acknowledge the divine right of the ruling elder. For satisfaction of doubting unprejudiced minds, (to omit divers considerations that might be produced,) the divine right of the ruling elder may be evinced by these ensuing arguments.

_Argum_. I. The first argument for the divine right of the ruling elder in the Church of Christ, shall be drawn from Rom. xii. 6-8: "Having, then, gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, _let us wait_ on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, _let him do it_ with simplicity; he that ruleth, with diligence," &c. Let the scope and context of this chapter be a little viewed, and it will make way for the more clear arguing from this place. Briefly thus: The apostle having finished the princ.i.p.al part of his epistle, which was problematical, wherein he disputed--1. About justification, chap, i.-vi.; 2. Sanctification, chap. vi. 7, 8; and, 3. Predestination, chap.

ix. 10, 11, he comes to the next branch, which is more practical, about good works, chap. xii.-xvi. This twelfth chapter is wholly in the way of exhortation, and he herein exhorts to divers duties. 1. More generally that we should even consecrate ourselves wholly to the service of G.o.d, ver. 1; that we should not conform to the world, ver. 2. More specially he descends to particular duties, which are of two sorts, viz: 1. Such as concern ecclesiastical officers as officers, ver. 3-9; 2. Such as concern all Christians in common as Christians, both towards one another and towards their very enemies, verse 9, to the end of the chapter.

Touching ecclesiastical officers, the apostle's evident scope is to urge them not to be proud of their spiritual gifts, (which in those days abounded,) but to think soberly, self-denyingly of themselves, and to use all their gifts well. This he presseth upon them, 1. From the nature of the Church, which is as a natural organical body, wherein are many members, having their several offices for the good of the whole body; so the members of Christ's body being many, have their several gifts and offices for the good of the whole, that the superior should not despise the inferior, nor the inferior envy their superior, ver. 3-5. 2. From the distribution or enumeration of the several kinds of ordinary standing officers in this organical body, the Church, who are severally exhorted duly to discharge those duties that are specially required of them in their several functions, ver. 6-8. These officers are reduced first to two general heads, viz: Prophecy (understand not the extraordinary gift of foretelling future things, &c., but the ordinary, in the right understanding and interpreting of Scripture) and ministry; and the general duties thereof are annexed, ver. 6, 7. Then these generals are subdivided into the special offices contained under them, the special duty of every officer being severally pressed upon them.

Under prophecy are contained, 1. _He that teacheth_, i.e., the doctor or teacher; 2. _He that exhorteth_, i.e., the pastor, ver. 7, 8. Under ministry are comprised, 1. _He that giveth_, i.e., the deacon; 2. _He that ruleth_, i.e., the ruling elder. The current of our best interpreters to this effect resolve this context. So that here we have a very excellent and perfect enumeration of all the ordinary standing officers in the Church of Christ distinctly laid down. This premised, the argument for the divine right of the ruling elder may be thus propounded:

_Major_. Whatsoever members of Christ's organical body have an ordinary office of ruling therein given them of G.o.d, distinct from all other ordinary standing officers in the church, together with directions from G.o.d how they are to rule; they are the ruling elders we seek, and that by divine right.

_Minor_. But _he that ruleth_, mentioned in Rom. xii. 8, is a member of Christ's organical body, having an ordinary office of ruling therein given him of G.o.d, distinct from all other standing officers in the church, together with direction how he is to rule.

_Conclusion_. Therefore he that ruleth, mentioned in Rom. xii. 8, is the ruling elder we seek, and that by divine right.

The major proposition is clear. For in the particulars of it, well compared together, are observable both a plain delineation or description of the ruling elder's office; and also a firm foundation for the divine right of that office. The ruling elder's office is described and delineated by these several clauses, which set out so many requisites for the making up of a ruling elder, viz: 1. He must be a member of Christ's organical body. Such as are without, pagans, heathens, infidels, &c., out of the Church, they are not fit objects for church government, to have it exercised by the Church upon them; the Church only judges them that are within, (1 Cor. v. 12, 13,) much less can they be fit subjects of church government to exercise it themselves within the Church. How shall they be officers in the Church that are not so much as members of the Church? Besides, such as are only members of the invisible body of Christ, as the glorified saints in heaven, they cannot be officers in the Church; for not the Church invisible, but only the Church or body of Christ visible is organical. So that every church officer must first be a Church member, a member of the visible organical body: consequently a ruling elder must be such a member. 2. He must have an office of ruling in this body of Christ. Membership is not enough, unless that power of rule be superadded thereto; for the whole office of the ruling elder is contained in the matter of rule; take away rule, you destroy the very office. Now, rule belongs not to every member: "Salute all them that have the rule over you, and all the saints," Heb. xiii.

