Eyaggeliztes eti eyaggelizomenos, or, The evangelist yet evangelizing submitted to the judgment and censure of the churches of England and Ireland by Daniel Burston ...

THE EVANGELIST YET EVANGELIZING , &c.

AN Evangelist is a Scripture Native , who travailing through manifold Translations , The question stated . retains his name invariably in them all , and from first to last , from Original Greek to our Mother Tongue , he parts with neither sense , nor sound , only stoops to Transcription in a more familiar Character . Castalio , who Translates the Bible by Ovids Metamorphosis , and justles out almost all Ecclesiastical words , to place Classical in their rooms , as Legates for Apostles , Common-wealth for Church , Genii for Angels , vouchsafes the Evangelist to retain his name , in Eph. 4.11 . But although universal consent meet in the Evangelists name ( whether names are not now affixed as an Index unto things , or men mufling their eyes with passion , or partiality , will not , or cannot see to what ●age they point , or a rending from the love of God , immediatly divorceth from his wisdome , or some other , and more secret cause , the indubitate effect of an inraged deity , actuates our distempers , 't is most certain that ) his office is the common anvile whereupon our flaming controversies are incessantly , and alternately hammered . I dare not , neither need I walk in the sparks of those fires , for a written word is the only directive beam in this way , which as the Sun is all mens light , but who walks by it is my part to enquire , the readers to judge .

Begin we from his Definition , which is the only sure foundation to a well built discourse . Presbyterian definitions of the Evangelist force into the discourse .

An Evangelist is —

But hearken ! what Stentorean voice pierceth mine ear ? with what noise and clamour am I told this foundation is already laid ? Can the man do any thing but what is already done , who comes after Calvin , Beza , Faius , Zanchius , Aretius , Polanus , Bucanus , Vrsinus , Paraeus , Wollebius , Spanhemius Maretius , and the Presbyterian Divines of the Province of London ? All which have unannimously , and according to Scripture defined this officer .

Sir who ever you are , I hear ! I hear ! and beseech you to forbear your vociferation ; your face and name , indeed I know not , but think I apprehend your tribe , by the precise recital of your Genealogy . The numerousness of the names I allow , but must dispute the quality of the Definers ; whether they be all of sufficient age , to depose in this matter ; or whether they be not all of a party , and packed to give testimony in prejudice of truth . Certainly the smooth chin of your Patriarch Calvin , brings him under a shrewd suspition of non-age , especially since he ( the Evangelist ) pretendeth to very great Antiquity : And if Calvinists may be credited in their writings against Episcopacy , hath left his Church station for as much above fifteen hundred years , as Calvin is aged , above one hundred . And for the rest , Beza , Faius , Zanchius , &c. Are they not all confederates with Calvin ? May not Theophrastus and Bombast , as well be accounted distinct persons in Paracelsus his name , or th● most tedious Welch Genealogist be metamorphosed into 〈◊〉 many several shapes , as he reckons Aps in his pedegree , a● the major , if any part of them be dogmatically diverse from Calvin . For he contrived a new * * A very strange thing sure it were , that such a discipline as you speak of , should be taught by Christ , and his Apostles in the Word of God , and no Church have found it out , or received it , until this present age . Hookers preface to his Eccles. Policy Sect. 4. module of Divine Worship , ( to whose establishment his opinion of the Eva●gelist , gave the greatest assistance ) and they as his officious Heralds proclaimed it to be a second Dianas image , let down from Jupiter : No wonder then if they all agree , but it were indeed admirable ( i● prudent men had not long since observed , how God hath mingled a spirit of perversness , and contradiction among the heads , and leaders of that party ) that there should be one dissenting brother . Our business is not to dispute their unity ( ere we close the examination of their Definitions , we shall shew how well they hang together ) but to examine their several Definitions , which phrase witnesseth sufficiently against their boasted unanimity , for to what purpose is there any more then one , if they be all agreed in a Definition . Calvins Definition .

'T is time to hear themselves speak , Calvin begins thus .

By an Evangelist , I understand those who being less then the Apostles in dignity , are next unto them in office , and therefore supplied their places , such were Luke , Timothy , Titus , and such like , Per Evangelistas eos intelligo , qui quum dignitate essent Apostolis minores , officio tamen proximi erant , adeoque vices eorum gerebant , quales fuerunt Lucas , Timotheus , Titus ac reliqui similes . Fortasse etiam , 70. discipuli quos praeter duodecim Christus designavit . perhaps also the seventy Disciples , whom Christ chose in the second place after the Apostles . He proves his whole Definition , and the comprisal of Luke , Timothy and Titus therein , by (a) (a) Eph. 4.11 . in Margin . Eph. 4.11 . the Evangelizate of the seventy , by (b) (b) Luk. 10.1 . in margin . Calv. Instit. lib. 4. ca. 3. Sect. 4 Genevae . 1592. Luk. 10.1 .

Beza and Faius , thus . They bear the name of Evangelists , Beza and Faius their definition . whom the Apostles used as companions , and fellow-helpers , hecause they ( Apostles ) alone , could not supply all Churches upon all occasions , such were Timothy , Titus , Sylvanus , and others : Evangelistarum nomine intelliguntur ii quibus comitibus & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 utebantur Apostoli , quod ipsi omnibus rebus , & ecclesiis , non possent soli sufficere . Cujusmodi erant Timotheus , Titus , Silvanus , & alii ; Erat autem officium eorum peragere inchoatum , vel aliter ab Apostolis demandatum opus , in constituendis ecclesiis , ut praesertim ex epistolis ad Timotheum , & Titum liquet , quorum etiam munus temporarium fuit . Evangelistas autem alia angustiori significatione vocamus quatuor illos quorum opera usus est dominus , ad evangelicam historiam scriptis tradendam , & ecclesiae christianae primordia describenda . Thes. Theol. in schol , Geneven , sub Beza & Faio proposit . & disputat . disputat . 72. Genev. 1586. Their office was , to perfect what was begun , or do other work committed to them by the Apostles , in constituting Churches , as eminently appears by Pauls Epistles to Timothy and Titus : Their charge was temporary . In a more restrained sense those four are Evangelists , whom the Lord imployed to write the Gospel , and register the birth of the Christian Church .

This Definition or description , brancheth forth into many more particulars then Calvins , but hath less root of Scripture-proof ; Indeed it makes a braving flourish of three whole Epistles , but cites no one , either chapter or verse , neither is the word Evangelist any more then once used in all those Epistles ; where we doubt not to prove , that it signifies no such officer as they here describe . Time was , when Rome her self could not have passed into the Church with so much new doctrine , unquestioned by her faithful Centinels ; how leasurely did she ascend , and climb most steep rocks of rugged opposition , by the space of a thousand , and some hundred years ere she reached the estimation of an infallible chair ; whose arbitrary Traditions ( such they are , although she call them , till she prove them Apostolical ) and the sacred Oracles ought to be embraced by all Christians , with a like veneration and pious affection : But Geneva , well fare her heart , quietly sets down in it , in less then half a Century . A main argument against the worlds universal decay , and clear justification of the scandalized Paradox that the present is every way superior to the precedent age . Zanchius his definition .

Evangelistae , qui ab evangelio vel praedicando , vel conscribendo , ita nominati fuerunt ; proinde etiam novum est nomen , novi testamenti temporibus reservatum . Qui autem evangelistae vocarentur , breviter dicam quod sentio , edoctus e sacris litteris . Illi mihi fuisse videntur , qui ab Apostolis aut secum assumpti , ex revelatione Christi , aut aliquo missi , cum ipsorum authoritate , vel praedicabant evangelium , modo hic , modo illic , nempe ubi jam ecclesiae non erant abapostolis fundatae . vel evangelicas historias , summamque doctrinae evangelicae literis commendabant , juxta priorem sensum Apostolus scribens 2. Tim. 4. ait opus fac evangelistae i. e. praedica evangelium , fuerat enim Timotheus , a Paulo creatus episcopus . Et sic etiam Act. 21. Philippus diaconus vocatur evangelista , juxta alteram significationem intelligo Marcum , & Lucam , proprie fuisse evangelistas , Mattheum , & Johannem , & Apostolos , & Evangelistas ; neque haec species ministerii , si proprie loqui velimus , locum jam habet in ecclesia , etsi enim multi sunt , qui singulari gratia donati praedicant evangelium , aut etiam evangelicam doctrinam in libris propagant , hoc tamen non faciunt autoritate accepta immeditate ab Apostolis ut Marcus , & Lucas , Timotheus , Titus , & alii , aut ab ipso Christo , ut Mattheus , & Johannes , sed accepta a magistratibus ; aut ecclesiis . Zanch. in quart . praecept . Neostadiis Palatinat . 1577. Zanchius thus . Evangelists are so denominated from writing , or preaching the Gospel ; their name is new , and reserved to new Testament times . What they were I shall briefly teach others , as I have learned out of holy Writ . They were in my opinion , either such as the Apostles took with them , by the Revelation of Christ , or sent forth with Apostolical Authority to preach the Gospel , now here , now there , where the Apostles had not founded Churches . Or they were Gospel-writers . According to the former sense , the Apostle writing to Timothy , 2. Tim. 4. saith , do the work of an Evangelist , that is , preach the Gospel , for Timothy was before ordained bishop by St. Paul ; In this sense also , is Philip the Deacon an Evangelist , Act. 21. In the latter sense , Mark and Luke were properly Evangelists ; Matthew , and John , both Apostles and Evangelists . To speak properly , this officer doth not now continue in the Church , for although many endued with special grace , do preach the Gospel , or defend its doctrine by their writings , yet they do it not by authority immediatly derived from the Apostles , as Mark , Luke , Timothy , Titus and others , or from Christ himself , as Matthew , and John , but by authority derived from the Magistrates , or Churches .

Aretius thus . Aretius his definition . Evangelists obtain their name from preaching the Gospel , they were next to the Apostles in office . inferiour in dignity , not necessitated to preach every where , Evangelistae ab evangelii praedicatione , nomen habuerunt ; Apostolis proximi officio , dignitate inferiores : non incumbebat iis necessitas ubique docendi , nec instituebant novos caetus , sed Apostolorum doctrinam conservabant , & in certis ecclesiis docebant . Vt Philippus in Caesarea . Act. 8. ult. Timotheus , 2 Tim. 4. juebtur docere evangelium . Alias significat scriptores Evangelii , quo sensu , quatuor tantum habemus Evangelistas . Aret. problem . loc. 62. Ex●us . per Johen . le Breux . 1617. neither did they institute new churches . but were conservators of the Apostles doctrine , and taught in certain Churches . Thus Philip at Caesarea , Act. 8. the last vers . and Timothy , 2 Tim. 4.5 . is bid to preach the Gospel ; otherwise it signifieth Gospel writers , in which sense we have onely four Evangelists .

Polanus thus . Evangelists were next unto the Apostles in office , Polanus his definition . and as their companions , and fell w labourers , did supply their places , their work was in the Apostes company , Evangelistae fuerunt , qui ab Apostolis officio proximi erant adeo que vices eorum gerebant veluti Apostolorum comites , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui una cum Apostolis , ac jussu illorum evangelium praedi●abant apud questis . Quales fuerunt Lucas , Marcus , Timotheus , Titus , & Philippus Act. 21 , 8 Polan . Partit . Theol. lib. 1. pag. 226. Genevae 1626. or by their command to preach the Gospel any where , such were Mark , Luke , Timothy , Titus , and Philip. Act. 21.8 .

Bucanus thus . Evangelists were the Apostles companions , Bucanus his - definition . fel●ow-labourers , and Colleagues , not ordained by Christ himself with●ut an intervenient humane Ministry , but chosen by the Apostles , Evangelistae comites 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Apostolorum , non ab ipso Christo . i. e. nullo hominum interveniente ministerio , sed ab Apostolis ipsis electi , aut assumpti ; ut vices eorum in rigando , & superstruendo , & ei quod susceperant operi perficiendo , & evangelio praedicando , modo in uno , modo in alio loco , quasi subsidiarii , & veluti s●cundarii quidam Apostoli , non in una tantum ecclesia , sed in pluribus ecclesiis g●rerent , & pastorum oppidatim constituendorum & ordinis sacrorum in ecclesiis ad quas missi fuerunt instituendi , jus , & protest●tem haberent idque tanti sper dum ab Apostolis revocarentur , quales fuerant Timotheus , Lucas , Marcus , Tychicus , Titus , Philippus , & alii Sive ex illis 70. discipulis quos dominus designaverat , sive ex alis asciti . Angustiore significatione , quatuor illi spirisancti amanuenses quorum opera usus est dominus , ad evangelicam historiam Christi scriptis tradendam , & ecclesiae Christianae primordia describenda , quorum duo Marcus , & Lucas , Apostolorum comites , & evangelistae , duo vero alii , Mattheus , & Johannes , Apostoli , & Evangelistae fuerunt . Bucan . loc. com . loc. 42. qu. 17. Genevae . 1630. or ●aken with them , as a kind of auxiliary , or secondary apostles , to sup●ly their places in preaching the Gospel , sometime in one place , other while in another ; and in watering what was planted , and building ●pon the foundation laid by the Apostles , not in one , but in many Churches ; for the accomplishment of which task they had a right and ●ower ( till they were recalled by the Apostles ) to appoint , and put pa●ors into holy orders in every city . Such were Timothy , Luke , Mark , Iychicus , Titus , Philip and others , whether of the number of the seventy desciples , whom our Lord ordained besides the twelve , or chosen out of others . In a stricter signification , the four Gospel-writers were Evangelists , but so as Mark , and Luke were Apostles companions and Evangelists , Matthew and John both Apostles and Evangelists . In proof of all this he cites in his margin . Tit. 1.5 . Act. 16.3 . 2 Tim. 4.5 . v. 11.12 . 2 Cor. 8.23 . Act. 21.8 . Luk. 10.1 .

Ursinus and Pareus their definition . Vrsinus and Pareus , thus . Ministers mediatly called , were first Evangelists , who were the Apostles helpers , and by them sent to teach divers Churches . They quote no Scripture for this definition , as neither did Polanus before , Mediate vocati sunt primo evangelistae , qui erant adjutores Apostolorum & mittebantur ab Apostolis ad docendum varias ecclesias . Catechis . Vrsinc-Parean . part. 3 quaes. 103 Francofurti . 1621. nor doth Wollebius , nor Maresius , after them .

Wollebius his definition . Wollebius thus . Evangelists were the Apostles companions , and supplies . Evangelistae Apostolorum comites , & succenturiati . Wolleb . compend . Theol. lib. 1. ca. 26. Londini 1647.

Spanhemius his definition . Spanhemius thus . Evangelists were Apostolical men , who either besides the Apostles laboured by Divine inspiration , and conduct in Gospel-writing , Evangelistae fuerunt viri Apostolici qui vel praeter Apostolos ; evangeliis scripendis manum divina inspiratione & ductu admoverunt ; Vel Apostolis vicariam operam in constituendis , sive gubernandis etiam ecclesiis praestiterunt , quales fuerunt , Sylas , Timotheus , Titus , & alii . Spanhem . disputat . Theol. disput. de ministerii ecclesiast . v●cat . Genevae 1652 , or they were vicar-Apostles , in constituting and governing Churches , such were Sylas , Timotheus , Titus and others . His proofs are Eph. 4.11 . 1 Cor. 12.9 , 10.

Maresius his definition . Maresius thus . The four Gospel-writers , are by way of eminency called Evangelists , and not only they , but those also whom the Apstles elected , Evangelistae dicuntur non autem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quatuor illi spiritus sancti amanuenses , in historia Christi describenda , sed etiam comites , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Apostolorum , ab illis electi , & assumpti ; & subinde huc , illuc , emissi , ad opus quod ipsi caeperant rigando , & superstruendo , peragendum ; quales Timotheus , Titu● , Marcus , Lucas , & alii , sive ex 72. discipulis , quos Christus designavit ad tempus , sive aliunde asciti . Mares . System . Theol. loc. 15. Sect. 47. Groningae 1656. and took into fellowship , as their companions , and fellow labourers to travel hither and thither , to finish the work begun by th● Apostles , in watering what the Apostles had planted , and raising the superstructure where they had laid the foundation , such were Timothy , Titus , Mark , Luke and others ; whether of the number of th● seventy two Disciples , commissionated by Christ for a time , or chose● elsewhere .

The Presbyterian Divines of the province of London thus . Evangelists properly so called , were men extraordinarily employed in preaching the Gospel , without any settled residence upon any one Charge , Jus divin. 2. part pag. 68. London . 1654. they were comites & vicarii Apostolorum ( or the Apo●tles companions and vicars ) and they had curiam vicariam omnium Ecclesiarum ( or the vicariate charge of all the Churches ) as the Apostles had curam principalem , ( or the principal charge . ) And they did as Ambrose saith , Evangelizare sine cathedra , ( or preach without a chair , or episcopal residence . )

These names counted , beginning at Calvin , The exceptions are twofold against this Jury of definers . & ending with the London Presbyters , number more then a Jury , upon whose verdict the Evangelists cause is by many taken for adjudged , by more it is thought to be misjudged ; I am of the latter opinion , and shall take leave to speak somewhat in arrest of Judgment ; Reader thy Reason and conscience are the upper bench of my appeal , my exceptions are

1. They have not proceeded according to their evidence . First they have not proceeded according to their evidence .

2. They are not agreed in their verdict . Secondly they are not agreed in their verdict . We shall prosecute these in order .

First , They have not proceeded according to their Evidence ; The crime is hainous , proved , it will lye heavy upon their memory , unproved , it will as much oppress our reputation . The first exception charged , and proved in nine particulars . 'T is in vain to word it , either in a complement to our Reader , or an Apology for the attempt , the dye is cast , the charge is given in , we are bound to see the issue , and abide the Judgment . We impeach first the fore-man Calvin , who ranks the Evangelist next in office , First Except . the Evangelists were not next in order to the Apostles though inferiour in dignity to the Apostles . Aretius and Polanus dutifully observe , and write after his copy ; but what Scripture guided their Pens ? what text did they lay before them to write by ? Indeed Calvin cites Eph. 4.11 . where , if there it be proved , either the textual order and method , obviates it to all capacities , Calvins cited text doth not prove it either . at first view and reading , or the Apostles scope showing more closely , reserves it to the search of more piercing Judgments . Any of these ( confessedly ) is sufficient , but the former ( as being less liable to dispute ) is rather to be expected in such positive determinations ; for where the intricasie , or darkness of allegations , inforceth a Judge to fetch a compass , and arise gradually to the pitch of resolution , the principles of ordinary prudence require more suspensness , and wariness , though his decisions be probable deductions , not peremptory conclusions . But Calvin defines resolutely , let us see whether the order of the words , or the writers sense , or either of them will warrant it .

First in order of the words translated . First , the Grammatical order of the words , exemplified in our translation , leads in the Prophet before the Evangelist , and immediately following upon the heels of the Apostles . We there read . And he gave some Apostles , and some Prophets , and some Evangelists , &c. Calvin saith the Evangelist , and St. Paul saith the Prophet is next to the Apostles . We trust the reader will not be long resolving which to credit , for unless the Prophet be the Evangelists copula , and knot of conjunction with the Apostles ; Prophets , not Evangelists , are next Apostles . And Calvin defining the contrary , inverts St. Pauls order , which is not only his , but the holy Ghosts also : Definitions , or descriptions ( such Calvins most properly is ) ought to explicate things , or persons by certain properties , or distinctively operative powers , known , or acknowledged to be theirs , by artists skilled in their appendant sciences . But this Definition , or description , contrary to all rules of art or reason , waves what is acknowledged , elects new Principles , and proceeds contrary unto them . That the Evangelist is the news-bringer of Christ & his righteousness , unto unbeleevers the notation of the word , many plain Scriptures , and the unanimous exposition of the godly and learned Antients , do abundantly testify and irrefragably prove . But this is too short for Calvins purpose , a new house must have a new foundation ; what hath been said is not worth observing ; the Evangelist is an officer next Apostles , and a text where the holy Ghost placeth Prophets next Apostles proves it .

Protestants complain bitterly against Papal tyranny , in locking up the sacred oracles , under an unknown tongue from the people . Contrariwise , they expose that treasury unto vulgar inspection , and assign many fair reasons for their so doing . Bu● if they take such a wide liberty to sense , and interpret it contrary to the holy Ghosts express method , and to the ordinary interpretation of words of the most plain and univocal signification ( such the words separating the stations of Church-officers in this text are ) where is the reformation ? Doth not their tyranny exceed Pontifical , indifferency being umpire ? For Papists , beside a long prescription of many years corrupt custom , outing the people of this priviledg , add a seeming reason to wit least ignorants should wrest those same hard things in Scripture , unto their own destruction : A reason though plausible , yet no more conclusive , or rational , then an obstinate debarring of all men from tasting of those meats , or drinks , wherewith some overgorging their stomachs , do or may surfet . But Protestants though they importunately plead Gods design to familiarize his revealed will unto the meanest capacities , that all men may ●now the things which are freely given them of God ; And though ●hey professedly maintain the evidence , perspicuity , plainness , ●nd facility of holy Writ to be understood ; and its necessity ●o be observed and practised ( by all who can read , and under●●and it , or have it read , and commended to their understand●●gs by others ) and that those main wheels give motion to these ●●sser ones , of their indeavours to translate , and transcribe them ●nto maternal languages : Yet by their expositions , they do e●●nally obscure , and hide them from common observation , in a ●ulgar , as in a forren Dialect , for not to go beyond our Tedder , ●ay not a private English Christian as easily translate the origi●al , as suppose this translated text , approximates the Evange●●sts to the Apostles , because he there reads in plain English , ●nd he gave some Apostles , and some Prophets and some Evan●elists .

Secondly , Secondly or originall . Will not the translation bear the Evangelists nextness to the Apostles , the original sinks deeper from under it . We there read . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Here each officer hath his prefixed article , which elsewhere is allowed , either to distinguish one person , or thing ●rom another , or to demonstrate the writers singular intentives ●pon what he handles . Give we it which of those two significations we please in this text , any of them will strongly maintain the exactness of its order . Besides St. Paul ( as foreseeing and intending to silence all after disputes ) doth not trust it ●●ngle upon the article , but double rayles the station of each officer , as well with the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as with the before mentioned Article . I know this particle is very often used , and according to the several exigencies of the places , it becomes Polysemous , or of divers significations . But this text will only admit it to have a discretive signification ; for instance , 't is sometimes in other places rendred adversatively . But , First best expositors , shut the door of this text against it , unanimously ●ranslating it , by autem vero , so the vulgar , Beza , Piscator . Secondly , an adversative reddition , In loc. would be inconsonant to the Apostles scope , which is , the enumeration of the Christian Church-officers ; who though they are distinct , are not opposite , because all are instituted by one Christ , all are related to one Church , and all even by the assignation of this text , have common works appointed to them , even the perfecting of the Saints , the work of the ministry , and the edifying of the body of Christ . Thirdly , Grammar rules , and the authority of all Idoneous Authors , with one mouth reclaim against the treble adversativeness of any particle unto it self , without an intervenient redditive , but such were the adversativeness of this Particle , if that were its signification in this Text. Sometimes again this Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is rendred causally , ( these two are its most , and most usual significations , besides the signification which we insist upon , and only can pretend any tolerable title , to a place in this Text ) but neither will the Text admit thereof , because the subject of the discourse i. e. Church-officers have a preassigned causality , namely , Christs ascending , descending , and giving gifts unto men ; the declaration of the effects of which cause , is this 11. and the following verses . It is therefore most manifest , that nothing can be more notoriously convicted of error and falsehood , by the literal exposition of Scripture ( which if it be not the only , ought to be the most general , and is the most safe way of expounding Scripture ) then this Presbyterial notion of the nextness of the Evangelists to the Apostles Examin we it either by the Translation , or original Text , and that no criticisme can avoid the exactness of its order . I am not ignorant that there are some , who undervalue what they do not understand , and to spiritualize their own barbarisme explode all literal senses , especially when squared by Grammatical rules , whom though I can pass by in their own persons , and leave them vainly to bark against an unreachable Moon , ye● least their error creep into the affections of some ingenious , bu● less wary Christians , let them know Grammatical criteria's , never more duly take place , then in the decision of questions ●bout the order , proper , and most usual significations of word in a sentence . And that of all other , Presbyterians have leaf cause to disallow them , unless being Posthumous babes of ignorance , or born since the death of their learned fathers , Calvin , Beza , Piscator , &c. they are unacquainted with thei● critical eminencies : But enough of this digression , and since 't is needless to return where we began it , proceed we to what remains .

Secondly it is not proveable by the scope of the text . Secondly , the Evangelists nextness to the Apostles , is equally disprovable by the scope of the Text ; as by the Grammatical order of the words . It concerns the Churches unity , when gathered , and governed , by all officers of Christs appointment . The London Ministers call the Text ( deservedly ) the great Charter of the Ministry . Calvin saith , Jus divin. 1. part . p. 39. penitus sacrum , & spirituale regimen , quod posteri Hierarchiam dixerunt . Calv. instit . lib. 4. ca. 6. sect. 10. Hierarchiam revera non delineavit , sed Hieroduliam Ames Bell. enerv . To. 1. pag. 136. Amstelod . 1628. it entirely describes the Churches sacred and spiritual government , which men of after times called Hierarchy : Calvin grumbles , but Amesius scolds out right at the word Hierarchy , he saith , in truth it doth not describe an Hierarchy , but an Hieroduly . Which with Reverence to his Revera , is a fond , unnecessary , and dangerous distinction . 'T is a dangerous distinction . For Christ hath appointed a government in his Church : A government indeed subserving his Authority , and securing the peace and welfare of the governed ; but if therefore it loose its denomination , and must be termed servitude , then tyranny is the only government . 'T is fond , and unnecessary , for since the Church hath , and ought to have a Government , it must not only be inoffensive , but most proper , to call it an Hierarchy , or holy Government ; For Hierarchy , as dangerous as the unlearned account it , in its Greek attire is in an English habit , no other then a holy Government . Besides , Calvin admitting of sacrum regimen , over nicely distanceth himself from those who call it Hierarchy , for he saith the same in Latin , which they do in Greek ; yea scrupulous Amesius can stretch his gullet to swallow sacrum regimen ( sure there is some charm in that word against Hierarchy ) for a little above in the same Page , he saith . Totum sacrum ecclesiae ministerium , & regimen a Christo institutum . Ames . ubi supra . The Text represents the whole holy Government , and Ministry instituted by Christ . Surely did these men conscientiously consider , what a laughing stock they make themselves and their cause , unto cunning men : how far they encourage the most pernicious , and unreasonable Hereticks , to be perpetually babling against truth ; what an unwelcome sight 't is , to an eye compassionately affected towards the healing of the gaping wounds among Christians ; and how dreadfully distracting , and obstructive it is to those hearty prayers , and sincere endeavours , which pious men would otherwise use , and improve with God , and Christian Princes , to bring about that most blessed and desirable work of their closing , and binding up : They would never , while pretending reformation only of what is amiss , so furiously , and fruitlesly , attempt to make breaches in what is already so well said , or done , as when they have struggled till they are weary , they must say , or do the same things , or nothing . But I list not to enlarge a comment upon this scurvy text . Amesius ( as appears by what of his hath been already quoted ) senseth the holy Text of the Gospel , ministry . And in this scope of the Text we have the concurrent suffrage of a a in 4 praec . Zanchius , b. b. in loc. Aretius , c. c. in loc. Marlorate , d. d. in loc. Fulk , e. e. in loc. Piscator , f. f. loc. com . loc. de ministerio q. 2 Tom. controv . pag. 530. sect. secundo respondeo Genevae . 1610. Bucanus , and (g) Whitaker . And doth i● treat of Church-work ? and mention what hands are to be imployed in that service ? must not each officer abide in his appointed station ? how else can the work go forward ? or if it do go forward , how can it agree with the holy Pattern ? o● shall we charge the Apostle with a slippery memory , forgetting when he comes among men , though he had been in the Mount with God , the form , and fashion of that Tabernacle which the Divine Majesty intends to pitch among them ? what is , if this be not an injurious reflection upon the blessed Spirit who moduled the plat-form ? as charging him with neglect , and carelesness , in the choise of his imployed instrument to prepare and sort the materials , he laying third for second , and second for third . Briefly , will it not be so far from carrying on the Apostles designed ends of peace and unity , as a● once to distract the then present Church , whose officers were otherwise marshalled , and to perpetuate future disquiet an● vexation unto all succeeding enquirers , after the work , and office of the Prophets and Evangelists : Besides , if those Prophets and Evangelists , were not throughly mortified from their corrupt affections , and had a self-denying Spirit , which the● could , from time to time , entayle upon their Successors , what a present and dangerous occasion of emulation , and jelousie , did this mislocation insinuate into their Spirits . Which whatever their gifts or graces were , could not be easily overcome and mastered , since some of the Apostles strived for superiority , or who should be greatest ; Mar. 9.34 . When the● were all of one order , and when they had no such plea for it ▪ as God hath set some Apostles by such a name , others by another in the Church .

First Obj. Scripture terms are not alwaies exactly marshalled . What hath been said is lyable to many objections ; we must answer them , ere we can proceed to the remaining exceptions . The Objections are four in number .

Obj. 1. Scripture terms are not alwaies exactly marshalled , what goes first in the nature of things , comes behind in the order of story , and contrariwise .

Ans. by a distinction . I answer , Scripture although it be undivided in its Author , is yet capable of distinction , according to the several matters , or things whereof it treateth , in reference unto some of which , the objections are of force ; unto others , it is of no validity , for instance :

First , It historically registers , civil or mixt actions , First where the objection lyes . and transiently observes , or occasionally exhorts unto remote acts of Faith in particular converts . In which cases the holy Ghost directed his Pen-men to use a running stile , either because those matters are not treated of professedly , but relatively to some other subject ; or their exact knowledge is not of absolute necessity to salvation : or they do not concern the Church in any essential part ; or other Scriptures deducing them from their first causes , observe the proper order .

Secondly , Secondly where not . It directs in things absolutely necessary to salvation , and for the regular , and peaceable Government of the Church in her , proper , and abstracted nature . Of this latter kind , is the instanced Text , Or it is not the great Charter of the Ministry , and doth not entirely describe Church Government , and the Ministry , Particularly not in Eph. 4.11 . according to the forecited opinions of the London Ministers , Calvin and Amesius . But being so , ( we argue from their concessions in this Paragraph ) the objection cannot be allowed to take place against the exactness of its order . Because , First , First because it would disturb the Churches peace . If the disposition of the ranks of Church-officers , were left to uncertain , and fallible conjecture ( and they must be so unless Scripture ascertain them ) it were impossible for the several orders of Ministers , to satisfie their consciences in the orderly discharge of their offices ; or for private Christians to reap any certain , or durable comfort by their Ministry , since variety ●f doubts , or distresses might arise in their consciences , when they might not know to whom to apply themselves for redress . Besides Sathan , and seducers , could never want a gap , through which they would bring dreadful , and endless confusions into Christian societies ; for could loose professors once compass this point , that Scripture hurls together matters of Faith , and order so confusedly , as what is first , what second , could not be distinctly , and determinately resolved ; they would weather all opposition against their turning Scepticks , or Seekers ( a favourable term bestowed by this complemental age upon wandrers from the true Religion ) and never set down under any Ministry , or close with any Religion , till they have found one exactly complying with their wild and irregular fancies . So that the widest divisions among pretended Christians ( though all professe and are called by Christ unto unity ) could be no matter of admiration , and amazement unto sober men , rather it were a wonder they are no more , nor more gaping , since each crazed brain , is left to the conduct of his own conjecture , in what order to beleeve and obey .

The rule therefore which constitutes this objection , and is so common in mens mouths upon sundry occasions , is not generall nor frequently , and without evident necessity ( such as contradictions to other Scriptures , reason , sense , historical verity , &c. ) to be at all used . But on the contrary , this must obtain the repute of an undoubted axiome in Theology , that should the recital of the aforesaid Ecclesiastical matters , be preposterous in one Scripture , some other text must be extant , whence the Church assisted by the holy Ghost , may certainly and unerringly determine their due location , and reiglement . But there is no necessity of recurrence to this rule in this case , since no text puts the Evangelist in other order , then third from the Apostle , and next to the Prophet . Secondly it contradicts another Text. And since , Secondly , St. Paul elsewhere professedly treating of the Essence , Unity , and Government of the Church , adjoyns Prophets , not Evangelists to the Apostles . His words are . 1 Cor. 12.28 . And God hath set in the Church first Apostles , secundarily Prophets , &c. In this Text the holy Ghost ( as it were foreseeing the froward opposition of unruly men , against Christs instituted orders of Ministers ) interposeth his Authority , and infallibility , so expresly , as they would beleeve any discreet man spake orderly , who upon the least deliberation used the like form of expressions , and that it were the rashest act of most insolent immodesty to question it , for to what purpose serve these numeral distinctions , first , secondarily , thirdly , if not to give each officer his due rank and difference ? what ! would the Holy Ghost have us to remember where , and in what he forgets himself ? Be it as far from any sober mind to think it , as it is from the holy Ghost to do it . Besides were the Presbyterian location of the Evangelist justifiable by some hitherto unalledged Text ; yet to a diligent considerer of the Apostles earnestness , and particularity of expression in these two Texts ( Eph. 4.11 . 1 Cor. 12.28 . ) the one mark he levels at in both ; to wit , Church unity and edification , ( the ablest marshals to array her Officers ) and whether any other Scriptural order , or recital of things in the same or a like manner , as in these Texts , is adjudged by godly and learned expositors , or can be proved by any other judicious persons to be preposterous and alterable , the difficulty will be insuperable , let his will be never so forward , convincedly to perswade his own Judgment , ( much less other mens ) that the Apostles order in such concealed Text is to be preferred to it in the two other . Furthermore , Thirdly , Thirdly it makes the Apostle loose his end in the ranking of those officers . St. Paul in this Epistle to the Corinthians , takes just occasion to reprove the pride and haughtiness of the Prophet , and gives rules for the avoidance of those crimes and prevention of like checks for the future , 1 Cor. 14. per tot . And in the aforementioned Text , 1 Cor. 12.28 . As it were of set purpose to humble , and moderate the Prophets Spirit , he placeth his charisma , or the gift of Tongues in the lowest classe of extraordinary donations , saying after that miracles , then gifts of healing , helps , governments , diversities of tongues . In the arrogant abuse of this gift , subserving it to private ostentation , not publick edification , the Prophet was most grievously peccant , he speaking with tongues , that his parts might be magnified , not that the consciences of the people might be instructed ; wherefore as I said the Apostle to humble him , placeth his admired gift , upon the lowest seat in the Church , as upon a Stool of repentance . Wherein did St. Paul act ( not to say spiritually , and specially directed by the holy Ghost , which notwithstanding was most true ) but rationally , and out of a prudent intention , to bring the Prophet to the knowledge of himself and duty , how weakly doth he defeat his design of the expected success , if while humbling the gift , he exalt the receiver to an undue place , and preheminency . For was it a sin in the Prophet to be proud of a real gift ; And was this a fit way to correct him , by perching him upon a place assigned to another , and his superiour officer ? would he abuse Gods gift , to pride and vain glory , and would not he make the same misimprovement of the Apostles mistake ? But why do I say mistake , who could know the Evangelists proper place if St. Paul did not ? Is it not he ? who sent forth , or took with him more who are accounted Evangelists by modern Divines , ( and they have drawn the Catalogue far larger then any of the Antients ) then all the rest of the Apostles ? And who only of all the Apostles , useth the word Evangelist in his writings : Neither doth any other Scripture writer use it except St. Luke , who once gives Philip that title . Act. 21.8 . but even then ( and he never useth it in any other place ) he brings St. Paul unto , and leaves him at Philips house ; consequently he could not chuse but be very well acquainted with his office , and order in the Church . Moreover in this Epistle to the Corinthians St. Paul calls himself , a wise master builder , 1 Cor. 3.10 . but wherein did his skill , or care answer that title , if in laying the foundation stones where ought to be , and he seemingly useth most diligence , he heedlesly misplaces two of the first three . We hope the ingenuous Reader is satisfied ( if not by what we have said , yet because the Apostle hath asserted it twice ) in the exactness of the Apostles order , and location of Prophets , not Evangelists next to the Apostles ; neither need any more be added , but ( if it be possible ) to stop the mouth of gainsayers , we add ; Fourthly the generality of learned men , Fourthly Presbyters acknowledg the Apostles order to be exact . Presbyters and others acknowledge it . The major part of the Definers , * * Immediatly preceding their definition of the Evangelist . as Calvin , Beza , , Faius , Zanchius , Bucanus , Wollebius , Spanhemius , and Maretius , define Church-officers in the Scripture order , first Apostles , secondly Prophets , thirdly Evangelists . Indeed to make way for the Evangelists vice-Apostolate , either they assign the Prophet no ordinary office-work , or what is by far inferiour , to what they allow to the Evangelists , but with how little reason they do it , we doubt not to render evident , ere we conclude all our exceptions against their Definitions . Others o● the Definers ( out of an undoubted consciousness of the weak reasons for , and the strong testimony exhibited by the forementioned Texts , against the Evangelists nextness to the Apostles ) take no notice of the Textual order , but upon their own Authority , some thrust the Prophet before the Apostles , so a. a. same page with their Definitions of the Evangelist . Vrsinus , and b. b. same page with their Definitions of the Evangelist . Pareus , ; others place him in the rear of the Evangelists , so c. c. same page with their Definitions of the Evangelist . Polanus , and d d Advice to Parliament about Church Government title of the officers of the Church . our Assembly : Another makes him lag behind Teachers , so e. e. same page with their Definitions of the Evangelist . Aretius , Henderson , though none of the Definers , yet a famous Presbyter , and the more illustrious by the reflection of the bright beams of his royal Antagonist , allows all the rest of the officers mentioned , Eph. 4.11 . to be duely ranked , but strikes the Prophet quite out of the Catalogue : First Paper passing betwixt the king and Mr. Henderson at Newcastle to the argument brought by your Majesty . he saith . In the Ministry of the new Testament , there is a comely , beautiful , and divine order , and subordination , one kind of Minister being placed in degree and dignity before another , as the Apostles first , the Evangelists , Pastors , and Doctors in their own ranks . Thus he . But proceed we to some closer proof , Beza saith . The Prophetick order is joyned to the Apostolick in Church Government . Our Sacatia , ours by profession though not by birth , in his tract of the diverss degrees of Ministers , Ordinem adjunctum Apostolico in ecclesiis administrandis Bez. ad Eph. 4.11 . placeth the Prophet third from the Ap●stles . Beza never Thanks him for countenancing the Presbyterian notion about the Evangelists so far , but checks him roughly , and tells him , I do not assign the Prophet the third degree , as thou dost , but the second degree as the Apostle doth .

Piscator saith . The five terms of Apostles , Prophets , &c , Non tertium ut tu , sed secundum gradum cum Apostolo assignem . Bez. cont. savat . cap. 1. S. denique , quod sacrarum quinque genera , & quasi ordines . Piscat . Anal. ad Eph. 4.11 . are five kinds , and as it were orders of officers . Our learned Whitaker and (a) Zanchius are more positive , Zanchius saith plainly , they are five orders , and (b) Whitaker saith , certainly the Apostle doth describe those kinds of Ministries in order , which Christ instituted to teach his Church . Our Rigid English Presbyters , who stood by the location of the Evangelist ; according to the former Definitions , till they had effected the temporary extrusion of Episcopacy : when that work was over , they forced him to take another , and lower seat : God permitting Independency by a just law of retaliation , to vex them welnigh to the extermination of the Presbyterian Government , which a wrong extent of the Prophetick office clamourously , and impudently asserted , Zanch. in 4. praec . pag. 662. as Presbyters had before served the Bishops , with the like concerning the Evangelist . The case was in short thus : Certa genera ministeriorum , quae Christus ad ecclesiam suam docendam instituit , descripsit ordine . Whitak . cont . To. 2. pag. 530. secundo respondeo . the Independents shrouded their gifted and unordained brethren , under the lap of the Prophets mantle , Liberty of Prophesie being the Independent Shibboleth , as parity of Ministers , had been before the Presbyterian . Whereat the London Ministers enraged , say , The Prophets were Church-officers , not only preferred before Pastors , and Teachers , but also before the Evangelists ; suffice this in answer to the first . We proceed to the second objection .

Obj. 2. Prophets mentioned , Eph. 4.11 . and 1 Cor. 12.28 . were either foretellers of future events by Divine Revelation , o● men extraordinarily raised to reform the Church : Jus divin. 1 par. p. 97. Which being true ; the Evangelist may retain all allowed him by the former Definitions , Obj. 2. The Prophets were predicters or extraordinarily raised reformers . without any of the surmized inconveniences , since to foretel future events , or reform a corrupt Church-state , required a more extraordinary assistance , then any of the works assigned to the Evangelist .

1 Ans. I grant the New Testament speaks of Prophets , of either sort , of the former Agabus , &c. of the latter , 1 Ans. by concession , that the word may elsewhere b so interpreted John the Baptist , though his work was not only , yea not principally the regulation of things amiss in the Jewish Paedagogy , and their reduction to the antient standard of discipline , but the introduction of a new order , and form of worship under the Kingdome , and Government of the Messias , whose forerunner he was .

2 Ans. I deny , 2 Ans. by negation that it doth not so signifie in these texts . that Prophets in either of those latitudes are spoken of in these Texts , particularly .

First they were not perdicters because . First their assigned works are of another nature . 1. First not foretellers of future things , for these reasons .

First , Because both Texts treat of a gathered , and governed Church , and of her officers , unto whom works of another , and diverse nature are assigned , even perpetual , ordinary , and yet continuing works , but prediction is discontinued , or rarely found in the Church at this day : The work of our Prophet registred , Eph. 4.11 . Is the perfecting of the Saints , the work of the Ministry , and the edifying of the body of Christ , till we all come in the unity , &c. Indeed in 1 Cor. 12.28 . mention is made of some extraordinary gifts . But , First there is no mention made of prediction . Secondly what are mentioned are seated apart , and distinct from the Prophet , and might as well be the gift of Teachers , as of Prophets : For some of the lower order o● Church-officers received those miraculous effusions of the hol● Ghost , and wrought by them . So Philip , Act. 8.6 . who thoug● called an Evangelist , Act. 21.8 . was no more then a Presbyte● he being expresly excluded from imposition of hands , whic● was a distinct act of the Apostolick office . Act. 8.14 , 15. An thus the seventy Disciples , Luk. 10.19 . Thirdly , who ever received those gifts , the holy Ghost in enumerating them sep●rate , and distinct from officers , wills us to consider in what n●tion they received them , least confounding gifts and office● First we make both temporary , when only one was . That n● office instituted by Christ in the Primitive Church was temp●rary , shall be proved in the seventh exception , but that gift● were temporary , appears both in their present disuse : And in that those officers who exercised them once , could not alwaie● do it , although the occasions were the same . St. Paul , wh● one while cured multitudes of diseased persons , by handkerchief and aprons taken off from his body and put upon theirs . A●● 19.12 . Another time adviseth Timothy to a physical care o● his bodily health , least he should prejudice it by over much intentiveness upon the best things . 1 Tim. 5.24 . And is forced to leave his dear companion Trophimus sick at Miletum , while he travails elsewhere . 2 Tim. 4.20 . Secondly , we maim the ye● continuing officer , of a part of his office ; when he is to do the same works of perfecting the Saints , &c.

We are therefore yet to expect a proof , that this Prophet mentioned , 1 Cor. 12.28 . was a foreteller of things to come , and long enough we may expect it : since St. Paul a little after in the same Epistle , assigns him another work ; 1 Cor. 14.3 . He that prophesieth speaketh unto men , unto exhortation , edification , and comfort . These are not only distinct from prediction , but are ordinary , and continuing office-works ; In doing whereof ( let it be noted ) the Prophet was to wait for a May , or permittance from the Church . 1 Cor. 14.31 . ye may all prophesie one by one , that all may be edified , and all may be comforted . But how may all Prophesie ? even in subjection of Spirit unto their fellow Prophets . ver. 32. And the Spirits of the Prophets are sub●ect unto the Prophets . Which being understood , either of the Prophets power over his own Spirit , that he might , or of his Brethrens power over him , that he must be subject in speech , ●n silence , denies he had the same impulse with old Testament Prophets : All which were Predicters , and never less able to command themselves , or liable to be commanded by others , ●hen in that action . See Jer. 6.11 . Amos . 7.12 , 13 , 14. Se●ondly Inspiration , or the gift of foretelling things to come , 2. Prediction was a gift promiscuously bestowed upon both sexes , both men and women , but women are prohibited to prophesie in the sense of those texts . ●as promiscuously bestowed , both upon men and women , ●ithout distinction of Sex ; when Philips daughters are called ●rophetesses , Act. 21.8 . I hope we do not take them for Church-officers , or of the order mentioned 1 Cor. 12.28 . ( since ●hen the rule could not have been given . 1 Cor. 14.34 . Let ●our women keep silence in the Churches , for it is not permitted them ●o speak , but they are commanded to be under obedience , as also saith ●he law ) but that they were inspired by hymne , spiritual song , or ●therwise , to foretel future events , and probably St. Pauls ha●ards and sufferings at Jerusalem . Certainly blessed Anna was ●uch a Prophetesse , her Prediction concerning our Lord Jesus then newly born , is recorded . Luk. 2.36 , 37 , 38. And there was ●ne Anna a prophetess , she coming in at that instant , gave thanks ●ikewise unto the Lord , & spake of him to all them that looked for Redemption in Jerusalem . Besides St. Paul. 1 Thess. 5.20 . gives 〈◊〉 general Caveat , not to quench the Spirit : But if Prophets , and Prophesies in the objected Texts , must be interpreted by Predicters , and prediction ; he transgrest his own order , when he ●mposed silence upon women in the Church , 3. Presbyters deny these prophets to have been Predicters . since they received , and might exercise that gift as well as men .

Thirdly , Presbyterian commentators , will neitheir allow the Prophets mentioned in these Texts to be Predicters , nor their work to be prediction . The London Divines say ▪ the Prophets both in this place ( they mean 1 Cor. 14.3 . ) and where ever else in Scripture mentioned , were an order of Ministry , Jus divin . in part pag. 96. not only gifted brethren , but constituted officers in the Church , thus 1 Cor. 12.28 . God hath set in his Church , first Apostles , secondarily Prophets , thirdly Teachers . Transit a primo gradu ad prophetas quo nominenon intelligit eos , qui dono vaticinandi pollerent sed qui singulari , non modo interpretandae , sed inpraesentem usum prudenter accommodandae scripturae , gratia pollerent , nam prophetiam prefert omnibus aliis donis ; quia plus aedificationis afferat , quod elogium in rerum futurarum praedictionem minime competeret , deinde cum definit prophetiae munus , ( vel saltem tractat quod precipue agere debeat ) docet eum incumbere in consolationem , exhortationem , & doctrinam . Haec autem a vaticiniis sunt distincta , sunt ergo nobis propheta hoc loco , primum eximiis scripturae interpretes , deinde non vulgari prudentia , & dexteritate praediti ad circum spiciendam praesentem ecclesiae necessitatem , ut apposite loquantur . & sint hac ratione quasi divinae voluntatis internuncii . Calv. in 1 Cor 12.28 . Thus they . Calvin saith , The Apostle passeth from the first degree to Prophets , by which name he doth not understand foretellers of future events , but men enabled by special grace to interprete , and wisely accommodate Scripture unto present occasions , for he prefers prophesie to all other gifts , as more edifying then they ; which commendation prediction doth not deserve . Furthermore when he defines the prophets work , ( or at least handles what he ought principally to do ) he saith he must use his whole endeavour to comfort , exhort , & instruct ; but these are distinct from prediction . We understand therefore by prophets in this place , chiefly excellent interpreters of Scripture , secondly men indued with a more then ordinary prudence & dexterity , to speak appositely to the Churches present necessities , & be as it were the messengers of the divine will . Thus he . This is generally the Protestant opinion , hence Whitaker replying to Bellarmine , who censeth Prophets in these Texts , as the first member of the objection doth , saith in scorn . (a) (a) Mitto hic quam cite , Bellarminus per prophetas eos intelligit , qui futura praedicant . Whitak . controv . To. 2. pag. 530. I let pass how Clerk-like Bellarmine understands foretellers of future events by prophets . and this shall suffice in answer to the first member of the objection .

Secondly , these Prophets were not extraordinarily raised reformers . 2 they were not extraordinarily raised reformers . Because

Because somewhat was amiss , both in the Prophets , and in the Church whereof they were officers , but the Apostle orders the reformation of both .

First , That somewhat was amiss in the Prophet 1. Somewhat was amiss in the Prophet . appears ( beside what hath been already instanced ) in the many Apostolical cautions , and rules given for the regular administration of his gifts , 1 Cor. 14. per tot . for instance a prophetical gift , a choise , though not the only one , was the gift of tongues , compare Act. 2.4 . with ver. 17.18 . you will find the gift of tongues conferred upon the Apostles , to enable them to Prophesie . And Act. 19.6 . speaking with tongues , and prophecying , or gift and office are coupled ; now in the misimployment of this gift , he Corinthian Prophet was delinquent , and is therefore reproved by the Apostle . 1 Cor. 14.5.6 . ver. 14. ver. 23. ver. 26.

Obj. Is it said the Apostle perpetually , or very frequently , distinguisheth in that Chapter betwixt tongues and prophesie .

Sol. I answer to grant it no more is gained , then that , First they were diverse actions , which is no bar to their performance by one and the same person at several times . Secondly , though the actions were , and might sometimes be diverse , yet they were not alwaies so , nor did the distinction consist in the separate nature of the things , but in the several capacities of the hearers : For the Linguist might at once speak with tongues , and prophesie unto intelligent persons , while at the same time he scattered his words in the air , and was a Barbarian to the ignorant . Thirdly , a nigh observer will easily discern the Apostle evidencing in this seeming opposition , the subserviency of tongues unto edification , which is the Prophets principal work , thus who speaks with tongues ought to accommodate his discourse to the capacity of his hearers . 1 Cor. 14.15 . is to pray that ●e may interpret . 1 Cor. 1● . 13 . and a rule is given that others should do it , if the Linguist do not , or cannot . 1 Cor. 14.27 .

Secondly , the Church of Corinth as well as the Prophet , ●ood in need of reformation , but the Apostle leaves it not un●o the Prophet , but takes course about it himself ; 2. The Corinthian Church wanted reformation , and St. Paul not the Prophets gives orders about it . whether in grosser misdemeaners , that they might be speedily punished , 1 Cor. 5.3 . or in slighter offences ; that they might be tolerated until his coming , 1 Cor. 11.34 . now had either of these things belonged to the Corinthian Prophets cognizance , either the Apostle would not have intermedled at all , or given the special reason why he thus of necessity invaded the Prophets priviledges , that they might be preserved to him and his Successors for the future ; and these acts not hang upon the file , as presidents to his prejudice . Thus we dismiss the second objection . The third enters .

Obj. 3. The dissenting brethren , reduce Prophets , and Evangelists to a parallel order , 3. Obj. the prophetical and evangelical order were paralel . wherein they follow a a Reason of dissenters pag. 116. Bullinger , whose words upon the Text are . Apostles , Prophets , b b Vnicae functionis vocabula , & quamvis varia in eundem recidunt . Bullinger ad Eph. 4.11 . and Evangelists , are names of one function , and though various , meet at last in one order , office , or officer .

First the works assigned to the Evangelist will not admit the Prophet to a parity . First , Ans. This plaister is not broad enough to cover the sore , for were Prophets and Evangelists of the same order , both of them did , or might perform the same Office-works : But the former Definitions assign the Evangelist such works as the Prophet , could not do any paralel , or equal to them . For were the Evangelists the Apostles vicars over all Churches , the Prophets whatsoever office they bare in the Church must of necessity be inferiour to them .

Secondly , our Assembly disallow the parity . Secondly , Our Assembly urged by the dissenting Brethren , therein dissenting from themselves ) to prove by Scripture , the subordination of their several Courts , to wit , Consistories , classes , Provincial Synods and general Assembly's ; because as they say , the inferiority , and superiority of officers were so distinguished in the Apostles time , as they prove by this text , Ephes. 4.11 . The Assembly calling to mind the dissenters former assertion , about the parallelness of the orders , Ans. to diss . p : 14. London 1648. betwixt the Prophets and the Evangelists , shape them this answer : That for ought there appears , the Evangelist might as well be of a parallel order with Pastors and Teachers , as with Prophets . The consequence whereof must be both a plain denyal of the objection , which the assembly also doth in the forecited place ; and ( whereof perhaps they were not aware ) a direct confutation of Calvines ( and consequently of their own ) opinion of the Evangelists nextness to the Apostles ; This text being singly alledged by him in proof of that notion , for were the Evangelists next to the Apostles , so as to apply their places , in constituting , or governing all , or many Churches ; no question can be made whither they and Pastors be of a parallel order , unless Pastors as well as Evangelists , be extraordinary : and this text treat onely of extraordinary Officers , for the yet continuing Pastor ( or Presbyter , for of him onely Calvinists understand that term ) is not as they say , the Evangelist was , next i● office to the Apostles , and doth not supply their place in constituting , or governing all , or many Churches . But if he be , then the middle wall betwixt ordinary and extraordinary officeers is taken down , and all offices are laid in common .

This notion therefore about the parallelness of the orders , betwixt the Prophets and Evangelists , will not unty , but more intangle , the knot of this difficulty , concerning the Presbyterian location of the Evangelist , however it adviseth to a true exposition of the five terms Apostles , Prophets , Evangelists , &c. The five terms , Apostles , Prophets , &c. expounded . we shall do it , or endeavour to do it , with all possible brevity , and plainness .

First . Negatively , shewing what they were not . First negatively they were not several orders .

Secondly , Positively declaring what they were .

First , Negatively , they were not several orders of teaching Church-officers . The affirmative is maintained by Beza , Zanchius , Piscator , Because and Henderson ( as we have before heard ) but other reason , either there , or elsewhere in their writings , besides their bare say-so , they do not give . This might be turned off , with as bare and peremptory a denyal ; but we study the Readers satisfaction , First , ascended Christ ratified only two orders of officers . and will assign reasons why we cannot even orders , with the terms Apostles , Prophets , Evangelists &c.

First , Ascended Christ ●atified those , and only those orders of teaching Church-officers , whom he constituted while de●cended , because he who ascended is also the same who descended , See my reasons for Christs sole Legislatorship pag. 83. &c. and in both capacities , He gave some Apostles , &c. Eph. 4 , 8 , 9 , 10.11 . But descended Christ appointed only two orders of teaching Church-officers , The twelve Apostles , Mat. 10.1 . and the ●●venty Disciples , Luk. 16.1 . Now if the number be augmented after the Ascension , how can he who descended , Dandi vocabulum innuit , non esse hoc inventum mandatum sed sacrosanctam Christi institutionem , quod regitur ecclesia verbi praedicatione neque enim Apostoli , se ipsi crearunt sed electi fuerunt a Christo . Calv. ad Eph. 4.11 . and he who ascended be the same . This no doubt Calvin eyed when he saith , The word give intimateth this is not an invented command , but Christs holy institution , that the Church be governed by preaching of the Word , for neither the Apostles created themselves , but were elected by Christ . Thus he . But certainly to vary the orders of teaching Church-officers , by making them more or less , ●ccording to the several states of Christs ascending , and descending , must imply the addition of power in one state , which he wanted in another , and consequently that he who descended , and he who ascended is not the same in power , and virtue ; ●either will this text be of any force against the Nestorians , ( though Jerom use it ) to prove that the Son of God , and the ●on of man are not distinct persons , but both one , because St. ●aul saith , he who descended , and he who ascended is the same . But ●ather those hereticks are in the right , Vid. Estthium in loc. since the highest reformists ( or those who would be accounted such ) vary , and alter the orders of Church-officers according to those several estates of Christ . Besides this confining the teaching Ministry unto two orders is not my private inference from those Texts , Damasus Bishop of Rome ( St. Jeroms contemporary ) gives this very reason for the unchairing of the Chorepiscopi , or Rural Bishops . He saith , Those Chorepiscopi are prohibited as well by this sacred See ( Rome ) as by the Bishops of tbe whole world , Chorepiscopi tam ab hac sacra sede quam ab episcopis totius orbis prohibiti sunt , nimis enim eorum institutio improba est & prava quia etsi de summo sacerdotii ministerio aliquid presumant ; omni tamen authoritate carent nam non amplius quam duos ordines inter dicipulos domini esse cognovimus i. e. duodecim Apostolorum , & septuaginta duorum discipulorum . Vnde iste tertius processerit ignoramus & quod ratione caret extirpare necesse est damasus apud ferutian . 1. libro decret distinct. 68. for their institution is overmuch improbous , and wicked , because although they presume to do somewhat appertaining to the chief Sacerdotal Ministry , yet they want all authority . For we have not known any more then two orders among the disciples of the Lord. i. e. the twelve Apostles , and seventy two disciples , whence the third proceeded we are ignorant . And what is void of reason of necessity must be extirpated .

Secondly , Every here mentioned work of perfecting of the Saints , working in the Ministry , and edifying of the body of Chr st which contain a compleat discharge of the whole office of Apostles , Prophets , Evangelists , Pastors , and Teachers , or St. Paul would never have said , that Christ gave the officers for that end , were done by one or other of those two orders , even Apostolical , or Presbyterial . The Apostles personally discharged them all , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred perfecting , is a Metaphor translated from the natural to the mystical body ; properly it signifies the concinnation , compactness , apt , and orderly disposition of all the members , in a compleat and perfect body , and their setting in joynt , when any of them are dislocated by casual violence , tralatiously as in this Text it imports the gathering , governing , forming , and reforming of the Church . Thus to perfect the Saints was the Apostles work . Act. 1.26 . Act. 2.42 . Act. 6.1 , 2 , 3. Act. 8.14 , 15 , 16. Act. 14.23 . Act. 16.4 . 1 Cor. 5 , 3. 1 Cor. 11.34.3 . Epist. Joh. v. 10. Neither was this alone an Apostolical work , for so was the work of the Ministry , Act. 20.24 . And so was the edifying of the body of Christ . 1 Cor. 3.10 . The four remaining terms ; Prophets , Evangelists , Pastors , and Teachers , are so far from constituting several orders , or relating to special , and distinct works , as the work denominating them are not proper , or distinct , either to the Apostolical , or Presbyterial order , but common to both . Th● Apostles Prophesie , Act. 2.18 . which to the end 36. so did Presbyters . Act. 15.32 . This Text concerns Judas and Sylas , whose Presbyterate shall be evinced in the fourth exception . The Apostles Evangelized , Rom. 1.15 . Rom. 15.20 . 1 Cor. 1.17 . 1 Cor. 9.16 . So did Presbyters . Act. 8.1 . v. 5. v. 35. . This concerns Evangelist Philip , whose Presbyterate shall be manifested , in the explication of my own definition of the Evangelist . The Apostles fed . 1 Cor. 9.7 . 1 Pet. 5.1 . so did Presbyters . Act. 20 28. This concerns the Ephesine Elders , whose Presbyterate will be readily granted by Presbyters . The Apostles taught , 1 Tim. 2.9 . This Text concerneth one and the same persons , with Act. 20.28 . In omnibus his diversis nominibus , simile , & prope unum doctrinae officium , videtur fuisse tractatum Paul. ad Augustin . inter opera Augustin . To. 2 , Epist. 58. Basileae . 1556. This no doubt occasioned Paulinus St. Augustines contemporary , & writing to him to say , That alike , & almost one office of teaching , seems to be handled in all these divers names .

Thirdly , the Church at Jerusalem , convened in a Synod , is comprized in Apostles , Elders and Brethren . Act. ●5 . 2 . v. 4. v. 6. v. 22. Act. 16.4 . This was the first Church formed by our Saviour , and at this time not only fully constituted , but assembled for the exercise of the highest act of Ecclesiastical power . And she may rather be presumed to be a pattern unto all other Churches , then to derive an example from them , and al●er hers , according to the diversity of their constitution ; which she must do , or continue incompleat , if Apostles , Prophets , Thirdly the Church of Jerusalem Synodally convened , is comprized in Apostles , Elders , and Brethren . Evangelists , Pastors , and Teachers , were so many several orders . ●esides , let it be noted , this Synod , at Jerusalem , was conve●ed long after the Apostles had received the gift of Prophesie . ●ct . 2.18 . And after St. Peter had Evangelized to Cornelius , and his gentile relations . Act. 10. which notwithstanding , and although in all probability others of the Apostles , especially 〈◊〉 . Paul and Barnabas had done the like works , yet no mention 〈◊〉 made of Prophets , Evangelists , Pastors , or Teachers , distinct f●om Apostles and Elders .

Fourthly , who ever Apostolized , Prophesied , Evangelized , ●r did any other work , relative to the perfecting of an old , Fourthly the same works done by the same , or diverse persons in divers places . did not diversify the orders of the workmen . or ●●thering of a new Church , he did not receive a new order to ●o , or by doing of those works , because order preceeds of●●ce , and who ever did these works , he was an officer before he did them : Neither did he ascend any step , or degree above his brethren and fellow-officers , ordinarily officiating in constituted Churches ; Because , either those officers had done the ●●me works in the Churches where they were settled , or others ●hose descendants they were , had done them at the first settlement of those Churches ; And because such new Apostles , and Prophets , and Evangelists would become settled officers , have their limits , do the common works of Governing , Feeding , and Teaching , when their converts were gathered into a Church . Indeed the table must be spread for Christ , by Apostolizing , Prophesying , or Evangelizing , ere we entertain him , or he us , by feeding and teaching , but 't is equally certain that the former must end in the latter , when , and so soon as the Church is constituted ; Besides for this purpose it is very observable , that they who in Scripture are called Evangelists , were in orders , or made Ministers ere they were called Evangelists . Thus Timothy was ordained by St. Paul , and did Apostolical works a● Ephesus , long , and long before he is enjoyned to do the work o● an Evangelist . Thus Philip was ordained an officer in the Church of Jerusalem ( but he was a Presbyter , not an Apostle , a● shall appear largely in the following part of this discourse ) ere he did Evangelize at Samaria & Caesaria . Act. 8. And for doing whereof he is called an Evangelist , Act. 21.8 . Those two Evangelists being of different orders , or of the Apostolical and Presbyterial , makes it manifest that the Evangelizate was no distinct order , for although the Apostles might have done its distinct acts had it been an order , because the Apostolate was the highes● Ecclesiastical order , and every superiour order , eminently ( a● least ) contains the inferiour in it . Yet Presbyters could no● have done them , because if the Evangelizate was any order , i● cannot be denyed to have been superiour to the Presbyterate Neither could any presbyter be admitted to do its distinct acts without a down-right overthrow of all formal difference , betwixt the orders . If any unsatisfied Reader shall yet persist i● his opinion , that the Evangelizate was a distinct order , we desire him to shew us its formal difference both from the Apostolate , and from the Presbyterate . And what other works the Evangelist could do distinct from those enumerated in this text viz. the perfecting of the Saints , work of the Ministry , and edifying of the body of Christ . All which we have already proved to have been done by Apostles & presbyters : we may be , & have somtimes been told , that Timothy and Philip , after their former ordinations received new commissions authorizing them to be Evangelists . But we dare not beleeve it , since Timothy's order ( ere he wa● bid do the work of an Evangelist ) was so high and eminent , th● Evangelizing must be an undervaluing to him , if it placed hi● in a new and distinct order or office , because he was before appointed by St. Paul to do Apostolical works , or the distinct works of the Apostolical office at Ephesus ; which was the place whereunto the command was sent him to do the works of a● Evangelist . And since Philip , after the mention made of him , Act. 6. is not noted in Scripture to have received any new order , or commission to do the works received Act. 8. And for doing which ( as hath been said ) he is called an Evangelist , 2 Paper for your Majesties definition of the Episcopal go●ernment . Act. 21.8 . the Wight Divines do voluntarily allow us , that , Apostles , Prophets , Evangelists , &c. are distinguished by their callings , and commissions , but not by their works ; which they endeavour to prove by this text , or Eph. 4.11 . But without success ; ●either are they , nor any of their partizans like to be successeful ●n it till it shall be Scripturally evidenced , that Christ did Commissionate distinct orders of Church-officers ; and did not ●ppoint every of them their proper and distinct works , which ●f proved , will destroy the very nature and essence of order , which consists in the distinct and separate works , or trusts committed to the ordained . And as for the Wight Divines allega●ion of the aforesaid Eph. 4.11 . in proof of their notion , we ●ope enough hath been , and will be said in this , and the ●ollowing reasons , why the Evangelizate was neither a distinct order , or degree of , and in Ecclesiastical offices , to convince ●ny impartial Reader , of its unaptness to maintain their cause , ●r disserve our opinion .

Fifthly , When any setled Church sent forth any of her offi●ers to constitute a new Church , 5. When some officers went abroad to constitute a new church , others of the same orders , staid at home to preserve the old one . she kept others of the same ●rder at home to preserve her self . Thus the other Apostles ●ent forth St. Peter , and St. John to settle a Church at Sama●ia , among Philips converts , themselves remaining and con●●nuing in the mean time at Jerusalem . Act. 8.14 , 15. Thus ●●ucius , Simeon , and Manaen , emitting St. Paul and Barnabas , to ●vangelize to the Gentiles , themselves staid at home with the Church at Antioch . Act. 13.1 , 2 , 3. The ground of this practise is ●vident in reason , for otherwise the Church would be alwaies ●lanting , never planted , the enchurching of one would be the ●nchurching of another people . Christian religion ( as 't is ●aid of the Sea ) would loose as much at one place , as she gained ●t another . A planted Church must have her officers con●tantly residing , to dress , feed , and govern her ; that vineyard ●ould be soon over-run with weeds , if at any time she wanted ●hose spiritual Husbandmen . A propagated Church must also ●ave her affixed officers ; but they are not of a different , kind ●rom officers in constituted Churches : because the ministry is but one , & new Ministers are made by old ones , in virtue of Christs promise successively to continue the same Ministry unto his church . Whence it follows , that the ministers whether in a constituted , or propagated Church are both of one order , and nature , because both are derived from one original , but being of different growth's , they fall under answerable denominations . These are hopeful grafts , while they are fruit-bearing trees ; these Apostolize , or Prophesy , they feed ; these Exangelize , they teach ; their root is one , their fruit one , but their plantations are several .

6. Bullinger reduceth the three first terms to one order , and St. Paul reduceth the other two unto one other order . Sixthly , Bullinger , as hath been instanced , saith the three first titles are names of one function , which must be the Apostolate , since the Apostles are first named , the Presbyterate of the other two , may not be questioned , since the Apostle comprehends both under the one name of Teachers . 1 Cor. 12.28 . Suffice this in demonstration of the reasons , why the five terms do not comprehend an equal number of Church-officers of several orders .

Secondly , Negatively , The five terms do not constitute , a like number of degrees , or dignities , of officers of fewer orders .

