The Government of the Churches of Christ, Book 6 · Chapter 5
CHAP. V.
That it is necessary there should be various kinds of Officers in a Church, and that each should be setled by a Divine Institution.
I shewed before, what the constitution of a Church is, that, as it was to be a Body of Saints, so also an ordered Body, as Col. 2. 5. is intimated, and elsewhere, which Order, as I then said, noted out two things. 1. Enjoying all Ordinances. So 1 Cor. 11. ver. 23. compared with, v. 24. The Lord's Supper is reckoned a part of the Apostolical Orders; and ver. 1. the Institutions of the New Testament are called Traditions, &c.
And 2. That Order, consists in their Ranking their Members into such Offices, according to the Gifts as Christ hath appointed; that so all the Ordinances might be enjoyed.
I shall now shew the necessity of Officers and Ministers in a Church.
It may abundantly convince us, that Heb. 6. 2. Imposition of Hands, is reckoned as one of those six points, which are of the Foundation, and first Principles of Religion, ver. 1. laid by those Master-Builders, and by the sign used at the Ordination and calling of Officers, the use and power of the Ministry, and Officers of a Church is meant; and placed here next, and conjoyned with the Doctrine of the Sacrament (Baptism being here put for both, as breaking Bread is elsewhere put for the whole Lord's Supper.) because the one is conjunct with the other: Answerable unto which in the Reddition, is, tasting the good Word of God; which useth to be Dispensed by those Officers. The partaking of the Holy Ghost, is especially in Baptism and the Sacraments; and he usually is powred forth more abundantly at the Sacrament. This establishment of Officers in a Church, is not indeed necessary and fundamental to the Personal Salvation of a Christian, yet unto the Building of them up, which is as necessary as Conversion.
And therefore answerably: The course of the Apostles was, first, to go to plant and convert Men to Christ, and then to knit them into Church-Fellowship; as Acts 2. v. 47. And then a while to leave them till Men fit for Offices, should be sound amongst them by Trial of their Gifts, and soundness of their Conversion; and then to send Evangelists or themselves again to visit them: Both to confirm them in the Faith, and also to settle Officers and Elders amongst them, according to Christ's Institution.
And thus in every Church these Officers were setled, so Acts 14. 21, 22, 23, 24. Paul and Barnabas returned to Antioch, Iconium, Lystra, confirming the Disciples; and when they had chosen Elders in every Church, with Prayer and Fasting they departed, v. 13.
And where themselves could not come they sent Evangelists, as Titus to Crete, 1 Tit. 5. for this cause, to ordain Elders in every City, where Churches were planted: So as the great care and work of the Apostles and Evangelists, was as first to gather Churches: So then to set Officers over them, and so to commend them to their charge, and God's grace: so in Ephesus, Acts 20. 17. 28, 32. for then they made account they had provided for them, as much as in them lay; even as Parents, do when they see their Children Marryed, and well bestowed. The use, and excellency, and necessity of them to the Church, might many ways be demonstrated unto us.
1. These Officers and Gifts, are the Joynt and Distinct work of all three Persons. They conspire and have a Distinct hand in framing them for the Church, as well as in the Great Work of our Salvation; Father, Son, and Holy Ghost meet in the making and ordaining Officers: And each Person distinctly contributes something. As we gather the Excellency of the Creation of Man, above all Creatures, because the whole Trinity say, Let us make Man; and so of Redemption, that Father, Son, and Holy Ghost, set their Hands to it, and bear Offices in it; so we may infer the greatness, necessity, excellency of Officers in a Church and their holy Communion, because all three Persons, not only as in other Works, but distinctly and apart concur unto it. So we have it at once told us; and we need not have Recourse to several places for it, 1 Cor. 12. 4, 5, 6. Those three Persons are the three Great Officers in our Salvation: And these Officers in his Church, are the lesser, Christ is the chief Pastor, they the Inferior under him, 1 Pet. 5. and so are co-workers with the Trinity; shall all three Persons concur to constitute them, and shall we neglect to have them?
2. They are the Gifts bequeathed us by Christ at his departure; and his last Gift must needs be a great one, and so to be esteemed by us, and made use of accordingly. To have a Gift given (which is ordained simply for use, or else it is made vain, and ineffectual) and to let it be unused, what a slighting is it of any ones Love? If a Garment be given as a Legacy to wear, what a contempt of the Donor's Gift would it be to sell it? Now Officers are Christ's Legacy, and his last Legacy. Ephes. 4. 11. when he ascended, He gave Gifts to Men, as Elias at his Ascending, obtained a resting of his Spirit on Elisha, and what were those Gifts, ver. 11. save Apostles, Pastors and Teachers, &c. and mark it, the Gifts given, that make them to be Pastors and Teachers are not alone said to be the Gifts, but the Men endued with those Gifts, and put into those Offices; Pastors, Teachers. The Ministers themselves are Gifts, and so their Gifts became of double and treble use when Officers, to what before when private Men: Thus in like manner, Numb. 18. of the Levites it is said, to you they are given as a Gift for Jehovah, and as to serve Jehovah, so them also. And Numb. 18. 7. Aarons Service is termed a Service of Gift, and next to God's Son, and Spirit these are the greatest Gifts, because conveyers of both to us. If a precious Jewel were given you, would you not place it in a Ring where it might shine, and adorn you? If a Loadstone, which of it self would draw; yet would you not set it in Steel, that it might draw more, and not let it lie unuseful? Thus do with the Gifts of Men among you, which in Office will be more Serviceable, shine more, give a greater Lustre.
And the rather do this, for thereby you give their Gifts again to God. and return-them to him. So when the Levites were consecrated by the Imposition of the People's Hands (Numb. 8. 9, 10, 11.) They were offered as a wave Offering says the Hebrew to the Lord, and as a Gift says the Septuagint, that they might execute the Service of the Lord. Some Services you cannot do without them, and so God is a looser of Worship which is imperfect without them.
And then 3. God in recompence again will come, and be more present with you then before. For this compare but, Ps. 68. 8. with that, Ephes. 4. 11. it being the place whence these words are taken. Thou hast given Gifts to Men to dwell among them. When Christ ascended, he became absent from his Church, therefore when he ascended he gave these Gifts, that by their Ministry he might dwell in their Hearts by faith more, and also by his Spirit. By these Officers he Buildeth the House more and more, and adds to it both intensive and extensive more Members, and more Graces; (Ephes. 4. 12.) for the perfecting the Saints, and building up the Body of Christ, (as also, 1 Cor. 3. 10. 16.) and when he hath built them up, and the more, the more he dwells among them; and the more he delights to do it when the House is finisht, and furnisht with all his Officers. Your selves love not to dwell in an unfurnisht House, you would have all utensils, and Servants of all sorts about you, you will stay Removing till a House is Furnisht, and as God brought Man into the World not till it was Finisht, so doth Christ. God would have his People first become a Church, that he might meet and dwell more among them, then when the Stones lie scattered here and there, so Mar. 18. his promise to invite us to be a Church is, I will be in the midst of you; and Ezek. 48. 35. The Name is, The Lord is there; and then when you have Officers and Ordinances dispensed by them, then you have a further presence, he will come down oftner amongst you: The more of Ordinances, the more of Christ; the more of Officers, the more of Ordinances.
And 4. The effect of them, and God's dwelling will be growth in Grace: So it follows, Eph. 4: 13. Till they all come to their fullness of the Stature of Christ: As in the Body after it is begotten, God hath appointed Ordinances of Food, Sleep, &c. for the growth of it: And if any of those Ordinances are wanting, there is a decay of strength or Health, and a defect in Growth; so if any Ordinances be wanting to the New Creature, you will find the defect of it in your Souls, and for all such Ordinances for growth, Officers are appointed, and their Ministry, so Acts 20. 32. After they had Elders, he commits them to their charge, and the word of his Grace in them to build them up; his Speech implies that they were all converted, else they had not been of a Church. They wanted now nothing till they came to Heaven but building up; so it Followes, to give you an Inheritance with them that are Sanctified: And there is that near connexion between Heaven and building up in Grace, because growth is as necessary to bring us to Heaven as Conversion, as therefore you would think the Ministry necessary for the Salvation of your Children to convert them; so of your own Souls for growth in Grace; so as you cannot be Saved, unless you grow to such a pitch, to that fullness of Stature which in Christ God hath appointed you, except ye be converted says Christ to his Disciples, you cannot enter into Heaven, as well as except ye be born again; and though many have grown to that perfection without Ordinances, being ignorant of them; yet none that know and may enjoy them, and therefore also of Timothy's Ministry it is promised, he should save himself and them that heard him. So as they are necessary to a Man's Salvation, that knows them to be Ordinances, and Ordinances appointed.
