The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ.: Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.

Concerning the Officers of the Church.

A Bishop and Presbyter are the same in point of power,* 1.1 both of Order and Jurisdiction, both intensively and extensively. 1. The Lording or Magistratical power, is prohibited all Presbyters: for what is allowed in Magistrates, is disallowed in Ministers, Luke 22.25, 26. The Apostle Peter interpreteth the words of our Savour, 1 Pet. 5.3. 2. All Elders or Presbyters of Churches are equally sty∣led Bishops in Scripture, Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles, have the same Office. 3. All Presbyters have equally the flock of Christ with them, Act. 20. Cy∣prian might have said of Presbyters and Bishops together, what he said of Bishops in his own sense:—Episcopatus est unus, cujus pars in sclidum tenetur a singulis. The Apostle made many Bishops in one Congregation; but not one Bishop for many Congregations. The Word of God is far from allowing teaching Elders to be onely ru∣ling Bishops, to rule by themselves, and teach by others. Personal qualifications must be personally executed; and teaching Elders are the excelling Bishops,* 1.2 1 Tim. 5.17. 4. The Office of Diocesans is both formally and efficiently Antichristian. Grant a Primate of Eng∣land, and why not of the whole world? Gregory justly called John of Constantinople The forerunner of Antichrist. 5. In other Orders there was no precedency instituted by the Lord Christ. No Arch-Apostle, no Arch-Evangelist, no Arch-Presbyter or Arch-Bishop. In the Temple the High-priest was a type of Christ, the sons of the High priest were types of Presbyters, and they were equal in the matter of their Office. This Proposition according to Jeromes as∣sertion, had place of great authority amongst the Papists themselves

until the Councel of Trent. It hath been witnessed unto by the Fathers anciently. The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt. The praedicant Orders of Antichrist, are like to the clamorous Froggs; the mendicant Friars or manducant Friars (as Buchanan hath it) are like to the creeping Lice, the plague of Egypt, of the Church, and of the world. This Proposition is abundantly elaborated by many. Some Theologes opposed the superiority of Bishops (as maintained to be Jure divino) in the Councel of Trent: the Cardinals opposed it also, though for their own sakes. It is an extraordinary judgement of God, that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while. Nome populus (as one said) diutius ex conditione esse potest, cujus eum poeniteat.

Object. Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them.

Answ. The Postscripts are proved to be Apocrypha by Beza and others. When Paul saloteth the Elders of Ephesus, Act. 20, he owneth Archbishop there, but equally saluteth them all. Besides, Timoshy his course was ambulatory, and he is called an Evangelist, 2 Tim. 1.4.••. Titus was in the same rank with Timothy. As for the Angels of the seven Churches in the Revelation, they were Angels but of so many Congregations, and do represent all the Elders of those Chur∣ches. No Diocesan can be made to appear in the three next centuries after the Lord Christ. The Angels are not called Archangels: The seven stars, the four beasts, are all the Elders of all the Churches, not onely seven or four. The two Witnesses Revel. 11, do represent all the witnesses of Truth. The singular is frequently read for the plural.

All Bishops or Presbyters, are both Pastors and Teachers:* 1.3 Pa∣stors and Teachers are not distinct Officers. 1. All the Priests un∣der the High-priest, all the fons of Aaron had the same Function or Office in the Temple. There was not one a teaching Priest, another an exhorting Priest, a third a ruling Priest; as if one Presbyter should be a teaching Bishop, another an exhorting Bishop, a third a ruling Bishop. 2. The Apostle assigneth the title of Pastor and Teacher to the same. Office, Ephes. 4. Some are Apostles, some Prophets,* 1.4 some Evangelists, some (according to the Apostle) Pastors and Teachers, which is as much as both Pastors and Teachers. It is supposed by some that the Apostle used [and] for some, as if the copulative [and]