24, where rulers and saints are made contradistinct to one another. In the body natural all the members are not eyes, hands, &c., governing the body, some are rather governed; so in the body of Christ, 1 Cor. xii. 3.

This his office of ruling must be an ordinary office; apostles had some power that was extraordinary, as their apostleship was extraordinary; but when we seek for this ruling elder, we seek for a fixed, standing, ordinary officer ruling in the church. 4. All that is not enough, that he be a member of the church, that he have an office of rule in the church, and that office also be ordinary; but besides all these it is necessary that he be also distinct from all other standing officers in the church, viz. from pastors, teachers, deacons; else all the former will not make up a peculiar kind of officer, if in all points he fully agree with any of the said three. But if there can be found such an officer in whom all these four requisites do meet, viz: That, 1. Is a member of Christ's organical body; 2. Hath an office of rule therein; 3, That office is ordinary; and, 4. That ordinary office is distinct from all other ordinary standing offices in the church; this must unavoidably be that very ruling elder which we inquire after. By this it is evident, that in this proposition here is a plain and clear delineation of the ruling elder's office. Now, in the next place, touching the foundation for the divine right of this office; it also is notably expressed in the same proposition, while it presupposeth, 1. That G.o.d is the giver of this office; 2. That G.o.d is the guider of this office. For whatsoever office or officer G.o.d gives for his Church, and having given it, guides and directs to the right discharge thereof, that must needs be of divine right beyond all contradiction. Thus this proposition is firm and cogent. Now let us a.s.sume:

_Minor_. But _he that ruleth_, mentioned in Rom. xii. 8, is a member of Christ's organical body, having an ordinary office of ruling therein, given him of G.o.d, distinct from all other ordinary standing officers in the church, together with direction from G.o.d how he is to rule.

This a.s.sumption or minor proposition (whereon the main stress of the argument doth lie) may be thus evidenced by parts, from this context:

_He that ruleth_ is a member of Christ's organical body. For, 1. The Church of Christ is here compared to a body, _We being many are one body in Christ_, ver. 5. 2. This body is declared to be organical, i.e.

consisting of several members, that have their several offices in the body, some of teaching, some of exhorting, and some of ruling, &c. "For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and every one members one of another," &c., ver. 4-6, &c. 3. Among the rest of the members of this body, _he that ruleth_ is reckoned up for one, ver. 5-8; this is palpably evident.

_He that ruleth_ hath an office of ruling in this body of Christ. For, 1. This word (translated) _he that ruleth_, in the proper signification and use of it, both in the Scriptures and in other Greek authors, doth signify one that ruleth authoritatively over another, (as hereafter is manifested in the 3d argument, -- 2.) 2. Our best interpreters and commentators do render and expound the word generally to this effect: e.g. He that is over[46]--one set over[47]--he that stands in the head or front[48]--as a captain or commander in the army, to which this phrase seems to allude--_he that ruleth_. 3. This word, wherever it is used in a genuine proper sense, in all the New Testament, notes rule, or government. It is used metaphorically for taking care (as one set over any business) of good works, only in two places, t.i.t. iii. 8, and iii.

14. Properly for government which superiors have over inferiors; and that either domestical, in private families, so it is used in 1 Tim.

iii. 4, 5, 12, or ecclesiastical, in the church, which is the public family of G.o.d; in this sense it is used, 1 Thes. v. 12, 1 Tim. v. 17, and here, Rom. xii. 8, and these are all the places where this word is found used in all the New Testament.

3. _He that ruleth_ here, hath an ordinary, not an extraordinary office of rule in the church. For he is ranked and reckoned up in the list of Christ's ordinary standing officers, that are constantly to continue in the church, viz. pastors, teachers, deacons. Commonly this place is interpreted to speak of the ordinary church officers, and none other; consequently he that ruleth is such a one.

