The Judgment of Doctor Abrahamus Scultetus Concerning Lay-Elders

There are some that think this place of Scripture is of force enough to make good a Lay-Presbytery for their eyes and judgments are dazzled with that distinction of Elders, which they suppose to be clearly intimated here by Saint Paul. But, if they shall have diligently scanned the place, and compared it with other texts of Scripture, they shall soon find that the defense of Lay Elders out of this place is both contrary to the signification of the word ([in non-Latin alphabet]) — that is, those that rule — and contrary to the signification of the word Presbyter; and that it is quite against Saint Paul's perpetual doctrine, and it is against the judgment of all the Fathers, that have expounded this speech of Saint Paul.

It is contrary to the signification of the word ([in non-Latin alphabet]), for ([in non-Latin alphabet]) or ecclesiastical rule or government is an honor with which only ministers of God's word are invested in the New Testament, and not any lay persons. We beseech you brethren, says the Apostle (1 Thessalonians 5:12), that you know those that labor among you, and are over you in the Lord, and that admonish you, and to esteem them very highly in love for their work's sake. Upon which words, says Calvin, it is worthy to be observed; what titles he gives to pastors — first he says that they labor, and then he sets them forth by the name of rule, or governance. And Beza upon the place: it appears from here that the Church was governed by pastors in common, and that the degree of a Bishop was not thought of, and therefore ([in non-Latin alphabet]) to rule, is the same with ([in non-Latin alphabet]) to lead, because the shepherds are accustomed to go before their flock. But the Apostle (Hebrews 13:7 and 17) calls the ministers of the word leaders. Therefore, according to Beza, we must acknowledge those that are over the people are the ministers of the word; neither does Justin Martyr in his Apology to Antonius call the ([in non-Latin alphabet]) any other than the pastor and teacher of the congregation.

Moreover, the defense of Lay-Elders out of this present text of Saint Paul is contrary to the signification of the word Presbyter, which when it is used concerning the polity of the New Testament, does always signify the ministers of the word. (Acts 11:30) They sent their collection to the Elders by the hands of Barnabas and Saul, that is to the ministers, of whom it is said (Acts 14:13) ([in non-Latin alphabet]) they ordained them Elders in every Church. And (Acts 15:2) a main question of faith is proposed to the Apostles and Elders of Jerusalem; but what — to be decided by laymen? For the Elders met with the Apostles to consider of this matter (Acts 15:6).

And the Presbyters are joined together with the Apostles in verse 22, and are distinguished from the whole Church, as also in verse 23 and chapter 16:4. Again in Acts 20, the Elders of Ephesus (verse 17) are said to be made Bishops to feed the flock of Christ (verse 18), and in (Acts 21:18) and the verses following, the Presbyters or Elders of Jerusalem instruct the Apostle Paul what he is to do; and therefore were no laymen. In this very chapter, when Timothy is commanded to receive no accusation against an Elder, the Elder there is a teacher, as shall be shown in the next chapter. (Titus 1:5) that you may ordain Elders in every city — what kind of Elders? Surely, teachers; for he adds, if any be blameless, etc., for a Bishop must be above reproach, etc.

And (James 5:14) the sick are asked to send for the Elders of the Church, that they may pray over, and anoint the sick with oil in the name of the Lord, which is no layman's duty. (1 Peter 5:1) The Elders I exhort who am also a fellow-Elder, feed the flock; how is he a fellow-Elder, but because he is a teacher as they?

And they are charged to feed the flock, therefore pastors. (2 John 1) and (3 John 1) John the Apostle without all question is called an Elder. Ignatius makes often mention of Elders, or Presbyters in his Epistles, but never of Lay-Elders. And in his Epistle to those of Tarsus, describing the ecclesiastical hierarchy of his time, he says ([in non-Latin alphabet]) let the Presbyters be subject to the Bishops, and the Deacons to the Presbyters, and the laymen to both Deacons and Presbyters. And to the Magnesians: as the Lord says he does nothing without the Father, so neither do you without your Bishop, neither Presbyter, nor deacon, nor layman. Where observe that the very Deacons did not sit in the Presbytery Apostolic, much less laymen.

