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 principal 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 God, 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 God, distinct from all other ordinary standing officers in the church, together with directions from God 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 God, 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 God is the giver of this office; 2. That God is the guider of this office. For whatsoever office or officer God 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 assume:
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 God, distinct from all other ordinary standing officers in the church, together with direction from God how he is to rule.
This assumption 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, Tit. 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 God; 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.