Part 20
This differing rank of officers seemeth to me also to have been typified out by those two orders of church officers under the law, of priests and Levites, which type I would not have thus applied had I not found it by way of prophecy foretold.
As, 1, it is prophesied that two sorta of officers, answering to both these, should be under the New Testament, Isa. Ixvi. 20, 21, I shall be mindful of that rule which, in the application of types, we are ever to follow, that no types are to be applied to anything under the New Testament, but by a special warrant from the Holy Ghost, so applying it in some place of the New Testament, or in some prophecy of the times of the gospel in the Old
Testament; because, Heb. ix. 8, the Holy Ghost is alone said to give signification to those types.
Yet so as, when we have a general type applied to design out such a thing, then by those ordinary gifts of interpretation we may fetch out the particular resemblances, as we do in parables and similitudes of Scripture when we know their main scope and aim, these being also called rageBodai, Heb. ix. 9.
But to return to Isa. Ixvi. 21.
He prophesies there of the times of the gospel, and the state of the church of the Jews when converted; for, ver. 20, he speaks of the bringing in of their brethren the Jews out of all nations, as an offering to God, into the holy mountain and house of God (the conversion of a people being called an offering up to God, Rom. xv. 16); and, ver. 22, he makes mention of the new heavens and new earth, &o.
Now, as he says, he will bring their brethren the Jews to the holy mountain and the house of God, which is a church estate (as I have formerly shewed), so he says he will take of them for priests and Levites, which design out in the language of those types, the officers of those churches, all not being meant, for he will take of them; and it being also spoken of. some of them, by way of distinction to the rest and maltitude of their brethren, ver. 20, it typifies out two general ranks of officers in the New
Testament, into which all then instituted are to be referred.
And so, in the Old Testament, I find elsewhere that division made of all the Jews into these three heads and ranks: the house of Israel, the multitude of believers, the house of Aaron, the house of Levi, as comprehending all of the church as so considered, when he calls upon them severally to praise the Lord, Ps. exxxv. 19, 20; even as when, Philip. i. 1, he, writing to the whole church, mentions three: 1, the saints ; 2, the bishops, which answer to their priests, pastors, and teachers; and 8, deacons, the Levites, which comprehended all the rest.
I will add, as the conclusion of this difference and distinction of officers, some observations which suit with these differences upon the types of these officars mentioned out of Isa. Ixvi. 20; and for suiting the particular resemblances in those types, I will take that liberty mentioned before, which is, having found out the general notion, as priests to typify out preachers of the word, and Levites those three other officers, I will see what stamps of resemblance there are in those types of these offices, which will farther clear the difference, and answer a main argument for the pastor's superiorities
THE GOVERNMENT OF [Boor VI. over teachers, as it hath been urged by some.
Under Levites, I rank all inferior offices, finding a resemblance in the type of deacons over the poor ; for there were those that disposed of the treasury of the church among these
Levites, who, 1 Chron. xxvi. 20, were over the treasury of the house of God and the dedicated things; and there were also ruling elders among those
Levites, who were porters to keep out and let in to the assemblies, and the gate of the tabernacle, 2 Chron. ix. 18-20, as these gospel elders also are to watch over, and especially to regard with the teachers concerning admission, or keeping out of members, to examine and try, &e.
They assist in opening and shutting the doors of God's house.
There were also ruling elders among those Levites, who watched the temple day and night, and stood before it,,Num. xviii. 2, and kept the charge of it, ver. 5; so these are to watch over the spiritual temple, the church, and have their souls committed to their charge, to give an account, Heb. xiii.17. And then there are an higher rank of officers to whom these Levites are given in assistance
(as the deacons were ordained, Acts vi. 8, 4, that the teachers might more fally give themselves to the word an prayer, and 1 Cor. xii. 28, 29, are called helps), even as the Levites were given to Aaron, Num. iii. 9, 10, and xviii. 6.
The Septuagint says added, in allusion to the name of Levi, which signifies joined (Gen. xxix. 84); and these officers are these prophets answering to the priests, the priests being to do many things the Levites were not to do.
For application of that type ;— 1, The priests had the eharge of the inward part of the temple, and, Nam. iv.
19, they had the charge only of the moat holy things, and the Levites were not to go in when they were set and covered ; and so the cleansing the inward part of the temple (2 Chron. xxix. 16) belonged to the priests, the cleansing of the outward court to the Levites. So answerably the outward lives and conversations, and the filthiness that appears therein, is the proper sphere and jurisdiction ofthe rule of a ruling elder ; but to instruct and comfort the conscience, to purge out inward corruption by the word taught and applied, and inform the understanding, &c., is most proper to these prophets, the pastor and teacher.
So also, 2, the priests did only burn the incense, 1 Cor. vi. 48, 49, and only did bless in the name of the Lord, and sanctify the most holy things,
1 Chron. xxiii. 18 ; so these prophets meddle ex officio only with the most holy things of the New Testament, being stewards of the mysteries of God, 1 Cor. iv. 1, and put up the public prayers of the church ex offieto, and are the ' ordinary mouth of the whole, and so, giving themselves to the word and prayer, are joined, Acts vi. 4, as belonging ex officio unto them. And so, to dismiss the church with a blessing, and to administer and to bless the cup of blessing, &c, belongs only to them.
And although the Levites also did teach, 2 Chron. xxxv. 8, and so it might seem that teachers are Levites also, and that there was no such distinction intended between teachers and them,
Yet, 1, to the priests of Levi that charge was in a more especial manner given, Deut. xxiv. 8, do as the priests and Levites shall teach; and the Priests' lips were an especial ordinance to preserve knowledge ; and so, though elders may now also teach and prophesy, as also other members (and so also other tribes might teach, as Drusius proves; and 2 Chron. xvii. 7, the princes also are said to teach as well as the Levites, as the pharisees did whom Christ bade his disciples hear), yet the priesta' teaching was that especial ordinance to preserve knowledge, as now also the pastor's and teacher's office is to preserve the unity of the faith, and to prevent being tossed as children, Eph. iv. 12, 18, Caar. VIII.) THE OHUROHES OF CHRIST.
And, 2, the elders also have a teaching which belongs to them ez officio, yet of a lower kind than that of these pastors and teachers ; and so some, extending that of bishops, 1 Tim. iii. 2, to elders, also apply that 'property, daxeexof, unto them ; and therefore in common they are exhorted to feed the flock, 1 Peter v. 1, not by a word of exhortation or doctrine, but by a word of admonition.
For any sin committed, or duty omitted, or error held, he must be able to convince out of the word that this is lawfol or unlawful, to lay open the sinfulness of it, 1 Thes. vy. 12.
He not only mentions them that labour, that is, in word and doctrine, but them that are over you and admonish you, that is, ruling elders.