4. _He that ruleth_ here, is an officer distinct from all other ordinary officers in the Church of Christ. For in this place we have a full enumeration of all Christ's ordinary officers, and he that ruleth is a distinct officer among them all. 1. Distinct in name, he only is called _he that ruleth_, the rest have every one of them their several distinct name, ver. 7, 8. 2. Distinct in his work here appropriated to him; the doctor teacheth; the pastor exhorteth; the deacon giveth; this elder _ruleth_, as the very name signifieth, ver. 8. Compare 1 Tim. v. 17, 1 Cor. xii. 28. As the elder ruleth, so he is distinct from the deacon that hath no rule in the church; and as he only rules, so he is distinct from both pastor and teacher, that both teach, exhort, and rule; they both have power of order and jurisdiction, the ruling elder hath only power of jurisdiction. 3. Finally, he is distinct among and from them all in the particular direction here given these officers about the right discharge of their functions. The teacher must be exercised _in teaching_; the pastor _in exhortation_; the deacon must _give with singleness_; and the elder, he must _rule with diligence, studiousness_, &c. Now what other solid reason can be imagined, why _he that ruleth_ should here have a distinct name, distinct work and employment, and distinct direction how to manage this work, than this, that the Holy Ghost might set him out unto us as an ordinary officer in the church, distinct from all the other standing officers here enumerated?

5. G.o.d himself is the author and giver of this office of him that ruleth, as well as of all the other offices here mentioned. For, 1. All gifts and endowments in the church in general, and in every member in particular; they are from G.o.d, it is he that gives and divides them as he will, _as G.o.d hath dealt to every one the measure of faith_, Rom.

xii. 3. 2. All the special offices, and gifts for these offices in special, are also from the same G.o.d, _we having therefore gifts according to the grace given unto us, differing; whether prophecy_, &c., Rom, xii. 6, 7, &c. Here it is plain that he distinguished betwixt grace and gifts. By grace here we are to understand that holy office or charge in the church, which is given to any man by the grace and favor of G.o.d.

And in this sense the apostle in this very chapter, ver. 3, useth the word _grace: For I say through the grace given to me_, i.e. through the authority of my apostleship, which by grace I have received, &c. By gifts, we are to understand those endowments wherewith G.o.d hath freely furnished his officers in the church for their several offices. Now both these gifts and this grace, both the endowments and the office, are originally from G.o.d, his grace is the fountain of them; and both the grace of each office, and the gifts for such office, relate to all these ordinary offices here enumerated, as is evident by the current and connection of the whole context, see ver. 6-8; consequently the grace, i.e. the office of ruling, which is of divine grace, and the gifts for that office, arise from the same fountain, G.o.d himself.

6. Finally, G.o.d himself is the guider and director of him that ruleth, here prescribing to him how he is to rule, viz. _with diligence, with studiousness_, &c., ver. 8. Now we may receive this as a maxim, That of divine right may be done, for which G.o.d gives his divine rule how it is to be done: and that office must needs be of divine right, which G.o.d himself so far approves as to direct in his word how it shall be discharged.

Now, to sum up all, he that ruleth here, 1. Is a member of Christ's organical body. 2. Hath an office of ruling in this body. 3. This his office is not extraordinary but ordinary, standing, and perpetual. 4. He is an officer distinct from all other ordinary officers in the Church.

5. G.o.d himself is the giver and author of this office. 6. And G.o.d himself is the guider and director of this office: and then see if we may not clearly conclude,

_Conclusion_. Therefore, he that ruleth, mentioned in Rom. xii. 8, is the ruling elder we seek, and that by divine right.

The adversaries of ruling elders muster up divers exceptions against the alleging of Rom. xii. 8, for proof of the divine right of their office, the weakness of which is to be discovered ere we pa.s.s to another argument. _Except_. 1. This is an arguing from a general to a special affirmatively. It doth not follow, because the apostle here in general mentioneth him that ruleth, therefore in special it must be the ruling elder.[49]

_Ans_. This exception is the same with first exception against the second argument hereafter laid down. There see. For the same answer appositely and satisfactorily is applicable to both.