2. Neg. they were not several de-degrees . The. Absurdity The affirmative is Calvins , and the general Presbyterian opion . But therein their wariness , or ( shall I call it ) their wiliness is remarkable ; to call them several orders , would too grosly exceed the number of Christs instituted orders , and too suddenly engage them upon the dispute of the nature , and differences of those orders ( the assured break-neck of their cause ) but to call them several degrees , or dignities , would furnish impudent wranglers with a sophistical distinction to oppose truth , and perswade easie and tractable Readers , that there is some notorious official difference betwixt the past , and present Church-officers , because their leaders say , one is of one degree or dignity , the other of another , and because themselves know not what degree , or dignity means , or wherein their diversitie from order consists . But Calvin , and the rest , instead of avoiding , rush at another door into the same inconvenience of exceeding the number of Christs instituted orders : For when order and degree , are used of men in societies ( as here ) concerning their functions , employments , or honours , differencing them one from another , they import one , and th● self same thing ; who is so of a different degree , is also of a different order , and contrariwise , hence the promiscuous use of these two words , for one and the same thing , is very frequent in most polite and accurate authors . I am well acquainted with the usually assigned difference , Vid. Ciceronis opera passim . betwixt order and degree , Order being restored to a distinct power in special acts , degree to superiority without power . But those Figleaves will not cover the Definers nakedness , because though they call the Evangelizate a degree , yet they allow the Evangelist distinct acts of office , as the incarnate change of all Churches , ordination of Ministers , exercised of Censures in , Dangerousness of the affirmative . and o●●● all , or many Churches . Whereby as they make the office a distinct order , so it is a question not easily resolved , whether they might not more safely , and agreably to their own principles , have called Apostles , Prophets , Evangelists , &c. several orders , rather then several degrees , extend they degrees , either to somewhat different from order , or to an higher step in the same order .

If they accept it in the former latitude ;

Then Christs Legislative power is impaired , and the new Testament Church-state is not introduced by one Legislator , but by many Legislating Commissioners ; Because the Evangelist , who according to Beza , Faius , and Spanhemius , founded , or instituted Churches , were not of the same order with the Apostles , and consequently acted under another order and commission , then that which Christ gave to his Apostles .

If they take degree in the latter signification . Then ,

First , the Apostolate ( to which the first word in the catalogue or Apostles appertaineth ) was both the highest order and degree in the Church ; but if Prophesying , Evangelizing , Teaching , and Feeding , altered the degree or order of those who discharged them , then the Apostles so oft as they wrought any of these works , descended into a lower state or condition , then that wherein Christ had constituted them .

Secondly , all the former Definitions are faulty , and vicious in the non-assignation of the Evangelists order , whether it were the Apostolate , or the Presbyterate ; or wherein his degree differed from other officers of the same order .

Thirdly , the distinct and separate Definition of the Evangelist , as neither an Apostle nor a Presbyter , but inferior to the one , and superiour to the other in Office-works , is introductive of a third order , for such inferiority , and superiority are the plainest , and most visible characters of order and subordination . Hence the Wight Divines tell us roundly , that Evangelizate was a distinct office .

Fourthly , the Diana of Presbyterianisme , 1. Paper . Sect. to that of Timothy and Titus . or the parity of all officers of the same order is in danger to be despised , and her magnificence destroyed , for every degree hath respect to superiority , and inferiority . This is not only ours , but the joynt opinion of Calvin , and Aretius , who say , The Evangelists were inferiour unto , and less then the Apostles .

The Reader is now expectant to hear what we think of these five terms , and wills us not to take shelter at the safe , and usual retreat of hazardous undertakers , viz. a denyal of the verity of the opinions of other men . We are content to endeavour his satisfaction , upon condition he do not condemn our labours till himself have done better , and allow a probability unto our opinion till he give us one more probable . Upon those terms we say .

Thirdly . Positively they were several denominations conferred upon , or taken by Church officers , relatively to their labours in several parts , 3. Positively , they were denominations conferred upon , or taken by Church-officers , relatively to their labours in several parts , or places of the Catholick Church . and places of the Catholick Church . They must concern Church-officers , because none else could be Apostles , Prophets , Evangelists , &c. They must denominate , not constitute officers , because all so denominated ( except Apostles , which term is primitive ) were in orders before . The first Apostles , Prophets , Evangelists , Pastors , and Teachers in the Catholick Church , were Apostles , and Elders in the Church at Jerusalem . They were conferred upon them , or taken by them , relatively to several performances of the same work in divers places : Because 't is one Christ preached , the same Sacraments administred , the like orders of officers ordained , in a constituted , or to be constituted Church .

The Apostle in this Text assignes three works to the Ministry or perfecting of the Saints , work of the Ministry , and edifying of th● body of Christ . These refer to a treble Ministerial act of office .

First , Church propagation , and Government .

Secondly , due consideration , and respect to the subject so to be propagated and Governed .

Thirdly , the conservation of both in order and unity .

All these are link't one within another , and orderly draw the interpretation of the five titles mentioned in that Text after them .

Apostles who . That the Church be propagated , and Governed , presupposeth according to Christs promised perpetual presence with his Ministry , Mat. 28.19 , 20. and St. Pauls assignation of the end of the gift , and continuance of the Ministry , Eph. 4.13 . Till we all come in the unity of the Faith , and of the knowledge of the Son of God unto a perfect man , unto the measure of the stature of the fulness of Christ . That there be a Power in old officers to derive their order unto successors in planted Churches , to preserve them , and to transfer them unto others of the same order , to concinnate , perfect , put new converts into , and govern them according to Gospel order . This is the first link of the chain Apostles . See 1 Tim. 14 , 15 , 16. Act. 8.14 , 15.

The Church is a building of God , her materials are Jews and Gentiles , first Jews , then Gentiles , the conversion and enchurching of the Jews in a Gospel-state , tacks the Prophet to the Apostles . The Jews were acquainted with many Prophesies , forerunning , and pointing at the present dispensation . A Messiah even when he came they did earnestly expect . Joh. 1.21 . And they asked him , what then ? Art thou Elias ? And he saith I am not . Art thou that Prophet ? And he answered no : But the Messias being come , they were prejudiced against him , because the humility of the Carpenters Son did not answer to their carnal , and pompous expectation of the Son of David ; Those high thoughts his Ambassadours must bring down ; the readiest way to do which , lay in a right exposition of old Testament Prophesies , and solid proof of their accomplishment in Christ . upon this account John the Baptist is called a Prophet . Luk. 1.76 . Mat. 11.9 . Luk. 6.26 . Besides , the Apostles receiving the gift of Tongues , Act. 2.4 . maintain it to be an accomplishment of an old Testament-prophesie , relating to the dayes of the Messias , and enabling them to Prophesie . Act. 2.18 . And ●n my servants and handmaids , I will pour out in those dayes of my Spirit , and they shall Prophesie . That is , as their following discourse interprets it , not foretel some new thing , but evidence Christ already come , to be the promised Saviour . Act. 2.22 . ad fin . 36. Thus Judas and Sylas , sent by the Apostles and Elders of the Church at Jerusalem , with decrees for determination of the question about the abolition , or retention of Mosaical rites and ceremonies , are called Prophets , Doctores in ecclesia Hierosolymitana a qua mittebantur cum mandatis ipsorum muneri convenientibus . Bez. ad Act. 15.32 . while exhorting the people ( who before scrupled it ) to consent to the abrogation of some of them , and observation of others , according to the tenour of those decrees . Act. 15.32 . And Judas and Sylas being Prophets also themselves , exhorted the Brethren with many words , and confirmed them . Beza upon the Text observably saith , They were teachers of the Church at Jerusalem , by whom they were sent with instructions suitable to their work . Aretius saith , They were able interpreters of Scripture , because a Prophet is not only a foreteller of future things , Idonei scripturae interpretes nam propheta non solum is est , qui vaticinatur , sed prophetarum interpres , apposite docens , & enarrans scripturas ; fecerunt autem hoc , non semel aut iterum , sed diu multumque , nam de illis dicit , quod illic commorati sunt , non alia de causa , quam quod seditionem , & desidia orta ex illa quaestione componerent , quod & feliciter effecerunt . Aret. in loc. but an interpreter of Prophets appositely teaching , and expounding Scriptures . This they did not once or twice , Doctores ecclesiae praediti singulari dono interpretendi scripturas propheticas . Piscator in loc. but long and often , for 't is writte● that they tarried there long , for no other cause then the quieting of the sedition , and dissention occasioned by that question ( to wit , about Circumcision and Ceremonies ) which they happily effected . Picator more succinctly saith , They were Teachers of the Church endued with an excellent gift of interpreting prophetick writings . We have added the exposition of these Authors at large , concerning the Prophet with respect to some Readers , who perhaps will receive it from them , though they would have scrupled , scorned , rejected it , coming from us ; This age being so quarrelsome , that truth dares not travail abroad , without some noted mans pasport .

We have done with Apostles and Prophets , the Evangelist comes next to hand , of whom we say , the conversion , and enchurching of the Gentiles , clasps him to the Prophet . ( Poor souls ) they had never heard of Christ , that there was , or was to be a Saviour , was altogether news to them . This news mu●● be brought them by some messenger , and what name is so ●greable to his errand , Evangelists who . as an Evangelist . 'T is true , explaining 〈◊〉 old Testament Prophesies , might in some cases be useful to th● Gentiles ; It would convince them of the antiquity of Christian Religion , and enable them to answer to their unconverted neighbours , objecting the contrary . And 't is as true , that preaching unto Jews may sometimes be called Evangelizing ▪ some of them might be ignorant , others might be negligent to consider of old Testament Prophesies , ushering in the good tidings of a Mediatour . But 't is most certain , that primarily ▪ properly , and of strict necessity , the explication and applicatio● of such Prophesies , belonged unto the Jews , they would n● otherwise ( though the Gentiles might ) beleeve the Gospe● And that Evangelizing comes up nighest to its original signif●cation , when intimating news of good things , to those who ha● not a hint of it in a before beleeved promise . And that it i● more frequently used in the new Testament , of preaching to the Gentiles , then of preaching unto the Jews . Besides this exposition both justifies the Apostles order in Eph. 4.11 . and exactly agrees to the manner of the manifestation of the mystery of our Redemption , to the Jew first , and after to the Gentile . Rom. 1.16 . For I am not ashamed of the Gospel of Christ , for it is the power of God unto salvation , unto every one that beleeveth , to the the Jew first , and also to the Greek . Our Saviour was primarily sent to the Jews . Mat. 15.24 . But he answered , and said , I am not sent but to the lost sheep of the house of Israel . To them first ●●nd exclusively for that time ) he sent his Apostles , Mat , 10.5 . ●hese twelve Jesus sent forth and commanded them , saying , go not ●●to the way of the Gentiles , and into any City of the Samaritanes ●●ter ye not . So Luk. 24.27 . And that repentance , and remission o● sins in his name should be preached unto all Nations , beginning at ●erusalem . Besides when the Apostles had received the larger ●●fusion of the holy Ghost , after our Saviours Ascension , they make the first publication of both at Jerusalem . Act. 2.14 . But Peter standing up with the eleven , lift up his voice , and said , ye men of Judea , and all that dwell at Jerusalem , be this known unto y●u , and hearken unto my words . Act. 3.26 . unto you first , God ●●ving raised up his Son Jesus , sent him to bless you , in turning a●ay every one of you from his iniquities . In this course also the di●●ressed teachers proceeded . Act. 11.19 . Now they that were ●●ttered abroad upon the persecution that arose about Stephen , tra●●iled as far as Phaenice , and Cyprus , and Antioch , preaching the Word unto none but the Jews only . Thus also did St. Paul , and ●●rnabas . Act. 13.46 . Then Paul and Barnabas waxed bold , and ●●d ; It was necessary that the Word of God should first have been ●●ken unto you , but seeing you put it from you , and judge your selves ●●worthy of of everlasting life , lo we turn to the Gentiles . Pastors who . Suffice ●●is in explication of the word Evangelists .

The work of Pastors was in a constituted Church ; The ●hurch gathered , whether out of Jews or Gentiles , must af●erward be kept together , the evil spirit dispossessed , and fallen ●●om heaven ( or the hearts of men ) like lightning , will endea●our recovery , and repossession of his old habitation ; and that ●ith success unless the Church have constant Pastors to feed and ●ourish her up in the Word of life , to lead her sheep into ●●een pastures , to provide them a safe fold against Wolvs , to have ●●medies in readiness for cure of all contingent diseases ; and 〈◊〉 all things , and at all times , to lead and look to them as a ●ook of Gods , purchased with the blood of Christ , and commit●ed to their charge .

The office of Teachers concerned the Propagation , Teachers who . and succession of members in constituted Churches , that Pastors might have a●waies a flock to oversee , and look after . Gods Covenant is ●ade with the faithful and their seed , the latter of which must ●ant , ye many of the former being babes , and children in understanding may want instruction , therefore there must be a ●nccession of Teachers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Catechists . Thus I think St. Paul expounds this word , Illos dicit doctores qui in ecclesia literis , & lectionibus retinendis pueros imbuebant , more synagogae , quia traditio illorum , ad nos transitum fecit . Ambros . ad. 1 Cor. 12.28 . both Rom. 2.21 . Thou therefore which teachest another , teachest thou not thy self . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou that preachest , a man should not steal , dost thou steal , &c. and Heb. 4.12 . For when for the time ye ought to have been teachers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ye have need that one teach 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 you again , which be the first principles of God , and are become such as have need of milk , not of strong meat . To be sure the Commentary going under the name of St. Ambrose , doth so , it saith , The Apostle calls those teachers , who after the manner of the Synagogue , did instruct youth in reading , and learning , , because their Tradition is passed over unto us . This also is Beza's opinion , as may be read by the learned Reader in the Margin . This affirmative exposition of the terms , though we beleeve it contain nothing contrary to the Analogy of Faith , Doctorum munus est verbum dei simpliciter enarrare , ut verus sensus eruatur & catechumenos praesertim instituere B●z . confess . fidei Excus . per. Eustathium Vigon . An. 1583. repugnant to the Apostles method , or defective of a full dicharge of all the mentioned works of perfecting of the Saints , &c. yet we deliver it only , as our probable opinion , and are contented it hold our Readers beleif no longer , then till he can relieve it with a better . I the negative we are positive , that the five terms do not const●tute so many several orders , or degrees of Church-officers : Because the whole Ministry in the first formed Church , were either Apostles or Presbyters ; neither can the orders be any more , and must be as many in every Church formed since according to her pattern . Nor let the distinct enumeration of those several terms of Apostles , &c. puzle any sober Reader , since those terms were used , either because the works giving Church-officers those denominations , were done in that order , first , second , third , &c. or because every officer of the same order , though he might have right , yet in fact did not d● all those works , some went from place to place , to conve● men , and settle new Churches , others officiated in settle● Churches , to confirm , and continue Christians in the Faith ; some Apostolized , others Prophesied , some Evangelized , others fed and taught : But because some did , or might do all those works , the terms Apostles , Prophets , &c. do not include so many several orders or degrees of officers , and because others did only some of them , therefore distinct and discretive denominitions were necessary ; those denominations rather relating to the Church in several capacities , then to several sorts of officers . Thus have we finished our answer to the third objection , the fourth begins .

Fourthly , 4. Obj. the text to be sensed by gifts not by officers . The Papists ( to dint the edge of a Protestant argument against Papal tyranny , who ( Protestants reflecting upon the aforesaid scope of the Text , as concerning Church-officers , do conclude the Pope is no new Testament officer , because he is not named therein ) do object and say ; the Text doth not treat of Church-officers , but of several Charismata ,

Bell. de Rom. Ponti . lib 1. ca. 9. Sect. potest etiam responderi .

Esthius ad Eph. 4.11 .

or extraordinary gifts , personal to the first Church-officers .

Sol. I cannot see wherein this objection will avail the Presbyterian cause , their Patriarchs so directly affirming the contrary , but because it is a principal way of arguing with some men , to heap together what ever may be said to the contrary of a malignant truth , whether it make for or against them , I am willing to enter into a consideration of , and make answer unto that objection .

First , I answer by concession ; the word gift is twice used , 1 Ans. the word gift is granted to be used several times in that Chapter . and is the translation of two several Greek words , in the precedent part of the Chapter . We read ver. 7. of the gift of Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that word is variously interpreted . First of whole Christ , and all his benefits . Joh. 4.10 . Rom. 5.15 . 2 Cor. 9. ●5 . Secondly , of extraordinary spiritual gifts . Act. 8.20 . Act. ●0 . 45 . Act. 11.17 . Thirdly , of office-work . Eph. 3.7.8 . Two of these significations conclude peremptorily against Bel●armin , and Esthius , the middlemost only favours them , and nothing but a strong byass in the scope of the Text can carry it to their opinion . Besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is rendred gifts . ver. 8. And he gave gifts . &c. This word is frequently used elsewhere , but never to my remembrance in the same sense , as in this Text , here it signifies Gods gifts unto man , elsewhere it signifies mans gifts one unto another : So Mat. 7.11 . Luk. 11.13 . Phil. 4.17 . Consequently it can speak nothing , but what the scope of the Text before us puts in its mouth . Furthermore to grant all which may be granted ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is rendred grace ● . 7 . which elsewhere is promiscuously sometimes translated gifts , 2 Cor. 8.4 . Sometimes grace ; but when 't is used of the Ministry ( as here ) it commonly denotes their office , so Rom. 5.15 . 2 Cor. 3.10 . Gal. 2.9 . Aretius makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of equal force with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this Text , but were that granted , ( which must be freely given , since it can never be gained by force ) yet the Text is not necessarily , and unavoidably to be sensed by gifts , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as well signifies office , as gifts . See (a) (a) vid. a Lap. in locum . Rom. 12.6 , 7. b b Chrysostom . Lombard . Thomam . a Lap in loc. & Smectymn . pag. 19. London . 1654. 1 Tim. 4.14 . Wherefore ,

2 answer , his verse , or he five terms therein are not to be expounded by gifts . Secondly , we deny that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 though it had been used , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which are used , can sense the five terms , Apostles , Prophets , &c. by gifts , not by Church-officers .

First because the terms are elsewhere distinguished from extraordinary gifts , 1 Cor. 12.28 . there as here , Officers are named in official terms , as Apostles , Prophets , Teachers , and besides which we have not here , miracles , gifts of healing , & diversity of tongues are added ; which latter were extraordinary gifts received , and acted by Church-officers . And unless the former were official terms , their distinct enumeration were superfluous .

Secondly , the works mentioned in this Text are not of an extraordinary , or temporary nature concerning non-converts , or unbeleevers ( the grand , if not the sole end of Gods collation of such extraordinary gifts . 1 Cor. 14.22 . ) but of publick , and perpetual advantage to Christian societies , to wit , the perfecting of the Saints , &c.

Thirdly , are Apostles , Prophets , and Evangelists , &c. extraordinary gifts ? So also are Pastors and Teachers , since the Text allows us to give that term no more to one then to another , and since they all have one assigned Legislator , as also yet durable and continuing works .

Fourthly , the ministery is a gift , but of another nature then the gifts in question , that is the publick gift to the whole Church , these were personal gifts , to particular men .

Third Particular ans. to Esthius . In loc. Third Ans. Esthius is so violently born down the stream of antient Expositors , running in the other channel , as he cannot take hold of any one of his opinion ; Indeed he snatcheth at St. Ambrose , but incontinently takes off his hand , confessing he interprets it ( as we do ) of Officers , and leaves us to take hi● word against that Father : A Lapide concurs with his fellow Jesuite , and Esthius , but in like manner urgeth it upon his own authority , acknowledging that St. Ambrose , and St. Anselm ( no other Father or Antient writer being quoted by him ) were of the other Judgment .

Fourth particular answer to Bellarmine . Fourth Ans. Bellarmine foreseeing the inability of this comment to encounter the force of the opposite argument brings it into the field as a rear guard , which he never draws up , or enforceth , but outfaceth the truth with this bravado in the front : Although the Pope be not litterally mentioned , Bellar du bi supra . he is specially intended in the first clause ; And he gave some Apostles : Whence I collect that , First , the sensing of this Text by gifts is a Jesuitical shift , to salve the honour of the Popes lost Apostolate . Secondly , Bellarmine in the double answer , enterseers , and contradicts himself , for if the Pontificate be expresly placed in the term Apostles , then the Text doth not treat of extraordinary gifts , but if the text do treat of such extraordinary gifts , then his holyness must go seek another Scripture to confirm his Apostolate , and support it from falling out of the Church together , and ceasing with those gifts . We are now got out of the fourth , and last Objection , and enter upon the second Exception against the Presbyterian Definitions .

Second Except . Evangelists did not officially supply the Apostles places , Second exception , the Evangelists were not the Apostles supplies . nor doth the so often mentioned Text in the Epistle to the Ephesians ( for all Calvin saith it ) prove it . It barely mentioning the name Evangelists , without any word , or title of their Office. Because the text quoted to prove it doth not prove it . Their foundation being thus demolished , we might surcease all farther troubling our selves with their superstructure , and leave it to fall of its self ; but because all look not so low as the bottom , and ground of things , and because this building hath a gay , but deceitful aspect , we will come a little closer , and view , and examine it more narrowly : 3. Their reasons for it examined . The whole pile of the Evangelists supply of the Apostles places , stands upon those two slender pillars .

First , a supposition of their distinct works , the Apostles being presumed to plant , the Evangelist to water Churches ; First Rea. the Apostles planted , the Evangelist watered Churches . see most of the fore cited Definitions .

Secondly , a meer conceit of their distinct titles , they allowing the Apostles their name and title , without alteration , but do esteem the Evangelist to be the Apostles companions , or vicars ; Second Reas the Evangelists were the Apostles companions and vicars . see also the Definitions .

We will try whether those pillars be built upon the rock , or upon the sand , our search shall begin with the first of them , which is ,

First , Apostles and Evangelists did distinct works , Their first reason confuted . or the Apostles planted , and the Evangelist watered Churches . There is some ambiguity in the term planted , 't is borrowed from husbandry , First in one sense the Apostles did not plant the Church . and originally notes the sowing of the first seed of a vegetable , be it herb , flower , grain , &c. or the immediate entrance upon a country improvement . In this sense we deny that either the Apostles , or the Evangelists planted the Church , for Christ the chief husbandman , first took in that vineyard , and appointed the Apostles , and all other Ministers to be but labourers , and servants under him to dress , and look after it .

But beside this , to plant hath a derivative signification , so 't is used of the taking up , Secondly in another sense the Apostles planted the Church , but they did not do it singly . and spreading into many places , what before grew in one place . In this sense we confess the Apostles planted Churches . But , First , this in strictness of speech is rather propagation , then plantation . Secondly , this was no distinct work peculiar to the Apostles , for even in the Apostles times , the Evangelists thus planted , or constituted Churches ; as we have already heard , from Beza , Faius , and Spanhemius , in their Definitions . And also much of that work , call it by what name you will , hath been done since the death both of the Apostles , & of the supposed Evangelists , as will soon appear by a search after the originals of most Churches now in being . Let me add , much , if not most of that work remains undone untill this day , the greatest part of the world being unconverted , and must for ever continue so , if propagating Churches , were the distinct and incommunicable work of the first Church-officers : So that no present Church-officers have a power to preach unto the Turks , Jews , Tartars , Persians , and other numberless unconverted Nations in the four quarters of the world , and to settle them in a Church estate upon their conversion . I am not now to be told , that the first Officers were builders , present Officers are conservers , and maintainers of Churches , or what vast difference these terms are conceived to put betwixt them . But let it be told me never so often , I shall never take it for a truth ; till it shall be proved that Christ was not our Legislator ; that he did not promise a perpetual presence to an Apostolical succession of Ministers : That no Church hath been formed out of a before unconverted people , since the death of the twelve first Apostles . That never any more like Churches shall be formed hereafter : And that the building Apostles preached another word , administred other Sacraments , exercised constantly , and officially other censure , then conserving Ministers , can now preach , administer , or exercise . This first reason therefore , for the Evangelists supply of the Apostles places , as their inferiours , because the Apostles planted , and the Evangelist watered Churches , is no reason . Proceed we to their

Their second reason invalidated . Second , or the distinct titles betwixt the Apostles , and the Evangelists , these so far as concerneth the Evangelist , are twofold . 1. Vicars . 2. Companions .

Evangelists were not the Apostles vicars . First Vicars . It seems the Apostles were Parsons , and the Evangelists Vicars in the Catholick Church . This is affirmed by the London Presbyters , as we have beforeheard in their Definitions . But they bring no Scripture for it , neither is it agreeable to any of those sound words , unless it be one of those prophane novelties , prophesied of , and prohibited by the Apostle , 1 Tim. 6.10 . Do Presbyters mislike our diligence in medling with their work , and say they can do it better ; we will not answer it with another question , why 't is left undone ? But are content to await their leisures till they can , or will do it . And as a spur to their future diligence we make this serious proffer . Let them give one clear and full Scripture instance ( one is not much in a business of this weight , and easily produced , if all Scripture be so plain , as they boast it is , for their notions ) proving the vicariate unto the Apostles , of those who did the works mentioned in their Definitions : And by what authority the Apostles made them their vicars , theirs be both truth and - victory . Till which is done , we say the notion is novel , and censure it as such ; suffice this for the Evangelists first supposed title . Proceed we to the

Secondly . Companions . The Apostles companions distinguished . The Evangelist they say accompanied with the Apostles : And it may be granted , for the Apostles had companions of several sorts ; what they were perhaps may not be unworthy of our inquiry and observation , as also whether the Evangelists accompanied with the Apostles , as inferiour to them in dignity , but next unto them in office . I observe the Apostles had beside companions on the road , two sorts of companions in the work .

First , Ministers . Such was John-Mark to St. Paul , First into Ministers , who did no paralel works , which those mentioned of the Evangelist . and St. Barnabas , Act. 12.25 . And Barnabas and Saul returned from Jerusalem , when they had fulfilled their Ministery , and took with them John whose sirname was Mark. Act. 13.5 . And when they were at Salamis , they preached the Word of God in the Synagogues of the Jews : And they had also John to their Minister . In the former of these two Texts , we have the assumption of John-Mark by the Apostles ; In the latter , we have the quality wherein they received him , namely to be their Minister . Now whether Mark and his like , ministred to the corporal necessities of of the Apostles ( as some think they did ) Scripture is silent , Vid. a La p. in loc. and it contributes little to the clearing up of their Church-office , whether they did , or did not . But this we may probably collect out of the story of the aforesaid John-Mark . The Apostles in their travails took some choise , and hopeful persons to accompany them , to Minister unto them , and observe their waies , who were a kind of seminary , or nursery of Apostles , planted , with designed successors . The Apostles imitating Moses therein , who in like Manner assumed Joshua , who accordingly is called his Minister . Exod. 14.13 . Deut. 1.38 . Josh. 1.1 . These Ministers afterwards as occasion offered , the Apostle assumed into a partnership , or refused them . Thus John-Mark the Minister having justly distasted St. Paul by leaving , and not going with him , and Barnabas , unto the work at Pamphilia , ( Act. 13.13 . Now when Paul , and his company loosed from Paphos , they came to Perga in Pamphilia , and John departing from them , returned to Jerusalem . ) after his coming back to them at Antioch , for this very reason is adjudged by St. Paul ( though Barnabas resolved the contrary ) not fit to be received into a further fellowship with them . Act. 15.37.38 . And Barnabas determined to take with him John whose sirname was Mark : Bu● Paul thought it not good to take him with them , who departed from them from Pamphilia , and went not with them to the work . This occasioned a paroxisme , and violent feaver-fit of contention betwixt the Apostles , which proceeded to the breach of the present association . And Barnabas holds his former resolution and assumes Mark : But St. Paul choseth Sylas . Act. 15.39.40 . And when the contention was so sharp betwixt them , that they departed asunder one from another : And Barnabas took Mark , and sayled into Cyprus : And Paul chose Sylas , and departed , being recommended by the brethren unto the grace of God. Now that St. Paul withstood Marks re-admission ; evidenceth that those Ministers ( while such ) stood in the nature of Candidates for office ; and might upon their good or evil behauiour be elected , or rejected . Otherwise St. Paul could not so resolvtely have opposed Mark , and rather chosen to break with Barnabas , then t● close with him . Besides some new honour was derived unto Mark , by his readmission and reassumption ; because if at his return , he had been of an equal order with St. Paul , and Barnabas , his proffering himself to the work had been sufficient satisfaction , especially when Barnabas was satisfied . This gradual assent of Ministers , is farther confirmed by Timothy , who is called St. Pauls Minister . Act. 19.22 . So he sent into Macedonia two of them that ministred unto him , Timotheus and Erastus , but himself abode in Asia for a season : Which Timothy , he the same Apostle afterwards exhorts to abide at Ephesus , and take an Apostolical charge of that Church , 1 Tim. per tot . But we read not either of Timothy , or Mark , doing , or being desired to do any works of that kind , while they were but Mini●ters to the Apostles : Exam. Concil. Trid. 2 par. Exam Can. 2 de sacro ordene non quod aequales esset honoris gradus , sed communis omnium opera , quo minus excusabilis fuit postea , cum . sanctam vocationem desereret . Cal. ad Act. 13.5 . That Mark while a Minister to St. Paul and Barnabas was initiated , and entred into an inferiour degree of office in the Church , Chemnitius assents . Calvin concerning the same saith , he was made a Minister , not that the degree of honour was equal , but because the work of all of them was ●ommon , whereby Mark was afterwards less excusable when he deserted his holy vocation , Beza saith the word Minister , strictly ●ignifies an under-Rower , the Apostles as it were sitting at the stern . Besides it doth not savour of a Christian , much less Apostolical spirit for any one to call his fellow labourer in the ●ame work his Minister . St. Paul useth another kind of lan●uage concerning them , 2 Cor 8.23 . Whether any do enquire of Ti●us , he is my partner and fellow-helper concerning you , or our brethren ●e enquired of , they are the Messengers ( or Apostles ) of the Churches , ●nd the glory of Christ . This leads us to the consideration of the , Subservientem ad verbum subr emigem , Apostolis viz. quasi gubernacula obtinentibus . Beza ad loc. 〈◊〉 Second sort of Apostles companions , or partners , who were men assured , and ordained by the Apostles into their whole work , and office . Thus Sylas by St. Paul , Act. 15.39 , ●0 . After which assumption both are joyntly ingaged in confirming of the Churches . Act. 16.4 . And as they went through ●he Cities they ( i. e. Paul and Sylas , read the context ) delivered ●●em the decrees for to keep , that were ordained by the Apostes and ●lders at Jerusalem . Secondly , into partners who did like work with those mentioned in the Definitions , but were not Evangelists in the sense of those Definitions . This Sylas did not do in virtue of his first ●mission from Jerusalem , but in the authority of his new assumption , recorded but five verses before ; the mention whereof ●ere an insignificant copiousness , and wast redundancy of words , if it did not raise Sylas to an higher order , or farther impower him for the work , because long before he had travailed in company with St. Paul , & needed not now so solemnly be said to be taken with him ; Most certain it is , while St. Paul & Sy●● continued together , Sylas is not scripturally excluded from doing of any work , or bid stand by while St. Paul acted single , neither is he called by any distinct , or inferiour title to St. Paul. Suppose Evangelist , or other : But on the contrary both he and St. Paul are directed in their journeying , and work by one spirit . Act. 16.6 , 7. conjoyned in the subscription of several Epistles . 1 Thess. 1.1 , 2. 2 Thess. 1.1 . the end and occasion whereof we dispute not till provoked by some adversary : and the one is acknowledged by the other to be his fellow-labourer in planting the Corinthian Church . 2 Cor. 1.19 . such a partner was Titus , he is so called 2 Cor. 8.23 and his discharge of Apostolical works at Creet is evident by Titus 1.5 .

Reasons why they were no Evangeltsts . This second sort of Apostles companions , or Partners , are they whom our Definers account to be Evangelists , but they give no reason for it , neither peradventure can any be given , but the following reasons oppose it .

First the Evangelist was a distinct order , and superiour to Prophets . First , if companions , partners , and suppliers of the Apostles places , in constituting of Churches , ordination of Ministers , &c. were Evangelists as Evangelists are Presbyterially defined to be distinct from , and inferiour to the Apostles ; then of necessity the Evangelists were a distinct order , and superiou● to Prophets , the dangers and inconveniences whereof , have been sufficiently shewed already .

Secondly , if such Companions , Partners , and Suppliers of the Apostles places did the aforementioned works , Secondly , the Evangelist is assigned such works as necessarily raise him to the Apostolical order . they were not only next Apostles , but of the Apostolical order , because what ever was officially Apostolical is thereby allowed unto them , consequently they were not Evangelists in the sense of the Definers . This is manifestly provable ,

First , by Scripture , which perpetually mentioneth the Apostolate , as distinct from , and superiour unto all other Ministers , Luk. 19.1 . Luk. 10.1 . 1 Cor. 12.28 . Eph. 4.11 . B●● distinction of order consisteth in distinct works , whereas the Apostles wrought no higher , yea no other works in respect of their offices , then those allowed by the Definitions unto the Evangelists , viz. of planting , and governing Churches . Beside● we have exactly searched the new Testament , for the origina● of Church-officers , to the joynt mission of St. Paul and Barnabas , and observe where any pairs are solely mentioned , wherea● one is called , or reputed to be an Apostle , the other is likewise so styled , or by his name , and concurrent operations is adjudge to be an Apostle : For instance , Christ sent forth the Apostle two , and two by themselves , Mar. 6.7 . And he called unt● him the twelve , and began to send them forth two by two , and gave them power over unclean spirits . The seventy Disciples he likewise sent forth in couples by themselves , Luk. 10.1 . After those things the Lord appointed other seventy also , and sent them two , and two before his face , into every City , and place whether he himself would come : neither do we any any where read of his blending of any two , or more of those diverse orders . After the Ascension this order also continues . Thus St. Peter , and St. John ( both Apostles ) are emitted by the other Apostles at Jerusalem , to constitute a Church at Samaria ; Act. 8. 14 , 15. I list not to ingage upon a curious speculation , why Christ yoked his Disciples at their work , what is most obvious , takes best with me ; to wit , he did it that the burden might lay the steadier , and be born the easier upon conjoyned shoulders , that couples drawing together might mutually assist one another , and rid and dispatch more work then one could do alone ; our enquiry is after the order of such associates , which Scripture hitherto makes parallel , and

Secondly , reason votes with it ; to what purpose serves order , or wherein doth diversity of order consist , but in the separate and divers actions of men of several orders ; Vbi primo occurrit a liquid additum alteri , ibi incipit esse orde Durand . ad lib. 4 sentent . quaest. 24. quantum ad primum Lugduni 1560. who is chief where all command ? Joseph had been Pharaoh , or more then he , unless the King had reserved the Throne out of his large grant of power unto that Favourite . Gen. 41.41 . To question whether two legal discharges of the same distinct acts , be of one , and the same order , is , if not to deny order , to exclude them both from being members of it , for there is the same reason to admit , or exclude both . I know either order Apostolical , and Presbyterial , did common works , as Preach , Baptize , &c. In doing whereof , neither encroached upon the others orders or ●ounds , because both did them of official right . Barnabas objected to be an Evangelist . But this is no ●eason to continue the surmized difference , and diversity be●wixt the Apostles and the Evangelists , because the Evangelists are not limited to such common works , By Calvin and Maresius . but impowered to ordain Ministers , and exercise the censures , which works are purely , and properly Apostolical . Non autem Barnabas , ut multi perperam volunt colligere , ex Act. 13.2 . Act. 14.14 . cum tamen comes fuit additus Paulo , ceu Evangelista , Paulus enim praeibat in loquendo , unde synecdochi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ambo Apostolorum nomine exprimuntur . Mares . system . Theol. loc. 15. Sect. 44. And let it be noted also ●hat several of the Definers say , they did those works in or over , all , or many Churches .

This might suffice to be spoken in this point , but Presbyters knowing how much the whole weight of their cause resteth upon this , how weak soever pillar ; labour might and main to uphold it , with what props , or shows of reason , or conjecture , we wil now examin . All consent to the parity of joyntly emitted Officers , till the Apostolate of St. Paul and Barnabas . In whom if we will credit those who have made themselves our adversaries , the antient order is inverted , St. Paul being an Apostle , Barnabas being an Evangelist . This they affirm with some heat , and fume forth into reviling terms against those , who with Scripture affirm the contrary . Thus Maresius , he saith . Barnabas was no Apostle , as many would foolishly , or perversely ●ollect from Act. 13.2 . Act. 14.14 . whereas he was added to St. Paul , as his companion , or an Evangelist ; for Paul was most forward in speaking , and both were called Apostles , synecdochically , because one was an Apostle . Quum Lucas Barnabam cum Paulo Apostolum vocat nominis significationem longius extendit , quam ad primarium ordinem quem insti tuit Christus , in sua ecclesia proprie enim loquendo , evangelista fuit non Apostolus . Calv. ad Act. 14.14 . Calvin saith , whereas Luke calleth Barnabas an Apostle , he stretcheth the signification of the word beyond the order instituted by Christ , for to speak properly Barnabas was an Evangelist not an Apostle . 'T is hard to judge which doth more apparant injury , to truth or St. Luke ; Calvin who saith he speaks improperly in calling two Church-officers by the same names , when both were coupled in performance of the same works : Or Maresius , who sliceth the Evangelists single words in pieces , and makes him , when no reason can be alledged moving him thereunto , to wrap up ( what one would think he intended for ) the plainest historical narratives , in such perplexed folds of figures , as 't is very difficult ( if not impossible ) to understand his meaning . If he writ the Acts at this rate , they are not , as he designed his Gospel to be , an instruction for Catechumeni , young raw Christians , to use , for the confirmation of their Faith. Exceptions against their manner of speaking . Luk. 1.4 . That thou maist know the certainty of those things , wherein thou hast been instructed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wherein thou hast been Catechised . ) but an exercitation for critical Grammarians to abuse , to a perpetual wrangling , and arbitrary abounding in their own sense . And it may equally be said of Scriptures , as of Aristotles Book of natural Principles , they were published , as if not published . 'T is a maxime with Civilians , not to distinguish where their law doth not distinguish , and ought it not to be so among Divines ? Admit the contrary , when you charge sacriledge upon the Papists , for stealing the Cup from the Laity ( Scripture admitting them to a participation of both elements 1 Cor. 11.26 , 27 , 28. ) how readily may they answer , both elements are mentioned in Scripture Synecdochically . And the Laity ought so to interpret i● because their Church ( which knows the figures in Scriptur● as well as any private men ) hath determined that they have 〈◊〉 right , and doth admit them to participate only in one ; o● when you say , St. Peters now claimed Jurisdiction over the rest of the Apostles , is of a latter date then the Apostles time ; because the ten as the greater number , and evidentially of the power in the major part sent him , with St. John , to perfect the Church-plantation begun by Philip at Samaria ; Act. 8.14 , 15. they may retort the argument , and say the ten in St. Peters absence ( a known Jesuitical contrivance , to rebate the edge of Protestant instances against St. Peters being at all , or so long as they say he was at Rome ) sent St. John , but St. Peter returning in the mean time ( least so eminent a service should be done without his concurrence ) accompanied St. John upon his own authority . And they are both said to be sent Synecdochically , because one was ; or finally when those stains of Christian religion , who pretend love to God , but are envious , malicious , and uncharitable ; towards their brethren , are reproved for their hypocrisie , and unnaturalness , they may plead Christs reduction of all the commandements unto two , one of love to God , the other of love to our neighbour , but the latter is to be understood Synecdochically , the former of loving God , which according to his own nature , is spiritual , and invisible , being the only law performable by the new creature . But 't is lost time to trample any longer in this mire ; examine we upon what mistakes those Authors lead , and leave their party in it . Calvin saith . Calvins reason expended and exploded . Otherwise the word Apostle is stretched beyond Christs primary institution , and order . Whereby if he understand ( I know not what else he can understand , or be understood to mean ) that Christ strictly confined the Apostolick office in its institution , unto the number of twelve , so that never one more was to be added to it : it equally oppugneth St. Pauls Apostolate , and both he and Barnabas are called Apostles improperly , the word being stretched beyond Christs primary intendment , for the number of the Apostles was compleat , Mathias being surrogated into Judas his stead , long before St. Pauls conversion . Nisi forte quia Paulo additus fuerat ut collegae utrumque in pari officii gradu statuimus . Ita Apostoli titulus vere in Barnabam competet . Calv. ad Act. 14.14 . Besides what ever Calvin meant by this proof of Barnabas his Evangelizate , he did not long continue to have a value for it , and gives sufficient reason why any one of an ordinary capacity should slight , scorn , and reject it , for in the following words , he adds , Vnless because he was added to St. Paul as his collegue , we set both in the same degree of office , and so the title Apostle will truly agree to Barnabas . These are Calvins reasons for Barnabas his Evangelizate . Maresius saith , Paul was most forward in speaking . But this is a meer cracke of words , weak , and frivolous , because , First , forwardness or backwardness of speaking , is no argument of the imparity of Church-officers ; If it were , not Christs commission , Maresius his reason is no reason . and ordination pursuant to it , but a natural fervour , and readiness of utterance would constitute the highest order of Church-officers . Secondly , Maresius his argument for St. Pauls Apostolate , rather then Barnabas's ; or his forwardness of speaking is retorted upon St. Paul , by the Sect-masters at Corinth to prove him no Apostle . 2 Cor. 10.10 . they snarle at his defective utterance , as he himself complains , For his letters say they are weighty , and powerful , but his bodily presence is weak , and his speech is contemptible . And 2 Cor. 11.5.6 . He is necessitated to maintain his equality with the other Apostles , notwithstanding his rudeness , or being an Ideot in speech . He saith , For I suppose , I was not a whit behind the very chiefest Apostles , for though I be rude in speech ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) yet not in knowledge , but we have been throughly made manifest among you in all things . Thirdly , Barnabas hath a very high commendation in St. Lukes history , for his grace and ability to minister the oracles of God , Act. 11.23 , 24. Who when he ( Barnabas read v. 22. ) came , and had seen the grace of God , he was glad , and exhorted them all , that with purpose of heart they would cleave unto the Lord , for he was a good man , and full of the h●ly Ghost , and of faith , and much people were added unto the Lord . Besides probably the Apostles sirnamed him Barnabas , or the Son of consolation , with relation to his gifts in exhortation , Act. 4.36 . For let Bar be compounded with the Hebrew nabba , or with the Syriack nabba , either way it as well denotes , a Son of exhortation , as of consolation , or rather a Son of consolation , by exhortation . And the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereby St. Luke expounds ths name Barnabas , signifies both official exhortation . Act. 13.5 . Rom. 12.8 . 1 Tim. 4.13 . and beneficial consolation . 2 Cor. 1.3 . And Barnabas was renowned for both , he was Barnabas , a Son of exhortation by his doctrine , and he was Barnabas a Son of consolation by his charity . Fourthly , let Maresius his praeibat in loquendo be referred , not to natural forwardness , but precedency , and power of order , so that St. Pauls speaking before , or when Barnabas held his peace , must be accounted an argument to prove the superiority of the ones , and the inferiority of the others offices ; By the same reason St. Peter was not only supreme over , but of a distinct order from the other Apostles , he very often making use of this precedency of discourse , Act. 1.15 . Act. 2.14 . ver. 37 , 38. Act. 3.4 . ver. 12. Act. 4.8 . Act. 5.3 . ver. 9. Act. 8.20 . &c. Barnabas proved an Apostle by a sixfold Scripture testimony .

All proof therefore of Barnabas his Evangelizate is wanting , and want we may long enough , when such eminent persons as Calvin and Maresius , can bring no better . But we have proof sufficient for his Apostolate , Videtur aliquatenus adjungendus Barnabas . Bez. ad Eph. 4.11 . St. Luke richly furnishing us with a fourfold testimony , and St. Paul with a double . St. Luke witnesseth ;

First , that Barnabas , and St. Paul , were at the same time separated to the same work by one Revelation , and imposition of hands . Act. 13.2 . As they ministred unto the Lord , and f●sted , the holy Ghost said , separate me Barnabas , and Paul , unto the work whereunto I have called them . This single testimony extorted a confession from Beza , that Barnabas in some sort ought to be reckoned among the Apostles .

Secondly , that they were both Apostles . Act. 14.14 . Which when the Apostles Barnabas and Paul heard of , they rent their clothes and ran in among the people , crying out . They were now at Lystra , where such a Majesty of the divine power attended their joynt Ministry , and Barnabas's in particular ; as the amazed people reckoned him for Jupiter , and St. Paul for Mercury ver. 12. Who knows not but that these amazed Heathens did mistake the true quality of the Apostles , however from their act is colligible , that they were so far from observing any inferiority in Barnabas to St. Paul , as contrariwise they accounted him the father of St. Paul ( had he been Mercury ) and of other their misconceived deities .

Thirdly , they acted joyntly in Apostolick works . Act. 14.23 . And when they ( St. Paul and Barnabas ; see ver. 22. ) had orda●ned them elders in every Church , and had prayed , with fasting they commended them to the Lord , in whom they believed . Ans. to Dissenters P. 20. London . 1648. The dissenting brethren infer from this act of St. Paul & Barnabas that there remains a power of ordination in any two elders at this day . Whereunto the Assembly answer ; For ought our brethren have shewed to the contrary , some of those elders might be ordained by Paul , some by Barnabas , and not all by both joyntly . Whereby they grant , that the faculty to do this work was distinct , and in●eparable in either of them , whether associate , or asunder ; consequently Barnabas did not derive his power from St. Paul , neither was he inferiour to him . Cap. 14. Sect. istis autem adjunctis .

Fourthly , at their parting Barnabas assumes Mark into the same partnership of his work , as St. Paul took Sylas ; Act. 15.39 ▪ 40. which is a further demonstration that St. Paul had no coercive power over him , Videmus hic qualiter secundum oraculum officia inter se distribuerunt , nempe ut Paulus , & Barnabas gentium essent Apostoli , alii autem Judeo rum . Calv. in-loc . and that he was no such Evangelist as Bucanus in his Definition , and before Beza in in his Treatise against Saravia , dreams of ; to wit , One who continued no longer in imployment then till recalled by the Apostles . Suffice this for St. Lukes testimony in this matter , St. Paul witnesseth that ,

Fifthly St. James , Cephas , and St. John acknowledge the joynt Apostolate of him , and Barnabas , and gave them the right hand of fellowship , as to the Apostles of the Gentils . Gal. 2.9 . And when James , Cephas , and John who seemed to be pillars perceived the grace which was given unto me , they gave to me and Barnabas the righthand of fellowship , that we should go unto the he●then , they unto the Circumcision . Calvin upon the place deserves attention , he saith , We see here how according to the Oracle , they parted offices among them ; to wit , that Paul , and Barnabas , should be the Apostles of the Gentiles , the others of the Jews . B● if the Oracle designed Paul , and Barnabas to be the Apostles of the Gentiles , Calvin never consulted it , when he said Barnabas was no Apostle , but an Evangelist .

Sixthly , Barnabas had ( as St. Paul ) a power to abstain from working , and to expect a maintainance from the Churches , 〈◊〉 the other Apostles did , 1 Cor. 9.4 , 5 , 6. Have we not powe● to eat , and to drink ; have we not power to lead about a sister , a wif● as well as other Apostles , and as the brethren of the Lord , and Cephas ? or I only , and Barnabas , have we not power to forbear w● king ?

Barnabas is therefore an Apostle , no Evangelist , and he , a● St. Paul are to be reckoned among those Apostolick paires , w● travailed , and wrought together as fellow labourers . A that we may at last put a period unto this exception , I repe● and again say ; No one while associate in the works of ordin●tion , censures , &c , with Apostles , is in reference to such ass●ciation called in Scripture , or can thence be proved to be a● Evangelist . Be it granted , that none after Barnabas is called a● Apostle , ( which perhaps 2 Cor. 8.23 . Rev. 2.2 . and sever●● other places will deny ) yet since we have so oft before receiv●● an account of Christs Institution , and the Churches practis● in this case ; reason wills us to esteem such associates of the sam● order , and office , and give them the same apellation , or title with those who associated with them ; wherein we shall n● weaken the authority of holy Writ , or add any thing to t● mind of its author , but evince the self consistency of Scriptur● and the Apostles uniformity in their Church-proceedings . B●sides , after so many express instances of Apostles , associating wit● Apostles , Presbyters with Presbyters , to question the order of the one , when both wrought the same work , is all one as to doub● whether St. Paul , St. Peter , or St. John , or any other Apostle● more frequently mentioned in Scripture , do continue Apostles , if in any place we meet their name without that title , when to another making so fond an inference , our selves would reply , Scripture doth it to avoid tautologies : Suffice this for the second Exception .

Third Exception . We deny Calvins warrant , from Eph. 4. ●1 . Luk. 10.1 . or either of them , Third Except . Luke , Timothy , Titus no Evangelists . to fasten an Evangelizate up●n Luke , Timothy , and Titus , for but in one of those Texts , ●he word Evangelist is barely used , in the other neither word , ●or matter agreable to Calvins Definition of the Evangelist ; and 〈◊〉 neither of them is the least mention of this Triumvirate , or of ●ny one of them ; Besides , Eph. 4.11 . which mentions Evange●●sts , also mentioneth Apostles , Prophets , Pastors , and Teachers .

And any one of equal confidence with Calvin , may say Luke , ●imothy , and Titus , were as truly Apostles , or Prophets , or Pastors , 〈◊〉 Teachers , as Evangelists . Besides if those three persons who ●either there , nor elsewhere are called Evangelists , be notwith●●anding Evangelists ; because the name Evangelists is used in ●hat Text , then may we affirm what we list , of whomsoever , or ●hatsoever , whose bare name we find in Scripture , and be it ●rue or false , out-face gain-sayers with a pretended Scripture-●uthority , but in the mean time prove nothing but our selves ●o be ridiculous , or if common fame mount us up to a higher ●hear , make our beleevers to be so ; we in the mean time base● employing the excellencie of our parts , and splendour of our ●●putation to make a Pack-horse of our brethrens modesty , and ●redulity , wherewith afterwards we will break their backs , if ●alled they wince , and will not stand still under every arbitra●y , and most importable load ; I confess Timothy is once bid to ●o the work of an Evangelist , in what sense we forbear to enquire ●n this place , and turn over its consideration to the eight Ex●eption , and our separation of the Equivocal senses of the word ●vangelist , but admit it any sense , at the liking of the imposer ; ●hat doth that concern Luke or Titus ? of whom the word is no ●here used , or if it were , it could not concern all of them , in ●ne sense , St. Luke was a Pen-man of holy Writ , so were nei●her Timothy nor Titus ; Timothy , and Titus constituted new , or ●onserved old Churches , and exercised Apostolical authority , ●n the administration of the several powers of ordination , and ●ensures , but what Scripture proves the like of St. Luke ? Suf●ice this for the third Exception .

Fourth Exception . Sylas , Timotheus , Titus , Fourth Except . Sylas , Timotheus , Titus no Evangelists . were no Evangelists , though Spanhemius say it , neither dare we take his word for it , least we incur a note of partiality , for excusing in him what we accuse in Calvin ; because he proves it as Calvin doth , by bare , and impertinent quotations , Ans. to dissenters pag. 62. viz. Eph. 4.11 . 1 Cor. 12.9 , 10. But in good time our Assembly steps forth to Spanhemius his aid , and with much confidence say , 'T is plain Sylas was an Evangelist : And not content with that , they add , 't is a plain of Judas ; Sylas his Evangelizate they prove by Act. 15.40 . Act. 16.19 . Act. 17.4 . ver. 14.15 . Act. 18.5 . Judas his , by Act. 15.22 . ver. 32. Seriously did I not know at what rate these Captains levy and muster Scriptures , we should be daunted at their numbers , Judas his Evangelizate examined . here arrayed against truth ; bu● whether they be brought into the field for pomp , or fight , wil● appear by the ensuing examination . Least is said of Judas , w● will rid our hands of him first . We read Act. 1.21 . of o● who as this Judas , was sirnamed Barsabas , he was candidate for the Apostolate when the lot fell upon Mathias . In thei● prae nomina they differ , that was Joseph Barsabas , this Juda● Barsabas , but whether they were distinct persons , and this the brother of the other ( as A Lapide will have it ) or whethe● they were the binomina of one person ( Scripture affording m●ny instances of like kind ) we cannot determine . In loc. This is ce●tain , they were either distinct persons , or one person . If the● were one person , his order is plainly separated from the Ap●stolical ; Act. 1.23 . And they appointed two , Joseph called Ba●sabas , who was sirnamed Justus , and Mathias . They appointed ▪ but to what purpose did they appoint two , even that out o● one of them a Successor might be chosen into Judas his office and place ; but neither of these two could now be appointed t● it , had they been of the same order before : Therefore Antiquity constantly accounts both the Eligees ( while standing i● election ) to be Presbyters . And so farr as concerns that Bars●bas , no work of his recorded in that Chapter , or elsewhere doth exalt him above that order . Indeed Beza makes him t● be the same with Barnabas , mentioned Act. 4 . 3● But he assignes no other reason for it , Bez. ad Act. 1.23 . then videri possit , it m● seem so . But what ever it seem to Beza : First it did not s● seem to a a Citat . per a lap . ad Act. 4.36 . St. Chrys●stome , nor to b b ad Act. 4.36 . Camerarius , nor to c c ad Act. 1.23 . A Lapide . Secondly , it rather seems by St. Lukes exact description of Barnabas , by his Name , Profession , and Country ( in all which is somewhat singular ) that he rather designes a person formerly unmentioned in his History ; note his word● Act. 4.36 . And Joses , who by the Apostles was sirnamed Barnabas , which is being interpreted the son of consolation , a Levite , and of the Country of Cyprus . If the Barsabas's were distinct , the latte● enters the History , Act. 15.22 . where he is styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which our Translators render cheif , but the word signifies so much and somewhat more : to wit , a particular kind of eminency , or official prelation . Primarios i. e. in existimatione habitos . Vt pote ecclesiastico munere fungentes . Bez. ad Act. 15 22. So Heb. 13.7 . Luk. 22.26 . Beza upon ●he place interprets it by principal men of high repute , being Church-officers . Now if they were Church officers ( as indeed they were , because they did the work of Church-officers ver. 32. ) then either they were Apostles , or Presbyters , not Deacons distinct from Apostles , a●d Pre●byters , because they Prophesied , which was none of the Deacons work , as he was distinct from the other two orders : But if they were Apostles , or Presbyters , then were they not Evangelists in the sense of the Definers . Our enquiry therefore is after their order ; The Reader who watcheth for my halting , supposeth he hath now gotten his advantage , and may demand with what face , or co●●ur of modesty , I who so lately said Apostles , associated with A●ostles , Presbyters with Presbyters , can question Judas his or●er , when he travailed in company with the Apostles , St. Paul ●nd Barnabas ; But I feel my legs steady under me , and the slip 〈◊〉 in the questioners memory ; for I have distinguished betwixt ●postles companions of several sorts , and affixed a parity , only 〈◊〉 joynt labourers , and performers of the same distinct works ; ●ow if Judas , and Sylas did such special works , and were thus ●ssociate with St. Paul , and Barnabas , upon their emission from ●erusalem , the dispute is at an end , I yeild my self caught in a ●ontradiction , but many reasons evince the negative , none ●rove the affirmative ; for , First the express errand upon ●hich Judas , and Sylas are sent forth , is not to constitute ●hurches , ordain Officers , or administer the Censures ( what ●urisdiction had the Apostles at Ierusalem , much less could they ●erive to others , within St. Pauls , or Barnabas's line ) but to ●ive an account of the decrees of the Church at Ierusalem , a●out the question then agitated about Circumcision &c. by false ●rethren among the beleeving Gentiles . So that Iudas , and ●ylas may more properly be termed the Messengers , or Mini●●ers of the Apostles , and Church at Ierusalem , then the associ●tes of St. Paul and Barnabas , Act. 15.25 . It seemed good unto ●s being assembled with one accord , to send chosen men unto you , with 〈◊〉 beloved Barnabas and Paul. Secondly , those decrees being ●romulgated in many places , one of the Messengers Iudas , re●●rned back again to Ierusalem . Act. 15.33 . And after they had ●●rried there a space , they were let go in peace from the brethren to the ●postles . This verse dismisseth both Iudas and Sylas , but it is 〈◊〉 be interpreted only of leave given unto them by the Gentile Churches to return home which Iudas accepted , Sylas did not ; for we read ver. 34. notwithstanding it pleased Sylas to abide there still . Afterwards this Sylas is assumed by St. Paul into a partnership , Act. 15.39.40 . ere he joyned with him in Apostolical works : Wherefore Iudas and Sylas at their first emission from Ierusalem , were Elders of that Church , or Ministers of the second and inferiour order , whose emission , and the after exercise of a part of their function by Prophesie , perswading the Gentile Beleevers to submit to the Jewish Churches decrees , is all that is proved by the Assemblies Texts in proof of Iudas his Evangelizate . But how far they are from proving him such an Evangelist , as is defined by Calvin , or Spanhemius , any one who is not partial , or irrational may easily determine , for in or out of that Chapter ( except in the forementioned places ) he is not spoken of , much less said to be associated with any Apostle , or sent forth by him with Apostolical authority , to plant new , or prune old Churches ; all which should have been proved , ere the Assembly had so ventrously called him an Evangelist . But let us see whether they have any better hap with Sylas , concerning whom hath been observed . First his emission by the same Apostles , Sylas his Evangelizate examined . at the same time , and for the same work with Iudas . Act. 15.22 . consequently that they were then both of one order . Secondly , his assumption afterwards by St. Paul into a partnership ; Act. 15.39 , 40. This assumption , and the succeeding associate actions done , both by St. Paul and Sylas , is only held forth by the numerous Texts cited by the assembly , in proof of Sylas his Evangelizate . In all which the word Evangelist , or any word of kin to it , is not used , nor in any of them , neither do they hint his inferiority , or subordination to St. Paul ; so plainly do they prove him no Evangelist in a Presbyterian sense ; although our assembly say the contrary . Besides if either Iudas , or Sylas was an Evangelist , from , and after the time that Sylas was associated by St. Paul , then forthwith the other is deofficed , for both of them could not be Evangelists in one sense , because their works before , and after Sylas his assumption were divers ,

Fifth Exception . The seventy Disciples were no Evangelists

1. Calvins cited text doth not prove it .

and each subordinate unto other . Thus we take our farewel of the fourth Exception .

Fifth Exception . The seventy Disciples were no Evangelists . The affirmative is Calvins and Bucanus's , and they both pretend to prove it by Luk. 10.1 . where Christs designation , and emission of the seventy into every place and City , whither he himself would come , is recorded . Which work were it allowed to be an Evangelizate , or the work-men to be Evangelists in a proper and distinct sense , it would stand the Definers in no stead , the mission and works of the seventy Disciples being no way parallel to the mission , and works assigned by their Definition unto the Presbyterian Evangelist : We dare trust any Reader to compare the Text and the Definitions , and will transcribe neither of them . 2 Calvin will not allow that text to speak ef Evangelists . But perhaps we may save him ( as well as our selves ) a labour ; for Calvin serves this Text as the former , brings the record and speaks without it , yea which may seem incredible , he did not think the persons there mentioned , to be such Evangelists as he defines , for his Commentary upon the text , puts the fortasse in his Definition out of doubt , Nulla his 70. discipulis proprie fuit commissa legatio . Calv. ad Luk. 10.1 . there he saith , The seventy Disciples had properly no legation committed to them ; which is most repugnant ,

First , to the nature of an Evangelist .

Secondly , to Calvins own Definition of an Evangelist .

Thirdly , to what St. Luke writes of the seventy Disciples .

First , to the nature of an Evangelist , who is a Church-officer instituted by Christ , but to be an officer without legation , or appointment to the office , is as impossible , as to be a natural Father without a Child . Secondly , to Calvins own Definition of the Evangelist ; wherein he gives him an employment , and consequently an appointment to it , for how can any supply the Apostles places without legation to that charge ? to what purpose is all the noise of the Apostolical ordination , association , or emission , if the Evangelists had no legation , but acted upon their own heads . Thirdly , to what St. Luke writes of the seventy , he is in nothing more exact throughout his History , then in the distinct enumeration of their commission , ordination , and emission ; That one Chapter Luk. 10. presents us with four observables concerning them . First their designation , Luk. 10.1 . After these things the Lord appointed other seventy also : In which few words are considerable , first who appointing ? the Lord Christ ; Secondly who appointed ? other seventy also , some were appointed before , these were other seventy also ; Thirdly when appointed ? after these things , i. e. after what precedes in this History , and particularly after the emission of the twelve in the foregoing Chapter . Fourthly , after what manner they were appointed ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he renunciated , demonstrated , or published , as electors to Civil offices , give notice of their Eligees . Suffice this for explication of the first observable in St. Lukes History concerning the seventy . Secondly , their Commission , and work in the last part of ver. 1. ver. 5. and ver. 16. together with the ground of both , ver. 2. and their priviledges ver. 4. Thirdly their Emission , ver. 3. Fourthly , their Confirmation , or continuance in the harvest after their first fruits were brought in , and accounted for ver. 19. Behold I give you power , &c. This notes continuance of Christs presence with them , for he doth not speak in the past tense of what he had given , but in the present tense of what he now gives , and confirms . This nineteenth verse is a good way from the beginning of the Chapter ; and Calvin hath now forgot what he wrote on the first verse . For there he saith , they had no legati●n , In posterum confirmat Discipulos . Calv. ad Luc. 10.19 . here he saith , Christ confirms his D sciples for the future .

This latter is true ; and confirmed by Euthymius , as Maldonate upon the place quotes him . The result of all this is , either Calvin did not define the Evangelist , or the seventy Disciples ( himself being Judge ) were no Evangelists . What then ! doth Calvin contradict himself ? he doth so , and I would to God that were all , it were no more then a particular confirmation of this general axiom , that all men are lyars . But there is more in it , for when pretenders to explain , do obscure things , 't is designedly to pucker , intangle , and ruffle them into insolvable knots : Thirdly , so doth Polanus and Spanhemius . However Polanus , and Spanhemius lend us a sharp sword to cut them in pieces , for perceiving Calvins self-willedness , and single standing against all Antiquity , to be too obvious to be publiquely owned , they endeavour to turn the knot of the Text another way , Polan . partit . Theol. lib. 1. p. 127. Spanhem . disput. de ministrorum vocatione , & c· and say , The seventy were a sort of Apostolical men , distinct from Apostles , and Evangelists ; but they do not tell us what sort of Apostolical men they were , or wherein their distinction from Apostles , and Evangelists did consist , and I beleeve they were well-enough content to leave it so : Whereby they make all before cited of the Seventy , to be a meer dumb shew , and transient ceremony , and leave Presbyters at a loss about the original of their own order . Whether because upstart-like they are ashamed to own their poor Parents , let others determine . To these shifts are modern wits reduced , and in these by-paths do they wander , when they are weary of the old way , beaten with the track of former Saints ; and disdain to acknowledge any able labourer in Gods vineyard , beside , or before themselves . Antiquity with one mouth proclaims the Presbyterate of the Seventy , Fourthly so doth Antiquity . and says , Presbyters succeed them , as Bishops succeed the Apostles ; but modern Presbyters say , They were Evangelists , Apostolical men , any thing , nothing ( for they say their office was temporary , and discontinued ) rather then they will consent to Antiquity , or yeild to truth . But both opinions act upon some reasons , let the ●eader judge which are most convincing , and forcible . The ●ntients living nigh to the Apostles times , and reflecting up●n the distinct , and successive ordination of Bishops ; and Pres●●ters from time to time , were careful to find out , and keep ●art their originals , and first locations in the Church . This 〈◊〉 farr as concerns Presbyters , was the ordination of the se●●nty Disciples ; and was the reason why the Antients alwaies ●●lled them Presbyters . But our Definers living at a great ●●stance from the Primitive times , when the Church state was ●uch corrupted : Papal tyranny by a way peculiar to all tyrants , ●●ving confounded all orders , except those of its own erecti●● . They designing reformation ( whether because they were of ●e lower order , or because the Our Presbyterian Assembly tartly urging the dissenting brethren to a full conformity , to their government ( which both of them in the Bishops dayes called the discipline of God ) receive from them a smarter denyal , they alledging that , there may be a greater variation , from ●overnment which is established in a divine right ( whereby they imply there is such a ●●●ernment but distinct from the Presbyterian ) much more from a government which is not ●●●blished on a Jus divinum . They add in the same , But when the government it self , hath 〈◊〉 toleration from the state , &c. Dissenters answer to the Assemblies papers before the Committee for accommodation , pag. 25. Our perservation is , saith the learned Hooker ( ●eaking of the Presbyterian government ) that no age had ever knowledge of it but only 〈◊〉 , that they which defend it , devised it , that neither Christ , nor his Apostles at any 〈◊〉 taught it , but the contrary . Heokers Ecclesiastical Policy , Lib. 3. Sect. 10. Magistrates , and Common-●●alths , under which they lived , would admit only of those o●●icers who complyed most friendly with their Civil Govern●●nts , or for other reasons which themselves can give ) did ut●●●ly renounce the superiour Ecclesiastical order . This at●●mpt being so contrary to Christs diverse Institutions of the ●elve Apostles , and seventy Disciples , the plain constitutions 〈◊〉 the Church at Jerusalem , in Apostles , and Elders , and the ●●me of all other Churches , from our Lords ascension untill t●eir time , they were necessitated to countenance one evil , by t●e perpetration of another , and having thrown out the office to wrest those texts from truth , and the exposition of all former Saints , which might , ( as this of St. Luke ) be a Land-mark o● Mere-stone , to discover the former diversity , and distinctio● betwixt the officers . But enough is said of this fifth Ex●●●tion , and we matter not what Readers think it too much , so ●●at hath been spoken be truth , as we verily beleeve it is .

Sixth Exception . This passage , Gospel-writers were Evangelis●● ( which vein-like conveys corrupt blood through the body of the former Definitions ) supplies matter to our sixth Exception . We would free our selves and Readers from mistakes : Wherefore be it known we level our Exception , not against the calling Gospel-writers Evangelists , for such they were in a gener●● and large sense , but against the Definers unwariness , who being to define , a yet continuing Church-officer , and citing a ter● which treats of him in that notion , should yet notwithstanding cast up Scripture-writers in their number , between whose o●der and our observation , the holy Ghost draws a veile , for instance St. Luke . And whose work was not official , but of temporary , and extraordinary Revelation ; the major part of the twelve Apostles , being no Scripture-writers , when others no● of their number , as St. Luke , and St. Mark were . Besides th● word Evangelist is not used of the Pen-men of holy Writ , in a● the new Testament , which we ascribe to Gods wisdome , a● especial care of his Churches peace , least otherwise brain-● giddy , and vain-glorious persons perceiving that text spe● of a formed Church , and of successive Church officers ( as inde● it doth ) should assume confidence to profess what others ha● the impudence to conceive , namely that there is a standi● Church-officer who may write a fifth Gospel , and third Test●ment of the holy Ghost , because Christ hath set some Evang●lists , or Gospel-writers in the Church , till we all come in the ●nity , &c. which terms are generally accknowledged to co●prehend every period of time , from the first age of the Chris●●an Churches militancy , until the victory which advanceth h● to the state and blessedness of triumphant glory . Moreove● modern Enthusiasts may hence be encouraged to censure 〈◊〉 proceedings of the antient Church in rejecting Basilides a● Gospel , Vid Baron . ad eosdem annos . writ A. C. 120. Valentinus his Gospel , promul●●ted , A. C. 140. Marcions Gospel , and Apostolick instrume●● published , A. C. 146. And Manes his Gospel , and twelv● Apostles sent forth to preach it , A. C. 277. These inconve●iences are foreseen by more ocular Authors , some a a Scapula ad verbum ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thesauro Stephani . whereof say● Gospel-writers are called Evangelists tralatitiously ; b b minusrecte Esth . ad Eph. 4.11 . others say , they were so called improperly : Our learned Whitaker , c c Mitto hic quam scite , &c. Whitak . To. 2. controv . , pag. 530. adjudgeth Bellarmine interpreting Evangelists in this text by Gospel-writers , to be worthy of scorn not answer . Finally , n● one book of Scripture , bears the name of Philip or Timothy , or comes commended to the Church singly under their name ▪ But the holy Ghost only calls them Evangelists , therefore either ●ospel-writers were no Evangelists in a strict sense , or Timo●●y , or Philip , or either of them were none . This concludes ●ur sixt Exception .

