Three distinct offices, they said, were clearly taught in those passages.—Romans xii. 7: “Or ministry, let us wait on our ministering; or he that teacheth on teaching.” 1 Timothy v. 17: “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.” 1 Corinthians xii. 28: “And God has set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues.” And Ephesians iv. 11: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” From these they argued the duty of all churches which were able to be thus furnished. In this manner were the churches of Hartford, Windsor, New Haven, and other towns, organized.
The churches which were not able to support a pastor and teacher had the ruling elders and deacons.
The ruling elders were ordained with no less solemnity than their pastors and teachers. When no teacher could be obtained, the pastor performed the duty of both pastor and teacher.
It was the general opinion that the pastor’s work consisted principally in exhortation, in working upon the will and affections of the people. To this the whole force of his study was to be directed, that by his judicious, powerful, and affectionate addresses he might win his hearers to the love and practice of the truth. But the teacher was Doctor in Ecclesia, whose business was to teach, and explain, and defend the doctrines of Christianity. He was to inform the judgment, and advance the work of illumination.
The business of the ruling elder was to assist the pastor in the government of the church. He was particularly set apart to watch over all its members; to prepare and bring forward all cases of discipline; to visit and pray with the sick; and, in absence of the pastor and teacher, to pray with the congregation and expound the Scriptures.
The pastors and churches of New England maintained with the reformed churches in general that bishops and presbyters were only different names for the same office; and that all pastors regularly elected to the gospel ministry were Scripture bishops. They also insisted, agreeably to the primitive practice, that the work of every pastor was confined principally to one particular church and congregation, who could all assemble in one place, whom he could inspect, and who could all unite together in acts of worship and discipline. Indeed, the first ministers of Connecticut and New England at first maintained that all the pastor’s office power was confined to his own church and congregation, and that the administering of baptism and the Lord’s Supper in other churches was irregular.
With respect to ordination, they held that it did not constitute the essentials of ministerial office; but the qualifications for office were the election of the church, guided by the rule of Christ, and the acceptance of the pastor-elect. Says Mr. Hooker, “Ordination is an approbation of the officer, and solemn setting and confirmation of him in his office by prayer and laying on of hands.”
It was viewed by the ministers of New England as no more than putting the pastor-elect in office, or a solemn recommending of him and his labors to the blessing of God. It was the general opinion that elders ought to lay on hands in ordination if there were a presbytery in the church, but, if there were not, the church might appoint some other elders, or a number of the brethren, to perform that service.—Ed. Note.
[15] On the 4th of June, 1689, all the free planters at Quinnipiack convened in a large barn of Mr. Newman’s, and, in a very formal and solemn manner, proceeded to lay the foundations of their civil and religious polity.
Mr. Davenport introduced the business by a sermon from the words of the royal preacher, “Wisdom has builded her house, she has hewn out seven pillars.”