_Except_. 2. But the apostle here speaks of them that rule, but we have nowhere received that such elders have rule over the church--and he speaks of all that rule in the church, who therefore would wrest this place only to elders? One cannot rightly attribute that word translated _he that ruleth_ to elders only, which is common unto more. If these elders he here meant, neither pastors nor teachers ought to rule, for this word agrees no otherwise to him that ruleth, than the word of exhorting to him that exhorteth.[50]

_Ans_. 1. That such elders rule in the church is evident, both by Rom.

xii. 8, where this word implies rule as hath been showed, and he that ruleth is reckoned up amongst ordinary church officers, as hath been said, therefore he rules in the church: these the apostle also calls ruling elders, 1 Tim. v. 17, viz. officers in the church, and distinct from them that labor in the word and doctrine; as in the third argument will appear: yea, they are governments set of G.o.d in the church, distinct from other officers, 1 Cor. xii. 28, as in the second argument shall be evidenced: there see; therefore these elders have rule.

2. Though in this term the apostle speaks of him that ruleth, yet he speaks not of every one that ruleth. For, 1. He speaks singularly, he that ruleth, as of one kind of ruling officer; not plurally, they that rule, as if he had indefinitely or universally meant all the ruling officers in the church. 2. He reckons up here distinct kinds of ordinary officers, pastors, teachers, elders, and deacons; and pastors and teachers, besides laboring in the word, have power of rule, 1 Thes. v.

12, Heb. xiii. 7-17, and he that ruleth, here, is distinct from them both; and therefore this term cannot mean all church rulers, but only one kind, viz. the ruling elder.

3. Though this name, _he that ruleth_, be common unto more rulers in the church, than to the mere ruling elder; yet it doth not therefore necessarily follow, that it cannot here particularly point out only the mere ruling elder, inasmuch, as _he that ruleth_, is not here set alone, (for then this objection might have had some color,) but is enumerated with other officers as distinct from them.

4. Though the ruling elder here be called _he that ruleth_, yet this doth not exclude the pastor from ruling, no more than when the ordinary ministers are called pastors and teachers, the apostles and evangelists are excluded from feeding and teaching, in Eph. iv. 11, 12; 1 Cor. xii.

28. This elder is called, _he that ruleth_, not that there is no other ruler than he, but because he doth no other thing but rule, others rule and preach also.

_Except_. 3. If this were meant of such elders, then these elders were as necessary to the church as pastors, being given to the church by the like reason. Consequently where these elders are not, there is no church; as there is no church where the word and sacraments are not.[51]

_Ans_. 1. According to this argument deacons are as necessary as either pastors, teachers, or elders, and without deacons there should be no church; for they are all enumerated here alike, Rom. xii. 7, 8, and in 1 Cor. xii. 28; but this would be absurd, and against experience. 2.

Though both pastors and ruling elders belong to the church by divine right, yet doth it not follow that the ruling elder is equally as necessary as the pastor. The ruling elder only rules, the pastor both rules and preaches, therefore he is more necessary to the church. There are degrees of necessity; some things are absolutely necessary to the being of a church, as matter and form, viz. visible saints, and a due profession of faith, and obedience to Christ, according to the gospel.

Thus it is possible a church may be, and yet want both deacons, elders, and pastors too, yea, and word and sacraments for a time: some things are only respectively necessary to the well-being of a church; thus officers are necessary, yet some more than others, without which the church is lame, defective, and miserably imperfect.

_Except_. 4. Should ruling elders here be meant, then deacons that obey, should be preferred before the elders that rule.[52]

_Ans_. Priority of order is no infallible argument of priority of worth and dignity; as is evidenced in answer to the third exception against Arg. II.--there see; we find Priscilla a woman named before Aquila a man, and her husband, Acts xviii. 18; Rom. xvi. 3; 1 Tim. iv. 19; is therefore the woman preferred before the man? the wife before the husband? And again, Aquila is set before Priscilla, Acts xviii. 2, 26, 1 Cor. xvi. 19, to let us see that the Holy Ghost indifferently speaks of superior and inferior before one another.

_Except_. 5. But here the apostle speaketh of divers gifts and graces, for so _differing gifts_ do import, not of divers offices: for then they might not concur in one man, and consequently neither might the prophet teach, nor exhort, nor the deacon distribute, nor show mercy. Many gifts may be common in one man, many offices cannot;--which of these gifts in the apostles' times was not common as well to the people as to the pastors; and to women as well as to men? &c.[53]

_Ans_. Divers considerations may be propounded to discover the vanity of this exception: chiefly take these three.