were disjunctive in this place, and the meaning of the Apostle this: Some Pastors, some Teachers. But the Apostle doth not speak after such a manner, as to insinuate any such interpretation; he doth not so much as say And Pastors and Teachers; onely Some Pastors and Teachers. There is no parallel in all the Scripture, which will prove that [and] loth stand for some. 3. Pastors do not any where denote such as had the gift of exhortation most eminently, but rather such as had the gift or office of Government, both in the Old and New Testa∣ment. 4. Teachers are properly before Pastors in order, as they are taken for exhorters: exhortations are dependent applications of Do∣ctrines. The Apostle placeth teaching before exhorting, 2 Tim. 13.16. Tit. 1.9. 5. All Bishops are called both to teach and exhort, Tit. 1.9. Every Bishop (saith the Apostle) must exhort with wholesome doctrine. 6. Pastors are sometimes described onely by the administra∣tion of teaching. Go make disciples, teaching them, Matth. 28.19, 20. A Bishop must be apt to teach, 1 Tim. 3. The distinct gifts of teaching and exhorting, do denominate some teachers, and some exhorters, ra∣ther then some Pastors and some Teachers. 7. The Office of Bi∣shops or Presbyters, is made sometimes to consist onely in feeding, as if all were Pastors. Paul biddeth all the Elders feed the flock of Christ, Acts 20. Peter speaketh in like manner, 1 Pet. 5.2. Now if teaching and exhorting are most frequently applied to one and the same Office; Why should we make the one a differential character of a distinct Office? There is no appearance of any distinction be∣tween Pastors and Teachers in antiquity: Quod est rerum non est ve∣rum. All the sons of Aaron had full power to uncover the altar, the table, the ark; to open the Ministery of the Gospel in like manner, and that in way of Office.

Object. The Apostle seemeth to distinguish him that exhorteth from him that teacheth, Rom. 12.

Answ. The Apostle distinguisheth one from the other in respect of gifts, but not in respect of Offices. 1. The Apostles project ac∣cording to the face of the Text, is to speak of the distinct gifts of Officers in way of comparison, not of the distinct Offices of Offi∣cers, or of Officers as comparatively distinguished in gifts, not as di∣stinguished in Office, or of the Offices of Officers in a large sense, as they signified gifts, not distinct Offices in propriety of speech. Thus Elders were to attend on their Office in exercising chiefly, or especi∣ally in exercising their special gifts. I suppose the Apostle useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

here for Office, yet properly it signifieth action: and I mean Office in a general or large sense, as before.

Object. The Apostle compareth the members of the Church to the members of the natural body; and their gifts to the offices of the members of the natural body. Now distinct gifts in mem∣bers of the natural body, do denote distinct members; and con∣sequently the distinct gifts of the Officers in a Church (according to the Apostle) must constitute or denote distinct Officers.

Answ. 1. Similies do not necessarily run on all four: some things serve for ornament as well as for argument, as Maldonate ob∣serveth upon the Parables of our Saviour. 2. The Apostle compa∣reth the gradual difference of gifts in officers, to the specifick diffe∣rence of offices in the natural body. 1. This is evident from the like comparison, 1 Cor. 12. Common members have the same offi∣ces, and yet (according to the Apostle) they are compared to the members of the natural body in respect of their gifts. The compa∣rative distinction of gifts in common members, doth not make mem∣bers distinct officers. All members of the Church (in the Apostles comparison) have gifts, and comparatively or gradually distinct; but all members are not officers. 2. Is it likely that the Apostle should speak here onely of a body of officers? 3. It is certain that the Apostle speaketh of a body of members in common: We are all members (saith the Apostle) one of another, vers. 5. as all, even subor∣dinate members are members in the natural body. In the Apostles sense therefore members and officers in the Church are different in re∣spect of spiritual gifts, onely as the right hand is different from the left; which by reason of use or constitution, is more active and use∣ful then the other. Thus one eye may differ from the other in respect of its visive power. gradually, and yet not be a different member es∣sentially, or in respect of its kinde and species. One Christian is more like to one member in the natural body, then to another, in point of use; and yet accommodate to the service of all the mem∣bers in a measure. In like manner the same officers, or distinct per∣sons in one and the seme office, may be different in respect of gifts gradually, and yet induce with a competent measure of all gifts suta∣ble to their office. 4. It is apparent that in the Primitive nays God did eminently induc some with a spirit of Government, and compe∣tently with a spirit of Prophetic, others with an eminent spirit of Prophetic, and a compat••••t spirit of Government: and every one