Seventh Exception . Beza , Faius , Seventh Except . the Evangelist was not temporary . and Zanchius unwarrant●●bly say , the office of the Evangelist was temporary , and doth ●ot now continue in the Church . This they barely say , but ●●●ce they alledge no confirming Scripture , we might without ●y more ado , turn them over to St. Pauls council , 1 Cor. 4 . ● not to think of men above what is written . But peradventure ●ough they name it not , they took the oft-cited text ,

The text Eph. 4.11 . doth not prove it .

First paper . Sect. And first of that of Timothy and Titus .

Their reasons thence drawn for the affirmative discussed .

Eph. ●11 . for their warrant , it being Calvins proof , and singly ●oted by the Divines at Wight to give a King satisfaction , who ●rupled , and doubted of this temporariness : We have read ●e text ten times over , and over again , but cannot discern ●w it proves any is , or differenceth one officer from another , ●●temporary , for in the whole verse is not one member of that ●●stinction , but contrariwise the titles Apostles , Prophets , Evan●●●ists , Pastors , and Teachers , are weaved into one uninterrupted 〈◊〉 read and series of discourse , and as if the holy Ghost would ●ark their continuance to our memory , he prefixeth the me●●odical helps of first , and second , to only two of three , whom ●r modern divinity teacheth us to forget . 1 Cor. 12.28 . ●he London Divines saw this , but rather then they will acknow●●dge it , Jus divin. 1. par. p. 40. they have recourse to a distinction of their own for●●●ng , and say , The words are to be understood , not Conjunctim , but ●ivisim , not conjoynedly that all of them should continue , but seve●●lly that some of them , at least should continue . Thus they . But ●e dare not allow of their distinction , for admitting such a li●●ntious liberty to distinguish , men of corrupt minds may take , ●d leave in Scripture , at the direction of their unsetled fan●●es ; and thereby prove the most Orthodox to be more erro●●ous then themselves : Besides let the most desperate here●●●ks raze never so many of those sacred records , they are not ●●provable , if they leave any undefaced ; because they may ●s well as our London Presbyters ) resolve , and convince gain●ers , that the Scriptures are not to be understood conjoynedly , ●at all of them should continue , but severally that some of them at le●st should continue . And the least part they have left . And a● how happy had Marcion been , had he known , and could he h●ve made use of this distinction , when Tertullian in contempt , and to render him odious to the Church , called him the Pontick Mouse , for gnawing out what Scriptures made most against his heresies ,

Secundum hanc interpretationem ( quae mihi & verbis , & sententiae Pauli consentanea videtur ) tres illae functiones , non ideo institutae in ecclesia furunt ut perpetuae fo re ●sed ad id modo tempus nullubi ecclesiae ante fuerunt constitutae . vel certe a mose , ad Christum traducendae . Calv. instituto lib. 4. cap. 3. Sect. 4.

Quanquam non nego , quin Apostolos postea , quoque , vel saltem eorum loco evangelistas excitavit deus , ut ●ostro quidem saeculo factum est . Jd. ibid.

out of the Canon . But leaving the London Divines , come we to Calvin , who also apropriates the three first terms to temporary officers , pursuant whereunto he interprets those terms after a new , and till his time unheard of manner , and saith . It seems to him that those functions were not instituted to continue perpetually in the Church , but either to remain till Churches were erected where none before were , or till they were translated from the mosaical , to the Christian discipline . Thus he ▪ And thus it seems ; Apostles , Prophets , and Evangelists , were absolutely temporary , and confined within one , or other of these two limits , either to plant new Churches , or purge old from Judaisme : And this seems to Calvin to be most consentaneous t● the words and opinion of St. Paul. Which notwithstanding , let the words and opinion of that great Apostle go whither they will ; Judicious Calvin hath another notion , whereby these functions seem to him to continue , not only after the death of the first Apostles , and Evangelists , but even till his own time ▪ for in the very next words he adds , Although I deny not th● God hath since raised up some Apostles , or at least some Evangelists in their stead , as hath happened in our timo . This latter may be true , though I very much suspect it in the sense which Calvin meant it ; but being true any way ( as it is one way mos● true ) Calvin shews us what a value he hath for the sense , and meaning of St. Paul , according to which he saith his former n●tion is framed ; Truth therefore it i● , that the first notio● is not suited to the sense and meaning of St. Paul ; 't is Calvin● fancy not St. Pauls sense , and is most improbable and false , since both Conversion work upon the Gentiles , and Convicti●● work among the Jews , is yet a continuing work , and incumbe● upon present Church-officers , the most part both of Jews , a● and Gentiles being yet unreduced to a Christian Church-estate ▪ More distinctions , or other interpretations of the text , in savour of the Evangelists temporariness , Reasons for the negative . we have not seen alledged ; but this fourth of the Ephesians , furnisheth us with several reasons in the negative .

First all were instituted , and confirmed by one law-giver . First , Apostles , Prophets , Evangelists , &c. were all of one institution , and confirmation in office , because descended Chri●● who gave them , did continue them when ascended , St. Paul directly affirming 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. or he who descended , and h● who ascended is the same , and in both states , He gave some Apostles ▪ s me Prophets , & s●me Evangelists , & s●m● Past●r , and some Teacher ▪

Secondly , the Apostle wrote to the Ephesine Church , who had all now counted standing officers affixed ; Secondly , the Church whereunto St. Paul wrote was constituted , and if he spake of other officers then were settled or ought to be continued with her , he should have mentioned them . whom it was unsafe to distract with the enumeration of so many extraordinary officers , without ascertaining of their names , numbers , and peculiar works . Their names would have satisfied her whom , their numbers how many he meant , and the distinction of their peculiar works , would both have given convincing reasons , why he singled them out from the rest , unto a discontinuance & hedged out all after pretenders to their office ; But the Apostle omits all those , and on the contrary , reckons each officer in official term● , takes all possible care least their order , or ranks should be inverted , and appoin●s all of them to perfect the Saints , work in the Ministry , and edify the body of Christ . All which are the ordinary , and conti●uing works of the present Ministry , or they have nothing to do .

Ob. Several works , Obj. other texts assign extraordinary works to the temporary officers . or actions are elsewhere ascribed to some , or all of the temporary officers , not now performable by continuing officers . I answer , whosoever instanceth in those works , must withal prove they were the office-works of those imagined temporary officers , othe●wise he mispends his time , abuseth his Reader , and begs the question ; for the Text in Ephesians treats only of office-works , perfecting of th● Saints , Answered negatively , and by an distinction betwixt works and gifts . &c. not of personal priviledge● , as working of miracles , &c. Whe● God instituted the legall ministry , he bestowed extraordinary gifts upon Aaron the first high Priest , He casts his rod into a serpent , and he , or Moses for him , laid it in the Ark , and it blossomed , and bare Almonds ; Both these were done by a special command , but did not amount unto a divine , and standing institution , because his Successors could do neither of them ; which defect did not alter the Priest-hood , and make Aaron of one order , his Successors of another , for the Author to the Hebrews , saith of that Hierarchy even in his time , that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or after the order of Aaron , Heb. 7.11 . The nature or continuance of an office , is not known in the personal gifts or abilities , whether infused or acquired of any of its administrators , but in the relation it bears to the society , for whose weal , and advantage it was instituted . This is evident in the Text before us ; where St. Paul saith , Christ gave some Apostles , &c. : but why gave he them ? to work miracles , or glory of their utterance , or knowledge , no he gave them for the perfecting of the Saints , &c. I know many things are heaped together as the extraordinaries of the first officers , which to a taker of them in the lump , makes them seem hugely extraordinary , but who ever shall view them one by one , shall find the most of them , as well extraordinary , and extraofficial unto them , as unto us , some such as they could not alwaies do , as miracles , &c. others not common to all the Apostles , as Scripture-writing . The bundle of supposed extraordinaries is confessedly bigger then what is here exposed , but this is not a fit place , nor am I minded to spend time to consider them here in parcels , we may have occasion perhaps to hint at some

For the Apostles general charge see pag. 29.

For their giving of the spirit see pag. 191. &c.

For their ordination by Christ see pag. 83. &c.

For their sight of Christ in the flesh , see pag. 90.

Thirdly the text is of that nature whereof one member being questioned , all the rest are brought into doubt .

Survey of spiritual Antichrist , part 1. pag. 212.

of them in the following part of this discourse , but their full examination and prosecution belongs to the tract of Apostles , whither we remit it , and the Reader whose appetite is already stirred for further satisfaction . Proceed we now upon the reasons why the Text in Ephesians doth not treat of extraordinary officers .

Thirdly , the Text is a Gospel-promise concerning , and assuring the perfection of the whole Church , from the time of Christs descent , and all time after following from his ascension , till all beleevers shall come in the unity of the faith , unto a perfect man , &c. Now may such a promise be understood by halves , and the effective mediums of that perfection , or any of them be disused , to what sort of words may we safely give an entire credit ? or to speak more plainly , how dare any single Saint adventure his faith and salvation upon a particular promise . This no doubt occasioned Rutherford to say ; If Christ promised to be with the Church for an age , so as the Apostles did cease in the next age , then there must be no Saints on earth now , but only in the first age after the Resurrection , for this promise of Christs presence is not extended to Ap●stles only , but to all the faithful . Thus he .

Fourthly , this text is the principal prop of the standing ministry , and so acknowledged . Lutherans . Fourthly , This Text is the strongest and most bearing Pillar o● the present Ministry , the Sanctuary and Asylum of all persecuted Ministers , when anti-ministerial Enemies would do violence unto their Office : then no words of a temporary Ministery , for fear least the Adversary rank themselves in the same list , and turn them all out of the Church together . Those three different professions , Lutheranism , Calvinism and Papism , which share this Christian western World among them , though in other things they are most contrary , Ipse filius dei ministerium perpetua vocatione vult in ecclesia conservare , sicut ait Paulus ▪ Eph. 4. & dedit &c. Chemnit. exam. secunda partis Concil. Trident. tit . de sacramento ordinis , Francofurti . 1578. yet agree as one man in this truth . For the Lutherans shall speak one of their best Spokes-men , renowned Chemnitius ; he saith , The Son of God will conserve a Ministery in the Church by a perpetual vocation , because S. Paul saith , Ephes. 4. And he gave some , &c. I could name others , as Brentius , Gerhard , yea and Luther himself , but this shall suffice . The Calvinists Calvinists . have very many Advocates , I shall ( since the present Controversie is with them ) single out a few of them : Jus Divin. 1. part . pag. 39. The London-Presbyters ( as we have heard before ) call the Text the Great Charter of the Ministry : And is it so ? How chance the three first named Ministers , Apostles , Prophets , Evangelists , to hold their Offices for term of life , when the other two , Pastors and Teachers , hold theirs in taile , to themselves and their Successors ? How can the present Ministry be assured of the continuing use of their Function , when three equally , yea primarily , in the Patent , are now degraded , and exauctorated ? Methinks a busie Fancie reflecting upon our late Tumults and Disorders , may make this Text prophetical concerning the Great Charter for our Civil Rights ; all which hath been contended for ( or pretended so to be ) with the hottest zeal , except the first clause , whereby the King , and the then Authority of the Kingdom , grant unto God and Holy Church , all their Rights and Priviledges ; all and every of which have been violated ; and to say the first clause , or what concerned the preservation of the Immunities of the Church , was temporary , will be a more temperate answer then any yet hath been given to the Churches Complaints of received in●uries and spoils , ( His Majesties most pious and gracious Restitution of the Clergy to their Rights , onely excepted . ) But farther , as these London-Ministers call this Text a Charter , Jus Divin. 1. part . pag. 40. Answer to dissent . pag. 2. Bound up with their directory title Church . so they give the Reader an account of its contents , ( may he carry it in his memory throughout this Discourse ! ) they say , When Christ promiseth a Ministry , till we all come to the unity , &c. he is not only obliged thereby to keep it from a final abolition , but from a total interruption . The Assembly in proof of the Presbyterian Government , and to free it from the objections of the dissenting Brethren , premise this ( as an indisputable principle ) before their main Arguments , viz. All the Ministers , and Officers of the Church are given to the whole Church , for the gathering and building of it , 1 Cor. 12.28 . Ephes. 4.11 . And they are all to teach and rule , and perform all other ministrations with reference to it , and the least advantage of it . Thus they . Besides in their advice to the Parliament about Church-Government , they prove from the said Texts , That the Ministry and Ordinances were given to and are to continue with the Church till Christs second coming . (a) (a) Docet hac sententia Paulus , usum ministerii non esse temporalem , sicut paedagogiae cususpiam , sed perpetuum quamdiu in hoc mundo ver , samur . Cal. ad Eph. 4.13 . Calvin ( whom our b b Assembly ad Ephes. 4.13 . Assembly transcribe ) thus comments upon the Text : Paul teacheth by this sentence , that the use of the Ministry is not ( as the training of youth ) temporary ; but perpetual , so long as we continue in this world . Who would read more upon this subject , let him consult Calvin , Institut. lib. 4. cap. 3. Sect. 4. Whitack . Controv. To. 4. Controv. 4. quaest. 1. pag. 529. Sect. secundum nostrum argumentum . Jus Divin . 1. part . pag. 39 , 40 , 114 , 115. &c.

Papists . Hi gradus , & hic Hierarchicus ecclesiae ordo , ut alii sint Apostoli , alii Prophetae , alii Evangelistae , alii Pastores , & Doctores , manebit , durabitque donec infideles omnes ad unam Christi fidem & ecclesiam ●centur . A Lap. ad Ephes. 4.13 . The Pontifician Suffrage is yet behinde , which none delivers more fully or plainly then A Lapide the Jesuite : He saith , These Degrees , and this Hierarchick Church Order , that some shall be Apostles , some Prophets , some Evangelists , some Pastors and Teachers shall remain and continue till all Vnbelievers are called to Chris● Faith and Church . See also Jo. Bellar. de Eccles. militante , lib. 3 cap. 13. Sect. praeterea Ephes. 4. & lib. 4. cap. 8. sed ut vis hujus argumenti .

Fifthly , This text being opposed to the reception of all new Ministers unless they are therein nam'd , cannot without express nomination , contain any which are temporary . Baleus de Scr. Anglic Cent. 7. Reasons against Presbyterial . Government . p. 38 Constituit quidem alios Apolos , alios Pastores , alios Evangelistas , alios ▪ Doctores , cur non dicit unum omnibus praefecisse , qui vices suas gereret , id enim locus-postulabat , nec debuit omitti , si verum esset . Calv. institut . lib. 4. cap. 6. Sect. 10 , Fifthly , When any new erected Office , or order of Ministers would force into the Church , this Text is made the porte to keep him out , unless it can shew its hand , or bring its ticke● for admission . Thus Treviza le ts fly at the swarms of Mo● and Fryars in the seventh Century , with , He had read where G● had sent Apostles and Priests into the world , but never any Monks 〈◊〉 begging Fryars . Thus he . The Independents tread upon th● toes of Presbyterianism , encroaching upon the English Church with , Do you any where read that God hath set in his Church , fir● Presbyteries , secundarily Classes , then Consistories ? Calvin keep at this guard against the Pope : He saith , Indeed Christ appoint●● some Apostles , some Pastors , some Evangelists , some Teachers , wh● doth he not say , He constituted one as his Vicar over all the rest , 〈◊〉 that this place especially required it , neither ought it to have been ●mitted , if it had been true . Thus he . Now are these good arg●ments against Monks , Fryars , Presbyters , Classes , Popes , that the● are not to be received into the Church , because they are n● nominated in this Text ? No argument can be drawn fro● thence to prove them temporary whom it doth not nominate ( unless it plainly express their temporariness ) because the same arguments would take place against and exclude M●nks , Fryars , Presbyteries , Classes , Consistories , Popes , although they had bee● named , if their Excluders please to say they are temporary , and though admitted in the primitive , not to be continued in ou● time .

These are our Exceptions against their Scripture-proof of temporary Ministers , Exceptions against the word temporary , two ways interpreted . but we have not spoken all that we have to say in that argume●t , for the term Temporary may not pass without a long and serious animadversion : For I am resolved that I may with good reason affirm , that the misunderstanding or neglect of clearing up the true import of that word , hath above all other things rendered the Controversie about the Orders of Church Officers , intricate and perplexed . Duo sunt vocabula quae non recte accepta fallunt , scilicet temporarium & extraordinarium . Saravia de divers . grad. Minist. lib. 1. cap. 16. London , 1611. Learned Saravia could long since say , Two words not arightly interpreted are a cause of errour , to wit , Temporary and Extraordinary . A way to expound them he assignes in that place , which although I will not utterly impugne , yet because I judge it insufficient to loose all knots in this Debate , I shall pass it over in silence , and spend a little more time and pains upon it , then ( as I have yet observed ) he or any others have done before me .

The word temporary may be sensed two wayes :

1. Of a certain time limited and past , or of the Apostles time , 1. Of time limited , or past . exclusive of all others .

2. Of any time , Planetary or Erratical , this , that , 2. Of erratical time . or any o●her time , ( all time admitting interruption , and opposed to perpetuity ) when a temporary officer ( suppose the Evangelist ) hath been , is , or shall be extant in the Church .

One or other of these two interpretations the term must bear ●n the former definitions , let the Definers , or any for them ,

That Evangelists were temporary in the first sense , affirmed by Zanchy . His reasons for it .

1. They were made Officers by revelation .

2. They were ordained by the Apostles . His first reason confuted . Revelation distinguished into 1. Primary . 2. Secundary .

1. Primary , that made no Officer temporary .

elect which they please , we doubt not , by their several examinations , no evidence the contrariety of both unto truth . And

First do they accept it of a time limited , or past , or the Apostles time , exclusive of all time since effluxed ?

We desire to see their Reasons . Are we answered by Zanchy ?

They were either 1. Made Officers by Revelation . Or , 2. They were ordained by the Apostles . We will reply to both these in Order .

To the first we answer by a distinction , and say , Revelation may be distinguished into Primary or Secundary .

First Primary Revelations , they so far as they concern Church-Officers , were the first intimation of Gods will , for the constitution of those Officers : now if Zanchy mean that the Evange●ist was thus chosen by Revelation , we expect to know where we shall search for that Revelation , since the Revelations we have , or can finde concerning the constitution of Officers , declare no such thing , but their settlement to the worlds end , Mat. 28.19 , 20. And till we all come in unity . Ephes. 4.11 , 12 , 13. Terms as opposite to temporariness , as time is to eternity . Doth Zanchy therefore accept Revelation of ,

Secondly , Secondary they if any such be designed officers , either

First to a new office . The danger of that notion .

Secondly , Secondary Revelations , or Revelations consequent unto , and succeeding the first Revelations .

We answer , these Revelations designed their Eligees , either to a new , or to an old Office ; If to a new Office. Then , First , descended Christ did not constitute his Church , and institute all her Officers for the dispensation of her holy things ; and some besides Apostles , &c. are given for the perfecting of the Saints , &c. But descended Christ did constitute his Church , and institute all her Officers for the dispensation of her holy things : Neither had any other any power to do it , because he is our sole , and only Lawgiver , and because he who descended , and he who ascended is the same . Secondly , Several manifestations of the Divine will , , and executions of the Legislative power will be contradictory , and justle one against another : The Church will fall under distinct forms , and constitutions . The Platform of arguments raised against the first , will equally batter the second Revelation . Divine Revelation will cease to be the foundation of the Churches standing Ordinances , or Ministry ; what we have , or are like to have of Church-order , or Office will be maintained to be the results of her own prudence , and o● the successive exigencies of her affairs , and government . And whensoever she is wiser , or factious pretenders to reformation presume they are wiser , then their Predecessors , they may , pleading new Revelations alter her present form and constitution , and frame her a new , as they think fitting . These will be some of the sad effects of new Revelations , superceding the obligation and force of old Revelations , and constituti●● of distinct Officers in the Church , for the dispensation of he● holy things ; neither will we add any more till we see ho● these can handsomely be avoided ; doth Zanchy therefore accept his secondary Revelation .

Secondly to an old office .

This is true , and verified in two instances .

Secondly , of a particular Revelation , designing new men to an old Office ; we say such secondary Revelations concern not the nature or limitation of the Office , because they were defined , and bounded by the first Revelati●n ; but they do concern the unusual , and divine exhibition of a person , or persons to the Church to admit him , or them unto Office. This is most true , though it make little for Zanchies purpose , but much to the vindication and clearing up , of a most precious and undoubted truth , and is confirmed by many , and plain ●cripture instances . We shall confine our search unto two , ●oth which are famous in the new Testament for having Reve●●tions previous to their Church-imployments , but let modern ●nthusiasts note it , these Revelations came to others not them●●lves , the office was constituted and settled in the Church , ●●ng before those Revelations ; both persons had hands solemn●● laid upon them , and their work seriously commended unto ●hem by the imposers , ere they ingaged upon it .

The first of them is St. Paul : First of St. Paul. The holy Ghost reveals to A●anias , the notable change wrought upon Sauls heart , how he ●as perswaded to preach , where he was resolved before to pers●cute the Gospel . This Ananias must communicate unto him , by his hands upon him , and commend his work unto him , ●re he set upon it . Act. 9.17 . ad fin . 20. This being done , s●metimes afterwards a Revelation comes to the Prophets and ●eachers at Antioch , willing them to dismiss St. Paul , and Bar●●bas from their particular relation unto that Church , and t● consecrate them , and send them forth upon an Apostolate a●ong the Gentils ; This they do by fasting , prayer , impositi●n of hands ; Act. 13.1 , 2 , 3. I am not ignorant how divided ●●terpreters are in their opinions , concerning these two sever●l impositions of hands upon St. Paul : Some esteem them to be s●veral ordinations , others think otherwise : The new England Divines imbrace the first opinion , but for a purpose utterly undream't of by any other of its other favourers , Jus divin. 1 par. p. 145. namely the reo●dination , or reiteration of the imposition of hands upon the heads of those Ministers , who quitting one , become a new related unto another p●ople . Their brethren at London justly decry their novel and het●rodox notion , but ( though no fools ) while they pass the rock of one absurdity they ship-wrack upon another , peremptorily saying : Ananias did not impose hands upon St. Paul in ordination ; wherein they have both the opposition of Scripture ,

Dico Ananiam imposuisse manum Paulo ad hoc ut visum reciperet . Bell. de sacram . confir . lib. 2. ca. 12.

Vid. etiam eum eodem libro ca. 2 haec quoque solutio .

and of their own most noted Expositors , although as they ventu : +rously affirm , the text seems only to hold forth the recovery of St. Pauls ●●e-sight , not his ordination . But this is borrowed from Bellarmine , and is one of the things which seem , and are not , and they were hood-winkt , or lookt off the Text when they wrote 〈◊〉 for Ananias is expresly sent unto St. Paul , as well that he might be filled with the holy Ghost , as receive his sight . Act. ● ▪ 17. And Ananias went his way , and entring into the house , and putting his hands upon him , said , brother Saul the Lord Jesus which appeared to thee in the way as thou camest , hath sent me to thee , that thou mightest receive thy sight , and be filled with the holy Ghost . In other Texts the receipt of the holy Ghost is constantly interpreted of the collation of official gifts , and wha● other sense can it bear in this Text , since forthwith upon Ananias his departure , St. Paul having refreshed himself after his long pains and fasting , he went forth and preached Christ in the Synagogue . Act. 9.20 . And straight way he preached Chris● in the Synagogue , that he is the Son of God ; besides , ere the second Imposition of hands , by Lucius , Simeon , and Manaen , S● Paul is registred among the Prophets , or Teachers of the Church at Antioch . Act. 13.1 . Now there was in the Churc● which was at Antioch , certain Prophets and Teachers , as Barnabas , and Simeon that was called Niger , Lucius of Cyrene , and M●naen , which had been brought up with Herod the Tetrarch , an● Saul .

In hunc finem Ananias in Paulum manus imposuit , partim ut illum deo consecraret partim ut illi impetret spiritus dona . Calv. in loc.

Ananias mittitur , ut eum instruat donis spiritus sancti , ad Apostolatum necessariis . Piscat . Anal. in loc.

These Scriptures prove that St. Paul was a Church-off●cer , ere Act. 13. And Calvin , and Piscator say he was ordained by Ananias , whose opinion we hope the London Divine will not be angry , if we prefer them before theirs . Cal●●● saith , for this end Ananias imposed hands upon St. Paul , par●● to consecrate him unto God , and partly to convey spiritual gifts un● him . Piscator saith , Ananias is sent to furnish him with spiritu●● gifts necessary for the Apostolate .

But it may be questioned by what right , or authority An●nias could ordain St. Paul.

I answer , Ordination of Ministers by Imposition of han● was an official act , performable by some , but not common t● every Church-officer ; * * See pag. 191. 'T was not common to every Church-officer , since Philip who preached unto , and baptized the Sa●●ritanes , could not impo●e hands upon them , but that w● was reserved to the ministration of the Apostles St. Peter , a● St. John , when they came down from Jerusalem . Now if Ph●lip could have done this work without them , neither ought 〈◊〉 to have omitted it , nor was it convenient for them to exec●●● it ; if they were as St. Paul was careful ( and who may doub● it , since they were guided by one , and the same spirit ) not to trespass within another mans line . This is one , but not th● only Scripture instance , proving the distinction of order in th● Primitive Church ; for Timothy is settled at Ephesus , to orda●● Elders by Imposition of hands , and to exercise the Ecclesiastic●● censures , when yet there were Elders officiating in th● Church before his coming . I grant we have no Text proving the admission of Ananias into the Apostolical order , but doing their work , his capacity must follow of course , for had he not been lawfully impowred to do it , God would not have commanded him upon it . And if he had not received this power in the ordinary way , as St. Paul , Barnabas , Timothy , and Titus received it , viz. by ministerial Ordination , but by especial , or particular Revelation , God would , or might have made St. Paul an Officer the same way , not ordered Ananias to do it , much less by the rite of Imposition of hands , which was the ordinary way of admitting Officers unto Office. Besides had Ananias an extraordinary capacity to do this ordinary work of Imposition of hands , it renders him an Apostle of an higher form , and of a more divine designation then St. Paul , who receives the holy Ghost by Imposition of hands .

But moreover , and besides what hath been alledged , to prove that Ananias imposed hands upon St. Paul in virtue of a ministerial order ; Ex a Lap. ad Act. 9.10 . I shall expose to the Readers view the opinion of several Expositors : Oecumenius saith , He was only a Deacon ; and yet adds , that he was of the number of the seventy two Disciples . Wherein ( with reverence to his ashes ) is contained a notorious contradiction ; for the seventy two Disciples were Presbyters , otherwise the Church before , at , and welnigh ever since Oecumenius his time , have erred in the derivation of the original of the Presbyterial order , from our Saviours constitution of those Disciples . St. Augustine saith , He was a Presbyter , with whom in some measure agrees Calvin , Lib. 2. quaest. Evang. quaest. 47. ex tod . Alap . who fancying that Ananias his present Imposition of hands upon St. Paul , had a special relation to St. Pauls confirmation in the Faith , he urgeth it against the appropriation of confirmation , to Episcopal administration . But St. Augustins opinion cannot be true ; For Ananias as a Presbyter could not ordain St. Paul to the office of preaching , since there is no ground for such , Lib. 4. institutio ca. 19. Sect , 10. a practise in Scripture , but many instances to the contrary ( which was also the current , and constant practise of St. Augustins time and age wherein he lived . And since Calvin saith , That Ananias consecrated St. Paul unto God , and obtained for him spiritual gifts : Which Piscator affirms to be such as were necessary for the Apostolate ; whereby in a further contradiction to Scripture , a Presbyter is impowred to ordain an Apostle . And Calvins notion is equally as improbable , and false as St. Augustines , since the text expresly saith , that Ananias was sent to impose hands upon St. Pault hat he might receive the holy Ghost . i. e. receive ministerial abilities . And that forthwith after Ananias his departure , St. Paul preached Christ in the Synagogue . i. e. publickly , and officially exercised those gifts ; which is something more then is conferred by confirmation , unless all confirmed persons may forthwith discharge distinct ministerial works . However both these opinions th●● farr concur with ours , even to allow that what Ananias did , was in virtue of a ministerial order ; And I trust the candid and judicious Reader will as well allow us a liberty to assign him a probable and proper order , as them to limit him to an order , which is neither proper , nor probable .

Suffice this , for the first Revelation , and ordination of St. Paul.

Proceed we to the second ; or Lucius , Simeon , and Manaen , their imposing hands upon the same person by the direction of the holy Ghost . Lucius , Simeon , &c. ordained St. Paul.

But while we are stepping forward , a question thwarts us , and demands a reason of this reiteration of the imposition of hands upon St. Paul.

I answer , the two Chapters Act. 9. and Act. 13. treat of several , and distinct ordinations of St. Paul unto divers offices .

Doth my Reader demand of what orders those offices were .

An Apostle . I answer , Christ instituted only two teaching orders , or the Presbyterate and Apostolate , which orders must interpret the several acts of Ananias , and of Lucius , and his Collegues ; for immediately after either of them St. Paul did the work of a Preacher . Ananias therefore ordained St. Paul a Presbyter ▪ Lucius &c. ordained him an Apostle . Ananias his act is co●fessed to be an ordination , as we have before heard , but if admitted St. Paul to the Apostolate , the reiteration of the a● by Lucius , &c. either justifies the New-Englanders notion , o● was a nullity . For St. Paul could not be ordained into another Church , or impowred to do other works , then what were committed to him by his first ordination , if that admitted him to the Apostolate .

Ex a Lap. in loc. Arias Montanus , Cajetane , and Suarez say , the latter imposition of hands , or that by Lucius , Simeon , &c. was precatory , not ordinative , but contrariwise it was ordination to the Apostolate .

First , all the new Testament recordeth not a more formal ordination , First , its recital comprehends all the parts of a most formal ordination . the Text both describing the ordainers Commission , and the manner of its Execution . The Commission ; Act. 13.2 . As they ministred unto the Lord , and fasted , the holy Ghost said , separate me Paul , and Barnabas , unto the work whereunto I have called them . The manner of its Execution ; ver. 3. And when they had fasted , and prayed , and laid hands upon them , they sent them away .

Secondly , St. Luke never styles St. Paul , or Barnabas Apostles , or notes their performance of Apostolical acts , Secondly St. Luke never till after this act calls St. Paul an Apostle , &c. till after this second ordination . But immediately after it , he doth both , Act. 14.14 . Which when the Apostles Barnabas and Paul beard of , they rent their cloths , and ran in among the people , crying out . ver. 23. And when they had ordained them in every Church , and had prayed with fasting they commended them unto the Lord on whom they had beleeved .

Thirdly , The Apostolate , or higher Church-order ( beleeve we either precedent , Thirdly the Churches constant custom hath been to ordain none Bishops who were not before Presbyters . or subsequent Church-custom ) used not to be derived to any after its first insitution , who had not before given proof of their ability , and fidelity in the lower order , or in the Presbyterate . Thus Antiquity with one mouth , judgeth Mathias to have been a Presbyter , or one of the seventy Disciples , ere he was elected an Apostle . Thus St. Mark and Timothy , ministred to Barnabas and St. Paul , ere they were elected to a partner-ship . This custom hath been generally observed in the Church ever since : Only some of latter dayes , have been created Bishops in Germany , &c. ere they were Presbyters , and without ever intending to be so , the greatness of the Revenue , and Jurisdiction , betraying the office into the hands of secular ambition : But however such is the convicted consciousness of these removers of the antient bounds , that they exclude those Bishops from the performance of proper Episcopal actions ; and in propriety of speech they may be said to have a secular Bishoprick , not to be Christian Bishops .

Fourthly , The most godly , learned , and antient fathers , allow St. Paul , and Barnabas to be ordained Apostles , by Lucius , Fourthly , the Antient fathers allow St. Paul , Apostolical ordination by Lucius , &c. Simeon , and Manaen . Thus St. Chrysostom , the interlinear glosse and St. Leo in his Epistles , reflecting no doubt , upon whose opinions learned A Lapide , who also quotes Turrianus as of his opinion saith . It is plainly probable , that St. Paul , and Barnabas , had been already before this time ordained Presbyters , and now were ordained Bishops .

Fifthly , Modern Divines both Presbyterial and Episcopal yeild to this Truth . Fifthly , Modern Protestant Divines of greatest note and authority are not behinde in suffraging to this Truth . * * Ad Act. 13.3 . the Assembly here transcribe Diodate upon the place where may be seen for the most part the fame words , or altogether words to the same purpose . Jus Divin. 1. part . p. 159. Act. 13.1 , 2 , 3 , 4. Exprofesso Paulum , & Barnabam Apostolos , gentium designat . Et paulo . post : nequit eam ecclesiam veris Christi ministris destitutam esse , ubi Paulus , & Barnabas , ad gentes concedere jubentur , prophetae nominantur . — Extra controversia● est , expressas fuisse istas circumstantias , quo plus fidei apud nos habeat Pauli vocatio . — J●bet Deus ecclesiae suffragiis emitti Paulum , & Barnabam quo ipse designavit . — Promulga● publico edicto , solenni ecclesiae subscriptione obsignari jubet . — Non tantum dimittunt , sed s●lenni ritu instituunt eos , gentium Apostolos . Calv. ad Act. 13.1 , 2 , 3. Our Assembly in the person of the Holy Ghost , say , Separate me Paul and Barnabas that they may have like authority with the other Apostles ; which if they had received before , there was no need of this solemn injunction for a separation . The London-Divines say , That even the very Apostle Paul , though chosen immediately by Christ unto the great office of preaching unto the Gentiles , in a miraculous way , yet notwithstanding it was the pleasure of the holy Ghost , that he must be separated , and set apart by men for this great work Calvin , notwithstanding his former opinion of S. Paul's ordination by Ananias , is equally as peremptory for his ordination , by Lucius , and he saith , In this text God professedly designes Pau● and Barnabas to an Apostolate among the Gentiles . He adds , Th● holy Ghost mentions prophets , least any should suppose Paul and Barnabas were s●nt forth by a Church which wanted true Ministers 〈◊〉 Christ . And again : Without all controversie , the holy Ghost observe● the circumstances of their fasting and prayer , that we may give th● greater credit to Paul's calling . And furthermore , God commands that Church to send forth Paul and Barnabas , by their suffrages , unto the place whereunto he had called them . This suffrage he calls the Churches promulgation by publick Edict , and solemn subscribing and sealing to Gods command . This is much , but he adds more , and with it we shall conclude his Testimony : He saith , Lucius , Simeon and Manaen did not onely dismiss Paul and Barnabas , but ordained them by a solemn ceremony , to be the Apostles of the gentiles .

Omnino opus id fuit Apostolatus ad gentes , Aret. ad Act. 13.1 , 2 , 3. gentium vocatio fidelibus tunc videbatur res nova , & insolens . Ita Paulus de sua missione ad gentes debuit certa in ecclesia habere testimonia . Id. Ibid. Aretius saith , The work here committed to Paul and Barnabas was altogether an Apostolate unto the gentiles : He adds , The calling of the gentiles then seemed a thing new , and insolent to believers , therefore Paul's mission to the gentiles ought to have certain testimony in the Church . Neither is this a Presbyterian notion ; for Doctor Hammond allows it , and in his paraphrase upon the text saith , And as they were upon a day of fasting , performing their office of prayer unto God , the holy Spirit of God by some afflation or revelation , commanded them to ordain or consecrate Barnabas and Paul to the Apostleship to which God had already designed them : Heylins Hist. of Episcop. par. 1. ca. 4. sect. 1. and ●●cordingly they observed a solemn day of fasting and prayer , and so by ●●position of hands ordained them , and sent them away about the ●ork designed them by God. Thus he . Thus Doctor Heylin , Paulum nescis a Deo simul atque ecclesia missum esse ? Whitak . To. 2. de authoritat . S. Scripturae contra Stapleton , lib. 3. Sect. 3. Si vero quaeris quamobrem impositae illis m●nus sunt eam te Graecus Scholiastes docebit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est & possent c●m authoritate praedicare , Whitak . To. 1. con . Duraeum . Sect. 66. he ●●ith , S. Paul's calling unto the Apostleship was not until the holy Ghost had said unto the prophets Lucius , Simeon and Manaen , minis●●ing then in Antioch , Separate me Barnabas and Paul unto the work whereunto I have called them . And thus Doctor Whitacker interrogating Stapleton , saith , Knowest thou not that Paul was sent both b● God and the Church ? ( he hath reference in this demand to ●ct . 13. ) And answering Duraeus upon the same matter , he saith , But if you inquirest why hands where laid upon him , the Greek Schol●●st will resolve thee that it was to enable them to preach with authority .

Sixthly , Since variety delights some Readers , Jubente spiritu sancto post jejunium & orationem , per manus impositionem potestatem accipisse praedicandi ubique evangelii , testatur idem Lucas . Eo namque sacro ritu initiatos Apostolatu nemo est qui dubitat . Spondan . epit . Ann. Barron . ad Ann. Christi 44. Sect. 32. Quarto quia Christus ordinavit Apostolo-episcopos , h● alios , ergo & Paulus ab ii● ordinatus est , hoc enim postulat , ordo Hierarchicus a Christo institutus , ut cum ip●e Petrum & Apostolos , ordinavit , caeteri omnes ab eis vel eorum successoribus ordinentur , A Lap. ad Act. 13.3 . and since what I have written may be censured for novelty by some captious Readers , if it be not confirmed by all sorts of testimonies . I ●●●ll adventure to confirm this truth by the deposition of some ●●pal Divines , who are of no small note and authority . They a●e the Colledge of Rhemes , who in their Annotations upon the words , Separate me , mentioned Act. 13.2 . say , Though Paul ●●re taught by God himself , and specially designed by Christ to be an A●ostle , and here chosen by the holy Ghost , together with Barnabas , ye● they were to be ordered , consecrated and admitted by men ; which wholly condemneth these new , rebellious , and disordered spirits , that challenge and usurp the office of preaching , and other sacred actions f●●m heaven , without the Churches admission . With these Divines a●ree Baronius and A Lapide . Baronius saith , Paul and Barna●●● ( witness S. Luke ) did by imposition of hands after prayer and fasting receive power to preach the Gospel every where : for of their initiation to the Apostolate by that sacred rite there is none who doubteth . A Lapide who as before was noted , reciteth and refuteth the opinions of Suarez and Cajetan against S. Paul's ordination in this place , doth give four pregnant Reasons to prove the contrary . His fourth Reason is , Because Christ ordained his Apostles Bishops , they , other persons ; therefore S. Paul was ordained by them . For this Hierarchick Order instituted by Christ doth require , That whereas he ordained Peter and the Apostles , all others should be ord●ined by them or their successors . Do any object and say , He saith the Apostles , not Lucius , &c. ordained S. Paul and Barnabas : May they be remembred how in the words immediately prec●ding , he affirms this Text contains the onely mention in the scripture of the time and place of their ordination , and names and qualities of their ordainers ; but here is nothing said of the Apostles , but of Lucius , &c. Besides in the following words he quotes Oecumenius , and Lyranus , asserting S. Paul's ordinatio● by Lucius , Manaen , &c. impowered thereunto by being themselves previously ordained by the Apostles , which their opinio● he neither censures , or rejects , as false or improbable .

I know not what entertainment this truth shall meet in t● world , this I know , that I shall neither stand nor fall alone wi●● it ; and that there is but one material objection against it , u● which I shall endeavour to frame an answer .

Obj. S. Paul was an Apostle not of man , nor by the will of man . Object . S. Paul saith , Gal. 1.1 . He was an Apostle not of m●● nor by the will of man .

Answ. 1. This phrase may refer to the institution of the Apostolical office , or to the designation of S. Paul's person , or to the manner of his receiving of his Doctrine , not to his ordination Answ. 1. This phrase may refer to the Divine Institution● the Apostolical Office , Luc. 6.12 . And it came to pass that 〈◊〉 went out into a mountain to pray , and continued all night in pray● with God ; and when it was day he called unto him his Disciples , 〈◊〉 out of them he chose twelve , whom he named Ap●stles : or it may re● to the designation of S. Paul's person , Act. 9.15 . Go thy ways , f● he is a chosen vessel unto me , to bear my name before the Gentiles a● kings , and the children of Israel . Or it may relate to his recei●ing of Evangelical Doctrine , Gal. 1.11 , 12. For I certifie you ●●●thren that the Gospel which was preached of me is not after man , n●●ther was I taught it but by the revelation of Jesus Christ . In 〈◊〉 these senses S. Paul was an Apostle not of man , nor by the w● of man . And why may not the objected text be explicated b● all or some of them , since they are so obviously proveable● Scripture , rather then have an interpretation affixed to it , m●●●festly repugnant to other portions of holy Writ , and some● them directly concerning S. Paul ; for was he formally admit● to the exercise of his Apostolical Office , not of , or by man , b●cause humane ordination was incompatible with that sacre● Function ; then why doth S. Luke record Mathias his electi●● and ordination by men , Act. 1.23 . ad fin . capitis ? And why a● not the several forementioned impositions of hands upon S. Pa●● expunged out of the holy Canon ? and why doth S. Paul in the same Epistle to the Galatians , so unwarily and vainly set dow● his receiving of the right hand of fellowship from S. James , C●phas and John , and their acknowledging him to be the Apostle of the Gentiles , Gal. 2.9 .

Secondly , Act. 13.4 . expounds the objected Text , and gives ●his sense ; S. Paul was made an Apostle not by man singly , Secondly , his emission by Lucius , &c. is said to be an emission by the holy Ghost . or 〈◊〉 mans invention , but by man pursuant to a previous direction 〈◊〉 the holy Ghost , according to the Rules of Gospel Order , ●●nce in the forementioned Act. 13.4 . it is written , And they bei●g sent forth by the holy Ghost , departed ●nto Selucia , & sayled thence ●o Cyprus . But how did the holy Ghost send them forth ? 〈◊〉 the preceding verse , or ver. 3. And when they had fasted , ●d prayed , and laid their hands upon them , they sent them away . ●he they spoken of in this verse , I suppose none will deny to be ●●cius and his Collegues . Besides , whoever shall observe St. ●●uls writings , they will find him usually in those things , or a●●ions , wherein God directed ( though they were done by ●en ) to fix the whole upon God : Whereby he doth not utt●●ly exclude men from having any hand in those things , or ●●●ions that were injurious to truth , but only he gives the pre●●inence unto God , that best befitting his majesty , and prime ●●tion in al actions . Thus he saith he went up to Jerusalem by Reve●●●ion ; Gal. 2.2 . This journey all Expositors whom I have seen ●●cept Beza ) interpret of his second , In loc. or third going up to Je●●●alem after his Conversion ; Take we it of either , as well ●●mane appointment , as divine Revelation designed him unto ●t service . Calvin expounds it of the former journey , men●●●ned Act. 11.29.30 Then his Disciples every man according to 〈◊〉 ability determined ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 limited , designed ) to send relief unto 〈◊〉 brethren , which dwelt in Judea , which they also did , and sent 〈◊〉 by the hands of Barnabas , and Saul ; The common opinion in●●●prets it of the latter recorded . Act. 15.2 . When therefore ●●ul , and Barnabas had no small dissention with them , they deter●●ned ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordered , constituted ) that Paul , and Barnabas , and ●●tain other of them should go up to the Apostles , and Elders about ●t question . Thus also he ( St. Paul ) exhorts the Ephesine elders t● take heed to themselves , and to the whole flock over which the holy ●host had made them overseers . Act. 20.28 . when without all ●●ubt , he the Apostle had ordained those Elders . Act. 19.6 . Thus Archippus is enjoyned to fulfil his Ministry in the Church of ●●losse , which he had received in the Lord ; Col. 4.17 , Thirdly , the phrase may be equally verified , and in the same sense of Pastors and Teachers , as of Apostles . And ●t I never read any antient , or modern writer , who sus●●cted him to be an extraordinary Officer , or to be made a Mi●●●ter any other way then by ministerial ordination . And this l●●ds on a third answer to the objection .

Thirdly , Pastors , and Teachers , yea every single and ordinary Presbyter may use the phrase , not of men , nor by the will of man , &c. concerning their office , they being as well as Apostles , made by the holy Ghost , since the same Christ who gave , and confirmed the Apostolate gave also , and confirmed the Pastorate . Ephes. 4.9 , 10 , 11. Two things are considerable in every Church-officer . First the institution of his Office . Secondly his admission to it . In the first notion , every Churchofficer , is an Officer not of man , nor by the will o● man , but by Jesus Christ , and God the Father who raised hi● up from the dead . In the latter men have a hand , but the● do not act singly , for Officers are ordained by Officers , in vi●tue of a divine appointment , and promise of the contiuance o● a successive Ministry . This I hope will be a sufficient answe● to the objection , and also for our proof of one Officer desi●ned by Revelation for an Office , but not Ecclesiastically investe● therein , neither exercising the trusts thereof , till ordained , a● admitted thereunto by former Officers . Consequently the Revelation was so farr from constituting a new Office , as that● did not place a new Officer in an old Office , but pointed hi● out into the Church to receive it from her . Observable f● this purpose is what Chemnitius saith concerning Lucius , Sunt quidem omnes Christiani sacerdotes , 1 Pet. 2. Apoc. 1. non tamen quivis Christianus publicum verbi , & sacramentorum ministerium sibi sumere & arrogare debet , non enim omnes sunt Apostoli , non omnes doctores . 1 Cor. 12. sed qui peculiari , & legitima vocatione a deo ad hoc ministerium segregati sunt . Chem. exam. con. Trid. 2 p● de sacr. ord . Can. 1. Nam & Paulum immediate vocatum . P publica ecclesiae testificati●● renunciari , & designari voluit quod esset gentium Apostolus , &c. 1. Vt persona illa eccl●siae publicae designaretur , & renunciaretur legitime esse electa , & vocata . 2. Vt hoc ● tu ille qui vocatus erat , de legitima , divina sua vocatione , confirmaretur , & simul ad●●neretur , se destinari , addici , & devoveri ad ministerium , & cultum dei . Jd. ibid. Sime●● and Manaen , their imposition of hands upon St. Paul , 〈◊〉 All Christians are Priests , 1 Pet. 2. Apoc. 1. But yet every Christi●● ought not to take , and arrogate to himself the publick Ministry of 〈◊〉 Word and Sacraments : for all are not Apostles . All are 〈◊〉 Teachers 1 Cor. 12. But those who are divinely separated by a pe●●liar and lawful vocation unto this Ministry . Act. 13. He adds , F● the holy Ghost would have Paul although immediatly called , to 〈◊〉 pronounced , and declared by a publick and ecclesiastical testim●●● to be the Apostle of the Gentiles . By this publick testimony he u●derstands imposition of hands , for the usage whereof he ass● two reasons , First , that such persons should thereby be p●●lickly designed and proposed to the Church , as lawfully elected 〈◊〉 called . Secondly that being so called they might be assured of th● lawful and divine calling , and withal admonished that they w● thereby destinated , addicted , and devoted to the Ministry , and service of God. Finally learned Calovius saith , Pastors , and Teachers are given by Christ from heaven , A Christo dicuntur donari coelitus , pastores & doctores Eph. 4.11 . Qua propter etiam illi qui ab eccesia vocantur , a Christo coelitus donantur , & mediate per ecclesiam mittuntur , quum Christus ecclesiae suae praesto sit eamque gubernet . Mat. 28.20 . Calov . Socin . profligat . loc. de Eccles. controv. 4. for the work of the Ministry Ephes. 4.11 . wherefore also they who receive their call from the Church , are divinely given by Christ , and mediately sent by her because Christ is alwaies present with , and governs his Church . Mat. 28.20 . But leaving the first proceed we to the

Second instance , of a person divinely designed , Second instance is Timothy , whose abilities were prophesied of , ere he was made an officer . But he did not receive the gift or office till S. Paul laid hands upon him . but ecclesiastically admitted to Office in the Church , which is Timothy , whose eminency in the work of the Lord is revealed by prophesie , ere he was made a Minister ; 1 Tim. 1.16 . This charge I commit unto thee s●n Timothy , according to the prophesie which went before on thee , that thou by them mightest war a good warfare ; ●ut notwithstanding those foregoing Prophesies , he is afterward ordained , which ordination , not those Prophesies , gave him his Office-power ; 2 Tim. 1.6 . Therefore I put thee in remembrance , that y●u stir up the gift of God that is in thee , by the ●aying on of my hands . Do any object , 1 Tim. 4.14 . Neglect not ●he gift which is in thee , that was given thee by the Prophecy , with ●he laying on of the hands of the Presbytery . I answer : Although Prophesie , and laying on of hands be both of them named , yet the Text must admit of the former Interpretation , Prophe●ie relating to the designation of his person , laying on of hands to his actual admission unto Office ; for if Prophesie had conferred the Office , laying on of hands had been superfluous . Expositors sense Prophesie in this Text two waies . First some refer it to the future time , succeeding Timothies ordination . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by prophesie , being put by an Heterosis ( frequent in Scripture ) for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto prophesie : The holy Ghost thereby designing not what gave him his Office , but what he did after he received it . Thus Beza . Secondly , In loc. In loc. others refer it to the time past , or preceding his ordination , expounding it by , 1 Tim. 1.16 . So St. Chrisostom , Calvin , Aretius , Piscator , Doctor Hammond , and A Lapide : Take we it in the first sense , Prophesie is no kin to Revelation , nor doth it concern the point in hand ; Accept we it in the latter ( which I do with both hands ) it gives most clear evidence to Primitive Church-power and practice , namely to give the Office , though God himself design the person , and extraordinarily signify it unto the Church . Aretius therefore concerning Lucius ,

Conferunt quod jam deus ordinaverat munus , ut sint doctores ecclcsiae inter gentes . Aret. ad Act. 13.3 . Corollary .

Revelation makes all officers perpetual , none temporary .

Simeon , &c. their Imposition 〈◊〉 hands upon St. Paul , saith well , They confer the Office ; which God had before ordained , to wit , that they should be ecclesiastical teachers among the Gentiles : This he saith , the same say we both of that , and this of Timothy , neither hereby is Gods will subjected to the Churches pleasure divers , but intimations of his will are reconciled , and joyned hand in hand ; Finally to conclude our Animadversion upon Zanchyes first Argument for the temporaryness of some primitive Church-officers . We are bold no● only to conclude in a direct opposition thereunto , that Revelation made no Officer temporary , but to assume that all Officer● are therefore standing , and continuing in the Church , becaus● their Office is founded upon a divine Revelation ; for if thei● order did not commence in a divine Revelation , it could not be the ordinance of God , since there is no way to manifest Gods ordinances unto men , but by his own revelation . And since when once an ordinance is revealed , in virtue of that Revelation ( if ever it be one ) it becomes a divine , positive , and standing institution , not requiring a successive Revelation , but ordination to perpetuate it unto the end of the dispensation whereo● it is an Ordinance ; because ( to keep to the point before us ) the primary Revelation shines into all following ordinations , and declares each Minister , from first to last , to be a Ministe● according to the revealed will of God. And let it be noted , that our clearer apprehensions , applications of , and submiss●ons unto foregoing Revelations , are equally called Revelatio● in Scripture , as Gods first discovery of new things . Ephes. 1.17 That the God of our Lord Jesus Christ , the father of glory may gi●● unto you the spirit of wisdome , and Revelation in the knowledge of him . Do we doubt what is meant by Revelation in this verse , the next verse will resolve us that thereby the Apostle means only the grace of illumination , and confirmation in the truth , ver. 18. The eyes of your understanding being enlightned , that y● may know what is the hope of your calling , and what riches of the glory of his inheritance in the Saints . Whence cannot be imagined that God in every infusion of grace into the heart of a Christian , makes some new , and before unheard of discovery of his will , but only by the same spirit , applies the same word to their hearts , as unto others before ; and at the same time in the same condition . But 't is time to call our pen off , from a pursuit of this Theam , and having recollected our selves , let us pause a while , and conclude our answer to Zanchyes first Argument for the temporaryness of Officers in the first latitude of that term . But we cannot long take breath ,

Zanchys 2. argument .

Evangelists were temporary because they were ordained by the Apostles .

Answered First passively . Secondly , actively .

First passively . Their ordination by Christ considered , and the settlement of their office proved by three assertions .

for his second challengeth an encounter or our yeilding , he advanceth towards us : And he will maintain Evangelists to be temporary , Because they were ordained by the Apostles . Our defence is , that Apostolical ordination may be considered two-wayes . 1. Passively , or their own ordination by Christ . 2. Actively , or their ordination of others . We are bold to say that neither of those made Apostles , or any other officers ordained by them to be temporary . But we will consider either of them severally ; we begin with ,

1. Apostolical passive ordination , or their own ordination by Christ ; I know this point strictly belongs to the tract concerning Apostles , but because I know not whether ever that work shall see the light , yea or not , our time being in the hand of God , and what ever we purpose , he alone disposeth of our actions . And because the temporaryness , and vice-Apostolate of the Evangelists cannot be so conveniently , and ●hroughly refuted , as by searching into the nature , and insti●ution of the Apostolick Office ; we will for the evidencing of that truth lay down these three assertions .

First , That Christ is solely , and incommunicably his Churches Legislator , and appoints all officers , and Ordinances appertaining to her , in her proper nature . This will lead us to the Fountain head of all purely ecclesiastical authority and power .

Secondly , That Christ ordained the Apostolick Office. This will manifest that the Apostolical Office and authority , was derived and limited .

Thirdly , That Christ confirmed the Apostolick Office , at , and after his ascension , as a standing Office to be continued with his Church . This will prove that the Apostolate it self , was not temporary . I begin with the first of these .

First , Christ was solely , and incommunicably his Churches Legislator .

Proved by testimony .

First prophetical .

First , Christ is solely , and incommunicably his Churches Legislator , and appoints all Officers , and Ordinances appertaining unto her , in her proper nature , or as she is his Body , he is her head . This is a truth evidenced by the light of all authority .

First Prophetical . Isa. 9.6 . Vnto us a child is born , unto us a Son is given , and the Government shall be upon his shoulder , &c. Ezech. 34.23 , And I will set up one Shepheard over them , and he shall feed them , even my servant David , he shall feed them : And he shall be their Shepheard .

Secondly , Evangelical . Joh. 13.13 . Ye call me Master , Secondly Evangelical . and Lord , and ye say well , for so I am ; Mat. 28.18 , 19 , 20. And Jesus came , and spake unto them , saying , All power is given to me in heaven , and in earth , go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy Ghost . Teaching them to observe all things whatsoever I have commanded you , and Lo I am with you to the end of the world , Amen .

Thirdly Apostolical . Thirdly , Apostolical . Jam. 4.12 . there is one Lawgiver who is able to save , and to destroy , who art th●u that Judgest another . St. Paul almost every where in his Epistles concurs in this opinion , calling Christ the head . Eph. 1.22 . Eph. 4.15 . Col. 1.18 . the foundation , 1 Cor. 3.11 . the high Priest , Heb. 6.20 . and the Apostle , Heb. 3.1 . i. e. by way of eminency , he being primarily , and immediatly sent by the father . But no where he ( the Apostle ) testifieth more fully , for Christs sole Legislatorship , then in the oft-cited Text , of Ephes. 4.11 , 12 , 13 , 14.

Fourthly , Paternal . Fourthly , Paternal . The antient Fathers those lesser Stars in the Churches Firmament , meet in one constellation with the stars of the first magnitude , or holy writers , and joyntly give their influence , to Christs sole Legislatorship . It were easie for me to be copious in this Argument , but to reserve the cloud of witnesses to the tract of Apostles , where I shall evince this truth by a chain of testimonies , reaching from the primitive times to St. Jeromes , and the next following Century : For the present I dare say , I need not multiply quotations in a matter so plain and obvious , because none moderately versed in their writing can with any forehead deny it , All of them acknowledging Christ to be the sole Legislator , and assigning to Apostles ( who if any might claim a share therein ) successively into their own orders and office . However we will here insert three or four testimonies , of a like number of very antient , and undoubted authors . Tertullian , prescribing against Hereticks , Huc igitur dirigimus prescriptionem si dominus Jesus Christus misit Apostolos ad praedicandum , alios non esse recipiendos praedicatores , quam quos instituit Christus . Tertull. de praescript . p. 76. Habemus annumerare eos , qui ab Apostolis i●stituti sunt episcopi ; nam sirecondita mysteria scissent Apostoli quae seorsim , ●●tenter reliquis perfectos docebant , iis vel maxime traderent , quib●s etiam ecclesi●s co●mitte●ant . Iren adv. Haer. lib 3 ca. 3. and particularly lashing Marcion saith , This is our prescription , that if our Lord Jesus Christ sent the Apostles to preach , other preachers whom he hath not sent are not to be received . Irenaeus ( who lived A. C. 180. ) writing against some heretical tradition-mongers , who boasted of their knowledge in a more secret , and spiritual Theology , derived unto them from the Apostles hands ; saith We can reckon them who were instituted Bishops by the Apostles , and were their successors : Now had the Apostles known ●●y secret mysteries , which privily , and apart from the rest , they ●●ught unto perfect men ; they would with the first have delivered ●●em to those Bishops , unto wh●m they committed the Churches . S. Cyp●ian ( who lived A. C. 250. ) encouraging his Collegue Corn●l●us , the then Bishop of Rome , not to be moved at the clamor , or rage of hereticks , saith , Brother we ought principally , Hoc enim & maxime frater laboramus , & laborare debemus ut unita tem ae domino , & per Apostolos nobis successoribus traditam , ●●antum possumus obtinere curemus . Cypr. Epist. lib. 2. Epist. 10. Vide in hac re quid ec●●●siae catholicae valeat Authoritas , quae ab ipsis fundatissimis sedibus Apostolorum usque ad ●●diernum diem succedentium sibimet episcoporum serie , & consensione firmatur . Aug. lib. 11. 〈◊〉 Faustum , cap. 2. and earnestly to labour what in us lyes , to retain the Lords unity , deliver●d by the Apostles unto us their successors . Finally , St. Augustin writing against Faustus the Manichee , saith , Thou seest how avai●●ble the authority of the Catholick Church is in this matter , which , ●●on the sure built seats of the Apostles , is upheld untill ●●is day , by a series , and consent of Bishops suc●eeding unto t●em .

Fifthly , the School learneth us the same lesson , she teacheth , Fifthly Scholastical . ●●at the Apostles could not constitute another Church , nor deliver a●●ther Faith , nor institute other Sacraments ; Apostoli non potuere constituere aliam ecclesi●●● , nec tradere aliam fidem , nec instituere alia Sacramenta . Tho. Aquin. 3 par. sum quaest. 〈◊〉 . art. 2. ad 3. Lugduni . 1562. Quia pertinent ad potestatem excellentiae , quae competit 〈◊〉 Christo . Tho. Aquin. 3. par. summul . quaest. 72. Art. 1. ad. 1. for which elsewhere 〈◊〉 assigneth this solid reason ; namely , Because it belongs to the p●wer of excellency , which is incommunicably Christs .

Sixthly . Pontifician : Modern Papal Divines , Sixthly Pontifician . although they p●rceive a huddle of officers , sacred , and not sacred ( wherewith t●e Primitive Church was not acquainted , at least as so many di●●●nct orders ) to be crept into their Church , yet they endeav●ur might and main , to drive them from Christs precept , or ●●ample : Thus they bring the Door-keeper into the Church ,

Fab. Incarnat . scrutin . sacerdotal . tract . de ordine Rothomai 1634.

De clericis .

upon Christs thrusting the Buyers , and Sellers forth of the Temple , Mat. 21.12 . The Reader , upon his taking the book , and reading in the Synagogue . Luk. 4.17 , 18. And so of the re●t . Let none take offence at the obscurity of our cited Author , for the same is delivered by Bellarmine : And compreh●nded in a Definition , and Canon of the Tridentine Council , w●ich saith None but Christ can institute a Sacrament , Si quis dixerit sacramenta novae 〈◊〉 , non fuisse omnia a Jesu Christo domino nostro instituta , &c. Anathema sit . Concil. Trident . Sess. 7. Can. 1. and ana●●●matizeth gain-sayers .

Seventhly , Presbyterian . Seventhly . Presbyterian . The Pope , since his exorbitant Usurpation of all power , the spiritual directly , the temporal indirectly ( as Bellarmine truly phraseth it ) is as Herod upon the Throne tickled by the Jesuites among other blasphemous titles , with this of a secondary Legislatorship , so Christ first , and he secondly , may impose Ordinances by virtue of their Legislative office . Legislatoris proprium sit , primarium habere potestatem secundarius non datur legislator in rebus ecclesiasticis , quia primaria illa authoritas , nemini a Christo commu●●catur . Ames . Bellar. enerv . Tom. 1. p. 237. But Amesius strongly checks Cardinal Bellarmine for his sawciness , and unanswerably saith . A Legislator properly ha● the primary authority , neither will ecclesiastical affairs admit of a secondary Law-giver , because the primary authority of King of t● Church , is communicated by Christ unto no man .

Eph. 2.20 . objected , And are built upon the foundation &c. No Scripture is really , and there is but one seemingly repu●nant to Christs sole Legislatorship : It is Ephes. 2.20 . And 〈◊〉 built upon the foundation of the Apostles and Prophets , Jesus Chr●●● being the chief corner-stone .

A Reader newly entered into the controversies betwixt 〈◊〉 and the papists , will soon and easily reconcile this seeming diff●rence : But for the sake of others .

Answer 1. Apostles were not a personal foundation . I answer , First , Reason saith Apostles were not , neither co● they be ( as Christ is ) a personal foundation ; for whatever h● been in that respect built upon them , would have long since su● and vanished with the consumption and corruption of their Bodies .

2. They were not an cfficial foundation . Secondly , Scripture and Reason joyntly say , They were 〈◊〉 an Official Foundation ; i. e. the Apostolick office was not t● foundation of Church Government , because then there wo● not onely have been several foundations , Christ and they wh● they lived , but a succession of several foundations , from th● times unto ours , and thenceforward so long as the Church co●tinues militant . But the foundation of the Church , and of 〈◊〉 Ministry is but one , and the Apostles built upon it , 1 Cor. 3.1 ▪ According to the grace of God given unto me , as a wise master buil● I have laid the foundation , and another buildeth thereon , but let ●●●ry one take heed how he buildeth thereupon : for other foundation 〈◊〉 no man lay , then that which is laid , which is Jesus Christ .

3. They were a Doctrinal foundation . Thirdly , They were a Doctrinal foundation : I explain 〈◊〉 meaning thus : The apostles and prophets were doctrinally th● Churches foundation , because they penn'd and published th● Scripture , which is the word and will of Christ , who is th● foundation : This is true of prophets , 1 Pet. 1.10 , 11. Of which ●●lvation the prophets have enquired and searched diligently , who pro●hecied of the grace that should come unto you , searching out what 〈◊〉 what manner of time the Spirit of Christ in them did signifie , Nos non negare , imo defendere contra negantes , verbum Dei ministratum per Apostolos & prophetas , esse proximum fundamentum nostrae fidei . Bell. de verbo Dei. lib 3. cap. 10. respondeo ad hoc argumentum quod saepe , &c. Lugduni 1610 ▪ when ●e testified before-hand the sufferings of Christ , and what should af●●rwards follow . It is also as true of apostles , John 14.26 . But ●he Comforter , which is the Holy Ghost , whom the Father shall send 〈◊〉 my name , he shall teach you all things , and bring all things to ●ur remembrance , whatsoever I have said unto you . All protestant ●ivines thus expound the apostles to be a foundation ; and Bel●●rmine doth not much dissent from them : He saith , We deny ●ot , but are ready to defend against gain-sayers , That the word of God ●●spensed by the Apostles and Prophets , is the next foundation of our ●aith . I adde it is so , not as their word , but as the word of ●hrist , unto or by them : Besides , others not of the number 〈◊〉 the twelve Apostles were a foundation unto the Church in this ●se ; as S. Paul , S. Luke , S. Mark , and the Author of the E●●●tle to the Hebrews , ( if it were not S. Paul. ) Suffice this in ●●nfirmation of the first Assertion .

2. Assertion . 2. Assertion . Christ ordained the Apostles . Christ ordained the Apostolick office while he ●s upon Earth . This is a Truth which we suppose needs no ●●oof to any who have but read of Christ , or of his Apostles : ●or shall we so far question our Readers unacquaintedness with ●●ly Writ , as to burden him with many Quotations in this mat●●r . Consider that one Text , Luc. 6.12 , 13. And it came to 〈◊〉 in those days , that he went out into a mountain to pray , and ●●●tinued all night in prayer to God , and when it was day he called unt●●im his disciples , and of them he chose twelve , whom he named ●●●stles . In this Text are observable ,

The Acts preparative to the Ordination of the Apostles : ●●ich are two-fold ,

1. More remote , He went out into a mountain to pray , and ●●●●inued all night in prayer to God.

2. More nigh , He called his disciples unto him . This is the first o●●erveable .

●econdly , Their Ordination : which also hath two parts ,

1. Their Election , He chose out of them twelve , i. e. out of the 〈◊〉 of his disciples . These twelve were disciples before , and ●hile they were disciples , they did the works mentioned , John ●2 . When therefore the Lord knew how that the pharisees had ●d that Jesus made and baptized more disciples then John , though Je●●s himself baptized not , but his disciples ; then the twelve apostles , as well as Mathias , St. Paul , Sylas , Timothy , &c. ascended from one ecclesiastical order to another ; but let the Reader judge of this , and consider ,

In loc. 2. Their designation in these words he named them Apostles . This text is parallel , and contemporary with Mark 3.14 Sebastian Barradius , and Lightfoot as Jansenius and Calvin joyntly agree . Upon which Text of St. Marks , Calvin saith ●●nulli , or some ( he might have said quamplurimi , or very m●ny ) understand the recording of our Saviovrs ordination of his Apostles . All whose opinions , and expositions he turns 〈◊〉 peremptorily with an Hallucinati sunt , or , they made a w● conjecture , and were deceived ; which notwithstanding , in th● words immediatly following he allows , that Christ in his pra●er , Hoc autem exemplum nobis perpetuae regulae instar esse debet , ut a precatione ordiamur quoties eligendi sunt ecclesiae pastores . Alioqui in auspicatum erit quicquid tentabimus . Nec sane dominus tam sua causa precatus est quam ut legem nobis prescriberet . Calv. ad mar. 3.14 . antecedent to their vocation , gives a standing rule obse●vable by the Church , in her subsequent ordination of Ministe● his words are : But this example ought with us to have the force● a perpetual rule , that we begin with prayer so often as the Pastors 〈◊〉 the Church are to be elected , otherwise what we attempt , will be i● prosprous , f●r in truth the L●rd did not pray so much up●n his own a●count , as to prescribe a law unto us . Whence is as evident as light a● high noon , that he makes this passage a pattern to the Church i● her ordinations , which can never handsomely be drawn , unle● the original treat of the same matter . I readily acknowledge● that our Saviour in several other ( and perhaps posterious ) passages of his Gospel , gives several commands to his Apostle● and from thence , and the undoubted conformity of the Apostle● unto them , several official acts are colligible . But if the Ap●stles were not Church-officers , till he gave those subseque●● commands , those observations of St Luke , and St. Mark w● contain nothing but wha● was needless to be me●tioned ; a● in the other Scriptures , our Saviour m●st be understood command his Apostles upon office work , ere they were in order whereas that the Apostles were appointed to that high ca●ling by the ordination , mentioned by St Luke , and St. Mark , S● Chrysostom and Theophylact rest assured . And St. Luke , and S● Mark say enough to resolve any one , Ex Mald. in loc. who is not resolve● to give no credit to their testimony , that he not only designed them to that Office , but actually admitted the● unto it ; that he designed them to it ; over and beside wh● hath been instanced of St. Lukes , St. Mark saith , Mar. 3.13 . H● called unto him whom he would ; which phrase cannot import ●ny thing else , then the selection of some in the rejection o● others ; that he admitted them to Office. St. Luke saith he ●●med them Apostles i. e. gave them a title , and office distinct , ●nd distinctive from others . St. Mark saith he conferred ●pon them both a faculty to do acts of office , and to receive ex●●aordinary gifts , Mar. 3.14.15 . And he ordained twelve , that ●●ey should be with him , and that he might send them forth to preach , ●d to have power to heal sicknesses , and to cast out devils : The for●ality of this ordination no doubt occasioned St. Peter to say ●f himself , and the rest of the twelve Apostles , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or witnesses chosen before of God , Act. 10.41 . ●●decompounded word formed as it were of purpose to silence ●e popular notion of laical suffrages , as essential to the ordi●●tion of Church-officers , whose chief basis is its compound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when used in the writings of heathen Authors , who li●●ed in popular , or democratical states , for our Saviour acted ●●ngle in the ordination of his Apostles , without the peoples ●●ffraging by holding up of hands , or bulleting with pebbles , ●he had not the foundation of Church-government beareth ●ot upon the unction of a divine Legislator ; but upon the plea●●re of Jewish , or Heathenish people ; who as they might have ●●fused the first ecclesiastical Government , so also might they ●●ve altered it after their acceptance , by their own new choice ●d sanction , or their successors may now do it ; and intro●uce another , and different form of Church Government , when ●d so often as they please . This shall terminate our second ●ssertion .