1. There is no sufficient reason in this exception, proving the apostle here to speak only of divers gifts and graces, and not of divers offices also. For, 1. This is not proved by that expression, _differing gifts_, ver. 6, for these differing gifts are not here spoken of abstractly and absolutely, without reference to their subjects, but relatively with reference to their subjects wherein they are, viz. in the several officers, ver. 7, 8, and therefore, as the apostle mentions the _differing gifts_, so here he tells us in the same sixth verse, that we have these "different gifts, according to the grace given unto us," i.e.

according to the office given unto us of G.o.d's grace, (as hath been manifested,) after which immediately is subjoined an enumeration of offices. 2. Nor is this proved by the inference made, upon the granting that divers offices are here meant, viz. [Then they might not concur in one man, the prophet might not teach nor exhort, &c.; many gifts may be common in one man, many offices cannot.] For who is so little versed in the Scriptures, but he knows that apostles, pastors, elders, deacons, are distinct officers one from another; yet all the inferior offices are virtually comprehended in the superior, and may be discharged by them: elders may distribute as well as deacons; and beyond them, rule: pastors may distribute and rule as well as deacons and elders, and beyond both preach, dispense sacraments, and ordain ministers. Apostles may do there all, and many things besides extraordinary. Much more may the prophet teach and exhort, and the deacon distribute and show mercy; these being the proper acts of their office. 3. Nor, finally, is this proved by that suggestion, that all these gifts in the apostles' times were common to all sorts and s.e.xes, women as well as men; as he after takes much pains to prove, but to very little purpose. For not only in the apostles'

times, but in our times also, all Christians may teach, exhort, distribute, show mercy, &c., privately, occasionally, by bond of charity, and law of fraternity towards one another mutually: but may not teach, exhort, rule, distribute, &c., authoritatively by virtue of their office, so as to give themselves wholly to such employments, which is the thing here intended; yet it is worth observing how far Bilson was transported against ruling elders, that rather than yield to their office, he will make all these gifts common to all sorts and s.e.xes, men and women. This is new divinity; all sorts and s.e.xes may both preach and rule. Let Bilson have the credit of symbolizing with the Separatists, if not of transcending them.

2. Here is good ground in the context to make us think that the apostle here spoke of distinct church officers, and not only of distinct gifts.

For, 1. In the similitude of a natural body (whereunto here the church is compared) he speaks of distinct members, having distinct offices, ver. 4. "For as we have many members in one body, and all members have not the same office." 2. In his accommodation of this similitude, he speaks not only of gifts, but also of offices according to which these gifts are given, which he calls _grace_, ver. 6, (as was noted.). This grace given, or this office given of grace, is branched out, first, into two general heads, viz. _prophecy_ and _ministry_, ver. 6, 7. Then these generals are subdivided into the special offices contained under them, viz.: Under prophecy the teacher, _he that teacheth_; and the pastor, _he that exhorteth_; under ministry the deacon, _he that distributeth_; and the ruling elder, _he that ruleth_. Now there is in the text just ground for this resolution of the text, in making prophecy and ministry generals, and all the rest special kinds of officers; forasmuch as prophecy and ministry are expressed abstractly, _whether prophecy_, (not, whether we are prophets;) _whether ministry_, (not, whether we are deacons, ministers:) and both prophecy and ministry are put in the accusative case; and both of them have relation, and are joined unto the participle of the plural number _having_, intimating that divers do share in prophecy, pastor and teacher; divers in ministry, deacon and ruling elder. But all the other are expressed concretely, and in the nominative case, and in the singular number, and to every of them the single article is prefixed, translated He--_He that teacheth--He that exhorteth--He that giveth--He that ruleth_. Hence we have great cause to count prophecy and ministry as generals; all the rest as special offices under them.

_Argum_. II. The second argument for the divine right of the ruling elder shall be grounded upon 1 Cor. xii. 28: "And G.o.d hath set some in the church, first, apostles, secondly, prophets, thirdly, teachers, afterwards powers, then gifts of healing, helps, governments, kinds of tongue." G.o.d, in the first founding of Christianity and of the primitive churches, bestowed many eminent gifts upon divers Christians; the church of Corinth greatly excelled in such gifts, 1 Cor. i. 5, 7. Hence their members gifted, grew spiritually proud, and despised their brethren; to correct which abuse of gifts, and direct them to the right use thereof for the common profit of all, is the chief scope of this chapter, see verse 7, "The manifestation of the Spirit is given to every man to profit withal." For, 1. All their gifts flow from one and the same fountain, the Spirit of G.o.d, therefore should be improved for the common good of all, especially considering no one man hath all gifts, but several men have several gifts, that all might be beholden to one another, ver. 8-11. 2. The whole Church of Christ throughout all the world is but one body, and that body organical, having several members therein placed for several uses, as eyes, hands, &c., wherein the meanest members are useful and necessary to the highest: therefore all members should harmoniously lay out their gifts for the good of the whole body, without jars or divisions, ver. 12-28. 3. All the several officers, whether extraordinary or ordinary, though furnished with several gifts and several administrations, yet are placed by one and the same G.o.d, in one and the same general Church; and therefore should all level at the benefit of the whole church, without pride, animosities, divisions, &c., ver. 28, to the end. These things being briefly premised for the clearing the context and scope of the chapter, we may thus argue from ver. 28:

