According to this sense the words of the text have a plain and obvious signification, which at first view presents itself unto the common sense and understanding of all men. On the first proposal of this text, that the elders that rule well are worthy of double honor, especially those who labor in the word and doctrine, a rational man, who is unprejudiced, and never heard of the controversy about ruling elders, can hardly avoid an apprehension that there are _two sorts of elders_, some that labor in the word and doctrine, and some who do not. This is the substance of the truth in the text. There are elders in the Church; there are or ought to be so in every church. With these elders the whole rule of the Church is intrusted; all these, and only these, do rule in it. Of these elders there are two sorts; for a description is given of one sort distinct from the other, and comparative with it. The first sort doth rule, and also labor in the word and doctrine. That these works are distinct and different was before declared: yet by the inst.i.tution of Christ the right of rule is inseparable from the office of pastors or teachers. For all that are rightly called thereunto are elders also, which gives them an interest in rule. But there are elders which are not pastors or teachers. For there are some who rule well, but labor not in the word and doctrine; that is, who are not pastors or teachers.
Elders which rule well, but labor not in the word and doctrine, are ruling elders only; for he who says, The elders who rule well are worthy of double honor, especially they who labor in the word and doctrine, saith that there are, or may be elders who rule well, who do not labor in the word and doctrine; that is, who are not obliged to do so.
The argument from these words may be otherwise framed, but this contains the plain sense of this testimony.
Our next testimony is from the same apostle, Rom. xii. 6, 7, _He that ruleth with diligence_. Our argument from hence is this: there is in the Church one that ruleth with authority by virtue of his office. For the discharge of this office there is a differing peculiar gift bestowed on some, ver. 7, and there is the special manner prescribed for the discharge of this special office, by virtue of that special gift; it is to be done with peculiar _diligence_. And this ruler is distinguished from him that exhorteth, and him that teacheth, with whose special work, as such, he hath nothing to do; even as they are distinguished from those who give and show mercy; that is, there is an elder by office in the Church, whose work and duty it is to _rule_, not to exhort or teach ministerially, which is our ruling elder. He that ruleth is a distinct officer, and is expressly distinguished from all others. Rule is the princ.i.p.al part of him that ruleth; for he is to attend unto it with _diligence_; that is, such as is peculiar unto _rule_, in contradistinction unto what is princ.i.p.ally required in other administrations.
There is the same evidence given unto the truth argued for in another testimony of the same apostle, 1 Cor. xii. 28: that there is here an enumeration of offices and officers in the Church, both extraordinary for that season, and ordinary for continuance, is beyond exception. Unto them is added the present exercise of some extraordinary gifts, as miracles, healing, tongues. That by _helps_ the deacons of the Church are intended most do agree, because their original inst.i.tution was as helpers in the affairs of the Church. _Governments_ are governors or rulers; that is, such as are distinct from teachers; such hath G.o.d placed in the Church, and such there ought to be. It is said that _gifts_, not _offices_, are intended; the gift of government, or the gift for government. If G.o.d hath given gifts for government to abide in the Church, distinct from those given unto _teachers_, and unto other persons than the teachers, then there is a distinct office of rule or government in the Church, which is all we plead for.
_Of the Duties of Ruling Elders._
1st. To watch diligently over the ways, walk, and conversation of all the members of the church, to see that it be blameless, without offence, useful, exemplary, and in all things answering the holiness of the commands of Christ, the honor of the gospel, and the profession thereof which they make in the world. And upon the observation which they make in the watch wherein they are placed, to instruct, admonish, charge, exhort, encourage, or comfort as they see cause. And this they are to attend unto, with courage and diligence.
2d. To endeavor to prevent every thing that is contrary unto that love which the Lord Christ requireth in a peculiar and eminent manner to be found among his disciples. This he calls his own _new command_, with respect unto his authority requiring it, his example first ill.u.s.trating it in the world, and the peculiar fruits and effects of it which he revealed and taught. Wherefore, the due observance of this law of love in itself and all its fruits, with the prevention, removal, or condemnation of all that is contrary unto it, is that in which the _rule of the church_ doth in a great measure consist. And considering the weakness, the pa.s.sions, the temptations of men, the mutual provocations and differences that are apt to fall out even among the best, the influence that earthly objects are apt to have upon their minds, the frowardness sometimes of men"s natural tempers; the attendance unto this one duty, or part of rule, requires the utmost diligence of them that are called unto it.
3d. To warn all the members of the church of their special church duties, that they be not found negligent or wanting in them. These are special duties required respectively of all church members, according unto the distinct talents which they have received, whether in things spiritual or temporal. Some are rich and some are poor; some old and some young; some in peace and some in trouble; some have received more spiritual gifts than others, and have more opportunity for their exercise: therefore it belongs unto the rule of the church, that all be admonished, instructed, and exhorted to attend unto their respective duties, by those in _rule_, according to the observation which they make of people"s diligence or negligence in them.