If you ask the reason of this connexion and necessity, 'tis true it is not absolute, as was not Christ's Satisfaction, as Christ intimates when Praying the Cup might pass, he says, all things are possible; but yet it was necessary, because it was God's will so to have it: Thus God could save you, build you up without Ordinances, and so he hath many; but yet hath appointed these, and having appointed them, to those that know it, they become necessary; though they are not such in themselves; yet because so it hath pleased God. The reason we find of Diversity of Gifts and Administrations, 1 Cor. 12. ver. 18. God hath set the Members in a Body, as it hath pleased him that is all his Reason, and answerably that which he says referring to this, ver. 28. that God hath set some in the Church, first Apostles, Prophets, Teachers, is for the same reason also: It is as if you should seek a reason why Bread and Wine of all Creatures, are Typed out to be Elements Sacramental: There is no reason but so it pleased; so if you ask why these Ministries, there is no reason but so it pleased him, and there was no reason of necessity absolute but only the will of God: For he that Governeth the Angels and the Church above us, immediately by his Spirit, and all the Creatures below us (who yet continue to this day according to his Ordinances, in their course he set them, Psal. 119. 91.) in which course they are acted by an invisible power of his immediately concurrent, could in like manner have governed Men, yet chose as to have the World of Men governed by Magistrates: So his Church also by Officers of his own Institution and Appointment, and as of all other of God's appointments else, so of this we may behold and admire a Glorious and Wise harmony and conveniency and suitableness, that so it should be.
What in particular is the conveniency and necessity of each Office in partiular, as suited to all particular necessities of a Church, I will shew when I speak of each particular Office, and their distinction. I omit also their use and necessity in respect of them without, to convert and add Men daily unto the Church, which is one great end of their Office mentioned, Ephes. 4. 12, foreign, which imports the joynting in Members into the Church, and gathering in all the Saints, and making their number perfect as others read it.
Now we chiefly speak of in relation to a Church Instituted and their edification, which is the other end there mentioned, where he also tells us that these Institutions (as also this Ordinance of particular Churches) shall last but till that General Meeting or concourse of all Saints in their perfection, as the word foreign signifies, when there shall be but one Fold, and one Shepherd, John 10. 16. But untill then, he hath appointed the Ministry of Apostles, &c. whose Ministry we enjoy not in their Persons but writings; and ordinary Officers we enjoy in their personal Employments: We will but take the Reasons which he doth there insinuate.
1. Because the Church is under Age, (which he implies, ver. 13.) therefore she is to have these Officers over her, untill she come to a perfect Man, and to the full Stature: And Children under Age now as well as then, are to be under Tutors and Governours, Gal. 4. 2. And though we are not in such Bondage to Beggerly Elements, but comparatively are Men grown; yet as we are not perfect Men, not come to that full Stature we shall come to, so far, we are still left under the care and eye of Tutors and Governours, who yet are not the Heads, but Servants of the Church. As great Men's Children are (whilst at School learning the Elements and Rudiments) under the ferula and Bondage of School Masters; from which being delivered, as being come to more R…peness; yet especially if absent from the immediate eye of their Parent, and Travelling in a strange Country, their Parents set Governours to have an inspection over them, to bring them up and instruct them, till they all come home; Thus hath God done with his Saints not as Men grown, but whilst they are absent from him here, he hath betrusted them with the Government of Tutors and instructors, to have an eye unto them who yet are but their Servants. Which argues God's infinite love and tender care towards them, for their Education; yea, Though there be but two or three of them in a Congregation, yet he will not let them Travel here without a Guide, (as the Apostle calls their Elders, Heb. 13. 17.) so his promise was of old, Jer. 3. 14, 15. I will take you one of a Tribe and one of a City, and give you Pastors (not Pastor only) according to my own heart. The Education and Training up of his Children, God accounteth of to be a matter of greater concernment, than you can possibly esteem of the Education of yours, because, according to their growth here, they are ranked and placed in that body of Christ hereafter, where, if any Member should not have its full growth, the disproportion of a Member would reflect upon the Head, Christ, and cast a deformity on the whole, therefore every Member is to grow up to that Stature which Christ hath appointed it; and hence answerably God takes care for them, and thought it requisite to make it the proper and sole business of Men enabled, with the greatest gifts that ever were poured out upon Men, to attend and look to the bringing up of his Children, and thought it not enough for Men to have gifts, but for the improvement of them, to have Men set apart to such Offices, as might be separated (as Paul unto the Gospel, Rom. 1. 1. and so Gal. 1. 16.) the Phrase is taken from the Levites, who Numb. 8. 14. are said to be separated to do the service; or, as the Septuagint have it, to the work, which word the Apostle useth, Ephes 4. 12. for the work of the Ministry, is a business of that weight, that they are to give themselves wholly to it, 1 Tim. 4. 5. First, God tendred so much the instruction and proficiency of his Children in the knowledge of Christ, which is mentioned here, that he contented not himself to have them enjoy such occasional means as the Brethren in communion were able to afford each other, as their callings and occasions should permit; (though we all were able to Prophesie) but he would farther have Men of the best and eminentest gifts set apart usually unto it, by continual labour to perfect themselves, and his Church. As in a School or Colledge, besides what Pupills may get out of Books, and mutual conferences daily with others, Parents provide Tutors for them, and Colledge-Officers, University professors are set apart to study what to read unto them; so God would shew himself more careful, for his and he would not have his children rendred too extemporary, he would have them fed with the finest fare, and therefore would have Men dedicated to his Service; yea further, he would have them grow in knowledge and grace, and every age to exceed another, which is tacitly intimated (as it seems to me) in the 12. and 15. verse, he would have as every Member, so the whole Church grow till the day of Judgment: And one age to sow, and another to reap a more plentifull Harvest; now this would not have been in an ordinary way and course, unless Men were dedicated to this work, for every Scribe instructed to the Kingdom of God, brings forth out of his Treasure things new and old, Matth. 13. 52. If Timothy will profit and have his profiting appear to all, he must give himself wholly to it, 1 Tim. 4. 15. He must be instructed, and he must have a Treasure, and that not of Coyn only, of present currant money, but he would have his children enriched with importation of new commodities, and to be such a Scribe requires the whole Man, such an one was Ezra, ch. 7. 6. 10. Ezra was a ready Scribe in the Law of Moses, that is, versed in it and the meaning of it, and the good hand of God was on him, ver. 9. For he had prepared his heart, ver. 10. to seek the Law, that is, to search out the meaning of it, and to do it, and to teach in Israel; yea further the Apostle otherways intimates, that without Men being set apart to it, there would have been no preserving of knowledge, but the ordinary sort of Believers would have been exposed to the danger of being carryed away by Seducers, so, Ephes. 4. 14. That we henceforth be no more Children, &c. I take it, he makes it not so much an inference from the former by way of instruction of what we therefore should be, but goes on to shew the ends of these Offices, and the Word, foreign, is all one with alias, otherwise, &c. And indeed otherwise, our running into error could not have been prevented. For ordinary sort of believers being children not fully grown up, would easily have been seduced, if they had not had guides committed to them, who had been able to convince gain-sayers. The Apostle useth many Metaphors to express their danger herein, as First that they are children, and how easily are they deceived, Secondly, in danger to fluctuate as a reed in the water, this way and that way, and to have been in doubt what to hold and stick unto; and Thirdly, to be exposed to be carryed about with every wind of Doctrine as Ships in the water, if there be no Pilot nor Mariners that know how to steer and guide them. And therefore the word used by the Apostle, 1 Cor. 12. 28. concerning ordinary Officers is, foreign, that is Governours of a Ship, Cubosa being used in Cicero for the greater kind of Ships then used, built square, and so it follows in, Ephes. 4. 14. foreign in the Ship of Men, as Beza says it may be interpreted, wicked and naughty Men, if learned, would have driven the Ship whither they had pleased; To prevent this he appointed them Pilots, the Apostles, who left also behind them Writings, and ordinary Pastors and Teachers, who should be more then ordinarily skill'd in their writing, and be Pilots unto others. And as in that part of growing in knowledge, so likewise for their lives and manners God would have them watched over, and would not trust the care hereof to that which every Brother would have one of another; but thought it worthy of some Mens whole pains and care, to whom he might commit the charge of Mens Souls to watch over them, and of whom he might receive an account, as Heb. 13. v. 17. Even as in Colledges (besides private helps of Tutors) there are publick Lecturers and Deans to instruct and overlook the whole, so jealous is God of his Church and Children, and carefull of their Education. And there was need of all this, and all little enough; and other wise if this business had been, in common, left to the common care of every Member watching over each other, there would have been a defect.
2. As many Officers are necessary for the growth, &c. of every Member in particular, so for the publick managing of common affairs amongst them, for every Church is a Body, a Common-wealth, a City, &c. which by vertue of their combination will (as all Societies) have many businesses in common that will concern the whole, every Church will have their foreign, as the Apostle speaks of the affairs of the Church of Philippi, 2 Phil. 20. Church businesses, as Corporations have common Town-businesses, and as he intimates there, there had need be some to take care of them, to prepare them, to contrive them, to study them, to manage them, these common businesses are admission of Members, Excommunications. To examine Witnesses in case of Scandal to judge of the cause, to give a just weight to the sin according to the ballance of the Sanctuary. It was an especial Office of the Priests under the Law, to teach the people to discern between the clean and unclean, Ezek. 44. 23. And in all these things, not only is it requisite simply for Order's sake, that some do in the name of the rest propound, discuss, &c. but also for the ease of the whole, and not only so, but for the better managing and dispensing all things, when Men shall make it their business to study Church affairs, as Men in Authority do those of their Common-wealth; and Lastly, it conduceth to the more faithful managing of them: For otherwise that which is every Man's business, is no Man's; and common businesses, if not committed to the especial care of some are ordinarily neglected, and miscarry as we see in ordinary experience.