was to exercise that chiefly which was chiefly bestowed on him. 5. It is something that the Apostle putteth down these gifts promis∣cuously, the distributer before the ruler. The Apostle is wont to ob∣serve order, when he speaks of offices or officers. So Ephes. 4. Some Apostles, some Prophets, some Evangelists, &c. 1 Cor. 12.28. Some Apostles, then Prophets, then Doctors or Evangelists, then miracles, then gifts of healing. These are extraordinary and transient members of the Church, and therefore the Apostle nameth them in the first place, and then proceedeth to the ordinary or permanent; helps in the way of Prophecie or Doctrine. I interpret helps by gifts of Prophecie, because there is some correspondence between this second instance in v. 28, and the first, in v. 8. Prophecie and Tongues are put last, because they were ordinary in respect of use and continuance in the ordinary officers of the Church. 6. It is apparent by the scope of the Apostle in the whole Chapter, that he doth speak of the gifts of members and officers conjoyntly, and not onely of the distinct and compleat Ministrations, or gifts of officers, or of the distinct or compleat offices of members. The Apostle first instructeth the Church how to exercise gifts in general; then he cometh to gifts in particular; and first instructeth the Church how to use special or eminent gifts of edification (as the gift of teaching and exhorting, &c.) Lastly, he descendeth to common gifts, love, &c. When the Apostle therefore saith, He that teacheth, in teaching; it is no more then to say, He that teacheth, or he that hath a special gift to teach, and is in office, let him especially attend upon the exercise of that gift of teaching. 7. The Apostle doth not say here or elsewhere, He that is a teacher, or he that is an exhorter, or he that hath the office of teaching or exhorting. Pastors are distinguished from Teachers by the Apostle, Ephes. 4. not because Pastors do signifie exhorters there; but such as do govern, according to the special use of the phrase in Scripture: and so they are not there compleat titles of distinct offi∣cers, but conjoyned to the constituting of one and the same kinde of office. 8. It is certain by what hath been already discoursed in the arguments, that exhorting and teaching are not compleat ministrati∣ons of distinct officers. Distinct offices require distinct and pro∣per ministrations; not onely special attendance upon the exercise of special gifts. Teachers are not such as do onely teach, nor exhorters such as do onely exhort, because that every Elder must attend both upon teaching and exhorting. An Apostle hath some proper mini∣stration

to make him an Apostle, a Prophet hath some proper mini∣stration to make him a Prophet, an Elder hath some proper mini∣stration to make him an Elder, a Deacon hath some proper ministra∣tion to make him a Deacon. If an Apostle may do all that a Pro∣phet may do, yet a Prophet may not do all that an Apostle may do; if an Elder may do all that a Deacon may do, yet a Deacon may not do all that an Elder may do: But a Teacher ought to do all that an Exhorter doth, and an Exhorter all that a Teacher, put aside the spe∣cial improvement of their special gifts; and in case they are all alike gifted, they may every way be equally employed. 9. It is evident that the Deacons are here distinguished by gifts onely; he that di∣stributeth is not a distinct officer from him that sheweth mercy.

Object. The Apostle distinguisheth him that distributeth, from him that sheweth mercy, because it is the distinct office of the wi∣dows to shew mercy.

