And that the Jews also had Elders of the people, sitting and voting in their inferiour Consistories, appears (as we humbly conceive) from Act. 13.15. Act. 18.8, 17. Mar. 5.22. In which places, we read of the Rulers of the Synagogue, who were neither Priests nor Levites, and yet were Rulers in Church-matters, and had power, together with the Priests, of casting men out of the Synagogue, and of ordering Synagogue-worship, Joh. 12.42. Act. 13.15.
Now this Association of the Elders of the people, with the Priest, in the Jewish Church-Government, was by divine appointment; for Moses first instituted it, and afterwards Jehosaphat restored it, according as they were directed by God, Num. 11.16. 2 Chron. 19.8. And it did belong to the Jewish Church, not as it was Jewish, but as it was a Church, and therefore belongeth to the Christian Church, as well as Jewish. For whatsoever agreeth to a Church, as a Church; agreeth to every Church. There was nothing Judaical or typical in this institution, but it was founded upon the light of nature, and right reason, which is alike in all ages.
But leaving the Old Testament, let us consider what may be said for the divine right of the Ruling-Elder, out of the New Testament. For this purpose, we have already produced three places, which we shall now briefly open; and shew how the Ruling Elder is proved out of them. The places are, 1 Cor. 12.28. Rom. 12.7, 8. 1 Tim. 5.17.
The first place is, 1 Cor. 12.28. And God hath set some in the Church, first, Apostles; secondarily, Prophets; thirdly, Teachers; After that, Miracles; then gifts of healing, helps, governments, diversities of tongues; Where we have an enumeration of sundry Officers of the Church; and amongst others, there are Helps, Governments. By Helps, are meant Deacons; (as not only our Reformed Divines, but Chrysostome, and Estius, and others observe,[49]) and by Governments, are meant the Ruling-Elder, which that it may the better appear, we will propound, and prove these six things.
1. That by Governments, are meant men exercising Government, the Abstract put for the Concrete. The intent of the Apostle, is not to speak of offices distinct from persons, but of persons exercising offices. This appears first, by the beginning of the verse, God hath set some in his Church; this relates to persons, not unto offices. Secondly, by the 29. and 30. verses, where the Apostle speaks concretively, of those things which he had spoken before abstractively. Are all workers of miracles? have all the gifts of healing? do all speak with tongues, &c? and so by consequence, Are all helpers, are all Governours? And therefore it is, that the Syriack instead of helps, Governments, reads it helpers, Governours.[50]
2. That the Governour here meant, must needs be a Church-Governour; for it is expresly said, that he is seated in the Church, and therefore the civil Magistrate cannot be meant by this Governour, as some would have it; partly, because this is quite besides the whole intent and scope of the Chapter, treating meerly upon spirituall Church-matters, not at all of secular civil matters; and partly, because the Magistrate, as such, is not placed by God in the Church, but in the Common-Wealth: and partly, because the Apostle writes of such Governours, that had at that time actual existence in the Church; and neither then, nor divers hundred years after, were there any Christian Magistrates.
3. That this Church-Governour is seated by God in his Church; It is a plant of Gods own planting, and therefore shall stand firme, maugre all opposition. For it is expresly said, God hath set some in his Church, first Apostles, &c. then helps, then Governments.
4. That this Church-Governour thus seated by God in his Churches, not only a Church-member, but a Church-Officer. For though it be a question amongst the learned, whether some of the persons here named, as the workers of miracles, and those that had the gift of healing, and of tongues, were seated by God, as officers in the Church, and not rather, only as eminent members indued with these eminent gifts; yet it is most certain, that whosoever is seated by God in his Church, as a Church Governour, must needs be a Church officer; for the nature of the gift, doth necessarily imply an office. The Greek word[51] for Governments, is a metaphor from Pilots, or Ship-masters, governing their ships; (hence the Master of a ship is called Κυβερνητης, a Governour, Jam. 3.4.) 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, which is the direct office of our Ruling-Elder.
5. This Church-Governour thus seated by God in his Church as a Church-officer, is an ordinary and perpetuall officer in his Church. Indeed, here is mention made of Officers extraordinary, as Apostles, Prophets; and of gifts extraordinary, as the gift of miracles, healing, and of tongues; but here is also mention made of ordinary Officers, perpetually to abide, as Teachers, Helpers, and the Church-Governour, or Ruling-Elder. And that this Officer is ordinary and perpetual, appears from the perpetual necessity of him in the Church; for a Church without government, is as a ship without a Pilot, as a Kingdom without a Magistrate, and a world without a Sun.
6. That this Church-Governour thus seated by God in his Church, as a perpetual Officer, is an officer contradistinguished in the Text from the Apostles, Prophets, Teachers, and all other Officers in the Church. This appears; 1. By the Apostles manner of expressing these officers in an enumerative form; First, Apostles; Secondarily, Prophets; Thirdly, Teachers; After that, miracles, then gifts of healing, &c. 2. By the recapitulation, vers. 29, 30. Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of miracles? &c. 3. By the scope of the whole Chapter, which is to set down different gifts and offices in different subjects; It is said, ver. 8, 9. To one is given by the Spirit, the word of wisdom; to another the word of knowledg by the same Spirit; to another, faith, &c. And for this purpose, the Apostle draweth a simile from the members of mans body: As there are different members in mans body, and every member hath its different office, and every member stands in need one of another; the Eye cannot say to the Hand, I have no need of thee; nor again, the head to the foot, I have no need of thee, &c. So it is in the Church ministerial, which is the body of Christ. God hath set different Officers in his Church; some ordinary and perpetual; some extraordinary and temporary: And these different Officers have different Offices, some to teach, others to distribute to the poor Saints, others to govern. Are all Teachers? are all Deacons? are all Church-Governours? and these have all need one of another. The Teacher cannot say to the Deacon, I have no need of thee; nor to the Church Governour, I have no need of thee: But if all these Offices were in the Pastor alone, and only, then might he truly say to the Deacon and Ruling-Elder, I have no need of thee. But now God hath so set the members in his body which is his Church, that every member stands in need one of anothers help and support.