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 God'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 sexes, 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 sexes, men and women. This is new divinity; all sorts and sexes 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.