And, 8, though Levites did then teach as well, and with the same authority that priests, yet teaching now is one of the most holy ordinances amongst us, which among them it was not, but sacrifices, &., above it, which therefore did fally enough keep up the distinctions, and made the priesthood an high office. But what was an inferior ordinance then, beingin
=" the New Testament one of the supreme ordinances now, therefore that is it that now must make the difference and distinction, and that it is the highest ordinance appears in this, that Paul says of it comparatively to the sacrament, I was not sent to baptize, but to preach, 1 Cor. i, 17.
\ Wherein the distinction of the officers in a church constets, and what are the due and proper bounds of their several offices and duties; the difference between pastor, elder, and teacher stated.—That pastor and teacher are co-ordinate, and that one hath not authority and power superior to the other; what are their distinct offices and administrations.
Now then I come to search and find out the proper genuine distinction of these offices, which is the principal thing which I aim at, and is principally intended by the apostle (in this Rom. xii.), to the end to set bounds to officers not to entrench upon one another's duties and callings, as also to set them more diligently about their proper work.
For the clearing of these distinctions here given by the apostle, I must premise this necessary distinction of these offices: that some of them are, as was observed, subordinate one to the other; others co-ordinate, that is, some are inferior and superior, more or less authorised; some are of equal power in the ; administration of holy things.
The co-ordinate, as I shall shew anon, are the prophets here, viz., pastors' and teachers' office of an equal rank and power; and their difference is to be sought only in the differing manner of administration or ministry of the word.
But unto both these offices there is a subordination of the . elder's and deacon's office, as also of the deacon's office to the elder's; which subordination, when found ont, will help us to see wherein the true difference lies.
This their subordination may be exemplified by the instance of subalternate species, that is, the several kinds and ranks of creatures in the old creation, as these officers are in the new (God having made the one as the other, in order, weight, and measure), for instance, as there is subordination between man and beast and plants, so among these three sorts of officers, deacons and widows are the lowest, elders the middle, and teachers or prophets the highest ; which subordination, that I may explain it, is not in respect of dependence or derivation of power, as the power of inferior officers civil is dependent upon the supreme, as the king,
THE GOVERNMENT OF [Booz VI.
&c., no, but all hold immediately from Christ.
As man, though a more noble creature, yet gives not life to plants nor sense to beasts, but all hold of God as in capite, so here too the tenure is immediate. Though antichrist and bishops would subordinate officers, yet it is not so in God's institation.
Neither, 2, is this subordination in respect of subjection to any jurisdic- , tion of the superior, so as the superior might restrain the inferior of the exercise of their power, as the bishops take on them to silence inferior ministers; no, but every man hath, as his power, so the free exercise of it dependent only on Christ and his church he is placed in, and that so as in his place and office a ruling elder may with authority admonish a pastor, as well as a pastor him, likeas fee-servants in an house all know and are beholden, and subject to each other in their place and offices.
Neither, 8, is it onlyin respect of a greater or less excellencyin their fonctions that the work of the one is more noble and honourable, and deserves double or treble honour, though that be true, as appears by Tim. v. 17, which might have been, though that work the one doth the more excellent could no way have done.
But, 4, it is in respectof a larger commission that the one hath than the other in the administration of holy things, so as the superior rank, pastors and teachers have, ex officio, all the power that the other hath, and more;
| and so the elders all that the deacons have, and more.
That there is such ' a gradual subordination in these offices may appear, because the apostle, speaking of a deacon's office, 1 Tim. iii. 18, says, he that hath administered it well, 'hath purchased to himself a good degree,' &c.; so in that place also,
1 Cor. xii. 28, he ranks them in superior and inferior classes: 'first, apostles; secondly, prophets,' extraordinary, namely, as Eph. iv. 11, under whom also
. evangelists are comprehended; and, 'thirdly, teachers ;' that is, ordinary teachers, under whom, by a synecdoche, also pastors are comprehended, as being of the same rank; and then after that, as inferior to these, among others are promiscuously reckoned up 'helps ;' that is, deacons and governors, which are ruling elders.
That as apostles had a larger commission than evangelists, being the planters of churches, and had power over all the evangelists, being but their assistants, in settling and establishing them; and as prophets and evangelists had a greater power and gifts than pastors and teachers (all which they had, and more; for evangelists had the gifts and offices both of pastors and teachers, since the apostle chargeth Timothy to | attend to doctrine and exhortation, 1 Tim. iv. 18; but here his admonition is, he that teacheth on teaching only, and he that exhorteth on exhortation),
80 likewise have the pastors all the power that the elders have, as the elders all that the deacons; and what is the work of either, the pastors or teachers
| may do as their leisure serves, as in Acts vi. 1-8.
Originally the apostles themselves (as may be gathered from vers. 4 and 1 compared) did perform that daily administration, but through the burden of it, appointed a special office, that they might attend to their principal and more proper work, yet so as occasionally they might overlook and join with them (as they had leisure) in their administrations.
Rale and government is also common to the pastor and teacher with the elders, as by this place, 1 Tim. v. 17, expressly doth appear, in that he says in common,' the elders that rule are worthy of double honour, but especially those that labour in the word and doctrine.'
Therefore they that labour in word and doctrine are also ruling elders; and it is such a speech, as when it is said ' God is the Saviour of all men, but especially of them that believe'; whence any man would gather that believers were men, only farther, some
Caar. VIII.) THE CHURCHES OF CHRIST. special rank of men ; or as if it be said, Honour all fellows in a college,in the university, but especially those that Idbour in divinity. There is another place which proves the same thing, Heb. xiii. 7, 80 as their office is to do both, but yet they are, in common with another sort of officers, especially designed to that work mentioned, ver. 17.
Now this being premised, to find out the proper distinctions of each of these subordinate offices, these ensuing axioms, which fully agree with the apostle's intentions here and elsewhere, may give us light.
1. The first axiom is, that what is common to a superior officer with the inferior, may yet be made a proper difference of that inferior officer; aa for example: To rule is an office common to pastors and elders, and yet to rule is made the special difference of such an officer in this, Rom. xii. 6, 7, as he is distinguished from deacons and prophets; for it is in this as it isin other species and kinds of creatures, who have something common, something proper.
So as men have all that beasts and plants have ; and yet when we would express the difference of a plant from a beast, we say it is a creature that hath life in it; when we would express the proper difference of a beast, we say, it is a creature that hath sense, a sensitive soul; and s0 of a man, we express his proper difference, a creatare reasonable, though he hath sense also. And so the apostle, in this distinction of offices, distinguisheth a deacon by his office of giving, because this is all that the power of his office reacheth to; an elder by one that ruleth, because that is the highest that his office extends unto; and the pastor and doctor by prophesying, as that which alone is proper to them, though they rale, &o., also.