Third Assert . Christ confirmed the Apostolick office , at ,

Third Assert . Christ confirmed th Apostolate a a standing office , after his ascension .

Proved by two instances .

and ●ter his ascension , as a standing office to be continued with his ●hurch . This if we examin modern writers , is a bold and un●sual Assertion , but most approved and ordinary , if we sub●it either to the testimonies of Scripture , or of Antiquity : ●he latter hath been briefly evidenced already , and its larger ●ertificate is referred to be produced in another tract , to which 〈◊〉 wishing our Reader to consider what hath been said , and pa●●ently to expect what may be added ) we refer it . The for●er , or the testimony of Scripture unto this truth , we shall de●onstrate by two instances .

First , Our Saviours promise made , First Chrsts promise and St. Pauls exposition of it ▪ and given after his Re●●rrection , is to be with the Apostles unto the worlds end , in ●e discharge of those works , without which the Church can ●either be ( as Baptisme , which is the initial seal of the Gospel ●ovenant ) or continue ( as teaching , which equally regards the conservation , as the constitution of a Church . ) This is evident by the famous , and oft instanced Text , Mat. 28.19.20 . I know the phrase of going to all Nations , to teach them as there used , but that will not evince the temporariness of the Apostolick Office , because this work is performable unto this day , and will continue so henceforward every day unto the end of the world : Take we the nations spoken of in the Text , either for Christian , or Infidel : All the former need it for their confirmation in the Faith. All the latter want it for their conversion to it . This Scripture is plain , and full enough to prove this first instance , but least any should expect that a Gospel truth , as well as a law matter , ought to be confirmed in the mouth of two witnesses . St. Paul to put the business out of dispute , saith , Christ both descended , and ascended gave the Apostles to the Church , For the perfecting of the Saints , work of the Ministry , and edifying of the body of Christ ; Till we all come , &c. Ephes. 4.11 , 12 , 13. And moreover . God hath set ( in the Church ) first Apostles , secondarily Prophets , &c. where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred set notes both ordination , 1 Tim. 2.7 . whereunto I am ordained a preacher 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and fixation . Act. 20.28 . Take heed therefore unto your selves , and to the whole flock over which the holy Ghost 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath made you overseers . And here ( with the Readers patience ) I cannot but enter a dissent against that opinion which maketh the Apostles sight of Christ in the flesh , to be an undeniable character differencing them from all other Ministers , whereas the Apostles commission , at the giving whereof they not only saw , but received their authority , and office from Christ includes Successors . And whereas such vision of the incarnate Messiah was no office-work it being no no where inserted in , or required by the commissio of the Apostles , or of any other Ministers . Much less was it ● proper office-work peculiar to the twelve Apostles , since multitudes of other persons , both men and women , sick and sound , friends and foes , Jews , Samaritanes , and Heathens , Magistrate and Subjects , Ministers and private Christians , were made partakers of that benefit . Neither have those Interrogatorie ; 1 Cor. 9.1 . Am not I an Apostle ? Am not I free ? have not I seen Jesus Christ our Lord ? Are not you my work in the Lord ? Any reference ( what ever others may think ) to the marks distinguishing the Apostles from other Ministers . The second Quaery ( which the vulgar , and Syriack Interpreter read first ) or am not I free ? If , as it is thought by some Interpreters Hammond . Estthius , A Lapide in locum . it relateth to St. Pauls liberty to receive a maintenance from the Churches of his own plantation , as the other Apostles did from theirs , although he did not take it from the Corinthian Church . It cannot be a characteristical mark of an Apostle in a proper sense ; for then St Paul by that phrase acknowledgeth a diversity in office betwixt him , and the other Apostles . If as Arerius , Beza Piscator , in loc. others think , it relates to a freedom from Jewish ceremonies ; the which the Corinthians abused to the grievance of weaker brethren , not becoming according to his example all things to all men ; that they might win some . Neither in that sense can it be a proper mark of an Apostle , since it was occasionally practicable by all private Christians , and is accordingly recommended to the Churches both at Rome , and Corinth . Concerning the third phrase , or have I not seen Christ , &c. we shall add no more then what hath been said already : The fourth or last phrase , or Are not ye my work in the Lord ? is of all the rest the most unlikely to give a special mark of an Apostle . Since the conversion of the Samaritanes ( a like work with that spoken of in this text ) was The work of the Lord wrought by Philip the Evangelist ? but he was no Apostle ; and since there hath much ( not to say more then in the Apostles lives ) of that work been done since their deaths . The truth therefore is , that St. Paul doth not intend in this place to give the proper marks of the Apostolate , but occurs to some vulgar insinuations , urged against his Apostleship . And endeavours to prove , that even in those things which they magnified in the other Apostles , he was no whit their inferiour . But to proceed , secondly , the Apostles derived their office unto others . Secondly the Apostles derived their office unto others . This is provable by many Scriptures , but we shall limit our search at this time , unto the single instance of Mathias , recorded , Act. 1. there we read , how shortly after Christs ascension , and before the miraculous effusion of extraordinary gifts , the Apostles met with the hundred and twenty , and St. Peter standing up in the midd'st , opens the reasons and grounds of that assembly ; namely to put one into the Office of Apostate Judas . This he urgeth upon them with some vehemency , and among other expressions saith , Act. 1.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it must be done , or it was by no means to be neglected : The most probable reason of which earnestness , seems to be the the nature of Judas his Office , which was not personal in him , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a lot , or part of the Churches patrimony , or heritage ; Lot or inheritance being the proper signification of that word , and accordingly 't is constantly used by the seventy ( so farr as my observation serves me ) of the setting forth , and assignation of the Land of Canaan , unto the Isralites to be lotted forth , or parted by inheritance among them , according to their tribes . Thus 't is used , Numb. 16.55 , 56. Numb. 33.54 . Numb. 34.13 . Numb. 31.1 , 2. Josh. 13.6 . Josh. 14.2 . But return we to St. Peter , and the hundred and twenty ; he having told them that the vacancy made by Judas in the Apostolick Office must be supplied , they fall upon it , two are chosen , whose merits being equal the Apostles submit their title unto a lot , which falls upon Mathias . Out of which History I collect two observables . First , that the Apostolical Office was derivable , and not personally limited and fixed to the first twelve , for then Judas , which compleated the number could have no successor : but Mathias succeeded him into his whole Office ; compare Act. 1.17 . where we read what Judas left behinde him ; for he was numbered with us , and obtained part of this ministry . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . with v. 25.26 . where we read what Matthias entered upon , viz. That he may take part of this Ministry and Apostleship , from which Judas by his transgression fell ; and he was numbered among the eleven Apostles . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I need put no favourable gloss upon this Text , an ordinary belief of the Divine Authority of Scripture , and a small spark of Reason will soon convince any man of reasonable piety , or parts , how far this first Observation is confirmed or infirmed by it . However , to leave no scruple in any brest , which I am able to foresee or remove , Sit ordinatio justa & legitima , quae omnium suffragio & judicio fuerit examinata quod postea secundum divina magisteria observatur in Actibus Apostolorum quando de ordinando in locum Judae Episcopo Betius loquitur . Cypr. lib. 1. Epist. 4. Epist. let me adde the ensuing exposition of S. Cyprian upon these Scriptures : He saith , That ordination is just and lawful which shall be examined by the judgement and suffrage of all , ( in this he hath reference to the Jewis● Ecclesiastical Policy , ere the Incarnation ) and after it he adds , Which afterwards according to the Divine Precept , is observed in the Acts of the Apostles , when Peter speaketh of ordaining a Bishop instead of Judas . Whence note ,

First , That Bishop and Apostle , were terms convertible in S. Cyprian's time , and did signifie one and the some Officer of the Apostolical Order : for of that Order Matthias was , when he was ordained Bishop in the stead of Judas .

Secondly , That in S. Cyprian's Judgement the Apostolate was a derivable Office , and fixed in the Church , otherwise he would never have said Matthias was ordained Bishop in the stead of Judas , much less would he have drawn that ordination into a predent ( as he doth in that Epistle ) to be observed in following ornations .

Thirdly , That the substantial Rules about ordination are in●riable , or always one and the same , before , in , and after the ●postles time . And this leads in our second observeable from ●he Text.

Secondly , Revelation and Ordination had primitively divers ●perations , and the Church could do her ordinary work with●ut such extraordinary assistances . The Apostles without con●●lting any other then their own priviledges , Matthias his ordination by Lot expoundded . and the Churches ●resent necessity , elect , or cause to be elected two Candidates ●r the Apostolate , and afterwards appoint Lots to determine ●hich of the two should carry it .

I well know that this giving forth of Lots , and the event ●●ereof , the prize falling to Matthias , is made an * * Vid. Piscat . ad Act. 1. ult. & Cameron . Pr l ect . in Matth. 10.16 , 18 , 19. Francofurti . 1642. argument to ●rove the extraordinariness of the whole action . But let the ●evisers and Defenders of that opinion consider , that three ●ings are to be eyed in every ordination , 1. The subject matter . 2. The form . 3. The circumstances in its administration .

1. The subject matter : which is a person meetly qualified , and so adjudged by those who have authority to be the Admiministrators of Holy things .

2. The form : which is either internal or external ; internal , or Christs promise to continue the Ministry ; external , to continue it by the ordination of Ministers . For 't is with you ( Apostles , Ministers ) he promiseth to be present unto the end of the ●orld , i. e. in a ministerial succession , for he cannot be present with what is not , and no man or individual number of men , continue perpetually upon earth . Both these concurred in Matthias ●is person and preferment , the subject matter , Act. 1.21 , 22. Wherefore of those men which have accompanied with us all the time that the Lord Jesus went out and in among us , beginning from the baptism of John , unto that same day that he was taken up from us , ●ust one be ordained with us , to be a witness of his resurrection . The ●●ternal form , Act. 1.20 . For it is written in the book of the Psalms , ●et his habitation be desolate , and his Bishoprick let another take . The ●xternal form , Vers. 23 , 24 , 25. And they appointed two , Joseph ●●lled Barsabus , who was sirnamed Justus , and Matthias , and they ●●ayed and said , Thou Lord , which knowest the hearts of all men , shew ●hether of these two thou hast chosen , that he may take part with us in this ministry and apostleship from which Judas by his transgression fell , that he might go to his own place . In all this ( the special circumstances of time , place , and of those individual persons , onely excepted ) there ought to be a concurrence in the ordination of every lawfully ordained Church-Officer of the same order , until this day , because they are unalterably essential to their office ▪ Hitherto then there is nothing extraordinary . Is it therefore ,

3. In the circumstance of Matthias his ordination ? this wa● casting of Lots , Act. 1.26 . but did not make him an extraord●nary officer ,

1. Because the Apostleship , or the Office whereunto he w● admitted , was settled in the Church long before these Lots wer given forth : for the Apostles and hundred and twenty nere questioned the continuance of the office , ere they put it to ●● whether Matthias should be the officer ; which unless they h● been fully perswaded of Christs minde for the fixation of the O●fice , they ought not to have done , but rather to have put it to l● and sought a clear direction from the Lord , whether Judas shou● have a Successor , yea or not .

2. This casting of Lots was not constitutive of the Office , but visible Rite whereby Matthias his designation to it was intimated to the Church . Neither was it a Rite appropriate to ord●nations into the Apostleship , or manifested by Divine Revelatio● at this time , and to be used on this and like occasions , but it w● used at the discretion of the eleven Apostles ; because S. Pa● and Barnabas were ordained into the Apostolate by another 〈◊〉 different ceremony , viz. By imposition of hands , Act. 13.1 2 , 3.

The truth is , both Lots and Imposition of hands were ar●trary , and prudential ceremonies , not constitutive , but de●rative of Church Officers , and their several usages in the sa● case , ( viz. ordination of divers Officers of the same Order ) ● evictive not of the extraordinariness of the ordained , but of th● ordainers authority and power in the contrivance , continuanc● or discontinuance of those Rites , or of any of them : for as the● could not both of them be appointed by revelation , or Chris● positive institution , because one of them would nullifie the other two revelations would be brought into competition which ● them should continue the manner of ordination ; and the Church would be left at incertainty whose part to take : so neither di● the Christian Church stand in need of such divine and supern●●ral directions , either ceremony being used by her elder Sister ●e Jewish Church , upon like occasions . a a Scutet . exercitat . Evan. lib. 1. ca. 7. Thus the Priests famies were placed , and their several places assigned by lot , 1 Chron. 4.31 . 1 Chron. 25.8 . Nehem. 10.34 . compared with v. 1. and ● . 8 , 9. where also we may observe who gave forth , and num●red these Lots ; This custom continued till our Saviours time , ●r Zacharias the father of John the Baptist , was of the course or ●t of Abiah . Luk. 1.5 . But notwithstanding that lots hath this ●cclesiastical use under the old dispensation , yet imposition of ●ands by a triumvirate , or three Elders , was the most usual ●ay of ordaining of Jewish Officers . b b Lightfoots harmony ad Act. 13.1 . Thorndikes service of God at religious assemblies , pag. 66. And that the Apostles ●●d respect unto Jewish customs in the usage of both these ce●●monies of lots and imposition of hands , is the opinion of ma●● fathers , schoolmen , and learned Interpreters ; thus c c Com. in Jonam . St. ●erome , d d Serm. de Mathia . St. Augustine , e e in loc. St. Chrysostom , f f in loc. Beda , g g 2. 2. quae. 95. art. Tho●as Aquinas , h h ad an . Christi 45. Sect. 34. & ad an . 34. Sect. 67. Baronius , i i in loc. Dionysius Carthusianus , and k k in loc. ●rhanus . To these so far as concerns imposition of hands may be ●●ded l l

Institut. lib. 4. ca. 3. Sect. 16.

In com . ad Act. 6.6 .

Calvin , and (m) Beza . Suffice this in evidence of ●●e second instance , and therewith we will not only conclude ●●r third Assertion , but all that we intend to write of Aposto●●al ordination passively considered , or their own ordination by ●hrist . Proceed we to the second member of the distinction out Apostolical ordination , which is ,

Secondly . Apostolical active ordination , or their ordination 〈◊〉 others ;

2. Member of the distinction , or Apostolical active ordination , or their ordination of others . This did not make those whom they ordained temporary .

The danger of the affirmative .

of which also we say , it did not make those whom ●e Apostles ordained temporary . The affirmative is princilly intended by Zanchy , when he makes the Apostolical ordination of those whom he calls Evangelists to be a main reason of ●●e discontinuance of their office . But this is a more infirm , ●●d insufficient medium to prove an officers temporariness , ●●●en any of the former : That a following Revelation should ●●ke a former by the heel , and supplant it , is but an equal ●atch , it setting God against God , and one Revelation tother by the ears with another . That Officers immediatly ●●dained by the Law-giver were temporary , might be true , 〈◊〉 he had any where told us that he made them upon such ●●rms ; but that Officers ordained by the Apostles ( who them●●●ves were ordained by Christ ) were temporary , is most false ●●d dangerous , it setting man against God , the Administra●●r against the Legislator , and annihilating divine Revelation , ●●d institution , by humane ordination . Besides this absurdity , ●●ll thence unavoidably follow , that all offices into which the Apostles immediatly , or personally admitted Officers , were temporary ; whereby the Church would now be utterly deprived of the Presbyterate , and of the Diaconate , yea of all order , and power of ordination ; Since the Apostles in their own persons , The proof of the affirmative . ordained both Elders Act. 14.23 . and Deacons , Act. 1 , 2 , 3. &c. This mischief is avoided , and the mistake which causeth it , by a right understanding of the nature of ordination which be it administred by the Apostles , or by any other lawfully impowred from the Law-giver downward to the end o● the world ; is not , nor never was any temporary , or arbitrar● thing , but a permanent Church act grounded upon Christs institution , and promise to perpetuate the ministry . This must ministerially commence in Apostolick ordination , but was 〈◊〉 therefore temporary ? to whom did Christ promise a perpet●al ministry , but to the first Church whereof the Apostles we● Ministers ? What! did they see the date and expiration o that promise ? Is the worlds end , and the Apostles live●-e● Synonima's , and terms equivalent ? or did that world th● cease , and another begin since ? certainly if it be still the sa● world , if there be any of the All spoken of by St. , who are ● to come in the unity of the faith , and of the knowledge of the S● of God unto a perfect man , &c. they are under the same promis● and have the same means of its acknowledgment . This th● London Divines acknowledge , they say , For ordination of Minsters , Jus divin. 1. par. pag. 161. we have not one Apostolical example , but Apostolical precep● 1 Tim. 5.22 . If it be further objected , that ordination menti●● in the text forenamed was only for those times , and not to contin● to the end of the world .

Ans. This is not true ; for if the ministry be to continue to the e of the world , then the way to enter into the ministry enjoyned by Apostles , is also to continue : And there can be no reason brought ● the one should be abolished , and not the other . Thus they . A● herehence is easily colligible , that they think what ever t● Apostles commanded concerning ordination is practicable unt● the end of the world ; whereunto I add that ordination practice● by the Apostles , was only the first link of the chain of the succession of Church-officers , because unless duly ordained off●cers , till , and at this day are ordained , and do ordain as truly , and into the same commission , as if the Apostles were stil alive , and assisted in those actions ; the commission , ordination and promise are all lost , and the Church hath ever since th● death of the Apostles been governed by new erected officer ▪ This truth is perpetually attested by all the Antients , they un●nimously deriving the order Episcopal from the Apostolical , ●ot as a new order , but as the same order transmitted ●y the death of the Apostles , unto the Bishops their succes●ors .

Thus have we examined Zanchy's reasons for the temporari●ess of the first Church-officers , A breif recapitulation , and enforcement of our instances against Zanchyes reasons for the temporariness of Church-officers . namely , either because they were chosen by Revelation , or because they were Apostolically ●rdained , and we hope if what we have written meet with un●rejudiced Readers , it will convince their consciences of the ●nvalidity of those reasons , let them be considered either ●oyntly , or separately .

If they be considered joyntly , and Revelation associate with ●postolical ordination determine the temporariness of Officers , ●hen Revelation in conjunction , is the confusion of ordination ; nd Scepticks in religion may deservedly question how follow●g ordinations can perpetuate any ecclesiastical Officer , since ew Revelations may be pretended to discontinue them , which ●ill as little contradict Christs promise , or the Churches pra●ise , as the former did , they being both of them as express for ●e continuance of those Ministers , which former Revelations ●ade temporary ; As for the perpetuation of those Mi●isters , which till these new ones come , we judge continuing .

If they be considered separately , then to recapitulate him up , and breifly enforce what hath already been more l●rgely handled . We may tell those who maintain the contrary .

That divine Revelation did not make any Officer temporary , ●ecause all Church-officers are founded upon Revelation ; ●hich in its first discoveries gives them to , and leaves them ●ith the Church ; to abide with her until the end of the world , ●nd till we all com in the unity of the faith , &c. And if any suc●eeding Revelation shoul annul the former , the divine right ●f the Ministry is utterly lost , since both the Primitive , and pre●●nt Church are under one , and the same Mediatorian ●overnment . And as we may tell them this , so als● ,

That the ordination of the Apostles by Christ , did not make themselves , or those whom they ordained tempora●● .

First not themselves , for that the Apostles themselves were ordained , instead of convincing us of their temporariness , leads us into the consideration of a Law-giver , who constituted them . This Lawgiver was Jesus Christ our Lord , whose appointment of the Apostles , or of any other Officers in his Church , was no extraordinary thing ( nothing more properly , or ordinarily belonging to a Legislator , then to make Laws , and appoint Officers to put them in execution ) neither was the Office temporary , because the Law-giver appointed the first Officers , for all orders , whether civil , or ecclesiastical , must have their commencement , some must be the original Officer● but so long as the society is the same , the office , though not th● ; officers is the same . To conclude , we have not the same Ministry , because we have not the same Individual Ministers , most desperate , it killing all Laws , in the death of the prese●● administrators .

Secondly , not others ; Because the Apostles power to orda●● others , was derived from Christs promise of a perpetual pr●sence , which settled Apostles themselves to the worlds en officially , though not personally ; according to their practice , ● conjectured at by after ages , but plainly recorded in Scriptur● was in their lives time to derive their Office unto others : ● unto Mathias , Timothy , Titus , and others .

But here the Shoe wrings , and Presbyterian Divines cry o● importunately that these persons were all temporary , and ta● of them , or Timothy and Titus were Evangelists , not consid●ring that if the temporaryness of the Apostles were grante● this imposeth a fresh necessity upon them to shew , how the ●postles could derive what was temporary in themselves , 〈◊〉 others temporarily , or for term of life ; derivation of off●al trusts being the most undoubted evidence , both of the perpetua● of offices , and succession of officers . A new argument assigned by later Presbyters to prove the temporariness of the first Church-officers , and to avoid the force of the arguments for their continuance ; It is . This one thing were suff●ent to warrant our dismission of Zanchy's reasons as invalid ● this controversie about the temporaryness of officers , and t● prepare our way to the arguments confirming our denyal of th● limitation of any officers to the Apostles dayes .

But we must respite the latter for a little space , because w● find others of Zanchy's opinion have somewhat more to add wh● Judgment should not be given against him , or them : We mu●● therefore beg our Readers patience a while till we have examined it , and then we shall God willing proceed .

Our latter Presbyters perceiving the Cogency of some of th● forme instances , are enforced to grant that Apostolical acts o● office , or what was done by the Apostles , or committed by ●hem to others , relative to the Churches propagation , and government , whether by ordination of Ministers , or exercise of ●he Censures , &c. was derived downward into some hands , and conitnued dispensable by those Trustees unto this day ; and must perpetually continue so till the end of the Churches militancy . But to secure their Principles , they start a question about the orders of those Trustees , whether it were the same with the Apostolate ( higher it cannot be ) or distinct and inferiour . The former part of the quaery they insist not much uppon , for affirmed and proved , it maintains our opinion , and resolutely opposeth the temporaryness of any of the first Ministers ; and that with reason , since it gives Christs institution the authority to direct Apostolick practice , whereas the contrary nullifies Christs institution by Apostolick practice .

The Apostles derived their office-work unto a distinct , and inferiour order of officers , viz. unto Presbyters .

Their reasons for it .

Therefore they build upon the latter , wherein they are so forward , & ●lamorous that ( though Judge , & party ) they have outfaced some ●art of the reformed Christian world , that themselves are the ●postles descendants , and successors in those trusts . Whereby we have not an abolition of the office , but a mutation of the order of the officers . This is a high , and till our time unheard of notion , requiring little less then a second descent of our Saviour for its authorization . But this they do not , nor dare pretend unto ; let us consider impartially , and in the fea● of God what they alledge .

First , Our Assembly feign a sophistical distinction , whereby when the whole practice of the Apostles will serve their turns , they arrogate it , because qui Apostoli , or those who were Apostles acted as Presbyters ,

First , the Apostles acted sometimes as Apostles sometimes as Presbyters .

Ans. to dissenters p. 52. and p. 55.

This distinction is , first fallacious ,

Secondly Popish .

but when it will not they renounce it , and say the Apostles therein wrought quá Apostoli , or as they were Apostles ; but I dare say ( without any partial reflection upon these times ) that this is a meer jugle , and shift to palliate their boistrous extrusion of Episcopacy , and fallacious intrusion of their Antiscriptural Government upon the Church of England , for as it confounds two distinct offices ( of which more by and by ) so all our Divines thus censure it in Bellarmin , Bellar. de Rom. Pontif. lib 4. ca. 5. Sect. respondeo magnum esse discrimen . who endeavoureth to prove , That none of all the Apostles , but St Peter had successors , because as he saith , The powers given to him , and them joyntly as Apostles , were particular settled upon him and his successors , as the ordinary Pastor . And the truth is this distinction grows out of such pliable timber as Artists may make scammum , aut Priapum , Consistory , or Pope , or what they please out of it .

Secondly , officers may succeed each other into their work , not into their commission .

Ministers at Wight .

2. Paper .

This reason is fallaciously propounded by them .

And is by us ,

1. Explicated .

Secondly , The Ministers at Wight prove Presbyters to be standing Apostles , because at they say ; There may be succession into the same work , though not into the same commission , or office . Thus they , but if it be a reason why Presbyters succeed Apostles , it transcends my capacity , and I shall by and by , give my reasons why I cannot understand it .

But least some fallacious evasion lurk in these general terms , same works , and same office : We desire our Reader ( ere we make a direct answer ) to carry in his memory our former distinction concerning ecclesiastical works , viz. into common works , or works done by both orders , and distinct works , or works done by any one of them ; for we cannot deny present Presbyters a faculty to do what ever was officially done by former Presbyters , though those works were commonly , and promiscuously done both by Apostles , and Presbyters . This we do deny , that Presbyters succeed Apostles , or that their performance of common works , will intitle them to do what was distinctly done by the Apostles in the Primitive time ; for then all distinction betwixt Apostolical , and Presbyterial order , is utterly removed ; then the first Presbyters lived , and dyed ignorant of their cheifest priviledges , and 't is either a Tautology in St Luke , or an usurpation in the Apostles , or both , that he distributes the officers of the Church at Jerusalem , into Apostles and Elders ; It lies therefore upon the contrivers of this reason , or Paradox , To prove , that what official act the Apostles did by distinct commission , and never communicated to former Presbyters , is derived as a work unto present Presbyters , who make no pretence or challenge to the commissions , either of the first Apostles , or Presbyters . That they pretend not to an Apostolical commission , this assertion of the Wight Divnes informs us . And that they do not make claim to the commissions of the first Presbyters , hath been partly shewed in the fifth Exception , and shall be hereafter more fully evidenced , in answer to the third Presbyterian reason of the Apostles derivation of their office-works unto Presbyters . Thus have we shewed what the Divines at Wight have said , and what they are to prove ; They have affirmed without reason that Presbyters succeed Apostles in their work , though not in their office :

Secondly denyed because We deny it for the following reasons .

First , 't is false , and of dangerous consequence .

It s falsehood .

First 't is false , and of dangerous consequence , that any one should succeed another into his officework , but not into his commission or office : 'T is false , because the commission and office gives the relation betwixt officers & people , & office works are the actual performance of the duties belonging to that relation . Now as there can be no effect without its immediate cause , so neither can the same work be done without the same relation ; relation and work , not being contradistinct , but subordinate , so that it can no more be the same work where the office is divers , then it can be the same duty without the same relation . I prove this by an instance too too familiar in these Schismatical times : A Lay , or unordained person , may actually baptize , or celebrate the Communion in the prescribed forme , but is his the work of a Minister ? or is he made a Minister by doing it ? Indeed it is a like act , but 't is not the same , because the Administrator , and a Minister have not the same Church relation . There is the fallacy , and here is the danger of the notion ; It s dangeronsess . for if the same work may be done without the same office , then all the Church acts of an unordained intruder ( so they be done in common , and ordinary form ) are justifiable and valid , or none are , because what he , and an ordained officer doth , are the same works . And when he is rebuked for meddling with the Ministerial office , he may answer , and alledge in his own defence , that he pretends not to the Ministerial office , but to the work , for doing whereof he is unjustly blamed , since Ministers themselves grant there may be a succession into the same work , though not into the Commission , Secondly , 't is contrary to the nature of Christs commission . or office . Reason being thus irreconcilable to this irrational notion , we take it for granted , that so is Scripture the rather , because these Wight Divines alledge none in favour of it , wherefore not finding it bottomed either upon reason , or Scripture , we suppose it to be borrowed from the oft interrupted transactions of temporal Princes , who themselves , commissions , offices and officers , are all temporary , alterable , and perishing ; which as not prescriptive in this case , and violently drawing Christ to an imitation of humane formalities ( it implying his keeping a Patent office , where when one officer dyes , another comes and receives a new Commission for his office ) we censure for a prophane , and Phanatick novelty . And do in a direct opposition maintain , that King Jesus who never dyes , never is put by , or deposed from the Regiment of his Church , but is yesterday to day , the same day for ever , he who is , was , and is to come the Almighty ; perpetually grants the same offices , & impowers to perform the same works by the same Commission , without renual or alteration . Nor can it want proof to a diligent observer , of Mat. 28.18 , 19 , 20. Ephes. 4.11 , 12 , 13. that his Commission is issued forth , directed , and confirmed , not to a personal and stinted number of officers , since they decay , alter , and dye dayly , but to a perpetual and unchangeable office , capacitating successive officers to preach , baptize , and perfect the saints , work in the ministry , and edifie the body of Christ , till the end of the world , and till we all come in the unity , &c. Suffice this to be spoken against the second Reason , or Paradox .

But there is more behind , for the Wight Divines present is with monstrous assertions ( as the unclean beasts entered the Ark ) in couples , but with this difference , they were both of a kind , these diverse , and being conceived of mingled seed , are by far the more monstrous ; behold the Beast .

3. Reas. Presbyters were constituted by a dateless Apostolical practice , not by Christs commission .

Wight Divines second paper .

This distinction is fond and perillous .

Thirdly , The same Wight Divines explicatively of the forme● Assertion ( sure there was need ) add in the same place , the●● words , The ordinary officers , which are to manage the works 〈◊〉 teaching , and government are constituted , settled , and limited i● warrant of Scripture , as by another commission , then that whic● the Apostles had . I trembled in my self at reading of this fond and perillous distinction , fond , because it is a distinction without a difference ; Christs Commission to my sense being warrant of Scripture , and warrant of Scripture being Chris● Commission : Perillous because if it be a lawful distinction , an● warrant of Scripture , and Christs Commission do constitute divers officers to do the same works of feeding , and governing then an officer by Christs Commission is none by warrant o● Scripture : And an officer by warrant of Scripture , is none by Christs Commission . Besides many , and perplexed were 〈◊〉 thoughts , and enquiries what this warrant of Scripture shou●● be , whether somewhat preceding , or somewhat succeeding Chri●●● Commission ; If preceding , I resolved Christ would not impo●● null Commissions upon his Church . If succeeding , I perceive not how her officers could hold their places by a better Patent , then their Kings , and Lawgivers . After I had sufficiently wearied my self , I found these Divines elsewhere thus delivering themselves in this matter . They say , The ordinary powe●● of teaching and governing , In the same second Paper not far before the end . are settled in the hands of ordinary officers by a new warrant and commission , according to the rules of ordination , and calling in the Word . This resolved me , that this pretended Scripture warrant , was posteriour to Christs Commission , and if these Divines say true , Christ committed one thin● to the Apostles , and they practiced another ; but I was not 〈◊〉 far resolved as to have no remaining scruple and this among others was a sore enquiry to me ; where to enter upon my search of this new warrant , and where to find the silken Clue which directed the way into this Labyrinth of Apostolick practice , much time I spent , and much labour I lost , in turning over such papers as came to my lands , and could not find wherewithal to unloose this knot ; till at last I met from the Assembly , what ? what gave me satisfaction ? no , what compleated the Paradox ; they say , The truth is we read not at all in Scripture of the time , Ans. to dissent , pag. 3● . &c. or occasion of ordaining elders in that Church ( they mean the first Church , or the Church at Jerusalem ) elsewhere they add . We find elders in that Church first named , Act. 11. and afterwards , Act. 15. but when they were constituted , we find not particularly expressed ; only we may rationally conceive , that the Apostles in their care for the Churches good , did ordain elders in that Church very early . Ans. to diss . pag. 47. We ●eserve this notion of the Assemblies to be anatomized , and ●cattered peecemeal in the following part of this discourse ; In ●his place we shall only parly with it , and say , what if a a See pag. 275. Christ not the Apostles , ordained the first Elders ? what if b b See Pag. 276. St. Lukes not recording their original in the Acts of the Apostles be an additional confirmation of this truth , and of his cautelousness not to use vain repititions ? he having largely , and plainly inserted it in his Gospel , whereunto the acts of the Apostles is a kind of supplement , or appendix : And what if c c See pag. 279. the same Assembly in the same tract , in the same 38. pag. and in the very next line ●fter their denyal , to have read in Scripture of the time , or occasion of ordaining Elders , do in effect confess all this ? All which we do undertake to evidence in the places , unto which a reference is made in the margent , then what is proved by this Paradox , but what we all know already , even that none are so blind , as they that will not see , and that when men of the largest parts , and strongest abilities are once intoxicated , and made drunk with error , they never cease reeling , till they fall at the utmost distance from truth : But in the mean time this bold Assertion , that Presbyters succeed Apostles thus marvailously flankered is this citadel , out of which they batter Timothies temporary office , and defy all who dare make a title ( though they make it good ) unto a present capacity to discharge it . However in the ●trength of the Lord , we will make our Approaches unto it , well hoping that the Magical spell is now spent , and the time ●ome when this enchaunted Castle ▪ raised by the witchcraft of rebellion must vanish . Our Reasons against the temporariness of the first Church-Officers , and against their derivation of their Office-works unto another and inferiour Order of Officers . Our assault is a down right denial that the Apostles did derive their Office-works unto an inferiour Order , or namely unto Presbyters , and consequently that no Office in the primitive Church was temporary .

First , 'T is contrary to Apostolick practice . First , The constant practise of the Apostles contradicts it . Presbyters are not of yesterday , they were as well in being in the Apostles days , as in ours ; but no Scripture proves their receiving power from the Apostles to ordain Ministers , or exercise the censures , &c. singly , and independently , from an higher Order of Officers . Contrariwise we have many instances of the Apostles reserving those powers in their own hands , or derivi● them to others of their own Order , and superior unto Presbyters : for instance , S. Paul censured the incestuous Corinthia● 1 Cor. 5. when yet that Church had affixed Elders , otherwi● he could not have complained of her members , for unworthy r●ceiving of the Eucharist , for had that Sacrament been celebrted by unordained men , the reproof lay equally against the unworthy breaking and pouring out , as against the unworthy taki● and drinking of the bread and cup : and the Apostle should no● have ordered the self-examination of the Communicants ere the● came to the holy Table , but the suspension of all celebration o● that sacred Mystery , till the Elders were ordained among them The same Apostle commits ordination and censures to Timothy a● Ephesus , long after that Church was gathered , and her Elders ordained , as shall appear by and by , in our discussion of the dat● of the first Epistle to Timothy . But why need we post it off s● long ? How could Timothy receive and proceed upon the accusatio● against delinquent Elders , 1 Tim. 5.9 . if there were no Elders the Church before his coming , or if they were ordained ● him ? ( for he had such power , 1 Tim. 5.22 . ) yet the power o● administring the censures was no longer in his hands , but in a Consistory , Classis , or Assembly of themselves . I know these instances , especially that concerning the Church of Corinth , supply matter to long disputes , not by their own inevidence , but by the wranglings of their Expositors . However lest we should swell this discourse to too great a Bulk , and rend away a principal part from that concerning the Apostles , we cannot discuss them here , but must refer them thither : which notwithstanding , if our reasons against the Evangelists temporariness , and * * See pag. 198 , &c. Timothys Evangelizate upon Presbyterian principles , be conclusive and evident , a foundation will be laid , whereupon the continuing distinction betwixt the Apostles and Presbyters , must be built , and the whole Presbyterian structure in defence of their succession unto the Apostles , will be levelled . And finally , what hath been instanced of Timothy in this paragraph , will perswade candid Readers of the reasonableness of our denyal , that the Apostles committed their office-works unto Presbyters , or that such an assertion can be founded upon their practise .

Secondly , It falsly and anti-scripturally supposeth that descended Christ did not form his Church which he confirmed at his ascension , Secondly , 'T is a false supposition . but left his Apostles ( as they gathered it ) to cast it into what mold they pleased , the erroniousness of which conceipt is evidenced by all the Gospels , and especially by Act. 1. throughout . Besides , were it true , that the Apostles , not Christ appointed the standing Ministry , then the Divine Right thereof is forthwith abrogated and anulled , since it must be warranted by the Legislators institution and commission , not by the Apostles practise how early soever it were : otherwise the Apostles , not Christ , are the Churches Law-giver ; their practise , not his institutions are her Laws . Thus Presbyters demurring upon the Bishops plea for a distinct order , nullifie Christs Legislation , and settle their own office , upon a foundation inconsistent with it . But we remember that we have already referred this point , and send it to its place .

Thirdly , It infolds a notorious contradiction , Thirdly , It implies a contradiction . for first , it grants that the Apostles received commissions and delegations , but by and by it makes them supreme , and impowers them to delegate at pleasure , some into their own commissions for a time , others into another for perpetuity , then which , nothing can be more contradictory to reason , for was it ever heard , or to use the Assembly's words , can it be rationally conceived , that any supreme Governour should issue out commissions to his Officers to do what they will upon their own heads , and sometimes to act by their commission , as the Apostles are said to do in the delegation of the Evangelists , otherwise to act without it , yea to the disannulling and overthrow of it , as they are also said to do in the ordination of Presbyters ? And yet their commission includes Successors , and though they should alter the orders instituted by Christ , yet could they not give Church Officers any other works then what he had appointed , namely , preaching , baptizing , perfecting of the Saints , &c. The Wight Divines , and the Assembly understood well enough the import of the Apostles commission , how it must if it continue include Successors ; because the first Apostles are not now , and yet the world is not ended , nor are we all come in the unity , &c. But this is the pestilence of their discipline , an Antidote must be prepared against it , but they can or will compound no better then a bold charge of breach of trust upon the Apostles , making warrant of Christ and Apostolical commission to command one thing , but warrant of Scripture and Apostolical practice to do another .

Fourthly , It dissolves Ecclesiastical Unity . Fourthly , It dissolves the straightest Bond of Ecclesiastical Unity , and mans against the Church her strongest Fortress agains● haeretical Invasion and Depraedation . The Apostle , Eph. 4. shew the several Ligaments of the Churches Unity : as , 't is one Faith , one Baptism , one Spirit , one hope of calling , so 't is one Ministry Indeed the Apostle doth not use the phrase one Ministry in expres● syllables , but when he said , That ascended and descended Christ is the same which gave some Apostles , &c. he means as much as if he had plainly said one ministry . Our entire conjunction with our head is kn● by all these joynts , break the hold of any one of them , we are s● far separated from him . The Church is a mystical Body , wherein a in the natural body , when all is joyned together , and compacted by th● which every joynt supplieth , according to the effectual working of the measure in every part , the whole maketh encrease to the edification of it self in love . Now if the Ministry have the nature and place 〈◊〉 a joynt in the mystical Body , it must always be the same ; much more when it is the principal joynt , and Atlantick knot wherein all the other joynts meet , and are moved : For is it one faith i● how is that generated ? by the Ministry ; Rom. 10.14 . How sha●● they call on him in whom they have not believed ? and how shall the● believe in him of whom they have not heard ? and how shall they he● without a preacher ? Is it one baptism ? how is that dispensed ? the Ministry ; Matth. 28.19 . Go ye therefore & teach all nations , bap●●zing them , &c. Is it one Spirit ? how is that received ? by the Ministry ; 2 Cor. 3.6 . Who also hath made us able Ministers of the new Testament , not of the letter , but of the Spirit ; for the letter killeth , but the Spirit giveth life . Gal. 3.2 . This onely would I learn of you , received ye the Spirit by the works of the law , or by the hearing of faith ? V. 5. He therefore that ministreth unto you the Spirit , and worketh miracles among you , doth he it by the works of the law , or by the hearing of faith ? Is it one Body ? how is that concinnated ? by the Ministry ; Ephes. 4.11 , 12 , 13 , 14 , 15 , 16. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the work of the ministry , for the edifying of the Body of Christ ; till we all come in the Vnity of the Faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ . In the same Epistle the Apostle tells that Church , that they were made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Body incorporated , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or co-parteners of the promise , by his Ministry , Ephes. 3.6 , 7. That the gentiles should be fellow heirs and partakers of his promise in Christ , by the Gospel , whereof I am made a minister , according to the gift of the grace of God given unto me , by the effectual working of his power , Is it one hope of our calling ? how are our expectations raised towards it ? by the ministry , 2 Thess. 2.13 , 14. For we are bound to give thanks always to God for you , brethren , beloved of the Lord , because God hath from the beginning chosen you to salvation through sanctification of the Spirit , and belief of the truth ; whereunto he called you by our Gospel , to the obtaining of the glory of the Lord Jesus Christ . This saith Scripture : and what saith Reason ? Will it ever admit Faith , Baptism , Spirit , Body , Hope of calling , to be ordinary and unalterable Vnities , when yet the Ministry which knits them together is sometimes temporary , sometimes perpetual , sometimes ordinary , sometimes extraordinary , notwithstanding it was instituted by Christ to continue in doing of that work till we all come in the unity , &c. Let one instance be given of any number of men , who made a real change in their Ministry , and did not alter somewhat in their Faith , Baptism , &c. Think we when Rebels cut Christs cords in sunder , they intend to tie themselves faster , or rather to hold their Faith and obedience by a bow knot , which they will slip , or streighten at pleasure . Search the Church Antiquities , you will finde the original betwixt ordinary and extraordinary Officers commencing in the most profligate practices of most pernicious Hereticks ; had Marcion , Valentinus , or Basilides a safer retreat for their new Apostolate , then an obstinate denyal of successors unto old Apostles ? Sure I am , Tertullian ( who lived but two hundred years after Christ , and was himself a Presbyter ) thus catechizeth Marcions disciples ,

Evolvant ordinem Episcoporum suorum , ita per successionem ab initio decurrentem , ut primus ille episcopus , aliquem ex Apostolis , vel Apostolicis viris , ( qui tamen cum Apostolis perseveraverit ) autorem , & antecessorem habuit . Tertul. de praescript . p 80.

A quibus traducem in fidei , & semina doctrinae caeterae ecclesiae mutuatae sunt , & quotidie mutuantur & ecclesiae fiunt . Ac per hoc , & ipsae Apostolicae deputantur , ut soboles ecclesiarum Apostolicarum , Omne genus ad originem suamcensentur necesse est : Itaque tot , ac tantae ecclesiae , unam esse ab Apostolis primam , ex qua omnes ; sic omnes primae , & omnes Apostolicae , dum unam omnes probant unitatem . pag. 76. vide etiam . pag. 81.

Let them turn over the order of their Bishops so flowing in a succession from the Apostles , that their first Bishop had one of the Apostles , or Apostolical men , ( who persevered with the Apostles ) for his Author and Ancestor . Thence he proceeds to shew ( pag. 82. ) what Churches could produce their genealogie ; namely , Corinth , Philippi , Ephesus , and Rome . And he adds , That not onely Churches planted by the Apostles , but all other Churches which have borrowed , and do borrow dayly the root of faith , and seed of doctrine from them , are to be accounted Apostolical , as being the race of Apostolical Churches ; for when all of the same kind are mustered under their originals : All will be one Apostolical Church , because all proceed from one ; so all are first , and all Apostolical , while all approve one unity . I know some passages in this , are highly esteemed by traducers , and denyers of the Apostles successors , but I dare say it is for want of due consideration of the authors scope , and of distinguishing betwixt the first Apostles , and their successors . The tract he intitles A prescription against Hereticks , by whom he specially designes the Marcionites , whose ringleader Marcion ( Tertullians contemporary , or very little his senior ) levells all former Church-states to build a new one upon himself ; And accordingly , as a second Christ , he publisheth his new Instrument , and as the Divel tempting Christ , he retains , and rejects what he thought fit in Scripture . Tertullian in this case must act both defensively , and offensively , or defend the present Church-state , and deny Marcions notion , doing the former , he assignes successors unto the old Apostles , and maintains that the Church did not expire with them , but continues one and the same , under the government and administration of the Bishops , their successors ; doing the latter , he decryes , and exclaims against all new power , to ordain another kind of Apostles , and puts Marcion upon the proof of Christs again descending , and constituting , and giving gifts unto the heretical , Idem pag. 79. and new created Apostles ; whereby over , and beside the confirmation of the truth , and of his own most true opinion , he gives us this certain Axiom . That to keep out new , there must be successors unto old Apostles . This was Tertullians buckler against Hereticks above fourteen hundred and fifty years ago , then he , and his fellow Presbyters , saw no other way to secure their own order , or the Churches peace , but in the maintenance of the succession of their Bishops unto the Apostles . But were he now alive , and inhabiting either Rome , or Geneva , or in any other place under their Jurisdiction , his assertion would not pass uncensured , nor himself unpersecuted without a recantation . Rome saith she alone is Apostolical , Geneva saith she is , and all other Churches ought to be Presbyterial ; and governed by Officers not founded upon Apostolical commission , but upon they know not what Apostolick practice . These things shall be further explicated in the tract concerning Apostles , neither should we have named them here , but to shew our Presbyters from what desperate precipices they tumble and cast down the stately temple of Church order , to build themselves a moveable tabernacle in her ruins . But we hasten to the next reason , which is a consequent of this .

Fifthly , It introduceth multiformity , or diversity of constitution betwixt the past , and present Church ?

Fifthly , it introduceth multiformity betwixt the past and present Churches .

The reasons are .

First because the Ministry is the external form of the Church which form cannot be altered without the alteration of the subject .

the form of the Church is twofold , either internal , or external , the former is faith in Christ , because it consisteth in the union , relation , and life which the Church hath , and holds with him as her head ; the latter is Christs instituted ministry ; ministers being co-w●rkers with him . 1 Cor. 39. and builders upon his foundation , ver. 10. According to these divers forms , the Church falls under distinct denominations of visible and invisible ; and as without one Christ to be beleeved in , she cannot be one invisible ●hurch , so without one ministry to preach the Word , admi●ister the Sacraments , and exercise discipline , she cannot be one ●isible Church : Hence Christ coupleth his perpetual presence and a ministry , Mat. 28.19 , 20. and St. Paul saith the ministry given by Christ , is necessary to be continued at their work , till we all come in the unity . Ephes. 4.11 , 12 , 13. These Scriptures are most plain to prove the external formation of the Church by the ministry , the former looks upon the world as gentiles till the Apostles disciple them ; the latter looks upon the Church as undiscernable from other societies till perfected by the ministry : Neither need we to seek for mans , when we have found Gods authority ; however for the farther evidencing of this truth , not in its self , but unto some mens capacities , we shall subjoyn the testimony of several authors , antient , and modern . St. Cyprian saith : The Church of Christians is a flock , or people united to their Priest , or Pastor , whence we ought to know that the Church is in the Bishop , and the Bishop in the Church , and whosoever are not in the Bishop , they are not in the Church . i. e. if we may interpret his meaning , no visible Church , Ecclesia Christianorum est plebs sacerdoti adunata , & pastori suo grex adhaerens , unde scire debes episcopum in ecclesia esse , & ecclesiam in episcopo , & si qui cum episcopo non sunt , in ecclesia non sunt . Cypr. lib. 4. epist. Epist. 9. ubi non est episcopus , ibi non est ecclesia . Hieron . ad Luciferian . no Church externally formed according to the pattern of the precedent Church , the reason is because ministerial acts as preaching of the Word ,

Forma externa ecclesiae consistit in coetuum sacrorum collectione , conventione , administratione & regimine ecclesiae unius cujusque penes illius pastores , Presbyteros & seniores Mares . system . Theo. loc. 16.

Jus divin. 2 par. p. 96.

Vnde enim natae sunt haereses , nisi dum episcopus qui unus est , & ecclesiae prae est superba quorundum presumtione contemnitur . Cypr. lib. 4. epist. epist. 9.

Ne que enim aliunde haereses obortae sunt &c. Epist. haec sunt enim initia haereticorum , &c. lib 3 epist. 9. lib. 1. epist. 3.

administration of the Sacraments , and exercise of the Censures , specificate the Church , and difference her from other societies . And uniformity of external constitution ( in what is essential to the constitution ) is a most requisite principle of union betwixt one Church and another , in so much , that what ever Church is not so formed as the Primitive was , is not one Church with her ; Not that the former Church prescribes her example ( as her own act ) to be imitated by al● following Churches , but because both the one and the other is constituted one body by the constitution of the Law-giver ▪ and promised to be continued in unity until the end of th● world . Maresius saith , The outward form of the Church consist in her gathering , assembly , publick service , and government : A● which are performable in each Church , by her own Pastors , Presbyters and Elders . The London ministers say ; a true ministry is esential to an organical Church , or Church administring ordinances But if this , and their other opinion about diversity of th Office , Order , Commission , and Warrant , betwixt the past , an present Church-officers be both true , what follows but mult●formity , and diversity of constitution betwixt the past , an● present Church-states , so that they are not one visible bod● neither have they one head , because as hath been said , this external form or ministry , specificates the Church , and differe●ceth her from other societies , and because by rule undenyable the composition cannot be one , where such form is manifold ; becau●● it inseparably inheres to the matter , and will not admit of the sup●●induction of another form ; Excellently St. Cyprian saith , whe● come heresy's and schismes , but when the Bishop which is one , i● set over the Church ( he means each particular Church , and us● this argument against those Africane Schismaticks , who made rent from the Church of Carthage , and carried themselves insolently towards him their Bishop ) is c●ntemned by proud and presumptuous men . This he spake neither in a heat , nor suddenly , but in several places elsewhere using almost the same words , it appears to have been his constant , and professed Judgment .

Obj. Amesius , saith profession of faith is the external form of the Church .

Medull . Theol. lib. 1 ca. 31. Sect. 27. & ca. 33. Sect. 18.

Amesius to express his singularity ( a fault too too commo● with him ) and to elevate the divine right , and necessity of the ministry , makes profession of faith to be the external form of the Church ; the ministry to be her organical state .

But this is easily refuted , by a right stating what an organic● state is , and considering whether the ministry stand in the same elation to profession of faith , Ans. the invalidity of his assertion fully manifested . as an organical state doth stand ●nto its form . An organical state presupposeth a form , nei●●er is it , or continues it longer such a state , then while sub●ervient to the form , therein , or thereby exercising his function ; ●he eyes , or ears of dead men are no organs , because being sepa●●ted from the form , they do neither see nor hear . If we com●are this with the ministry , and profession of faith , we shall soon ●erceive these wide differences .

First , the ministry precedes profession of faith . Rom. 10.14 ●●d 17. Rom. 16.26 . Gal. 3.2 . Cap. 32. Sect. 30. I know Amesius in confirma●●on of his opinion , adds , That there may be a profession of faith in . ●●me assemblies , before solemne preaching of the Word , and admini●●●ation of the Sacraments . But this needs no refutation , since ●hrists institution , and promise is otherwise , Mat. 28.19.20 . St. ●aul resolves the case otherwise . Rom. 10.14 , 17. and no Scrip●●re instance can be given of any company professing the faith , ●efore they had been under a Gospel ministry . And Amesius ●ould have done well to have told us , what profession of faith ●●en can make before they hear of faith , or the Gospel .

Secondly , ministerial acts ( as hath been instanced ) difference ●●ofession of faith from other professions ; the Church from ●●her societies . This they do not commonly , but most properly , they specificating the Church a distinct society from all others , and entirely , and exclusively belonging to her , and her alone . Otherwise the most , and most learned of our reformed divines are mistaken , who make pure preaching of the Word ; and l●wful administration of the Sacraments to be the marks of the Church . To these some add ecclesiastical discipline , but with ●o disadvantage to our Assertion , for all of them are ministerial ●orks . Mat. 28.19.20 . 1 Cor. 11.24 , 25 , 26. 1 Tim. 4. 1 Tim. 5. ●r tot . Return we therefore to the other more antient , and more true opinion , which resolves the ministry to be the external form of the Church ; wherein we acquiesce ; And are resolved that this form must continue one and the same , from the first instant , to the last moment of the Churches continuance , i● she be alwayes one body , and have constantly the same constitution .

Our resolution ariseth , and is confirmed , Secondly , the Church is often called a body which must be one , not only from what hath been already said , but from hence , that the Church is often called Christs body . 1 Cor. 12.27 . Ephes. 3.6 . Ephes. ● . 16 . And unless we foist the mock-figure Antiphrasis into that expression , and say the Church is called a body , because she holds no proportion with other bodies , we may conceive the holy Ghost in comparing the musical with the natural body , points at some Analogy betwixt them ; But nothing is more obviously proveable of the natural body , then her institution , for conservation by the same Elements . And the following Scriptures seem to justifie the same of the mystical body . Eph. 4.10 . ad fin . 16. Eph. 2.21 . Col. 2.19 .

Thirdly , the constitution of the Jewish Church was alwaies one . If any one think this instance from the natural to the mystica● body , is too remote let them know this truth is attested by th● Church-state ere the incarnation , she was at first seated in Moses his chair , or formed by officers of his appointment . A● therein , after the expiration of nigh two thousand years , 〈◊〉 sate in Christs time , neither are her then officers blamed for setting in it , but for stepping out of it by their traditions . T●● new Testament , and the faith of Christians willingly pr●● Christ to Moses , as the surety of a better testament , an high Pri● consecrated for evermore . The Apostle , and Bishop of our professi● who was faithful in all his house i. e. as Calvin expounds it , Calv. in Heb. 3.5 , 6. in a government of his whole Church . All which he was not as a se●vant ( which Moses was ) but as a son , Heb. 3.5.6 . But if reaso● be refractory , how hardly will it be reclaimed , since the M●s●cal discipline continued inforce so long , it commencing , as concluding in high Priests , Priests , and Levites ; yea most of th● nation of the Jews continue under that pedagogy unto thi● day . But Christian ministers allow Christs institutions to be a●brogated , almost as soon as instituted , because very early afte● his ascension the Apostles ( with whom he promised to be pr●sent successively unto the worlds end ) did ordain others to their work , not in virtue of their Commission , or Order , ●ther do their successors found their Jusdivinum-ship thereupo● but upon a new warrant , Baxters 5. disput. disp. 1. Sect. 3. pag. 22. and the rules of ordination in th● Word : More might be added in this particular , but we chu● to give it the Reader in Mr. Baxters words , he saith ; It is no● a tolerable thing to charge God with such a sudden mutation of ●● law , or order of Church government , without very certain proof ▪ If we find Christ settling one way of Church-government in his own time , and presently after for the first age , it is a most improbable thing that he should take that down again , and to set up another kind of government , to continue ever afterwards . Thus he .

Obj. the Jewish Church frequently admitted extraordinary officers or prophets . Obj. Do any say the Jewish Church frequently admitted extraordinary Officers , or Prophets ?

I answer . This were it true , proves nothing why the Chri●ian Church should also do it ; the Mosaical was a temporal ●ispensation , the Christian is perpetual . Besides many , great , ●nd weighty are the differences betwixt those Prophets , and our ●retended extraordinary Officers . Ans. by a declaration not only of the divers Church states then , and now , but of the most different quallifications of those Prophets , and our pretended extraordinary officers .

First , Our pretended extraordinary Officers are of the constitution of our Church , so were not those Prophets of the constitution of the Jewish Church ; neither were any Officers of her constitution temporary , and extraordinary : They were Moses , Aaron , the Priests and Levites ; Moses is considerable in a ●ouble respect . First as Legislator ( who is no Officer in the ●●nse wherein we are now treating of Officers , for therein Mos●s typed Christ , and holds no resemblance with Apostles or Evangelists ) therein he neither had , nor could have successors .

Secondly as cheif Magistrate , therein he had successors , as ●oshua , Josh. 1.1 . Othriel , Judg. 2.9 , 10. &c. Aaron the high ●riest had successors , he saw himself stripped , and his son Elea●r clothed with his Robe , and settled in his Office of high ●riest-hood , ere his death , Numb. 20.26 , 27.28 . the Priests , ●●d Levites also had successors . Numb. 18.6.7 . Deut. 7.9 .

Secondly , Our pretended extraordinary Officers are affir●ed to alter the frame and constitution of our Church , Christ ●●ft it to them Apostolical , they left it to their successors ●resbyterial ; Christ gave both Apostles , and Elders ( to orders of preaching ministers ) to the Church , they took away one , ●●d left only the other remaining . Whereas all the Prophets ●ised up in the old Testament , or any of them , did not alter ●●e first frame of the Jewish Church , vacate the old , and ●ring in a new Ecclesiasticall Government , because the ●riest-hood continued to be after the order of Aaron till ●ospel times .

Thirdly , We have no word in the new Testament foretelling ●s of the ceasing of some , and raising of other extraordinary Officers , or willing us to receive them when they do come , but many to the contrary , Mat. 28.19 , 20. 1 Cor. 12.28 . Ephes. ● . 11 , 12 , 13. Mat. 7.15 . Mat. 24.11 . ver. 24. 2 Pet. 2.1 . ● Joh. 4.1 . But the frequent raising up of Prophets under the ●ld Testament dispensation , is promised in the very body of the Mosaical Ordinances . And therefore they are unduly called ( at least in the same sense as we call ours now ) extraordinary . Deut. 8.15 . The Lord thy God will raise up a Prophet unto thee , from the middest of thee , of thy brethren , like unto me unto him shall ye hearken . I willingly grant this promise principally belongs to Christ , and is accordingly cited by St. Stephen ; Act. 7.37 . but lesse principally , it refers to other Prophets , forerunning his Incarnation . And it hath both a fore , and after reference in the Chapter , which rather inclines it to them then him .

First , If we look backward but to the verse immediatly going before it , we see Moses delivering this promise as a mean to keep Israel at all times to their law , and from heathe● superstitions , and enchantments ; read the words , they are For these nations which thou shalt possess hearkned unto observers times , and unto diviners , but as for thee , the Lord thy God has not suffered thee so to do ; the Lord thy God will raise up unto thee Prophet , &c. That Israel when planted in Canaan , was very forward at several times to learn those wayes of the heathen , a● that God for the most part raised up Prophets at such time● is evident from Isa. 8.19 . Jer. 10.2 . Jer. 27.9 . Micah 3. Micah 5.12 . Zech. 10.2 .

Secondly , If we look forward we behold a rule given for th● trial of false Prophets , ver. 20 , 21 , 22. But the prophet whic● shall presume to speak a word in my name , which I have not commanded him to speak , or that shall speak in the name of other god , that Prophet shall surely dye , and if thou say in thy heart ; how sha● we know the word which the Lord hath not spoken ? When a Prophe● speaketh in the name of the Lord , if the thing follow not , nor come 〈◊〉 pass , that is the thing which the Lord hath not spoken , but the Prophe●● hath spoken it presumptuously , thou shalt not be afraid of him . From whence is colligible , that Moses under the promise ● Gods raising up a Prophet , intended not only Christ the g● Prophet , but even other Prophets also who should speak ● word of the Lord ; for if the Prophet like unto me , had referr● only to Christ , this caution needed not to have been given concerning true , and false Prophets : But the whole Jewish nati● ( with Samaritanes ) ought to keep themselves to the five books of Moses , and deny credence to all , and every the prophetica● writings before the Incarnation . Whereas if th● Prophet like ●●me refer unto other Prophets as well as Christ , we have a warrant to beleeve their writings , and may conclude upon the reason , why ● caution against false Prophets is added , to wit , least the people should be abused with false alarums of the comming of the great Prophet . Thus to expound the Text is not my singular opinion a a In loc. Abulensis , b b In loc. Cajetane c c In loc. A Lo●ide , and d d Itaque post quam auguriis , divinationibus , artibus magicis , necromantiae , aliisque superstitionibus vetuit eos dare operam , subjicit se daturum quod pro omnibus sufficere debet , nempe prophetis nunquam destitutum iri . Calv. inst. lib. 4. ca. 1. Sect. 5. Calvin thus expound it . Calvins words I will ●ranscribe , he saith , Therefore after he had bid them to take heed ●o soothsaying , divination , magick arts , necromancy , and other superstitions , he subjoynes his promise to take sufficient care never to leave them destitute of Prophets . Thus he . Unto whom , and all the forementioned I have judged it requisite to subjoyn the ●arge , and ample testimony of Mr. John Diodati , concerning the old Testament Prophets ; he saith . The ministry of the Prophets was no way concerning the ceremonial , and ordinary service , but was directed to these three several ends . First to maintain by preaching , and by the word , the religion , and customs in their ancient purity , and ●ntegrity ; to correct and purge vices , crept in among them from time ●o time , to oppose all humane power , which should be contrary to Gods power , and finally to keep , or set again all things into their ●ormer state , by the same spirit , as they were first established in the be●inning . The second , was alwaies to keep alive the promises of the Messiah , and to keep the faith and expectation of the faithful alwaies ●ent towards him ; and to comfort and strengthen the Church in her ●ufferings , Argument before his annotations on the prophesie of Isaiah . London 1643. by setting before her the promises of her restauration by Christs spiritual kingdome . The third , to be the ministers of Gods ●racles , in many particular occurrences , for the revealing of his secret will , ●or to give resolution in perplexities , or direction and council in diffi●ult cases ; or for to denounce threatnings , to beat down the pride of the rebellious , and for to bring unbeleevers to repentance ; finally , ●hey were instruments of Gods continual communication with his Church , and sovereign power , and government over her ; the strength●ing of the ordinary ministry , and a remedy against disorders and ●rowing evils . Thus he . And thus are we returned to the ●lace where the beginning of the objection found us , and hope ●e may ( notwithstanding any thing which may be alledged of ●he old Testament Prophets ) confidently , and rationally as●ert , that the one , and alwaies the same constitution of the ●ewish Church shames the Christian , if she be multiformous . ●he Reader may perceive how easily , if I listed to pursue all ●dvantages , I could convince this opinion of the imaginary accession of Presbyters unto the Apostles , of the highest , and ●ost blasphemous derogation unto Christ . It charging him ●ith temerity , and inadvertency in his institutions before his ●scension , yea after his ascension , for he then confirmed what ●e had before instituted . But the argument before us con●erns the Church , I shall therefore only add in conclusion of this ●fth reason , that as it is impossible to injure the Church and Christ not feel it , so she cannot be more insufferably abused , then to be charged that she is not now Organized as in her Primitive state ; It giving the lye to Christs promised presence with her ministers , and raising such a thick wall of partition betwixt the two Church states , as both cannot be that one body of Christ .

Sixthly it destroyes the ministry . Sixthly , It not only makes the Church monstrous , or manifold , but renders her ministry a chimaera , a metaphysick notion , a lye , nothing at all , because the principle of the temporariness of any minister will , or may be improved to deordinate the whole ministry : Sathan , and corrupt men are only excelle●● at assuming , and concluding from particular propositions grant them one Office , or Officer to be temporary , how facile and strong is their inference ( a pari ) they are all so . Let me add , such inference of every one , ariseth out of the premises of our opinion of the temporariness of any one Officer ; for the temporary Officer once had an express warrant , and commissio● for his Office , or the Church would never have received hi●

But the perpetual Officer never had , could , or can have a● more : now may one of these warrants and commissions be annulled , and made void , why may not another : Church orde● is like foundation stones , no part of it can be removed , but somewhat of the substructure tumbles with it . That Presbytery fell with Episcopacy , and had been grub'd up root and branch ,

Jus divin. 2 par. pag. 69.

2. Paper delivered to the ministers at Wight

with that tree of her own hewing down , unless she had left a stump standing , whereupon to graft her own ordination by the Bishop Presbyter , is a recent experiment . Wherefore whe● fallen on the wrong side of the Lighter , she pitifully tells the insulting Independents , that she did not Covenant the abolition Scripture Episcopacy , but Praelacy . Prophetical whereof was th passage in his blessed Majesties papers ( wherein is enough also ●● prove him King and Priest ) viz. His Majesty doubteh whether it be i● your power to give him any perfect assurance , that in the desired abolition of the present hierarchy the utter abolition of Episcopacy , and consequently of Presbytery , is neither included , nor intended . Thus His Majesty , and this shall end our sixth reason .

Seventhly , it irreconciliably contradicts other assertions of Calvius and Zanchys . Seventhly , It irreconciliably contradicts those portentous assertions of Calvin , and Zanchy , which boad ruin , and destruction to whatsoever Church state they hang over . Non'nego quin Apostolos quoque vel saltem evangelistas quosdam excitavit deus , ut nostro quidem tempore factum est . Calv. instit . lib. 4. ca. 3. Sect. 4. Calvin ( as was before observed ) saith I deny not but some time afterwards ( i. e. after the Apostles time ) God hath raised up some Apostles , or in their stead some Evangelists , Aliquando evangelistas quosdam excitat deus quum vult . Zanch. in 4. praecept . pag. 662. as hath hapned in our ●ime . Zanchy saith , when God pleaseth he raiseth up some Evangelists . Both those notions ( whatsoever they are to truth ) are directly contrary to the Evangelists , or any other Officers limitation to the Apostles dayes , and have a force upon the strongest back't Presbytery , to make it stoop as low to the pretended Evangelists in these dayes , as to Timothy and Titus in the Apostles . This Presbytery half in the chair in England , providently foresaw , and to secure themselves hastily hewed down the stairs ( or was endeavouring to do it , if the Independents had not discovered and disturbed them ) whereby she ascended the Supremacy . The Apostles commission , when pleaded by Bishops , was tem●orary , there was no other way to eject Episcopacy , but afterwards the Apostles commission , and most of their works were ordinary , and imitable by Presbyters , there was no other way ●o settle Presbytery . The particular instances we reserve to ●he tract of Apostles but they are so numerous and notorious , that the dissenting brethren , not passionately , but with very good reason tell the Assembly , that they brought the Apostles to the state , condition , and work of ordinary parish ministers .

Reasons against the Presbyterian-government pag 36.

Aus . to dissert. pag. 56.

This the Assembly ( the odium of the term only excepted ) acknowledge , and say , Our brethren confess the Ap●stles were virtually elders , we say really , and indeed : Whence is easily colligible . First , how the same Officers are temporary , or continuing as they deserve , or serve Presbyterian designes . Secondly , how unjustly Presbyters quarrel with the Bishops for deriving their Office from the Apostolical , as one and the same order : When yet themselves do , and must confound two distinct orders , Apostolical , ●nd Presbyterial , ere they can patch together their new discipline . Particularly , the incongruities wherewith the Wight ●resbyters passionately , and absurdly load Episcopacy , do fly back into their own faces , Wight divines second paper . and strongly retort against themselves . They say ; Whereupon it follows , that the highest officers in the Church are put into a lower orb , an extraordinary office is turned into an ordinary distinct office , confounded with that which in Scripture is not found , a temporary and distinct office revived . This shall conclude our seventh , and last reason for our resolut●on against the temporariness , Second interpretation of temporary as relative to erratical time propounded . or sole limitation of any Officer into the Apostles dayes .

The other Interpretation of temporary is yet behind , or as it is spoken of uncertain , or erratical time . Any time when Calvin will not deny , or when Zanchy saith , God will have such Apostles ,

Reasons against it .