Answ. It belongeth to the Deacons office to shew mercy, else the Apostle would not say (he) that sheweth mercy, but she that sheweth mercy. 2. Widows are not to be found in all Congregati∣ons; there the Deacons must shew mercy by themselves or others,* 1.5 by men or women as cause shall require. 3. Widows are not di∣stinct officers, but subservient instruments to the Deacons office; not set officers, but occasional objects, as well as instruments of the Deacons; as the poverty of the widows subjecteth them to the Dea∣cons special providence. For conclusion, it may appear by what hath been said, that teaching is but an incompleat ministration or of∣fice of an Elder; and so exhortation, a gift to teach, and a gift to ex∣bort, are both necessary for every Elder.

Governing Elders are not distinct officers in the Churches:* 1.6 1. There is no appearance of any such distinction; in succeeding a∣ges next after the Apostles, all Elders were called Sacerdotes, and had power both to teach and administer the seals. The Centuriatores Magdeburgeuses were for ruling Elders, and yet could not espie any thing in those first Centuries; which made for them.* 1.7 The allegations seem to me very insufficient, that of Ambrose it most specious. That which Ambrose testifieth, is interpreted by Mr. Caertwright, as if he should say that the ancient Elders were abolished in his time: but his words hold forth to such thing; Ambrose onely saith that the ancient custom of consulting with Elders was neglected in his time. Ambrose doth indeed say that this was come to passe by the pride of the Do∣ctors;

but whom should he mean (according to Ecclesiastical Hi∣story) but such as by reason of special learning and favour were exalted to be Bishops, and set over other Elders? The Elders which Ambrose speaks of, were extant in his time, therefore he speaks not of ruling Elders. Besides, he cannot mean any other then Bishops by Doctors, because they were the teaching Presbyters, which were neglected (according to Ambrose) in point of consultation, for as much as there were no other Elders then extant.* 1.8 Read Dr. Field, lib. 5. Cap. 25, 26. and Catal. Test. Church-Wardens do seem rather to be the defaced Image of ancient Deacons, then reliques of ruling Elders. 2. As Elders are called to teach, and consequently to ba∣ptize, Matth. 28.18.* 1.9 A Bishop must be apt to teach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tim. 3.2. All Bishops must exhort with wholsome Doctrine, Tit. 1.9. All officers represented in Rev. 4. were full of eyes, as Seers, apt to teach. All Elders are equally described in these places, by a gift to teach. 3. All Elders are sometimes described by their ministration of governing, 1 Thes. 5.12. Heb. 13.17. This is an argument, that it is not onely the office of some to govern, and the special office of others to teach, but that it is the office of those which teach, equally to attend upon government in point of office, with those which are supposed to be onely for government. This being supposed, ruling Elders seem to have little or nothing to do — veritas non parit absurda. The teaching Elders are most meet to act in publique ad∣ministrations; in private administrations the Deacons were wont in ancient times to do what ruling Elders are supposed to serve for. 4 Elders are equally honoured in all salutations, Act. 20. Phil. 1.1. The Apostle putteth a distinction between Bishops and Deacons, none between Bishops and ruling Elders. Teachers are eminently more honourable, in respect both of administrations and qualificati∣ons, for they onely are intrusted with the Tables and Seals of the Covenant, and they onely are endued with knowledge and wisdom in reference to teaching; persons thus unequal, do not deserve equal honour. Mr. Hooker in his preface to his Ecclesiastical policy, con∣ceiveth that Calvin admitted ruling Elders at the first, onely out of policy: to give some content to the Magistrates and members: truth is, there is some shew of it, because they were annually elected. 5. The office of all Elders is to feed like shepheards, and a shep∣heard is to feed by teaching, as well as by governing. The Apostles charge all Elders to ••e••d alike, not some by doctrine; and others by