2. The second axiom is, that when that which is common to a superior officer with an inferior is made the difference of the inferior office, it is in respect of some peculiarity in that his work, which makes a true difference between them.
1, Thus, though to rule is a pastor's office as well as an elder's, yet the elder is more especially said to rule, because he is wholly set apart to it.
It is his proper calling, which he is wholly appointed to mind, and in a special manner; and so the deacon's office is to mind the poor, they are separated to this work, so as to none else. That,as I said, all officers in common differ from private members, as being separated to some work, though withal they do besides retain in common with the rest of the members the exercise of all privileges and duties that belong to members; so it is in this respect in the comparison between the inferior and superior officers ; thongh the superior in common performs the same works with the inferior, yet the inferior is set apart to it wholly, which the other is not, but to some other of a higher kind, by reason of intending which, he cannot ao fully and \ wholly intend the other.
And therefore it is observable, that speaking of a raler's office in ruling, he says, let him do it with diligence; for that is his work which he is to mind, and there will be enough of it to fill his hand.
Or, 2, there maybe a peculiar dutyto be exercised by one more than another in the way of administration, and more peculiar bounds of jurisdiction in ruling.
Thus the elders' ruling, and inspection, and watching, is only prineipally over men's lives, their outward man, the infirmities thereof in conversation; but the pastor's and teacher's care is over the inward principally, as their errors, temptations, doubts, scruples, &c.
And the teacher also is more especially to admonish of errors, and pluck up such ill weeds as are contrary to sound doctrine; and the pastor to watch over the — doubts about their estates, and slackness and deadness any way in holy duties; and accordingly the people are to make use of them, as they thus have in ruling their more special walks and works.
THE GOVERNMENT OP [Boox VI.
Or, 8, sometimes there is a difference in respect of eminency, that as a ruler's work is to admonish and watch over the life, so he may have a more special gift that way than a pastor or teacher.
3. The third axiom is, that in like manner the superior officers, pastor and teacher, have, besides those offices common with raling elders, a special work, in which they are more eminent, and attend more upon it than ruling or on the deacon's office (though they are to mind them also), which is to prophesy and open the word; and accordingly, therefore, that gives them their distinction from the other.
1. Thus they are distinguished from deacons expressly, Acts vi. 1.
The apostles, whose ordinary successors these are, gave over much of the business of looking to the poor, and established an office for it, to the end they might continually give themselves to prayer and the ministry of the word, they being to be in public the mouth of God to the people, and of the people unto God.
Thus, 2, also, they are most properly distinguished from ruling elders, 1 Tim. v. 17.
Those elders are such whose office it is to rule well, but these are they that labour in the word and doctrine; that is, that ex officio are to give themselves wholly up to it.
To this purpose also may be observed that difference in Heb. xiii. 1; in the 7th verse, speaking of preaching elders or prophets, he says, ' Remember them who have the rule over you, who have spoken to you the word of God;' that is, that are openers of the word among you ; and therefore he adds, ' whose faith follow,' and then at the 17th comes in, as 8 new exhortation, so another sort of elders (or else I suppose he would have shut up all in that order), of whom he mentions that they rule, but leaves out, as a note of difference, that which in the former he added, that have spoken the word to you.
So as this is proper to these officers, and not communicated to the rest (not ex officio), to labour in the word and prophecy; and therefore, in Eph. iv. 11, 12, mentioning such officers as were appointed to gather the saints, and build them up in faith, and the knowledge of Christ by preaching, he mentions only pastors and doctors, and is silent of the other, as being the proper work of them, not of the other.
As I have shewed the proper difference of subordinate officers, it now remains that I should do the like concerning these two in the superior rank, pastor and teacher, which are co-ordinate, of which we must shew the difference also.
1. Some would have made the same difference of subordination between the pastor and teacher, that hath been shewn between them and the others,
| | so as the pastor should be alone the supreme officer, and all the rest his assistants; and he should have also a larger power of admirfistration and government, both in the sacraments and censures, from which they would exclude the teacher from meddling in them; but in any such respect, I cannot find in Scripture any so vast a difference, but every way an equality given to them, only a difference in the manner of administration.
1. There is only a difference as to the administration of holy things, not any thing as to power.
For then the Scripture would mention also, that the pastor hath all the gifts the teacher hath, and more, for it is a law will not fail us, that eminency of power hath eminency of gifts, that fulness of power hath a fulness of gifts answerable; but God hath shared and divided gifts of prophesying between them, to one s word of wisdom, to another the word of knowledge, 1 Cor. xii.
Not to the pastor solely, but so as the teacher is not his assistant but his compeer in it; and as their gifts, eo their duties here, in Rom. xii., are bounded gifts, differing, ver. 6, 50 as the exhorter is
Cuap. VIII] THE CHURCHES OF CHRIST. to attend on exhorting, as the teacher on teaching, and not to entrench on one another's office and duty, and so both to prophesy, xard dsadoyiay meric, a8 the Syriac translation hath it, fidei sua, of his own faith; and | then the meaning is not according only to the measure of his gift, more or : less, for dvaAoyia respects quality rather than quantity, a likeness, a suitableness, and proportion therein according to the kind of his gifts, so as the meaning is, that all sermons and prophesying should be analogical to his gifts and office.
As he hath gifts and an office of exhortation, so let him accordingly frame his sermons suitably; as we say of words (when proper), they are according to the analogy of a tongue, so here his ministry is accordingto
~ the analogy of his gifts when suitable thereunto.
A day of thanksgiving and humiliation differs, though there is no pre-eminence of holiness in the one afore the other, only some duties do eminere in the one more than in the other, as humiliation in the one, and thanksgiving in the other. And therefore, as a man may in a day of thanksgiving think of his sins, ia order to raise up his heart to thankfulness, and in a day of humiliation mentions
God's mercies to break his heart for his sins, yet so as the eminent duty is to be thanksgiving in the one, and humiliation in the other, so it is here in the administration of your gifts.
Neither, 2, is it that there are any holy things that.a pastor may administer, that not a teacher; as to instance in the sacraments, wherein the difference must lie, if in anything.
1. The sacraments are committed promiscuously to the apostles, and their successors in teaching ex officio: Mat. xxviii. 19, ' Go and teach, and baptize.'
1 one alike stewards of the mysteries of God, which elders are not, iv.
8. Both may bless, and do, as in praying afore sermons, so in preaching the gospel; and it is called the fulness of the blessing of the gospel which a teacher in teaching brings, Rom. xvi., as well as the sacrament is called the cup of blessing.
And, 4, though the sacraments are the seals of the eovenant that apply Christ, and so might seem peculiar to the pastor's office, yet they are signs also for teaching, and belong therefore to the teachersto administer. As therefore such truths as are mixed belong to them both to preach, so the administration of the sacraments too; for they shew forth Christ's death till he come, as well as the word, Gal. iii. 1, 2, and they preach to the eye that which the gospel doth to the ear.