3. It is necessary that there should be many Officers in every Church, unto whom the exercise of Church-power may be especially committed, tho' the power it self be wholly in the Church it self, whose Servants and helpers they are, 1 Cor 1. 24. and not Lords over them, and it is fit these Officers should be constantly the same, because the Fellowship is to be constant (as was shewed) and through long experience they will be better exercised in such affairs, as they give themselves wholly unto.
Lastly, It was for the great Honour of Christ and of his Church to have such Officers, as Servants to attend his Royal Spouse and Queen, and Children. Princes you see have for every small business that belongs to them, an Officer on purpose because their Persons are so great, that no business might be forgotten or neglected …at concern them. Now such provision hath Christ made for his Church, that as Princes Children and Wives have their Courts apart, and Officers apart, so hath the Church whilst here below; yet she keeps a Court, and hath Servants to attend her. You may read, Est. 2. 2, 3. how Officers were appointed to gather together fair Virgins for the King out of all Provinces, and how Stegai with others, were to purifie them for his …ed. So did Christ appoint his Apostles and their Successors his Officers as children of his Bride-chamber, (as Matth. 9. 11. He calls them) who should purifie and adorn his Spouse for him; and they are jealous over them with a great jealousie, to present them as a pure Virgin unto Christ, 2 Cor. 11. 2.
In like manner in the Type, for the Honour of the Temple, and the service of it were there so many sorts of Officers and Attendants to watch, &c. when there was no need: And so it is reckoned up amongst Christ's Honours, Psal 44. That, as his Queen stands at his Right Hand, so that there are Honourable Women, Kings Daughters, that are Her's and his Servants, ver. 9. to bring her to him, and her Virgins, ver. 14. From the necessity of them to us, we will descend to the Institution of them by God; which dependeth only on God's will.
I shall now then discourse of the Institution of these Officers by God, which depends only on God's Will, which is our rule in this case. It is God that hath set the Members of the body as it pleased him; and as of the Members of the body, it is said that they are set down in his Book, Psal. 139. ver. 16. it is all one here, for in like manner it is said, God hath set in his Church, some Apostles, some Prophets, &c. as principal Members of that his Church, and in his book we must find them all written too. Our Parents who yet are the Fathers of our Bodies, cannot say how their children should be formed, what Members they would have added, nor do they contribute any thing to the ordering or placing of them: But God's Pencil secretly draws and limns them; nay, we our selves cannot make a hair black or white; or add a cubit to our Stature, can much less add a Member which God hath not written in his book. So wonderfully and fearfully are we made in the lower parts of the Earth, and shall we think that any, though Spiritual Fathers, can dispose of the Members of the Body of Christ; yea, of that Body, which Eph. 4. 12. is called Christ's, and speaking of Officers, ver. 28. He says, he hath set Apostles, &c. the word foreign is the same in both, and it implies, he hath done wisely, to an end, deliberately, and not at random; but in a wise and orderly manner.
Authors of the Gifts of the Members in the Church, all will confess they are not: They are foreign, Gifts: And if that be not enough, foreign, according to grace, as the fountain of them, and if that be not enough, foreign, given us, Rom. 12. 6. and Authors of the success of those gifts, and the operation of them, Men will acknowledge they are not: Paul may plant, and Apollo water, but God must give the encrease, 1 Cor. 3. But yet Men think they may appoint Officers how these gifts may best be improved according to their discretion and intention; but what says the Apostle in the Chapter afore cited, 1 Cor. 1…. 4, 5, 6. as he makes the same Spirit Author of all the Diversities of Gifts, ver. 4. and the same God Author of the several operations of these gifts, ver. 6. In like manner the same Lord Christ Author of all the Administrations or Offices in the Church, ver. 5. which is set between both, as whereby those gifts should be successfully employed in the Church. And nothing is more ordinary than the word foreign used there, to signifie the Office or Ministry, as foreign of the Apostleship, Rom, 11. 13. of Evangelists, 2 Tim. 4. 5, &c. And as gifts are there suited and ordained to Offices, and strained in a fitness for them; so both of them for operations through God's blessing even as Media and means suited to such an end, now it is the same power that appoints the end that must appoint also the means, and here in this case especially, seeing the effects allways of these means, dependeth on God's blessing: If Man therefore would undertake to appoint a new Office, he must be able to give new gifts, and to give a success; but so he is not. As Moses then blest the Tabernacle, Exod. 39. 43. when he saw all made according to the pattern or will of God; so God will accompany his own Institution only with a blessing; nor can any promise themselves a blessing farther. And so as the Apostle makes an enumeration of several gifts, as ordinary, ver. 8. and extraordinary, 9, 10, &c. so after an illustration from the several Offices of Members in the body, from ver. 12. He shews, ver. 28. these several Offices God hath set in the Church; both extraordinary and ordinary: And the reason of it is, because.
1. The three Persons as was said, sharing the glory between them, to make Christ to have a less hand in his share and allotment; and proper work, than the other two in the other, how dishonourable were it for him.
As it were Sacriledge for any Simon Magus to think to bestow at his pleasure, the gifts of the Holy Ghost, and dishonourable to the Spirit, so as dishonourable is it to Christ to think at pleasure to appoint Officers in the Church; and as great Sacriledge every way, especially, seeing Christ challengeth it as his own Prerogative, and that as the Lord, King, and Ruler of his Church; he reserves the power of instituting and appointing what Ministries shall be in his Church. Every King will challenge it as his Prerogative, to appoint what Officers shall have his power imparted to them, as the Elders had from Moses: Though the people choose the Men, yet Moses made them Rulers, Deut. 13. and God gave them of Moses's Spirit, Psal. 11. v. 17. 1 Rev. 2. 13. And allegiance is sworn to the King as Supream, or unto inferior Governors as sent by him as having his power imparted to them, thus Supream are Kings often: And shall not Christ the Lord be thus Supream, and there is as much reason for the one as the other, and more; for as the businesses of a Kingdom are the King's matters and so called, 2 Chron. 19. 11. so the matters of the Church are the Lord's matters, and so called there in that place.