Thirdly, the defense of Lay-Elders out of the 17th verse of Chapter 5 of 1 Timothy is against the perpetual doctrine of Saint Paul: for to give honor to the Presbyters, or Elders, is to honor them with maintenance, out of the public stock of the Church; for so the Apostle, before, commands these that are indeed widows to be honored, that is to be designated to public attendances and allowances; And the reason which the Apostle gives, confirms this explanation of the honor required; When he says you shall not muzzle the ox that treads out the corn. And in Matthew the honor of Parents is chiefly to be taken of meat and maintenance, which signification is very familiar and proper to the word (Kabud) used in the fifth commandment, and so the word is expounded by Mark 7:12. But maintenance, out of the stock of the Church, the Apostle would not have given even to such poor widows, as could be otherwise provided for; as before verse 16. And he himself labored with his own hands, that he might not be burdensome to others, much less would he have the chief of the Laity who abound with wealth to be maintained of the common store; and that more liberally than others: For, if by those that rule well, you shall understand both Lay-Elders and sacred also, you must needs conclude, that they are all worthy of double honor, both those which rule, and those which labor in Doctrine: which conclusion the Apostle is against elsewhere; while he says, those which serve at the Altar, must partake of the Altar. And the Lord himself who has appointed that those which preach the Gospel should live of the Gospel (1 Corinthians 9:13-14). Whereupon Jerome in the same place; he would says he, have them to yield carnal things to those of whom they receive spiritual things, because they being taken up in teaching, cannot provide necessary things for themselves. Indeed, I say yet more, if Saint Paul had, by those that rule, understood Lay-elders, certainly he would somewhere have put them in mind of their duty, or, at least have made mention of them, in 1 Timothy 3, where he does not omit to give charge even of Deacons, and Deaconesses: But he does neither of the two, but presently after the mention of Bishops, or Presbyters that were Pastors, he falls into the speech concerning Deacons, and their wives; so as it is a plain proof that Lay-Elders were utterly unknown to him.

Fourthly, the defense of Lay-Elders out of this place is utterly against the judgment of the fathers, so many as ever have expounded this text of the Apostle: Neither indeed is there any necessity at all, that because the Apostle says, those especially that labor in Word and Doctrine, therefore we should devise new Elders to be taken out of the common people: For it was well known, that those of the Clergy, which are over the Lord's flock, have their distinct offices, and employments. There are of them, which administer Sacraments, make public prayers, privately admonish faithful people, and withhold them from sinning; there are others, which being endued with excellent gifts of speaking, employ themselves in being teachers and guides to men's souls in the way to heaven, and the labors of these men, which are taken by them, in word and Doctrine, are justly preferred before the service of them, which administer the sacraments, and make prayers for the Church; even by the testimony of the Apostle himself, who says; Christ sent me not to baptize, but to preach the Gospel (1 Corinthians 1:17). He was sent for both purposes, but the chief end of his mission, was, the preaching of the Gospel.

Whoever therefore, thus rules the people, whether they do administer the Sacrament, or only preach the word, or whether they do both, are worthy of double honor; where a certain number is put for an uncertain, double honor, that is greater and more than others; although some are of opinion, that here by Apostolic authority there is a greater portion assigned to the Governors, than to others that appertain to the Church, others interpret it of that double honor which is fit for governors to have; one, of an awesome reverence and command, the other of more largeness of maintenance; that they be, both, observed, and respected above others, and, that they have a more liberal provision of necessaries for their livelihood; but the first of them is the more simple exposition of the words. He therefore holds those, that are set over the people worthy of double honor; And why double? A little before he had given them order about the honoring, that is maintaining of their widows, at the charge of the Church: from the widows, he passes to the Elders, or Presbyters; whom, if they rule well, he would have honored with a double allowance, that is greater than that of the widows, both by reason of their office, and by reason of their family; and among those that rule, yet again, he would have those most regarded, who are employed not so much in administering the Sacraments, as in preaching the Word. I doubt not but this is the most true explanation of this place.

FINIS.