5. Teaching is a higher ordinanee than the sacrament: 1 Cor. i. 7, 'I was not sent to baptize, but preach ;' therefore he that, ex officio, doth the greater and more important may perform the lesser.
8. They are equal in respect of honour due to them, 1 Tim. v. 17, where his scope is to give every offiee its due honour; therefore of widows, and 80 of deacons, who are of the same rank, he had said, 'Honour them who are widows indeed'; of ruling elders, a superior office, he hath doubled it, ap- | pointing double honour to him that rules well. But to those that labour in | the word (of wisdom or exhortation), the pastor, or in doctrine, the teacher, he especially assigns double honour, and to both the same, whereas, if the pastor had been so superior (his scope being to shew what honour was due to each according to their administration), he would have said, Give to your pastor more especial hononr of all the rest.
He doth not intend any precedency, for he promiscuously ranks the one afore the other, and é contra, sometimes the one, sometimes the other, as Eph. iv. 12, pastors afore teachers, so here teachers afore pastors, and sometimes teachers for to exVOL. XI.
_ THE GOVERNMENT OF [Boos VI. press both, and that more ordinarily than the other, as Gal. vi. 6, 1 Cor. xii. 28, 1 Tim. iii., and Titus i.
Nor doth he mean that there is an excellency in the ministries of one above the other, that as all ordinances excel other in something, so it is here, for when all is in order both come to one.
The one is the tutor of the understanding, the other of the will; these are : their two pupils committed to them.
And when that controversy in philosophy is decided, which is noblest of those two faculties, then may this of these two offices.
But they differ, 1. In respect of an eminency of gifts inclining one way rather than another.
It is said of all prophesying elders, Titus i. 9, that they are to be able both to exhort and convince gainsayers by sound doctrine, so as the pastor is to use a word of doctrine, and so a teacher a word of exhortation; but that which is eminere, or to shine forth in their preaching, is their special gift.
Itis not to be thought that a pastor is to speak only in a way of application and use, for he should have a doctrine as a ground to plant his great ordnance upon, which he dischargeth.
Nor is it that the teacher is to '
. leave his doctrines altogether without application ; but that his gift is suited to his office, and so his labour is to be most spent-in doctrine; and so the words of the text are to be understood, Let him that teacheth be as in teaching, that is, most employed abont it.
2. They differ but modaliter, in the manner of handling their ministry.
The one turns all his sermons into applications, by way of comfort and exhortation, the other endeavours to inform the judgment; they differ but as logic and rhetoric, which are compared to a shut hand and one opened; the same arguments are used in both, but the one so ordered as to convince the judgment, the other so as to persuade the affection.
More particularly they differ, 1. In the several subjects they are to deal with. Both look to the inward man.
§o they differ from the elders, who look to the outward; but those share the two noble faculties between them: the one the understanding, the other the will and conscience ; the one hath more peculiarly the understanding to deal with, the other the will and affections.
These are their pupils committed to their charge; men are ignorant, and apt to err, and need to be built up in knowledge.
This the teacher takes care of, to feed with knowledge and understanding, as Jer. iii, 16, and xxiii. 8, 4, and chap. vi. 8.
And men are slow of heart to do, and need quickening and stirring up ; for this the pastor's office serves, Eccles. xii.11.
There is need of nails to rivet and fasten truths on their understanding, and establish them in them; and there is need of goads to provoke them unto good works, Heb. x. 28.
And there are feeble arms, and hands that hang down, that are to be strengthened; inward evils, discouragements which are to be removed, &.; which to do is the pastor's office.
2. They differ in the object matter. The one speaks words of knowledge, and considers truths, and shews the story and harmony of them, teacheth in faith and verity, as 1 Tim. ii. 7, or as Rom. ii. 20; is an instracter of the . foolish, a teacher of babes, and has a form of knowledge, and of the truth in the law; the other is to consider men, and speak words of wisdom pertinently to them. The one hath the Bible, and the system or form of wholesome
. words for his text ; the other studies men more, and seeks to fit the word to them.
And the pastor is one able to discern what is peculiarly fit for men's spirits, and so speaks wisely to men, whereas the other speaks pertinently to traths.
The one brings scripture to scripture, and compares each with each ; the other deals and divides the word, and brings Scripture and men's conCaar. VIII.)
THE CHURCHES OF CHRIST.
You may discern this difference in men's conferences: some, when they speak, consider the occasion of the party; some follow still the occasion the discourse giveth.
8. They differ in respect of truths. The pastor deals with points of practice more, with things to be done; the other with points of faith, with things to be believed.
Some truths are mixed, and in those both are alike to deal, as in cases of conscience and seruples of conscience.
4. To express it by the method of preaching in use with us: whereas sermons consist of doctrines and uses, so the gifts of the one lies more in explaining the words and phrases, and to bring reasons to confirm and to solve doubts, and resolve mysteries;and so succeed these prophets under the New
Testament, who opened harder places and difficulties.
The other is more fit to enlarge into uses, and to digest all truths into practical thoughts, which with power he can set home on the heart.
5. The pastor deals with men's sins more, the teacher with men's errors more; the one in information, the other in mortification.
The one hath more of Christ's priestly office, in slaying the old man, and offering up believers as a sacrifice to Christ, Rom. xv. 16; the other hath Christ's prophetical
' office more imported, in opening truths, as the elder hath more of Christ's kingly office in ruling over men's consciences.
Use 1. See the goodness of God, who hath made such abundant provision for all defects.
As he hath fitted gifts to offices, so both to the needs of men, 1 Cor. xii. 21, which implies that God in placing the members respected the _ need of the whole, as natura non deficit in necessarits, neque gratia.
Look what the inward man wants, preaching officers are to provide for, and all the several parts of it, and what is defective in the outward man, the elders are to watch over ; and accordingly we see,as ministers are thus eminently gifted,
80 people are eminently fitted to them.
Some are quickened more by an affectionate way, and cleave to such a ministry ; some by a doctrinal way, and are built up by notions and knowledge ; that so all tastes may be suited, and all have their portion.
Use 2. There is a rule for churches in their choice, to rank men into offices according to their gifts.
This you are to heed, for you choose not for yourselves, but for the Lord (as he said, you judge for the Lord).
The apostle says, Acts xiv. 28, the Holy Ghost made them overseers; yet they were called by men, and set over his church purchased by his blood, over a flock which God accounts so precious.
You are not therefore to choose out of any ends of common prudence, but for spiritual ends, merely comparing spiritual things with spiritual, to suit men and places accordingly.
There is simony in by-ends.
In other choices they use to give oaths, as in colleges and in corporations, bat here there is none but conscience to be a tie upon ou.