2. The Second Reason is, because every Officer in the Church hath the power of Christ imparted to it, and he must communicate it. I have all power in Heaven and Earth says Christ, and he bids them go and teach; and this he speaks to all that should teach to the end of the World, Matth. 28. 18. Christ's power is a part of his Image, and it is High Treason in Man to stamp it upon any but by his Authority. 'Tis true that Officers in Civil things Men may appoint; which Officers (and not their Laws) as the coherence shews, are therefore called, by way of distinction, foreign, Humane Creation or Institution, thereby to distinguish them from Divine Institution, which Officers in the Church are; and every such Officer is foreign, a Creature, and a power must go to make it; But it is such a Creature, as all the power of Men and Angels cannot make, none but this Lord from Heaven: A Man can receive nothing (says John) speaking of power in things Spiritual, and of Christ's Ministry, except it be given him from Heaven, John 4. 27. and the like Christ again intimates of John's Ministry, Matth. 21. 25. The Baptism (says he) that is by a Synecdoche; the whole Ministry of John, was it from Heaven or from Men? Whereby he expresseth it to be unlawful if from Men. And the like Paul says of his Ministry and Apostle-ship, Gal. 1. That as he had Christ's full call to it, it was not given of Man, that is, it was not meerly Humane. And if it be said that these things are true of such extraordinary callings, the answer is, That Ephes. 4: 11, 12. and 1 Cor. 12. 28. ordinary and extrardinary are made alike in this respect that Christ gives them, and so 1 Cor. 12. 28. where he tells us, that God sets them in the Church; he reckons up both ordinary and extraordinary. No, Christ is the Lord, and appoints his own Administration here on Earth; he is Lord over his own House, Heb. 3. and fit it is he should appoint by what kind of Officers his House should be governed, Luke 12. 42. Who then is that Faithful and Wise Steward, whom his Lord shall make Ruler over his Houshold, to give them their portion in due season: Mark it, it is whom the Lord shall make. Now such great Officers are Ministers, 1 Cor. 4. 1. Moses and all the Apostles were but Servants, as 'tis there, and did all by appointment. He built not the House, ver. 4. there, nor added any thing of his own Head. All Officers in that House, and their distinction then was according to the pattern: But Christ is Lord, Timothy, an Evangelist, he must take Rules how to behave himself in the House of God, 1 Tim 3. 15. having mentioned Officers to be ordained, in the verses before. So then Christ is to give orders for God's House: And as he is the Lord, the House is his own; and he is a faithful Lord, much more then Moses; and he as a Lord, built the House, ver. 2, 3, 4. and so as faithfully as a Lord, hath appointed all Offices in it, and things pertaining to it: As Moses whose faithfulness lay in doing by pattern. It was part of his last work mainly after his Resurrection, Acts 1. 2, 3. Then he spake of things pertaining to his Kingdom; and it is observable that it is placed at the beginning of that work, called the Acts of the Apostles, shewing the Scope and Argument of what should follow to be, especially those things which concerned his Kingdom; and that Book contains not so much the Doctrine as example of the Apostles in ordering Churches. But if it be said, such Institutions as these are such petty matters of his Kingdom, as he reserves them not to himself, but leaves the disposing of them to Men; the answer is, he is Lord, in respect of Administration, and so as Lord, hath reserved them to himself; and Secondly, to appoint What Officers are in a Kingdom, is a main appurtenance of it: And if the Lord so ordained in all Churches, for the maintenance of these Officers, 1 Cor. 9. 14. 1 Cor. 5. 4. Then, what the Officers should be, much more. For Men to appoint Officers of the Church, is to make Christ a Servant, and themselves Lords, and the Institutions then would not be perpetually binding. But as they are from Christ, they are of eternal obligation. For,
1. They proceed from Christ as a King and Lord, as that place shews, Matth. 28. 19. where he mentions his Kingly Office, as the foundation of sending them Apostles, and Ephes. 4. 11. The entrance into his Kingly Office, by his ascension into Heaven, is made the cause of giving gifts, when his priestly Office is subjected to his Kingly, as afore his Kingly was to his Priestly: Now his other Offices remain for ever, and the Laws of them all are the same. In his Priesthood, (Heb. 10. 14.) He consummated for ever with one oblation, all that are Sanctified; and his prophetical Office, gave Rules of Faith but once for all; Jude 3. and why should not the Institution of his Kingly Office also be thus, Heb. 12. 26, 27. yet once more I shake not the Earth only, but Heaven also: And this word, yet once more, signifies the removing of these things that are shaken, that those things which cannot be shaken may remain: And we have received a Kingdom cannot be shaken, and so the means of his Kingdom are unchangeable, he had spoken of the change of those who are Servants, and Officers under the Law; but in the Kingdom we have received or do receive (so that he speaks not of that State in Heaven, but of that under the Gospel, which is called the Kingdom, in which Kingdom there should be no more such change) the Offices now are unchangeable, and so is the work. And therefore, in the closure of that Epistle to Timothy, wherein he had discoursed of the ordinary Officers of the Church, he sets an Apostolical seal upon it from him, and all his Successors in him which was never to be violated or broken up, 1 Tim. 6. 13, 14. I charge thee to keep this command to the day of Christ's appearing, &c. That is, all the commands of this Epistle, for else he should not be blameless. And though here he says commandment in the singular, yet ch. 5. 21. where he makes the like observation, he says, These in the plural. His way of expression is observable, he says.
1. I Charge, not Counsel, as leaving to liberty.
2. It's a Commandment, not a Permission.
3. He mentions a living God, and our confessing Christ to our latest breath: They are such Truths as we should be willing to lay down our Lives for.
4. He tells us, that they are to be kept without spot, not in the least part neglected.
It is such an Epiphonema as that, Rev. 22. I testifie to him that shall hear the words of this Book, that if he add or take from, &c. And here to keep the commandment blameless, is all one as not to add or detract, and it is the same power to add as to detract and Man must do neither: And he speaks this as to Timothy, so to all whose Duty as Timothy's is spoken of in this Epistle. As also Matth. 28. and last, and elsewhere he says of his Apostles, in the name of their Successors, I am with you to the end of the World.
in them, blessed all that were to grow up in their name for ever, Gen. 1. 2. They are so sometimes put into the Catalogue with the extraordinary, promiscuously, and the ends of both made one and the same; because the Ministry is of the same use and necessity to the Churches in these times, in that way as that of the extraordinary was in theirs, so Ephes. 4. 11, 12. and 1 Cor. 12. 28. ver. 8, 9, 10. And the best way to distinguish the one from the other in such promiscuous enumerations, and to discern which are ordinary, which are not, is to consider what gifts are still in the Church, and what are ordinary standing necessities of the Church, and what not, and so we shall discern them as in the places cited. As in the Church we find still gifts of Teaching in differing ways powred out on Men, and abilities with Spiritual Discretion and Authority, to guide and govern others, more eminent in some Men; and bowels and helpfulness in others, to Administer to the necessities of poor Saints. But we find Apostle's gifts of Miracles and Tongues ceased, and so we may in those places mentioned, distinguish the one from the other; and may thereby know, which of these Officers here mentioned are to remain, which not; for God gives gifts in Relation to Administration. So as there doth remain these ordinary sort of Officers, God continuing no gifts in vain, but fitting the one to the other, as Cor. 12. 5, 6. and Rom. 12. 6, 7, 8. evidently implies.
In this enquiry, we will consider 1. How an Officer differs in general from an ordinary Member. Then 2. What these Officers are, and how differing among themselves. As to the First, He is a Servant of the whole, separated to some special work, with special authority in the name of the whole.
1. He is a Servant of the whole, so Rom. 16. 1. and 2 Cor. 4. 5. not simply a Member to serve one another occasionally, but more; he ceaseth to be, Sui Juris, as Servants do. Of Epaphras he says, not only that he is one of you, Col. 4. 13. but chap. 1. 7. who is for you a faithful Minister of Christ. All his Strength, Pains, and Abilities are theirs, and to be laid out for their Service, to spend and to be spent, Phil. 2. ver. 17. Tea, and if I be offered up upon the Sacrifice and Service of their Faith, I joy and rejoyce with you all.
2. Separated to some special work, so the Deacons, Acts 6. 3. whom we may appoint over this business. As the Apostles chose other Ministers, to give themselves continually to the word and prayer, ver. 4. So as though a private Member doth the same work, yet he but occasionally, the other makes it his business, his calling, his employment; a Brother, when he sees his Brother want, is to distribute to his necessities, but a Deacon's Office is to seek out who want, and in discretion to distribute the Alms of the Church; that as the Sabbath day differs from other days, that on other days, ye are to perform Holy Duties occasionally, but the Sabbath is set apart for nothing else; so do private Members differ from an Officer; it is the value of the day, it is the season of it; so is some special service, it is work and employment; Archippus must take heed to fulfill his Ministry, Col. 4. 17. Every private Member is to advance his Brother, but it is an Elder's work to do it.
3. He is invested with special Authority, and an Authority of right, to do that lawfully in some things, which in others he could not. Let a Man so account of us, as particularly priviledged and authorized to be the Ministers of Christ, and Stewards of the Mysteries of God, 1 Cor. 4. 1. somethings they are so Stewards of, that they are kept under Lock and Key; and without them the Church cannot come to them (as the Sacraments are continued to be) and other things they do administer, which others may, which are yet administred by them in a more special Authoritative way, not simply out of gifts, as when they Teach or Admonish, but out of a special Authority of Christ withal, as Ambassadors, as if Christ did Admonish and beseech, and not a Brother only, 1 Cor. 2. 5. ver. 20. And though to Admonish others gifts, might serve as well; yet, the Dispensations is not from inherent gifts so much, as an interested power Authorising, virtute officij, by vertue of Office; thus a Colledge Seat cannot be set, unless they have a Governour (because an exercise of power is necessary) tho the fellowes may have power to choose and install that Governour. John speaking of Christ's power to Baptize, says it was a special power from Heaven given, John 3. 26, 27. And in the Name of Christ and the Church, the Act of an Officer is as the Act of the whole in Administring, &c. not so as to the Acts of private Members, not so as to every Administration of a private Brother.
Now 2. More particularly to enquire into the Offices themselves.
1. They are not only many but diverse, so we find almost every where, where we find them spoken of, 1 Cor. 12. 4, 5. There are diversities of Gifts and Administrations, so Rom. 12. 6. Having gifts differing, he says not, greater or lesser, but differing, &c. which Gifts and Offices are not only different in nature, but in the person also, that is, that several Persons have several Gifts and several Offices, for so 1 Cor. 12. 8. To one is given the word of Wisdom, to another the word of Knowledge, and 1 Cor. 7. 7. Every one hath his proper gift, one after this manner, another after that, and so much as to the Scope of his Similitude, drawn from the Body as he brings it, For in the Members all have not the same Offices or Action, ver. 4. so as his meaning must be, that several Gifts, and so Offices, do belong to several Persons. And the Preface the Apostle makes, (Rom. 12. 3.) is that every Man is to think soberly, or within his own compass, of that measure God hath given him, every Age hath but his part, not all; The word Translated, Sobriety, foreign, signifies a sound mind; a sound Member swells not, so as all are to keep within the compass, neither thinking too highly of their Gift or Office, nor stretching themselves to an higher or other calling then is given them; for says he, the Members in the Body have not the same Office, &c. and then, ver. 7. 8. mentioning these Offices, he doth it not simply by naming several works, as Teaching, Exhorting: But as relating to several Persons design'd to these works; he that Teacheth, he that Exhorteth: As if he should say of the Members of the Body, let that which heareth, hear, that Member, which seeth, see, as having several Functions, so as there are several and distinct Offices, in several Persons. And the reason why God hath many, and those distributed Offices severally, and a several part to be performed by them, is because God would have no one do all, but keep all in Sobriety, (seeing he hath but his measure) and in mutual ease and charity, that (as 1 Cor. 12.) One Member should not say to another, what need have I of thee, that all might both partake and communicate: As also, because the several works in Offices would be too much for one; those Master-Builders needed helps, Rom. 16. 3. And it is for Ornament unto the Church too, which ariseth out of such a variety. And another reason of it is, that so each work might be the better and more throughly done, when every one should according to his gifts, have a several part given him; which he was wholly to give himself unto. In Arts and Sciences, and Professions, none prove Eminent, neither are they advanced and promoted but such as give themselves wholly unto some one Science, and it is the wisdom of the Jesuits, in disposing of their Followers in several professions. And this wisdom and care God hath taken for his Church, as a great Man, that would have his Children Educated in several professions, sets over them, not one, though somewhat seen into them all, but procures the most eminent in all kinds, wherein he would have them instructed, one to read Philosophy, another Tongues, &c.
