Part 1 — Chapter 2: Of the Function of Ruling Elders, and What Sort of Officers They Be

Notwithstanding, of all the multiplicity of Popish orders, yet Peter Lombard treading the vestiges of the primitive simplicity, did observe that the Apostles left only two sacred orders to be perpetual in the Church, the order of Deacons, and the order of Elders. The administration of Deacons is exercised about things bodily. The administration of Elders about things spiritual. The former about the goods: the latter about the government of the Church. Now Elders are of three sorts. 1. Preaching Elders, or Pastors. 2. Teaching Elders or Doctors. 3. Ruling Elders. All these are Elders, because they have voice in Presbyteries, and all assemblies of the Church, and the government of the Church is incumbent to them all: nor only to the Pastor and Elder, but to the Doctor also. The Bishop of Dune in his examen conjurationis Scoticae, p. 35. alleges, that our Church of Scotland did never yet determine whether Doctors and Deacons have right of voicing in the Consistories and Assemblies of the Church. But had he read our book of Policie, he might have found, that it excludes Deacons from being members of Presbyteries and Assemblies, Cap. 8. but admits Doctors into the same, Cap. 5. The Doctor being an Elder, as said is, should assist the Pastor in the government of the Kirk; and concur with the Elders, his brethren, in all Assemblies, by reason the interpretation of the Word, which is only judge in ecclesiastical matters, is committed to his charge. But they differ, in that the Pastor labors in the word of exhortation, that is, by the gift of wisdom applies the word to the manners of his flock, and that in season and out of season, as he knows their particular cases to require. The Doctor labors in the word of doctrine, that is, without such applications as the Pastor uses, by simple teaching he preserves the truth and sound interpretation of the Scriptures, against all heresy and error. The ruling Elder does neither of these, but labors in the government and policie of the Church only. The Apostle has distinguished these three sorts of Elders (1 Timothy 5:17): Let Elders that rule well be counted worthy of double honor, especially they who labor in the Word and Doctrine. Where, as Beza notes, he distinguishes the Word, which is the Pastor's part, from Doctrine, which is the Doctor's part. Even as (Romans 12:7-8) he distinguishes teaching from exhortation: and (1 Corinthians 12:8) puts the word of wisdom, and the word of knowledge for two different things. Now beside those Elders which labor in the Word, and those which labor in Doctrine, Paul speaks to Timothy of a third sort of Elders, which labor neither in the Word nor Doctrine, but in ruling well. Hence it appears, how truly the Book of Policie, Cap. 2. says, That there are four ordinary, perpetual, and necessary offices in the Church, the office of the Pastor, the Doctor, the Elder, and the Deacon: and that no other office, which is not one of these four, ought to be received, or suffered in the Church.

But when we speak of Elders, Non personatos, &c. we will not have disguised and histrionical men, puffed up with titles, or idols dead in sins, to be meant, but holy men, who being endued with faith in God, and walking in his obedience, God authorizing them, and the Church his Spouse choosing and calling them, undertake the government thereof, that they may labor to the conservation and edification of the same in Christ, says Junius. A ruling Elder should pray for the Spirit and gifts of his calling, that he may do the duties of his calling, and not be like him that played the Soldan, but a Souter; he must do his office neither [illegible] and pro forma, he himself being Parcus Deorum caltor & infrequens; nor [illegible], doing all through contention and strife about particulars. Si duo de nostras tollas pro nomina rebus, praelia (I may say Iurgia) cessarent, pax sine lite foret: Nor [illegible], empiring and lording among his brethren and fellow Elders. Whoever will be great among you, let him be your minister; and whoever will be chief among you, let him be your servant, says the only Lord and Head of the Church: Nor yet [illegible], setting himself only to do a pleasure, or to get preferment to such as he favors; no, nor [illegible], only by establishing good orders, and wholesome laws in the Church, but he must carry himself [illegible], serviceably and ministerially: for as his function is Officium and Iurisdictio, so it is Munus, a burdensome service and charge laid upon him.

That a ruling Elder may be such a one as he ought to be, two sorts of duties are requisite, namely, duties of his conversation, and duties of his calling. The duties of his conversation are the same which the Apostle Paul requires in the conversation of the Minister of the Word, That he be blameless, having a good report, not accused of riot, or unruly, vigilant, sober, of good behavior, given to hospitality, a lover of good men, just, holy, temperate, not given to wine, no striker, not greedy of filthy lucre, not self-willed, not soon angry, but patient, not a brawler, not covetous, one that rules well his own house, having his children in subjection, with all gravity, one that follows after righteousness, godliness, faith, love, patience, meekness, &c. These and such like parts of a Christian and exemplary conversation, being required of Pastors, as they are Elders, belong to ruling Elders also. This being plain, let us proceed to the duties of their calling.