* That which now remains is to establish the trnth pf these several offices here mentioned, because it is denied by many (as you know) that there are such, or so many differing officers to be in churches ; denying that there is such a difference between the office of pastor and teacher, and that under. those two names one only kind of officer is meant, in respect of a differing action to be performed by him, and so that there are several works, not persons; and then again, wholly taking away the office of the raling elder, as neither necessary nor any way the institution of Christ.
I will first therefore, in general, argue out of this place of Rom. xii. 6-8.
1, That in this place officers, and not actions or duties of members, are spoken of is evident, 1, in that he mentions daxov/a, or ministry, which is the name of an office, not of an action of any private member.
THE GOVERNMENT OF [Boox VI.
2. In that he says, he that ruleth, he must needs note out an office, for otherwise one brother is not to rule over another, or to take upon him to do it.
8. In that he speaks of them as of such callings as mon are to exercise themselves in, which is proper for officers to do.
Now so he speaksof them, for that he calls for diligence of a raler; it is éy oxovd7, which, as Boetius defines it, is, vehemens animi intentio ad id quod suscipitur, a vehement intention of mind to that which is undertaken, so as to mind it and employ one's self in it, as in a calling and employment designed there, which aleo that phrase év dvaxov'g implies, ' He that ministerethin ministering, that teacheth on teaching.'
That phrase to be in notes out making it one's calling; for 80, 1 Tim. iy. 15, 16, speaking to Timothy to perform the work of an evangelist, he says, ' Give thyself wholly to them, and be in them,' ver. 16, as the word is in the original ; and in that also he useth such participles to express it, as exhortations in docendo, in exhortando, it implies a calling, and not an action, for otherwise it were a tautology; for if he meant an action only, then to say, he that teacheth, teach, were a tautology.
So as the one notes out jus e nomen officii, the other, the exercise of his office.
To say, let him that seeth, | see, is a tautology; but to say, let the seer see, he whose office it is, is to call upon him to do his duty by reasonof his office; so as the one, he that teacheth, notes out jus et potenttam, the other, in teaching, notes prazin, the exercise of it.
4, Those who oppose this congregational way have none to teach or exhort, but those that are in office, or orders, as they call it.
5. Though he call them gifts, yet so officers are called, Eph. iv. 8.
The apostles' office he calls ydgis; 'I say,' says he, 'through the grace given me,' that is, my apostolical power and office, as was shewed afore.
And, 2, ordinary officers are meant.
1. Because the gifts and. actions he speaks of are ordinary, such as no extraordinary gifts are required for the performance of, as to teach, or exhort, to give, &c., which actions and gifts remain still in the church.
And, 2, because even the prophets here (which, if any, might seem extraordinary) are limited to the analogy of faith, and all exhorted not to entrench upon others' callings or actions ; which bounds, if they had been extraordinary officers, they could not have set to them.
Now then, 8, if offieers and officers ordinary be here meant, then look how many severalenumerations there are, 80 many several offices are there too.
'or else, 1. The scope of his former general exhortation, that they should not entrench upon one another's functions, had been made utterly void if several offices and actions had not been intended.
And, 2, because he had spoken of diversity, ver. 46, therefore these enumerations must be understood as instances of that diversity.
And, 4, if pastors and deacons were differing, then why not all?
There is the same reason for the one as for the other; and therefore why should not he that teacheth be differing from him that exhorteth, as well as from him that giveth or ruleth?
And in that Eph. iv., pastor and doctor, and 1 Cor. xii, teachers, and helpers, and governors, are reckoned up amongst the extraordinary, it argues that in an ordinary way there is the like necessity of them, that in an extraordinary there was of the other.
I shall speak moreparticularly of the difference and distinction of the offices of pastor and teacher.
1. It appears that these offices are distinct in that place, Eph. iv. 11; we find pastors and deacons* enumerated.
* Qu. 'teachers'?—Ep.
Cuap. VIII.) THE OHUROHES OF OHRIST.
Obj. Against this place is objected, that it is spoken exegetically, pastors and teachers as making up all one office.
1. But then he would have said rather, pastors or teachers, not and teachers.
2. But Ka/ doth not always lock together, but sometimes differenceth two things it is set betwixt, as in the like case Acts xiii.
1, 'prophets and teachers.'
By prophets he means, in the language of the primitive times, extraordinary gifts, but teachers were ordinary ; and Barnabus and Saul, who were extraordinary men, are there reckoned.
And, 8, in all exegetical speeches, the latter explains the former, and useth to be more clear ; but after pastors in that sense that is held (this being the proper name of the office) to say, i. 6. teachers, is to explain the more proper by the improper. bj. But to all the rest there is a note of difference affixed, aswhen he
\ says, 'some apostles, some evangelists ;' but of these pastors and teachers there is none, so as it seems they were intended as one.
Ans. But it is the manner of the Grecians to bring in the word Ka/, and, in the end of disjunctive enumeration, in @ disjunctive sense, as in that Gal. iii. 21, after he had said, 'There is neither Jew nor Greek, neither bond nor free,' he ends that last disjunction, 'neither male or female.'
In Greek it is, neither male and female ;' so in the original, and the Syriac so reads it.
And, 2, as their offices are thus here, and in that place, thus distinct, so their gifts also are distinct ; and this is a rule infallible, that according to diversity of gifts hath God appointed diversity of offices.
He suited gifts and officeg together, so 1 Cor. xii. 4, 5.
There are diversities of gifts and diversities of administrations, so as they are commensurable.
Now in the same place, when, ver. 8, he enumerates the variety of gifts, to one,'says he, . is given the word of wisdom, to another the word of knowledge.
1. He speaks of preachers that speak the word, which differenceth them from elders; for he calls it a word of knowledge, and a word of wisdom.
2. He speaks of ordinary officers, for as Beza observes, when he.begins to speak of extraordinary gifts, in the next word he varies the phrase, srigy aiorig, ver. 9.
And they differ, as prudentia and sctentia in philosophy, many men knowing things in the notion, that are not so wise to discern of men and things, and to apply accordingly.
And according to what the Holy Ghost hath said here of the variety of men's gifts, we find nothing more evident in experience, even in a church, where there is a distinction of offices ; yet God still kept to his rule, and distributed gifts accordingly.
Some apt to open things more largely, others to apply them; yea, the papists did observe this difference of gifts, as is evident in their comparing Thomas
Aquinas and Bonventure together: Thomas intellectu eminutt, Bonaventura affectu splenduit ; the one was @ more understanding, judicious divine, the other more affectionate and eminent to stir up affection.
And even in the natural parts of men, there. is that difference: some are fit positively to explain and convince, but cannot persuade; others are more fit to persuade and prevail with men.
And thereby do ordinary officers differ from those extraordinary, that both meet in these; so in Timothy, but are differing in those other.