2. That therefore which is chiefly to be done, is, as to enquire how many there are, so also especially, what the diversity or difference is, to seek out the formal distinction between Office and Office, which is a matter every way, of exceeding great moment: That confusion in the Offices, and the performance of them, should be avoided, which God hates, being the God of Peace and Order, and also that God's own Institution be rightly kept. We see how strict God was in keeping the bounds of difference between the Priests and Levites, they being distinct Offices, Numb. 3. 10. Thou shalt keep the Priest's Office, and the Stranger that comes nigh shall be put to Death; and by Stranger there he meant not only their Brethren the People, but even the Levites their Fellow-Officers; Numb. 16. 40. And God requires the choosers, that they take a right estimate of Men's Gifts and Offices, and suit them according to their proper difference and distinction, that a Man's gifts, like waters, may have their natural current to run in, and so as they shall not need to use Art to force the streams another way, Phil. 2. 20. 1 Pet. 5. 2. that so they may naturally take care to feed the Flock, not in any the least way of constraint, no, not in respect of their gifts, to which a violence is offered, when they are not rightly placed. And so their gifts are to the utmost improved, and their work the better done; For the edifying of the Church. It is an error (as the Author of the Tryal of Wits, in his Preface complaineth) and a great error, like that which Solomon complains of, Eccles. 10. 6, 7: in disposing of dignities unsuitably, that in Common-wealths there is not a suiting of natural endowments and callings, to the great detriment of it: There being no Man's natural parts, if rightly placed, but would prove eminent: And the like error if committed in Churches, is much greater; by how much the gifts and callings therein are more pretious.
Let us therefore enquire into what these are, and wherein their diversity consists, which is eminently the proper Scope of, Rom. 12. That Epistle is, of all Epistles, written in a System and Form of wholsom words, methodically composed, as might be shewn; Credenda, or matters of Faith, he had handled in the eleven first Chapters, and then facienda, or matters of practice from the 12th to the 16th Chapter (which he spends in Salutations) the instructions concerning their practice, are as Methodical as the other, and are either their Duties as Members of the Church, in chap. 12. or as Members of the Common-wealth, chap. 13. and both in a like method. 1. What the Duty's of Members and Officers are in that Church, to ver. 9. 2. What the Duties of them as Saints towards their Brethren, and also all Saints in the following verses of chap. 12. as the like, chap. 13. First, Their Duty unto Officers in the Common-wealth, from the 1st verse to the 8th, then towards all Men from the 8th verse to the end, and then chap. 14, 15. how to behave themselves in the special controversie of those times about the Ceremonies, &c. 1. In that chap. 12. wherein he sets Rules to them in their Church, and Saint Relation, and doth it most compleatly. I begin 1. With their Service and Worship they offer up in publick, and he exhorts that it be Holy and Spiritual, and foreign, that is, word-Service, squared wholly by the Rules of the word: For so the word is used, 1 Pet. 2. 2. foreign, The sincere Milk of the word, opposed to the fatal corruption of worship lying in addition and carnal rites, and ceremonies; or foreign may signifie Spiritual Worship in the mind, opposed to bodily Service. As the best preservative of their Worship Spiritual, and prevention of Formality and Human addition: He exhorts them not to be conformed to the World, &c. The Holy Ghost foresaw that the Worship and Service in the Church, and that especially of Rome would be corrupted, by the conforming of it to the Rites and Ordinances of the World, Heathenish and Jewish: And the Government of the Church shaped and configured to that of the Empire, in all their Officers and Members, as many have excellently shewn in all particulars, and was foretold, Rev. 13. 15. The Holy Ghost foresaw that the Pope should set up the Image of the first Beast, that is of Rome Heathenish, a Religion like theirs, and a Government like theirs. Item, The Apostle exhorts them negatively also, not to conform themselves to the World, foreign, ne vos configurate, do not shape your selves, as noteing an outward conforming; shaping themselves to their external Worship, &c. to that external form in Worship or Government, as thinking it to be but used among the Heathens and Jews in Externals, in which they might take a liberty. And because the Spiritual Government of a Church, and the Spiritual Worship of it, requires as much as any other Truths whatever, a Spiritual Heart which they are most suitable unto, and that Carnal Mind or Wisdom which is in all Men, is most opposite thereto, and would frame it its own way: Therefore he exhorts them to be Transformed by the renewing of their minds, foreign, &c, as the other word notes out an external configuration, which he forbad; so this an internal formation in the mind or judgment (for that is the difference between forma and figura) which might square with the word, and suit with it: Having their minds cast in the mould of Doctrine, as Rom. 6. 17. that so they might approve and discern that will, foreign, that is in this particular, with an Emphasis, which is not only good in it self to you, as the only means to build you up, and only acceptable unto God, but so perfect in it self, as it hath been committed to you, that it needs not much wisdom at all to add any thing unto it, neither in Ceremonies nor Offices.
Then he comes to the particular Duties; 1. Of Governours and Officers, ver. 3. 2. Of every Believer in common. ver. 9, &c. 1. To the Officers who had received gifts and functions for the edification of the whole, and who were the principal Members of the Body, and more eminently unto them his Exhortation, ver. 3. is principally directed, as appears by the instances brought, ver. 6, 7. where he applies, and brings home that Rule in particular unto all, and every one; and tho' the words might seem to be general to every one in that Church, ver. 3. I say to every Man, &c. yet the Phrase there used foreign, existenti, points at those eminenter, and in place amongst you. He says not simply foreign, but foreign, that is, to those eminent amongst you in place and Authority. Who, because they were some body, were apt to think too highly of themselves. And now when he comes to give Officers their charge, observe his Preface, I say, through the grace given to me, he speaks modestly, yet lays a command from his Apostolical Authority, which he averreth and alledgeth; for so grace is used by him to express his Apostolical Office, Rom. 1. 5. And makes it Sanctione Apostolicâ, but to put the more weight upon the exhortation, and also to own and warrant their Institutions and Rules about Church-Government, to be Apostolical and perpetual. Now, the Rule it self which he gives in general, and then appoints and brings home to all the Officers of the Church in particular, is, as we Translate it; Not to think more highly of himself, than he ought to think, but to think soberly, according as God hath dealt to every Man a measure of faith, which of all Rules else, in the Latitude of its meaning that could be given, is to Church Officers the most pertinent and fit, the most full and comprehensive, both tying them to the diligent performance of their several Duties, and confirming them within the proper bounds of their Function: And it is the best prevention of all confusion, innovation, or addition, and exorbitancy in Church-Offices, and likeliest preservative of that primitive purity which was established, and wherein also, the Holy Ghost (as in the former about Worship) strikes at the Root of that corruption of Pride and Ambition, and stretching themselves beyond their Line and Authority, which was that true main reason of all Transcendent Usurpation, which in future times, Officers of the Roman Church especially took upon them, and after their Example all other Churches, So as both this Rule, and that exact Platform and Enumeration of all Offices, with their bounds and distinction, was the most seasonable and necessary for this Church (which was foreseen to be the Mother of Abominations) of any other, which is the reason (haply) why the Apostle is more distinct in it, than in any other Epistle. We have first the Rule, ver. 3. and then, 2. An Illustration and Demonstration of the equity of it, by a Similitude between a Natural Body, and the Members thereof; and a Spiritual Body, and the Members thereof. And 3. Application of that Rule and Form of that Similitude to all Church-Officers in particular, which to that end we on purpose mention, with their distinction and diversity.
We will, First, enquire into the true and proper Scope and meaning of the Rule, which we shall find to fall full and close with the particular Duties of Church-Officers. It hath two parts we see. 1. Forbidding Vice, that we should not think too highly above what we ought.
