The Government of the Churches of Christ, Book 6 · Chapter 8
CHAP. VIII.
Wherein the Distinction of the Officers in a Church consists, and what are the due and proper bounds of their several Offices and Duties; the difference between Pastor, Elder, and Teacher, stated. That they are co-ordinate, and that one hath not an Authority and Power Superior to the other, what are their Distinct Offices and Administrations.
NOW then I come to search and find out the proper Genuine Distinction of these Offices, which is the principal thing which I aim at; and is principally intended by the Apostle, (in this Rom. 12.) to the end to set bounds to Officers not to entrench upon one another's Duties and Callings, as also to set them more diligently about their proper work; for the clearing of these Distinctions here given by the Apostle, I must premise this necessary Distinction of these Offices. That some of them are, as was observed, Subordinate one to the other, others co-ordinate; that is, some are inferior and superior, more or less authorized, some are of equal power in the Administration of Holy things.
The co-ordinate as I shall shew anon, are the Prophets here, viz. Pastor's and Teacher's Office of an equal Rank and Power, and their difference is to be sought only in the differing manner of Administration or Ministry of the word. But unto both these Offices, there is a Subordination of the Elder's and Deacon's Office; as also of the Deacon's Office to the Elders. Which Subordination, when found out, will help us to see wherein the true difference lies: This their Subordination may be exemplified by the instance of Subalternate Species, that is, the several Kinds and Ranks of Creatures in the Old Creation, as these Officers are in the New, (God having made the one as the other, in order weight and measure) for instance, as there is Subordination between Man and Beast, and Plants, so among these three sorts of Officers, Deacons and Widdows are the lowest, Elders the middle; and Teachers or Prophets the Highest: Which Subordination that I may explain it, is not in respect of dependence or derivation of power, as the power of inferior Officers Civil, is dependent upon the Supream as the King, &c. no, but all hold immediately from Christ. As Man, tho' a more noble Creature, yet gives not Life to Plants, nor sense to Beasts, but all hold of God as in capite, so here too the Tenure is immediate; tho' Antichrist and Bishops would Subordinate Officers, yet it is not so in God's Institution.
Neither 2. Is this Subordination in respect of Subjection to any Jurisdiction of the Superior, so as the Superior might restrain the inferior of the Exercise of their power, as the Bishops take on them to Silence inferior Ministers; no, but every Man hath, as his power, so the free exercise of it, is dependent only on Christ and his Church he is placed in, and that so as in his place and office, a Ruling Elder may with authority admonish a Pastor, as well as a Pastor him, like as Fee-Servants in an House, all know and are beholden, and subject to each other in their place and offices.
Neither 3. Is it only in respect of a greater or less excellency in their Functions, that the work of the one is more Noble and Honourable, and deserves double or treble Honour; though that be true as appears, by 1 Tim. 5. 17. which might have been, though that work the one doth, the more excellent could no way have done.
But 4. It is in respect of a larger Commission that the one hath, then the other in the Administration of Holy things, so as the Superior Rank; Pastors and Teachers have ex officio, all the power that the other hath, and more; and so the Elders all that the Deacons have, and more: That there is such a gradual Subordination in th…se Offices may appear; because the Apostle speaking of a Deacon's Office (1 Tim. 3. 13.) says, he that hath Administred it well, hath purchased to himself a good Degree, &c. so in that place also, (1 Cor. 12. 28.) he Ranks them in Superior and Inferior Classes: First, Apostles, Secondly, Prophets, extraordinary, namely, (as Eph. 4. 11.) under whom also Evangelists are comprehended: And Thirdly, Teachers that is ordinary Teachers, under whom by a Synecdoche also pastors are comprehended, as being of the same Rank; and then after that as inferior to these, among others are promiscuously reckoned up Helps; that is, Deacons and Governours, which are Ruling Elders. That as Apostles had a larger Commission than Evangelists, being the planters of Churches, and had power over all the Evangelists (being but their Asstants) in Setling and Establishing them, and as Prophets and Evangelists had a greater power and gifts then Pastors and Deacons, (all which they had and more; for Evangelists had the gifts and offices both of Pastors and Teachers, since the Apostle chargeth Timothy to attend to Doctrine and exhortation, 1 Tim 4. 13. but here his Admonition is, he that Teacheth on Teaching only, and he that Exhorteth on Exhortation;) so likewise have the Pastors all the power that the Elders have; as the Elders all that the Deacons, and what is the work of either, the Pastors or Teachers may do as their leasure serves, as in Acts 6. 1, 2, 3. Originally the Apostles themselves, (as may be gathered from ver. 4. and 1. compared, did perform that daily Administration, but through the burthen of it appointed a special office, that they might attend to their principal and more proper work; yet so as occasionally they might overlook and joyn with them (as they had leasure) in their Administrations.