First the contrary is proved by Scripture . Secondly , Calvin , Zanchy , &c. and others alledge no Scripture in proof of their opinion .

or Evangelists in the Church . But we must equally enter our dissent against this , as against the other . For ,

First , the words of several texts ; God hath set , 1 Cor. 12.28 . Christ hath given ; Ephes. 4.11 . Lo I am with you to the end of the world , Mat. 28.19 , 20. imply nothing less then such uncertainty , and wandring .

Secondly , These divines alledge no Scriptures to prove their Assertions . Calvin saith , he will not deny it . Zanchy saith , God doth send them . Our Assembly say * *

Assembly before Committee of accommodation pag. 98.

Extraordinariis ministris quibus neque ab homine , neque per hominem proprie confertur , sed a solo deo , per Jesum Christum , & spiritum sanctum . Ames . medull Theol. lib. 1. ca. 23. Sect. 26.

they have their authority not from , or by man properly , but from God alone by Jesus Christ , and the holy Ghost ; Of this kind of Officers he reckons some living in his own , or his fathers dayes , but we must note that he saith it upon his own , not Scripture authority , and we shall shew how little reason he had to say it ere we conclude our reasons against the allowance of this latt● sort of extraordinary Officers . Aretius x x Interdum cum mundus exorbitat a vera doctrina deus alios extra ordinem ●ittit reformatores qui loco Apostorum , & Prophetarum sint , tales hodie Lutherus , Zuinglius , & alii . Aver . problem . loc saith , Someti● when the world wanders from true doctrine , God doth extraordinari● send other reformers , who are instead of Apostles , and Prophets , ●● Luther , Zuinglius , and others in these times : But what have we to do with the sayso's of our Assembly , or Amesius , or Calvin not denyal ; our question concerns a matter , not of humane opinion , but divine institution , and we expect the authority of the holy Ghost , not their words for its confirmation : Indeed Zanchy and Aretius speak a little louder , but to as little purpose ; they say , God will have them to be in the Church , ●●● doth extraordinarily send them to her ; But what matters it ● what men forge Gods volition , or mission , since he gives ● Church no notice of it in the Scripture . 'T is not the first ti● that false prophets have come with a God wills , or thus saith the Lord , when they have only seen the visions of their own heads , and spake the deceipts of their own hearts . What a grave pers●● long since observed of loose Historians , is dayly verified of more loose divines , i. e. when they have entangled themselves with monstrous positions , deo indigent & machina , they want the engine of a deity , to releeve and free them . The ordinary character of the false Prophets of old , was to run , ere they were sent , they came all extraordinarily , for neither God , nor his Church called , or sent for them . And we have seen thousands in our time , who as if they had been Heralds to Christs second coming , Polybius . have soberly affirmed , lo here is Christ , lo there is Christ , ●hey wearing a disguise of Sanctity so neatly upon their Hypocris●e , as our selves might have been cheated into a good opinion ●f them , unless the holy Ghost had forewarned us not to believe them , because they shall deceive many , and if it were possible even the elect . Then we saw that such confidence in contradictions was an evidence of their being Seducers , or seduced , for whosoever ●●ith sometimes , Lo here is Christ , otherwhile , Lo he is there , confesseth he knows not where he is , for Christs word is not yea and nay , nor his body here and there , nor was it ever fancied so to be , till the real presence became consubstantiate with ubiquity . 'T is our own perswasion ( let it stand or fall at the pleasure of the discreet Reader ) how no one thing gave a rise and increase unto the several Sects of the Pharisees , Sadduces , Essenes , and Herodians of old , like this , there were many Prophecies and Promises in the then onely Books of God , concerning the future manifestation of the Messiah , and of Elijah who was to come , to ●repare his way before him , Mal. 4.5 . and those Sectaries took ●dvantage to vend their Traditions and Inventions under the ●ined but plausible Titles of the Laws of that Messiah , or of ●●mething previous thereunto : But we Christians are under ●●other Dispensation , neither do we expect an Elijah to come ●●d loose our knots , or resolve our doubts ; for we stedfastly believe , that he who should come , is come , and that we need not look for another , Mat. 11.3 , 4. with 14. Hebr. 3.2 , 3.

Object . But may some say , Objection from GOD's Omnipotencie . Consider a little better with your self what you write , ere you write any more , doth not Zanchy say , God when he will raiseth up Evangelists , or extraordinary Offi●●rs : And cannot God do what he will ?

I answer , Answered . He can ; but will and can are of equal force with God , and he will do nothing against his Truth ; Power and ●erity are his inseparable natural Attributes , and what is one 〈◊〉 his Nature , cannot be two in his Providential Administrations ; God is just as Powerful as he is True , and just as True as he is Powerful : These Attributes always move and act together . Luxuriant Fancies would perpetually sprout forth into unworthy Conjectures of an incomprehensible Being , and though in t●eir presumed Exaltations they most heavily depress it , they ●ould obtrude their Notions , as Divine Truths , upon those who a●e as Credulous as they are Confident , did not God check and keep them under , by a peremptory enjoyning all men to respect him , and expect from him , according to a written word : who do so , may assure themselves of a certain and timely performance , but whoever wait the assistance of a Divine Power contrary unto a Sacred Promise , though they speciously pretend Gods Omnipotencie , and doing all things , yet they do in effect bend God to their wills ; binde one of his hands within another , make him will contradictions , and consequently impotent to do any thing . Whatever God doth , hath done , or promised to do , he squareth it by a certain Rule or Law ; this so far as concerneth Church-Officers , is Christs Institution , Commission , and Promises in the Word . And if the Word be proper , the Divine Power hath in nothing so strictly tied up his all-acting power , as in the continuance of those Institutions , and accomplishment o● those Promises . Our Lord Jesus instituting his Ministry , promiseth a perpetual presence with them to the end of the world and S. Paul argues for the performance of Promises , upon ● most true supposition ,

Thirdly Amesius audaciously saith , There is no scripture for it , neither are we to expect any other authority then that of the people .

In historia novi Testamenti exempla habemus constitutionis ministerii , & ejusdem etiam conservationis , sed non restaurationis ejus , aut reformationis post generalem Apostasiam omnia igitur quae pertinent ad plebem fidelem in tali casu , non repraesentantur ibi certis exemplis . Ames . Bell. enerv . To. 2. pag. 77. This notion favours 1. Popery .

lest otherwise God should deny himself , 2 Tim. 2.13 . Give us therefore Scripture for this Knight Errantry ● Officers , we shall be silent in that will of God , whatever else brought , is as easily rejected , as objected ; and we dare bold answer , that the Apochryphal wills and sendings of God , quoted ● Zanchy and Aretius , if God would have them in his Church , ● send them to her , why did he not keep them there , while the● were there , given and set by him , with promise of their continuance unto the worlds end , and till we all come in the unity , &c But

3. Amesius bids us despair of Scriptures having any hand i● the draught of this temporary Officers Commission ; for he saith Although the new Testament contain certain examples of the constitution and conservation of the Ministry , yet there is none of its restauration and reformation after a general Apostacie . We may ● therefore expect certain Scriptural examples of the duty of the fai●ful multitude in such a case . What! Have we certain exampl● of the conservation of the Ministry , and have we none of it restauration ? Can that which is conserved , be so wholly lost , ●● we may not know where it is , or who have power to find it out● Away then with the sufficiencie of Scripture : Then Presbytery is beholding to Bellarmine for his defence of the unwritten word of God , since 't is equally her Sanctuary as the Papists . Yet t is a question not easily resolved , whether all or any Papal traditions derogate more for the Authority of a written word , ●● the power of ordinary Church-Officers , then this one Presbyterian unwritten word ; how easily is Plebem changed into Papam ? or whereby can the Pope more readily justifie his wo●● exorbitancies , when indicted of contradiction and opposition unto Scripture , then to say , There is no Scriptural Example suitable unto the present case or time ? If at any time corruption leave the Church a Chaos , and confused lump , why may she not aswel be formed by Papal as Popular discretion ? 2. Machiavilanism . Besides what a wide breach doth this sulphurous notion tear in the wall of the Vine-yard ? What! Is not the Church sufficiently in danger by Polititians framing of Trojan Horses for her Ruine , but her pretended Reformers must trap them with the gay title of Reformation , and Restauration of Religion , and suffer ●hem to surprize her greatest strengths , as Palladiums , and excellent Inventions of a propitious Deity . If the multitude may make a Ministry , Machiavils sons in the multitude will make ●●d unmake Ministers , till they have made all Religion subser●ient to Reason of State. Furthermore , what mischievous Se●ucer can want a warrant for his actions , 3. The worst Exorbitancies of the most mischievous Seducers . how extraordinarily ●icked soever they are ? If his perverts once sign his Commissi●n , how vain are all after-disputes and arguments ? his inward ●all is from God , his outward from the people , to whom all be●ongs in case of Apostacie : Be his party powerful who dare ●ain-say him ? be it weak , how ready is this reply , The Faithful ●ho always are the least number , acknowledge his heavenly mission in their submission to it ; and the opposition which he and ●hey meet with from the ungodly multitude , ought to be interpreted an additional confirmation to his call , since all past Law-●ivers and Reformers met with the like : dares any silly soul ●ome against him with the sling and stone of Scripture ? observe ●ow this Goliah defies them . 'T is for ordinary Officers to con●orm to Scripture president , what others accompt his sin , he e●●eems to be his glory , namely his administration of holy things ●ithout an ordinary call ; for otherwise he could have no testi●ony to his extraordinary mission , Scripture containing no ex●mple of the Restauration or Reformation of the Ministry , after 〈◊〉 general Apostacie . These are bad fruits of a cursed principle , but there are worse in the bud , for since scripture tells us not who ●●r what shall be Judge of the time of the coming these of Extra●rdinaries , nor whether the Church stand in need of them , yea or ●ot ; What Star can direct us to their Cradles ? What person was , or should be present at the issuing forth the Fiats for their ●o long dormant Commissions , and sealing of their patents ? Into what number of Extraordinaries those new Commissions ●hall be limited ? Who will , as in Jeroboam's time , may fill his his hand , or consecrate himself an extraordinary Officer . And as fast as justice , or death cut off one of those Hydra's heads , another will arise in its stead ; for why may not what hath once been be again ? Can that Church ? which admitted one , shut the door against another extraordinary Officer ? Apostacy , and corruption was brought into the Church by many hands , how can they be carried out by a few ? When seditious malecontents , as a a Betwixt the second and third Century , the African Schismaticks in St. Cyprians time , b b betwixt the third and fourth Century . Arius , Aerius , and others afterward hedge up the ordinary way , because 't is not broad enough to bear their ambitions . Amesius draws their special plea , and admits them , since Antichrist hath , or they say he hath abused it , to stop it up , and lay out , and walk in another . Dare any saucily demand a sight o● their Commissions ? they say shew the old cancelled , they will produce their new Letters Patents ; Otherwise what was valid for Zuinglius , &c. is the same for them . The Gospel is a mystery ( and why may not they extraordinary members o● its mysteriousness ) have , as every common science , the allowance of praecognitio , or conceded principles , against which 〈◊〉 dispute may be tolerated . Prove a Trinity , discover wher● Lazarus his soul was , when his body lay four dayes in the grave , or how the eternal God could be born in time , take flesh , and dwell among us , they will sensibly , and rationally , make o●● their call . But if you say faith evidenceth the former , the reply , 't is because you want it that you do not see the latter . Wounded men must trust their Chyrurgions eye and art , and a corrupt Church-state ( as God knows they live in , and are the bluness of the Pestilential humor ) must trust her reformers , though extraordinary in their call , and in their course Honest Socinus would never have attempted the reformation 〈◊〉 the reformation , had not much been wanting , so truly is ●● affirmed by his followers .

Tota ruet-Babylon dirupit●tecta Lutherus , Calvinus muros , sed fundamenta Socinus . Luther pulls down the roof , Calvin the wall , Socin the groundwork , thus whole Rome doth fall .

The glorious title of Reformation , and odiousness of Apostacy , leads tender spirited men any whither ; Even as harmless birds when their notes are counterfeited into snares and lime-twigs ; good men ! who can blame their ardent desires to be more like & nigh to Christ ? But because hypocrisie , & unworthy designs may pretend reformation , & Apostates cry out of Apostacy , the most guilty , being usually the most clamorous ; and it were to no purpose for the Wolf to put on sheeps clothing , unless he hoped he should be taken for a very sheep ; therefore may all sober minds be pleased to accept our Saviours advice , to beware of disguised Wolves , and to couple prudence with their sincerity . These guides will soon discover , that as a preposterous disposition of the same parts will not conform an artificial frame to its primitive composure , so neither can one , and the same Church be formed by the Ministry , and reformed by the mul●itude : For Reformation is the reduction or bringing back of a swer●ed thing , or state , unto its first and original constitution . This is ●eformation in general , and such ought Church reformation to be ; for all endeavours wide of that scope ( be the Church state never so vicious , or our pretensions never so specious ) are not ● reformation , and setting in joynt what was dislocated , but a deformation , and straining of what is strong and well set , and ●nevitably tendeth to the dissolution of the whole frame . The ●ork of grace in the heart is sometimes phrased By renewal , Col. 3.10 . s●metime by being born again , Joh. 3.3 . sometime by being formed again , Gal. 4.9 . All which is done by restoring the ●ame Image of God in righteousness , &c. Ephes. 4.23 . wherein Adam was at first created . This truth is equally verifiable of all ●he members joyntly , and in society , as of any of them severaly , due regard being had to their several formations and con●titutions ; so that as particular reformation must answer to particular formation , so must general reformation answer to general formation ; so that Amesius is to prove , that the primitive Chrch was formed without a ministry , ere he can truly ●ssert , that the present Church may be reformed by the mul●itude .

We read in the old Testament of the formation of the Jewish Church , Fifthly contrary to the manner of reforming of the JeWish Church . and of her reformation after several Apostacy's . But the cheif Magistrate , and the chief Priest , who were instrumental to make , were alwaies imployed to mend that frame . Thus she was at first formed by Moses and Aaron ; afterwards reformed by David and Zadok , after Sauls Apostacy and death , ● Chron. 24.31 . by Jehosaphat and Amariah , after Rehoboams , defection , and Asa's partial reformation , 2 Chron. 19.11 . by J●ash and Jehojada , after Athaliahs usurpation . 2 King. 12.8 , 9. by Hezekiah and Azariah , after Ahaz his abomination 2 Chron. 31.10 . by Josiah and Hilkiah , after the dreadful revolt under Manasseh and Amon , when the bare finding of the Book of the Law , occasioned matter of admiration and amazement . 2 King. 22.4 . ver. 8. by Zerrubabel and Joshua , at the Jews first return from Babylon ; Ezra . 3.2 . and by Nehemiah , & Eliashib after wards , Nehem. 3.1 . I freely acknowledge that the cheif Magistrates from Moses downeward did hold their own , and keep their Aarons under , the chief Priests being in this as in many other things , types of Christ , who was subject unto Caesar . Thus did Moses . Numb. 10.1 . ad fin . 10. Thus Solomon . 1 King. 2.26 . Thus Nehemiah . Nehem. 13.8 . and ver. 29.30 . Thus the Magistrate did in his political capacity , and he did somewhat else , either in an ecclesiastical capacity , or as supreme governour of the Ecclesiastical Polity ; namely , dire●● in the prudential administration of Church matters . Perhaps he did not do it separate from the Priest , but we know n●● what part the Priest acted , for the Prince is solely name●● Thus David , 1 Chron. 24.3 . Thus Hezekiah . 2 Chron. 3 2. And no solid reason can be given , why this flower shou●● not be wreathed within their Scepters , it being so influentia● upon civil peace , and of such a nature whereof may be said b● the change of one word , as David did of Shew bread , it is ●● a manner Civil , The high Priest had as his common , so his peculiar works ; the former hath been spoken to , and may be farther evidenced by Deut. 7.9 , 10 , 11. 2 Chron. 19.8 , 9 , 10. The latter appears by , 2 Chron. 26.16 , 17. My design i● all these instances is not to exclude any , who are warranted to ●● and assist under the Prince , and chief Priest in those Assemblies But to prove the Lords care of maintaining the dignity , a● distinctness of his own Ordinances , even after most fearful Apostacies ; for such most of the forementioned insta●ces do concern ; and let me add , who ever acted with , or under the Prince & chief Priest , nothing was done without them . But contrariwise their exclusion from any Convention , pretending to the highest , or most glorious reformation , was interpretatively Gods negative voice , not passing , or approving the acts of those assemblies . For instance : The lower rulers , and inferiour clergy , associate with Corah , Dathan , and Abiram , Numb. 16.1.2 . ( the only pattern of an attempted , but unaffected Presbyterian government in the whole Bible ) rise up against Moses and Aaron , pretending both to reform , and that they were so reformed , and holy , as Moses & Aarons power was too great to be endured : Num. 16.3 . ye take ●oo much , &c. ( not too much in its own nature , for these Rebels ●id desire the same thing ) but too much up●n you . It went to ●he heart of Corah and his complic●s , that Moses and Aaron , not hemselves were settled in it . But did the Lord pass this act with he Royal assent ? no , he takes but till he next morning to deiberate upon it , ver. 5. when he makes them such prodigious ●xamples of successess rebellion , as a sanctified heart cannot read heir story without trembling ; or a gracious ear hear it without tingling ; the Lord doing a new thing , or ( as the margent more expresly from the original ) creating a creature . ver. 30. ● . e. making a Judgment , as it were of set purpose to revenge heir wickedness , the earth opening her mouth , and swallowing hem up quick , whereby at once he signified , not only his preent indignation against them , but what others are to expect who in according to their example . It continuing a truth unto the ●eriod of divine Revelation in a written word , that the adunct of Corahs gainsaying or perishing . Jude ver 11. Besides an ●surping prince ( Jeroboam ) and the body of the people ( or the en tribes ) set upon what no doubt , they called a through reormation ; 't was so in the language of some latter times , for he true Magistracy and Ministry was voted down , reason of state iscovering no other way to strengthen a crack't title , or set●ng a tottering Crown upon an Usurpers head , but a change ●f the old worship : That ( away with it ) learned obedience to God and his lawful Vice-gerent , and Priests . And above all lly conscientious souls would hanker after Davids house , 1 ●ing . 12.26 , 27. if it were continued . Besides , what might ●ould Jeroboam have upon the people ? how could it be exected that they should stick to him in the plunge of his forunes , unless they were engaged in rebellion , and Apostacy sa eep as he ? could he once make them break the bonds of their ●s , no doubt they would fight resolutely for the liberty of their ew conscience ? Wherefore Jeroboam , and his Ahitophels must ●ome together , take councel , and what is the advice ? why , to ndeavour by some popular insinuation to make the tribes out of love with what from Moses downward , until this day had been their Religion . This is suggested by publick Proclamation , 1 King. 12.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is too much ( Rabh it notes a greatness in quantity , or quality too long , and too tiresome , the way too much , and too expensive the worship , both prevalent arguments with an idle or covetous heart ) for you . ) Jeroboam could do it himself , but good man ! he studied the ease of the King and Priest-ridden people . ) to go up to Jerusalem ( the habitation of tyrants , malignants , & will-worshippers . ) This plot takes with all , or most part of the people , except the Priests and Levites . 2 Chron. 11.13 , 14 , 15. few being of Davids mind , not to serve God with what cost them nothing , 2 Sam. 24.24 . But 't is no matter , 't was the Clergy ( perrogative creatures ) who were discontented ; and the opposing of this blessed reformation so much , would make the Laity favour it the more ; they were afraid of their parsonage barns , but who cares , now the proprietor shall have his tith gratis , or buy it cheaper of the new ministry . 1 King. 12.31 . Had we lived in those dayes , how might we have heard each village ecchoing to other , with these or the like acclamations ? Let my Lord King Jeroboam live for eve● Let it be inscribed upon everlasting monuments , impenetrable by the sharp teeth of all devouring time , tha● Jeroboam an● freedom are twins of a year ! date all publick evidences fro● his entrance upon the government , as the first year of Israels berty by Gods blessing restored ! O happy Prince ! O tender F●ther ! O blessed People ! had any one stood at the elbow o● God , while he was measuring out the several successions o● times , he would had it been in his power , elected to have served his generation under so sacred a regiment ! long , and long live Jeroboam , Jeroboam , Jeroboam ! But let Jeroboamites rejoyce in Jeroboam , and walk for a while in the sparks of this f●●● which their sins have kindled : God doth neither approve of the ref rmation , n●r of the reformer , and it will not be long ere be shew he dislike of both ; partly in the extirpation of Jeroboams family , root a● branch , whilest he was scarse cold in his grave . 1 King. 15.25 . fin. 29. partly in printing the character of walking in the way ●● Jeroboam , upon men destinated to unavoidable ruin . 1 King. ● . 34 per tot . partly in the welnigh perpetual oppression of this peop● under forrein enemies , or intestine feuds , till carried into an hitherto unredeemed Captivity . 1 King. 16.16 . and ver. 22. 1 King. 20 4. 2 King. 17. per tot . And finally by the frequent interruptio● of their civil government , for whose ●establishment this state religion was at first invented . 1 King. 12.27 . This was the only popular reformation in the old Testament , these its undesirable effects , and yet it carried a fairer face then most succeeding Popular reformations , Jeroboam ( whom no body in his dayes durst style beneath a King ) being a party in it : And he might touch the Prophesie of Aliiah the Shilomite , that it was the Lords pleasure to raise him to that dignity 1 King. 11.29 . ad fin. 32. so wretchedly false ( as to this example ) is Henders ns bold asseron , he saith ; though reformation by the body of the people is m●re ●perfect ( viz. then regal or sacerdotal ) in respect of the instruents , or manner of proceeding , yet for the most part it is m●re pure ● its effect , and product . H●nders●ns second paper 1. concerning the reformation of religion . An asse●tion , wherein as the author ever consulted with St. Paul , Rom. 3.8 . And not rather as we ●e slander●usly reported , and as some affirm that we say let us do evil , ●at good may come , whose damnation is just ; so I do beleeve it is ot verifiable , or to be verified by any ( called ) reformation in ●e Jewish , or any other Church from Jeroboams time unto urs . But Vzza's story is a truth , 2 Sam. 6.6.7 , 8. And when ●ey came to Nach●ns threshing floor , Vzza put forth his hand to ●e ark of God , and took hold of it , for the Oxen shook it ; But the anr of the Lord was kindled agaist Vzza , and God smote him there ●r his error , and he died there before the Ark of God. And David ●as despleastd , because the Lord had made a breach upon Vzza , ●nd he called the name of the place Perez Vzza unto this day . Whence note .

1. Vzza did not presumptuously , or in contempt to the Levites whose Office it was to carry the Ark ) thrust them by from ●heir employment , only he put his hand to the Ark to hold , or ●pport it in a case of seeming necessiy the Oxen stumbling ●rough weakness , or kicking through wantonness , and shang it .

2. The civility , and sincerity of Vzza's intentions were so ●sible , or at least so apprehended by David , that unto him the ivine proceedings against Vzza sounded harshly , and were ispleasant .

3. Neither the seeming necessity , nor Vzza's intentions , nor Davids good opinion of them , could put a barr to Gods disleasure , but he strook him there for his error or temerity , and ●ere he died before the Ark of God , his crime and punishment , ●ming the place of execution Perez Vzza , or the breach upon ●zza in terrour to all after attempters to sin by his example ; eglecters and wavers of known duty may pretend necessity , ●ood meaning , and the favour of good men , but with what ●azard this one instance is sufficient to inform them .

4. That the procuring of a pure & through reformation ( such ●his bringing back of the Ark in Davids time was 1 Chr. 13.3 . ) ●he holy , and ever blessed God , is careful not to use any intruments promiscuously huddled together by popular tumults , but those who have the clearest warrant , and authority in his Word , to do his work . A like truth with this concerning Uzza is 1 Sam. 2.34 , 35. ( and I wonder neither of them made impression upon the consciences of Amesius , Henderson , and other the like brazen trumpets to popular seditions ) where we read , that when the prodigious sins of Elie's sons ( the Priests ) provoked God to use extream severity against their whole family , he doth not threate● to raise up the people , to reform the Priesthood , but promiseth that he will raise him up another Priest .

Sixthly , contrary to the manner of reforming of the Christian Church . 'T is granted the Christian ministry is not now confined as the Jewish was , unto one family , or tribe neither is our Church ( as theirs ) limited to one nation , but if when the vineyard was thus either way enclosed , God left the reformation of ecclesiastical corruptions , if not solely , yet inexclusively to the chief Magistrate , and sons of Levi ( his first Committees for the custody of that discipline ) how much more forcibly doth it conclude in this state of the Church , that duly ordained Officers be convened under the authority , and protection of Christia● Princes , about the determination of matters of like nature .

First , Because Christian Kings as nursing fathers , may challenge the same authority in our Churches , as the Jewish Kings exercised in their Church , because the Polity , or external administration of discipline is ( even Presbyters being Judges ) so much alike in both : Witness the London Presbyters , they say ; What Grotius saith , Jus divin. 1 par pag. 172. that the government of the Churches of Christ was conformed to the pattern of the Jewish Synagogue , is true in many things .

Read Bp. Jewels defence of his Apology against Harding . pag. 691. and seq. London . 1571 Secondly , Because the first Christian Emperours , and King had this power peaceably allowed them , neither can they no● be excluded but a Pope steps immediatly into their place , or which is worse , many .

Thirdly , Because each Church now grieved , or corrupted , hath not only a liberty as the Jewish had , to convene all her own Officers ( some whereof at least may be rationally adjudged to be as much spirited with a zeal for reformation , and have , or ought to have more reforming abilities , then the rest of the people . ) But also ( which the Jews had not ) hath priviledge to assemble with her sister Churches in general , or other Synods to ease and reform her self . And why should not we rather expect Christs presence , and submit to its dictates in such assemblies , since he hath promised it . Mat. 18.17 . Mat. 28.19 , 20. And the Apostolical Church practised it , Act. 15.6 . And the Apostles , and Elders came together for to consider of this matter , then to await an extraordinary call , and assistance to a promiscuous multitude , who however they come together ( even their advocates , and patrons being Judges ) they cannot assign a warrant , or example of Scripture for their direction . This shall conclude our third reason against the temporariness of Church-Officers in this second limitation , and exposition of the word temporary .

Fourthly , Who ever have in these dayes stood to an extraordinary call , they neither have the gifts , nor do the works of them who are accounted extraordinary Officers in the primitive Church . Fourthly , now pretended extraordinary officers neither have the gifts , nor do the works of those who were formerly accounted extraordinary .

First , They have not their gifts .

First , they have not their gifts .

Habent dona & assistentiam extraordinariam , itae ut sine errore ministrent . Ames . medull. lib. 1. ca. 33. Sect. 25.

Compend . Theol. lib. 1. ca. 26.

Jus divin 1 par. p. 116.

Amesius saith the former extraordinary Officers had extraordinary gifts , and assistance to minister without error ; what gifts , and assistance the first Church-Officers had we dispute not , this we do deny that Amesius , or any for him can maintain those to be thus qualified , whom in that very Chapter he calls extraordinary Officers raised up of latter times , or since the reformation begun by Martin Luther in Germany . Wollebius gives a more particular ●ccount of their gifts , he saith they were prophesie , tongues , and miracles . But where , or in whom shall we find them , or any of them in these dayes . The London Divines abate one of these three , they say ; He might be an extraordinary Officer who did not work miracles , they instance in John the Baptist ; were it not for ●he sake of others , I could turn this over with a short answer , and say what am I concerned in their contradictions ? But least ●he Enthusiast take sanctuary at it , I dispute its priviledge . That John the Baptist wrought no miracles , is confessed , but there may be several reasons given for it ; & why it is not to be drawn into justifying president of the want of those gifts , in any now pretended extraordinary Officer : For John was the immediate forerunner of Christ ; that the Messiah should come , was the constant and ordinary belief , and at this time the raised expectation of the Jews , unto whom he preached , and affirmed de facto that he was come . This was a more direct way to prove his doctrine , then working of mirales ; for miracles may be feined , in his preaching could be no deceit ; If his Auditors turned to their Bibles , and found what the antient Prophets predicted concerning the Messiah verified in Christ , they had reason to beleive their Preacher , otherwise they might reject both as deceivers : This if I mistake not , is a reason assigned by the holy Ghost , why John wrought no miracles ; Joh. 10.41 . And many resorted unto him , and said , John indeed wrought no miracles , but all that he said of this man were true ; how soon John spake of Christ , and how he protects himself under the wings of his authority , when questioned for doing somewhat reputed extraordinary ; appears by Joh. 1.25 , 26 , 27. And they asked him , and said ; why baptizest thou then ? if thou be not the Christ , nor Elias , nor that Prophet , John answered them saying , I baptize you with water , but there standeth one among you , whom you know not , he it is , &c. The sum of all this is , John was a cryer , or Herald . Joh. 1.22 . who gave notice of the coming , and approach of the longed for Saviour ; whose message could be no otherwise confirmed then by Christs presence : Miracles would do no good without it , and were needless with it . Perhaps also our Lord reserved those largesses of the divine bounty to 〈◊〉 distributed among the people by his own hands , or the han● of his Apostles , after he was more publickly known . We expect therefore from our now pretended extraordinary Officers , to minister without errour , prophesie , and work miracles ( all which in the judgment of their favourers are requisite qualifications in an extraordinary Officer ) or we cannot , we will not own them .

Secondly , They do not do their works . This is by far a more certain way to judge of the order of Officers , Secondly , they do not do their works . then gifts , for gifts may be divers , works must be the same ; and all that we have said concerning them in the foregoing Paragraph , is t● be reduced to the force of an argument , arising from the co●●cessions of our opposites : But we shall by and by digress , return we therefore into our way ; now pretended extraordinary Officers , do not do the works of formerly presumed extraordinary Officers . The Apostles and Evangelists preached , baptized , and mainly endeavoured to build Churches , where no foundation was already said to their hands , and to preserve settled Churches in order and unity . But our extraordinaries , if they break down the carved works of Gospel order in constituted Churches , with axes and hammers ( instruments of violence of the readiest execution ) are instantly baptized by their Party into the name , and confirmed in the Office of an Evangelist , or an Apostle . The good works of real Apostles and Evangelists are , and must be accounted temporary ; pretended Zealots have other work to do then to travail in the conversion of the Gentiles , but the bad works of nominal Apostles , and Evangelists are , and we fear will be long continuing . It exceeds our Arithmetick to cast up what damage , either the Christian Church in general , or my mother Church , the Church of England in particular hath sustained by their violence , and usurpation . What institutions of Christ , and Apostolical practices have we had disputed , censured , and exploded by factions , and clamorous novelty , out-voicing them to breath their last , and close their eyes with those of the Evangelists and Apostles . And what novel inventions have been obtruded upon the Church , in the commanding form of a Divine Right , by self sent pretenders to their Office. To say the hot Sun in Africa , doth not more frequently generate deformed terrestrial monsters , then this loose opinion about the extra ordinariness , and temporaliness of Church-Officers , doth enliven ecclesiastical mis-shapen births , might be thought a Rhetorical flourish , were not multitudes of confirming instances at hand ; for what errour , or false doctrine hath prospered from Mahumetanisme to this day ; whose Authors have not pretended extraordinary communion with a deity , and voiced the visions of their own heads to be the revelation of the blessed spirit : But we will draw the points of our compass nearer , Cut off by the sword of Justice C. C. 1525. and within the circumference of the immediate preceding , and present centuries . Thomas Munzer ; the Patriarch Anabaptist , a smoaking firebrand , whose tayl threatned in to so great a part of Germany , boasted of Gods extraordinary raising him up with the sword of Gideon to extirpate the wicked ; or if you will read his meaning in his practices , the magistracy , and ministry ; John the Botcher of Leyden , A. C. 1536. who stitch't Munzers scattered shreds into a kingdome , and sewed on himself as their cape , or King , at Munster in Germany , blasphemously enough ( had it not been done by an extaaordinary call ) styled himself ; The King of Saints , as a mock Christ , chose his twelve Apostles ; and like himself , a lustful salatious wretch , took his fifteen wives at one time , one whereof dis●elishing his practices , he sacrificed ( for he was both king and Priest ) immediatly before he celebrated the Eucharist . This wretch burning many thousands of choice books in that Town , justified it by Scripture , saying , the time was now come when they should be all taught of God. A. C. 1527. Thomas Schuk of Gaul in Helvetia an Anabaptist also , Leydens Saviour ( though in respect to their King , I place him beneath him in this discourse ) in a full assembly of his confederates , caused his own brother to kneel down before him , and in that posture killed him ; their common father , and mother afterwards expostulating with him , to shew his motives and inducements to commit that horrid villany , he impudently told them , what was done , was by the will of his heavenly father , wherein he barbarously , and searedly persisted at the place of execution . A. C. 1550. Henry Nicholas , the unhappy root of all the accursed ranting practices , from his time downward unto ours , saluted our fathers in this mock Apostolick style . Henry Nicholas by the grace and mercy of God , through the holy spirit of the love of Christ , raised up by the highest God from the death , according to the Providence of God and his promises , annointed with the holy Ghost , in the old age of the understanding of Jesus ; Godded with God in the spirit of his love , illuminated in the spirit of the heavenly truth , the true light of the perfect being , made heir with Christ in the Heavenly good of the riches of G●● according to his promises in the most holy services of God , to the o●●dience of his love . Hacket that manlike monster , and shame of 〈◊〉 Country , A. C. 1591. whose positions were so dreadfully blasphemous , a● a sober tongue cannot name them without blistring , gave out by himself , and his two false prophets , Coppinger and Arthington , how God had extraordinarily raised him up to reform the Church . That bloody parricide Enoch ap Evan , natures by-blow , and the stain of generation , whose inhumane murder of his own natural mother and brother , at Bishops-Castle in the County of Salop , Studely's looking-glass of schisme . in the year 1633. as an ill boding Meteor , and Malignant Comet , ushered in the immediately following Civil wars , and unnatural troubles , searedly affirmed , that he butchered those harmless souls in a zeal for God ; the fuel to which accursed flame was their filial submission to the determination of their mother Church , in receiving the blessed Eucharist kneeling , and refusing to submit to his Phanatick dictates in that matter . What need more words ? or why wast we time in personal instances ? doth not Soeinianisme ( that sink whereinto all heresies , antient , and modern are evacuated ) brazen-facedly tell the world , that their tenet , which ungods Christ , and renders his death and satisfaction insolvent for our sins , Ecclesiae nostrae credunt ea sibi a deo revelata esse ; quae ad excolendam veritatem evangelicam , utpote in quibus de vera dei , & Christi gloria &c. & denique quae devia verae pietutis expeditiori reddenda agunt . Smalc . praef. novinst . ex Calov . Socin . prostigat . Wirebergae . 1652. is revealed to them as a more nigh , and expeditious way to what concerns the true glory of Christ and God ; to advance true piety , and refine evangelical truth . Faustus Socinus magnifies his uncle Laelius , Divinum quid sapiens a deo ipsa patefactum precibus multis a christo impetra tum . vix quicquam divinius videri queat sperabam te fassurum Soc. De unic . fil . dei existent . adv. Erasm . Joha . Omnes una secum deo gratias agant , pro Laelio . Socino cui deus primo revelavit . Smalc . par. Sophis . pag. 5. ex Gelassii grammat . sacr. tract. 3. numb . 47. Francofurti . 1653. his wresting of those ●in words for our Saviours divinity , or before Abraham was ●●m , to maintain thereby his sole existency ( as other mens ) ●m , and not before the time of his incarnation ; And of it ●th . It savours of some divinity , was obtained ( which instead of ●leeving , we admire how he durst write it ) from Christ him●f by many prayers , and divinely sparkleth with such bright and ●zling beams , as hoped his Antagonist would have discerned , and ●ored them . This very ignis fatuus so amazeth Smalcius , as he ●uld bend the whole Church upon her knees together with him , to ●ss God for revealing it to Laelius Socinus .

Finally , whence is this pestilent Sect encouraged to lay the 〈◊〉 to the root of the whole ministry , but either because the ●imitive Ministers were temporary , and extraordinary , Ex Calovio . or the ●esent Ministry hath lost the file of its succession in Antichristi● Apostacy . And professedly , and in the face of the world to ●intain , That no ministerial work , as the work of a distinct Offi● is now continuing , what is so called , being only a work of charity 〈◊〉 from every man unto his neighbour . Suffice this for the fourth ●ason . Fifthly , Scripture Apostles , and Evangelists had an ordinary Mission

Fifthly , Scripture Apostles and Evangelists had an ordinary ●ssion concerning the former Apostles enough hath been ●d in the foregoing part of this Exception ; The Evangelists ●ntioned in Scripture are but two , Philip and Timothy ; and ●th of them had an ordinay mission . Timothies mission ; Tim. 4.14 . &c. 2 Tim. 1.6 . undeniably proves . Philips ●ssion , so far as concerns his Diaconate , is as plain by Act. 6. 2 , 3. We will not here dispute his call to do the works re●ded , Act. 8. reserving it to our own definition of the E●ngelist ; and shall only add in this place : That the works he ●d , namely Preaching and Baptizing , necessarily required a ●l , and ordination to do them , because unsent persons are ●ohibited to meddle with them , Mat. 28.19 , 20. Rom. 10. ● . and 17. Socinus , the arch enemy of Ministerial Mission , Illi enim qui in Samari a crediderunt fide vera crediderant , & erant intus in clesia , quae una est , name Philippo diacono , quem ijdem Apostoli miserant baptizati erant . ●prian . epist. ad Jubaianum . ●der the name of Gratianus , Prosper saith , Philip was sent by the ●postles , with him agree Zanchius , Aretius , Polanus , and Buca●s in their aforecited definitions of the Evangelist . And this ●s also St. Cyprians judgment long ago , he saith , Those who beleeved in Samaria , beleeved with true faith , and were within the Church which is one , because they were baptized by Philip the deacon , whom the Apostles sent among them ; We will add no more to this fifth Reason . Sixthly , who might best pretend an extraordinary call in these dayes do themselves disown it . Non dissimulanter testamur nos haberi . Lutherum pro insigni Christi Apostolo . Calv. adv. Albert. Pighium lib. 1. Gerard loc. de ministerio Sect. 144. 145. 146. Genevae . 1639. Jus divin. 1 part . pag. 120. 121 , 122. 123 Seventhly , Presbyters deny an extraordinary all . Jus divin . par. 1. p. 71.

Sixthly . Those who might best pretend an extraordinary call in these dayes , and have it voluntarily given unto them by others , do themselves disown it . Aretius as we have heard before , calls Luther an Apostle , so doth Calvin , He saith withou● dissimulation , we esteem Luther to be a famous Apostle of Christ We hope we need not tell the Reader that Calvin , and Areti●● in both those places understand an Apostle to be an extraordinary Officer , let him that doubteth consult the places . Bu● Luther himself alwaies stood to an ordinary call ; never appea●●ed from it , and expresly disclaims all other . This is exactl● demonstrated by his learned defender Gerhard , in his Theological common places , where he records the several dates of Euthers Academical , and Ecclesiastical preferments . The L●●don Divines say as much of Zuinglius , Oecolampadius , Bucer , 〈◊〉 Peter Martyr . They conclude with Zanchyes testimony in th● matter , who inrols himself in the same Catologue with Zuinglius and the rest ; And there we conclude this sixth Reason .

Seventhly , The same London Presbyters sadly reflecting upo● the aforementioned Socinian , & enthusiastick tenets , together wit● many other inconveniencies , arising from this distinction betwixt temporary and continuing , ordinary and extraordinar● Officers ; not only modestly enter their dissent from the mai●●tainers of the extraordinary call of our first reformers , but ●●solutely lay down this axiom ; they say , there is a necessity in Church of Christ , of a constant , perpetual , and ordinary Missi● This is a precious truth , and that the Reader may improve as he ought , we beg him to consider that perpetual being predicated of any subject , comprehends all time from its commencement to its conclusion ; so that if there be a necessity 〈◊〉 a perpetual ordinary Mission in the Church of Christ , it is u●●doubtedly exclusive of extraordinary Officers in the Primitiv● if in the present Church-state ; for of necessity she must perpetually have an ordinary Mission , there is no time past , presen● or to come , when she hath been , is , or can be without it : An● let the Assemblies vague and uncertain early ordination of Presbyters come up never so nigh to the first constitution of th● Church , they will be excluded from a perpetual relation t● her , because there was some precedent time when she was with●ut them . Nor are the London Divines alone in this opinion , or they borrow it from their brethren in the Assembly , Humble advice concerning the doctrinal part of ordination bound up with their directory . who ●●y , Ordination is alwaies to be continued in the Church ; and ●●ove it by Tit. 1.5 . 1 Tim. 5.21 , 22. I receive their propositi●n , but must tell them their proof is strong against Presbyteri●● ordination , and destroyes their proposition unless Timothy ●●d Titus have successors to continue their practiced way of or●ination ; for neither of them ( if we may beleeve the same As●●mbly ) were Presbyters , nor did ordain as Presbyters , but as ●xtraordinary Officers , or Evangelists ; so that their proof and ●roposition compared exhibit this Paradox , that ordination , ●ecause ceasing in some , and beginning a new in others , is al●aies to be continued unto the Church . A notion so crackt , ●●d maimed , as nothing can splice it , or hold it together , but ●●e , or other of these two things , to be demonstrated by ●lain and convincing Scriptures , either ,

First , That Christ betrusted ordination to several hands , or ●rders of Officers . Or ,

Secondly , That Presbyters are ordained singly , and separate ●●om the higher order . But return we to the point before us , ●●e perpetuity of the ministry in the ordinary way of ordinati●n ●●is provable out of all Presbyterial divines , who write ei●●er of the Church , or of the ministry . But we will confine our ●earch to a few instances , out of Calvin and Zanchy , that it may ●ppear we do not oppose our own , or other mens wills against ●heir fore-examined , and refuted opinion about the temporari●ess of Officers : We have heard Calvin upon Ephes. 4.13 . say , Neque enim vel solis lumen , & calor , vel ●ibus , ac potus , tam sunt praesenti vitae fovendae , & sustinendae necessaria , quam est conservandae in terris ecclesiae Apostolicum , & Pastorale munus . Calv. institut . lib. 4. ca. 3. Sect. 2. The Ministry is not temporary , as the training of youth , but perpetu●l so long as we continue in this world . Elsewhere he adds , the ●●ht , or heat of the sun is not more necessary to the nourishment , and ●stenance of this present life , then the Apostolical , and Pastoral Office 〈◊〉 necessary for the conservation of the Church upon earth . Now what hath been said by me , or can be urged by any other , for the overthrow of this distinction betwixt ordinary , and extraordinary Officers , which will not receive encouragement from this sentence of Calvins , for if light and heat , meat and drink , be not more necessary for the present life , then the continuance of the Apostolical , and Pastoral Office is for the Churches conservation upon earth : It must inevitably follow , that the maintenance of any temporary Office ( for none can lay so fair a claim to it , as the Apostolate is even in Calvins Judgment , most unnecessary , Sicut ecclesia dei perpetua sit oportet in hoc mundo , propter promissionem dei , & Christi , docentis , portae inferi non praevalebunt adversus eam : sic etiam in t● semper sit , & maneat ministerium . Zanch. in 4. praec . pag. 655. dangerous , and destructive . Zanchy saith . As i● is necessary that there be a perpetual Church in this world , becaus● Christ hath promised that the gates of hell shall not prevail against it so likewise is a perpetual ministry necessary .

Ratio est quia sicut per ministerium ecclesia colligitur , sic etiam per idem servatur , pro inde notas ecclesiae , &c. Christus enim non permittit , nec permittet , ut sua ecclesia legitimo careat ministerio , quod igitur aliquando , & alicubi , & aliquo modo vitiatas vidimus , & videmus , praecipuas ministerii partes , non tamen semper , nec ubique , nec penitus totum ministerium corru●pi permittit Christus , unum enim ab altero , separari non potest , nec ecclesia a ministerio , nec ministerium ab ecclesi● Zanch. Ibid. This he not only saith , but confirmeth by many reasons , viz. The ministry must preserve the Church , because it gathers her ; Vhe notes of the Church , viz. pure preaching of the Word , and lawful administration of the sacraments cannot be , or be discerned bu● in the ministry , neither doth Christ permit , nor will he suffer the Church to want a lawful ministry . And although we hvae seen , o● shall see the principal parts of the ministry , sometimes in some places , and after some sort to be corrupted , yet doth not Christ permit th● whole ministry to be alwaies , or every where , or totally corrupt●● because then the same may be affirmed of the Church , for one ca●● be separated from the other , neither the Church from the minist●● nor the ministry from the Church . This shall conclude our ●●venth , and last Exception against temporary , erratical , a● unfixed Officers .

Three grand objections against the precedent part of this discourse . I have walked , especially in this seventh Exception upon a● Icy path , and as God , and my conscience bears me witness , hav● endeavoured to tread warily , and to the best of my observatio● not to wander out of the road of truth . But I dare not gi● entertainment to flattering hopes , that I shall meet with no● who watch for my haltings , and to take advantage of my trippings to cast me down . I write to the mixed multitude of all sorts of Readers , and must as well obviate the calumny of the froward , as the equity of the moderate minded . There are who will charge this discourse with three hainous crimes , any of which proved , condemns it for dangerous and unseasonable ; therefore they must all of them be confessed , or avoided , ere we can proceed to the remaining Exceptions , 1. Obj. that I seek credit by discrediting of eminent persons . and following part of this dispute . They are that ,

1. Obj. I seek a name by vilifying of eminent men , and to raise my own upon their ruined credits , namely , Calvin , Beza , &c.

2. Obj. I scandalize all reformed Churches . 2. Obj. that I scandalize all reformed Churches .

3. Obj. I give the Roman Synagogue occasion to blaspheme the living God , and his people .

To the first Objection I answer .

First , 3. Obj. that I give the Roman Synagogue occasion to blaspheme . The equity of my opposing of some of the opinions of those noted men , hath been so clearly proved , by facing them with other sentences of their own , or most devoted partizans , as we doubt not that the unprejudiced Reader will resolve that the repugnancy , and contradiction is primarily in Calvin , The first objection answered . against Calvin , Beza against Beza , the London divines , or our Assembly , against both , rather then in me , against any of them . First , I do not discredit them , but they discredit one another by their contradictions .

Secondly . The thing in controversie is not matter of notion , or opinion , wherein much may be attributed deservedly to humane parts and abilities . But matter of fact , of a divine , and positive institution clearly witnessed by Scriptures , and obvious to ordinary , yea welnigh all capacities ; such as neither their , mine , or any other mans credit , or discredit , can make more or less , or other then it is . I say de facto , 2 The matter in contest is not matter of opinion but of divine institution . that Christ ordained both Apostles , and Presbyters for succession , and appointed them to continue perpetually with his Church . Calvin , &c. say he did not , or that tract of time , or other contingency , hath annulled or worn out them , or one of them ; Let their , and my reasons be put upon a Scripture ballance each against other , and the weightiest carry it .

I know they have something more to say for themselves , then hath been yet insisted upon ; namely that the terms , Bishops and Presbyters , are aequivocal , and signify the same thing in several texts ; that St. Jerome 390. years after Christ , seems in one , or two places to favour their opinion , and that a numerous stray of Monks , Friers , and Schoolmen , have pressed through the gap whereat he entered . All which shall have a large disquisition , and we hope a satisfactory refutation in the tract concerning Apostles , to which they most properly belong . Their argument from the equivocalness Bishop and Presbyter , in several texts briefly considered , answered , and referred to the tract of Apostles . But least any Reader think we wave them , as fearing their force , let him take this brief answer to them in this place . We intreat him not to insist too peremptorily upon the equivocalness of Bishop , and Presbyter in some Scriptures , as reducing the Gospel-feeding , and governing Ministry to one Order , till he can reconcile that notion to Christs distinct Ordination , and institution of the twelve Apostles , and seventy Disciples , to the plain constitution of the Ministry of the Primitive Church by Apostles and Elders , and to the powers , which the Apostles acted themselves , and derived unto others , over Presbyters . Neither is it of any force to say our higher Order of Officers are now called Bishops , not Apostles , for

1. They have been called Apostles long , and long after the death of the twelve .

2. They own , and maintain themselves to be the Apostles successors .

3. They do the Apostles works , and in virtue of their commission .

4. They may as well be called Bishops * * These are most evident truths , that the Apostles were Bishops over those Presbyters they ordained , as well as over the Churches they planted , and that government being necessary for the Churches welbeing when multiplied , and sociated , must also necessarily descend from the Apostles to others , after the example of that superiority and power they had ab●● others , which could not end with their persons , since the use and end of that governme● still continue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ca. 17. or of the differences betwixt the King and two Houses . Episcopatum : Nos vocabulum illum libenter retinuimus quia dei ecclesiastico , & eo q● dem Apostolico munere hic agit . Bez. ad Art. 1. 20. as St. Peter could call the Apostolate a Bishoprick . Act. 1.20 . For it is written in the b●● of the psalms , let his habitation be desolate , and his Bishoprick 〈◊〉 another take ; the word Bishoprick or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beza renders Episcopatum , and saith , he doth willingly retain the term , because the Apostle treats of an ecclesiastical Office , and that indeed the Apostolical . Besides me thinks the holy Ghost in calling the Apost●●late a Bishoprick , consequently the Apostles Bishops , in that pla● ( which is not only mine but St. Cyprians consequence , as ha● been before observed ) and Presbyters , compresbyters , Deaco● &c , in other places seems to hint , that so long as the offices 〈◊〉 distinct , and each Officer limited to his proper work ; A rigid , and perpetual distinction of the names of those Officers , is not absolutely necessary . And furthermore to improve this promiscuous usage of names to confound the orders of ministers , must unavoidably sink the Apostolate , into the Presbyterate or Diaconate , when an Apostle is called Presbter or a Deacon .

Their Arg. from St. Jerome and some of his followers briefly considered , and referred to the tract of Apostles . Augustin . de Haeres . ca. 53. Genevae . 1559. But 't is time to come to their second Argument drawn fro● the authority of St. Jerome and his followers ; which we de●●● may be reconciled to the Churches uninterrupted practice , before , and in St. Jeromes time . St. Augustin St Jeromes equal in time , and in many other things much his superiour , calls St. Jeromes opinion , as broached by Aerius , proprium dogma , or a singular , and novel notion : And when it shall be proved in the tract concerning Apostles , to which the full prosecution of this work belongs .

1. That all Expositors , Protestant , and Pontifician , reject more singularities in St. Jerome , then in any other ecclesiastical writer of unsuspected credit , and of like antiquity .

2. That all his antients , Clemens , Ignatius , and Ireneus , Tertullian , Cyprian , &c. All his equals and contemporaries , Athanasius , Eusebi●s , Ruffinus , Gregory Nazianzen , Gregory Nyssen , Basilius Caesariensis , Hilarius Pictavensis , Ambrosius , Epiphanius , Augustinus , Optatus , Chrysostomus , Cyrillus Hierosolymtanus , Salvianus , yea and St. Jerome himself did elsewhere profess , and maintain the contrary opinion .

3. That he was a Presbyter , and in actual Schism against his own Patriark John of Jerusalem , whom he most passionately , and virulently reviles and reproacheth .

4. That while they continued at variance , his brother Paulianus being to be ordained Presbyter , he did not open the pack of Aerianisme , and set up for himself , but against the Canons , all due order , and Scripture warrant , he fetcheth another Bishop ( Epiphanius ) to Allotrioepiscopize , and Bishop it in his Pa●riarks Diocess .

5. That afterwards ( the Sea of this contention yet flowing betwixt them ) he sayls to Rome , and is the first Champion of ●ll the Antients in defence of the Bishop of Romes usurped power to tolerate , and indemnifie Rebels against their own Bi●hops . And

6. That while he was at Rome , Pope Syricius and his Clergy , were equally distasted at his passion , and intemperance as his own Patriark Ruffinus , and others had before been , they after a sort expulsing him the City .

We shall leave it to all sober men to pass Judgment , Mihi videtur , ut pace tanti viri dicam , nec Scripturae sacrae , ec antiquitatis historiae consentaneum . Esth . ad Tit. 1. 5. of what force St. Jeromes angry lines are in this matter ; whether his notion may not as well be termed a singularity in him , as in Aerius . And whether it be not deservedly censured by the learned Esthius , As neither agreeable to Scripture , nor antient History .

Obj. Do any say the distinction betwixt ordinary , and extraordinary Officers , was entertained in the Church long before Calvins , Beza , or Zanchyes dayes .

I answer ; This will no whit advantage , much less excuse them , for since it is neither satisfiably by Scripture , nor by the writings of the most Antient fathers , who unanimously assigne successors unto the Apostles , distinct from , and superiour unto Presbyters , and thereby make all Orders instituted by Christ ordinary , and continuing ; True Reformers should have rejected the distinctions , not maka a farther , and worse use of it than the Pope did before them , for the special service of whose Supremacy , together with an officious attendance upon the Sacrifice of Mass , I beleeve it was , if not at first coined , yet at least passed for currant in the Church .

This might suffice in answer to the first Objection , but least a Spider should such poyson out of this free discussion of the errours of Calvin , A consideration how far the most eminent men may be opposed . Beza , &c. And say I design to lay their honour in the dust , to prove contempt upon all their labours , and to cast a longer shadow by travailing in the afternoon of their declining eminencies , because they were godly , and learned men of a different Judgment , I add for my own vindication , and the satisfaction of moderate men , that I do honour ( so farr as fallible humanity can expect ) their parts , abilities , and pains in many of their undertakings ; They were all learned , and Judicious persons , men as able to serve truth , and in many things doing her as eminent and useful service , as almost any other whom she entertains ; Her challenge to them ( whereof am only the bearer ) concerns not the reprobation of thei● parts and persons , but the rectification of their errours . Neither are they the first famous men who have been mistaken in Church matters . This they freely marked in their Predecessors , this if they give occasion , their Successors must observe in them , otherwise truth once buried under a noted mans authority , can never expect a resurrection .

There is a twofold Rock , against which most ill ballasted , and worse steered Judgments , bulge , and shipwrack ; either they will beleeve nothing from any man , let the divine Majesty print never so fair characters of its wisdome , and of irrefragable reason upon his expressions ; they will beleeve every thing from some men . The former lifts up a ruin-threatning head more visibly , the latter though covered under water , is equally , if not more dangerous , because it is not so easily discerned , or avoided . That imbrutisheth all men ; this all but our own Faction . Truth sayls in a middle channel , and anchors the steddy Judgment in a safe harbor , even to beleeve what is rational , though spoken by a fool , or an enemy ; to reject the contrary , though pronounced by the wisest , and most friendly . Were this ingenuity entertained among Christians ( in matters of opinion and private determination ) we should not with such fruitless , and unanswered words , and wishes call back the Primitive love and candour into our societies , and in the mean time bite , and devour one another . But where truth is party there is no nutrality ; In this case our Saviour saith , he that is ●t with me is against me : 'T is not urbanity to our friend , but ●eachery to truth , to applaud him to her prejudice , and it is ●rdly utterable what mischiefs , and inconveniences she receives , ●hen her presumed defenders excur into a justification in gross , ● those , who in some things complying with their opinions , ●e in others contrary to her ; she is most glorious in her own ●ikedness , our passions and our praises , equally disguise , and ●shonour her : When I have observed some eminent men ●inly prefacing what they beleeved to be , and really was truth ; ●ith their unwillingness to dissent from others of their own ●nk and reputation , it hath suspended my Judgment in an ●quilibrious doubtfulness , whether they thought to bear out ●uth , or be born out by her ; Truth ( as Christ ) may be be●ayed with a kiss and complement ; and this is a degree of ●eason , whereunto the grossest rudeness cannot ascend . Re●erend , and eloquent Dr. de Moulin did not advance the French ●hurch , or her Presbyterian Government , in his Apologetical ●ters to Bishop Andrews ; nor did the Church of England , re●ive a little prejudice by the Encomiasticks , which some of her ●rned men , and obedient sons , made upon the Genevian Displine . Divine institutions if widened , or straightned by our con●sions , or denyal , will loose their authority , and be accounted the re●lts of prudence and conveniency , by judicious and cunning men . If ●e will be giving , let us part with our own , not Gods right ; ● us not confound our inventions with his institutions , to ●ingle both together is the ready way to make neither oblige ●e conscience . Witness Erastianisme , and Socinianisme . 'T is a ●s divinum we must stick to , if we will prove our Ministry to ●e Gods Ordinance unto our people , or have them own it as ●ch ; wherein if we waver in our Epistles , or Treatises unto ●rangers ( in what language so ever they are written ) how easi● comes it , and how many are there to bring it to their notice , ●●d when they know it , and object it against us , with what ●ords can we excuse our selves , or desend our Order ? The ●hurch is not now as of old , confined within two Nations or Professions , viz. Jewish and Samaritane , for besides several Churches under reformed Episcopal , or Presbyterial Government ; there are many of a third sort , whose Ministers pretend ●onfidently , and constantly their Divine Right . But if we ( be our ●nds what they can be ) are indifferent in our Assertions , and ●ang it in suspence , whether we , or others , or both of us ( when the world is sensible of our contrary constitutions ) be Governments by Divine right : uninterressed persons will settle there , where there is most confidence , and least dispute tolerated . I know the world is too bankrupt in civility , too slow in making just payment of those observances , due from all men unto the worthy advancers of truth ; my intent is not to shew forth their Charter of Protection , but to caution their friends of truth , not to fetter her freedom by their complements . We may honour men , so hath God ordained ; Render honour to whom honour is due , Rom. 13.7 . That 's the Kings . Hold such in reputation . Philem. 2.29 . that 's the Ministers . In honour preferring one another , Rom. 13.7 . That 's one Christians duty to another . But we must distinguish what honour we give to me● and when we give or take it ; what honour , least what we give to men be stollen from Christ , and our respects ( as Gideo● armies bounty to him ) prove a snare to them . Judg. 8.25 , 2● 27 , 28. 'T is Christs peculiar honour to be , and be esteem● infallible , to be indisputably credited upon his own wor● wise , or good men , will neither take , nor give this honour● themselves , or others , for humanity must be laid aside , or take into an indissolable union with the deity , ere man can be infallible The best of men have , and will acknowledge they have errours St. James the Apostle , and a Pen-man of Holy Writ , who might have pleaded infallibility , if any meer man may do it , on the contrary saith ; Jam. 3.1 , 2. My brethren , be not ma● masters , knowing that we shall receive the greater condemnation , 〈◊〉 in many things we offend all ; If any man offend not in word 〈◊〉 a perfect man , and able to bridle the whole body ; the last words ( 〈◊〉 if any man offend not ) run Hypothetically , but do not cont● a grant that some men are impeccant , for that the forego● clause , or in many things we offend all , contradicts . Rather they 〈◊〉 force the proportion of all mens fallibility , and imply , if so much perfection is required in bridling the tongue , of which notwithstanding he saith , ver. 8. the tongue can no man tame , it is an unruly evil full of deadly poyson ; then how much more perfection i● requisite , for the unerring regulation of the thoughts and actions . And will the best of men , even Apostles acknowledg they have errours ? what is it for others to deny it , but to charge them with want of charity unto , or Judgment of themselves , and to presume we know them better then they know themselves . We admire the stupidity of Heathens , in worshipping of stocks , stones , and dumb creatures , which they knew were no Gods , but to adore in men what themselves disown is a ●rosser and more sensless Idolatry , it stooping to an Idol which ●ath a mouth and tongue , wherewith he tells us he is no God : ●xcellently S. Paul , 1 Cor. 2.4 , 5. My speech and my preaching was not with enticing words of mans wisdom , but in demonstration 〈◊〉 the spirit and power , ( there 's his practice , ) that your faith ●ight not stand in the wisdom of men , but in the power of God : there 's his reason for it . ) Men may lead us , as the Samaritan ●oman did her Citizens , unto Christ , but unless our faith ulti●ately resolve , as theirs did , John 4.42 . Now we believe not be●use of thy words , for we have heard him our selves , and know this indeed the Saviour of the world . It will stand totteringly upon sandy foundation .

Besides , as we must distinguish what honour we give to men , we must heedfully observe the time when we give it unto ●em . When Christ is dishonoured , the Church reproached , ● her unity broken , then is no time for Christians to seek their ●wn honour ; in this case it is enough that the disciple be as his ma●r , and the servant as his lord : for if they have called the master of the ●use Beelzebub , how much more shall they call them of the houshold , ●atth. 10.25 . 'T was the high commendation of Valiant and ●eligious Vriah , that he would not take his ease in his own ●use , when the Ark of God , and his General Joab , lay in the field . Sam. 11.11 . To be dishonoured with Truth , will bring more ●●e Comfort and Peace , and prove a greater Honour at latter ●d , then to be honoured without it : Those ( as Moses ) God ●ll honour : These ( as the Pharisees ) he will bring to shame . ●or our indirect honouring , or being honoured by men , occa●neth a farther dishonour unto Truth ; who unite to us , will ●nd from her , and transform Verity into a Conspiracie , and ●●ith into Faction . Nothing being more certain and explored , ●en when each hath the honoured head of his own party , seldom ● never any hold the head of truth . S. Paul's carriage towards ●e factious Corinthians is of excellent use , though rarely imi●ted . They had eclips'd the Majesty , and broke the Unity of ●ruth , by setting too high a value upon , and having his per●●n , and the persons of their other Teachers in an undue admi●●tion , One was of Paul , another of Apolles , a third of Cephas , none ●r Christian Concord or Communion . What doth the Apo●le in this case ? Why he tears the Garland from off all their ●eads , and sets it upon the Head of Christ , mightily endea●ouring that neither Paul , Apollos , or Cephas might be named among them , but onely Christ , 1 Cor. 1.13 , 14. Like we th● way and company , we shall not travail far , till we meet anothe● Apostle encouraging us to keep in it , and threatning us if w● stir out of it , that we shall be branded for the worst Haereticks for they , as we , have the persons of men in admiration , Jude v. 16 A bare cautelousness , not to be liable to this crime or punishment , may ( I suppose ) be my justification , for using such plai●●ness and freedom of speech with dissenting , and ( as I believe mistaken Brethren . It being each Church-Officers duty , ( i● which Catalogue I am , though unworthy , enrolled ) by an intuition of Charity , ( perhaps Presbyterian parity may carry it further ) to observe , bewail , and endeavor to redress what he perceives amiss in his Brethren : Other design I had not , in ex●mining , and dissenting from the aforesaid opinions . And I ho● I have pursued it with demonstration , and kept my self with● due limits . Sure I am , I have spar'd the Image of God in e●● Dissenter , and not drop'd such black words to blot this pa● as Grotius in his vote for peace execrates in others , he na● them : and what he there writes , is not matter of opinion , 〈◊〉 of fact . This shall suffice , and I hope will be sufficient to a●●swer the first Objection . 2. Object . Or Scandal given to all reform'd Churches . 1. Answer . Our controversie is not with Churches , but with particular men .

But our Boat being cleared of one Rock , another threaten● yea we are charged to dash against Reformed Churches .

Answ. 1. The diligent Reader need not to be remembred how seldom I have mentioned Churches in this dispute ; my business was and is with particular men , with whom supposing th● worst , that I have dealt too coursly , yet am I to learn that the Calvin , Beza , &c. are so many particular Churches , or that 〈◊〉 of them together ( with whom I have to deal by name ) be o● Church , since they are all Ministers . But if Maresius his fig● Synecdoche must be brought into this place also , and we must 〈◊〉 a part for the whole , accompt them Churches , because the● were Ministers , then I say , This will come little short of seatin● them in several Chairs of Papal Authority and Infallibility : an● we must be wary not to meddle with any of their Errours , lea● ( as the Pope ) they threaten us with a Catholick Church falling about our Ears . Reason tells us , That a City is not tainte● with the Treason of a few Inhabitants ; and the Scripture assure● us , that the eleven were not degraded by Judas his apostacie . 〈◊〉 the subsistence of any body , did depend upon the absolute soundness of every part , a could not long continue : The Head or the Heart may ake , and the body do well in time notwithstanding S. Paul reckoned up the several Factions in the Church of Corinth , made or abetted by her prophets and leading men , for which he very frequently and severely checks them by name , which assuredly he would never have done , if it had injured the Catholick or that Church in particular . This might stop the mouth of the objection , would not clamorous Spirits hale it to Churches , and cry out , That ( notwithstanding this evasion ) I scandalize all reformed Churches . Of necessity therefore I must adde some thing more , though if I did not believe Truth dictated it , I would conceal it .

2. Reformation is a thing easier pleaded then proved : 2 Answer . By distinguishing Reformation into All that saith it is reformed , is not . Reformation ( as Titles upon Apothecaries Boxes ) may be written on the forehead where corruption and deformitie's in the brain . Primitive Hereticks promised others liberty , while themselves were the servants of corruption . What saith it is , no more then what seems to be , is not the same . But we are yet too general , that we may therefore resolve our Reader whether we have scandalized all or any Reformed Churches , we shall consider Reformation , as it falls under considera●ion in a two-fold notion . 1. Proper .

1. Proper . Reformation , properly so called , hath the same relation unto Formation , as Resurrection unto Life : that 's of the same Body , this must be of the same Church : The Church is ●hen reformed , when she is restored to her primitive constitution : what that was , may be collected from what hath been ●lready handled in this discourse : but I know with whom I have ●o do , Concilia coguntur , ut reformentur ecclesiae , ecclesiae sunt reformandae , ad formam omnium optimam . Melior ecclesiae forma inveniri , aut excogitari non potest ; illa , illata quam Christus per se & per suos Apostolos , ecclesiam initio constituit ; & confirmavit . Qualis fuit illa veteris & Apostolicae ecclesiae forma tempore Christi & Apostolorum liquido & certo apparet , ex libris Apostolorum , & Evangelistarum probabiliter autem , ex reliquis post Apostolos antiquissimis ecclesiae scriptoribus . Et paulo post . Sunt igitur ad formam veteris , & Apostolicae ecclesiae , ●mnes ecclesiae reformandae . Zanch. de regula Concilii . and am beforehand aware of how little credit whatever I shall say , will be with them . May they therefore hear what Reve●end Zanchy saith in this matter : He saith , Councils are to be con●ened for the Reformation of the Church : Churches are to be reformed according to the best Form of all : a better Form of a Church cannot be found out , or imagined , then that according to which Christ by himself and by his Apostles in the beginning instituted and framed his Church : What was the form of that old and Apostolick Church in the time of Christ and of his Apostles , plainly and certainly appears in the Books of the Apostles and Evangelists , and probably out of the other most antient Ecclesiastical Writers , after the Apostles : Therefore all Churches are to be reformed according to the Form of the antient and Apostolical Church . Thus he .