8. As there are differing gifts, so differing works, to'a differing end.
Prophesying elders are distinguished from ruling, by labouring in the word and doctrine, 1 Tim. v. 17, for the great labour is that of the mind.
By word, some particularly understand a word of exhortation, as here distinct from doctrine or teaching : so Heb. xiii. 22, ' Suffer the word of exhortation ;' and Acts xiii. 15, 'If any have a word of exhortation,' &c.
THE GOVERNMENT OF [Boox VI. on the contrary, is taken for the form of trath and wholesome words, | which is taught especially by the teacher, as, 1 Cor. xiv. 26, doctrine is taken.
And as here they are called both prophets, so according to those ends of prophesying mentioned, 1 Cor. xiv. 8, may their distinction here be illustrated.
Prophesying, he says, is a speaking to edification, to exhortation, to comfort. If edification be taken in a strict sense, as distinct from comfort and exhortation (though I confess elsewhere, and in the next verses, it is taken largely), then it notes out building up in knowledge, which is the teacher's work, and exhortation and comfort, the pastor's.
The teacher prophesieth to edification, and the erhorter to exhortation and comfort.
And therefore it is observable, that the word used here, sapgaxadsh, is either to comfort or to exhort.
4. By this distribution of officers, there is a communication of all the offices of Christ.
(1.) The pastor represents the priestly office of Christ.
For he, by the word applied, slays the old man, and presents the new creature to God.
| (2.) The teacher represents the prophetical office of Christ.
(8.) The kingly office of Christ is more eminently seen in the ruling elder.
6. This suits with all the needs of a church: their understandings are the teacher's pupils; their wills, the pastor's; their lives, the charge of the elders.
And accordingly, we see believers appeal, some to doctrinal preaching, some to exhortation.
And thus ranked were the ministers in the primitive times: there were two prophesying elders, at least, in a church, Col. iv. 18, Archippus had a ministry he was to fulfil, and that surely @ teaching one; for their other minister, Epaphras, who was also their minister, Col. i. 1, was then absent, Col. iv. 12.
More besides they might have, and a church may have, as Acts xiii. 1. They had manyteachers in one church; and as Musculus observes on Rom. xii., he says, all have not the . same Office, not that none have the same.
The body, to which the oomparison is, hath two eyes, two hands, &.; there was something in it, that Christ, in sending forth the apostles, sent them two bytwo.
So Cyprian in his time says, you that are pastors with the elders, doctors, and readers, é¢.
So in the church of Alexandria, Origen was a doctor.
The German divines make this office proper to universities, and professors there, but the apostle makes the officer a member of the church, and for all saints, Eph. iv. and Rom. xii.
So in our cathedrals, there remains a tetigsum, a footstep of this distinetion, in that we have, as bishops, so also readers in cathedrals ; and in the same church there are vicars and pastors.
That a pastor and teacher, and many other officers of a particular church, have the promise of a special blessing from God.—That accordingly theydo receive such a special blessing, suited to the rank and order of their office, to give success in the execution of it, beyond what a mere preacher cm expect.
Behold how good and how pleasant it is for brethren to dwell together in unity, ée.—Ps, OXXXIII. 1-8.
} There is one thing which I cannot pretermit, but must urge and presi, viz., that every institution, and office, and order appointed by God, beth
| answerably to accompany it, and succeed it, a special blessing suited tothe | | \ Cup: IX.) THE CHURCHES OF CHRIST.
This is evident from this, Ps. orxxiii. 1-8, It is common to the New Testament, thongh spoken of the assemblies of the Old Testament, either of the lesser synagogues, or of the general assemblies at their feasts, for they were under their high priests, to whom he does allude : ver. 2, ' It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments.'
Every member partook of some benefit of the holy oil poured upon Aaron's head, the chief officerof those general assemblies; and it is expressly added of them there, that God commands the blessing.
And this, though an Old Testament instance, may fitly serve for the New, mutatis mutandis.
For ® particular church, wherethe brethren meet in one isi +3 abre, and duobupaddy, with one consent, one heart, one worship, is in itself alone a distinct special
' ordinance and institution of Christ;and he hath promised, that ' where two or three are gathered together in his name, he will be in the midst amongst them,' Mat. xviii. 20. And his presence brings all sorts of blessings with it, and there it is that God commands a blessing.
For that company are the house of God, 1 Tim. iii. 15, the church of the living God, the pillar and @round of the truth; idgtsmuc, the seat of truth, a pillar of truth, not architectonically, that supported the truth; but forenically,.as pillars use to be, with papers pasted on them to declare the truth.
It is an ordinanceto preserve trath in the world, to hold it forth, as on pillars they used to place their writings. God is used to bless the small, despised assemblies of saints gathered together in unity, more than great councils, consisting of popes, and bishops, and cardinals.
These small assemblies have been the little creepers in the chimney, that keep up the fires, which the-great andirons do not, as was Prince Henry's speech.
And a church, though very small, is yet a church of the living God; and, as Mr Nye once well said, a church is 8 thing that lives, because it has the living God to dwell in it.
And as God blesseth the churches that are the casket, the sheath, so heblesseth their officers too that are proper to them, though among men accounted the lowest, that is, they are pastors and teachers in particular congregations, who are their preaching elders.
The papists plead that it is their church that keep the faith and the trath, and that God has made a promise to lead theminto all truth.
Butit is the ordinary officers of the church, pastors and teaehers, which the apostle Paul says do build up the church, 'till they come to the unity of the faith,'
And it is among you he has commanded the blessing; which is demonstrated thns, that Christ, when he ascended, gave gifts unto men, and scattered them among the saints, tanquam missilia, as the Roman emperors did their donatives among the people, as their chariots went along.
Now, what were these gifts but the offices which God instituted in the church universal ; first, the extraordinary, that ceased before Tertullian's time, as apostles, prophets, evangelists, and there are no more of them to be found on earth, only their writings continue, and make up the New Testament.
But who are the lasting officers of continuance, to preserve the traths when ' they were gone?
None bat pastors and teachers; and unto these it has been that the faith hath been committed, and by them preserved, and truth hath been taught;and how long do they last? Till all cometo the unity of the faith of the Son of God.
If any point of faith be erred in that is not fandamental, these pastors and teachers do restore it unto ite primitive native splendour.
It is there God appoints the blessing, whatever men pretend of general councils; and the reason is, because God still follows his own institations with his own blessing, and there God commandsa blessing.
As Christ himself did ascend from the lower parts. of the earth unto that THE GOVERNMENT OF {Boor VI. height which he has in heaven, so doth all trnths arise from the lower sort of ministers ; and if general councils have any trath among them, it is because it hath ascended first unto them, from the inferior lower sort of ministers, as they in debasement call them.