_Major_. Whatsoever officers G.o.d himself, now under the New Testament, hath set in the Church as governors therein, distinct from all other church governors, whether extraordinary or ordinary; they are the ruling elders we inquire after, and that by divine right.

This proposition is so clear and evident of itself, that much needs not to be said for any further demonstration of it. For what can be further desired for proof that there are such distinct officers as ruling elders in the Church of Christ, and that of divine right, than to evince, 1.

That there are certain officers set of G.o.d in the Church as governors therein. 2. That those officers so set of G.o.d in the Church, are set in the Church under the New Testament, which immediately concerns us, and not under the Old Testament. 3. That these officers set of G.o.d as governors in the Church of the New Testament, are distinct from all other church governors, whether extraordinary or ordinary? For, by the third of these, we have a distinct church officer delineated and particularized: by the second we have this distinct church officer limited to the time and state of the Church only under the New Testament, which is our case: and by the first of these, we have this distinct New Testament officer's ruling power in the Church, and the divine right thereof evidently demonstrated, by G.o.d's act in setting him there in this capacity; (see Part 1. Chap. VI.;) so that by all put together, the consequence of this major proposition seems to be strong and unquestionable.

_Minor_. But the governments named in 1 Cor. xii. 28, are officers which G.o.d himself now under the New Testament hath set in the Church as governors therein, distinct from all other church governors, whether extraordinary or ordinary.

This minor or a.s.sumption is wholly grounded upon, and plainly contained in this text, and may thus be evidenced by parts.

1. The church here spoken of [_in the church_] is the Church of Christ now under the New Testament: for, 1. The church here mentioned, ver. 28, is the same with that ONE BODY mentioned, ver. 12, 13, of this chapter, as the whole context and coherence of the chapter evinceth; but that ONE BODY denotes not the Church of G.o.d under the Old Testament, but only the Church of Christ under the New Testament; partly, inasmuch as it is counted the Church of Christ, yea, (so intimate is the union between head and members,) it is called CHRIST, _so also is_ CHRIST, ver. 12, (viz. not Christ personally considered, but Christ mystically considered, as comprehending head and body;) now this denomination of the Church, viz. Christ, or the Church of Christ, &c., is peculiar to the Church under the New Testament: for where in all the Scripture is the Church of G.o.d under the Old Testament called the Church of Christ, &c.? and partly, inasmuch as all, both Jews and Gentiles, are incorporated jointly into this ONE BODY, and coalesce into one Church: "For by one Spirit are we all baptized into one body, whether Jews or Gentiles, whether bond or free," 1 Cor. xii. 13. Now this union or conjunction of Jews and Gentiles into one body, one Church, is only done under the New Testament; see Eph. ii. 11, to the end of the chapter. 2.

The officers here mentioned to be set in this Church, are only the New Testament officers, ver. 28. 3. The scope of the whole chapter is to redress abuses of spiritual gifts in the church of Corinth, which was a church under the New Testament; and therefore it would have been too remote for the apostle to have argued from the several distributions of gifts peculiar to the officers or members of the Church under the Old Testament.

2. The governments here mentioned are officers set in this church as governors, or rulers therein: "Hath set some in the Church, first, apostles--governments." For clearing of this, consider the enumeration here made; the denomination of these officers, governments; and the const.i.tution or placing of these governments in the Church. 1. The enumeration here made is evidently an enumeration of several sorts of church officers, some extraordinary, to endure but for a time, some ordinary, to continue constantly in the Church; to this the current of interpreters doth easily subscribe: and this the text itself plainly speaks; partly, if we look at the matter, viz. the several officers enumerated, which are either extraordinary, these five, viz. apostles, prophets, powers, or miracles, gifts of healing, and kinds of tongues: these continued but for a season, during the first founding of Christian churches: (the proper and peculiar work of these extraordinary officers, what it was, is not here to be disputed.) Or ordinary, these three, viz.