2. Commanding of a Vertue, but to Rule our selves with Sobriety in such thoughts. The word is foreign, which we Translate here to think of a Man's self: Upon the opening of which word, which is used thrice in composition, in this short Sentence, doth the whole depend, it is of a larger annexion, then any one word either in Latin or English is able to express, and that which is Translated, is the least thing intended.
1. It hath Relation to Knowledge, and sapere, not to be wise about what is meet, which is a most pertinent direction to the chiefest of Church Officers, not to affect curiosities of Knowledge, falsly so called, above what is written, as those, 1 Col. 2. ver. 18. that intruded into things they had not seen, or above the reach of their own Gifts, but to keep both to the measure of their own Faith and Knowledge, and also to the Analogy of that Faith once delivered to the Saints; and the like also is required in those that Rule, in whom as Godly Wisdom is as requisite as any other Grace, so affected Wisdom, and to shew themselves more wise, to controul and meddle in every thing, is as unsuitable.
But I think it hath not mainly a Relation to Knowledge; for he says not, be wise not above what, Licet, is lawfull, as having Relation to unlawful objects forbidden to be known: but not above what oportet, is meet for his place, or becomes a Man's place and gifts.
Therefore 2. foreign signifies also Curare, carefully and heedfully to mind and regard what belongs to him: Whence foreign, cura, and is all one with that Phrase of ours, He minds his business, it signifies intention, and what the mind is taken up about, so Rom. 8. 5. We Translate it, those that after the Flesh, do mind the things of the Flesh; the word is the same: So as it hath special Relation to what is a Man's Duty, and place which is given him to mind and to regard: And then the first part of the exhortation is foreign, not to mind or take upon him, what is above him, or as David speaks, not to exercise a Man's self in things too high for him, (as Psal. 131. 1.) For his place, calling, function, gifts, or as Paul saith, (2 Cor. 10. 1.) not to stretch a Man's self beyond his own measure, not into another Man's line, nor to thrust his sickle into another Man's harvest.
And then 2. That other particular commanding a vertue, which we have here Translated, to think of himself soberly, should be Translated, soberly to keep himself and his intention too within his calling, and function, and duty, [as he ought] foreign, is to do what is his proper duty in his place, and to keep to it, and to spend all his intention thereupon, and not foreign not meddle with other Men's or Officers matters, as the Apostle elsewhere forbids, 1 Pet. 4. 15. He therefore is overwise above what he ought, that exceeds the measure of his place; and to be wise to Sobriety, is to keep within a Man's compass. So that it is not a meer Repetition: But implies that as he ought not to exceed, so also that he ought to mind his own place and duty; and then the word foreign, is an exhortation to both, it is to have a sound mind, a comparison taken from the Body, which is then said to be sound, and a Member sound, when it is kept in its natural equal and due temper, and every part performs its own office, swells not above its compass, exceeds not in heat and humours, nor is defective in what belongs to it; so when a Member of the Church swells not above his rank and place, but executes what belongs to him, then he is said to be sober, and of a right temper in his place. And so then that which follows according as God hath dealt to every Man the measure of Faith, directs and shews Men what it was every Man was to put forth in his place, viz. that measure of Spiritual gifts which God had parted diversly among Men, which gifts are to be suited to Offices, as we shall see anon. For by Faith here he means not primarily, justifying Faith, but Spiritual gifts for the good of the Church, superadded to Faith, which yet he calls Faith, because they are not natural, but had some work of Faith as their Foundation, whether saving or temporary, as 1 Cor. 12. 12. This the Apostle plainly intimates, when he shews that those Spiritual gifts they had not among them, till they were converted to the Faith; but then were endued with them. When you were led after dumb Idols, you had none of these gifts but you had them by a work of the Holy Ghost, enabling you to say and assert, and believe that Jesus was the Lord which assertion was the foundation of all those Spiritual gifts that follows, and so here called Faith; as also because that in the exercise of them, Faith should be the director of them to the good of others.
And then 3. The words may withal be interpreted as they are Translated, as aimed against pride and overvaluing a Man's gifts, which the Apostle also aims and strives at, as the root of all that ambition and affectation of preheminence in Church-Officers; and so foreign will also bear that Sense; and so to be wise to Sobriety, is for a Man to give a due estimate to his gifts, and put them forth accordingly; and hence Humility is fully defined (as here.) A Sobriety or Moderation of Spirit, which only keeps a Man within his compass; and the contrary swells him to matters above a Man's calling and compass, and therefore David joyns them both together, Psal. 131. My Heart is not haughty, neither did I exercise my self in things too high for me. And the drift of the reason implyed in the following words, argue this to be his Scope.
1. It is God that guides those gifts, and that of Grace, ver. 3, and 6. and why should thou boast of what is received.
2. Thou hast not all the gifts, foreign, he doth part them: We have gifts differing.
3. Of that very gift which thou hast received, thou hast but a measure, a portion, nor that in the fulness of it.
4. Others have gifts as well as thou; yea, every Member hath gifts, God hath dealt to every Man, so as thou cannot say thou hast no need of others. So as his Scope is at once to beat down Pride and Ambition, as the cause and affection of preeminence, the sin of Abiram, Dathan, and of Corah; who, being Children, affected the Priesthood, and also he meant to keep every Man to his own calling and place, diligently to execute it to the good of others, wherein, how did the Holy Ghost (in Writing to the Church of Rome) strike at the very sin which he saw then working in that Church, which corrupted and perverted all the Officers in the Churches of Christ, even as he foresaw Superstition would corrupt the Worship, as was observed in the former verses.
The Root of that Mystery of Iniquity, and foundation of it, was laid in Church-Officers asserting of preheminence, the lower Officers assuming what belonged to the higher, as the Deacons did; and then the higher taking upon them all the power of the Inferior; yea, and of the whole Church it self; as to admit Members to Excommunicate, to Ordain, to Rule and Govern, and so to thrust out Deacons and Ruling Elders as unnecessary; and those it left continuing to make them shadows, and then these greatened Officers presumed further to extend their power over other Congregations besides their own.
The Bishops of Rome began to be from thence, to challenge Universal power over all Churches, and from being an ordinary Officer, to challenge that extraordinary power of Apostles themselves, and to sit in the Temple of God as Gods, and not to be content with Spiritual power neither, but to challenge Temporal also; to dispose of Crowns, curb, restrain, and cut short the Spirit of Princes; and his Bishops also began, and have continued to intermeddle in affairs of State. That ever of so small an Egg, as a poor Pastor of that Church, so foul and monstrous a Crocodile should arise so, great a Prince, is that great Mystery which all the World may wonder at; as it did indeed admire his greatness.
How seasonably therefore was this Rule given to prevent ensuing mischief, and how necessary was it also in the Application of this Rule, to give a complicate and exact platform of Church-Officers, and their true bounds and distinction of their places to this Church above all other, who was to become the Mother of abominations. How seasonable was it to leave this Apostolical Canon in her Archivi, in her Records, to discover the falshood of those which she boasts, and to shew all the World in after times, how much she was swerved from her Original, and likewise to enjoyn the observance of these Institutions, with an Apostolical charge as his Preface shews, Rom. 12. 3. I say, through the grace given me.
The Scope therefore of that which follows, is to illustrate this Rule, and to shew the equity of it from a Similitude drawn from the Body; and then to apply and bring it home to every Officer amongst them, that as his charge was to every Man, he says not omnibus, but cuique in particular, ver. 3. so his Application is to every one of them in particular, ver. 6, 7. I will not much insist in opening the Similitude, only observe for a Foundation to what follows, that this comparison here, as it is between the Body and such Members, as have general Offices for the whole, so the Church, he here compares the Body unto, is an instituted Church, whether among them, or where ever else. 1. It is a Church (he speaks of) for it is a Body in Christ, Non in Caesare, not a civil Body, that is put as a note of difference, for as not only many are requisite: So they are considered not as scattered Saints, but as making one Body, and so knit; and then the Members of this Body, to whom the Similitude is after applyed, are Officers of a Church, and those ordinary Officers also, for those that follow, ver. 6, 7. are the Members. He speaks of eminently gifted Members here in general, there particularly, and with application: Now we may take this for a Rule, that where-ever the ordinary Officers that are the proper ordinants of a Church, as instituted as ordinary Officers are, there the Church or Body spoken of is principally meant a Church instituted, and of the Officers of it, he speaks indefinitely and universally, we being many, &c. not particularly only, (you) because his Scope was to lay down indefinitely, a general platform of all other, as well as of this, unto which they were already moulded, and always to be framed. Now then the fundamental Terms of the comparison being thus suited, his Similitude hath two main parts, fitted to infer those two parts of that Rule delivered.