2. Rule and Government is also common to the Pastor and Teacher with the Elders, as by this Place, 1 Tim. 5. 17. expresly doth appear, in that he says in common, the Elders that Rule are worthy of double Honour; but especially those that labour in the Word and Doctrine: Therefore they that Labour in Word and Doctrine, are also Ruling Elders; and it is such a Speech, as when it is said God is the Saviour of all Men, but especially of them that believe, whence any Man would gather, that Believers were Men; only further, some special Rank of Men, or as if it be said, Honour all Fellows in a Colledge, in the University, but especially those that labour in Divinity. There is another place which proves the same thing, Heb. 13. 7. so as their Office is to do both, but yet they are in common with another sort of Officers, especially designed to that work mentioned, ver. 17.
Now this being premised to find out the proper distinctions of each of these Subordinate Offices, these ensuing Axioms, which fully agree with the Apostle's intentions here, and elsewhere may give us light:
The 1. Axiom is, That what is common to a Superior Officer, with the inferior may yet be made a proper difference of that inferior Officer; as for example. To Rule is an office common to Pastors and Elders; and yet, to Rule, is made the special difference of such an Officer in this, Rom: 12. 6, 7. as he is distinguished from Deacons and Prophets; For it is in this, as it is in other Species and kinds of Creatures, who have something common, something proper, so as Men have all that Beasts and Plants have, and yet when we would express the difference of a Plant from a Beast; we say it is a Creature that hath life in it, when we would express the proper difference of a Beast, we say, it is a Creature that hath Sense, a Sensitive Soul, and so of a Man, we express his proper difference; a Creature Reasonable, tho he hath Sense also, and so the Apostle, in this distinction of Offices, distinguisheth a Deacon by his Office of giving, because this is all that the power of his Office reacheth to, an Elder by one that Ruleth, because that is the highest that his Office extends unto, and the Pastor and Doctor by Prophecying, as that which alone is proper to them, though they Rule, &c. also.
2. The Second Axiom is, That when that, which is common to a Superior Officer, with an Inferior; is made the difference of the Inferior Office, it is in respect of some peculiarity in that his work, which makes a true difference between them.
1. Thus though to Rule is a Pastor's Office as well as an Elder's; yet the Elder is more especially said to Rule, because he is wholly set apart to it: It is his proper calling which he is wholy appointed to mind, and in a special manner; and so the Deacon's Office is to mind the poor; they are separated to this work, so as to none else: That as I said, all Officers in common differ from private Members, as being separated to some work, tho' withal they do besides retain in common with the rest of the Members the exercise of all Priviledges and Duties that belong to Members: So it is in this respect in the comparison between Inferior and Superior Officers, though the Superior in common performs the same works with the Inferior; yet the Inferior is set apart to it wholly, which the other is not, but to some other of an higher kind; by reason of intending which, he cannot so fully and wholy intend the other. And therefore it is observeable, that speaking of a Ruler's Office in Ruling, he says, let him do it with diligence; for that is his work which he is to mind, and there will be enough of it to fill his hand.
Or 2. There may be a peculiar duty to be exercised by one more than another in the way of Administration, and more peculiar bounds of Jurisdiction in Ruling. Thus the Elders Ruling and Inspection and Watching, is only principally over Men's Lives, their outward Man, the infirmities thereof in conversation, but the Pastors and Teachers care is over the inward principally, as their Errors, Temptations, Doubts, Scruples, &c. and the Teacher also is more especially to Admonish of Errors, and pluck up such ill weeds as are contrary to sound Doctrine; and the Pastor to watch over the doubts about their Estates, and slackness and deadness any way in Holy Duties, and accordingly the People are to make use of them; as they thus have in Ruling their more special walks and works.
Or 3. Sometimes there is a difference in respect of eminency, that as a Ruler's work is to Admonish and watch over the Life, so he may have a more special gift that way, than a Pastor or Teacher.