_teachers_, (there is the preaching elder,) _governments_, (there is the ruling elder,) _helps_, (there is the deacon;) these are the officers enumerated; and however there be some other officers elsewhere mentioned, whence some conceive this enumeration not to be so absolutely perfect, yet this is undoubtedly evident, that it is an enumeration of officers in the church: partly, this is evident, if we look at the manner of the apostle's speech, which is in an enumerating form, viz.

first, secondly, thirdly, afterwards, then: and partly, it is evident that he intended to reckon up those officers that were distinct from all other parts of the mystical body of Christ, by his recapitulation, "Are all apostles, are all prophets?" &c., ver. 29, 30, i.e. not all, but only some members of the body are set apart by G.o.d to bear these offices in the church. Now, if there be here a distinct enumeration of distinct officers in the church, as is evident; then consequently _governments_ must needs be one of these distinct church officers, being reckoned up among the rest; and this is one step, that governments are in the roll of church officers enumerated. 2. The denomination of these officers, _governments_, evidenceth that they are governing officers, vested with rule in the Church. This word (as hath been noted in chap. II.) is a metaphor from pilots or shipmasters governing of their ships by their compa.s.s, helm, &c., James iii. 4, (who is hence called _governor_, viz.

of the ship, Acts xxvii. 11; Rev. xviii. 17,) and it notes such officers as sit at the stern of the vessel of the Church, to govern and guide it in spirituals according to the will and mind of Christ: governments--the abstract is put for governors, the concrete: this name of governments hath engraven upon it an evident character of power for governing. But this will be easily granted by all. All the doubt will be, whom the apostle intended by these governments? Thus conceive, negatively, these cannot be meant, viz. not governors in general, for, besides that a general exists not but in the particular kinds or individuals thereof, a member of a body in general exists not but in this or that particular member, eye, hand, foot, &c.: besides this, it is evident that Christ hath not only in general appointed governors in his Church, and left particulars to the church or magistrate's determination, but hath himself descended to the particular determination of the several kinds of officers which he will have in his Church; compare these places together, Eph. iv. 7, 11, 12; 1 Cor. xii. 28; Rom. xii. 7, 8: though in the ordinance of magistracy G.o.d hath only settled the general, but for the particular kinds of it, whether it should be monarchical, &c., that is left to the prudence of the several commonwealths to determine what is fittest for themselves. (See Part 2, chap. IX.) 2. Not masters of families: for all families are not in the Church, pagan families are without. No family as a family is either a church or any part of a church, (in the notion that church is here spoken of;) and though masters of families be governors in their own houses, yet their power is not ecclesiastical but economical or domestical, common to heathens as well as Christians. Not the political magistrate,[54] for the reasons hinted, (Part 1, chap. I.; see also Part 2, chap. IX.,) and for divers other arguments that might be propounded. 4. Not the prelatical bishops, pretending to be an order above preaching presbyters, and to have the reins of all church government in their hands only; for, in Scripture language, bishop and presbyter are all one order, (these words being only names of the same officer;) this is evident by comparing t.i.t. i. 5, with ver. 7. Hereunto also the judgment of antiquity evidently subscribeth, accounting a bishop and a presbyter to be one and the same officer in the church; as appears particularly in Ambrose, Theodoret, Hierom, and others. Now, if there be no such order as prelatical bishops, consequently they cannot be governments in the church. 5. Not the same with _helps_, as the former corrupt impressions of our Bibles seemed to intimate, which had it thus, _helps in governments_, which some moderns seem to favor; but this is contrary to the original Greek, which signifies _helps, governments_; contrary to the ancient Syriac version, which hath it thus, (as Tremel. renders it,) _and helpers, and governments_: and therefore this gross corruption is well amended in our late printed Bible. _Helps, governments_, are here generally taken by interpreters for two distinct officers. 6. Nor, finally, can the teaching elder here be meant; for that were to make a needless and absurd tautology, the teacher being formerly mentioned in this same verse. Consequently, by _governments_ here, what can be intended, but such a kind of officer in the church as hath rule and government therein, distinct from all governors forementioned? And doth not this lead us plainly to the ruling elder?