4th. To watch against the beginning of any church disorders, such as those that infested the church of Corinth, or any of the like sort; and to see that the members of the church attend regularly upon the ordinances of the gospel, as by slothfulness in this, decays in faith, love, and order have insensibly prevailed in many, to the dishonor of Christ, and the danger of their own souls.
5th. It belongs unto them also to visit the sick, and especially such as their inward or outward conditions do expose them unto more than ordinary trials in their sickness; that is, the poor, the afflicted, the tempted in any kind. This in general is a moral duty, a work of mercy; but it is moreover a peculiar church duty by virtue of divine inst.i.tution, ordaining, that the disciples of Christ may have all that spiritual and temporal relief, which is necessary for them, and useful to them, in their troubles and distresses.
6th. To a.s.sist the pastor in watching over and directing the flock, and to advise with the deacons concerning the relief of the poor. According to the advantage which they have by their peculiar inspection of the conversation of all the members of the church, they ought to acquaint the teaching elders with the state of the flock, as to their knowledge, conditions, and temptations, which may be of singular use unto them, for their direction in the exercise of their ministry. The liberal contributions at Antioch for the brethren which dwelt in Judea, were sent by the hands of Barnabas and Saul unto the elders in Judea, Acts xi. 27, 30.
7th. To unite with teaching elders in admitting members into the fellowship of the church, upon a visible evidence of their being qualified as the Scriptures direct. Unto them G.o.d bath given the keys of the kingdom of heaven, to open the door of admission unto those whom G.o.d hath received, Matt. xvi. 19.
8th. To meet and consult with the teaching elders about such things of importance as are to be proposed to the members of the church for their consent. Hence nothing rash or indigested, nothing unsuited to the duty of the church, will at any time be proposed therein, so as to give occasion for contests, janglings, or disputes, contrary to order or decency, but all things may be preserved in a due regard unto the gravity and authority of the rulers.
9th. To sit in judgment upon offenders, to take the proof, to weigh the evidence and determine accordingly, justifying the innocent, and ordaining censure to be inflicted on the convicted brother, according to the nature of the offence, Matt. xviii. 15, 17, 18.
10th. Whereas there is generally but one teaching elder in a church, upon his death or removal, it is the work and duty of the ruling elders to preserve the church in peace and unity, to take care of the continuation of its public ordinances, to prevent irregularities in any persons or parties among them, and to give all necessary aid and advice in the choice and call of some other meet person to be their pastor, in the room of the deceased or removed.
CONCLUSION.
_A Summary of the preceding Treatise on Church Government,_
BY QUESTION AND ANSWER.
_Quest_. What is meant by church government?
_Ans_. That particular form and order, which Christ has fixed in his Church, for the proper management thereof.
_Quest_. How does it appear that there is a particular form of government appointed in the New Testament Church?
_Ans_. As there is as great, if not greater, need of a government, in the New Testament Church, than there was in the Old, all the ordinances of which were most minutely described. Satan is now more experienced in deceiving, and his agents are still alive, and very actively employed, in attempting to waste and destroy this sacred vineyard, if without its proper hedge. Her members are still a mixture of tares and wheat; of sheep and goats: so that there is still a necessity of discerning between the precious and the vile; of trying and censuring false teachers; and of guarding divine ordinances from contempt and pollution.
As Jesus gives the New Testament Church the peculiar t.i.tle of the _kingdom of heaven_, he could not, in a consistency with his wisdom, leave it without any particular laws or form of government, except the changeable inclinations of men. As he was faithful in his New Testament house, he must fix a particular form of government for her, such as tends to her peace, order, and spiritual edification. And, amidst the prophet"s vision of the New Testament Church, he is directed to teach his people _the form of the house, the laws of the house_, &c., Ezek.
xliii. 11.
_Quest_. When may a particular form of church government be said to be of divine right?
_Ans_. When all the parts thereof are agreeable to Scripture precepts; to approved Scripture examples; or are deducible by fair Scripture consequences.
_Quest_. How does it appear, that Scripture consequences are to be admitted to prove any particular truth or doctrine?
_Ans_. Because G.o.d has formed man a rational intelligent creature, capable of searching out the plain meaning and import, and also the necessary consequences of his express declarations. We find Christ reasoning by a deduction of consequences, when he showed that the doctrine of the resurrection was revealed to Moses at the burning bush; that the sixth commandment forbids angry words; and the seventh lascivious looks, Luke xx. 37, 38; Matt. v. 21, 28. And a great part of the inspired epistles to the Romans, Galatians, and Hebrews consists in such a deduction of consequences. And as all Scripture is said to be profitable "for doctrine, for reproof, for correction, and for instruction in righteousness," 2 Tim. iii. 16, without a rational deduction of consequences, every portion of Scripture cannot answer each of these valuable ends.