3. The Third Axiom is, That in like manner the Superior Officers, Pastor and Teacher, have besides those Offices common with Ruling Elders a special work, in which they are more Eminent, and attend more upon it than Ruling, or on the Deacon's Office; (though they are to mind them also) which is to Prophecy and open the word, and accordingly therefore that gives them their distinction from the other.
1. Thus they are distinguished from Deacons expresly, Acts 6. 1. The Apostles whose ordinary Successors these are gave over much of the business of looking to the poor, and establisht an Office for it, to the end, they might continually give themselves to Prayer, and the Ministry of the word; they being to be in publick the Mouth of God to the People, and of the People unto God.
Thus 2. Also they are most properly distinguished from Ruling Elders, 1 Tim. 5. v. 17. Those Elders are such whose Office it is to Rule well, but these are they that labour in the Word and Doctrine: That is, that ex officio are to give themselves wholy up to it. To this purpose also may be observed that difference, in Heb. 13. 1. in the 7th verse speaking of Preaching Elders or Prophets, he says, Remember them who have the Rule over you, who have spoken to you the word of God; that is, that are openers of the word among you; and therefore he adds whose Faith follow, and then at the 17th, comes in, as a new exhortation, so another Sort of Elders (or else I suppose he would have shut up all in that other) of whom he mentions that they Rule, but leaves, out as a note of difference, that which in the former he added; [that have spoken the word to you.] So as this is proper to these Officers, and not communicated to the rest, (not ex officio) to labour in the Word and Prophecy: And therefore in Ephes. 4. 11, 12. mentioning such Officers as were appointed to gather the Saints, and build them up in Faith and the knowledge of Christ by Preaching, he mentions only Pastors and Doctors, and is silent of the other, as being the proper work of them, not of the other.
As I have shewed the proper difference of subordinate Officers, it now remains that I should do the like, concerning these two in the Superior Rank, Pastor and Teacher, which are co-ordinate; of which we must shew the difference also.
1. Some would have made the same difference of Subordination, between the Pastor and Teacher, that hath been shewn between them and the others; so as the Pastor should be alone the Supream Officer, and all the rest his Assistants; and he should have also a larger power of Administration and Government, both in the Sacraments and Censures, from which they would exclude the Teacher, from meddling in them: But in any such respect, I cannot find in Scripture any so vast a difference, but every way an equality given to them, only a difference in the manner of Administration.
1. There is only a difference as to the Administration of Holy things, not any thing as to power. For then the Scripture would mention also, that the Pastor hath all the gifts the Teacher hath, and more; for it is a Law will not fail us, that eminency of power hath eminency of gifts; that fullness of power, hath a fullness of gifts answerable: But God hath shared and divided gifts of prophecying between them, to one, a word of Wisdom, to another the word of Knowledge, 1 Cor. 12. Not to the Pastor solely, but so as the Teacher is not his assistant, but his com-peer in it; and as their gifts, so their duties here (in Rom. 12.) are bounded gifts differing, ver. 6. so as the exhorter is to attend on exhortty; as the Teacher on Teaching, and not to entrench on one anothers Office and Duty; and so both to Prophecy, foreign, as the Syriak Translation hath it, fidei suae, of his own Faith; and then the meaning is not according only to the measure of his gift, more or less, for foreign respects quality rather than quantity; a likeness, a suitableness, and proportion therein, according to the kind of his gifts, so as the meaning is, that all his Sermons and Prophecying, should be Analogical to his Gifts and Office. As he hath Gifts and an Office of Exhortation, so let him accordingly frame his Sermons suitably: As we say of words (when proper) they are according to the Analogy of a Tongue; so here his Ministry is according to the Analogy of his gifts, when suitable thereunto. A day of Thanksgiving and Humiliation differs tho' there is no pre-eminence of Holiness in the one afore the other, only some Duties do eminere in the one, more than in the other; as Humiliation in the one, and Thanksgiving in the other. And therefore as a Man may in a day of Thanksgiving think of his sins, in order to raise up his Heart to thankfullness; and in a day of Humiliation, mentions God's Mercies to break his Heart for his sins: Yet so, as the eminent Duty is to be Thanksgiving in the one, and Humiliation in the other; so it is here in the Administration of your gifts.
Neither 2. Is it that there are any Holy things that a Pastor may Administer, that not a Teacher, as to instance in the Sacraments, wherein the difference must lie, if in any thing.
1. The Sacraments are committed promiscuously to the Apostles and their Successors, in teaching ex officio, Matth. 28. 19. Go and teach and Baptize.