And let the Objectors shew me any one Church formed as the Primitive and Apostolick Church , which admitteth but of one teaching Order , I will bear the heavy burden of a Scandalizer of Reformed Churches , otherwise he who chargeth me with it , and cannot prove it , will be censured for a false Accuser . Presbyterians usually appeal from Fathers and Councils , to the first Church , truly affirming , she is the prime Antiquity . All contrary unto her ( be it never so gray-headed ) is Novelty , and to be censured as such . Content we are to attend the prosecution of their appeal at that Tribunal , let them prove the Church of Jerusalem , and any under Calvin's Discipline , to be alike constituted , we will venerate both as the oldest and truest Church in the World. What the Church at Jerusalem was , soon appears ; she was founded by descended Christ , in the twelve Apostles and seventy Disciples , confirmed after his Ascention in Apostles and Elders , both of them , Officers distinct in their Titles , and n● less in their Office-works , as hath been here and there hinted i● this Discourse , and shall be evidenced at large in that concerni● the Apostles . Now if Calvin's Church be thus constituted , 〈◊〉 are all agreed , first , middlemost , and last Church-State is sti● the same , and the distinction betwixt ordinary and extraordinary officers is returned to the Brains of its first Forgers , to consume and rot with them . But if this new Church be not thus constituted , she is neither formed as the Church of Jerusalem was , nor reformed according to her Pattern or Example . The Church , like Theseus Ship , doth not retain an old name , under new materials , she is rib'd , and plank'd with the Tree of Life , Timber which can never rot , nor be worm-eaten , descended Christ is the Keel of her Ministry , ascended he builds her tigh● and Stanch , and will maintain her so , till the perfecting of the sain● and he as it were again descend , by surrendring up all ( 〈◊〉 Mediatorian ) power unto the Father , that God may be all i● all . But

2. Common or deptiangr from a Communion with a corrupt Church , in which sense also no reform'd Church is scandalized by this Discourse . Secondly , Reformation hath confessedly another notion ; which for distinction-sake we may call its common signification . A Church is said to be reformed , so far as sshe frees her self from the corruption of a deformed Church , with whom she formerly held communion and fellowship . This is an act of the highest nature and most important consideration , to the whole State of Christianity , not to be thought of , much less attempted , till all other means have been tried and found fruitless : that we are all one body , minds us not lightly to consent to the abscision of any member , though corrupted , for till peril of gangreening be imminent and unavoidable , the grounds of hope are equal , that by good Medicines , and the strength and vigour in the sound parts , the corrupt may be assisted to expel the noxious humour , and amend , with those of fear , least the sound be concorrupted by them . Several Churches of Apostolical plantation , as Corinth , Galatia , &c. were full of gross humours , and corrupt members , but S. Paul doth not immediately threaten them with an excommunication , and cutting off from all other Churches ; but contrariwise , he insists upon councels , intreaties , and prescribed Remedies , how they might reform themselves . But granting ( as there may be ) a just and reasonable cause for such departure and reformation from a corrupt Church ; what is done should be apprehended and carried with the feeling of a Patient loosing a Limb , and with the Care and Conscience of a skilful Chyrurgion , who cut off no more then is ulcered , and not to be continued without danger to the body . To conclude corruption in all , from unsoundness in some members , is assuredly destructive to every body , either Natural , Civil , or Ecclesiastical . A foul Church hath some part clean , or she is no Church at all . Neither doth Reformation terminate in the uttermost imaginable distance from her , but in keeping as far from her , as she is from her self when she was primitive . The name Reformation assures us , that once she had a right form , and retains some part of it , otherwise she cannot be reformed , but must be formed a Church ere she be one . A Mahumetan doth not reform , but turn Christian . Recession from what a corrupt Church holds in common with the primitive , is no Reformation , but an equal departure from both . Wherefore let the Objector prove , that all Churches thus reformed from Romish superstition , allow of the distinction betwixt Ordinary and Extraordinary Officers , and practically admit but of one teaching Order of Ministers , we will take no disadvantage to his prejudice of his former failure , but we are certain he equally failes in this , as in the other , for besides the Saxonish , Swedish , Danish , ( not to mention the Greek and Abyssyne ) the Church of England ( not onely the fairest Flower in , but the Wall and Defence about the whole Garden of Reformation ) excludes her self from their number : She being divinely directed in her Reformation unto this blessed temper , she left the corruptions of present Rome , and was content to hold Communion with her ( if she pleased ) in what was Rome primitive , whereby at once she avoided the scandal of Novelty and Faction , and left an open door to Rome her self to reform , if she listed . Her Judgement about extraordinary Ministers , Articles of the Church of England , Art. 23. she delivers thus : It is not lawful for any man to take upon him the Office of publick preaching , or ministring the Sacraments in the congregation , before he be lawfully called , and sent to execute the same ; and those we ought to judge to be lawfully called and sent , which be chosen and called to this work by men , who have publick authority given them in the congregation , to call and send Ministers into the Lords vineyard . Thus the Article . And for the Orders of her Ministers , she judged it unsafe to invent a new frame , because of corruption in the Romish Hierarchy , but veiwing the primitive constitution of Apostles and Elders , how comely doth she frame her self by Bishops and Priests , ( not Sacrificers , but the contraction of Presbyters ) both distinctly named in her Book of Articles , whereunto all her Ministers were sworn , and those who were conscientious of their Oaths , strenuously defended both against Rome and Geneva . The distinguishing Rails betwixt which two Orders , she visibly placed in a solemn and peremptory confinement of either Officer within and exercise of different official Actions .

It cannot be denied , but in the Crisis of her late , and in some measure yet-continuing Agony , she was hardly able to put forth her power according to her principles , which rash judging ill-willers imputed to the crazedness of her first frame , not to the multitude of ill humours , then drawing to a consistencie , and heading in the Distemper under which she yet labours ; yea even at that time so out-ragiously violent upon her , that if any of her more obedient Sons durst assert the Divine Right of her higher Order of Officers , he was instantly clamoured against for a Novelist , because Faction had over-perswaded her open-ear'd party , that it was grounded upon an Act of Parliament , not Christs Institution . A cavil begotten by want of will , or skill , to distinguish betwixt what was meerly , what mixtly Ecclesiastical in their Jurisdiction , or what they held under King CHRIST , what under King CHARLES . But let 's observe while she was yet in vigour , ( when the onely true Judgement can be made of her ) how she muzzles the Mouth of that Cavil , and strikes through the Loyns of that Objection . In that famous conference at Hampton Court , upon King James his entrance upon the Government of the Realm of England , Bishop Bancroft protested before the King , the most honourable Personages , and the greatest Opposers of Ecclesiastical Government by Bishops , in the Kingdom , Conference at Hampton-Court . That unless he could prove his ordination lawful out of Scripture , he would not be a Bishop four hours longer . This spoken upon this occasion , in such a place , and before such a presence , cannot be turned off as one Doctors opinion . Preface to the Book of the Form of Ordination . But this is not all we have to say in this matter : The whole Church of England professeth , That it is evident to all men diligently reading the Scripture , and ancient Authors , that from the Apostles time there have been these Orders of Ministers in Christs Church , Bishops , Priests and Deacons . And in the ordination of Bishops , she hath ●hese words , in the exhortation of the people to pray for the Elect , viz. Brethren it is written in the Gospel of S. Luke , that our Saviour Christ continued the whole night in prayer , or ever he did ●huse and send forth his twelve Apostles . That the Disciples which were at Antioch did fast and pray , or ever they laid hands upon , or ●ent forth Paul and Barnabas . Let us therefore following the exam●le of our Saviour Christ , and his Apostles , first fall to pray , or that we admit and send forth this person presented unto us , unto the work thereunto we trust the holy Ghost hath called him . In the prayer she ●●ith , That it may please thee to bless this our Brother elected , and to ●nd thy grace upon him , that he may duely execute the office whereun● he is called , to the edifying of thy Church , and to the honour , ●raise and glory of thy name . And furthermore , she adds , Almigh●y God , Giver of all good things , which by thy holy Spirit hast ap●ointed diverse Orders of Ministers in thy Church , mercifully behold his thy servant , now called to the work and ministry of a Bi●op . Nor did she content her self with saying so , for when ●ome Sheep marked by forraign Shepherds , ( or Presbyters or●ained by Presbyters ) desired the Communion of her Fold , at ●he beginning of Queen Elizabeth's Reign , she shore off their ●ut-landish Mark , and caused them to receive hers , ere she ad●itted them . This Smectymnuus acknowledgeth : they say , Smectym . p. 5. When some of our Brethren who flying in Queen Mary's days , had ●●ceived imposition of hands beyond the Seas , returned again in Queen Elizabeth's days , they were urged again to receive imposition of hands ●rom our Bishops , and some of them did receive it . This they urge as horrid and unpardonable crime in Episcopacie , at a time when very charge was adjudged a convicted crime , and no Writ of Errour or Defence might be admitted or argued . But may they ●ow be pleased to hear ,

1. That Ordination was never committed to Presbyters in ●he Apostles days ; and that for them to take more now , then was then allowed them , is to reform primitive Institutions , by present practices .

2. That their great Patron S. Jerom appropriates Ordination to Episcopacy , as an Act differencing it from Presbytery : And whereas they tell us , Bishops and Presbyters are all one Order , Episcopacie being onely a Degree of the same Order , above Presbytery ; we must answer them , That this mud is raked out of the standing pits of the Schoolmen , Ordinatur omnis ordo ad sacramentum Eucharistiae Tho. Aquin. 3. per sum . Q. 40. Art. 5. and hath no colour but their wrong Definition of Ecclesiastical Order , namely , Tha● the supremity thereof is the administration of the Eucharist ; wherea● this was a work commonly done both by Apostles and Presbyters , in the primitive time , consequently the affixing of a parity of Order to all of its Administrators , must necessarily remove all former difference betwixt the first Apostles and Presbyters , whe● yet Scripture is in nothing more exact then the maintenance 〈◊〉 such diversity ; it frequently assigning distinct official works unto the Apostles , as Ordination of Ministers , exercise of Ce●sure , &c. Besides the same Schoolmen , when they give Order i● proper Definition , are neeessitated to ackowledge that Episco●●cie is an Order distinct from Presbytery : Episcopatus non est ordo , nisi secundum quod , ordo officium quoddam est ad sacras actiones . Tho. Aquin. 3. per summae quaest. 40. Art. 5. conclus . Alio modo potest considerari ordo secundum quem est officium quoddam respectu quarundam actionum sacrarum , & sic cum Episcopus habeat potestatem in actionibus Hierarchicis respectu corporis mystici supra Sacerdotem Episcopatus erit 〈◊〉 Id. ibid. ad primum . Ordo est signaculum quoddam Ecclesiae per quod spiritualis potestas traditur ordinat● Lomb. lib. 4. sentent . dist. 24. Atqui discrimen hoc Episcopi , & Presbyteri , Divino Jure , per Christi institutionem se● per fuit in Ecclesia designatum . Id ibid. they say , Episcopaci● not an Order , unless in this respect , that order is a certain Office ( ●●culty or power ) to do some sacred actions . And moreover , O●● may be considered in another sense , in which respect it is a certai● Office Relative to some sacred actions ; and so since the Bishop hat● power in some Hierarchick ctions above a Presbyter , respecting th● Body mystical so far forth Episcopacie will be an Order . With th● agrees the grand Definition Order , framed by the Father of th● Schoolmen , or the Master of the Sentences , which is , Order 〈◊〉 a certain Ecclesiastical Signature , by which spiritual p●wer is give to the ordained , But the Episcopal Consecration capacitates f● several Church-works , as Ordination , Confirmation , &c. wh● none without it can do ; therefore those acts do as really d●●rence the Bishop from a Presbyter , as administration of the ●●craments , or giving of Absolution differenceth a Presbyter fro● a Deacon . In the same place the same person saith , This diff●●rence betwixt a Bishop and a Presbyter was always marked out by i● institution to be of Divine Right in the Church ; for Christ ordain his Apostles Bishops , as S. Augustine in his Questions upon the old ●nd new Testament , takes for most assured , whereas Presbyters onely ●upply the places of the seventy two Diseiples , as Pope Anacletus teach●th . I cite the words of my Author , but let no man boggle at ●hem , for Popery was not what is now , when Anacletus was Bi●hop of Rome , and instances shall not be wanting in the tract of Apostles , that this was not Anacletus his single opinion : Learned Doctor Davenant late Bishop of Salisbury , after a brief view of the Schoolmens opinions , saith , It sufficeth us , Nobis sufficit ( hac verborum velitatione seposita ) si ostendamus , eos , qui appropriate vocantur , Episcopos habere dignitatem altorem potestatem majorem & eminentiora officia sibi annexa , quam habent alii Presbyteri idque verbo Dei minime repugnante . Sed parum est quod dicimus non repugnante , nam in verbo divino adumbratam delineatam , & ab Apostolis ipsis constabilitam fuisse hanc Episcoporum , supra Presbyteros eminentiam , facile est demonstrare . Dav. deter . quaest. Theol. q. 42. Tria autem sunt insignia Episcoporum propria , quibus facile a caeteris Presbyteris distinguantur ceterisque superiores agnoscantur . ( this skirmish●ng of words being dismissed ) to shew that those who appropriately are called Bishops , have a higher Dignity , a greater Power , and more ●minent offices annexed to them , then have other Presbyters ; and that not opposed by the word of God ; but we have said too little in affirming that it is not opposed by the word of God ; for 't is easie to demon●trate that this eminencie of Bishops above Presbyters is adumbrated , delineated , and established by the Apostles in the word of God. In the same determination a consulter of the place may observe how he proves this Assertion by Analogie from the Jewish Church , and positively by the institution and practice of Christ and his Apostles . And furthermore he adds ; That there are three proper Ornaments of Bishops , whereby they are easily distinguished from other Presbyters , and may be acknowledged to be superiour unto them , Viz.

First , 1. Quod in civitatibus quantumvis amplis & populosis in quibus plures Presbyteri creabantur , unicum tantum Episcopum ordinarunt Apostoli cui decedenti , alius singulariter in eadem sede succedebat . When many Presbyters were created in large and populous cities , the Apostles ordained onely one Bishop , upon whose decease another singly succeeded .

Secondly , Right and power of Ordination , 2. Jus & potestas ordinandi quae ab Apostolis ad Episcopos transmissa , Presbyteris autem inferioribus denegata est . transmitted by the Apostles unto Bishops , and denied unto inferiour Presbyters .

Thirdly , Power of Jurisdiction , 3. Jurisdictionis potestas . Non modo supra Laicos , sed supra Clericos , etiam Apostolica institutione Episcopis subjectos . Id ibid. whereby both Clergy and Laity were subjected by Apostolical Institution unto Bishops .

I readily acknowledge this learned man doth not call Episcopacy an Order ( for what reasons he himself knew best . ) Bu● whether to say ; Bishops appropriately so called , have a● higher dignity , a greater power , and more eminent Officers annex●● to them by Christs institution , and Apostolick practice : All which he afterwards particularly enumerates ( as hath been already hinted ) do not import and imply as much , as if he had called them a distinct Order I leave to judicious men to determine , since the essentials of Order , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex secunda Apologia Athan. pag. 570. ex officina Conmelin . or superiority over inferiours , and right power of doing distinct Office-works , is thereby allowed unto Bishops . But to proceed .

Thirdly , That the Church of England in this annulling of Presbyterian Ordination , as she kept close to her own constitution , so followed the fairest Copy of least questioned Antiquity ; when Aerianisme ( or modern Presbyterianisme call i● which you will , for 't is one Tragedy acted by several persons upon divers Stages ) first sprouted in the arrogant practice● Collythus , who being a Presbyter and no more , and presum● to ordain Presbyters , the Patriarchal Synod gathered out Egypt , Thebais , Lybia , and Pentapolis , and and assembled 〈◊〉 Alexandria , declare all his Ordinations null , all ordained by him to be reduced among the Laity for this only reason , or because Collythus died a Presbyter ; nay more , the second Council of Spain upon relation of a certain Bishop ( then dead ) who by reason of a pain in his eyes ( in his life time ) did only lay on hands in the ordination of one Presbyter and two Deacons , Relatum est nobis de quihusdam clericis quorum dum unus ad Presbyterium duo ad vitarum ministerium sacrarentur . Episcopus oculorum dolore detentus , manum suam super eos tantum imposuisse , Presbyter quidam qui contra ecclesiasticum ordinem benedictionem dedisse , qui licet propter tantum audaciam poterat accusatus damnari , tamen quia jam ille examini divino relictus humano judicit accusari non potest , hi qui supersunt gradum sacerdotii , vel Levitici ordinis , quem perverse adepti sunt , amittant . Concil. secund. Hispalen . can. 5. ex sum Concil. edit . per Caranzam Rothomag . 1633. suffering a ba●● Presbyter to give the blessing unto them against ecclesiastical order . They decreed , if the Bishop had been alive , he ought to be accused and condemned for this boldness , and that the Presbyter and D●●cons so ordained , should loose the degree of the Priesthood , and Deac● ship , which they had perversely obtained .

Thus warranted our Church of England acted at home to maintain her constitution , and to give her testimony against the contrary ; and was she afraid , or ashamed to do it abroad ? no , but sending several of her renowned Sons to assist in the Synod of Dort , where the Orders of Church-officers were Presbyterially defined : She entered this solemn protestation against it , unto which no answer was then given , Interea tamen de disciplina paucis monet , nunquam in ecclesia obtinuisse ministrorum paritatem ; non tempore Christi ipsius tunc enim duodecim Apostoli erant septuaginta discipulis superiores . Non Apostolorum aetate ; non subsecutis saeculis : nec valere rationem in hac confessione usurpatam , nempe quia omnes sunt aeque ministri Christi ; nam septuaginta discipuli erant ministri Christi , non tamen Apostolis aequales , & omnes omnino homines sunt aeque homines , non tamen inde homo homini subesse non debet , haec non ad harum ecclesiarum offensionem , sed ad nostrae anglicanae defensionem , monuisse professus est . Synod . Dordracen . sess. 145. See the joynt attestation of the English Divines , Anno. 1626. nor is any like to be given unto the worlds end . Viz. In the mean time he declareth ( viz. the Bishop of Landaffe , in the name of himself , and of his Reverend Collegues , Bishop Hall , Bishop Davenant , Doctor Goad , Doctor Ward , and Doctor Belcanqual ) in a few words , that a Parity never took place in Christs time , for then the twelve Apostles were superiour to the seventy Disciples ; not in the Apostles time , nor in the following ages ; neither is the reason used in this confession of any force ; to wit , that all are equally the Ministers of Christ , for the seventy Disciples were the Ministers of Christ ; but therefore they were not equal to the Apostles , and all men are equally men , but thence doth not follow , that one man ought not to be subject to another . This he professeth to have declared not in offence of these Churches , but in defence of the Churches of England .

This Doctrine thus professed , practiced , and protested both at home and abroad , was so deeply rooted in English mens minds , that our Assembly of Divines durst not in their confession of Faith , revive the distinction betwixt ordinary , & extraordinary officers , or so much as name it . I take notice of ther advice , afterwards presented to the Parliament about Church Government . In the fifth Exception . It being attempered unto Policy , and the then State of affairs , but not Justifiable by Scripture Rule , or the antient Ecclesiastical Practice . This the Dissenting brethren abundantly prove , who ( as we have heard ) call the Presbyterian Government , a Government not established upon a Jus divinum , but settled by the State. And prove it to be a a Their reasons against the Presbyterian government irrational , and b b Their reasons against the subordination of standing Synods . 1. it is proved from what the Presbyterian ; and alibi passim . worse then Episcopal , or Papal . Do any say , the Assembly omitted all treaty of Church-officers in their confession of Faith. I answer , that contradicts not what I said , but such their omission may beget a question , which themselves only can resolve , namely why their confession , repugnantly to the confessions of all other Churches , makes no mention of the Ministry ; Sure I am , their Scotish brethern , give a solemn caution about it ; they say , Least our intentions , and meaning be in some particulars misunderstood , 't is hereby expresly provided , and declared , that the not mentioning in this confession of the several sorts of Ecclesiastical Officers and Assemblies , shall be no prejudice to the truth of Christ , Act of general Assembly prefixed to our Assemblies confession of faith . to be expressed fully in the Directory of government . The result of all this is , that the Church of Enland was , and is one of those reformed Churches , who doth not own this distinction betwixt ordinary , and extraordinary Officers , and gives her reasons why she doth not ; till which are answered , the favourers of the distinction complain unjustly of their dissatisfaction , or of our scandalizing of all reformed Churches . But did I say the Church of England doth not own the distinction ? I must say more ; she needed not to own it , because her Reformation was effected by ordinary Officers , as the Ark used to be carried upon Levites shoulders ; neither was any noise , or tumult heard within all her borders , except the joyful , hearty , and universal acclamations of the people , every where crying grace , grace , unto it . We proceed to the la● Objection . Obj. 3. that we give the Roman Synagogue occasion to blaspheme .

Obj. 3. Not only Calvin , &c. but the whole Reformation hereby set bare-brested against the fiery darts of Roman bla●phemies .

I answer , First , I grant this crafty Adversary singles out our Reformists opposition unto truth ( if any be ) or contradiction one unto another , 1. Ans. concession how far Papists may take it . as the fittest place to raise his battery against the whole Reformation . But ,

Secondly , The whole Reformation is not concerned in this charge , 2 Ans. Negation ; that we give it . for the reasons expressed in the last Paragraph of our answer unto the second Objection : and if any part of the Reformation be chargeable , must we conceal their weakness , that the Adversary may securely make his breach , and enter at pleasure 〈◊〉 To what purpose shut we our eyes against what they see ? 〈◊〉 less their eyes be covered under our lids : Doth not the Li● see the silly beast when he hides his head , and doth not see the Lion ? Who writ Ministromachia , and how long since is perfectly known to any , Stanislaus Rescius . who is but moderately acquainted with our controversies : Doth the Roman Synagogue blaspheme ? Are they to be blamed who gave the occasion , or those who endeavour to take it away ? When will we be , if we be not yet , sensible what advantage the Pope hath gotten , by the seldome agreeing together of some men , but when they fight him ? And might not the miserable ends of the seditious Captains at Jerusalem , when besieged by Titus Vespasian ( if we wanted an experiment ) tell us what would be the issue ? This we shall not question , but can resolve , that the different constitution betwixt the Reformed Church of England , and others also dignified with the same Title , had long since been observed , and ( I doubt not ) highly improved to the advantage of the Papacy . Gualterus the Jesuite could ask the French Reformists before I was born ; By what law of truth or reason , Praeterea quanam veritatis aut conscientiae lege , fratres apellare audent ministros Angliae , qui habent inter se episcopos , & Archiepiscopos , eosque simplicibus ministris , ita authoritate , & potestate superiores , ut nulla propemodum inter utrosque comparatio existat . Gualter . Tubul . Chronograph . pag. 298. they dare call the Ministers of England their brethren , who have Bishops , and Archbishops among them , so far superiour to common Ministers , that no comparison may be made betwixt them ; Now must we suffer those Rabshakey's to proceed in their reproaches , and close our lips , least speaking we wake a sleeping Faction ? What do all men of different judgments , tenderly suffer their dessenting brethren to go on unmolested in their own wayes ? Did we never hear of Calvins Discipline in England ? or hath our Church received no prejudice by any of his Emissaries ? If he be right lets close with him , and hold together the unity of the Spirit in the bond of peace ? If he be wrong , 't is a shame to us not to be as free , diligent , and open in the maintenance of truth , as he , or his are for the propagation of errour ; how lustily he , or his party endeavour it , and that with explicite abhorrency , and overt expressions to render all contrary constitutions odious , appears so frequently in their writings , as it would savour of no industry to transcribe particular quotations : Let me only add to this Section , that all the labours of the society of Jesuites , since the first foundation of their Order , have not so much settled the triple Crown upon the Popes head , or dissettled the reformed interest , as the tepidness of some luke-warm defenders of the Discipline of the Church of England , whilst it stood , and the violence and rage of ignorant Zealots against it , since its shaking . We know who said it ; Because they received not the truth in the love of it , that they might be saved , God shall send them strong delusion , that they should believe a lye . 2 Thess. 2.10 , 11. But ,

Thirdly , 3. Ans. retortion upon the Papists . What do the Factors of the man of Sin take heart , and resolve that Rome shall once again be the only mart for trading , since the Reformists , or some of them are guilty of such indirect and unhandsome dealings ; may they know , she will get little by the bargain , because much of this Ware lyes upon her Merchants hands already ; for instance , did not Hildebrand the root , and foundation of the present Papacy , a man of far greater repute with them , then any of the forementioned are with us , profess his election to be extraordinary , Naucler . generat . 36. and of St. Peters choice , when he intruded upon the Papacy without the will of the elector Cardinals : This past for a currant History , and Tradition before Luthers dayes , for the Relator Nauclerus lived , and ends his History with the precedent Century ; And is to this day so well approved by the Roman Church , that Gualterus the Jesuite affords him a place in his Catalogue of holy writers . I will not turn mine , or my Readers stomack , by raking in the writings of Surius Metaphrastes , pratum spirituale , or the golden legend ; which are the common Lay-stals of such Church filth rak't into heaps , and dunghils . Baronius , the most advantageous , and admired writer of the Annals of the Romane Church ; well knowing how light many of her Monastical , and Pontifical practices would weigh , without the allowance of some grains of extraordinary callings and Revelations ; Hangs his History very thick with those forgeries : For instance , hath any light Huswife a dislike against her Husband , and his family , and lust to travail with some errant Frier ; how opportunely doth she meet St. Thecla in the very entrance of his History ( bare fourteen years after Christs Ascension ) divinely moved to forsake he Spouse , and gad about with St. Paul from place to place in his travails . And when by the Law , that then was , she was exposed to the Lyons , they became tame , and fawned upon her . All which we esteem more slightly , then the most undervaluing words can express , because they are so contrary to St. Pauls Doctrine , 1 Cor. 7.13 . ad fin. 16. and doubtless to his practice ; for he would not say one thing and do another ; which Text , and others such like , were so busie with the Cardinals conscience ( though he name them not ) that after he had related this passage , Ad propria reverti , ne poneret offendiculum evangelio . Baron . ad Ann. Christi 47. Vtor Epitome Henrici Spondani , Impressa Francofurti . 1614. Baron . ad unde . Ann. and others concerning her , he introduceth St. Paul rating at her , and commanding her to return to her own ( Spouse , House , Country , least she caused the Gospel to be evi● spoken of .

Besides , Is any puft up with the Tympany of a private Spirit , and not having yet made shipwrack of his Faith and Conscience , is expectant ere he launcheth further into that Whirlepit , whether such a notion have any president in the Church Antiquities ; his eminency will assure him , that Gregory Thaumatourgus , or the wonder-working Gregory in the year of Christ 234. did receive from the hands of the Virgin Mary , and of St. John the Evangelist , a rule of Faith verbatim , concerning the perfect knowledge of the Trinity .

The same Cardinal saith , that St. Jerome was converted upon sight of an Angel , Ad ann. 386. speaking in the ear of St. Ambrose , preaching unto the Millanois . And that the same St. Ambrose ; the same day wherein he dyed at Millain in the West , was seen in the East , ( i. e. some part of the Greek Empire ) praying , and laying his hands upon several persons . Indeed the Cardinal doth not tell us , whether it were in confirmation , or ordination , but the matter is not much , since both of them belonging to Episcopal administration ; and St. Ambrose could then as well do one as another , and both of them as easily as one . And if he did ordain , what a multitude of extraordinary Officers might he make ?

Thus ( he also tells us ) how St. Proclus , then St. Chrysostomes disciple , and afterwards his successor in the Patriarchate of Constantinople , saw St. Paul leaning over his masters chair , Fidem fecit se saepius vidisse . Baron . ad Ann. Christi . 407. Os admoventem auri dextrae Id. ibid. Cum quid de sacris literis scribere vellet . Baron . ad Ann. Christi 604. while he was writing . But least any one should be so hard of belief , as to question one Satins testimony of another , the Cardinal adds That St. Proclus was deposed , that he saw it often : And had so clear a view of St. Paul at his apparition , that it was one part of his oath , that he saw the Apostle putting his mouth to St. Chrysostoms right ear .

Moreover he adds , that John the Deacon constantly saw the holy Ghost in the form of a Dove , sitting at St. Gregories right ear , when he commented any thing upon Scripture . A relation so venerably received by , and put so farr out of dispute with our forefathers , that St. Gregory was alwaies pictured with a Dove at his ear .

But what if this extraordinary , and private spirit speak mistakingly , by the tongue of the Enthusiast ? will it tell him as the true did St. Paul ( even then when he spake truth ) that bonds and afflictions abide him ? no ; Baronius hath provided him of a Reprieve , no other , nor worse man then sweet St. Bernard shall bayle him from imprisonment , and answer the Action for him . The story is in short thus , St. Bernard was a busy instigator of Lewes the seventh and his Frenchmen , to undertake the Pilgrimage War in Palestine , then propounded by Pope Eugenius ( Bernards quondam fellow Monk. ) The good Saint promised the over credulous King mountains of success , and profit here , and a Paradise of unspeakable glory hereafter : He , and his people fly into the expedition , but suddenly their wings are clipt ; all things happen contrary to their expectation , and St. Bernards Prophesie ; hereat sober men storm and rage , and St. Bernard being yet alive and uncanonized , his Holyness and truth are called in question , and he good man , and his friends for him are forced to Apologize , wherein among other things in his behalf , we read , That he indeed by divine inspiration did perswade unto this service , Ipsum quidem spiritu Dei afilatum , expeditionem illam suasisse , sed vel eos , qui eam susceperant , ob superbiam , lasciviamque suam , salutaria mandata non observantes merito rerum , & personarum dispendium tulisse : vel sic variis tribulationibus a peccatis purgatos , opportune a Deo ereptos esse , ex hac vita , ne diutius in ea permanentes , pejora forte prioribus scelera , in suam perniciem animarum perpetrarent . Baron . ad Ann. Christi . 1156. but the undertakers , either out of pride , or lasciviousnes not observing wholsome Councils , deservedly suffered the loss of their lives and fortunes , or being thus purged from their sins by manifold tribulations , God took them out of this life , least continuing any longer therein they might trespass a new , and more grievously to the utter destruction of their souls .

Multitudinem Angelorum qui cecide rant exiis qui in expeditione mortui erant , restauratam esse . Baron . ubi supra , & Bernardi . Epist. Epist. 333. This John Abbot of Casemary not only promoted , but withal protestated to St. Bernard himself : that St. Paul , and St. John , did Saepius visitare , or very often visit their Covent , of whom it being demanded what became of the souls of those slaughtered bodies , they answered ( he calls it certissima revelatio , or a most undoubted Revelation ) that they were translated into heaven , to supply 〈◊〉 vacancy left there by the Apostacy of the fallen Angels . Hereupo● St - Bernard is absolved from all blame , and Baronius observes in the same place and year , that Henry , King Lewes his brother ( St. Bernard having before hand prophesied of his conversion ) was shorn a Monk of the Cistercian order . And undoubtedly this laid a foundation for the willingness of the next succeeding Generation to adventure again upon the same expedition , with worse success under St. Lewes .

If all this be not sufficient to convince a Papist , how justly what we have reproved in some Reformists , is chargeable upon his Faction , let him cast his eye upon the stollen feather wherewith Bellarmin tricks , and imps forth the train of the pr●●ent Church of Rome , particularly these two ; namely a a Bell. de Eccles. militant . not. 11. to glory of her Miracles , and b b Id. ibid not. 12. Prophetick light yet continuing . These he calls Church-marks , but to my observation they point out nothing , except the diffidence of the Church of Rome to adventure a tryal of her verity by the doctrine of the Scriptures : However , were they not a back of Steel to the weak bow of her cause , she had long since brake with the violent draughts of Wil-worship and Superstition . Neither could the innumerable swarms of religious Sects ( all whose thighs are laden , either with somewhat contrary unto truth , or one unto another ) have ever been hived , or cloistered without the tinkling of such pretended Prophesies , and extraordinary Miracles . I call them extraordinary , because they are so divers in their ●auses , and effects from the true Miracles . They proceeded ●rom , and were wrought by the power of God to confirm true Doctrine : These are base brats of mens deluded imaginations , or Sathanical sleights purposely excogitated to infirm true Doctrine , and establish the contrary . But let us not wander from our path . The fore-observed use of these pretended Revela●ions , and pious deceipts was providently foreseen by Bellarmine ; when in proof of Prophetick light yet continuing , Et quidem monachi & Romano Pontifici addicti Bell. not . Eccles. not. 12. he ●nstanceth in the Prophesies of St. Benedict , and St. Bernard . And when answering to Luther , objecting that the Church of Rome hath received a bill of divorce from God ; he saith , There have ●een true Prophets in every age , who were Monks , and sworn men ●o the Pope . This might suffice in proof of the guiltiness of the Papists , in supporting the worst part of their Abominations , with extraordinary Revelations , and Ordinations of men to Office. But we have somewhat more to add , which we desire ●ur Reader seriously to consider : It is , The whole foundation of ●he Papacy stresseth upon this distinction betwixt ordinary , and extra●rdinary Officers . This will appear in several instances .

First , Calvin objecting , Ephes. 4.11 . to exclude the Pope ●rom his arrogated power in the Church , because the Text ●oth not mention him , or his Office , Responde● Pontificatum summum esse diserte positum in illis verbis , & posuit alios quidem Apostolos , siquidem summa ecclesiastica potestas ●●n solum data est Petro sed etiam aliis Apostolis , omnes enim poterant dicere illud Pauli . 2 Cor. 11. instantia mea quotidiana cura omnium ecclesiarum , sed Petro data est ut ordinario pastori , cui perpetuo succederetur ; aliis vero tanquam delegatis , quibus non succederetur . ●ell . de Rom. Pontif. lib. 1. ca. 9. Vid. etiam Franciscum Suarez . in sua defensione fidei Catholicae . lib. 3. ca. 11. Sect. 12. is answered by Bellar●ine ; The Pontificate is expresly placed in the word Apostles ; In●eed the highest Ecclesiastical power is not only given to Peter , but al●o to the other Apostles ; for all of them could say , that of Paul , 2 Cor. 11. that which cometh upon me daily , the care of all ●he Churches , but it was given unto Peter , as unto the or●inary Pastor , who should perpetually have successors , to the other A●ostles it was given as to Delegates , who could have no succes●rs .

Again , Non eodem modo quo Petrus , illi enim habebant ●ummam , atque amplissimam potestatem , ut Apostoli , seu delegati . Petrus autem ut pastor ●rdinarius , Id. de Rom. Pontif. lib. 1. ca. 11. Sect. tribus modis dicuntur . when our Divines argue for a Parity among all the Apostles , because they are all called Foundations . Bellarmin an●wers . They are not Foundations in the same manner that Peter is , for they had the cheifest and most ample power as Apostles , or Delegates ; but Peter had it as the ordinary Pastor .

Elsewhere he tells us , that we may understand that this cheif power was committed to all the Apostles as to Delegates , Vt autem intelligeremus hanc summam potestatem collatam Apostolis omnibus , ut legatis , non ut pastoribus ordinariis , & cum quadam subjectione . ad Petrum , soli Petro dicitur , Joh. 21 , Pasce oves meas , quemadmodum solum illi dictum erat , Tibi dabo claves . Claves enim regni ut principalis , & ordinarius praefectus , tunc solum accepit , cum audivit pasce oves meas . Bell. de Pontif. Roman . lib. 1. ca. 12. not ordinary Pastors ; and that with some subjection unto Peter , because it is only said to Peter , feed my sheep , as it was only said to him , to thee will I give the keyes , &c. for he then only received the keyes of the kingdome , as the principal and ordinary Governour , when he heard those words , Feed my sheep .

Besides , when we object against the Popes Primacy ; the constant opinion of all the Antients , about the s●ccession of all duly ordained Bishops unto the Apostles , and that the Pop● own Councils , congregated even since he is gotten upon a Pinacle of the Temple ; namely the Councils of Florence , an● Trent have defined for the Bishops ; the words of the Council 〈◊〉 Trent , because it was the last assembly of that nature , and by the Papists is accounted to be a general Council , I shall transcribe , viz. The holy Synod declareth that Bishops ( who do succeed in the place of Apostles ) do principally appertain to this Hierarchick Order , Sacrosancta Synodus declarat episcopos ( qui in Apostolorum locum successerunt ) ad hunc , Hierarchicum ordinem precipue pertinere & positos ( sicut Apostolos ait ) a spiritu sancto , regere ecclesiam Dei , eosque Presbyteris superiores esse , ac sacramentu● confirmationis conferre , ministros ecclesiae ordinare , atque alia pleraque peragere ipsos posse , quarum functionum potestatem , reliqui inferioris ordinis nullam habent . Decret. 7. sess Cap. 4. Si quis dixerit in ecclesia catholica , non esse Hierarchiam divina ordinatione instituta● quae constat ex episcopis , Presbyteris , &c. Anathema sit . Can. 6. and are placed ( as the Apostle saith ) by the holy Ghost to rule the Church of God , and that they are superiour unto Presbyters . And that they can confer the Sacrament of confirmation , ordain Ecclesiastical Ministers , and perform many other things ; the power to do which , the rest of the inferiour order of Ministers have not . And in their Canons in corroboration of this Decree , they say , If any shall s● that there is not an Hierarchy of Divine Ordination in the Catholic● Church , which consisteth of Bishops , Presbyters , &c. let him be Anathema .

Si quis dixerit episcopos non esse Presbyteris superiores , vel non habere potestatem confirmandi , & ordinandi 〈◊〉 eamquam habent illis esse cum Presbyteris communem , &c. Anathema sit Can. 7. And again ; If any shall affirm that Bishops are not superiour 〈◊〉 Presbyters , or that they have not a power of confirmation and ordination , or that what power they have is common to them with Presbyters , &c. let him be Anathema .

But Bellarmine is Antahema proof , and turns them off , Respondes magnum esse discrimen , inter successionem Petri , & aliorum Apostolorum nam Romanus Pontifex proprie succedit Petro non ut Apostolo , sed ut Pastori ordinario totius ecclesiae , & ideo ab illo habet Romanus Pontifex Jurisdictionem , a quo habuit Petrus . At episcopi proprie non succedunt Apostolis , quoniam Apostoli non fuerunt ordinarii , sed extraordinarii , & quasi delegati Pastores , quibus non succeditur . Bell. de Rom. Pontif. lib. 4. ca. 25. together with the authority of the Council with this peremptory answer , viz. I answer , there is a vast difference betwixt the succession of Peter , and of the other Apostles , for the Roman high Priest doth not properly succeed Peter as an Apostle , but as the ordinary Pastor of the whole Church . And therefore the Roman high Priest hath his jurisdiction from him , from whom Peter received it . But Bishops do not properly succeed Apostles , because the Apostles were not ordinary , but extraordinary , and as it were delegated Pastors , who could have no successors .

This is Bellarmines opinion , and generally received , and maintained by all the modern Champions of the Papacy , now let who will be Judge , whether in the overthrow of the distinction betwixt ordinary , and extraordinary Officers , I do gratifie the Papists , or rather at once decry both Papal , and Presbyterial usurpations upon Episcopacy , neither let any wonder why I couple these two seeming opposite Factions , for as to the maintenance of this distinction , I find them no farther disagreeing then thus , that the Papists make St. Peter only an ordinary Pastor thereby to secure the Papacy . Presbyters make all the Apostles a Presbytery of ordinary Pastors , thereby to set Presbytery , or their consistorial Government . However , least I should be thought singular , let me nominate a few of many , who stand with me in the denyal of this distinction : Unto Bellarmines first instance , Whitaker gives this answer . 'T is a new distinction , Nova distinctio , Bellarminus homo mirus , qui cum summam potestatem omnibus Apostolis concesserit , Petri tamen primatum , & monarchiam defendit . Whitak . To. 2. controv. 4. quaes. 1. ca. 3. Sect. secundum nostrum argumentum . and Bellarmine is a wonderful man , who granting the supreme power unto all the Apostles , yet contends for the Monarchy , and Primacy of Peter .

Amesius answereth . Si Petrus ut Apostolus fuir ordinarius Pastor , tum extraordinarius , & ordinarius Pastor , idem sonant , tum etiam omnes Apostoli , fuere ordinarii Pastores . Ames . Bell. enerv .. To. 1. p. 136. If Peter as an Apostle was the ordinary Pastor , then the extraordinary , and ordinary Pastor is the same , yea then all the Apostles were ordinary Pastors . Reader I beg thee carry this back , and compare it with the Assemblies Assertion , Pag. 120. viz. that the Apostles were really , and indeed Elders .

Opinionem cum recentissimam , tum inertissimam , & infirmissimam . Whitak To 2. controv. 4. quaes. 2. ca. 3. Sect. quartum nostrum argumentum . Unto Bellarmines second instance , Whitaker thus answereth : What he teacheth of the ordinary Pastorate , Quod Petrum vocat pastorem ordinarium , id nullus unquam veterum docuit novum hoc , & Jesuiticum commentum est , quo minime miror tantopere delectari Bellarminum , utpote suo foetu . Whitak . To. 2. contro . 4. quae. 2. ca. 3. Sect. hoc fuit primum nostrum argumentum . that none of the antients taught at any time , but is a new , and Jesuitical fiction , which makes me the less admire that Bellarmine should please himself so much with his own brat .

Laud against Fisher . pag. 168. London . 1639. Archbishop Laud against Fisher , answereth , That the highest ecclesiastical power confessed to be given to other Apostles , as well as unto Peter , was given unto Peter only as an ordinary Pastor ; whose successors should have that power which the others should not hav● can never be proved out of any Scripture , nay I will give them the● own latitude ; It can never be proved by any Tradition of the wh● Catholick Church . Thus he .

Unto Bellarmines third Instance the same Whitaker answereth . It is an opinion as most novel , so most inartificial and weak .

Unto Bellarmines fourth , and last Instance , the same person also answereth . This distinction betwixt Peter and the other Apostles , is fained , neither the Scripture nor any father , nor hardly any Papist except Bellarmine himself makes mention of it .

Respondeo hanc distinctionem inter Petrum & alios Apostolos esse commentitiam scriptura , nec ullus pater , nec fere quisquam papista , praeter Bellarminum huius distinctionis meminit . Whitak . To. 2. contro . 4. quaest. 8. ca. 3. Sect. nunc nos contra probabimus .

Vt Apostoli claves a Christo acceperunt , & potestatem docendi , & remittendi peccata , sic & episcopi . In iis vero quae Apostoli extraordinarie habuerunt non successernut illis episcopi , hoc est in illa potestate , quae vere , & proprie Apostolica est . Id. loc. posterius citato .

In thi● Chapter Whitaker proves against Bellarmine , that Bishops d● succeed the Apostles . This truth he asserts peremptorily in all that precedes , and in what follows a little after our Quotation . But in the manner of their succession he judgeth it safe not to be over curious ; but with some passion calls those Theologasters , who assert such a succession as is maintained by this discourse . I reverence the learning and memory of the man , and should , if not have omitted altogether , yet at least have respited what I shall now add , until the publication of the Tract of Apostles . But perhaps some who never before read any thing of this Authors , turning to this place of my citing , may in the latter part of the Chapter find his dissent from us , and tax us of reading Authors ( as himself doth ) by an Index ; or of a crafty concealment of the adverse testimony of this famous man . We must therefore take notice of what he saith , Si vere , & proprie Apostolo succederet , tum faceret vere quod Apostoli facere potuerunt hoc est , scriberet libros canonicos , donum linguarum & miraculorum haberet , super serpentes ambularet , daemones ejiceret , & alia ejusmodi faceret , &c. Jd. loc. posterius citato ibid. and be concluded by it , or give reasons why we cannot ; he grants , that Bishops do succeed the Apostles in their common works , as power of the keyes , teaching , and remitting of sins ; but he tells us of other things as preaching in the whole world , writing of Canonical Scriptures , working of Miracles , gifts of Tongues , casting out of Devils , and walking upon serpents , which were truly , and properly Apostolical works , and ought to be done at this day by those who truly , and properly succeed the Apostles , if there be any such .

Here are several things practiced by the Apostles granted to be perpetual , others extraordinary ; We yeild willingly the former , but ( notwithstanding this great Divines censure of gainsayers ) we must animadvert something upon the latter . What is truly , and properly Apostolical , he accounts underivable , consequently .

First , This denies the power of the keyes , preaching , and remission of sins to be truly , or properly Apostolical works , and yet they are required of them by Christs express commission . Joh 20.23 . Mat. 28.19.20 .

Secondly , It overthrows all proper , and true succession to the Apostles . And consequently , the Bishops whom he allows to succeed the Apostles , do succeed them neither truly , nor properly ; which to my sense is irreconciliable to the nature of Succession ; since the Successor truly , and properly enters upon what the Predecessor enjoyed . I know in temporal possessions , one Predecessor may have several Successors , A Father may divide his Lands among many Sons , all of them are his Successors , but none of them enjoy his whole estate . But this will no whit advantage Whitakers opinion till it shall be proved , that present Church-officers succeed the Apostles in nothing properly Apostolical , and that what he accounts truly , and properly Apostolical , and consequently underivable were the verities , and proprieties of the Apostolick Office : I bear in memory well enough what he hath said , but must profess before the world , that I cannot allow his Criteria's , or preaching to the whole world , writing of Scriptures , working of Miracles , gift of Tongues , casting out Devils , and treading upon Serpents ; to give a certain character of the proper , and true Apostolick Office , distinct from what is derived to their Successors , for the greatest part of these matters were no part of the Apostolick Office , but extraordinary gifts , and what is Official is at this day practicable by their Successors ; for instance ; their preaching to the whole world , is the only Office work mentioned by Whitaker among his supposed extraordinary Apostolical works . And this to this day is incumbent upon their Successors . We have spoken somewhat of this already , pag. 89. And shall add more , pag. 290. out of this discourse . If all , or any of which , shall satisfie our Reader , it will convince him ; that though this work was truly Apostolical , yet it was not so proper to the first Apostles , as to distinguish them , as men of another Order from their present Successors ; because others besides the twelve Apostles did it in the Apostles dayes ; and because much , if not most of that work remains undone until this day .

All the rest mentioned by Whitaker were special gifts , at neither truely , nor properly appertaining to the Apostolick Offic. For example , he instanceth in Gospel-writing . I grant the Apostles were imployed in this work , but not properly , and exclusively of all other men , for then we should have no Pen-men of holy Writ but Apostles , whereas St. Luke , and St. Mark were Scripture writers , but none of the twelve Apostles : Nor was it truely an Apostolical work , so as to distinguish an Apostle from an Officer of an other Order , for then Andrew , Philip , Bartholmew , Thaddeus , one , if not both the James's , Th●mas , Simon the Canaanite , Obj. and Mathias were truly no Apostles . Do any say these Apostles did , or might write Scripture , though they did not write it , or if they writ , their writings are not come to our hands . Sol.

We can oppose a reason against either member of the Objection .

First , If these Apostles did write books of Canonical Scripture and they are perished , then have we not the Canon of the Scripture entire . And so great a flaw being found in Gods providence towards the preservation of his Oracles , as to suffer the writings of the major part of the Apostles to perish ; those who please , may either thence take advantage to deny the certainty , and validity of the rest , or to vend new Enthusiasmes , under the specious pretexts of the recovery of the writings of these Apostles .

Secondly , Whereas it is supposed that some Apostles might ( thought they did not ) write Scripture . This is directly repug●ant to the nature of Divine Inspirations , which to whom so●ver they came , they immediatly captivated the man to their ●leasure , and made him but as a Pen in the hand of the holy Ghost , to write what characters he framed , what words he dicta●ed , and no other . This is St. Peters decision . 1 Pet. 1.21 . ●or the Prophesie came not in old time by the will of man , but holy ●en spake as they were moved by the holy Ghost . In which Text ●eing moved by the holy Ghost , is directly opposed to the will of man , If the will of man acted , it was a humane , not a divine ●otion ; but if the spirit of God moved , there was no impulse ●f the will of man ; but what was done was by a supernatural , ●nd divine force , carrying and bearing men out of themselves , ●o that all of them might say with St. Paul. 2 Cor. 12.2 . Whe●her they were in the body they could not tell , or whether they were out ●f the body they could not tell . By , and from all which we may ●fely , and warrantably conclude that no Apostle who did not ●rite Scripture , had any faculty to do it , since if it were other●ise , Inspiration would be proved to be a resistable motion , and ●ose Apostles who did not write Scripture convinced to have ●esisted the holy Ghost .

But return we orderly to the rest of Whitakers proper , and ●rue Apostolical works , they are working of miracles , gift of ●ngues , casting out of devils , and treading upon serpents . These ●re all of one nature or kind , and proceed from one cause ; viz. ●he effusion of extraordinary gifts upon the first Church-offi●ers ; and by an examination how truly , and properly any one of them was an Apostolical work , we may make a Judgment of ●he rest , we will make an essay upon the gift of working of Miracles . This ( in a direct opposition to our learned Author ) ●e say was not an Apostolical work , either truly , or properly , ●or then when the Apostles ceased to work Miracles , they were ●o true Apostles . And St. Paul who once could heal multi●udes with cloaths taken from his body , ceased to be a true Apostle when he lost Trophimus sick at Miletum : Not properly , because Philip , who is expresly excluded from the Apostolical , Order , Act. 8.1 . wrought Miracles at Samaria . Act. 8.6 . And the people with one accord gave heed to those things which Philip spake , hearing and seeing the Miracles which he did . And what hath been said of Miracles , may be said of the gift of tongues , casting out of Devils , and treading upon serpents , & sufficiently proved by , Act. 8.7 . Act. 19.6 . 1 Cor. 14. per tot . Luk. 10.17 . & ver. 19. In all which places , persons distinguished from their Apostolical Order , are noted to exercise those gifts .

These things shall have a larger handling in the Tra●t concerning Apostles , where we shall not only distinguish betwixt Apostolical works and gifts , but give rules and directions , whereby one may be known , Papal objection ; that they do not hold the distinction so grosly , as the Protestants do . and differenced from another . And thither we refer all farther dealing in this matter , and the fuller answer unto Whitaker , if any not satisfied with what is said i● this discourse , shall continue to insist upon his authority . Thus might we dismiss the third Objection , and proceed to the remaining Exceptions , but as quaerulous Protestants have give objections , so clamourus Papists may add another ; and say .

Sol. The Protestants do not hold this distinction , but the Papists hold it as grosly as the Phanatick part of pretended Protestants . Obj. Were all this granted . The Papists do not hold th● distinction betwixt ordinary and extraordinary Officers , 〈◊〉 grosly as the Protestants do ; Protestants leave all to the i●●spired Laity in case of corruption , but Papists own the Pope 〈◊〉 Christs Vicar , to have authority to examin the verity , & vali● of pretended revelations , and to compose all other differenc●

I answer ; I might charge this Objection as a calumny , s●● I have already produced a Catalogue of so many Protesta● Churches who disown the distinction . But I shall endeavour t● give the Objection a fuller answer : And do say . Papists a● no more excusable in this , then the most hair-brain'd Enthus●●asts , who make the worst use of this distinction . I prove i● from Bellarmine , his task being the settlement of the Popes Infallibility uncontroulable by general Councils , and according having laid this foundation , a a Summum Pontificem esse caput totius ecclesiae , Bellar . de Concil. lib. 2. ca. 15. That the Pope is the head of t●● whole Church . b b Non esse in concilio summam potestatem . cap. 16. that Councils have not the supreme power , c c Pontificem esse absolute supra concilium . cap. 18. t● the Pope is absolutely above Councils , &c. d d Pontificem non posse subjicere seipsum , sententiae coactivae conciliorum . ca. 18. Non tamen hinc sequitut non licere , resistere Pontifici , ecclesiam destruenti , licet enim eum servata , reuerentia admonere , & modeste corripere , repugnare etiam vi , & armis si ecclesiam destruere velit ; a● resistendum enim , & vim vi repellendum , non requiritur ulla authoritas ; vide de hac i● Johan . de Turrecre mata lib. 2. ca. 106. Bell. de Concil. lib. 2. ca. 19. Sect. respondeo non mirum . that the Pope ca● subject himself to the compulsory decree of Councils . At last he p●●ceives the earth quakes under the weight of his Structure ; A● the Church cryes unto him , that this unlimited papal powe● leaves her remediless , let the Pope be never so arbitrary or tyrannical . Wherefore he digs deeper , and discovers ( not a Ro● but ) a great part of the Jesuitical mystery ( which is so to manag● other mens boundless subjection to the Pope , as to make him a vassal to the Jesuites ) and plainly tells his Holiness . That i● doth not follow from hence ( i. e. all disputed in the foregoing Chapters ) that it is unlawful to resist the Pope destroying the Church , for it is lawful with fit reverence to admonish him , and modestly to re●uke him ; yea to oppose him by force and armes , if he will destroy the ●hurch ; for to resist and put back force with force , no authority is re●uired . This he declareth not as his single opinion , but as joyntly ●ofessed , and owned by his fellow Cardinal John de Turrecremata ; Whereby the truth of the Popes Fallibility is confirmed in the ●outh of two Cardinal witnesses . Particularly Bellarmines ●estimony , not only contradicts , but draws a Deleatur upon ●hat he had before written of the Popes Infallibility ; for were it ●ue , when he saith * * De verbo Dei. lib 3. ca. 5. Sect. quintum testimonium . de Roman Pontif. lib. 4. ca. 3. per totum , & ca. 6. per totum de Concil. lib. 2. ca. 2. Sect. tertia classis . the Pope cannot erre , because Christ pray● for Peter , that his faith should not fail . It had been a fairer , ●●d fuller answer to say , the Objection supposeth a thing impos●ble , and utterly inconsistent with our Saviours prayer for Pe● , and his Successors . But if the Objection be true and va●d , as Bellarmine by his answer unto it acknowledgeth it to be , ●en the infallibility is a fable . However Bellarmine will main●in both , and calls John de Turrecremata to his assistance : ●he Objection is conceded , the sore acknowledged , the salve ●escribed ; In this case the Pope must not step into the Chair , ●ut the people must pull him out , no matter who , of what con●tion , or in what manner they assemble , for to repel force ●th force no authority is required : Do but they say he will ●estroy the Church , and have power enough to stand by their ●ords , 't is sufficient , yea 't is the only remedy , and final Judg●ent . For the Pope cannot ( though he would ) submit himself to ●e compulsory decrees of Councils . Thus if Papists complain , that ●e Reformation hath entered into any place with more force ●en order , those they complain upon may answer they did no●ing but upon Bellarmines advice and councel ; for ere they re●rred to force , they said , and were ready to prove that the ●ope would destroy the Church , and they had no other way 〈◊〉 resist his force but by taking up armes against him . And thus ●apists and Presbyterians , who for ends not much unlike ; the depression ●hat's the Papal ) the suppression ( that 's the Presbyterial ) of an Offi●r of divine Institution , superiour to Presbyters , and equal to the ●ishop of Rome , that themselves may arrogate , and usurp his authority ; ●aintain this accursed , and to be abominated distinction , betwixt or●inary and extraordinary Officers . Although in other things they ●em to be , and are the greatest opposites ; yet herein they agree to ma●age their arch usurpation so arbitrarily , that as their settlement is by ●orce and disorder , so to leave the people to like means to relieve them●lves against their tyranny , men without authority with the one , and men without Scripture warrant with the other , being the fittest and ablest Reformers . This shall conclude our seventh Exception ; and answer to the Objections which might be made against it . We proceed to the

Eight Except . none of Bucanus his Scriptures prove this definition . Eighth Exception . Bucanus bemists his Readers Judgment with a Fog of bold pretentions , he calls them Scripture proof concerning the Evangelizate of several persons nominated in the new Testament ; When upon examination , they will prove him self an Evangelist in the sense of his Definition , as soon as any whom he calls by that name . How thick do Evangelists drop from his Pen ? Luke , Mark , Timothy , Titus , Tychicus , Philip ; And what a large scope of holy ground do they overspread ? Tit. 1.5 . Act. 16.3 . 2 Tim. 4.5 . ver. 11 , 12. 2 Cor. 8.23 . Act. 21.8 . Luk. 10.1 . Rom. 16.7 . These Scriptures are eight in number , six whereof neither name , nor take notice of any Evangelist . The other two name Evangelists in the particular persons of Philip , Act. 21.8 . and Timothy , 2 Tim 4.5 . But our Definer doth not resolve us , whether Tim●● and Philip did precisely , and separately all the works mentio●●ed in his Definition , or whether they both of them wrought one and the same works , neglecting therein , as also do all the rest of his brethren , the principal part of his duty , which is when words are equivocal , or of divers senses , as the word Evangelist , is to segregate , and disperse the common significations , and to limit by express enumeration of special Acts , the distinct sense wherein he accepts them . This had Bucanus had leisure , or a will to have done , he would soon have perceived , that the term Evangelist could not agree to Philip and Timothy , in one sense : But since he omits it wholy , we shall not urge 〈◊〉 any farther in this place , herefater we will do it with our 〈◊〉 strength , when preparatory to our Definition of the Office● , we shall separate the Equivocal senses of the name ; Whether with the two Texts , Act. 21.8 . 2 Tim. 4.5 . we refer it . Besides , could Timothy and Philep , be both of them proved to be formal and proper Evangelists , and their works altogether the same ; what is this to the proof of the Evangelizate of Luke , Mark , Tychicus and Titus , whom , or any of whom no Scripture calls Evangelists , nor can it thence be proved that all of them did only the same works one with another , or with Philip and Timothy . The sole proving whereof would have contributed more to the Definition of this Officer , then either Bucanus , Calvin , or all the rest of the Definers have effected . But let us consider what Bucanus hath done ; Tit. 1.5 . is his leading proof , there we read . For this cause left I thee in Creet , that thou shouldst set in order the things that are wanting , and ordain Elders in every City , as I had appointed thee . Here is the words of the Text , but where is the Evangelist ? or how shall we know it treats of an Evangelist ? Are we answered , that although the word Evangelist be not Syllabically written in it , yet what was so loudly called for before answers here , namely Titus did the same works at Creet , as Timothy did at Ephesus ; but Timothy is called an Evangelist , therefore he and Titus are both of them Evangelists . I reply ; the works required to be done by Titus in this Text , were ordination of Ministers , and setting things in order , which must be understood of giving Rules about Discipline , or exercise of Ecclesiastical Censures , or both of them ; If which were Timothies works at Ephesus , and with relation to them , he is called such an Evangelist by St. Paul , as Bucanus , Beza , Calvin , and Zanchy define , then Timothy , and Titus were both of them Evangelists . But in finding two Evangelists , we have lost two other things , viz. Ordination of Ministers , and exercise of Ecclesiastical Discipline and Censures , for those Definers say , the Evangelists were temporary , now operation follows being , and longer then the Office the work cannot continue .

It is said what was temporary in them , Obj. is perpetual in the ordinary Officers , or Presbyters .

I answer . Besides the unsoundness of the distinction , Sol. it being both Antiscriptural , and weakly built in the brains of its first Forgers ; the Objection is levelled by a bare review of that Church-state , where Timothy was exhorted to abide , and do those works of Ordination & Government . That Church was Ephesus , she had Presbyters affixed to her ere he came thither , as hath been already proved in the foregoing part of this discourse , and shall be more fully evidenced in the remaining and following part . Proposition concerning Presbyterial ordination in the Assemblies advice to the Parliament . Chapt. of the power of ordination . Cited by Jus divin. 1. par. pag. 181. Neither is there any one Scripture extant of Presbyters ordaining singly , separate , and distinct from the higher Order . I know from what misinterpreted Texts they derive their challenge , and shall in fit place ( even the Tract of Apostles ) glean out the Tares which they have mingled among the Wheat : Suffice it here to hint , that the single pillar of Presbyterian Ordination , in the Judgment of our Assembly is , 1 Tim. 4.14 . But Calvin the founder of their Discipline could discern it to look that way . This Gillespy puts off slightly , and saith it was one of Calvins few mistakes . Calvins mistakes I am not concerned in , but I wonder Gillespy so farr mistook the interest of his party in this acknowledgment ; the consequence utterly overthrowing the Presbyterian Platform , it implying Calvin built it upon a wrong foundation ; whereat shall we hold our peace , and suffer Presbyters to give Presbytery what sense they please in 1 Tim. 4.14 . yet comparing it , with 2 Tim 1.6 . It proves nothing less , then their ordaining singly , & distinct from the higher order : Hence the London Ministers write in the Li●e against these two Texts in the Margent ; that S. Paul was ordained by Christ , Timothy by Paul & the Presbytery . This is also the judgment of the Assembly . But of this largely in the Tract concerning Apostles . Jus divin. 1. par pag. 4. And to return to the point before us . I say , and affirm that if Timothy , and Titus were temporary Evangelists , because either of them performed the same Ecclesiastical Acts of Ordination and Censures ; Annot. ad 1 Tim. 4.14 . & ad 2 Tim. 1.6 . then were those Acts as well as th●● Office , temporary . These Rocks are avoided by steering 〈◊〉 to the scope of St. Paul , in 2 Tim. 4.1 . ad fin . 6. And ● hope the Reader will be satisfied upon bare reading of the words , that Timothy is called an Evangelist upon another score , then for Ordination of Ministers , exercise of Discipline , &c. However he may expect a full explication of that Text hereafter in this discourse , when we examin the validity of the Presbyterian Arguments in proof of Timothies Evangelizate .

We proceed at present to examin the rest of Bucanus his Scriptures ; whereof 2 Cor. 8.23 . is another , which though it be not next in his order , and ranking of his Texts , yet because it concerns Evangelist Titus , we take liberty to examin it in this place . The holy Ghost there dictates . If any do enquire of Titus , he is my partner , and fellow helper concerning you , or our brethren be enquired of , they are the Messengers ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Apostles ) of the Churches , and the glory of Christ . Can any Text speak less of the Evangelist then this doth ? what advantageth it a cause to sub poena many witnesses , who appearing in Court will not lay their hand upon the book , or if they do either stand mute , or speak not to the point in controversie . 'T is true St. Paul calls Titus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or partner , and fellow-helper : But what are these words towards the proof of an Evangelist , or an Officer who is inferiour in dignity , and next in Office unto the Apostles . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies one of two , or more , who hold , and exercise the same thing , Estate , Trade , or Office in common among them ; wherein all have a like propriety , such partnership , not consisting in ones value , or estimation of another , but in every of their joynt interest ; for instance , it is used of men of the same vocation , thus Luk. 5.10 . And so was also James , and John the sons of Zebedee , which were partners , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with Simon . i. e. they were all Fishermen , and traded upon a common Stock . St. Paul calls Philemon his partner , ver. 17. and urgeth it as an Argument , why he should receive his Runnagate servant Onesimus into favour , and employment ; which partnership let it consist either in work , or wealth , implies joynt interest and concernment , otherwise St. Pauls argument had been weak and invalid . Thus sufferers of like affliction , Heb. 10 33. and sharers of like grace , 1 Pet. 5.1 . 2 Pet. 1.4 . 1 Cor. 10.13 . and ver. 20. 2 Cor. 1.7 . are all of them expressed by this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The substantive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are stems sprouting from one and the same root , is used of the Act of the other Apostles , receiving S. Paul & Barnabas into a fellowship of their Office. Gal. 2.9 . And when James , Cephas , & John , who seemed to be pillars , perceived the grace which was given to me , they gave to me and Barnabas the right hand of fellowship , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And why did they give it , even as it follows in the verse , that we should go unto the Heathen , they unto the Circumcision . This being the usual sense of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in other places , therefore Titus being called St. Pauls partner , doth more probably evince his Apostolate then his Evangelizate , especially if we reflect upon him ; either ordaining elders , and setting things in order at Creet , Tit. 1.5 . or accompanying his fellow travailers in this Text of the Epistle to the Corinthians ; Who are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or our brethren the Apostles of the Churches .

The other word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or fellow helper , is promiscuously used of any kind of helpers , either temporal or spiritual ; Thus A●uila , and Priscilla are called St. Pauls helpers . Rom. 16.3 . Greet Aquila , and Pr●scilla my helpers . What Aquila was we dispute not , but Priscilla could not be St. Pauls helper in the Ministerial Office , she being of the Sex prohibited to take Orders . Contrariwise , Titus was St. Pauls helper in Office , he being engaged at Creet upon distinct Apostolical works ; which whether they make both St. Paul , and Titus to be of one Order , or one an Apostle , the other an Evangelist , let the prudent Reader determine ; our business is to proceed to the examination of the residue of Bucanus his Text ; whereof , Act. 16.3 . is the third . It concerns Evangelist Timothy , and relates how St. Paul took , and circumcised him ; which I believe Bucanus mistook for his taking him , and sending him forth to Evangelize , the words are him ( i. e. Timothy , of whom the discourse is continued from the first verse ) would S. Paul have to go forth with him , and took him and circumcised him , because of the Jews which dwelt in those quarters , for they all knew that his father was a Greek . This Timothy long after ministred to St. Paul , Act. 19.22 . consequently could not be at the time of St. Pauls circumcising him his Companion and Fellow labourer , for the reasons expressed in the second Exception of this discourse , pag. 44. 45. Suffice this in examination of his third , proceed we to his fourth Text , which is 2. Tim. 4.11 , 12. This is his proof of three Evangelists , let us read it , and heed it well ; the words are . Only Luke is with me , take Mark and bring him along with thee , for he is profitable unto me for the Ministry ; And Tychicus have I sent to Ephesus . Here are three men named , Luk , M●rk , and Tychicus , but were a thousand Alembicks set to the Text , and wonder-working Paracelsus alive to tend them , he could not thence extract three , yea not one Evangelist ; for instance . Only Luke is with me ; what pity is it that as an Evangelist is not added ? or is such addition needless ? was every companion to the Apostles an Evangelist ? Alas it cannot be , for Barnabas was with St. Paul , Act. 14.14 . and yet he ; Priscilla was with St. Paul , Act. 18.18 . and yet she was no Evangelist . Bring Mark along with thee ; where shall we find the Evangelist in this phrase ? If we grope by conjecture , 't is because our Author leads us into , and leaves us in the dark ; was Mark an Evangelist , because he travailed in company , or was desired to accompany with Timothy the Evangelist ? The primitive custom yet continuing , that Officers of the same Order should travail in couples . This proves one incertainty by another more incertain , till Timothies Evangelizate be clearly , and convincingly proved . But what if Timothy was no Evangelist in the sense of Bucanus his Definition : And what if Mark were the same person whom Barnabas assumed into a partnership , as is probably affirmed by Esthius , and A Lapide . ●n loc. Then Mark was as farr from being an Evangelist , as the Text is from mentioning it . Tichicus have I sent to Ephesus ; but wherefore ? could he be sent upon no other errand , except to Evangelize ? What! was Timothy , and the Church at Ephesus Ethnick , and yet to hear the first news of Christ ; or is an Apostles Messenger ; and an Evangelist terms Equivalent ? If we will beleeve the Postscript to the Epistle to the Romans , it will assure us that Phebe carried it to Rome , but I hope none will take advantage of her being sent by the Apostle , to conclude her to be an Evangelist . We must beleeve that some were sent by the Apostles to settled Churches , ( such Ephesus was , ere Tychicus was sent thither ) upon other errands then to evangelize , namely to collect their charity towards their poor and necessita●ed brethren , 2 Cor. 8.18 . and why might not Tychicus be sent upon one or other of these accounts , as well as to evangelize ? ●ure I am , that men of greater eminency then Bucanus ( as Baro●ius and Pelecanus ) say Tychicus was sent upon the former ac●ompt , or to br●ng this Epistle to Timothy ; and I am as sure , ●hat considering S. Paul's present necessities , it is more proba●le that he was sent upon the latter accompt , or to hasten a ●ollection for the Apostles relief , rather then to evangelize . We proceed to Bucanus his fifth text , which is Luk. 10.1 . But now ●is proofs draw nigh the dregs , and are very flat , for he bor●ows it from Calvin ; and we have said enough in the fifth Exce●tion to prove that those who believes it treats of the Evangelists , ●as they are defined by Calvin or Bucanus ) credit mens Fancies , ●ot the word of God. The last text is Rom. 16.7 . which of all ●he rest is shot widest from the white of truth , for as it neither ●entions the name , nor any presumed work of the Evangelist , so ●ose whom it mentioneth , it expresly stiles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ● famous among the Apostles , of which phrase the Reader shall ●od willing have a further account in the tract concerning Apo●les . This shall conclude the Eighth Exception . The Ninth ●llows .

