Object.
If it be objected, that the Apostles had all these offices and gifts here mentioned, eminently seated in them, for they were Prophets, Teachers, Workers of Miracles; and therefore why may not all these be understood of one and the same person?
Answ.
Though it be true, that the Apostles had eminently all these; yet it is as true, that there are many here named, which had but one of these gifts formally seated in them: And it is also apparent, that some of the persons here named were distinct Officers in the Church, as the Prophet, and the Teacher. Though the Apostles were Prophets and Teachers, yet the Prophet & the Teacher were Officers distinct from the Apostles; and by a parity of Reason, so were the Governors from the Apostle, Prophet, and Teacher; the scope of the Apostle being (as hath been said) to set out distinct Offices in distinct Officers: are all Apostles? are all Prophets? are all Teachers? The sum of what we have said from this Scripture, then, is this, That God hath seated some men in his Church which have a gift and office to govern, which are neither Apostles, Prophets, Teachers, nor Pastors; and therefore they are Ruling-Elders, which is the Officer which we are enquiring after.
Now this Interpretation which we have given, is not only the interpretation of Reformed Divines, both Lutherane and Calvinists, but of the ancient Fathers, and even the Papists themselves, as appears by the quotations in the Margent.[52]
The second text is, Rom. 12.6, 7, 8. Having then gifts differing according to the grace given, whether Prophesie, let us prophesie according to the proportion of Faith; or Ministry, let us wait on our Ministring; 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. He that sheweth mercy, with cheerfulness. In which words, we have a perfect enumeration of all the ordinary Offices of the Church. These offices are reduced, first, to two general heads, Prophesie and Ministry, and are therefore set down in the Abstract. By Prophesie is meant the faculty of right understanding, interpreting, and expounding the Scriptures. Ministry comprehends all other employments in the Church. Then these generals are subdivided into the special offices contained under them, and are therefore put down in the concrete. Under Prophesie are contained, 1. He that teacheth, that is, the Doctor or Teacher. 2. He that exhorteth, i. e. the Pastor. Under Ministry are comprized, 1. He that giveth, that is, the Deacon. 2. He that ruleth, that is, the Ruling Elder. 3. He that sheweth mercy, which [53]Office pertained unto them, who in those days had care of the sick: So that in these words, we have the Ruling-Elder plainly set down, and contra-distinguished from the teaching and exhorting Elder (as appears by the distributive particles, ειτε ὁ διδασκων, ειτε ὁ παρακαλων, Whether he that teacheth; Whether he that exhorteth; Whether he that ruleth, &c.) And here likewise we have the divine institution of the Ruling-Elder, for so the words hold forth. Having then gifts differing according to the grace that is given unto us; and thus also in the third verse, according as God hath dealt to every man, &c. This officer is the gift of Gods free grace to the Church, for the good of it.
Against this Exposition of the Text, it is objected by those that oppose the divine right of the Ruling-Elder, that the Apostle speaks, in these words, not of several offices in several persons, but of severall Gifts in one and the same person; for he saith, having then Gifts differing according, &c. But we answer:
1. That the word Gift is often in Scripture taken for Office; as Eph. 4.8, 11. When he ascended on high, he led captivity captive, and gave gifts unto men; and v. 11. He sheweth what these gifts were, some to be Apostles, some Evangelists, &c.
2. That the Apostle in the Protasis speaks not of severall Gifts, but of severall Offices, and these not in the same, but in several members, v. 4. As we have many members in one body, and all members have not the same office. And therefore the apodosis must also be understood not only of severall gifts, but of severall Offices, and these in several subjects. And this further appears by the very similitude which the Apostle here useth, which is the same he used, 1 Cor. 12. from the body natural, wherein there are many distinct members, and every member hath its distinct Office; and so it is in the Church of Christ.
3. These gifts here mentioned, and the waiting upon them, do necessarily imply an Office in whomsoever they are; and therefore they are set down emphatically with an Article, ειτε ὁ διδασκων ὁ προισταμενος. He that hath the gift of teaching, and exhorting, and ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, and Ruling-Elder? And this must either be granted, or else we must open a door for all members of the Church, even women, not only to preach and teach, but to rule also, and to wait upon preaching and ruling: This truth is so clear, as that the Papists themselves being convinced of it, do say[54] upon this text, that the Apostle here first speaks of gifts in general; and secondly, applyeth these gifts to Ecclesiastical Officers, v. 6. and afterwards directs his exhortation to all Christians in general.