2. Both are alike Stewards of the Ministries of God, which Elders are not, 1 Cor. 4. 1.
3. Both may bless and do, as in praying afore Sermons, so in Preaching the Gospel, and it is called the fullness of the Blessing of the Gospel, which a teacher in teaching brings, (Rom. 16.) as well as the Sacrament is called the Cup of blessing.
And 4. Though the Sacraments are the Seals of the Covenant that apply Christ, and so might seem peculiar to the Pastor's Office: Yet they are signs also for Teaching, and belong therefore to the Teachers to Administer. As therefore such truths as are mixt, belong to them both to Preach, so the Administration of the Sacraments too. For they shew forth Christ's Death till he come, as well as the word, (Gal. 3. 1, 2.) And they Preach to the Eye, that which the Gospel doth to the Ear.
5. Teaching is a higher Ordinance than the Sacrament, (1 Cor. 1. 7.) I was not sent to Preach, but Baptize: Therefore he that ex officio, doth the greater and more important, may perform the lesser.
3. They are equal in respect of Honour due to them, (1 Tim. 5. 17) where his Scope is to give every Office its due Honour. Therefore of Widdows, and so of Deacons, who are of the same Rank, he had said, Honour them who are Widows indeed. Of Ruling Elders, a Superior Office, he hath doubled it, appointing double Honour to him that Rules well. But to those that labour in the Word (of Wisdom or Exhortation) the Pastor; or in Doctrine, the Teacher he especially assigns double Honour, and to both the same, whereas if the Pastor had been so Superior, (his Scope being to shew, what Honour was due to each, according to their Administration) he would have said, give to your Pastor more especial Honour of all the rest. He doth not intend any precedency, for he promiscuously Ranks the one afore the other, and è contra, sometimes the one, sometimes the other, as (Eph. 4. 12.) Pastors afore Teachers, so here Teachers afore Pastors; and sometimes Teacher for to express both, and that more ordinarily than the other, as (Gal. 6. 6. 1 Cor. 12. 28. 1 Tim. 3. and Tit. 1.) Nor doth he mean that there is an excellency in the Ministries of one above the other, that as all Ordinances excell other in something, so it is here: for when all is in order, both come to one. The one is the Tutor of the un, derstanding, the other of the Will: These are their two Pupils committed to them: And when that controversy in Philosophy is decided, which is Noblest of those two Faculties? Then may this of these two Offices.
But they differ.
1. In respect of an eminency of Gift, inclining one way rather than another. It is said of all Prophecying Elders, (1 Tit. 9.) that they are to be able both to exhort and convince Gain-sayers by sound Doctrine, so as the Pastor is to use a word of Doctrine, and so a Teacher a word of Exhortation, but that which is eminere, or to shine forth in their Preachings, is their special gift. It is not to be thought that a Pastor is to speak only in a way of Application and Use; for he should have a Doctrine as a ground to plant his great Ordinance upon, which he dischargeth. Nor is it that the Teacher is to leave his Doctrines altogether without Application; but that his gift is suited to his office, and so his Labour is to be most spent in Doctrine, and so the words of the Text are to be understood, Let him that Teacheth, be as in Teaching, that is, most employed about it.
2. They differ but modaliter, in the manner of handling their Ministry. The one turns all his Sermons into Application, by way of Comfort and Exhortation; the other endeavours to inform the Judgment; they differ but as Logick and Rhetorick, which are compared to a shut hand, and one opened, the same Arguments are used in both; but the one so ordered, as to convince the Judgment, the other so as to perswade the affection.
More particularly they differ.
1. In the several Subjects they are to deal with, both look to the inward Man; so they differ from the Elders who look to the outward: but those share the two Noble Faculties between them. The one the Understanding, the other the Will and Conscience. The one hath more peculiarly the understanding to deal with, the other, the Will and Affections: These are their Pupils committed to their charge, Men are ignorant and apt to err, and need to be built up in Knowledge. This the Teacher takes care of, to feed with knowledge and understanding, (as Jer. 3. 16. and 23. 3, 4 and 6. ch. 8.) And Men are slow of Heart to do, and need quickning and stirring up: For this the Pastor's office serves, (Eccl. 12. 11.) there is need of Nails to Rivet and fasten Truths on their understanding, and establish them in them; and there is need of Goads to provoke them unto good works, (Heb. 10. 23.) And there are feeble Arms and hands that hang down, that are to be strengthned; inward evils, discouragements which are to be removed, &c. which to do is the Pastor's office.