1. That as in the Body, many Members make one Body, and so become Members to the whole, and also one to another, for one another's good, ver. 4. so in this Instituted Body, every one the eminentest, and most gifted is a Member of another, v. 5. that is, are ordained for their best profit and good, and safety, as of themselves and the whole, so of every Member, to intend the good of the whole, and of every Member in particular, they are to use their Gifts with consideration of Co-members; and therefore Co-membership should oblige Church-Officers of whom he speaks here, especially to have a care to use and improve their gifts with diligence in their places, for the good of the whole; and not only so, but also to consider every part in particular, and perform a duty to it, which by their Office they are to do diligently: The eye sees not for it self, but for the whole; yea, for the foot, the hand, and every Member in particular as occasion is, so as diligence in their Office, which is one part of his Rule and Cannon, is hence inferred and argued:
But yet 2. They are to consider withal, that every Member hath not the same Office; yea, so far from having the same Office that they have not the same action: So as tho' every Officer and principal Member is to be diligent the good of the whole; yet not to usurp over the Offices of another, not to do that which is proper for another to do; one Member is not to invade the room of another; the foot is not to undertake to see, nor the Hand to walk.
Thus to do would be for the confusion of the whole, and an injury to that Member whose Office is assumed; and to whom it is proper, and its Honour to perform it, and the Member who usurps another's Office, would be less usefull to the whole, and injurious to its self, in perverting its proper Gift and Office to what it is not fit, and so to do it untowardly; and this is the Second part of that Rule given clearly, proven from this Similitude. Now then in the 6th and 7th verses, he goes on at once, both to amplifie that last part of the comparison, that as in the Body, every Member hath not the same Office, so that in this Instituted Body, we are Members having gifts differing (Enumerating all the particular Offices) and also he in the strength of that Similitude, urgeth and applies, and brings home both parts of the Rule in each particular Officer, which he Enumerates. I say, first he goes on to amplifie and inlarge that last part of the Similitude, by a distinct enumeration of all particular ordinary Officers, needfull to such a Church for ever. And so the Co-herence of the words most fitly joynts this verse with the former, for foreign, we are having, &c. refer to foreign in the former verse; the Apostle not beginning a new entire Sentence, as usually it is read; but continuing these words to the former, as not having made up his comparison compleat: That as he had said, so we being many are one Body, &c. so we are withal, having differing gifts also, &c. which answers to that part of the comparison, ver. 4. as all Members have not the same Office. And yet withal they are a strange inference, wherein the Apostle brings home and applies both those Duties in his Rule, ver. 3. to every Officer which he Enumerates, and that in the strength and force of the Similitude; so as that Rule given afore, should be put into every particular, and therefore in the Original, there is an foreign a chink and void space left for the Reader to put it in, as in those first words, whether Prophesie [Let us Prophesie] those words, Let us Prophesie, are not in the Original; but applyed by the Translators to make up the Sense, whereas that which in General the Apostle had said, ver 3. is to be inserted in that, and all the other particulars; and therefore doth best make up the Sense, as whether Prophesie, let us soberly mind our Duty therein, and not be overwise or beyond what is above us, or not ours to meddle in; but keep to the bounds of that office and duty, which is the foreign of Faith, and so in that other Ministry (let us wait on, is not in the Original) but that which he said is to be supplyed; let us soberly mind our Duty in Ministring, and not be overwise to meddle with what is not our office, but keep to Ministring, and so of the rest. So as he doth at once both exhort every one to diligence in their particular office, set him for the good of all, and also dehort him from medling with what belongs not to him, sends a Man to his own Body to learn these Lessons. All which considerdered, gives a most just and full account, and Reason why the Apostle doth here more distinctly, exactly, and compleatly reckon up all particular offices in this Epistle, which we find not so fully in any other; for it agreed with, and was more requisite every way to this Scope in hand.
For 1. The making up the Similitude entire in the Reddition of it, required it. He had said, ver. 4. that in the Natural Body, every Member had not the same office (and what are the offices of each Member, nature taught.) Then in the Reddition, and making up of this Similitude he shews, in this Instituted Body, all had not the same offices, by Enumerating all the particular offices themselves and their diversities, which was proper to do, and also was necessary to do, because they wholly depend upon Apostolical Institution and God's Will, and otherwise were not known.
And 2. His Scope was to bring home that Rule delivered in general, ver. 3. by way of application, as in an use of Exhortation or Reproof, a Man doth a general Doctrine by naming all and every of those sorts of Men he would apply it unto, and ver. 3. He in laying down that Exhortation, in his Preface to it he had said: This I say to every Man, not omnibus, or to all definitely, but every Man particularly, as Musculus observes, as intending to bring it home particularly to every sort of Men which he meant and spake unto.
And 3. One and the main part of his Exhortation, being that officers should keep to their bounds; so it was peculiarly necessary, as to apply it to particulars, so to enumerate all and every particular, so to distinguish them, and set them their several bounds, that every one might for ever know his Duty, and not Transgress.
And 4. The Epistle containing matter of Doctrine, wherein he had handled a perfect Platform of all other Epistles Methodically composed, it suited with his Scope, that in mentioning the Officers of the Church also, he should be as compleat and distinct, and set down the exact Catalogue and Table of them.
And 5. Being written to the Romans, whose eminent sin, in after days, was the corrupting of all Offices in the Church, and introducing new, which God never instituted, and excluding those he had ordained or perverting them: The compleat Catalogue of all Offices, their bounds and terms of their Duties and Distinction, was most seasonable and proper to them, as to prevent aforehand, so to that whore of her Abominations and Usurpations herein in after Ages.
And 6. To add weight to all, and to confirm these Canons of his to all Ages inviolably, it was requisite he should set to his Apostolical Authority and Seal; which in the Preface he doth; this I say by the grace given me: And this (as it were) in opposition unto, and to weigh down, in after Ages, that false counterfeit Apostolical Authority usurped, in that See which would make other Canons and Constitutions clean differing and opposite to these. His Scope therefore being to enumerate all Officers, and to distinguish them and their Duties, which is the thing we seek, let us go on to observe how Artist like, exactly and fully and methodically, he doth it every way, as he had done all else in this Epistle. He proceeds,
1. By a foreign, or general division of all Officers into two general Ranks and Orders.
2. By a Subdivision, containing all the particulars of that general Division, and to prevent mistakes, lest that because seven are mentioned, that therefore so many particular Offices should be meant, as some have understood them, whereas he intends but five: Therefore the first two, to shew they are but a general Division of these five that follow, are expressed in the Abstract, Prophecy, Ministry, but the five particulars in the Concret, he that Teacheth; he that Exhorteth, &c. varying his expression, to make evident the difference.
1. There is a general Division of all Officers, into two Ranks or Orders.
1. Such whose Duty and the exercise of their Office, lyeth in simple Ministration, in instruction in the word, the other of Discipline, is that whose work lies in Ruling Mens Lives and Bodies; Prophesie hath Relation by Knowledge to instruct the Mind, foreign, to ruling and ordering the outward Man; and although there were in the Primitive times Prophets of extraordinary gifts, both in foretelling persecutions to befall the Church, as Agabus, and others; who also by extraordinary Revelation opened difficult Scriptures: And who are in other places, ranked among the extraordinary Officers as Ephes. 4. 11. and 1 Cor. 12. 28. Yet here Prophets of ordinary gifts are meant; because he prescribes for their Rule the foreign of Faith to bound them with. Which Rule, the extraordinary assisted infallibly by the Holy Ghost in their Prophecyings, need not to be Regulated by no more then Apostles themselves. The Revelation of the Spirit, being an infalliable Guide and Rule unto them; and also he commands them to abide in that calling, and confine themselves unto it.
By Prophecying therefore is meant, that speaking out of the word to Mens instruction, as (1 Cor. 14. 3.) Prophecy is taken in opposition to gifts extraordinary, ver. 1, 2, 3. compared where he defines it to be a speaking unto Men to edification, and exhortation and comfort; and is put for the ordinary expounding of the Scriptures, which 2 Pet. 1. 20. is called a word of Prophecy, and so is taken often in Scripture, as Matth. 13. 57. A Prophet hath Honour but in his own Country; and so in that Speech, he that receiveth a Prophet, in the Name of a Prophet; Matth. 10 41. that is, any Teacher or Instructer out of the Word, to Prophesie, not being always taken to foretell, but declare, as Exod. 7. 1. God tells Moses that Aaron should be his Prophet; that is, a declarer of his mind for him, so to open the Revealed Will of God is Prophecying: So as by Prophecy here, their Office is understood whose Office it is, to open and apply the word according to the foreign of the Doctrine of Faith, and the proportion of their own gifts, and so is distinguished from foreign, which includes all external ordering and watching over Men, but without labouring in the word, foreign which comparatively is a more ministerial and external work, this more internal and noble.