_Quest_. What particular form of church government may lay the only proper claim to a divine right, according to the Holy Scriptures?
_Ans_. The true presbyterian form, without that lordly dominion and tyrannical power, which has too often been exercised by courts, bearing this name. This government claimeth no power over men"s bodies or estates. It does not inflict civil pains or corporal punishments. But it is a government purely spiritual, dealing with the consciences of men, and exercising the keys of the kingdom of heaven, doing all things according to the word of G.o.d.
_Quest_. What are the parts of presbyterial church government?
_Ans_. It consists of a people, having the qualifications which the Scriptures require; of certain rulers, who are to perform the duties of their respective offices; and of certain courts, in which these rulers sit and act in matters of judgment.
_Quest_. What are the qualifications of persons who const.i.tute the private members of the visible church?
_Ans_. They ought to be true believers in Christ, to have a competent knowledge of the doctrines of the gospel, to make a sound profession of their faith, and to maintain a holy conversation.
_Quest_. What rulers are there in the presbyterian church?
_Ans_. Preaching elders, ruling elders, and deacons.
_Quest_. Where is the divine warrant for the preaching elder?
_Ans_. In the Holy Scriptures we find that G.o.d hath set some in the Church, TEACHERS: that our ascended Redeemer hath given her PASTORS and TEACHERS: that the Holy Ghost had made some BISHOPS, OVERSEERS, to feed her; and qualifies some for _prophecy, ministry, teaching, exhortation_, 1 Cor. xii. 28; Eph. iv. 11; Acts xx. 28; Rom. xii. 6-8.
_Quest_. What are the duties of preaching elders?
_Ans_. To preach the word; to dispense the ordinances of baptism and the Lord"s Supper; to administer church discipline; and to rule and govern the church, 2 Tim. iv. 2; Matt. xxviii. 19; 1 Cor. xi. 23-29; 1 Tim. v.
20; t.i.t. ii. 15, and iii. 10; Heb. xiii. 17; 1 Pet. v. 2, 3. _Quest_.
Is the office of the gospel minister inst.i.tuted by G.o.d to continue to the end of time?
_Ans_. Yes; the ends of it are of a permanent nature, the converting and confirming of the elect, and the silencing of gain-savers, Acts xxvi.
18; t.i.t. i. 9, 11.
_Quest_. Where is the divine warrant for the office of the ruling elder?
_Ans_. From the three following pa.s.sages of sacred Scripture: 1. From Rom. xii. 5 to 8: "We being many are one body in Christ, and members one of another. 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. Here we have a list of the ordinary officers of Christ, one body, the church. Here is the teacher: _he that teacheth_. Here is the pastor: _he that exhorteth_. Here is the deacon: _he that giveth_.
And here is another officer distinct from all them, _he that ruleth_.
His description attests, that _ruling_ is, if not his only, yet his princ.i.p.al work. He that _ruleth_ is here marked by a distinct character, as having a different _gift_, and a distinct work from his fellow-officers. This office therefore must be _distinct_. 2. From 1 Cor. xii. 28, where the _Spirit of G.o.d_ informs us, that G.o.d hath set some in the Church, GOVERNMENTS. These must be understood of _governors_, as _miracles_ are afterwards explained of _workers of miracles_. These governments and governors are said to be _set_ in the church, not in the state; by G.o.d, not by men: they are declared to be distinct officers by themselves. Their t.i.tle, government, implies, that _ruling_ is their princ.i.p.al work. 3. From 1 Tim. v. 17, where the divine warrant for ruling elders shines with more peculiar brightness than anywhere in the book of G.o.d: "Let the elders that rule well be counted worthy of double honor; especially they who labor in the word and doctrine." The ruling elders here mentioned necessarily pertain to the church. Two sorts of ruling elders are here plainly distinguished: some that only rule well; others that also labor in word and doctrine. There is not one place in the New Testament, nor perhaps in any Greek author, where the word here translated ESPECIALLY does not distinguish between different persons or things, Gal. vi. 10; Phil. iv. 22; 1 Tim. iv. 10; 2 Tim. iv. 13; and it would be absurd to suppose, that it does not distinguish here also. Therefore this single text shows the divine right of both the teaching and ruling elder.
_Quest_. What are the duties of ruling elders?
_Ans_. To exercise ecclesiastical rule in church courts with the same authority as the preaching elder; to watch over the flock; impartially to receive or exclude members; to warn and censure the unruly; and to visit and pray with the sick.