2. They differ in the object matter. The one speaks words of knowledge, and considers truths, and shews the story and harmony of them, teacheth in Faith and Verity, (as 1 Tim. 2. 7. or as Rom. 2. 20.) is an Instructer of the Foolish, a Teacher of Babes, and has a Form of Knowledge, and of the Truth in the Law: The other is to consider Men, and speak words of Wisdom pertinently to them. The one hath the Bible, and the System or Form of wholsom words for his Text: The other studies Men more, and seeks to fit the word to them. And the Pastor is one able to discern what is peculiarly fit for Men's Spirits, and so speaks wisely to Men, whereas the other speaks pertinently to truths. The one brings Scripture to Scripture, and compares each with each; the other deals and divides the word, and brings Scripture and Men's Consciences together. You may discern this difference in Men's Conferences; some when they speak, consider the occasion of the party: Some follow still the occasion the discourse giveth.
3. They differ in respect of truths, the Pastor deals with points of practice more, with things to be done; the other with points of Faith, with things to be believed. Some truths are mixt, and in those both are alike to deal, as in cases of Conscience, and scruples of Conscience.
4. To express it by the method of Preaching in use with us, whereas Sermons consist of Doctrines and uses, so the gifts of the one lies more in explaining the words and phrases, and to bring Reasons to confirm and to solve doubts, and resolve misteries; and so succeed these Prophets under the New Testament, who opened harder places and difficulties. The other is more fit to enlarge into uses, and to digest all truths into practical thoughts, which with power he can set home on the Heart.
5. The Pastor deals with Mens sins more, the Teacher with Mens Errors more; the one in Information, the other in Mortification. The one hath more of Christ's Priestly Office in slaying the Old Man, and offering up Believers as a Sacrifice to Christ, (Rom 15. 16.) the other hath Christ's Prophetical Office more imported, in opening truths, as the Elder hath more of Christ's Kingly Office, in Ruling over Mens Consciences.
Ʋse 1. See the goodness of God, who hath made such abundant provision for all defects; as he hath fitted gifts to Offices, so both to the needs of Men, (1 Cor. 12. 21.) which implies, that God, in placing the Members, respected the need of the whole, as Natura non deficit in necessariis neque gratia. Look what the inward Man wants, preaching Officers are to provide for, and all the several parts of it; and what is defective in the outward Man, the Elders are to watch over. And accordingly we see, as Ministers are thus eminently gifted, so people are eminently fitted to them: Some are quickened more by an affectionate way, and cleave to such a Ministry; some by a Doctrinal way, and are built up by Notions and Knowledge, that so all tasts may be suited, and all have their portion.
2. Ʋse, There is a Rule for Churches in their choice, to Rank Men into offices, according to their gifts. This you are to heed, for you chuse not for your selves, but for the Lord (as he said, you Judge for the Lord.) The Apostle says, (Acts 14. 23.) the Holy Ghost made them Over-seers; yet they were called by Men, & set over his Church purchased by his Blood, over a Flock which God accounts so precious. You are not therefore to chuse, out of any ends of common prudence, but for Spiritual ends, meerly comparing Spiritual things with Spiritual, to suit Men and places accordingly: There is Simony in by ends. In other choises they use to give Oaths, as in Colledges, and in Corporations, but here there is none but conscience to be a tye upon you.
That which now remains, is to establish the truth of these several Offices here mentioned, because it is denyed by many (as you know) that there are such, or so many differing officers to be in Churches, denying that there is such a difference between the office of Pastor and Teacher, and that under those two Names, one only kind of officer is meant, in respect of a differing action to be performed by him, and so that there are several Works, not Persons: And then again wholly taking away the office of the Ruling Elder, as neither necessary, nor any way the Institution of Christ.
I will First therefore, in general, argue out of this place, of Rom. 12. ver. 6, 7. 8.
1. That in this place officers and not actions or duties of Members are spoken of▪ is evident, 1. In that he mentions, foreign, or Ministry, which is a name of an office, not of an action of any private Member.
2. In that he says, He that Ruleth, it must needs note out an Office; for otherwise, one Brother is not to Rule over another, or to take upon him to do it.