government 1 Pet. 5.1. Act. 20. What feeding was intended by our Saviour, when he bids Peter feed his lambe and sheep? Joh. 21. El∣ders are called Pastors from feeding, and the Pasters of the Church must feed with knowledge and understanding. Jer. 3, 15. This is the current of Scripture phrase. 6. Why doth the Apostle give no intimation of these Elders in his discourse concerning church offi∣cers? 1 Tim. 3. All the officers of the Church (in all likely hood) are there discoursed of, and yet the Apostle requires the same qualificati∣ons, without any distinction in all the Elders of the Church. 7. Ru∣ling Elders seem to have nothing to do, but that which Deacons did in Primitive times. The Deacons were wont (as is supposed by good Antiquaries) to be part of the Presbyterie. According to Cy∣prian,* 1.10 they did praeceptis gubernare, & manus imponere. Under the Ceremonial law, all the Church officers were Priests and Levits, and doubtlesse the Jewish church was an accorate type and pattern of the Christian. This may serve for an eighth Argument. The Levirs were to excel in power and dignity, for they were chosen in place of the first born: And the Deacons were to be full of the holy Ghost and wisdom. Act. 6. In Moses time some Levites did bear the Arke, the Table, the Altar, some the Tabernacle, the Tent or Covering, some the boards and pillars, &c. Numb. 4.8.* 1.11 In Davids time some at∣tended immediatly on the Priests, and were Singers, others were Porters, others were Treasurers, 1 Chron. 24, 25, 16. Now if the Deacons are answerable to the Levites, then the Levites must help carry the Lord Jesus in his Ordinances, and sing forth the glad ty∣dings of Salvation. The Tabernacle was a type of the Church, the Deacons therefore must promove the communion and consolation of the Church, and support the Presbyters thereof, these are the pillars of the Churches, which the Levites (in way of type) did bear on their shoulders. The Deacons were at the first instituted for to ease the Elders in all matters or ministrations, which are not proper to the teaching Elders. Act. 6. We are to attend on the Word and Prayer (saith the Apostle.) The Deacons therefore are to teach as occasion serves, to visit the sick, to watch over the conversation of members, and to acquaint the Elders with what they observe, as Porters under the Elders. Episcopis oeconomiae suae rationes quotannis reddebant. Calv. Instis. l. 4. c. 4. Sect. 5.

It is as much as I ••im at,* 1.12 if we grant as much to Deacons as the Scripture doth; and indeed, those forementioned acts (according to the

Scripture and Ecclesiastical history) seem to belong to the office of Deacons, as well as to furnish the Table of the Lord, the Table of the Elders, and the Table of the poor by collections, or a treasurie. And if this be the office of Deacons, must not the Deacons put ru∣ling Elders out of office? I dare not call our ruling Elders (in the way of reproach) Aldermen, as one doth, I like not invectives: onely I crave leave to speak my opinion, and that under correction. I reverence the opinion of all godly men, yet Dr. Whitakers affirma∣tion is true, — the practice of the Church is the custom of men, the sentence of the Fathers is the opinion of men, the definition of Councels is the Judgement of men.

Object. The Apostle distinguisheth governments from Doctors. 1 Cor. 12.28.

Answ. First, It is not necessary to interpret governments in this Text, by distinct officers in point of government, because it is the intent of the Apostle to speak here of the members of the Church as endued with distinct gifts, as well as of distinct officers. This is opposite to his preceding discourse concerning the members of a na∣tural body, and also to his scope in Rom. 12. as hath been already declared. All distinct gifts of members do not constitute so many officers, for then all members in the Church may be officers. Eve∣ry member endued with a gift is an helper, but not an Officer; an officer is not endued with one gift alone, but with many together. 2. Miracles, healings, tongues, interpretation of tongues, do not import so many officers, and therefore it is not necessary (govern∣ments) should constitute a distinct office. The Apostle indeed in∣stanceth in some officers, officers being eminent members of the Church in respect of their gifts: but his drift is directly to speak of members as endued with gifts, not onely of members that are offi∣cers, and therefore mentioneth members eminent in gifts together with members that were eminent in office. 3. The Apostle doth not say governours, but governments; which intimateth that he rather spake of gifts then of officers. 4. Helps and governments seem here to signifie the ordinary teaching Elders, if any ordinary officers do answer to the gift of Prophecie and the gift of discerning spirits, v. 10. both which are necessary to an Elder; the one for teaching, the other for governing. If wisdom be the eminent gift of Apostles, knowledge of Prophets, faith or the word of faith, the eminent gift of Evangelists, then the particular instances in vers. 28. &c. do

exactly refer to those in vers. 8. and then accordingly (helps) in v. 28. do answer unto Prophesie in vers. 8.