That, in general, a special blessing from God is promised to all assemblies and institutions, whether of the Old or New Testament, is evinced from this one place which I have mentioned, Ps. cxrxiii. 1-8, where a blessing is so emphatically declared: 'There God commands a blessing,' which denotes the intention ef God's mind init.
Now to whom and to what is this superexcellent blessing, even eternal life, which is the sum and quintessence of blessing, commanded to be bestowed?
Under the Old Testament the promise of eternal life was then given ; witness that one scripture, speakingof the Old Testament worship by the twelve tribes: 'To which promise,' eays the apostle, 'the twelve tribes,' meaning the nation of the godly Jews,
'hoping to come, served God day and night.'
Their assemblies were either the general assemblies or feasts, at which the high priest, the greatest officer of the Old Testament, and the type of Christ, was present, or else the lesser assemblies of the synagogues, and all the order and institations belonging to them.
And all this blessing was promised to each and every of them. And their holy communion together in the general assemblies, the psalmist compares unto the pouring down the holy oil upon the head of the high priest; and as the oil dropped down upon all his garments, the skirts, &c., #0 every particular member likewise they exhorted ' to keep the unity of the Spirit in the bond of peace.'
These are the unities of the New Testament, that the saints are exhorted to live in also, and above all to avoid divisions
; they are called to peace in one body, and every particular church is called the house of the living God, dwelling together with them to keep them in unity.
And Christ's first institution of a particular church under the New Testament expresses it on this wise again: 'I say unto you, that if two of you shall agree upon earth,' &c., Mat. xviii. 19.
There is unity, and ' as touching any thing they shall ask of my Father which is in heaven,' says Christ, 'it shall be done unto them'; and then adds the words of institution, 'For where two or three are gathered together in my name, I am in the midstof them.'
They therefore who are present receive a participation of the bles ings promised, of some of the holy oil poured upon Christ the head.
Secondly, this scripture, though written under the Old Testament, is yet, mutatis mutandis, readily applicable to the new constituted assemblies of the saints under the gospel, and even the terms and the language used in the Psalm is fitted to those of the New Testament.
As, for instance,the word brethren dwelling together, is the proper cognisance of the community of the saints assembled under the New.
Those words, dwelling together unity, is well nigh the same ; for they dwell in charches under pastors and teachers, and are instructed till they all come to 'the unity of faith and knowledge of the Son of God.'
And where Christ's presence is, there is always a blessing; and it is also a description of & New Testament chureb, That it ia a whole church, consisting of all its members 'met together in one place,' there is unity of place.
And then, Acts i. 14, we have an account that.they met with one consent (s.obyscdi) to perform the duties of worship.
And whoever will read the story of the first New Testament church that God reared in Jerusalem, will find abundantly enongh in the story of the firet chapter of the Acts, and in the second chapter, concerning their continuing together in one place,
' they were sll with one accord in one place,' chap. ii. 1; and there was fulfilled the prophecies of Joel, in pouring out the Spirit of God upon them, which inwardly
Cusp. IX.] THE CHURCHES OF CHRIST. united them together.
And Jesus Christ his presence was amongst them; and he being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, was in the midst of them.
And he being the High Priest of the New Testament, Heb. iii. 1, God hath anointed him, of which anointing we have all participated, Acts iv. ver. 27.
Nor did they only continue together in the apostles' fellowship in the temple, and in Solomon's porch, in preaching, in prayers, and in breaking bread (as in those chapters is mentioned), but it grew to such a unity that "the multitude of them that believed were of one heart and of one soul: neither said any one that aught of the things he possessed was his own; but they had all things common.
And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was npon them all,' Acts iv. 82, 88.
For that time they keep as a day of thanksgiving, and continual feasting unto the Lord, for the joy they had that their new King was alive and risen.
80 those other words of the psalmist, ' Be- © hold how good and how pleasant a thing it is for brethren to dwell together in unity,' were then verified in such a manner, and with such a joy, as had never been seen afore in the world at any time, insomuch as the common
Jews that were not believers, nor of their company, beheld and magnified them; ' praising God, and having favour with all the people,' Acts ii. 47.
Ecce quam invicem diligunt, Behold how they love one another, was the common cry of the multitude, thus plausibly and happily did this church begin, ' and great grace was upon them all,' Acts iii. 88; they were joined or glued together, as the word is.
And thus blessed from God was the first seat and pillar of trath, not architectonical, or a pillar that bore up the trath, but forenical, whereby, according to the custom of those times, the holy mysteries of God and Christ were posted, to be seen and read of all.
And thus much in general to prove that therefis a blessing from God in a gospel church, truly gathered and constituted by God, where Christ is present.
2. And if the case, the sheath, the cabinet be thus precious to God, then the gifts which God places in his cabinet, I mean the instituted officers of this church, which are the furniture and ornament of it, are also precious unto God,-and ougbt to be unto us; and that which I insist on is, that each of them have a special blessing from God to accompany them as a gift from God, and special blessing. And indeed the officers duly placed and fixed in this seat of trath, have been in all ages since Christ the great preservers and restorers of gospel trath, and to whom we owe the glorious reformation of our religion.
The papists make a great plea of the church's infallibility and authority through God's blessing, as they pretend ; but when we come to examine what that church is, that is the preserver of truth, they cry up the higher clergy (as they call it) of popes, patriarchs, bishops, and such like doctors of the higher rank.
But it is reported to have been Prince Henry's speech and similitude (eldest son to King James the First), that being invited to a merehant's house, where a great pair of brass andirons were, these gaudy appearances of shining brass (says he) are not the pillars that hold up the fire, as your bishops and doctors are not, but they are the little creepers of iron which bear up the fire.
So it is not your prelates which uphold the charch, but it is your inferior ministers, which take pains in their places, that | uphold it, and notgeneral councils nor the dignified clergy. In Eph. iv. 11,12, it is said of pastors and teachers, that they are the only standing officers of the church whom Jesus Christ hath continued in the ministry, for the edifying the body of Christ through every age, which their succession does run
THE GOVERNMENT OF [Boox VL | throngh, till we all come in the unity of faith and knowledge of the Son of God, every such age by the instructions of these ordinary ministers preserving the knowledge of Christ and unity of faith.
Now, what is the reason that the people of God should be built up by these means, rather than by pompous ostentation of knowledge, but only because indeed God's blessing follows his own ordination; and apostles and evangelists being ceased and gone off the stage, and only their writings in the New Testament left, God produces an oral propagating down of these truths among his elect by these ordinary pastors.
And these and the like blessings Jesus Christ hath freely bestowed, as special gifts and donatives of grace, so as the gift of them is in itselfs singular blessing to any people that enjoys them; and besides, God follows the person with a apecial blessing and endowment, together with his gift and ability, according to the rank and order of the office itself, which is also the gift in that Eph iv., before quoted.