3. In that he speaks of them, as of such callings as Men are to exercise themselves in. which is proper for Officers so to do. Now so he speaks of them; for that he calls for diligence of a Ruler, it is foreign, which, as Boetius defines it, is Vehemens animi intentio ad id quod suscipitur; a Vehement intention of Mind, to that which is undertaken: So as to mind it, and employ one's self in it, as in a Calling and Employment designed there, which also that Phrase, foreign, implies: He that Ministreth in Ministring, that Teacheth on Teaching; that Phrase, to be in, notes out making it one's calling; for so, (1 Tim. 4. 15, 16.) speaking to Timothy to perform the work of an Evangelist; he says, give thy self wholy to them, and be in them, v. 16. as the word is in the Original, and in that also he useth such participles to express it, as Exhortations, In docendo, in exhortando, it implies a Calling, and not an Action, for otherwise it were a Tautology: For if he meant an Action only, then to say, He that Teacheth, Teach, were a Tautology: So as the one notes out Jus & nomen officij, the other, the exercise of his Office: To say, let him that seeth, see, is a Tautology. But to say, let the seer see, he whose Office it is; is to call upon him to do his Duty, by reason of his Office, so as the one, he that Teacheth, notes out, Jus & potentiam, the other, in Teaching, notes praxin, the exercise of it.
4. Those who oppose this Congregational way, have none to teach or exhort, but those that are in Office, or Orders, as they call it.
5. Though he call them Gifts, yet so Officers are called, (Ephes. 4. 3.) the Apostles office he calls foreign, I say, says he, through the grace given me; that is, my Apostolical power and office, as was shewed afore.
And 2. Ordinary officers are meant.
1. Because the Gifts and Actions he speaks of are ordinary, such as no extraordinary Gifts are required for the performance of: As to teach or exhort, to give, &c. which Actions and Gifts remain still in the Church.
And 2. Because even the Prophets here (which if any, might seem extraordinary) are limited to the Analogy of Faith; and all exhorted not to entrench upon other's Callings or Actions, which bounds, if they had been extraordinary Officers, they could not have set to them.
Now then 3. If officers, and officers ordinary, be here meant, then look how many several Enumerations there are, so many several offices are there too. For else,
1. The Scope of his former General Exhortation, that they should not entrench upon one another's Functions, had been made utterly void, if several offices and actions had not been intended.
And 2. Because he had spoken of diversity, ver. 4 6. therefore these Enumerations must be understood as instances of that diversity.
And 4 If Pastors and Deacons are differing, then, why not all: There is the same reason for the one, as for the other. And therefore, why should not he that teacheth, be differing from him that exhorteth; as well as from him that giveth or Ruleth. And in that, (Ephes. 4.) Pastor and Doctor, and (1 Cor. 12.) teachers and helpers and Governours, are reckoned up amongst the extraordinary: It argues, that in an ordinary way there is the like necessity of them, that in an extraordinary there was of the other. I shall speak more particularly of the difference and distinction of the offices of Pastor and Teacher.
1. It appears that these offices are distinct in that place, (Ephes. 4. 11.) we find Pastors and Deacons enumerated.
Obj. Against this place is objected, that it is spoken exegetically, Pastors and Teachers, as making up all one office.
1. But then he would have said rather Pastors or Teachers, not and Teachers.
2. But foreign, doth not always lock together, but sometimes differenceth two things it is set betwixt, as in the like case, (Acts 13 1.) Prophets and Teachers: By Prophets he means, in the Language of the primitive times, extraordinary Gifts, but teachers were ordinary: And Barnabas and Saul, who were extraordinary Men, are there reckoned.
And 3. In all Exegetical Speeches, the latter explains the former, and useth to be more clear; but after Pastors in that Sense that's held (this being the proper name of the office) to say, i. e. Teachers is to explain the more proper by the Improper.
Obj. But to all the rest, there is a note of difference affixed, as when he says, some Apostles, some Evangelists, but of these Pastors and Tecahers there is none, so as it seems, they were intended as one.
Answ. But it is the manner of the Grecians to bring in the word [foreign, and] in the end of a disjunctive Enumeration, in a disjunctive Sense, as in that, (Gal. 3. 21.) after he had said, there is neither Jew nor Greek, neither bound nor free, he ends that last disjunction, neither Male or Female; in Greek it is, neither Male and Female, so in the Original, and the Syriak so reads it.