And so now under that general Head of Prophecy, is contained these two first Offices mentioned, Teaching and Exhorting, and under the other foreign, is comprehended the other three more external and ministerial Functions. Giving is the Deacon's Office, Ruling, the Elders, shewing Mercy is the Widows: So as tho' foreign is sometimes taken more largely for all Offices whatsoever, as 1 Cor. 3. 5. what is Paul? What is Apollo, foreign, Ministers, by whom ye believed. And also more strictly; for that most Ministerial inferior office of taking care of the poor, as Acts 5. 3, 4. and 1 Cor. 16. 15. yet here it being made a contra-distinct Member, it is judged, to be taken in a middle sense between both. For all those are Ministerial Functions which meddle not with the word and prayer, not ex officio, so as Prophets express a higher Rank of Officers, that Acts 6. give themselves to the word and prayer especially; and Ministry expresseth that lower Rank of External Government, either over the Lives or Livelihoods of Men; as the Ruling Elder and the Deacon. The office even of Ruling Elders, when compared with that of Prophecy, takes place rather with Deacons, and is reckoned with that inferior classis, rather than with the Prophets: And unto this division other Scriptures seems to give light and warrant, as that (1 Pet. 4. 11.) maketh it also clear. Let him that speaketh, speak as the Oracle of God, which is all one with Prophecying here, by the Analogy of Faith, there is prophecy mentioned; then follows, if any Man Minister (the word is the same that here) let him do it as God giveth a liberty. There their Deacons are a contra-distinct division to Prophecy: The like I take the meaning of, (1 Tim. 1. 3.) where mention is only made of two Officers, Bishops and Deacons; the question hath been, under which of these two the Ruling Elders comes? I answer, under Deacon, in that Division; for Bishops there must be foreign, apt to Teach, which in an Elder is not so necessarily required; many having Ruling Gifts in private, that have not Teaching Gifts in publick; and that also which sways me so to think, is because the qualifications of Deacons here, are such as qualifie a Ruling Elder, as gravity and ruling their own House well, &c.
And according to the foreign of these places, that of (Phil. 1. 1.) may in like manner be understood. To the Bishops, that is, the Pastors and Teachers, and Deacons: That is, both Elders and Deacons (strictly so called.)
This differing Rank of Officers, seemeth to me also, to have been Typified out by those two orders of Church Officers under the Law of Priests and Levites, which Type I would not have thus applyed, had I not found it by way of Prophecy foretold.
As 1. It is prophecyed that two sorts of officers answering to both these, should be under the New Testament Isa. 66. 20, 21. I shall be mindful of that Rule, which in the Application of Types, we are ever to follow, that no Types are to be applyed to any thing under the New Testament, but by a special warrant from the Holy Ghost, so applying it in some place of the New Testament, or in some Prophecy of the times of the Gospel in the Old Testament, because (Heb. 9. 8.) the Holy Ghost is alone said to give signification to those Types. Yet so, as when we have a General Type, applyed to design out such a thing; then by those ordinary gifts of Interpretation, we may fetch out the particular Resemblances, as we do in Parables and Similitudes of Scripture, when we know their main Scope and aim, these being also called foreign, (Heb. 9. 9.) But to return to (Isa. 66. 21.) He Prophecies there of the times of the Gospel, and the State of the Church of the Jews when converted, for (ver. 20:) he speaks of the bringing in of their Brethren the Jews out of all Nations, as an offering to God, into the Holy Mountain and House of God; (the conversion of a People, being called an offering up to God, Rom. 15. 16.) and (ver. 22.) he makes mention of the New Heavens, and New Earth, &c. Now as he says, he will bring their Brethren the Jews to the Holy Mountain, and the House of God, which is a Church-Estate, (as I have formerly shewed) so he says, he will take of them for Priests and Levites, which design out in the Language of those Types, the Officers of those Churches, all not being meant; for he will take of them, and it being also spoken of some of them, by way of distinction, to the rest and multitude of their Brethren, (ver. 20.) it Tipifies out two general Ranks of Officers in the New Testament, into which all then Instituted, are to be Referred. And so in the Old Testament, I find elsewhere that division made of all the Jews, into these three Heads and Ranks, the House of Israel, the Multitude of Believers; the House of Aaron, the House of Levi, as comprehending all of the Church as so considered, when he calls upon them severally to praise the Lord, (Isa. 13. ver. 19, 20.) even as when, (Phil. 1. 1.) He writing to the whole Church mentions three; 1. The Saints, 2. The Bishops, which answer to their Priests, Pastors and Teachers: And 3. Deacons, the Levites which comprehended all the rest.
I will add as the conclusion of this difference and distinction of officers, some observations which suit with these differences upon the Types of these officers mentioned out of (Isa. 66. 20.) and for suiting the particular Resemblances in those Types, I will take that liberty mentioned before, which is, having found out the General Notion as Priests, to Typifie out Preachers of the word, and Levites, those three other officers I will see what stamps of Resemblance there are in those Types of these offices, which will further clear the difference, and answer a main Argument for the Pastor's Superiorities over Teachers, as it hath been urged by some. Under Levites I Rank all inferior offices, finding a Resemblance in the Type of Deacons over the poor. For there were those that disposed of the Treasury of the Church among these Levites, who (1 Chron. 26. 20.) were over the Treasury of the House of God, and the Dedicated things, and there were also Ruling Elders among those Levites who were Porters to keep out, and let in to the Assemblies, and the Gate of the Tabernacle, 2 Chron. 9. 18, 19, 20. as these Gospel Elders also are to watch over, and especially to regard with the Teachers concerning Admission, or keeping out of Members to examine and try, &c. They assist in opening and shutting the Doors of God's House. There were also Ruling Elders among those Levites, who watched the Temple Day and Night, and stood before it, Numb. 18. 2. and kept the charge of it, ver. 5. so these are to watch over the Spiritual Temple, the Church, and have their Souls committed to their charge to give an account, Heb. 13. 17. And then there are an higher Rank of Officers to whom these Levites are given in assistance, (as the Deacons were ordained, Acts 6. 3, 4. that the Teachers might more fully give themselves to the Word and Prayer, and 1 Cor. 12. 28, 29. are called Helps) even as the Levites were given to Aaron, Numb. 3. 9, 10. and Numb. 18. 6. The Septuagint says, added, in Allusion to the Name of Levi, which signifies joyned, (Gen. 29. 34.) and these Officers are these Prophets, answering to the Priests, the Priests being to do many things the Levites were not to do; for Application of that Type.
1. The Priests had the charge of the inward part of the Temple, and Numb. 4. 19. they had the charge only of the most Holy things, and the Levites were not to go in, when they were set and covered, and so the cleansing the inward part of the Temple, (2 Chron. 29. 16.) belonged to the Priests, the cleansing of the outward Court to the Levites, so answerably the outward lives and conversations, and the filthiness that appears therein, is the proper Sphere and Jurisdiction of the Rule of a Ruling Elder; but to instruct and comfort the Conscience, to purge out inward corruption by the word taught and applyed, and inform the understanding, &c. is most proper to these Prophets, the Pastor and Teacher.
So also 2. The Priests did only burn the incense, 1 Cor. 6. 48, 49. and only did bless in the Name of the Lord; and Sanctifie the most Holy things, 1 Cor. 23. 13. so these Prophets meddle ex officio only, with the most Holy things of the New Testament; being Stewards of the Mysteries of God, 1 Cor. 4. 1. and put up the publick Prayers of the Church, ex officio, and are the ordinary mouth of the whole, and so giving themselves to the word and prayer, are joyned, Acts 6. 4. as belonging ex officio, unto them. And so to dismiss the Church with a blessing, and to Administer and to bless the Cup of Blessing, &c. belongs only to them.
And although the Levites also did Teach, (2 Chron. 35. 3.) and so it might seem that Teachers are Levites also, and that there was no such distinction intended between Teachers and them.
Yet 1. To the Priests of Levi, that charge was in a more especial manner given, Deut. 24. 8. do as the Priests and Levites shall Teach, and the Priests Lips were an especial Ordinance to preserve Knowledge; and so though Elders may now also Teach and Prophecy, as also other Members, (and so also other Tribes might Teach, as Drusius proves, and 2 Chron. 17. 7. the Princes also are said to Teach, as well as the Levites, as the Pharisees did whom Christ bad his Disciples hear) Yet the Priests Teaching was that especial Ordinance to preserve knowledge, as now also the Pastors and Deacon's Office is to preserve the unity of the Faith, and to prevent being tossed as Children; Eph. 4. 12, 13.
And 2. The Elders also have a Teaching, which belongs to them, ex officio, yet of a lower kind then that of these Pastors and Teachers; and so some extending that of Bishops, (1 Tim. 3. 2.) to Elders also apply that property foreign unto them, and therefore in Common, they are exhorted to feed the Flock, 1 Pet. 5. 1. not by a word of Exhortation or Doctrine, but by a word of Admonition, for any sin committed, or Duty omitted, or Error held, he must be able to convince out of the word, that this is lawful or unlawful; to lay open the sinfulness of it 1 Thess. 5. 12. He not only mentions them that labour; that is, in Word and Doctrine; but them that are over you, and Admonish you: That is, Ruling Elders.
And 3. Though Levites did then Teach as well, and with the same Authority that Priests; yet Teaching now is one of the most Holy Ordinances amongst us, which among them it was not; but Sacrifices, &c. above it, which therefore did fully enough keep up the Distinctions, and made the Priesthood an High Office; but what was an inferior Ordinance then, being in the New Testament one of the Supream Ordinances now: Therefore that is it that now must make the difference and distinction; and that it is the highest Ordinance appears in this, that Paul says of it comparatively to the Sacrament, I was not sent to Baptize, but to Preach, 1 Cor. 1. 17.