Ninth Exception . Ninth Except . 1 Cor. 12.9 , 10. doth not prove Spanhemius's definition . In loc. We challenge Spanhemius for bringing in ●y head and shoulders 1 Cor. 12.9 , 10. as a witness in this con●oversie , where is so little appearance either of the Evangelist ● of his Office , that no Commentator , Presbyterian , or other , ● my knowledge ) besides Spanhemius , suspects his being there . ●arlorate in his Ecclesiastical Exposition , culls out the choicest ● Modern , Presbyterian , and other Commentators , and be●des his own opinion , he cites Calvin , Meyer , Martyr , In loc. and Bullin●r , but writes not one word of the Evangelist . To the●e may ●e added Aretius and Piscator . Indeed Beza upon the place oc●asionally mentions Philip the Evangelist , not with reference to ●is Office , or what he had , and performed , but in reference to ●is gifts , or what he had not , and could not perform The text ●reating of discerning of spirits , which Philip wanted , he baptizing Simon Magus , whom Peter afterwards discerned t● be in the gall of ●itterness , and bond of perdition . If any think Spanhemius hath dived deeper and nearer to the bottom of this text , then any other Expositor , Let them compare it with his Definition , I have done it , and perceive them to be so disparate and unagreeing , that I could not finde in my heart to waste paper in transcribing and facing them one with another . The Reader who is unsatisfied may read the one in his Bible , the other in the sixth page of this Discourse .

Thus have we finished our first Head of Exceptions against the Definers , and submit it to the Readers Judgement , whether they have proceeded according to their Evidence , yea or not .

Corollary from the nine precedent Exceptions . If they have not , as I verily believe , and hope I have proved they have not . We beg our Reader seriously and in the fear of God , to consider whether the finger of God doth not here write in Capital Letters , That Presbyters are themselves most guilty of what they charge as the highest crime upon others ; it being a● Axiome with the more downright and rigid of that party , ( t● call them conscientious , having learned from Beza , to disting● betwixt Science and Conscience , who concedes the latter to th● Antients , and arrogates the former to his own time and way ) That no Church matter , although it be relative to the externa● administration of her Discipline , In Epistola ad Duditium . ought to be entertained i● that quality , without producing of Scripture-credentials ▪ When behold and stand amazed ! we must take the definition o● Church-Officers , who are so essential to the Churches external Form , as she cannot be visible without them , upon the Definers bare words , for other warrant they give us not for their Definitions , the impertinent quotation of chapter and verse onely excepted . But we hav● submitted all to the Judgement of the impartial Reader ; A● let me adde , I dare make the conscience of the most rigid pe●son a Tribunal whereat I am content that whatever hath bee● said of Calvin and the rest shall receive a re-examination . Provided he have room enough in his Judgement left spare of prejudice to entertain and discuss this question , Whether the Defifiners proceed upon such clear , full and convincing Scriptures a● they require from others in lesser things , and is , and ought to be used in a business of this nature and weight ?

Second Head of Exceptions , or the Definers are not agreed in their Verdict , proved in five instances . But part of this charge is yet behinde , and Method require● us to prosecute and finish it , ere we crave theirs , or any other Readers final Judgement .

We deliver it in short thus , The Jury of Definers are not agreed in thei● verdict . This hath been in part evidenced in the fifth exception , where the contradictions of Calvin , Bucanus and Spanhemius , and Polanus about the seventy Disciples have been evidenced : But over and beside it , there remains several exceptions arising out of their Definitions . First Except . Beza Flaius , and Spanhemius , against Aretius , Zanchius , and Maresius .

First Exception . Beza , Faius and Spanhemius say , Evangelists constituted Churches . Contrariwise Aretius saith , They did not constitute Churches , but conserved the Apostles D●ctrine , and taught in fixed Assemblies . Zanchius saith , They preached the Gospel now here , now there , where the Apostles had not founded Churches . And Maresius saith . They were sent hither , and thither to finish the work begun by the Apostles .

Second Exception . Second Except . the London divines against Aretius , Vrsinus , and Pareus . The London divines say . Exangelists had a vicariate charge of all Churches . Contrariwise Aretius saith , no necessity lay uyon them to preach every where , but they taught in certain Churches . Vrsinus and Pareus say , They taught divers Churches .

Third Exception . Third Except . Aretius overthrows his definition by his own proofs . Aretius destroyes his Definition by his own presumed confirming instances ; he defines Evangelists by Gospel preachers , where the Apostles had founded Churches . And affirms that Timothy , and Philip were both of them Evangelists in that sense . Whereas Philip prepared , and drew together the materials , wherewith St. Peter , and St. John afterwards builded a Church .

Fourth Exception . Fourth Except . Zanchy in a contradiction . Zanchy saith , Timothy was an Evangelist , and his Office temporary . Instancing only in his being ordained Bishop by St. Paul , and preaching the Gospel to prove his discontinuance . But certainly the function Bishop , or the work Preaching cannot be removed out of the Church ; neither did any before , or since Zanchy suspect it of preaching , or affirm it of the Scripture Bishop . And such Timothy was , otherwise we could not have his ordination by St. Paul recorded in holy Writ . Besides , Bishop may be taken in a Presbyterian , or a Praelatical sense : If in the former , then the parity of Ministers of the same Order , now zealously maintained , was not observed in the Apostles dayes ; because Presbyter Timothy had power of Ordination , and Censures over other Presbyters : If in the latter ; what is so earnestly withstood by others , is quietly yielded by Zanchy , namely that praelatical Bishops , or Bishops superiour to Presbyters were ordained by St. Paul , one whereof was Timothy : In a word take we Bishop in what sense we please , if Timothy were therefore a temporary Evangelist , because he preached the Gospel , and was ordained Bishop by St. Paul ; then as well Bishop Presbyter , as Bishop Praelate , and Gospel preaching are all thrust forth of the Church together with Evangelist Timothy .

Fifth Except . Bucanus in a contradiction . Fifth Exception . One Member of Bucanus his Definition recoyles against another , and breaks it all to pieces . In one place he saith , The Evangelists were not immediatly chosen by Christ without an intervenient humane Ministry , but chosen by the Apostles , or taken with them , &c. but by and by , he adds . The seventy quos dominus designaverat , or whom the Lord ordained were Evangelists .

Corollary from all the exceptions to bewail the drousiness of the husbandmen while all these tares were sowing . This shall suffice in charge of both sorts of Exceptions ; If all , or any of which convince the sober Reader of the falseness , or imperfection of the former Definitions . Let him never busie his enquiry to search after the reasons , why presbyters should tolerate so many , and divers opinions in a matter so sacred , and necessarily requiring uniformity , as is the body of our Christian profession . If he adventure upon it , I shall leave him to himself , or others to get his satisfaction : Few of what may 〈◊〉 presumably , or probably be their reasons occurring to my sense and observation , but what may bring a man in danger of following a truth to nigh too the heels . My desire rather is that all our hearts , and affections may be taken up with a bitter lamentation , that the Husbandmen should sleep so soundly , while all these Tares were sowing , and not only suffer them year after year , to be cast into the Furrows of the Church-field , when little else was sowed in any of the generally learned Languages , unless in some by , and less conspicuous corners of controversal Tractates . But perpetually permit them to grow ( without weeding out ) to the over topping , & choaking of the wheat . For what were both Universities , but seminaries of these Doctrine ? When the young Theologue betook himself to the study of Divinity ; what other Institutions , common places , bodies of Divinity , Medulla's , Syntagma's , Systems , problems , compendiums , Cathechismes , Synopses ; Theological theses , and disputations could he meet with : And how soon did these sour Grapes set his teeth on edge , distasted his palate , and made him disrelish the established Discipline of his mother Church ? A vice which increasing upon him with his years , so habituated his affections unto Calvinisme , that nothing could effect a cure upon him but Divine grace , Church preferment ( insufficient to take off all malecontents ) or the toylsome , unpleasant , and perhaps dangerous way ( according as the spirits of his neighbor-hood stood affected ) of turning the course of his studies in his Country retirement : All of which together , were not efficacious enough to eradicate this long , and deep rooted Malady ; so that some few Bishops were remiss in the exercise of their Jurisdiction , and maintenance of the dignity and distinctness of their Order ; too too many of their actions scandalously witnessing against them , that the means and honour , or the serving of a party , not a convinced Conscience of the Divine right of Episcopacy , or a true love to the established Hierarchy and Discipline , seated them in the Episcopal chair . And for the residue of that most venerable Order ▪ how oft did God chide those spiritual Fathers in the rebellion , and stubborness of their younger Children , for breeding them no better . 'T is true the way to sound Theology was open , though trodden by a few feet . It lay by the Foot-steps of their former Flocks , and antient Shepheards Tents ; especially in those ages , and Theological exercises , when Christ , not Aristotle moderated in the Schools of the prophets . This ( let others take what path they please ) seems to me to be the safest way ; because unless our Religion be new , and of this daies birth , we ought to conform to yesterdaies , and elder observation . Christianity ( if ever it will be ) is of sufficient age to exact our imitation of former patterns , and needs not leave us to excogitate new forms of Divine worship . But because less knowing , and more presuming spirits had found out a shorter cut , hastening , and hollaing on their party with incessant clamours to follow them , no matter what , or whose Fences , or Inclosures they brake down , and laid wast , therefore these high wayes were unoccuppied , and the Travailer chose by-wayes : And there hath been War in the gate . Besides , not only the Church , but the Commonwealth of learning is Invaded by presbyterianisme ; in somuch , as if the Heathen poets , Orators , and Historians had prophesied of the Evangelist , as defined by presbyters . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Sic vocanturii , in novo testamento qui secundi ab Apostolis , quosque illi tanquam asseclas , & collegas habebunt in fungendo suo munere peromulgandi evangelit ideoque nulli ecclesiae erant addicti , Eph. 4. postea ver● aedificatis jam ecclesiis ▪ cum Apostolorum , & evangelistarum munus desiisset , translatum est●●●en ad quatuor illos Historiae Christi scriptores , & peculiariter , tributum Johanni , pro cogn●mine , ut ab altero Johanne distingueretur , Scap. Lex . Amstelod . 1652. We find undertheword 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Scapula's lexicon , this Interpretation . They are called Evangelists in the new Testament , who were the Apostles seconds , and employed by them as their fellows and companions in Office to promulgate the Gospel . Therefore they were not settled upon any one particular Church , Ephes. 4. But afterwards when Churches were settled , and the names both of Apostles and Evangelists ceased ; the name was translated to the four Gospel-writers , and particularly given to John for a sirname to distinguish him from another John. This I do not transcribe intending it a farther refutation , because I doubt not but 't is done already in the foregoing exceptions . Only to excite those who have ability , and authority to row● out of their drousiness , and to endeavour the recovery , and cleansing both of these upper , and neither springs thus forcibly , or fraudulently cut off , and taken from the Church .

Philip and Timothy compared .

WE are now through Gods assistance gotten forth of the Presbyterian Definitions . But ( this notwithstanding ) we cannot come at our own Definition till we have separated the Homonymy's , or doubtful significations of the word Evangelist . And given our Reader an account , how , from whom , and in what sense we take it .

Logicians distribute homonymy's into pure , and Analogous ; the former concerns things purely divers ; the latter relates unto things partly the same , and partly divers , And is the Homonymy which troubleth us in this dispute .

The verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the theme from whence the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is formed , is used of several persons .

First , Of the Angel news-bringer of Christs birth , Luk. 2.10 .

Secondly , Of our Saviour himself , Luk. 20.1 . Ephes. 2.17 .

Thirdly , Of the Apostles Act. 2.42 . Act. 14.15 . Ver. 21. Ver. 35.

Fourthly , Of Philip. Act. 8.12 .

All these ( to name no more ) although they agree in one general work of publishing good tidings , yet can they not be rationally conceived to be of one Order , or to do all and only the same Official actions with the Officer mentioned , Ephes. 4.11 .

The Substantive Evangelist ( the Compass whereby all steer in the Sea of this Controversie ) is to my remembrance never used in the old Testament of the Translation of the Septuagint : And it is used but three times in the new Testament ; all the places have been already named , the first is Ephes. 4.11 . This proves the being of such an Officer , but what he is , or what his works are , it declares not ; the only stead it stands us in , is to tell us there is such a Church-officer , but it leaves us to search where we can find him . The other ,

Second and third Texts , Act. 21.8 . 2 Tim. 4.5 . concern two famous persons , Philip and Timothy , often mentioned elsewhere , as officially ingaged in yet continuing ecclesiastical actions : If which be parallel , or the same works be done by both of them , we need not travail farr for the Definition of this Officer , since both Philip and Timothy are Evangelists ; Otherwise if their works be divers we must endeavour to find out , of which of them 't is spoken strictly and formally ; the Reader will soon see how the case stands in a brief survey , and comparison of both their labours .

We begin with Philip ; Philip mentioned Act. 8. and Act. 21. the same Philip . he is called an Evangelist , Act. 21.8 . where he is mentioned , not as officially Evangelizing , but as occasionally visited by St. Paul. However , another Text supplies what here is wanting , and proves this , and the Philip there mentioned , to be one and the same Philip , it bringing him unto , and leaving him Evangelizing at Caesarea , where St. Paul now finds him . The Text is , Act. 8.40 . But Philip was found at Azotus , and passing through , he preached in all the Cities ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) till he came to Caesarea . This Evangelizing was also his work at Samaria , Act. 8.12 . When they beleeved Philip preaching ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the things concerning the kingdome of God , and the name of Jesus Christ , they were baptized both men and women . It was also his work with the Eunuch , Act. 8.35 . Then Philip opened his m●uth ▪ and preached ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) unto him Jesus . Objection against it .

I know some fancy a diversity betwixt the two Philips , or one Philip twice named , he Act. 8. they say was the Apostle Philip ; he Act. 21. was Philip the Deacon , or one of the seventy ; but contrariwise . Answered .

First , This opinion is most improbable , both because the Apostles are expresly excluded out of the number of the brethren dispersed by the persecution arising after St. Stephens death , Act. 8.2 . And Saul was consenting unto his death ; and at that time there was a great persecution against the Church which was at Jerusalem ; and they were all scattered abroad throughout the Regions of Judea and Samaria , except the Apostles . But Philip the Evangelist was one of the dispersed brethren . Act. 8.4.5 . Therefore they that , were scattered abroad , went every where preaching the Word : Then Philip went down to the City of Samaria , and preached Christ unto them . And because if the Philip , Act. 8. had been the Apostle ; St. Peter and St. John neither needed , nor ought to have been sent to impose hands upon his Converts , In loc. for Philip the Apostle could have done it himself ; and it is inconsistent with Gospel order , and the Apostles practice , Rom. 15.20 . that any Officer should be sent into anothers line to take his work out of his hands . And do what he could , and ought to have done without them . Quarto mentitur in eos quod dicit Philippum qui baptizavit Simonem Magum fuisse Philippum Apostolum , nam certa res est Philippum illum , non nisi diaconum fuisse . Coc. in sens . quorundam scriptor . veterum . Londini , 1623. Philips works 1. Work.

Secondly , It is ( not to mention the Antients ) generally rejected by Presbyterian Commentators ; as by Calvin , Aretius , Pomeranus , Piscator , and our Assembly . Cocus in his censure of some Antient writers , reckons it for one of St. Clements lyes ( as he terms it ) because he , or the Impostor under his hood , saith , Philip who baptized Simon Magus was Philip the Apostle , and not Philip the Deacon .

Philip therefore being the same Individual person in both places , our next enquiry is after his works , concerning which we say .

1. He was a Church Officer sent forth from Jerusalem in perillous , and persecuting times , to preach the Go●pel , and baptize Converts where Christ had not before been named ; his Office is evidenced by his works of preaching , & baptizing , Act. 8.12 . so also is his Mission , because unsent persons are strongly barred from doing them , by Rom. 10.14.17 . Mat. 28.19 , 20. When he was sent forth , Act. 8.1 . resolves . To whom he went , appears both in the character at his coming , Act. 8.9 . and by what he did among them after his coming , Act. 8.12 . the former informs us , that notwithstanding our Saviour had passed in his Journeyes , sometimes through these parts , yet in all probability these p●rsons had never seen , or heard of him , for then they could not so soon have been bewitched with the Sorceries of Simon ; the latter assures us , that granting they had seen , or heard of Christ , they were yet to be made Christians , otherwise they needed not to be baptized .

2. Although he did preach and baptize at Samaria , yet the Church at Jerusalem sent down St. Peter , 2. work . and St. John thither to add some other thing , be it in Ordination or Confirmation , or both of them , which Philip did not , neither could he do , not because Imposition of hands succeded with the gift of the holy Ghost , was peculiarly annexed to the ministration of the twelve Apostles ; for Ananias gave , or rather God gave the holy Ghost to St. Paul by his imposition of hands , Act. 9.17 . but because Philip was of the inferiour Order , and had not like power derived unto him as Ananias had . Collating with passages , we have both a clear instance of the derivation of the Apostolate in Ananias his Imposition of hands to give the holy Ghost , and a plain witness to the truth of the Institution of the Church-officers of divers Orders , in Philips suspension from ●t ; had the Act been peculiar to the twelve Apostles , and temporarily limited to their personal administration , Ananias not being of their number could not have done it ; and that Ananias did it by reason of his Order , or in virtue of a power received in the ordinary way of verification of Christs promise of a perpetual Ministry ( or in the way of Ordination ) not in virtue of extraordinary spiritual gifts appears in this , that Philip who had , and exercised those gifts in as large and wonderful manner , as almost any other one man mentioned in Scripture , is yet notwithstanding withheld by the holy Ghost from meddling with it . But furthermore , had the Act of Imposition of hands been common to every Preacher , and Bapti●er ( as is now pretended ) Philip ought not to have forborn it , yea the Apostles at Jerusalem usurped upon his priviledges , when they sent St. Peter , and St. John to do that work , which he could , and ought to have done without them . How the Apostles gave the holy Ghost and wherein breifly explained .

I well know , that to give the holy Ghost , is now reckoned one of the peculiar extraordinaries of the twelve Apostles , and how near to a blasphemy against the two first persons of the Trinity , from whom the third , or the holy Ghost proceedeth some mens expressions , and apprehensions are in that matter . But what hath been before observed of Ananias , and wha● shall be hereafter observed of the holy Ghosts descent upon Cornelius , we hope will be of force to suspend the Readers thoughts concerning it , till we shall discourse it more at large in the Tract concerning Apostles : In this place we judge it only requisite to expose to his view the Commentaries of several learned men , upon that phrase in Act. 8.15 . Beza saith , Receive the holy Ghost , i. e. those excellent gifts wherewith Church-officers ought in a special manner to be adorned . And a little after he adds , Without all doubt Peter and John were sent by the other Apostles ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Dona illa eximia quibus esse ornatos oportebat eos qui praeficiendi erant ecclesiae . Et paulo post . Petrus & Johannes proculdubio missi erant ut partim Philippi diaconi doctrinam ipsi confirmarent , partim ut Apostolica authoritate ecclesiam in ea urbe constituerent . Bez. in loc.

Minime dubium est , quia primas docendi partes susceperant . Calv. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nempe pro aliquibus eorum , nam donum illud spiritus sancti conferrebatur ad praedicadum evangelium , vel saltem ad prophetandum quorum neutrum singulis ecclesiae m●m● commune erat . Piscat . in loc. Hammond Paraph. in loc.

partly to confirm Philip the Deacons doctrine , and partly to settle a Church in that City by Apostolical authority . Calvin saith , undoubtedly they were newly made teachers . Piscator saith , laid hands upon them , i. e. upon some of them by a Synecdoche of a part for the whole ; for the gift of the holy Ghost was conferred to preach the Gospel , or at least to Prophesie , neither of which were common to all Church members . Learned , and judicious Doctor Hammond thus Paraphrasing the Text , saith , The two forementioned Apostles were sent to confirm them , and to ordain them elders or Bishops , in every City one by Imposition of hands .

These are the opinions of learned Divines of the two contrary Judgments : Let the Reader beleeve which of them he likes best ; neither of them will prove any more then this , viz. the holy Ghost in the primitive time attended some yet continuing Ordinances , with the effusion of external visible gifts ; whereunto the intention , or ability of the administrator no way concurred , God bestowing them upon the Apostles without a● humane Ministry , and upon other men , both by the administration of the Apostles and of other Ministers . 'T is confessed these gifts are at this time ceased ; not because temporary Ministe● are ceased , but because the gifts were temporary ; some such a● these who acted them once could not act them another time , as hath been elsewhere instanced in the gift of healing : And is equally true of the gift of tongues . St. Paul imposing hands upon the twelve at Ephesus , instantly they received the gift of Tongues and Prophesie , without study or meditation , Act. 19.6 . But the same Apostle adviceth Timothy ( on whom notwithstanding he had formerly laid hands , 2 Tim. 1.6 . ) to give attendance to reading , 1 Tim. 4.14 . to meditate , ver. 15. and to study to shew himself approved . 2 Tim. 2.15 . Besides , as some of these gifts could not alwaies be conferred by the same Apostles , so all of them were such , as the holy Ghost expresly pronounceth to be temporary , 1 Cor. 13.8 . Charity never faileth but whither there be prophesies they shall fail , whither there be tongues they shall cease .

But the same Ordinances , spiritual graces , and necessary gifts still continue , and whosoever receive them , whether in Confirmation or Ordination , receive the same Spirit in the same O●dinance in as effectual , though after a divers manner : And are as truly Ministers and Christians , as if they were ordai●ed , or confirmed by the twelve Apostles , or by any one of them ; otherwise we shall not only have extraordinary Ministers , but extraordinary Ordinances and Christia●s . And the present Church will be altogether divers from the primitive .

Observable it is ; How the Apostles received the holy Ghost Joh. 20.22 . i. e. were Saints and ministers , ere they received the extraordinary gift of fiery tongues , Act. 2.3 , 4. Whence no doubt the Church in all ages took her warrant to use the form of words there used by our Saviour , or Receive ye the holy Ghost , in the Ordination of her Ministers , thereby at once intimating her right unto that institution , and steady belief of the same spirits accompanying it in her administration . Deinde cum unicus ecclesiae pastor maneat , necesse est ut in ministris quorum opera utitur ; spiritus sui virtutem proferat . Calv. ad Joh. 20.22 . Calvins note upon the Text is observable , he saith , Furthermore since the one , and only Pastor of the Church yet continues , he must expect the virtue , and efficacy of the spirits of his employed Ministers . Piscator saith , We may not doubt but he performeth the same thing towards present Ministers and their hearers . Chemnitius saith , God addeth the words , receive ye the holy Ghost , as his promise to give grace and gifts to all lawfully called Ministers , whereby they may rightly , faithfully , and profitably perform their Ministry : He adds . These things are necessarily to be considered in ecclesiastical vocations , that the Church , and Ministry may certainly determine , that God is present and efficacious in their Ministry , according as he saith ,

Cum Christus Apostolos ad praedicandum evangelium mittens , afflatu testatus est , &c. ne dubitemus eum istud adhuc hodie praestare . Piscal . ad Joh. 20.22 .

Addita est promissio Deum daturum gratiam , & dona quibus eaquae ad ministerium pertinent , recte fideliter , & utiliter , exequi p●ssint , qui legitime vocati sunt . Joh. 20. accipite spiritum sanctum . Chemnit. exam. Concil. Trident par. 2. exam. 3.4 , & 5. Canon de sacramento ordinis .

Haec necessario consideranda sunt in vocatione ecclesiastica , ut certo statuere possint , & ministri ▪ & ipsa ecclesia , Deum huic ministerio adesse , & per illum efficacem esse . Sicut inquit Joh. 20. accipite spiritum sanctum . Exam 6.7 , 8. Can. de sacr. ordinis .

Receive ye the holy Ghost .

I will shut up this point with the Judgment of most accomplished Hooker ; he saith , Eccles. Pol. lib. Sect. 77. Knowing therefore that when we take ordination , we also receive the presence of the holy Ghost , partly to guide , direct , and strengthen us in all our waies , and partly to assume unto its self for the more authority , those actions which appertain to our place and calling . Can our ears admit such a speech ( as receive ye the holy Ghost ) uttered in the reverend performance of that solemnity ? or can we at any time renew the memory , or enter into a serious consideration thereof , without much admiration and joy ? Remove what these * * Ironically spoken to the Presbyterian impugners of the way of the Church of England in ordination ; who impudently affirm that the usage of these words , or receive ye the holy Ghost is a papistical rite foolishly and injudiciously retained with her . foolish words do imply , and what hath the Ministry of God besides wherein to glory ? Whereas now for as much as the holy Ghost , which our Saviour in his first Ordination gave , doth no less concur with spiritual vocations in all ages , then the spirit which God derived from Moses to them that assisted him in his government , did descend from them to their successors , in like auth●rity and place : We have for the least , and meanest duties performed by virtue of ministerial power , that to grace , dignifie , and auth●rize them which no other Officers on earth can challenge . Whether we pr●ach , pray , baptize , communicate , condemn , give absolution , or whatever ● dispensers of Gods mysteries we do ; our words , judgments , acts ●● deeds are not ours , but the holy Ghosts . Suffice this for this digression about the Apostles supposed extraordinary ability in giving of the holy Ghost , and for the explication of the second part of Philips work .

3. work . 3. He settles at Caesarea , whereas yet no Apostle had been , and whence we are not warranted by Scripture to remove him : That he entered Caesarea before any of the Apostles , the order of St. Lukes history perswades ; he came thither , Act. 8.40 . St. Peter who was the first Apostle that came thither , came not till Act. 10. In loc. Lightfoot in his Harmony , placeth seven years distance betwixt these Journeys , referring all passages in Act. 8. to Act. 34. All in Act. 10 , to Act. 41. Two Objectio● removed , will perhaps let in more light to this point .

Obj. Obj. 1. Philip preached till he came to Caesarea , Is not that till exclusive of his preaching at that place ?

Res . Unless Philips gift left him , and his commission expired upon his entrance of that City , 't is most probable he did there what he had before done elsewhere . Besides the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred till , which is the main sinew of that Objection , is as well inclusive in other Scriptures of what time follow● , as of what precedes ; so Mat. 1.25 . Heb. 1.13 . Neither can any solid reason be given , why it should not be so sensed here , contrariwise so to interpret it makes most for Gods glory , and Philips faithful discharge of his Office.

Obj. 2. St. Peter preach't first to the Caesareans , insomuch that upon his return from them he is put to an Apology at Jerusalem , why he did so new and insolent a thing .

I answer first , the first questioned , Obj. is not alwaies the first agent . Philip might preach to the Caesareans , and not to be questioned , though St. Peter was ; for

1. Upon Philips mission to Evangelize , his particular relation to the Church at Jerusalem ceased , Sol. & consequently he was thereof discharged : This is proved partly by the nature of his Office , suppose it were no more then the Diaconate ( & it is also true of it , if it were the Presbyterate ) which is local and personal , such as in the absence of one , must of necessity be supplied by another Officer ; especially in such a Church as this was , where the clamours of the poor were so impetuous and importunate , Act. 6.1 . And partly by St. Lukes exact description of Philips several Stages , and leaving him at his Journeys end , not at Jerusalem , but at Caesarea , Act. 8.40 . This perhaps occasioned Calvin to say Philip went from Jerusalem , Excellentiorem provinciam manda tam. Calv. ad Act 21.8 . Lightfoot Harm. ad Act. 10. because he had a more excellent Office committed to him .

Secondly , The quality of the place Caesarea ( being a priviledged place , as scituate out of the Jurisdiction of the Jewish Sanhedrim ; and being the residence of the Roman President , mixedly inhabited by Jews and Gentiles , and reckoned to ly betwixt the borders , that is disputable whether to be accounted within the Holy Land or without it , or indeed both ) protected Philip from being called to an account by the Jews , or Judaizing Christians , as St. Peter was .

Second Ans. 'T is very probable that Cornelius , and his Family entertained the first notion of Christianity by Philips Ministry , though their through conversion , baptizing , and enchurching was reserved for S. Peters ministration : It being otherwise very hard to conjecture how Cornelius , being origi●ally an Italian Idolater , should ere St. Peter came , make such a proficiency in God-pleasing duties , as to be accounted a worshipper fearer of God ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) with all his house ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) That passage in St. Peters Sermon is observable , Act. 10.37 . The word I say you know , which was published throughout all Judea , and began from Galilee after the baptisme ●f John. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred ye know , notes a familiar and elective knowledge , Joh. 13.18 . both ocular , Joh. 4.42 ; and Intellectua , Joh. 4.29 . which expression assuredly St. Peter would not have used , if Cornelius and his friends were then to hear the first news of Christ . St. Gregory , and ten more Antient Fathers cited by A Lapide the Jesuite , say , Cornelius and his friends were in the state of grace ere St. Peters coming : And this A Lapide saith is a most true affirmation ; he proves it also by many reasons ,

Quare Cornelius ante aduentum Petri , a Judaeis quibuscum Caesareae versabatur , didicit , hausitque fidem explicitam unius Dei , & implicitam Christi mediatoris coluitque verum Deum , ut Job . &c. A Lap. ad Act. 10.2 .

Cornelium certum est , nullos advocasse temere , sed solum eos quos ex suis habebat , verae u●gioni assentientes quamvis incircumcisos . Cum jam tum divina providentia ex tenebris ●cem erneus effecisset , ut permixti cum dispersis Judiae non pauci ex profanis gentibus per or●em terrarum Idololatria abdicata veram religionem amplexantes ad audiendum evangelium essent comparati . Bez. ad Act. 10.24 .

and concludes with his own Judgment , after this manner . Wherefore Cornelius ere St. Peters coming had learned , and drawn from the Jews among whom he lived , an explicite faith in one God , and an implicite faith in Christ the Mediator ; and worshipped the true God as Job did before him among the Heathens , &c. Beza upon Cornelius his getting his friends together when he received St. Peter , hath this note . 'T is certain Cornelius did not rashly , or promiscuously gather his friends together , but only such of them , who though uncircumcised , he knew to be favourers of the true Religion ; for divine providence causing light to spring out of darkness , had already prepared many Gentiles who lived among the dispersed Jews , to renounce Idolatry , embrace the true Religion , and be ready to hear the Gospel .

All these Authors grant , that Cornelius was some way or other prepared to receive the Gospel , ere he sent for Peter ; Indeed they do not name Philip to be employed in that service . But since the Nation of the Jews were generally enemies to the Christ then manifested , and since the holy Ghost brings Philip too , and leaves him Evangelizing at Caesarea , Act. 8.40 . We do therefore ( and we doubt not deservedly ) ascribe it to his Ministry . But we shall not any longer insist upon it , what makes most for our purpose is most certain ; namely , after Philip is once settled at Caesarea , we are not warranted by Scripture to remove him from thence . Contrariwise the last mention it makes of him , Har. in loc. is as there resident , Act. 21.8 . This Lightfoot computes to fall in A. C. 56. which is two and twenty years after Philips first coming thither : Were it granted that he was in his Chronology ( to establish which , his conjecture is equally as strong , as any other mans to overthrow it ) yet 't is certain , that many acts which necessarily must take up much time , are inserted betwixt the eight and one and twentieth Chapter of the Acts of the Apostles . Particularly , S● . Pauls three years abode at Ephesus , and all the works he did after his Conversion , elsewhere before he came to Caesarea and visited Philip. This shall suffice to be spoke of Evangelist Philip his work and settlement .

Evangelist Timothy meets us often in several Scriptures , Timothies works . sometimes with ( Act. 16.3 . Act. 20.4 . ) sometime without St. Paul , Act. 19.22 . but till we find him ( by St. Pauls first Epistle to him ) settled at Ephesus , ; 't is hard to fasten any special official works upon him , at least such as are not common with those before mentioned of Philip : Sure I am his works registred in that Epistle , and the Definers imaginations of his removal from Ephesus when they think fit to continue him there no longer , are the foundations of their Definitions , and the pillars whereupon their whole cause bears and settles : Besides , if common works bring Timothy into one Definition with Philip , then the whole structure of his vice-Apostolate , Ordination of Ministers , exercise of the Censures in and over many Churches , is forthwith overthrown and demolished , wherefore ( or we shall have no further business to do with Presbyterians ) we must reckon Timothies works by those which were committed to him , or expected to be done by him , by the rules and directions given in that first Epistle , where we observe , 1. work .

1. He was besought to abide at Ephesus , 1 Tim. 1.3 . where St. Paul had before been , and ordained Officers , or Prophets . Act. 19.6 .

2. His principal works were Ordination of new Ministers by Imposition of hands , 1 Tim. 5.22 . 2 Tim. 2.2 . 2. work . And regulation and due ordering of old Ministers , by witnessing to the Apostles doctrine agai●st Hereticks , and Seducers , 1 Tim. 1.3 . And by proceeding to Censures as against private Christians , so against Elders , who were erroneous in doctrine , 1 Tim. 1.6 . or enormous in practice , 1 Tim. 5.19 .

3. Most antient Tradition ( not disprovable by any Scripture ) there ( or at Ephesus ) continues him during his life , 3. work . and buries him after his death , as shall appear by and by .

The two former of Philips & Tim●thies works are so directly contrary , as both workmen cannot possibly be of one order ; The diversity betwixt Philips , and Timothies works . Philip preached to Ethnicks , T●mothy in a constituted church ; Philip could not impose hands , but Timothy is specially required , & impowred to do that work : In their third and last , or their settlement , both Philip and Timothy agree . But this wounds all the former Definitions through the fifth rib , and le ts out the heart blood of the cause . Philips settlement hath been already evidenced , and Timothies shall be made appear in fit place ; for his coming to Ephesus , and the works he did there cuts us out work to begin upon ; and makes it our task to find out in this diversity unto whom , whether unto Timothy , or unto Philip , the name Evangelist is given formally and strictly .

Timothy no Evangelist at Ephesus .

Timothy at Ephesus was not formally and strictly an Evangelist . First , because the Evanglizate will dash against all the absurdities mentioned in the 1. 2. 3. 7. and 8. exceptions . Secondly , if he was , Philip was no Evangelist . Thirdly , Prophets were ordained at Ephesus ere he came , or the Epistle was sent to him thither . This is proved by a double instance . 1. That Act. 19.6 . preceded Timothies sending to Ephesus . T IS not so given to Timothy .

First , Because he did at Ephesus all the works differencing the Apostles from other Church-officers ; namely , he ordain●● Ministers , gave rules for Discipline , and administred the Censures : If which works constitute an Evangelist in a strict sense , the Office will be attended with all the absurdities mentioned in the first , second , third , seventh , and beginning of the eight Exceptions .

Secondly , If Timothy was , Philip was no Evangelist , because Philips works were distinct from , and inferiour unto Timothies .

Thirdly , What Timothy did , was in a Church where an Apostle had before been , and ordained Officers preferred in the Catalogue of Church-officers before Evangelists ; 1 Cor. 12.28 . Ephes. 4.11 . This Church was Ephesus ; there was Timothy besought to abide ; 1 Tim. 1.3 . And there had St. Paul been before , and ordained Prophets . Act. 19.6 .

Two things explained and proved , manifest the validity of this reason .

1. That the passage Act. 19.6 . preceedes Timothies being exhorted to abide at Ephesus .

2. That the twelve Prophets there mentioned were Church-Officers ; Of these in order .

First , That Timothy was left at Ephesus after St. Paul imposed hands upon the Prophets , Act. 19.6 . This si proved by the general , and most received opinion among sacred Chronologers , who ( in very great * numbers ) time Timothies being exhorted to abide at Ephesus at St. Pauls second going into Macedonia , mentioned Acts 20.1 . now that this proves our instance , appears thus ; Calv. Proem . in 1 Tim. Bez. Annot. ad 1 Tim. 1.3 . Aret. disposit . prioris epist. ad Tim. Baron . ad Ann. Christi . 57. numb . 53. St. Paul before his own journey sent Timothy , and Erastus into Macedonia immediatly upon , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the time of the Ephisme tumult and insurrection , Act. 19.22 . When which was quieted , the Apostle forthwith prepares to follow them : He pursues his resolutions , and having staid there a little while ( three moneths , and a few odd dayes are only mentioned in Scripture , read Act. 20. ) he returns from thence unto Miletum , convenes the Ephesme Elder , and exhorteth them to vigilancy , and faithfulness in their several places : This exhortation he backs with many arguments , among others , with some of his own example , and three years converse among them . Now supposing ( according to the former Chronologers ) that Timothy was returned out of Macedonia , and settled at Ephesus upon the first day of St. Pauls removal from thence . It ●s certain St. Paul had been there above two years before , and one of the first acts he did after his coming thither was Ordination of those Prophets , Act. 19.6 . Hence Beza saith , Timothy was exhorted to abide in a constituted Church , because St. Paul had been there two years before . Dr. Lightfoot computes Act. 19.6 . to A. C. 52. the Mission of the first Epistle to Timothy , Sed ut in ecclesia constituta nam Ephesi per biennium docuerat Paulus . Bez. ad 1 Tim. 1.3 Harm in . loc. to A. C. 55. This if we prove those twelve Prophets to be Church-officers , will make it a more difficult work to prove Timothies evangilizate , then it hath been accounted by those swarms of writers , who without any more a do ascribe it to him ; wherefore our present business is to prove that these Prophets were Church-officers , and this prepares matter for the ,

Second Instance . Secondly , the twelve mentioned Act. 19.6 . were Church-officers . Those twelve Prophets mentioned Act. 19.6 . were Church-officers immediatly from , and after St. Pauls imposition of hands upon them . This is an assertion ( confessedly ) opposed by the authority of many & worthy Expositors , who say it was used in Confirmation of their Faith , not in Ordination unto Office. But that it was used in Ordination ( I will not say single , and exclusive of Confirmation ) is proved by several reasons .

1. No Scripture treats more formally of a Church-officer , 1. The Text contains a most formal ordination . or comes nearer to his Definition ; read the words , Act. 19.6 . And when Paul had laid his hands upon them , the holy Ghost came upon them and they spake with tongues , and prophesied . Whence note . First , their ordination . Paul laid hands upon them . Secondly , their inward qualification and gift ; the holy Ghost came upon them . Thirdly , their ministration of their gift , and office flowing from the two former , they spake with tongues , and prophesied .

2. They received the gift of Church-officers by the ordinary rite of admitting Church-officers . 2. As their received gift to speak with tongues was , and hath been proved to be the gift of Church-officers , called as they were Prophets , so they received it by imposition of hands , which was the ordinary rite of admitting Officers into the Church ; and after they had received the gift , they officially exercised it in Prophesie . Wherefore should the usage of the rite or ceremony prove little of it self , it being used in several cases , as confirmation , healing of the sick , &c. yet collated with the end why they received it , to wit , to Prophesie , it necessarily interprets the text by Ordination , since no instance can be given of any upon whom hands were imposed , and the collation of official gifts thereupon followed , together with the exercise thereof , but those persons were thereby admitted into the same Office , with those whose gifts they had , and whose works they did .

Obj. From the gifts received by Cornelius and his friends Answered 1. They did not receive their gift by imposition of hands . 2. They did not exercise their gift in prophesie . Obj. Are Cornelius and his friends objected , upon whom while they were unbaptized , and attendant upon St. Peters Sermon , The holy Ghost fell , and they magnified God Act. 10.46 .

I answer . First , they did not receive their gift by imposition of hands the time when the holy Ghost fell upon them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or while Peter was yet speaking , being plainly exclusive of the performance of that rite .

Secondly , the exercise of their received gifts is not as here , extended unto Prophesie ; but limited to magnifying of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which was a duty performable by private persons , either upon receipt of a special mercy , Luk. 1.46 . or upon a spiritual experience of Gods presence in his Ordinances ; Act. 5.13 . Act. 19.17 . both which concurred in the present dispensation towards Cornelius and his friends .

Thirdly , Although these reasons are sufficiently forcible to free our Assertion from prejudice by this Text , yet because a right and full exposition thereof may be expected , and may be useful , errours never lodging more securely , then by the sides of difficult truths ; 3. Act. 10.46 . fully explicated . and 't is neither wise , nor safe to draw the Curtains upon them ; because what the Orthodox do not , or dare not explicate for the advancement of verity , the Heterodox will confidently interpret in favour of haeresie ; we shall labour a little in it . The scope of the whole Chapter is the ●irst enchurching of Gentile beleevers , the i●strument whereof was St. Peter , the place where it was done Caesarea : Many were ●he preparative acts unto it ; as Cornelius his , and St. Peters vi●ion : St. Peters backwardness to be employed upon the service , ●ill out argued by the holy Ghost ; his setting forth upon the ●ourney , with certain brethren in his company from Joppa ; ●nd the solemn Interview betwixt St. Peter and his associates , ●nd Cornelius and his friends and family : In all which is some●hing observable , but because I hasten to the principal matter , ● pass them over . St. Peter being come , he falls to the business , preacheth Christ and the holy Ghost , nigh the Close of his Sermon falls upon his Gentile Auditors . This unexpected ●ction astonisheth his Jewish Christian Fellow-travailers ; who were it seems not fully acquainted with Gods purpose before-●and : Wherefore at once to satisfie them , and proceed to en●hurch these Conve●ts with conviction of all gain-sayers ( for ●s the present Christian Jews were astonied , so their brethren ●t Jerusalem calls St. Peter to an account for it afterwards , Act. 11.1 , 2. ) St. Peter questioneth with his amazed companions ( who doubted , or gainsayed ( and perhaps did both ) the reality of Gods purpose to open the door of Faith unto the Gentiles ) whither the visible effects of Gods spirit upon these Converts did not , or ought not to silence all further objections , & disputes ●gainst their admission to Church-fellowship . Farr be it from ●e to charge any crime upon these Christian Jews of which they were not guilty ; I hope I have said no more then the holy Ghost said before me , when he saith they were astonied : for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred astonied , is generally used even by St. Luke of an unbeleeving astonishment , attended with explicite doubts and gain-sayings . Thus , Act. 2.7 . And they were all ●mazed , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and marvelled , saying one to another ; Are not all these men Galileans ; Act. 2.12 , 13. And they were all amazed , and were in doubt ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) saying one to another , what means this ? others mocking , said , these men are full of new wine ; thus Act. 9.21 . And all that heard him were amazed ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) & said is not this he who destroyed them , and came hither for that intent , that be might bring them bound to the chief Priests ? The two first of these instances concern the unbeleeving Jews , and Greeks questioning the Divine Power whereby the Apostles spake with tongues ; the latter refers to the shyness , and doubtfulness of the Christians to receive the late persecuting , now converted Paul into their fellowship . Were it needful we could multiply more parallel quotations , but we judge otherwise ; for if the word did not bear this sense elsewhere , it must be allowed unto it in this place , because St. Peter is said to answer them ; ver. 46. which phrase supposeth a precedent question ; his answer contains an interrogation , and is recorded , ver. 47. Can any man forbid water , that these should not be baptized , who have received the holy Ghost , as well as we ? In these words are contained the form , and force of an argument from the greater to the less , which may be thus framed .

Those to whom God hath given gifts suitable to Church-officers , or who have received the holy Ghost as well as we , or as on us at the beginning Act. 11.17 . or even as he did to us . Act. 15.8 . ( i. e. Apostles , they first receiving those gift● ) ought not to be denyed a member-ship , or visible admission unto Church fellowship .

But God hath given to these Gentile Converts gifts suitable to Church-officers , and they have received the holy Ghost as well as we , or as on us at the beginning , or as he did to us Apostles .

Therefore they are not to be denyed a member-ship and visible admission to Church-fellowship .

Learned Doctor Hammond consents to this exposition and argument ; he saith . Is there any doubt , or question to be made of baptizing them , and receiving them into the freedome of the congregation , unto whom although they be Gentiles , God hath allowed that which is more then baptisme , Viz. the descent of the holy Ghost upon them , thereby fitting them for office in the Church . The summe of all this is , that the Lord compassionating the frailty , and imbecillity of the beleeving Jews , and willing to frame them into ● good correspondency , and unity of spirit with Gentile Converts , bestows upon the first fruits of the heathens , extraordinary gifts , ere their enchurching , thereby as it were fitting them at once for membership and office in the Church .

Object . Do any say , Their ensuing Baptism , not Ordination , is recorded .

Sol. I answer , The mention of their Baptisme , not of their ordination , proves onely , that these extraordinary gifts did not priviledge them from entering the ordinary way into membership , or Office ; and since they were baptized ere made members , there is the same reason that they must be ordained ere made Officers ; because not extraordinary designation , but ministerial Ordination , is the Scripture way of making and continuing the ministry .

Object . Object . It is further demanded , How we know that these gifts did design them for Office ?

Sol. Sol. I answer , It was the Apostles practice , both before , Act. 8.14 , 15.16 , 17. and afterwards , Act. 14.23 . where-ever they baptized Converts , to ordain and ●et Officers over them , to feed and preserve them in the faith . Nor may we think S. Peter had less care of those Caesareans , then of other Believers , when God had so wonderfully prepared them Officers , ere they were a Church : But if he did ordain Officers among them , they were either ,

1. The Receivers of these gifts ; and if so , As who more fit to do the works of Apostles , then those who had received gifts as Apostles , then such largition of gifts antedating their private membership , proves ( as was noted before ) Gods recommending them at once unto that Church both for membership and office . Besides we may further learn , That to bestow those Gifts was so far from being limited to the ministration of the twelve Apostles , as it wa● not annexed to the Apostolical , or any other huma●e administration , though the Apostles were present at their effusion . But the same God who gave them to the Apostles , did also at his own will and pleasure , bestow them upon others . Sometimes after ordination , as upon the Apostles ; sometimes before it , as on Cornelius and his friends ; sometimes at it , as on S. Paul and Timothy .

2. They were others . If which be true , and Cornelius and his friends , after the receipt of those gifts , continued private mem●ers , then their rejection was not onely injurious to Gods previous signation , but the constitution of this Church was divers from all other Churches ; Gifts being separated as well as Office , from the Community , and privat brethren distinguished from gifted brethren in the Catholick Church , of which this Church at Caesarea must be a member , or she could be no Church at all : Thus S. Paul , 1 Cor. 14.3 . puts Rails betwixt the Speaker with tongues , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the unlearned . Beza saith , Hos Idiota● vocat quasi privatos ut iis opponantur qui ministrabant . Beza in loc. These unlearned were private brethren distinct from Ministers ; and Calvin upon the place calls them Plebei , or the common people . Besides , we read , 1 Cor. 12.29 . Are all Apostles ? Are all Prophets ? Are all Teachers ? Are all Workers of miracles ? Have all the gift of Healing ? Do all speak with Tongues ? Whence we may note ,

1. The Apostle as well distinguisheth the gift of tongues from the community , as the Apostleship , Prophetship , or Doctorate , saying , All do not speak with Tongues , no more then all are Apostles , Prophets , or Teachers .

2. This text limits the universal term all in 1 Cor. 14.31 . Ye may all prophecie , to all , and onely all Prophets ; for all of all sorts were not prophets ; neither could they prophesie . Besides , as if the holy Ghost consulted the infirmity of some , and would confront the impudencie of others , who otherwise might loose themselves or others , in the wide term all , in the last mentioned text , he encloseth it either way , with the express mention of Prophets , in the precedent and subsequent verses , thus ; vers. 29 , 30. Let the prophets speak , two or three , and let others judge : for vers. 31. ye may all prophesie ; and why may they all prophesie ? because vers. 32. The spirits of the prophets are subject to the prophets . Thus hath the Reader my sense of the descent of the holy Ghost upon Cornelius and his friends , before their baptism . And this shall conclude our second Reason why the twelve prophets ordained by S. Paul at Ephesus , Acts 19.6 . were Church-Officers .

3. Reas. Because Presbyterian Commentators allow it .

Necesse est fateri hic agi de Ecclesiae Ephesinae primordiis , Beza ad Act. 19.6 .

Perinde percontrari de donis quibus illos peculiariter solebat Deus ornare , qui gubernaculis Ecclesiarum admovebantur Id. ibid.

Illos Divinitus ad sacrum ministerium vocari , veluti dono linguarum , & prophetiae . Id. ibid. Proculdubio istius Ecclesiae duces , & gubernatores . Id. ibid.

Thirdly , We have the Authority of the most noted Presbyterian Commentators , countenancing our opinion , concerning the twelve prophets . Beza runs as fast as words can carry him to our side ; he saith , Of necessity we must confess , that this text treats of the Original of the Ephesme Church . And again : The Apostles demanding whether they had received the gift of the holy Ghost , would thereby learn of them , whether they had received those gifts wherewith God was then wont peculiarly to adorn Church-Officers . Moreover he adds , They were called by God to the sacred Ministry , to wit by the gift of tongues and prophecie . And finally he saith , without all doubt , they were constituted the Guides and Governours of that Church . Calvin calls them select men chosen out of a greater number . And this his opinion is very probable , because S. Paul himself , and Apollos had before taught at Ephesus ( which was the place of the ordination of the twelve Prophets ) with much eloquence , power , and conviction upon his Auditors , Act. 18.25 . Our Assembly agree with these Authors , upon this occasion ; They made the Church of Ephesus one of the platforms for the Presbyterian Government : But the Independents scoffingly tell them , There was not room nor number sufficient for their Consistories , Classes , Provincial and General Assemblies , because the whole Church consisted but of twelve persons . The Assembly ward the blow , and defend the Cause under the Buckler of Beza's Opinion ; whereupon they make this gloss . Answer to dissent . pag. 103. Which way that passage vers. 6. of Paul's imposing hands upon them , and their thereupon speaking with tongues and prophecying , seems something to propend : now if it be so , it will be no sound reasoning of our Brethren , that because they were about twelve , whom the Apostles ordained for Officers , that there should be no more Disciples . I confess this gloss doth not carry an acknowledgement in the plainest words , but considering how , and to what end the Assembly urge Beza's Opinion , and what a break-neck to their Cause it would have been to prosecute it further , since it absolutely destroys Timothy's Evangelizate at Ephesus , the prudent and impartial Reader will soon resolve , that the Assembly saw no cause to dissallow it , and that to defend themselves from assaults of Independencie , they must pull down their own house , with their own hands . This they warily decline in this place , but in their Annotations upon the Text , Annotat. ad Act. 19.6 . 4. Learned men of the Episcopal judgment do not gain-say it . Heylins Hist. of Episcopacie part. 1. cap. 4. Sect. 3. they fall roundly and lustily about it , there they say , The twelve preached and expounded , as able Ministers of Christ .

Fourthly , This is not onely a Presbyterian notion , for learned men of the Episcopal Judgement , do not a little favour it . Doctor Heylin arguing for Apostolical Ordination , without the concurrence of any others , makes this text a proof of it , and saith , Which if it were an act of Ordination , as Beza thinks , and it is likely so to be , because the text saith , that they spake with tongues , and prophesied ; then have we more Presbyters created by laying on of S. Paul's hands onely , without the help of others .

Presbyterian reasons for Timothy's Evangelizate examined .

They are

Unto Doctor Heylin , I could adde several others , but his reason to prove the twelve prophets to be Church-Officers , because they did Office-works , or prophesied , is one of the most principal reasons which can be alleadged in that matter , and for one man to say the same thing which Scripture doth , is of equal force as if a thousand said it , because the same reason which weakens a Scripture truely asserted by one man , would in like manner invalidate it , if it were maintained by the whole creation .

Thus have we instanced in what must be said against Timothy's Evangelizate at Ephesus , more might be added , but we are willing to give * * The terms Calvinists , Calvinism , &c. sometime used are intended only for terms of distinction , and to avoid a more tedious way of Expression , not as marks of disgrace , or contempt . Calvinists a fair hearing of what they can alledge , in favour of their Opinion , and if we shall discover a weaknes ▪ and insufficiencie in their arguments , we doubt not but enough will be said to prove that Timothy was no Evangelist , in a Presbyterian sense , or a temporary and wandring vice-Apostle , during his abode at Ephesus , consequently that the works he was enjoyned to do , and did at that place , were not the proper works of the formal Evangelist .

All that our Opponents say , may be reduced to two heads .

1. He is called an Evangelist . 2. His Office was temporary Object . 1. Timothy is called an Evangelist . Answ. 1. The name proves nothing , unless it be withal proved in what sense he is called an Evangelist . 1. He is called an Evangelist . 2. His Office was temporary .

Of these two in order : And first of the first .

Object . 1. Timothy was an Evangelist ; for so he is called by S. Paul 2 Tim. 4.5 .

I answer , 1. The word Evangelist is there used , but makes nothing to the resolution of the question truely stated , which is , not who is called , but who is formally and properly an Evangelist . Philip is called an Evangelist ; ( but as hath been proved ) he did other works then Timothy did at Ephesus , works so divers , as both the workmen cannot be of one Order . The usage therefore of the name , will leave it a perpetual question , whether Timothy or Philip were the formal Evangelist . Besides , ad●● Timothy did elsewhere Evangelize , yea grant he did Evangelize at Ephesus , for no doubt there was Ephesus-Ethnick , as well as Ephesus-Christian , both in one City , long after the settleme●t of the Ephesme Church , and Timothy might Evangelize , or bring the first tidings of Christ unto them . I say , Grant all this , what is it to the purpose , or advantage of our Opponents , for unless Timothy , ordaining Ministers , and exercising the censures in the Church of Ephesus , was an Evangelist ; all the former Definitions are lost : But if doing those works he was an Evangelist , Philip was none ; and whoever shall now lay claim to a title either of ordaining Ministers , or exercising the Censures , ● and it may be rejected , because they were temporary works of the ceased Evangelist . To assume therefore out of this propoposition , That whoever is called an Evangelist , was formally an Evangelist : But Timothy is called an Evangelist ; Ergo he was formally an Evangelist : concludes no more , then the begging of the question . But to give it its final Answer , we say ,

2. The term is used of Timothy in a general sense . 2. The term is used of Timothy in a general sense , relatively to common works , or to works performable both by him , and by the Evangelist . The holy Ghost upon that accompt usually calling both superiour and inferiour Officers , by one and the same Title ; We will single out a few , out of many instances . The Apostles had common works with Presbyters ( as hath been proved ) respecting which they often call themselves Pre●byters . Thus 1 Pet. 5.1 . 2 Epist. John 1. and 3 Epist. John 1. but the most presumptuous ignorance cannot thence determine , the removal of the formal difference betwixt the Apostles and Presbyters , which were not onely distinct in Christs Institution of the twelve Apostles , and seventy Disciples , but continued so after the ascension in the constitution of the Church at Jerusalem , in Apostles and Elders . Presbyter therefore when spoken of Apostles , must admit of another and larger signification , then when spoken of ordinary Presbyters . S. Paul often calls his whole Church-service a Diac●nate , Act. 20.24 . Ephe● . 3.7 . Col. 1.23 . not because he onely served Tables , and there was no difference betwixt him , and a Deacon , but because his and the Deacons work had some agreement ; and he was as painfully engaged about the souls of the poor Saints , as they were imployed about their bodies . The same Apostle , Ephes. 4. draws the circumference of all the labours of Church-Officers unto this one small point or centre , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or for the work of the Ministry , surely not because Apostles , Prophets , Evangelists , Pastors and Teachers , were formally Deacons , but because in their several Stations they were to minister unto Christs Body the Church ; and their ministrations ( as the Deacons ) were toylsome , laborious , full of care , and requiring c●rcumspection . In the objected Text , Timothy is not onely called an Evangelist , but also enjoyned to fulfil his Diaconate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or make full proof of thy Ministry , or Diaconate , where unless the former latitude of words be allowed , but Evangelist and Ministry , must be taken formally , then either the Evangelist was a Deacon , or the Apostle degraded Timothy with the same streak of his Pen , wherewith he consecrated him an Evangelist . This single Argument procures learned Gerhards subscription to a Certificate in his own and Luther's name , against Timothy's Evangelizate ; he saith , ( and Luther said it before him ) Whereas Timothy was already constituted Bishop of the Ephesme Church , Cum jam tum Timotheus constitutus fuerat Ecclesiae Ephesma Episcopus nec ulterius fuerat Paulum comitatus , cumque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomen generale addatur , convenientius etiam nomen Evangelistae accipitur generaliter . Gerhard . loc. com . loc. de minister . Sect. 227. Geneva . 1636. and did not any more accompany with S. Paul , and whereas the general name of Diaconate , or Ministry , is added , therefore the word Evangelist is more conveniently to be taken generally .

3. The Apostle in the same chapter , 3. This chapter & the former Definitions do not limit his Evangelizate to the same works . expresly limits the work of Timothy's Evangelizate , not to go about with him , from place to place , poor S. Paul was now ready to be offered , and the time of his departure was at hand ; nor to constitute new Churches , as his Vicar ; but considering what a black Cloud of persecution hung over the Apostles head , to be sedulous , diligent , strong and constant in preaching the Gospel , what storm soever is poured down upon him , his words are , 2 Tim. 4 , 5. But watch thou in all things , endure affliction , do the work of an Evangelist , make full proof of thy ministry : Indeed Ministry is a general term , comprehensive of all Ecclesiastical Services , when it hath not bounds put unto it : But a short review of the Chapter will soon inform us , what the Apostle meant by this Ministry , and why he would have Timothy so careful to fulfill it , by watching in all things , and doing the works of an Evangelist : what ? vers. 2. Preach the word , be instant in season , out of season , reprove , rebuke , exhort , with all long suffering and Doctrine ; why ? vers. 3 , 4. For the time will come , when they will not endure sound Doctrine , but after their own lusts shall heap unto themselves teachers , having itching ears ; and they shall turn away their ears from the truth , and shall be turned unto fables . In all this there is nothing like the works mentioned in the Presbyterian Definitions , nothing but what is common with a work of Philips , namely to preach the Gospel in despite of all opposition ; Philip did so at Samaria , and so must every Evangelist do , where-ever he cometh , because men seldom entertain a new Religion , till they have strugled hard to retain the old one ; and nothing , which is not now required of every Church-officer at this day . For was Timothy a temporary Evangelist because he preached the Gospel , was instant in season and out of season , watched in all things , endured affliction , did the work of an Evangelist , and made full proof of his ministry in times of persecution , and heretical Apostacy . Then cowardly Deserters of their Flocks in such hours of temptation , may alledge in their own defence , that it cannot be expected at their hand to set up a Standard against those over-flowing wickednesses , least they should usurp upon the ceased work of the temporary Evangelist .

4. Calvin and many other eminent Presbyters either doubt or deny the formal acceptation of the word Evangelist in this place .

Caterum an Evangelistae nomine generaliter significet Paulus quosvis Evangelii ministros , an vero speciale fuerat aliquid munus in certum est . Calv. ad loc .

Eam non tam Timothei quam aliorum causa scriptam fuisse , facile judicabunt , qui diligenter omnia expenderent . Multa enim continet , quae supervacaneum esset scribere si Paulus cum solo Timotheo negotium habuiss●t . Juvenis erat , nondum ea authoritate instructus , quae sufficeret ad cohibendos homines protervos , qui contra insurgerent . Calv. proem . in 1 Tim.

4. Whatever Junior Presbyters think of this phrase , [ Do the work of an Evangelist ] their Seniors are not so resolute for its formal and strict acceptation . Calvin is doubtful , he saith , But whether S. Paul signifie by the name Evangelist any Gospel Minister , or a special Office , is uncertain . Doth Calvin here doubt how to sense it ? Elsewhere he resolves it to me , ( and I think to himself and to all other men who will abide by his reasons ) that he never thought Timothy to be such an Evangelist as he and his Partizans define , to wit , having a Vicar-Apostleship over all or many Churches ; for to establish his Presbytery , as well over the Evangelists then , as over the Bishops now , he saith , Whoever shall diligently weigh the whole contents of the Epistle , will easily judge , that it was not writ so much for Timothy's sake , as for the sake of other men : for it contains many things needless to have been written , if S. Paul's business had onely been with Timothy , who was a young man , not furnished with sufficient authority to restrain stubborn rebels . But herein as Calvin took no notice of S. Paul's particular directing of the Epistle unto Timothy , and single salutation of him , without the least mention of his Presbytery , 1 Tim. 1.1 , 2 , 3 , &c. Paul an Apostle of Jesus Christ , &c. Vnto Timothy my own son in the Faith , Grace , mercie and peace from God our Father , and Jesus Christ our Lord . As I besought thee to abide still at Ephesus , when I went into Macedonia , that thou mightest charge some , that they teach no other Doctrine . Compare also , 1 Tim. 1.18 . 1 Tim. 3.14 , 15. 1 Tim. 4.6 , 16. 1 Tim. 5.1 , 7 , 9 , 11 , 19 , 21. 1 Tim. 6.11 , 12 , 13 , 20. so neither did this great Expositor heed the ●njunction , 1 Tim. 4.12 . Let no man despise thy youth ; or feared not to be found in the number of those Despisers . In loc. Bullinger expounds the word Evangelist by a Gospel-preacher ; so also doth Zanchy , as may be seen in his fore-quoted Definition . The lat●r Helvetick Confession is of the same Judgement , it saith , Evangelistae praecones Evangelii , quomodo & Paulus Timotheum jubet opus implere Evangelistae . Helvet . Confes . Boster . Genev. 1581 Answ. to Di●● . pag. 65. Evangelists were Gospel-preachers , thus Paul bids Timothy do the work of an Evangelist . To these may be added Zuinglius , Aretius , and Piscator upon the place . Our Assembly being somewhat overpressed by the Dissenters arguments for Tim●thy's Ordination by the Apostle , not by the Presbytery , burst out into this passionate demand , Our Brethren must prove , that Timothy was ordained an Evangelist ; wherein as they harp upon the former harsh string , that an Evangelist , or other Officer , may be constituted without ordination , for there is the same reason for one as for another , and for any as for one , so they testifie their diffidence of Timothy's Evangelizate at Ephesus , since his designment and ordination to do what he did there , is most plainly proved by 1 Tim. 1.3 . 2 Tim. 1.6 .

We shall hem in this piece with some further Testimonies of Presbyterians both in judgement and practice , who ( whither out of fear of receiving out-ragious dealing from the more rigid of their Faction , or for other Reasons which whoever else can more exactly assign them , may do it ) taking it as it were for granted , that according to the principles of others of their Brethren , Timothy and Titus might elsewhere be called Evangelists , or do such Evangelical works as are assigned by the Definers , do notwithstanding deny that they were called Evangelists , or did their works at Ephesus , or Creet , in vertue of S. Paul's Epistles directed to them . Many might be registred in this Catalogue , we shall onely point at two of the brightest Stars in the firmament of the Churches of Germany or France . They are ,

1. Scultetus ( according to the transcript of his opinio● by the Author of the Confessions and proofs of Protestant D●●●es concerning Episcopacie ) saith , But Paul taught for some time 〈◊〉 in Ephesus and Creet , At Paulus Ephesi , & in Creta aliquando docuerat , ideo Timotheum & Titum ibidem jubet manere non utique ut Evangelistas , sed ut ecclesiae gubernatores . Id quod etiam epistolae ad utrumque scriptae evincunt . In his enim non ecclesiae colligendae , ● erat evangelistarum , sed collectae gubernandae quae est episcoporum rationem illis praes●● suntqueue praecepta omnia ita confirmata , ut non speciatim ad Timotheum vel Titum , sed generatim ad omnes Episcopos referantur . Ideoque ad temporariam Evangelistarum potestate● minime quadrent . Scultet . Com. in Tit. pag. 10. therefore he commands Timothy and Titus t● abide there , not as Evangelists , but as Church-Governours ; which also the Epistles written to them both do evince . For in th●se places Churches were not to be gathered , which was the work● of Evangelists , but gathered Churches were to be governed , which was the w●rk of Bishops . And all his precepts are so confirmed , as they do not specially belong to Timothy or Titus , but are to be referred generally to all Bishops : And therefore they square not at all to the temporary works of Evangelists .

Quomodo appellaveris & Timotheum , Titum & Marcum , s●u Episcopos sive Evangelistas . Constat eos habuisse Successores Episcopos , haeredes illias pre-eminentiae . Du Moulin . Epist. 3. ad Episc. Winton . 2. Du Moulin saith , However thou shalt call Timothy , Titus , o● Mark , whether Bishops , or Evangelists , it appeareth that they had Bishops for their Successors of their pre-eminency .

These are the Sentences of those two learned Divines , and although I promised to mention no more , nor shall insert any more of their Judgement , yet because of its near relation to this subject , and because it may not pass without a serious remark , of some Readers , I shall close with the Judgement of Holy L●th●● , 〈◊〉 super pr●posi●●ones Lyps●● dijputat . conclus . 13. Luther ●operum . Tom. 1. fol. 30. ● . who not onely proves that in every City there ●ught to be Bishops b● Divine Right , according to that of S. Paul to Titus , For this cause left I thee In Creet ; But maintains , That this was the Resolution of his Predecessors , S. Hierom and S. Augustine .

We hope what hath been said sufficiently proveth , that this Text , 2 Tim. 4.5 . doth not treat of Evangelist in a strict sense . And whoever is so perswaded may collect enough out of Presbyterian Authors , to confirm him in that opinion , and withal give him sad and just cause of complaint against the want of honesty , ingenuity and prudence in late Presbyters , who wilfully and spitefully threw an Officer out of the Church , because his and Timothy's work of ordination and censures were one and the same ; when they had little of any thing else , but this ambiguous phrase of S. Paul's bidding Timothy do the work of an Evangelist , to put a colour upon their Attempt : wherein their unbridled passions , not the teachings of Gods Spirit , or the concurrence of their prime Leaders opinions , drave them so furiously , as they never heeded either that they were truckling Divine Institutions under their yesterday Inventions , or that God was gone out against them , and had taken off the Chariot Wheels of their Reasons , so that they drave heavily , and plunged Themselves and Cause in a Red Sea of bloody Absurdities , and Unnaturalness ; most whereof are obvious to our last twenty years experience , and the rest are piled up in great heaps in the papers passing between the dissenting Brethren , and the Assembly . Or finally , that the Erastians and Socinians , at divers Breaches ( all of the Presbyters making ) took advantage to bring in the Abomination of Desolation into the Holy Place . Presbyters in the mean time crying , Reformation , Reformation , to their new-invented Discipline , as justly as the Israelites said to the Calf which Aaron made , These be thy Gods , O Israel , which brought thee out of the land of Egypt , Exod. 32.4 . And as wisely dancing naked in the midst of their Enemies .

Object . Object . The Verb or Participle elsewhere used of Timothy may prove his evangelizate . Answered negatively . If Timothy's Evangelizate be not proved by the Noune Evangelist , 2 Tim. 4.5 . that 's no bar why it may not be proved by the Verb or Participle , evangelize , evangelizing , elsewhere used of him .

I answer , I am in a manner assured , there is no text where the verb or participle is used in that sense of Timothy , having made some search after it , and cannot finde it , neither have any whose writings I have seen in this controversie alledged it . But granting it have escaped both their and mine observation , 2. Presbyterian Arguments for Timothies evangelizate . or that he was temporary . 1. In his office which hath been already answered and is referred to that place . 2. in His temporary exercise of his Office at Ephesus . This is urged by them Generally from his travails . Second Paper . yet such text will prove little , unless

1. It speaks of Timothy in a distinct sense , because those words are used of several persons of divers Orders , as hath been before observed .

2. It must have relation to him , doing those works at Ephesus which are required of him by the first Epistle . Which if it have , then Philip was strictly no Evangelist ; and the Office will be attended with all the Absurdities mentioned in the former exceptions , against the Presbyterian Definitions . We deny therefore , till such new Text is alledged , and such sense justifiably affixed to it , that Timothy was formally an Evangelist , or that the works he did at Ephesus , were the proper and distinct works of that Officer .

This shall suffice in refutation of the first sort of Presbyterian proofs of Timothy's evangelizate at Ephesus .

But we have not yet done , for as they endeavor to prove ●t by the aforesaid Scripture , so by their own suppositions , that he was temporary .

By this temporariness , they understand two things :

1. His Office ; or that it was limited to that time . This we trust will need no further refutation , to a Reader and Considerer of our seventh exception against the Presbyterian Definitions .

2. His exercise of his Office ; or that he was temporarily , or for a time engaged as an Evangelist at Ephesus ; our business is with this latter , whereupon lies the main weight of their cause , many words they use to evince it , but upon what grounds , and with what Reasons , we will enquire , and let the Reade● judge .