For the better understanding whereof, we will distinguish with the Schoolmen, a twofold power, the power of Order, and the power of Jurisdiction; which are different in sundry respects. 1. The power of Order comprehendeth such things as a Minister by virtue of his ordination, may do without a commission from any Presbyterie, or Assembly of the Church, as to preach the Word, to minister the Sacraments, to celebrate marriage, to visit the sick, to catechise, to admonish, &c. The power of Jurisdiction comprehendeth such things as a Minister cannot do by himself, nor by virtue of his ordination; but they are done by a Session, Presbytery, or Synod; and sometimes by a Minister, or Ministers, having commission, and authority from the same, such as ordination and admission, suspension, deprivation and excommunication, and receiving again into the Church, and making of laws and constitutions ecclesiastical and such like; whereof we boldly maintain, that there is no part of ecclesiastical jurisdiction, in the power of one man, but of many met together in the name of Christ. 2. The power of Order is the radical and fundamental power, and makes a Minister susceptive, and capable of the power of Jurisdiction. 3. The power of Order goes no further than the court of conscience; the power of Jurisdiction is exercised in external and ecclesiastical courts. Fourthly, the power of Order is sometime unlawful in the use, yet not void in itself. The power of Jurisdiction when it is unlawful in the use, it is also void in itself. If a Minister do any act of Jurisdiction, as to excommunicate, or absolve without his own parish, wanting also the consent of the Ministry and Elders of the bounds where he does the same, such acts are void in themselves, and of no effect. But if without his own charge, and without the consent aforesaid, he baptize an infant, or do any such thing belonging to the power of Order, though his act be unlawful, yet is the thing itself of force, and the Sacrament remains a true Sacrament.

Now to our purpose. We aver that this twofold power of Order and of Jurisdiction belongs to ruling Elders as well as to Pastors. The power of Jurisdiction is the same in both; for the power and authority of all Jurisdiction belongs to the Assemblies, and representative meetings of the Church, whereof the ruling Elders are necessary constituent members and have the power of decisive voicing no less than Pastors. Howbeit the execution of some decrees enacted by the power of Jurisdiction belongs to Ministers alone, for Pastors alone exercise some acts of Jurisdiction, as imposition of hands, the pronouncing of the sentence of excommunication, the receiving of a penitent, &c. Are not these things done in the name and authority of some Assembly of the Church, higher or lower? Or are they any other than the executions of the decrees and sentences of such an Assembly wherein ruling Elders voiced. The power of Order alone shall make the difference between the Pastor and the ruling Elder; for by the power of Order, the Pastor does preach the Word, minister the Sacraments, pray in public, bless the Congregation, celebrate marriage, which the ruling Elder cannot. Therefore it is falsely said by that railing Rabshakeh (whom before I spoke of) Ep. pag. 7. That the ruling Elders want nothing of the power of the Minister, but that they preach not, nor baptize in public congregations: yet other things which the Pastor does by his power of Order, the ruling Elder ought also to do by his own power of Order. And if we would know how much of this power of Order is common to both, let us note that Pastors do some things by their power of Order, which all Christians ought to do by the law of charity. Things of this sort a ruling Elder may and ought to do by his power of Order, and by virtue of his election and ordination to such an office. For example, every Christian is bound in charity to admonish and reprove his brother that offends; first, privately, then before witnesses; and if he hear not, to tell it to the Church (Leviticus 19:17; Matthew 18:15, 16, 17). This a ruling Elder ought to do by virtue of his calling, and with authority (1 Thessalonians 5:12). Private Christians ought in charity to instruct the ignorant (John 4:29; Acts 18:26), to exhort the negligent (Hebrews 3:15 & 10:24, 25), to comfort the afflicted (1 Thessalonians 5:11), to support the weak (1 Thessalonians 5:14), to restore him that falls (Galatians 6:1), to visit the sick (Matthew 25:36, 40), to reconcile those who are at variance (Matthew 5:9), to contend for the truth, and to answer for it (Jude v. 3; 1 Peter 3:15). All which are incumbent to the ruling Elder by the authority of his calling. To conclude then, the calling of ruling Elders consists in these two things. 1. To assist and voice in all Assemblies of the Church, which is their power of jurisdiction. 2. To watch diligently over the whole flock all these ways which have been mentioned, and to do by authority that which other Christians ought to do in charity, which is their power of order. And the Elder which neglects any one of these two whereunto his calling leads him, shall make answer to God for it. For the Word of God, the discipline of this Kirk, the bonds of his own calling and covenant, do all bind sin upon his soul, if either he give not diligence in private, by admonishing all men of their duty as the case requires; or if he neglect to keep either the ecclesiastical court and Consistory within the Congregation where his charge is, or the Classical Presbyterie, and other Assemblies of the Church, which he is no less bound to keep than his Pastor, when he is called and designed thereunto.