Object. Teaching Elders seem to be understood in the third sort of Officers, for they are called Doctors or Teachers.

Answ. These Doctors in all probability, are Evangelists or extra∣ordinary Teachers. 1. They are placed with ex raordinary members, and in the midst of extraordinary members, next after Apostles and Prophets, and immediately before miracles and healings. 2. Else Go∣vernments should have been placed next to Doctors. 3. They answer to the third kind of officers mentioned Ephes. 4.11. Some Apostles, some Prophets, some Evangelists. Evangelists must be understood by Pro∣phets here, or else not at all recited. 4. We read of such Doctors as were extraordinary Act. 13.1. Paul seems to be the least of them at that time, he is named last. 5. Ordinary Elders are no where else described onely by the title of Doctors or teachers. 6. The order is perswasive, the Apostle discourseth first of extraordinary members (Apostles, Pro∣phets, Doctors, miracles, healings) then of ordinary members, as helps, governors, &c. tongues, and Prophesie &c. were extraordinary at that time in respect of the cause, but yet may be reckoned for ordinary gifts, because they are permanent and ordinary in respect of use. Th. Aquinas doth some what consent to this interpretation.

Object. Ruling Elders are clearly distinguished from Teaching Elders. 1 Tim. 5.1.

Answ. First, This place seemeth to afford most evidence, yet it is not reasonable to interpret our Text this way, when many other places do plainly bear witnes to the contrary. 2.* 1.13 The Elders that rule well may be the same persons with those that teach, under a dou∣ble consideration, if the relative (or) would permit, and then this were the meaning, The Elders that rule well (that is) as they rule well, but especially those that teach (that is) as they teach, are wor∣thy of double honour: It will not follow hence that one Elder shall have more honour for teaching onely, then another hath for teach∣ing and ruling also, but that one Elder may have more honour for one gift then for another, or more honour for his gift to teach, then for his gift of governinga 1.14 3. This seemeth to be the sense of the text: The Elders that rule well, that is, which are especially gifted for government, and which especially attend on that gift, especially

such as labour in the word &c. (that is) such as are especially gifted for doctrine, and so especially attend on that gift, are worthy of double honour. I take this to be the most genuine interpretation. Barnabas was faithful in his ministery, yet Paul was the chief speak∣er. 4. It is not imaginable how ruling Elders should deserve such equal honour with teaching Elders. Teaching Elders must diligent∣ly attend government as well as doctrine. 5. Such as rule well are not such as rule onely, because such as labour in the Word are not such as labour onely in the Word, but such as labour chiefly in the Word. It is questionlesse that the Teachers must labour in govern∣ment as well as in doctrine. 6. If the Apostle had meant such as rule onely, it had been most plain to have spoken after this manner, The Elders that rule well are worthy of double honour, but especi∣ally those that rule well, and labour in the Word and Doctrine also. 7. The Apostle in the same Epistle 1 Tim. 3.2. and elsewhere, re∣quireth a gift or special aptitude to teach in all Elders. 8. This Text is somewhat paralel to Rom. 12. and 1 Cor. 12. from which we may more easily learn the mind of the Apostle in this place; It is the idiome of the Apostle to speak of members as gifted in those Epistles. The members of the natural body do most exquisitely hold forth the gifts, faculties, or natural offices of Church-members, whether in office, or out of office, 1 Cor. 12.8. The Apostle reckoneth up nine several gifts, but not to point out nine kinds of officers in the Churches. He that prophesieth onely, is not a distinct officer; he that discerneth spirits onely, is not a distinct officer; he that speak∣eth tongues onely, is not a distinct officer: so he that teacheth, he that exhorteth, he that ruleth, these administrations do not adaequately or completely describe so many distinct Elders in point of office, all these gifts are necessary to every Elder. In Cant. 4. & 6. & 7. The Church is described, circumscribed by her feet, thighes, belly, breasts, neck, lips, teeth, nose, eyes, and by the temples of her head, but all these members of the Church, endued with sundry and several gifts, do not bespeak so many distinct Officers in the Church. The head of the Church, or of the Spouse, seemeth to represent Christ in the Presbyterie; her hair, the doctrines and profession of the Presbyters, hanging, adhereing as hair to and upon the head; her eyes, nose, teeth, lips, and neck, their gifts of wisedom, knowledge, and discerning, or of teaching, and exhorting, and governing. The Presbyterie is like mount Carmel, because it is fruitful; the hair is like purple, and like