And 2. As their offices are thus here, and in that place thus distinct; so their gifts also are distinct: And this is a Rule infallible, that according to diversity of gifts hath God appointed diversity of offices: He suited gifts and offices together, so 1 Cor. 12. 45. There are diversities of Gifts, and diversities of Administrations, so as they are commensurable; now in the same place, when (ver. 8.) He enumerates the variety of Gifts: To one, says he, is given the word of Wisdom, to another the word of Knowledge.
1. He speaks of Preachers that speak the word, which differenceth them from Elders; for he calls it a word of Knowledge, and a word of Wisdom.
2. He speaks of ordinary Officers, for as Beza observes, when he begins to speak of extraordinary Gifts, in the next word he varies the Phrase, foreign, ver. 9. And they differ, as prudentia & scientia in Philosophy many Men knowing things in the notion, that are not so wise to discern of Men and things, and to apply accordingly. And according to what the Holy Ghost hath said here of the variety of Men's Gifts, we find nothing more evident in experience, even in a Church, where there is a confusion of Offices: Yet God still kept to his Rule, and distributed Gifts accordingly: Some apt to open things more largely, others to apply them; yea, the Papists did observe this difference of Gifts, as is evident in their comparing Thomas Aquinas, and Bonaventure together: Thomas intellectu eminuit, Bonaventura affectu splenduit: The one was a more understanding Judicious Divine, the other more Affectionate and Eminent to stir up affection: And even in the Natural parts of Men, there is that difference, some are fit positively to explain and convince, but cannot perswade; others are more fit to perswade and prevail with Men. And thereby do ordinary Officers differ from those extraordinary, that both meet in these: (So in Timothy) but are differing in those other.
3. As there are differing Gifts, so differing Works, to a differing end. Prophecying Elders are distinguished from Ruling, by labouring in the Word and Doctrine, (1 Tim. 5. 17.) for the great labour is that of the Mind. By word, some Particularly understand a word of Exhortation, as here distinct from Doctrine or Teaching. So Heb. 13. 22. suffer the word of Exhortation, and Acts 13. 15. If any have a word of Exhortation, &c. And Doctrine, on the contrary, is taken for the form of truth and wholsom words, which is taught especially by the teacher, as (1 Cor. 14. 26.) Doctrine is taken. And as here they are called both Prophets, so according to those ends of Prophecying mentioned, (as 14. 3.) may their distinction here be illustrated. Prophecying he says is a speaking to Edification, to Exhortation, to Comfort; if Edification be taken in a strict Sense as distinct from comfort and exhortation (though I confess elsewhere, and in the next Verses, it is taken largely) then it notes out Building up in knowledge, which is the Teachers work, and Exhortation and Comfort the Pastor's: The Teacher Prophecyeth to Edification, and the Exhorter, to Exhortation and Comfort. And therefore it is observable that the word used here, foreign, is either to Comfort or to Exhort.
4. By this distribution of Officers, there is a Communication of all the Offices of Christ.
1. The Pastor Represents the Priestly Office of Christ. For he by the word applyed. slays the Old Man, and presents the New Creature to God.
2. The Teacher Represents the Prophetical Office of Christ.
3. The Kingly Office of Christ, is more eminently seen in the Ruling Elder.
4. This suits with all the needs of a Church, their understandings are the Teacher's Pupils, their Wills, the Pastor's, their Lives, the charge of the Elders: And accordingly we see Believers Appeal some to Doctrinal Preaching, some to Exhortation. And thus Ranked were the Ministers in the Primitive times: There were two Prophecying Elders (at lest) in a Church, (Col. 4. 18.) Archippus had a Ministry he was to fulfill, and that surely a Teaching one; for their other Minister Epaphras, who was also their Minister, Col. 1. 1. was then absent, Col. 4 12. more besides they might have, and a Church may have, (as Acts 13. 1:) they had many teachers in one Church, and as Musculus observes, on Rom. 12. he says, all have not the same Office, not that none have the same. The Body to which the comparison is, hath two Eyes, two Hands, &c. there was something in it, that Christ in sending forth the Apostles, sent them two by two. So Cyprian in his time says, you that are Pastors with the Elders, Doctors and Readers, &c. so in the Church of Alexendria, Origen was a Doctor.
The German Divines make this Office proper to Universities, and professors there, but the Apostle makes the Officer a Member of the Church, and for all Saints, Ephes. 4. and Rom. 12. So in our Cathedrals, there remains a Vestigium, a Footstep of this distinction, in that we have, as Bishops, so also Readers in Cathedrals, and in the same Church there are Vicars and Pastors.