He rehearseth all sorts of instituted Officers in the church, whether ordinary or extraordinary, as for preaching the extraordinary : ver. 11, 'He gave some apostles, some prophets, some
These are the twelve stars about the church's head, Rev. xii. 1, wherewith the primitive age was crowned, but they have ever since disappeared, only leaving their writings
; and they ceasing in respect of living, " the Christian world began anew, were children rather than fathers, there being few preaching elders that had gifts of ability, as maybe discerned by their writings they have left.
But the ordinary standing ministers were pastors and teachers, and to them Christ committed the instruction of the church.
Now concerning them you may observe two things for our present purpose.
1. They were special gifts of Jesus Christ, and superadded graces out of grace were bestowed on men, and such as might somewhat exceed the common sort of believers, being first instructed from the extraordinary: 2 Tim. ii, 2, 'And the things thou hast heard of me before many witnesses, the same commit thou to faithful men, who shall be able to teach others also.'
2. Christ having all power committed unto him in heaven and earth, sppointed two distinct offices of preaching elders, investing them with his authority and in his name suitably.
8. He, by special solemnities of his appointment, set and separated them to those offices with fasting and prayer.
4. He gave a special blessing to each office and officer in the execution of his office, for the people's sake over whom he is placed.
And when he had made up and compounded an offiee or officer with all these particulars, he then gave them as @ gift and donative of mere grace, and has scattered them as missilia among the people, according to his good pleasure.
I call them so, alluding to the name which the Romans gave to the pieces of gold and silver which their emperorsordered to be cast amongst the people.
This our Lord Jesus doth from heaven himself, withal blessing them, for our Lord and Saviour Christ, when he was to ascend to heaven in the sight of the five hundred that were present, 1 Cor. xv. 6, he then singled out his apostles and other ministers whom he had appointed in his lifetime, and had sent them two and two: Mat. xxviii. 18-20, ' All power is given unto me in heaven and on earth;' and upon that he sounds their commissions
: 'Go ye therefore and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost;' for that was spoken only of ministers,
'Go and baptize,' &c., which was only proper for ministers, who are the only stewards of the mysteries of God, and so of baptism, being a sacrament and seal of the covenant. And Christ also adds this for them, ' Teaching Cua, IX.] THE CHURCHES OF CHRIST. them to observe all things whatsoever I have commanded you; and lo, I am with you always, even to the end of the world. .Amen.'
And when he had given them this authority and gifts to teach all nations, he promises to be . with them to the end of the world; and the last thing he did was to bless them: Luke xxiv. 50, 61, ' And he lift up his hands and blessed them: and it came to pass, whilst he blessed them, he was parted from them and carried up into heaven.'
And this he did in analogy to what God did in the first creation, when he had made the first man and woman: Gen. i. 28, « And God blessed them, and God said unto them, Be fruitful, and multiply.'
And thus Christ did in his new creation of ministers, whether extraordinary, as in the first times,or ordinary, which are to endure to the end of the world; and upon all inferior or lower ministers, and on all officers of his church to come, in their several degrees, he commands the blessing, which still continues, and we act and are acted in the virtue of it.
Thus I have proved that Jesus Christ hath himself solemnly blessed these institutions of the offices of preaching ministera, and that he did it just as he was going to heaven.
2. I shall now demonstrate more expressly that every ministerial office hath a blessing to accompany it, accordingto its order and institution, which will yet more confirm that these two particular offices we have instanced, of pastor and teacher, have certainly the blessing commanded to them ; for if every officer else hath it, then much more these, which are very noble, Rom.
' xv. 29, in their employment and usefulness to man.
If we want this completenegs, wo shall find we shall fall so much short of the blessing; but-the apostle says that he came to the Romans in the fulness of the blessing of the gospel, so we are to take care that we do not miss of some degree of that blessing which the fulness of the institution will bring with it.
I proceed to demonstrate this truth by view of particular offices which God has instituted, and with them each hath appointed a particular blessing or benefit, or issue, and event thereof.
As for the Old Testament, I will give but one instance (but to me it is a great one), to evidence the thing in hand: Lev. ix. 28, ' And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people; and the glory of the Lord appeared unto all the people.'
Yea, when the ordinary Legites and priests blessed the people, their voice was heard: 2 Chron, xxx. 27, 'Then the priests and the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven.'
And as it had its effect in the heart of God, so the blessing of the high priest had a strange and miraculous effect in the heart of a poor woman.
How much was poor Hannah's heart loaded and made unquiet by her fellow-partner Peninnah, Elkanah's other wife! the story doth pitifully and mournfully set it out: 1 Sam. i. 6,
' And her adversary provoked her sore for to make her fret;' and then poor Hannah, ver. 10, was in bitterness of soul, and prayed unto the Lord, and wept sore; but when Eli blessed her, saying, ver. 17,
'Go in peace, and the Lord God of Israel grant thee thy petition, that thou hast asked of him,' ver. 18, then the woman went her way, and her countenance was no more sad.
In the New Testament, if we examine from the lowest office of the church to the highest, there is a peculiar blessing promised according to the degree, rank, or order of the institution.
1. A deacon is esteemed the lowest office, but the discharging of it well hath a special encouragement, in comparison of what other common Christians have: 1 Tim. iii, 18, ' For they that have used the office of a deacon
THE GOVERKMENT OF [Boor VI.
| well, purchase to themselves a good degree, and great boldness in the faith that is in Christ Jesus.'
A good degree, that is, they obtain, as a reward to themselves, an estimation above the rank of ordinary believers in the faith, and great boldness thereupon.
And in ver. 11, likewise the women yuva?xas, viz., deaconesses (s0 Grotius renders it, and not wives) who were to tend the sick, must be grave, sober, faithful in all things ; and Christ will be faithful to them to reward them according to their deservings.
Thus it is in the lowest offices in the church.
If we ascend to the highest, which was the order of apostles in the church, there were several things concurred in an apostle, as to have been' conversant with Christ during the time of his walking upon earth, and then to have been eye-witnesses of his resurrection after his death; but the principal eminent thing, that had the blessing to convert souls wherever they came, and had the great success in that their ministry, was by virtue of the very office itself.
For when our Saviour Christ sent out his twelve apostles, he furnished them with two things.
1. With the matter which they should preach.
They were directed to | preach the kingdom of God, and so to work upon men's souls.
| 2. Christ furnished them with authority and power extraordinary, Mat. x. 1, to heal the sick, cleanse the leper, &.
Now this is my assertion, that it was not only the gift of ability to preach, but the authority and power which they were invested with, wherein lay their apostleship and their universal commission to go over all, or to any nation, and preach the gospel with success.
In the virtue of this office it was, that the blessing did accompany them wherever they went; and from thence it was that God wrought so with them as he did.
It was by virtue of the office itself which he had placed them in, and environed them about with the power of God.