a flock of Goats on mount Gilead, because the doctrine and professi∣on of the ministers of Christ clothe both themselves and others with the garments of salvation; The temples within the locks are the gracious and inward qualifications, like to pomegranates for plea∣santnesse both to the eye and tast.

This Presbyterie hath eyes, and teeth, and lips; to teach, exhort; it hath a neck like an Armory, a nose like the Tower of Libanon, that looketh towards Damascus, these signifie the gifts of government, whereby the Church is defended against its enemies both within and without; the enemy of Israel was Damascus especially, and therefore the Spirit of God chuseth it to point out the enemies of the Christian Church. This may suffice for to illustrate the discourse of the Apo∣stle concerning the gifts and members of the Church. 1 Cor. 12.

The Prophets 1 Cor. 14.* 1.15 do not maintain any standing Ordi∣nance of prophecying in the Churches. Elders are the onely stand∣ing teachers in the Church, in point of ordinary execution. 1. Those in the 1 Cor. 14 are called Prophets, and their administration is called prophecying, this arguoth an eminency of gift both in respect of the matter of it, and also in respect of the manner of coming by it. Pro∣phesie when it is taken properly, notes an eminent administration, and that from special inspiration throughout all the Scripture. Asaph and Heman, and Jeduthun &c. are said to prophesie 1 Chron. 25. these may be said to prophesie figuratively; and yet it is certain that Asaph, He∣man, and Jeduthun were extraordinarily taught by the Spirit of God, and it is probable that their children also were eminent under them in this respect. The Spirit of God helped them to indite Pro∣phetical Psalmes, and also to perform their other musical admini∣strations; why else was this office so transcending the other functi∣ons of the other Levites? Bezaliel, Samuel, David, Asaph, Heman, Jeduthun and their sons, Elisha and the children of the Prophets, all these were singularly instructed by the Spirit for the service of God, for the work of the Tabernacle and Temple, in doctrinal and musical administrations, in vocal and organical musick: And all these were types of the ministers of the Gospel,* 1.16 and of all other which are taught by the Spirit, to make melody in their hearts and in their ad∣ministrations unto God. Our David hath invented us to be instru∣ments of musick, we are onely the people that are ordained to shew forth the praise of our God. The Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is supposed to signifie such an one cui Deus arcana revelat. Asaph, Heman, Je∣duthun

