Grotius, as was before intimated, disputes against the divine insti- tution of such temporary, lay-elders as are made use of in sundry of the reformed churches: but when he hath done, he affirms that it is highly necessary that such conjunct associates in rule from among the people should be in every church; which he proves by sundry arguments. And these he would have either nominated by the magistrate or chosen by the people.
Wherefore, omitting all contests about the forementioned conceits, or any other of the like nature, I shall propose one argument from these words, and vindicate it from the exceptions of those of the latter sort.
Preaching elders, although they rule well, are not worthy of double honour, unless they labour in the ivo7'd and doctrine;
OF THE RULE OF THE CHURCH, OR OF RULING ELDERS. 119
But there are elders who rule well that are worthy of double honour, though they do not labour in the word and doctrine:
Therefore there are elders that rule well who are not teaching or preaching elders, — that is, who are ruling elders only.
The proposition is evident in its own light, from the very terms of it; for to preach is to "labour in the word and doctrine/' Preaching or teaching elders, that do not labour in the word and doctrine, are preaching or teaching elders that do not preach or teach. And to say that preachers, whose office and duty it is to preach, are worthy of that double honour which is due on the account of preaching, though they do not preach, is uncouth and irrational. It is contrary to the Scripture and the light of nature, as implying a contradiction, that a man whose office it is to teach and preach should be esteemed worthy of double honour on the account of his office, who doth not as an officer teach or preach.
The assumption consists upon the matter in the very words of the apostle; for he who says, "The elders who rule well are worthy of double honour, especially they who labour in the word and doctrine," saith there are, or may be, elders who rule well who do not labour in the word and doctrine, — that is, who are not obliged so to do.
The argument from these words may be otherwise framed, but this contains the plain sense of this testimony.
Sundry things are excepted unto this testimony and our applica- tion of it. Those which are of any weight consist in a contest about two words in the text, f/^dXtsra and xomuivrsg. Some place their confi- dence of evasion in one of them, and some in another, the argument from both being inconsistent. If that sense of one of these words which is pleaded as a rehef against this testimony be embraced, that which unto the same purpose is pretended to be the sense of the other must be rejected. Such shifts doth an opposition unto the truth put men to.
Some say that /xdy.iffra, " especially," is not distinctive, but de- scriptive only; that is, it doth not distinguish one sort of elders from another, but only describes that single sort of them by an adjunct of their office, whereof the apostle speaks. The meaning of it, they say, is, as much as, or seeing that : " The elders that rule well are worthy of double honour, seeing that they also labour," or " especially con- sidering that they labour," etc.
That this is the sense of the word, that it is thus to be interpreted, must be proved from the authority of ancient translations, or the use of it in other places of the New Testament, or from its precise signi- fication and application in other authors learned in this language, or that it is enforced from the context or matter treated of.
But none of these can be pretended.
1. The rendering of the word in old translations we have be-
120 TRUE NATURE OF A GOSPEL CHURCH.
fore considered. They agree in " maxime illi qui," wliich is dis- tinctive.
2. The use of it in other places of the N'eiv Testament is constantly- distinctive, whether applied to things or persons: Acts xx. 38, 'oSu- vu/jLsvoi fidXiffTa sTi rw Ao'yw, — " Sorrowing chiefly at the word" of see- ing his face no more. Their sorrow herein was distinct from all their other trouble. Gal. vi. 10, "Let us do good unto all, /iaX/cra bi vphg Tovg oJxslouc. rng •^rlffrsug," — "but chiefly," especially, " unto the household of faith." It puts a distinction between the household of faith and all others, by virtue of their especial privilege ; which is the direct use of the word in that place of the same apostle, Phil, iv. 22, "All the saints salute you, /xaX/Cra di o'l Ix, rrjc Kalsapog o'lxiag," — " especially they that are of Caesar's house." Two sorts of saints are plainly expressed, — first, such as were so in general; such as were so also, but under this especial privilege and circumstance, that they were of Caesar's house, which the others were not. So it is here with respect unto elders: all " rule well," but some moreover "labour in the word and doctrine." 1 Tim. v. 8, E7 b's ng ruv Idlcujv, xa! fidXigra Tuv oixi'iMv o\i 'rcpovoiT- — " If a man provide not for his own, especially those of his own house," especially children or servants, which live in his own house, and are thereby distinguished from others of a more remote relation. 2 Tim. iv. 1 3, " Bring the books, (jjdXisra rag fj.iiMZpd.vag" — " especially the parchments;" not because they are parchments, but among the books, the parchments in par- ticular and in an especial manner. 2 Pet. ii. 9, 10, " The Lord knoweth how to reserve the unjust unto the day of judgment to be punished, fj^dXiSra h\ roiig ot/Vw aapxog," etc., — " especially those that walk after the flesh," who shall be singled out to exemplary punish- ment. It is but once more used in the New Testament, namely, Acts xxvi. 3, where it includes a distinction in the thing under con- sideration.