and their sons also, at least some of them obtained special cunning through the special inspiration of the Spirit of God, and therefore they are said to prophecie; this may be sufficient for the clearing of that place. Aaron is said to be Moses his Prophet, Exod. 7.1. the reason is, because the dictates and oracles of God from the mouth of Moses, as Prophets, were wont to speak immediaely from Gods mouth. 2. Prophesie is expressed to be one of the gifts which were extraordinarily conferred in those times, 1 Cor. 12. 3. It was an usual effect of imposition of hands. 4. How should so many in so short a time acquire such ability to speak by ordinary means? In∣terpreters do generally apprehend those Prophets to be in an especial manner inspired. The Etymologie in the Greek is known to speak much, the use of it in Scripture speaks more. The common-mem∣bers may be thought to prophesie as well as Elders 1 Cor. 11. because the gift of the Spirit was vouchsafed to Elders and others. 5. Pro∣phesie is made to answer to revelation, doctrine to answer to know∣ledge; the latter phrases do explicate the former, 1 Cor. 14.6. and the Apostle 1 Cor. 13. maketh mention of the gift of Prophesie, as a singular gift of the Spirit in those dayes. 6. All that were standing preachers (according to the Scripture) were sent of God by some special calling, mediate or immediate, directly or indirectly, expresly or by good and manifest consequence.

Object. Their gift was not infallible, they were not of the highest order of Prophets, such as are spoken of Ephes. 4.

Answ. Their gift did excel the common gift, or the gift that was common to all members, as hath been discoursed. 2. The gift was miraculous in respect of the manner of comming by it; and a like gift in these daies being not so circumstantiated, doth not so edi∣fie; tongues were then of publike use in common members, partly because they were miraculously conferred; tongues now are not of publike use in the Church in common members, when Elders have the same. 3. Now there is no reason why an inferiour gift should be ordinarily exercised by such as are not in state of office; if any should be permitted ordinarily to teach together with the Elder, they are the Deacons, and yet it is not the Deacons office ordinarily to teach in publike. The Elders or Church may intreat such as have de∣dicated themselves to the ministerie, and others also (in some cases) to exercise a gift of edification, but not in way of standing office or ordinance; The Elders are called Teachers, because it is their office

to teach ordinarily. The Priests did onely blow the Trumpets un∣der the Law, to denote the Office of the Elders under the Gospel. The Levites might carry the Ark, the Table, &c. but the Priest onely did uncover the Table, the Altar, &c. Numb. 10.8. this was to shew that the Elders onely have authority to open the Tables of Gods Law, and to reveal the mysteries of the Kingdom of God, in the way of standing Office. It was onely the Priests office to take down the tent and tabernacle; and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Gospel, the doctrine of humi∣liation and mortification, to make way for the Churches progresse in the wildernesse.

Object. The Princes are sent to teach. 2 Chron. 17.7.

Answ. Piscator supposeth that the Princes did onely promove the Levites in teaching. The Hebrew word doth signifie to make to learn, whether by ones self or others. 2. Magistrates have power to teach in the Common-wealth ordinarily, though not as Prophets in the Church. We may shut up all: The Church is the golden Candlestick; but the spirit of the Elders is the shining and burning light therein, and the two Olive-branches thereof.* 1.17 The Church is the hangings of the Temple. The Elders are the pillars on which the hangings did depend.

Notes

• * 1.1

  Pro. 1.
• * 1.2

  The office of Bishops is a Mini∣stery, not onely a di∣gnity: therefore he that hath the title, must do the work.
• * 1.3

  Pro. 2.
• * 1.4

  Jer. 5.15.
• * 1.5

  1 Tim. 5.16.
• * 1.6

  Pro.
• * 1.7

  Cartw: re∣ply. P. 14.
• * 1.8

  Field, l. 5. C. 26.
• * 1.9

  All Elders ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Cypr. lib. 3. ep. 10. & l. 3. ep. 15.
• * 1.11

  1 Tim. 3.12, 13. Num. 6.3.
• * 1.12

  Lib. 3. Ep. 10. & 3.15.
• * 1.13

  Some make the first El∣ders to be Deacon.
• a 1.14

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes a difference in circum∣stances, as well as in kind. Gal 6.10. Phil. 4.22.
• * 1.15

  Pro. 4.
• * 1.16

  1 Sam. 15.20.
• * 1.17

  Zech. 4.2. Ezek. 7.20