The Womb which conceives , bears and brings forth the re●● of their imaginary Arguments , is , Timothy travailed from place to place , without any settled residence . The Wight Divines tell King Charles the Blessed , that Timothy's Evangelizate bears with some stress upon this foundation . We will feel how it doth sustain it , and hope to discover it was set thereunder , as the pillars under Dalilah's house , for the ruine of their cause .

Generally answered by a right stating of the question Before we transcribe their particular reasons to prove this assertion , or prepare to examine them : We premise this necessary concession : Timothy went with , and without St. Paul to divers Churches . But this is not our question : But whether after St. Paul besought him to abide at Ephesus , he removed thence discharged of his official relation to that Church . For if he travailed before his settlement at Ephesus , and during his travails did distinct Apostolical works , as ordain Ministers , administer the censures in the several places where he came : This proves his vice-Apostolate , or rather his admission into the Apostolical Order ; and that the Apostles general charge did not necessitate their perpetual motion , and restless travailing from place to place , all over the world ; but left them at liberty , their own Age , or the Churches necessity exacting it , to settle upon some one Church or people , for the well ordering and governance thereof ; they in the mean time committing other People and Nations , whether converted , or to be converted , to the guidance , oversight and travails of fit persons . But this we dispute not now , neither need we : for Timothy's temporariness , Timothy's travels urged particularly . 1. From the Date of the first Epistle . 2. From some passages in both Epistles . A premonition concerning the validity of human assignation of the Date of Scriptures , submitted to consideration , ere the Presbyterian assignation of the Date of this Epistle is propounded or examined . Tot fore Sententiae , quo● Chronologi . Scult. Delit. Evang. Cap. 14. Hanov. 1620. Dub. Evan. lib. 2. cap. 1 Ex Christian . Theol. Wende . lib. 1. cap. Theol. 9. discharged of his official relation to the Church of Ephesus , after S. Paul had besought him to abide there , is principally : urged from his supposed travail . We demand therefore what affirming proof our Opponents have of their opinion ; and stand ready to receive the charge of any assailing arguments . Behold they advance in great numbers , and fall as in two Bodies .

1. Arguments drawn from the date of the first Epistle . 2. Arguments drawn from some passages in both Epistles .

We engage with those from the date first , and face them against the encounter , with the darkness and uncertainty of humane assignation of the Chronological Date of Scriptures . This is so freely acknowledged by all learned men , who have travailed in this subject , as we need not single out this or that particular Authors confession . Those who have sweat most at this Plough , confessing voluntarily , That the more they have laboured , the further they were off from satisfaction , in some Enquiries . For instance : The most remarkable period of Christian Time , is our Saviours Nativity ; but persecution , or tract of time , hath now covered it under so much rubbish , as there are few more Enquirers then divers opinions about it . This Scultetus acknowledgeth ; he saith , There are almost as many Opinions as Chronologers . Spanhemius compares its investigation with the search after the Quadrature of a Circle , or Platonick Numbers , and doth observe how others collect above forty several Opinions , which he saith , he will not transcribe , yet by and by , he reckons learned men in great numbers , not agreeing one with another , nor he with any of them . Pareus and Zanchius differ full ninety three years from Pererius , Bellarmine , and Baronius in stating the account ; they settle it in A. M. 3929. those in A. M. 4022. now doth such gross darkness cover the face of our Saviours Nativity to dissipate which , that sunne seems to be purposely set in the Scripture Firmament , and did enlighten the antient Church to fix both the year and day ; Luk. 2.1 . ad fin . 5. Think we any modern testimony concerning the date of Scripture writings can be so firm , as to admit of no denyal or dispute , especially when those divinely inspired writings have no such distinguishing marks within their own Canon , or explicite references unto other records . And when no argument can be alledged to maintain them ( I reflect particularly upon the assigned date of the Epistle in question ) but as good , The argument from the date propounded . or better reasons may be brought to disprove them : But least we be thought to proceed to Judgment unduly , and without hearing of the allegations of the adverse party , we leave an ear open to receive them : They are ; * * Baron . ad Ann. Christi 57. Lightfoot harm . ad An. Christi 55. Beza ad 1 Tim. 1.3 . Aret. disposit . prioris 1 epist. ad Tim. Est . proem . ad 1 Tim. 2. Paper of the Ministers at Wight 1. it is confessed that our assertion . Answered . 1. By Hypothetical concession . St. Paul going from Ephesus into Macedonia , Act. 20.1 . leaves Timothy behind him at Ephesus ; ● which place the Apostle sometime after his own departure from thence sends him this Epistle ; But returning to Miletum a short while after ( three moneths and a few daies are only menti●ned in Scripture , and the former Chronologers compute St. Pauls going into M●cedonia , and returning to Miletum , within one and the same year ) the Apostle convenes the Ephesme elders , dischargeth Timothy , and committeth the regiment of the Church unto them . Afterwards * * Baron . ad Ann. Christi 57. Lightfoot harm . ad An. Christi 55. Beza ad 1 Tim. 1.3 . Aret. disposit . prioris 1 epist. ad Tim. Est . proem . ad 1 Tim. 2. Paper of the Ministers at Wight 1. it is confessed that our assertion . Answered . 1. By Hypothetical concession . Timothy is often mentioned , as elsewhere employed by St. Paul , or in company with him : Thus Phil. 1.1 . Col. 1.1 . Philem. 1. Heb. 13.13 .

Hereunto I answer .

First , By Hypothetical concession , and say ; should we grant all this , yet since the Apostles Journey into Macedonia , and consequently the date of this Epistle , fell nigh three years after his coming to Ephesus , and the ordination of the twelve Prophets , Act. 19.6 . Then to prepare for Timothies travails , our Antagonists have marcht off his evangelizate ; for how could he be an Evangelist , or bring the first tidings of Christ to those who had so long before lived under St. Pauls , and Apollos his ministry : And who had Officers preferred unto the Evangelist , viz. Prophets settled among them ere Timothies coming ; besides these twelve Prophets being Church-officers ( as hath been already abundantly proved ) they were either of the Presbyterial , or Apostolical Order . If they were of the Presbyterial Order , then the powers of Ordination , and Censures now challenged by Presbyters , was not their due in the Apostles time , since these Prophet-Presbyters nigh three years after their ordination were subject unto Timothy . If they were of the Apostolical Order , their subjection unto Timothy evinceth a necessity of settling a primacy of Order , with some super-intendency of authority , and Jurisdiction , upon a cheif and eminent person , within particular Churches and precincts ; not one Pope over all Churches , but a Primate ouer every national Church ; for Titus had the same place at Creet as Timothy had at Ephesus . 'T is not my business to speak of Timothies Order in this tract , what hath been said rather shews what he was not , then what he was ; to wit , he was not an evangelist , because he exercised Jurisdiction over Prophets ; wherein he acted in his own right , and without usurpation upon their priviledges , otherwise the exercise of his power might have overturned the cradle of that Infant-Church , nothing being more intolerably provoking to any man , or number of men , then the infringing of their Liberties . This is all that can be gained by granting that the former Cronologers have found out the precise date of this Epistle , but it may not be granted they have said it .

Secondly , We positively deny it , for these reasons . 2. By positive negation , Because 1. Timothy is sent before St. Paul into Macedonia no mention is made of his return ere the Apostle followed him thither .

1. Timithy and Erastus ( St. Paul continuing sole at Ephesus ) are expresly sent into Macedonia , immediatly before the rise of the Ephesme tumult , Act. 19.22 , 23. And he sent into Macedonia two of them that ministred unto him , Timotheus and Erastus , but he abode in Asia for a season . And the same time there arose no small stir about that way ; the residue of the Chapter is spent in a description of the nature of the tumult ; upon what cause it began , ver. 24. ad fin. 27. with what confusion it proceeded , ●er. 28. ad fin. 34. and by what descretion it was quieted , ver. 35. ad fin . Capitis . The tumult being over , St. Paul is observed in the very first verse of the following Chapter to go into Macedonia , Act. 20.1 . no intervenient mention being made of Timothies return ; the words of that text are : And after the uproar was ceased , Paul called unto him the Disciples , and embraced them , and departed for to go into Macedonia . All which put together rather proves St. Pauls hastening to follow Timothy , then Timothies return out of Macedonia unto Ephesus ; 2. Timothy accompanies S. Paul at his re●urn from Macedonia . for when the uproar which began at Timothies departure was appeased , St. Paul prepares for the same Journey , and set upon it .

2. At St. Pauls return from Macedonia , Timothy accompanies him , not as one relating to Asia or Ephesus ( for so that City is called , and Trophimus who is said to be of Asia , Act. 20.4 . is called an Ephesian , Act. 21.29 . ) its Citizens being specially distinguished from Timothy and the rest of the company , Act. 20.4 . And there accompanied him out of Asia Sopater of Berea , and of Thessalonica Aristarchus , and Secundus , and Gajus of Derbe , and Timotheus : and of Asia , Tychicus & Trophimus ; these going before , tarried for us at Troas . Now should the text leave us to conjecture , whether those of Asia : and the rest accompanied St. Paul from end to end of his return from Macedonia ? or whether they met him upon the way from several parts ( although the former seems more probable , because we read not one word of their meeting the Apostle upon the road , In loc. but on the contrary they are all said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or to accompany , or travail together with him into Asia , or usque in Asiam , even unto Asia , as Beza renders it . ) To be sure the Text is as clear , and full in excluding Timothy from a relation unto Ephesus , as in excluding Sopater , Aristarchus , Gajus , and Secunia● ; all of them being named from their respective Cities , except Timothy , whom St. Luke had before observed to be a Lystrian , Act. 16 1. whereas had Timothy come from Ephesus , or stood at this time in the relation of a Bishop , 3. The interval betwixt S. Pauls going to & return from Macedonia is too short and scant for Timothy to effect the works committed to him by the Epistle . 4. The charge a● Miletum prophesies somewhet to befal the Churoh at Ephesus , which the Epistle speaks of as past . or Evangelist to that Church , he ought to have been named among the Asians , or Ephesians .

3. The time of Timothies supposed continuance at Ephesus was too little , and sca●t for the performance of the works committed to him by the Epistle ; the time hath been already computed not to exceed half a year ; the works were many , and two of them especially would take up much time , namely ● leisurely proceeding in Ordination of Ministers , 1 Tim. 5. ●● . and a solid examination of the charges against misdemeaning elders , ere he censured them , 1 Tim. 5.19 .

4. The Elders of the Church of Ephesus being sent for , and present at St. Pauls charge at Miletum , he saith in the future tenses , Act. 20.29 , 30. For I know this , that after my departure shall grievous Wolves enter in among you , not sparing the Flock , Als● of your own selves shall men arise , speaking perverse things to draw Disciples after them ; the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred shall enter , and shall arise , are of the future tense . And accordingly the Apostles immediatly following premonition , respects futurity , ver. 3. Therefore watch and remember , &c. But in the Epistle , which according to the Presbyterian computation was written some moneths before the charge was given at Miletum , he assigns this as his chief end in leaving Timothy at Ephesus ; namely , To charge some that they taught no other doctrine ; 1 Tim. 1.3 . because some having swerved from the truth , were turned aside to vain jangling , ver. 6. and that he had delivered Hym●neus and Alexander , ( both confessed Ephesians ) unto Sathan , ver. 20. now had these things been done , or the Epistle written before the charge at Miletum , the Apostles would more probably have warned those Elders by the rece●t example of those Apostate , and heretical Teachers , and by his own and Tim●thies former care and vigilancy at Ephesus ; to practise the like diligence , and faithfulness in watching against such ungodly attempters for the future , then to discourse of those evils in a prophetick stile , as after contingencies : Especially since it was this Apostles custome to mind other Churches of those instruments , whom God had joyntly employed with him for their good ; thus particularly he reminds the Corinthian Church of Timothy , 2 Cor. 1.19 . For the son of God Jesus Christ , who was preached among you by us , even by me and Sylvanus , and Timotheus , was not yea and nay , but in him was yea . Besides the Apostles commemoration of his own labours , Act. 20.31 . gave him a hint of Timothies ( if Timothy had before laboured in this matter . ) And why should the Apostle have omitted it , since both together would have more enforced his argument ; and since all manner of enforcement was no more then needed , Act. 19.33 . objected . because neither of the Epistles to Timothy ( and we doubt not to prove either of them written after the charge at Miletum ) do speak the Church at Ephesus in a quiet condition . But contrariwise they order Timothies abode and diligence , least others spread the same , or like pestilent doctrines . Answered , and the text largely expounded .

Some say , Act. 19.83 . refers unto the injuries done unto St. Paul by Apostate Alexander ; for which afterwards , ere the Apostle went into Macedonia , he delivered him unto Sathan : This weak conjecture hath strong assertors , learned Beza , and learned Dr. Hammond . But we must enter our dissent against it , and do not perceive how any one well observing the text ( though it be translated most advantageously for that conceipt ) can do otherwise ; the words are : And drew Alexander forth of the multitude , the Jews also putting him forward ; Ambo. in loc. And Alexander beckned with his hand , and would have made his defence unto the people : Concerning this defence ( which whether it were intended for , or against St. Paul and the Christians , Scripture is silent ) Beza , and Dr. Hammond tell us this fair story ; they say The Orator Alexander was St. Pauls most pernitious enemy , mentioned 1 Tim. 1.14 . and delivered by him to Sathan , 1 Tim. 1.20 . which Alexander , Ambo in loc. the Jews at this time carry forth of the croud into a fit place , where by an invective Oration he might appease the inraged people , revile them to the Jews , and derive all their malice upon St. Paul and the Christians .

Our Judgment of this story briefly is , 't is but a Tale , For.

First , Those who put Alexander forward , are plainly differenced in the text from those that drew him forth ; the words in the original are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Beza himself thus translates , Ex tucla vero produxerunt quidam Alexandrum propellentibus eum Judaeis . And all other translations observe the difference , except the Syriack , which rather paraphraseth , then translates .

Secondly , The Gentile Ephesians were equally incensed both against Jews and Christians ; Particularly they were so far inraged against the Jews , as perceiving Alexander to be a Jew , they would not suffer him to speak , ver. 34. But when they knew that he was a Jew , all with one voice , about the space of two h●urs cryed out , Great is Diana of the Ephesians . Besides had not the Ephesians been offended both against Jews and Christians , the Jews needed not to have thrust Alexander forward to make any Apology for them ; because Demetrius took his first distast against the Christians , In loc. and had thrown the contempt upon them . We are therefore with Beza's good leave yet to seek for the true exposition of the text , and shall not be able to find it , till we can assign the difference betwixt those who drew Alexan●● forth , and Jews who put him forward .

Doctor Hammond agreeing with Beza in the rest , saw this , and to help Dun out of the mire , he adds . Those who drew Alexander forth were Serjeants , those who thrust him forward were Jews , malicious to St. Paul , who questioned and examined him , and then he was ready to Apologize , Id ubi supra to avert the danger from himself , and to turn it upon others . This Exposition he grounds upon a secular usage of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 namely , that it signifies to examin judicially a suspected , or impleaded delinquent .

But as well this , as Hesychicus his gloss must be mended . For

First , 'T is utterly improbable , that the Town Officers should suffer the Jews to examin their Prisoner .

Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath no such Scripture Signification , nor if it had elsewhere would this text admit it , till it were proved , that the Magistracy of Ephesus consisted of Jews .

Thirdly , 'T is somewhat too confident ( though animated by our translation ) to say , that Alexander would have made his own defence , for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used absolutely as here , equally signifies a general as a particular Apology : And when the Pen-man of this History ( or St. Luke ) useth it for a particular Apology , he joyns it in construction with some limiting expressions ; thus Act. 24.10 . Then Paul after the Governour had beckned unto him to speak ; answered ; for as much as I know that thou hast been of many years a Judge unto this Nation , I do the more cheerfully answer for my selfe ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . )

Fourthly , 'T is yet more confident to say that Alexander intended to accuse others , for no word properly signifying to accuse , appears in the text . Neither will the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is the only word looking that way ) bear it in St. Lukes Dialect , because elsewhere he placeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or to make a defence in opposition unto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or to accuse . Act. 24.2 . with 10.

The errors whereunto these Authors draw themselves , and confiding Readers , proceed ( I dare say it ) from want of due consideration of the several words rendred drew forth , and put forward ; the former 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rendred drew forth , although in our Dialect it import a manual violence , yet originally both in Scripture , and Greek Authors , it signifies a forceless drawing , by reason , instruction , or intreaty ; In ▪ Scripture 't is used of a Parents instructing her Child , Mat. 14.14 . And she being before instructed of her mother , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In Authors 't is used of a Clients procuring , or instructing of his Patron , or Councellor . Take we it in either of these senses in this text , it leads us presently to ascertain Beza's quidam , namely the Christians , who were the parties in danger ; They drew Alexander the Orator forth to make a publick defence .

Obj. Obj. But may some say , what have the Jews to do with Christians ? for if the Christians drew Alexander forth , the Jews put him forward .

I answer , Christians and Jews , S●l . had then more to do one with another then they have now , and in this very case there was a special reason for their unity , and joynt acting ; for the cause and danger was the common concernment both of Jews and Christians ; both of them were professed enemies to Diana ; both of them were for the most part originally Jews ; and perhaps the enraged Ephesians knew not before , much less would they in their present rage make any difference betwixt Jews and Christians ; sure I am , the men of Thyatyra did not , but complaining to their Magistrates against St. Paul and Sylas , they say Act. 16.20 . These men being Jews , do exceedingly trouble our City . Therefore the cause , and danger both of Jews and Christians being the same , there is no reason why they might concur in the election in a common advocate to make their joynt defence , least both should be swallowed up promiscuously in those tempestuous waves of popular fury . To this Exposition good Authors assent ; In loc. namely Aretius , Piscator , and A Lapide ; neither is it any whit discountenanced by the following words , or what is said of the Jews , that they put him forward ; for that word doth not alwaies signifie a violent haling , and thrusting out of a malicious intent : In Scripture it is used of trees , budding or sprouting , Luke 21.30 . Among Authors 't is used , as well of a parties producing his witnesses in Court , as of the Judges examination of them ; In which cases the Party is oft-times enforced to use all violences of intreaty , promises of reward , Subpoena's , and threatnings of hazard to his witnesses , if they neglect their appearance to put them forward , least the cause should be heard in his absence , and go against him ; the result of what hath been said is this , that the Christians drawing Alexander forth by instruction , the Jews might put him forward , hasten and encourage him to proceed in the common Apology . And certainly any one in his case would have needed both Spurs .

This I am perswaded is the true meaning of the place , and I wonder that Beza and Doctor Hammond neither took notice of it , In loc. nor of some as learned as themselves , to wit , Cajetane , and Arias Montanus who deny the Alexander named in this Text to be the same named , and excommunicated by St. Paul , 1 Tim. 1.20 . Calvin upon the place leaves it with an incertum est , or it is incertain whether they were both one man , or divers . This is modest , but the other opinion seems truest . But grant both Texts speak of one and the same Alexander , this in the Acts gives no colourable reason why an excommunication should proceed against him , but he was actually excommunicated 1 Tim. 1.20 .

Wherefore again and again , we affirm and repeat , that the charge given to the Ephesme Elders at Miletum was prophetical of those future mischiefs , which false teachers should do unto that Church , unless they were watcht against with all diligence : And that the Prophesie had in part its accomplishment in St. Pauls delivery of Hymeneus , and Alexander unto Sathan , ere he directed the first Epistle unto Timothy : Suffice this for the fourth reason against the assigned date of the first Epistle unto Timothy .

Fifthly ,

Fifthly , Calvin doubts of the validity of the assigned date .

Vix certo colligi potest ex historia Lucae quando scriptu fuit prior epistola . Calv. proem in 2 Tim.

The former reasons are I trust convictive to ingenuous Readers of the equity of our opposing the assigned date of that Epistle ; but if any more morose come a thwart this discourse , we beseech him to observe what Calvin saith in this matter , ere he shoot the bolt of his censure ; he saith , It cannot be gathered with any certainty out of St. Lukes history , when the first Epistle was written . What! cannot Calvin certainly collect it , whom , and whose cause it so much concerned , since the greatest stress of Timethies Evangelizate bears upon it ? Doth the Master builder fear the downfal of his Fabrick , since 't is founded upon vix certo , or a ticklish foundation ? Are not we rather excusable in refusing to build thereupon , then venturously to attempt the reedification of that Babel whose builders are confounded in their language , and either raze their Tower with their own hands , or prepare Engines , wherewith others may do it . Besides , St. Lukes history hath been consulted and considered , where not only we cannot find the date , but do find the Presbyterian assignation of it to be of all others the most incertain , and improbable .

Those clamours then evaporate as smoke into ayre , A Presbyterian cavil obviated by way of corollary . 1. Paper of the Ministers at Wight the same is manifest . 2. Paper to that which your Majesty And the one reason given by your Majesty . wherewith Presbyters so cloy our ears in this controversie , to wit : That Bishop Timothy is altogether neglected by St. Paul , when he gave the Ephesme Elders their charge at Miletum ; since they are ●et to prove that Timothy was settled at Ephesus , ere the first Epistle was sent unto him ; Besides , the charge doth not commit the same works unto the Elders , as the Epistle doth to Timothy , if it did , such concession might rather be received with prejudice that they got it no sooner , then with thanks that it was now allowed them , since they were Presbyters of a long standing , ere the supposed date of that Epistle ; and since Timothy had all the while usurped upon their priviledges . Indeed the charge at Miletum allows the Ephesme Elders the feeding , and oversight of their particular flocks in such subordination as the Epistle to Timothy puts them under their superiour Officers , which was never denyed them , under the Episcopal Government .

Obj. We are required to assign another date .

Ans. 1. We are not necessitated to do it .

Obj. Some may object and say , since you have denyed the assigned date , tell us when the Epistle was written .

I answer . First , the holy Ghost not revealing it , perhaps rather directs to our silence with him , then our enquiry without him ; especially , because when we have wearied our eyes , and hearts in seeking it , we shall find no more then Calvins vix certo , what whereof an it may , or it may not be true , may with equal probability be pronounced : I will not say the holy Ghost hath hid it from our observation as he buried Moses his body , because we should not find it ; but I will say , if finding it had been necessary , he would not have concealed it ; besides , when ever it was written , , it concerns one Timothy at Ephesus , which was a Church having settled Officers ere he came thither , since one of his first trusts after his coming , was to examin and censure delinquent Presbyters . 1 Tim. 5.19 .

Secondly , Will not this satisfie , but my Reader expects that I should rove at the date , 2. Aus . Conjectured to be written after St. Pauls deliverance from his first imprisonment at Rome . as others have done before me . I say probably St. Paul , after his release from his first imprisonment at Rome , returning to visit his formerly planted Churches , and yet under his own Jurisdiction , came to Ephesus , where he found the Garden overrun with weeds , the Church miserably corrupted with heresies and false doctrines ( his Prophesie , Act. 20. being then in some measure fulfilled ) to occur to which mischeifs , give a check to their further encrease , and proceed according to his purpose in visiting the remaining part of his Vineyard in Macedonia , &c. he settles Timothy at Ephesus , and writes this Epistle to him . This is all conjectural and probable , I give it my Reader for no more ; but

First , 'T is a probability not lyable to the like absurdities with the former assignation of the date .

Secondly , 'T is much favoured , both by the Apostles former practise : Act. 15.36 . And some dayes after Paul said to Barnabas , let us go again and visit our brethren in every City where we have preached the word of the Lord , and see how they do ; 1 Cor. 11.34 . And the rest will I set in order when I come . 2 Cor. 11.28 . Besides those things that are without , that which cometh upon me dayly , the care of of all the Churches . And by a text in the latter Epistle to Timothy , 2 Tim. 4.20 . expounded . which mentions St. Pauls being at Miletum long after the charge . Act. 20. It is 2 Tim. 4.20 . Trophimus have I left at Miletum sick ; The exposition of this text will be useful , and the readiest way to do it , is to compare the opinions of expositors , I find it interpreted three wayes .

First , Some say Trophimus was left sick at Miletum , when St. Paul and his company sayling to Rome , touched upon the Coasts of Asia . Act. 27.2 . Thus St. Chrysostom and Beza . In loc.

Secondly . Some charge corruption upon the text , boldly alledging Miletum is falsely written for Melite . Thus Baronius and Beza ; In loc. the latter whereof adjoins it to his former opinion , with a quanquam potius conjicio● , or although I rather conjecture . But we value not his Conjecture , for .

1. 'T is contrary to all Greek copies . Beza dares not cite his antient manuscript , but boldly ventures it into the world upon his own Conjecture , as also , doth Baronius . Now must the Church interpret Scriptures by such Conjectures ; certainly God hath given his Word to little purpose , since mens fancies may alter it when , and how they please .

2. 'T is against the credit of all translations ; the Latine are obvious ; the Syriack is thus rendred by Tremellius . Trophimum autem reliqui aegrotum in Mileto urbe , or Trophimus have I left sick in the City Miletum .

3. 'T is audacious , dangerous , and improbable ; Audacious , because it introduceth the Cabala upon the new Testament . Dangerous , because it may be improved to invalidate the most conclusive Scriptures against heretical opinions , if the words which make most against them have any common letters , with words which favour them . Improbable , because a Metathesis , or transposition of letters will not lay in the words , since Miletum , and Melite are also written in Greek with different vowels . I shall conclude my animadversion upon this second exposition , with Dr. Lightfoots censure of Beza , for the same thing he saith ; Har. in loc. He is alwaies one of the forwardest to tax the text for corrupt , when he cannot clear it .

Thirdly , Others interpret the text of some time after St. Pauls release from his first imprisonment when he perambulated , and travailed over again his former Stages : thus A Lapide . The first , and last of these expositions are only probable , In loc. the middlemost most improbable and false , our present enquiry is , which of the two is most probable : Do any say the first is ? because Trophimus was not left sick at Miletum when Acts 20.17 . was written , I answer :

Grant it to be true , it wipes away the Dust thrown by Presbyters into the face of this Controversie ; when to weaken Timothy's Episcopate at Ephesus , they say , St. Paul took his last farewel of the Elders of the Ephesme Church , and gave them their final instructions , when he told them at Miletum , That they should see his Face no more , Acts 20.25 . whereas hereby they grant , that he visits them again , and might see , or be seen by them in this Voyage , which according to the supputation of Chronologers , was under-taken not above four years after that charge . But wiating all advantages gainable , by insisting upon the probability of the first Exposition , we renounce it , and close with the latter Exposition as more probable , for this passage of leaving Trophimus sick at Miletum , was written ten ful years after St. Paul's first voyage to Rome , and 't is utterly improbable either that Trophimus should be left so long sick at one place , or that St. Paul should now write it unto his Neighbour Tim●thy for News , for this second Epistle was written to Timothy while he was at Ephesus , and last of all St. Paul's writings , as will appear by and by in the discussion of its Date .

Thirdly , 'T is allowed by the exact judgement of the late most eminently learned , and to a miracle judiciously conversant in all sorts of Antiquity , Dr. James Vsher Arch-Bishop ●f A●magh , who in his annals of the World , dates the first Epistle to Timothy in the 55th year of Christ , not much above a year before St. Paul's Martyrdome , which sufficiently challengeth an allocation of time to the Date of that Epistle subsequent to St. Paul's Delivery from his first imprisonment , in which annals , the said excellent man , placeth the leaving of Trophimus sick at Miletum in the year of Christ 66. not many Moneths before St. Paul's exchanging his Earthly pilgrimage for a Heavenly habitation .

Corollary from the refutation of the first sort of Presbyterian Arguments , to prove Timothy's travels . But for the present dismissing all further conjectures , attend me to what is certain , namely Timothy at the Date of the first Epistle ( whatsoever was the time of its Date ) was resident at Ephesus : And so far we have fixed him . When then did he remove ? afterwards ; ( say Presbyters . ) If we ask them in what year of our Lord ? they will tell us they cannot tell : But if you will take their word , you shall hear them say with much confidence , That he did remove .

Proceed we to a further Query , and demand their Proofe , their Answer , as the former , will not want confidence ; and aver they have enough , so we will quietly grant their assigned , and refuted Date of the First Epistle to Timothy . And they have so ordered their business , as easily credulous persons may readily believe he was afterward with St. Paul , or imployed by him in divers places , as appears by Phil. 1.1 . Col. 1.1 . Philem. v. 1. Heb. 13.13 . But I suppose I have broken the Links of this goodly Argument , and till Timothies Travails can be chained and linked together by one more strongly tack't , do positively deny that any of these Texts do treat of him , as removed from Ephesus , and discharged of his Relation unto that Church . This shall conclude our Refutation of the first sort of Presbyterian Arguments , in proof Timothy's Evangelizate by his pretended Travels . 2d . sort of Presbyterian Arguments . for Timothy's Travels : Or several instances out of the epistles to him

But their other body of Arguments ( or instances from several Texts , in both the Epistles to Timothy ) are advancing : And ,

1 Tim. 1.3 . fals on : The words are , As I besought thee to abide still at Ephesus , when I went into Macedonia , that thou mightest charge some , that they teach no other Doctrine . This is always the forlorn of the Cause , I meet it in Smectymnuus , First , 1 Tim. 1.3 . As I besought thee to abide at Ephesus . in the Divines at Wight , where not ? And hereby they would evidence Timothies occasional , and precarious leaving at , not Authoritative mission to the Church of Ephesus .

This they say , and I well hoped they would have been weary of insisting on it , Smectym . pag. 37. Wight Div. 1 pap . Sect. And first to that of Timothy and Titus . when I perceived the Royal Pen ( which stooped to examine every thing of any imaginary weight in the Ministers Papers ) disdaining this Objection an Answer : But finding it not raked up in the quiet Ashes of Silence and Oblivion , but as fresh and pert as ever among the London Divines , I was troubled to see such a Trifle , as the vulgar acceptation of an English word to p●evail so far , Jus. Divin. 2 part , p. 66. with men pretending either to solidity of learning , or ingenuity of spirit ; for though it may pass currant with common Capacities , that to beseech the doing of a thing , is not the putting forth of an act of power , enjoyning its performance , yet more refined Brains will demur upon it , because they know :

1. Answ. 1. Answ. We are not so much to eye what is said , as who speaks . Words receive their force and signification from the quality of their Speakers , who hath Authority to command , is equally to be obeyed if he do entreat : Did not my Servant thus interpret my Language , he would fulfil few of my most important commands , their ordinary Style , when necessity of performance concurs with my desire to have them done , being prithee do it : Neither can there be a more demonstrable Argument of a Slavish spirit in inferiours , to apprehend themselves less concerned in their Duty , because their Superiour● do not furiously rate , but mildly intreat them . I appoint this to the point in hand thus . Timothy was qualified to impose hands , censure delinquent Presbyters , and others , ere the Apostle besought him to do them , else he would never have besought him , and S. Paul had equal authority to command as to beseech him , for he ordained Timothy , 2 Tim. 1.6 . And all Ordainers lay the command of God upon the Ordained , faithfully to discharge the trusts belonging to their Offices , in the Churches whereunto they are called . Granting therefore S. Paul did onely beseech Timothy to abide at Ephesus , it was of equal force to ingage him to remain there , as if he had used words of the greatest threatning and charge , especially since the works he enjoyned him to do there , even Ordination of Ministers , and exercise of censures , are of constant and almost dayly use , and he always had a power to do them , and that Church would perpetually call for its exercise .

2 Timothy understood the word besought of a settlement Secondly , Timothy thus understood St. Pauls intreaty , upon it he staid at Ephesus ; neither doth any Scripture , or good authority remove him from thence , the last mention which holy Writ makes of him , is as there resident ; and Antiquity there settles him in his life , and buries him after his death ( as shall be largely evidenced by and by : Besides strict observation cannot discern how Timothy could understand S. Paul's beseeching otherwise then of a settlement ; the words of it are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or I besought , or exhorted thee to abide still at Ephesus . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rendered abide still , by our Translators , and remaneres by the Vulgar , as it refers to the next following words , or when I went into Macedonia , implies that S. Paul had been at Ephesus before , and left Timothy behind him . As it respects the last words of the same verse , or that thou mightest charge some , that they teach no other Doctrine ; it interprets S. Paul's beseeching , by Timothy's residence at Ephesus . Since no work requires greater diligence , or more constant attendance , Act. 20.28 . ad fin . and since the second Epistle finds Timothy at the same place , and engaged upon the same works , as shall appear , when we argue for his residence at Ephesus . Beza translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , permaneres , which is fuller to prove fixation , then either remain or abide , for they do not necessarily require long continuance , but to permane exacts constant attendance , and a through discharge of all the trusts of an imployment . Thus the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies in this very Epistle to Timothy , 1 Tim. 5.5 , 6. Now she that is a widow indeed , and desolate , continueth ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in supplications and prayers night and day ; but she that ●ive h●●● pleasure , &c. Where we may observe the word both to be extended to constancie , the widow indeed continueth in prayer and supplications , night and day , ; and opposed to temporary and shifting Devotions , the luxurious widow ( doth not continue , but ) liveth in pleasure . Elsewhere the word is rendered cleave , Act. 11.23 . Who when he was come , and had seen the grace of God , was glad , and exhorted them that with purpose of heart they would cleave unto the Lord , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which certainly the Speaker Barnabas doth not intend of a temporal owning , but of a spiritual adherence to the Gospel ; neither do I any where observe the word to be used of a temporary or transient action , unless some limiting adjunct , be construed with it , which is not to be found in this text of Timothy's , but it is in Act. 18.18 . And Paul after this tarried there yet a good while , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) Mat. 15.32 . Then Jesus called his Disciples unto him , and said , I have compassion on the multitude , because they now continue with me three days , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . )

Thirdly , The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or I besought thee ) doth primarily , properly , 3. The original word rendred besought , primarily signifies to exhort . and most usually signifie to exhort and give a charge , but more rarely to beseech in any Idoneous Author : A truth well known to our Interpreters , and accordingly they often render it exhort . Thus , among other places , in 1 Pet. 5.1 . The Elders that are among you I exhort , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) In this text , as well as in that of Timothy , the speech is directed by an Apostle to Church-Officers , and I see no reason besides the Translators pleasure , why ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) was not rendered exhort , in both places .

4. Where 't is rendered beseech , 4. When 't is rendered beseech , it notes an authoritative beseeching . it notes intreaty conjoyned with authority , concerning most important duties , duties which must be done , and by no means neglected by the besought persons , Eph. 4.1 . I therefore the prisoner of the Lord , beseech you ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) that ye walk worthy of the calling wherewith ye are called : Will any one imagine this to be an occasional request , because the word beseech is used ? What can be either a more worthy and serious matter for a preachers earnest exhortation , or for a peoples constant imitation ? Thus also 2 Cor. 5.20 . Now then we are Ambassadors for Christ , as though God did beseech you ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by us , we pray you in Christs stead , be ye reconciled unto God. Well was it for S. Paul , that there was no such acute men as Smectymnuus , the Wight and London-Ministers , in the Churches of Ephesus and Corinth , otherwise he had soon heard from them , that if those duties of walking worthy of their calling , and being reconciled unto God , were not temporary and transient things , not requiring a perpetual observance , he would have used words of more authority then to beseech them to do them .

This might suffice in answer to this Scripture , but because Presbyters usually couple it with Tit. 1.5 . whence they wrestledly collect , Titus his temporary settlement , because he is said to be left at Creet . I shall vindicate that text also , and speak somewhat more of the unworthiness of those men , in their imposing upon vulgar capacities . And

Tit. 1.5 . explained . 1. The word left is not onely used of an occasional dropping of men at a strange place , but of leaving them at their habitations and settled residence . Thus Act. 18.18 , 19. And Paul after this tarried there yet a good while , and then took his leave of the Brethren , and sayled thence into Syria , and with him Aquila and Priscilla ; See pag. 232. having shorn his head in Cenchrea , for he had a vow ; and he came to Ephesus , and left them there . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there rendered left , is the same word so rendered in the text of Titus , and Ephesus was the place of Aquila's and Priscilla's * residence , 2 Tim. 4.19 .

2. The fastening of such interpretations upon S. Paul's ordinations of Timothy and Titus , unto the great works of preaching the Gospel , and Church-Government , as that he precariously employed the one at Ephesus , and casually left the other at Creet , is undoubtedly injurious , both to the Apostles gravity , and the sacredness of the work ; VVhen our Saviour sent forth the first Preachers , he continued all night in prayer , Luc. 6.13 . and if this be not written for ministerial imitation , but less solemnity will serve the turn ; yet Timothy must forget how slightly he was complemented into his work , when he yeilds obedience unto the precept in 1 Tim. 5.22 . Lay hands suddenly upon no man , neither be partaker of other mens sins ; keep thy self pure . Proceed we now to the rest of the Scriptures urged by Presbyters , in proof of Timothy's travails .

2 Tim. 4.9 . Do thy diligence to come to me quickly , objected .

Answer .

1. Their inference from thence , is a false supposition .

2. It doth not follow from The text .

A second Scripture urged against Timothy's residence at Ephesus , is , 2 Tim. 4.9 . Do thy diligence to come to me quicklie .

I answer :

First , This falsly supposeth , but proveth not Timothy's absence from Ephesus , and till such proof can be produced , it strongly maintains his residence there , until the date of the second Epistle .

Secondly , 'T is no certain consequence that Timothy went because S. Paul desired him : the Apostles own Councils were often broken off in such casual appointments . Thus , Rom. 1.13 Now I would not have you ignorant , Brethren , that oftentimes I purposed to come unto you , ( but was let hitherto ) that I might have some fruit among you also , even as among other Gentiles . Thus 1 Thess. 2.18 . Wherefore we would have come unto you , ( even I Paul ) once and again , but Satan hindered us . And why might not Satan , or other impediment , hinder Timothy in like case , especially if S. Paul were in such instantaneous hazard of death , as he speaks of ,

3. Granting their inference it proves nothing , unless Timothy were discharged from his relation to the Ephesme Church . 2 Tim. 4.12 . Tychicus have I sent to Ephesus , objected .

Answer .

1. Their inference is a false supposition .

2. 'T is no good consequence .

3. T is a singular and novel gloss .

In loc.

2 Tim. 4.6 .

3. Suppose Timothy went to Rome upon S. Paul's desire , he might , yea he must return again to Ephesus , because neither S. Paul's desire , nor Timothy's obedience unto it , could discharge him of his office , no more then a married Son , is divorced from his VVife , by visiting his dying Father , upon his intreaty .

A third and last Scripture is urged by the Wight Divines to prove Timothy's Errantry , it is 2 Tim. 4.12 . Tychicus have I sent to Ephesus .

Answ. 1. This as the former falsly supposeth , but proves not Timothy's absence .

2. 'T is no good consequence to say , Timothy is not at Ephesus , because Tychicus is sent thither , when nothing is more usual in familiar Letters , passing betwixt Friend and Friend , then to acquaint each other of other Friends coming into their parts , whom they may visit , or by whom they may be visited .

3. The text hath onely two current senses among Expositors , either of which ruine this gloss of the Wight Divines : some say , S. Paul adds he hath sent Tychicus to supply Timothy's place in his absence ,

Timothy's residence at Ephesus , maintained by four propositions .

1. Prop. The second Epistle was sent to Timothy at Ephesus .

Confirmed .

1. Therein S. Paul complained of the Asiaticks Unkindness to him at Rome , as a thing well known to Timothy .

as a motive to quicken and hasten Timothy upon his Journey . Thus Calvin , Pomeranus , Piscator , Lightfoot , and A Lapide . Others say , Tychicus was the express by whom S. Paul sent this Epistle unto Timothy , so Baronius and Pelecanus ,

Thus have we examined what hath been said in proof of Timothy's temporary abode at Ephesus , and are so far unsatisfied with the affirming arguments , that as a Coronis and conclusion to this part of the Dispute , we will take the Opponents part , and argue for his settlement . This we shall do in proof of several propositions , whereof let this be the first .

First Proposition : Timothy was at Ephesus when the second Epistle was sent unto him . VVe prove it ,

1. Because therein S. Paul complains of the Asiaticks unkindeness to him at Rome , as a thing well known to Timothy , 2 Tim. 1.15 . This thou knowest , that all those of Asia he turned away from me , of whom is Hermogenes and Phygellus . The term all is not to be taken universally for every one simply , but Indefinitely , for a great many , because Onesiphorus is excepted by name , as an ad●erer to the Apostle , both at Ephesus , and Rome . And this also was known to Timothy , 2 Tim. 1.16 , 17 , 18. The Lord give mercy to the house of Onesiphorus , for he oft refreshed me , and was not ashamed of my chain , but when he was at Rome , he sought me out diligently , and found me , the Lord grant unto him that he may find mercy of the Lord in that day ; and in how many thingt he ministred unto me at Ephesus thou knowest very well . These two Texts compared together administer matter to a probable Argument , for Timothies residence at Ephesus at the mission of this Epistle , but the next puts it out of all dispute .

2. He wills Timothy to salute Aquila , Priscilla , and the houshold of Onesiphorus . Fuisse tamen adhuc Ephesi , quum ad eum scriberetur haec epistola , quia sub finem Aquilam Priscillam , & Onesiphorum salutat . Calv. proem . in 2 Tim.

3. He re-minds him to contest with the same Asiatick Haereticks , against whom he gives him charge in the former Epistle .

Secondly , St. Paul toward the latter end of this Epistle , wills Timothy to salute the houshold of Onesiphorus , and Aquila and Priscilla , 2 Tim. 4.19 . Salute Priscilla and Aquila , and the houshold of Onesiphorus ; all these were Ephesians . That Aquila and Priscilla were , appears , Act. 18.18 , 19. The like concerning the family of Onesiphorus , is evident by 2 Tim. 1.16 , 17 , 18. Now Timothy could not give S. Paul's salutations to them , nor would the Apostle have imposed it upon him , unless they had been his neighbours . This occasioned Calvin to say , Timothy was yet at Ephesus when this Epistle was written to him , because nigh the end of it , S. Paul salutes Aquila and Priscilla , and Onesiphorus . Yea farther ,

3. S. Paul reminds Timothy to contest with the former Asiatick Hereticks , of whom he had forewarned him in the first Epistle : this appears by 2 Tim. 1.13 , 14 , 15. Hold fast the form of sound words which thou hast heard of me , in faith and 〈◊〉 , which is in Christ Jesus ; that good thing which was committed to thee , keep by the Holy Ghost which dwelleth in us : This thou knowest , that all those which be in Asia , be turned away from me , of whom are Phygellus and Hermogenes . 2 Tim. 2.15 , 16 , 17. Study to shew thy self approved to God , a workman that needeth not to be ashamed , rightly dividing the word of truth : But shun prophane and vain bablings , for they will encrease to more ungodliness ; and their word will eat as doth a Canker , of whom is Hymeneus and Philetus , 2 Tim. 4.14 , 15. Alexander the Coppersmith did me much evil , the Lord reward him according to his works , of whom be thou ware also , for he greatly withstood our words . Compared with 1 Tim. 1.3 , 4 , 5 , 6. As I besought thee to abide still at Ephesus , when I went into Macedonia , that thou mightest charge some that they teach no other doctrine : neither give heed to fables , and endless genealogies , which m nister questions , rather then godly edifyings , which is in faith ; so do . Now the end of the commandment is charity , out of a pure heart , and of a good conscience , and of faith unfained , from which some having swerved , are turned aside to vain jangling . Vers. 19 , 20. Holding faith and a good conscience , which some having put away , concerning faith have made shipwrack , of whom is Hymeneus and Alexander , whom I have delivered unto Satan , that they may learn not to blaspheme . These texts compared exhibit these parallels : 1. The same hereticks , Hymeneus and Alexander . 2. The same end of their heretical Oppositions , vain jangling , vain babling . 3. The same way and means to resist them : Study to shew thy self approved unto God. — Holding faith and a good conscience .

4. S. Paul prescribes Timothy to take the same road to Rome , 4. He prescribes Timothy to take the same Road which he the Apostle had formerly travailed to Rome Harm. on New Testament . p. 134. which himself had formerly travailed , compare 2 Tim. 4.13 . with 2 Cor. 2.22 . Act. 20.5 . This is Doctor Lightfoots argument , and transcribed out of his harmony , where who pleaseth may read more , and wherewith we will conclude our proof of our first proposition .

Second Proposition .

2. Prop. The second Epistle to Timothy was written the last of all S. Paul's writings .

Two opinions about the date propounded . 1. Modern , which dates it A. C. 59. 2. Ancient , A. C. 69. The Modern opinion considered and rejected .

In loc.

The second Epistle to Timothy was written last of all S. Paul's writings . VVe prove it ,

By an examination of the several opinions about the date of this Epistle , and confirmation of the truest and most probable . Interpreters , are divided into two opinions in this matter .

Some say , It was written A. C. 59. or the first year of S. Paul's arrival at Rome , mentioned Act. 27. This is the modern Opinion .

Others date it the last of S. Paul's writings , or in A. C. 69. the Apostle in that year suffering Martyrdom under Nero. This is the ancient Opinion , we will consider both in order .

The Modern Opinion , suppose it were true , allows the second Epistle to be written two full years distant from the date of the first Epistle , the same Authors acknowledging that to be written in A. C. 57. this in A. C. 59. whence , and by our proof of the former proposition , it appears Timothy was not so absolutely discharged of his official Relation to the Church of Ephesus , by the charge at Miletum , but two years ( or four years if Lightfoot's computation be exact ) afterwards we finde him there engaged upon his old works .

1. Of Ordination , 2 Tim. 2.2 . And the same things that thou hast heard of me , the same commit thou to faithful men , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) who shall be able ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to teach others also . These Qualifications , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the work of teaching , are peculiarly requisite to Church-officers , 1 Tim. 1.12 . 1 Cor. 15.9 . 2 C●r. 2.16 .

2. Of Vigilancie against Haereticks , 2 Tim. 2.14 . 2 Tim. 4.5 . with 1 Tim. 1.3 , 4. and 2 Tim. 2.17 . 2 Tim. 4.14 , 15. with 1 Tim. 1.20 .

But we must wave these advantages , and dare not admit modern Writers to have recovered the true date of this Epistle , for as the foot of their accompt , stands upon meer conjectures , ( read Baronius and Esthius , Baron . ad . A. C. 59. Est . proem . in 2 Tim. its chief Propugnators ) so we must have all it grants , and a great deal more , neither will the Reader think we demand too much , when he hath weigh'd our Reasons why this second Epistle was not writ onely two , but twelve years ( or fourteen years , Lightfoot Har. in loc. Hammond proem in 2 Tim. according to the accompts of Doctor Hammond , and Lightfoot ) after the Apostle gave the Ephesme Elders their charge at Miletum .

But although neither of the conjectures of Baronius , or Esthius , are worthy of our or the Readers notice , yet learned Doctor Hammond concurs with them , and ( as is his manner ) assignes a fair probability for his so doing ; An Objection of Dr. Hammonds in favour of the modern computation . Ham. proem . in 2 Tim. he saith , 'T is not so probable that S. Paul should remember his persecutions at Antioch , Iconium and Lystra , 2 Tim. 3.11 . and what Alexander had done to him at Ephesus , Acts 19.33 . and repeat them to Timothy , fourteen years after the fact , and just before his death ; as at his first coming to Rome , which was but four years after he suffered them .

To which I answer , 1. S. Pauls principle scope in this Epistle was , to encourage Timothy unto constancy and stedfastness at his work , whatever troubles and afflictions befel him : To back and strengthen which Exhortation , he useth ( as other Arguments , ) so an argument deduced and drawn from his own example : To draw which to the life , he interweaves all , or the most eminent part of his fore-passed sufferings ; and presents it in one piece unto Timothy , as being the face of a man of sorrows , well known unto him , 2 Tim. 3.11 , 12. But thou hast fully known , &c. And whereas the Doctor argues from the intervenient time , betwixt the Apostles sufferings , and the date of this second Epistle , thereby to invalidate the ancient opinion ; we retort it , and say , the longer it was that some , or all of those troubles befel S. Paul ; their urging , was the more likely way to ●ncourage young Timothy to do or suffer like , without complaining of the duration of old , or succession of new troubles , since both hapned to S. Paul , who was the pattern whom the Holy Ghost set before Timothy his eyes , for his imitation .

2. S. Pauls usual practice at his farewel taking of Church-Officers , was , to repeat the whole course of his anteacted Ministery , labours , and sufferings among them : Thus Acts 20.31 . 2 Cor. 11.23 , &c.

We will not busie our pen , or our Readers patience , The ancient opinion considered and maintained . with transcribing any more conjectures in proof of the modern opinion , about the date of the Epistle in question ; the uncertainty and unwarrantableness of them , altogether appears widest , when objected to the light shining forth of Scripture , upon the ancient opinion ; a dazling beam whereof is , 2 Tim. 4.6 . For I am now ready to be offered , First by S. Paul. and the time of my departure is at hand . The elegancy of the word rendred offered ( though commonly observed ) I may not overpass . It is a Metaphor borrowed from the actual pouring forth of Drink-offerings : Martyrdom is it seems a kinde of bowl wherein the precious blood of the Saints is offered up , as the most acceptable Drink-offering unto God : He who receives their tears into his bottle , receives their blood into his bowels ( if I may so speak . ) But we cannot pursue the Metaphor , for our business is with the Apostles scope ; which is , the declaration of the imminency and instantaneousness of a mortal peril hanging over his head ; set off ( to assure us he spake upon good grounds ) by a double phrase , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , I am ready to be offered ; or to offer up my self ; for the verb is frequently construed actively : Martyrdom is , and ought to be a Christians freewil offering of himself up to God ; and although a Martyr ought not to run into the fire presumptuously , he ought to be led into it willingly : But accept we the verb ( offered ) in which form we please ; it is of the present tense , and notes as well the readiness of S. Pauls Persecutors , to try his faith and patience ; as his resolvedness to act them : This the second phrase , and last clause of the verse fully confirms ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , the time of my departure is at hand . Were there any ambiguity in the former , this latter clause clears the Apostles scope to intend , a nigh approach of a sudden dissolution .

But Dr. Hammond questions the translation , Objection by Dr. Hammond in loc. and will have the original rendred : And the time of my departure hath been at hand

Sol. But , 1. This is against the Authority of the most , and most noted Interpreters of the New Testament : the vulgar renders it , tempus resolutionis meae instat . Beza , tempus praestitutum meae dimissionis instat . Tremellius , from the Syriack , tempus quo dissolvar appropinquat . Castalio , discessusque mei tempus instat . Piscator , tempus migrationis instat .

2. The Doctors translation cannot be reconciled to the foregoing clause , where the Apostle expresly saith in the present tence , He is poured , or pouring himself forth .

3. Though the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be the past tense , yet sacred Grammarians know nothing is more usual , then such Enallages and Hebraisms in Scripture . Those who can compare , may judge by the following instances of the same verb , Luke 24.4 . Acts 4.1 . Acts 10.17 . of one neer of kin to it , in construction and composition , 2 Thess. 2.2 . and of both of their simple and primitive verb , John 1.26 .

Besides , to proceed with S. Pauls testimony to the posteriority of the date of this Epistle , he doth in this very Chapter distinguish betwixt his past , and present condition at Rome , 2 Tim. 4.16 , 17. At my first answer , no man stood with me , but all men forsook me ; I pray God it be not laid to their charge : Notwithstanding , the Lord stood with me , and strengthened me , that by me the preaching might be fully known , and that all the Gentiles might hear , and I was delivered out of the mouth of the Lyon. Wherein who cannot but observe , that he speaks of a very great danger , and his deliverance from it , he had been in the mouth of the Lyon ; afterwards he was set at liberty , to preach unto the Gentiles ; but now he was ready to be offered : And that his being in the Lyons mouth , and following deliverance , can no way be so tolerably interpreted , as of the intervenient time betwixt his first and second imprisonment , and his confessed pains and labours among the Gentiles , while at liberty . To be sure , his deliverance out of the Lyons mouth , or preaching to the Gentiles ; and his being a second time within the jaws of the Lyon , or ready to be offered , cannot be verified , either of one time , or of one condition .

Furthermore , least Timothy , or any other , should suppose that S. Paul cryed out as a fresh water Souldier , upon the first brunt of danger , and was more feared then hurt ; he assures them , he had gone through so much , that as to a Captain sufferer , nothing remained but the Triumph , 2 Tim. 4.8 . I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me , a crown of righteousness , &c. : All this speaks the verity and validity of the ancient assignation of the date of this Epistle , and so doth .

Sound inference out of the Acts of the Apostles ; 2. By S. Luke . We shall deduce it most fairly , by bringing the two computations Antient and Modern in view , and face to face . The Modern accompt saith ; this second Epistle to Timothy was written the first year of St. Pauls first arrival , and imprisonment at Rome . The Antient computation , saith it was written in the year , when the Apostle dyed at Rome , and some little time before his Martyrdome : Now let both of them hear what St Luke saith . He tells us , he continues his History till the end of the second year after St. Pauls first arrival at Rome , but doth not observe any hardship endured by the Apostle within that time ; which bare omission , considering how exact this sacred Chronologer is throughout his History of the Acts of the Apostles , to describe St. Pauls Persecutions , and dangers at other places ( as his expulsion at Antioch in Pisidia , Act. 13.15 . The Jews attempt to s●●● him at Iconium , Act. 14.5 . Their stoning him at Lystra , Act. 14.19 . His being scourged at Thyatyra , Act. 16.23 . His many dangers at Jerusalem by the Grecists , Act. 9.29 . Act. 21.27 . to 35. His hazards by the other Jews , Act. 23.12 . and his shipwrack in his voyage to Rome Act. 27. ) gives us cause to believe , that if the Apostle had suffered any persecution at Rome in the first year after his arrival , St. Luke would not have omitted it .

Do any say the Evangelist left the mention of the Apostles Roman sufferings to be recorded by his own Pen. Object .

The contrary is proved . First , by the nature of an History , Sol. which is either to describe particularly all material passages without relation , or turning over the Reader to other writings , or to express what it refers , and whither .

Secondly , By the forementioned sufferings of the Apostle at Antioch , &c. which as they are recorded by St. Luke , so also are they commemorated by St. Paul , 2 Cor. 11.25 . &c. 2 Tim. 3.11 .

Thirdly . By St. Lukes writing somewhat contradictory thereunto , for he not only omits the mention of Persecutions but contrariwise observes many extraordinary favours , and kindnesses bestowed upon the Apostle at R●me . Thus ; Act. 28.16 . When we came to Rome , the Centurion delivered the Prisoners unto the Captain of the guard , but Paul was suffered to dwell by himself , with a Souldier that kept him . And ver. 31.32 . And Paul dwelt two whole years in his own hired house , and received all that came in unto him , preaching the kingdome of God , and teaching those things which concern the Lord Jesus Christ with all confidence , no man forbidding him . What can ? if this be not writ as it were of set purpose to non-pluss the groundless conceipt of St. Pauls treating 2 Tim 4. of troubles which befel him in the first year after his arrival at Rome , especially since S. Luke did not write this part of the History as an ear , but as an eye witness ; for he prefaceth the whole relation with , When we came to Rome , Acts 28.16 . and tells us , he was S. Pauls individual companion throughout the voyage , Acts 27.4 , 5. vers. 7. ver. 29. vers. 37. Acts 28.7 . ver. 10 , 11 , 12 , 13 , 14 , 15.

Besides , suppose S. Paul met with some severity within the first year of his coming to Rome ; yet it being tempered with so much lenity , it was not onely unbeseeming of Apostolical magnanimity , to cry out so piteously for a little pain : Ready to be offered , the time of my departure at hand : I have fought a good fight , &c. but contrary to the common rules of prudence and civility , to give reviling terms , Lyon , &c. behinde the back of an Emperor ; under whose nose ( even by the testimony of his fellow Traveller and Sufferer S. Luke ) he was treated with so much civility and respect : And might justly have provoked a far better Prince then ever Nero was , to utmost rage and severity against him . In the mouth of these two most competent witnesses , S. Paul , and S. Luke , the truth of the ancient computation of the date of the Epistle in question , might be confirmed , 3. By History . and concluded : But Civil Records witness the same thing , S. Paul came to Rome in the third year of Nero's Reign ; Euseb. Eccles. Hist. l. 2. c. 2. ex tralat . Hanmeri . who till then , and some while afterwards , was accounted to be a tolerable Prince . Let the Reader note what Eusebius saith , who is one of the Ancients , and of the ancient opinion : He saith , It is like that the Apology of Paul for his Doctrine , might have been in the beginning sooner accepted , when Nero was somewhat milder in affection and dealing ; but after that he fell into such outragious wilfulness , he was quick with others for the Apostles sake . Besides , Cardinal Baronius observably notes , in the year of S. Pauls arrival at Rome , how Nero turned over Pomponia Graecina , who was accused of favouring some new and foreign Sect ( which the Cardinal suspects to have been Christianity ) to no other bar then her husbands brest , who acquits her . This saith Civil Records in this business .

4. By the Fathers . But what saith the Church Antiquities ? enough , even in the judgement of Esthius , who dissents from them : He saith ,

Omnes pene interpretes &c. Est , ad 2 Tim. 4 , 5.

5. By Presbyters .

Quam diu vixi manum tibi porrexi , nunc tempus est ut magister tibi sis atque hortator , Calv. in loc.

Wight Divines second Paper .

Almost all Interpreters agree , that this Epistle was writ last of all S. Pauls writings , or when he was near his Martyrdom .

Lastly , we have the consent of the most famous Presbyters unto this truth : Calvin upon the words , For I am now ready to be offered , saith , While I lived , I assisted thee , but the time is come , when thou must be thy own Teacher and encourager . The Wight Divines after they had vapoured hard about Timothies travels , at last calmly say , After all this ( viz. their instanced texts for Timothies remove from Ephesus ) towards the end of S. Pauls life , after his first answering before Nero ; and when he said , the time of his departure was at hand , he sends for Timothy to Rome . This the London Ministers transcribe , and avow it to be their opinion . But if it be true , then have both of them abused their Readers , by citing several texts in proof of Timothies absence from Ephesus ; when yet notwithstanding they confess , after all this , this second Epistle is sent unto him . Since we have proved ( although they deny it ) that he was then at Ephesus ; our Corollary from the whole confirmation of this second Proposition , is , Annals of the World. ad an . Christ , 66. That twelve years after the Presbyterian assignation of the date of the first Epistle , the second findes Timothy at Ephesus , engaged upon his old works of Ordination and Censures : And with it , although we could alledge several eminent Epispocal Divines , as Archbishop Vsher , and others , who submit to the ancient assignation of the date of this second Epistle , we conclude our discourse upon this second Proposition .

3. Proposition , 3. Propos. Timothies works at Ephesus are of perpetual use . The works imposed upon Timothy by the first Epistle , are of constant and perpetual use , such , without one of which , or Ordination of Ministers , a Church can neither be constituted , or propagated ; and without the other , or Administration of Discipline , and exercise of the Censures , a Church cannot be preserved , and kept free from corruptions and errors .

Words are needless to demonstrate this Proposition , Confirmed . it is so evident in reason . Who dares deny , that Officers form the Church , or give her , her external being ? Or that Discipline and Censures preserve her from falling into confusion and disorders ? This makes me admire , how it can sink into any mans judgement , which is not a meer bog of Ignorance , that Timothy at Ephesus , and Titus at Crete , should be of a temporary and discontinued Office , when they were purposely settled at those places , for the discharge of those works . The London Divines experienced the force of this truth , when it extorted from them the following confession ; to wit , Nor were these directions given for that age onely , but for all the ages of the Church , Jus Divin . part. 1. p. 74. unto the end of the world , as appears evidently from 1 Tim. 6.14 . compared with 1 Tim. 5.7 . vers. 21. What these directions were , Vide etiam Calvinum , Bezam , & Aretium ad 1 Tim. 6.14 . they tell us a few lines before , namely , The rules laid down for calling of men to the Office of the M●nistery , 1 Tim. 3.2 , 3 , &c. and 1 Tim. 4.14 , &c. What! is it evident by Scripture , that these rules are give● for all ages of the Church , unto the end of the World ? then certainly thence it necessarily follows , That such an Officer as Timothy , in such superiority , as the first Epistle placeth him over Presbyters , was not a temporary Apostolical Institution , but a standing Ordinance of Christ : And suppose Timothy did remove , or was removed from Ephesus , the Office did not remove , and discontinue , but some Officer might be appointed in his stead , to do those works , or those directions were given onely for that age of the Church , and not for all ages , unto the end of the world . Suffice this in proof of the third Proposition .

4. Propos. Timothy as a Bishop lived , dyed , and was buried at Ephesus . Confirmed . Histor. l. 3. c. 4. 4. Proposition , The best records , of lest questioned Antiquity , say , Timothy in an Episcopal superiority over Presbyters , lived , dyed , and was buried at Ephesus .

Timothies Office and settlement at Ephesus , is acknowledged by Eusebius , who lived A.C. 330. not onely as his own opinion , but delivered down to him by Clemens , a Companion of the Apostles , named in Scripture , and flourishing A.C. 70. and by Hegesippus , who neighbouring upon those times , dyed A.C. 160. The London Divines tax both Eusebius and his witnesses credit : They say , He read Histories parum attente , or carelesly . But how do these grave Censors prove it ? Do they compare him with his Ancestors , and assign their disagreement ? No , they make a shorter and surer work of it , arraigning him and them before themselve● , and condemning both together : Clemens they say is fabulous . But ,

1. Herein they contradict their Brethren at Wight ; who citing a passage in Clemens his writings , which made ( as they thought ) a little for their purpose , Wight Divines first Paper . they give the Book this Elogy , It is the most unquestionable record of Antiquity .

2. Were Clemens fabulous in some things , that is no prejudice to his verity in others : What! do the London Divines expect universal infallibility in all Historians ? And because of the fallibity of one , will they give no crdit to many true Relations : Then devote we to the flames , all the ancient Records of venerable History ; and let us stubbornly contemn all their grave observations , how neerly soever they concern our present states and conditions . The London Divines are therefore to prove Clemens fabulous , in fixing Timothy at Ephesus ; and if they can do that , the Fable will not commence in Clemens his writings , but in the fabulous first epistle to Timothy .

3. Are the Writings fabulous now going under Clemens his name ? Not his , but some Impostors : What is that to the Copy by which Eusebius wrote ? Is nothing of theirs true , of whose Authority Deceivers may make use after their deaths , under which they may give the fairer colour and shade to their errors ? What! have all Gods true servants a priviledge to preserve their Writings from miscarriage ; either totally , by the injury of time , or partially , by the injustice of men ? And can none wear their livery , under the shroud of whose credits , Cheats have vended their own imaginations and errors ? Then raze we out of the Canon , the Proverbs , the Canticles , Ecclesiastes , and all other Scriptures relative to the Acts of Solomon , because an Apocryphal Wisdom is masked under his name . Deny we credit to all and every of S. Pauls Epistles , because the Church hath be● abused with a counterfeit Epistle ( pretendedly his ) to the Church of Laodicea : Justifie we our irreverent rejection of all Antiquity , since hardly any one of the Fathers hath not been so served ?

Hegesippus is the other of Eusebius his witnesses , of whom the London Divines say , He is not extent . A worthy product of the concentricated brains of a Provincial Assembly of Presbyters . Hegesippus is not extant in 1653. therefore there was no such man in 160. The London Divines can finde no Writings of Hegesippus extant in their times , therefore Eus●bius was careless in citing his Authority in 330. Now whether Hegesippus were extant in Eusebius his time , let the Reader judge , when he hath read the following passage extracted out of his Ecclesiastical History : He being to prove the Martyrdom of Simeon Bishop of Jerusalem , saith Hegesippus is his testimony ; and after he hath glossed a little upon his evidence , he addes , Eccles. Hist. l. 3 c. 29. ex tralat . Hanmeri . But let us hear the Historiographers own words ; Certain ( saith he ) of the Hereticks accused Simeon the Son of Cleophas , that he lineally descended of the stock of David , and that he was a Christian ; See lib 4. c 20. &c. 21. he suffered Martyrdom , being an hundred and twenty years old , under Trajan the Emperor , and Atticus the Consul : thus Eusebius . And much more to this purpose may be seen in the same Chapter , and elsewhere : Therefore leaving Eusebius , and directing our speech to the London Divines , we say he did considerately fix Timothy at Ephesus ; and if they had not been more eager to write , then conscientious or careful what they wrote ; and if either their own credit , or the Churches peace , had had due place in their judgements , they would not have filled paper with such blots .

Catal. Scrip. Sacr. Eusebius having fixed Timothy at Ephesus , S. Jerom tells us how long he tarried there , to wit , He there lived in the Office of a Bishop , there died , and there he was buried . I know this Catalogue is sometime cited under S. Jerome , and sometime under Sophronius his name , ( who was S. Jerome's contemporary ) the reason is , because either of them had a hand in its composure : S. Jerome writing their Acts whom Eusebius mentioneth , one of which Timothy was , Ad A. C. 109. and Sophronius addeth the rest . The time of Timothy's continuance at Ephesus , is computed by Baronius to amount to above forty years , and he was no Babe in History , nor is it advantagious to the Papacy , to allow Timothy's Episcopacie at Ephesus , it carrying along with it such an Apostolical Succession , as is inconsistent with S. Peter's ordinary Pastorate , and the Popes peculiar Succession in it . Lyranus , who was above two hundred years Senior to Calvin , Ex a Lap. ad Rev. 2.1 . and to the first Settlement of the Presbyterian Government at Geneva , saith , The common opinion interprets the Ephesine angel , Rev. 2.1 , 2. by Timothy . But the Book of the Revelation was written one of the last of Scripture-writings , and published by S. John long , and long after S. Paul's death . And yet even then , those who lived nearest Timothy , concluded him to be resident at Ephesus .

Besides , when Timothy died , his office was not buried with him in the same Grave , Against Hart. for learned Doctor Raynolds proves a lineal succession of seven and twenty Ephesme Bishops from Timothy . And long before Doctor Reynolds , Leontius Bishop of Magnesia maintains in the famous Council of Chalcedon , Concil. Chalced . Act. 10. That from blessed Timothy to his time , there had been twenty six Bishops of Ephesus . This shall conclude the proof of our fourth and last proposition .

Coeclusion of this part of the discourse . Thus Timothy's Works and Office at Ephesus have been examined , and we suppose it hath been proved , that he did not stand formally in the relation of an Evangelist , unto that Church . Neither did he remove discharged of his Official Relation to her . We have been a long time upon it , but if it be at last well done , the Reader is desired to impute it to the weight and intricasie of the matter , not unto my desire or design to impose upon his patience . For in the preparation to our Definition , it hath fared with us as with an Architect , who building a small Tenement out of the Ruines and upon some part of the Foundation of a decayed Palace , he spends twice so much time in removing and carrying away the Rubish of the former , as in the erection of the latter . But we shall not keep our Reader longer from our Definition , by a tedious and impertinent Apology , that we have done it too long already . We define from Philip , as S. Ambrose , S. Anselm , and Theophylact , did before us : This is observed by those who have read their Commentaries , and we do not doubt but reasons of sufficient ponderousness have been alledged in this discourse , why we define the Evangelist by Philip , and not by Timothy .

The Evangelist must be defined by Philip or Timothy .

BUt as we are stepping into our Definition ,

Obj. Why must the Evangelist be defined by Philip or Timothy .

Aus . 1. Because none but they two are called Evangelists .

2. Philips works were purely evangelical .

3. Concession of Presbytery .

a before-unthought-of Objection takes hold of our Pen , and demands a Reason why the Evangelist must be defined by Philip or Timothy ?

I answer :

First because none but those two are called Evangelists .

Secondly , Philip did such pure and proper Evangelical works , as the nature of the Office cannot so certainly or readily be found out , as by them .

3. The most wary and judicious Presbyters content themselves with the sole nomination of Philip and Timothy , in their Definitions . Thus Zanchy and Aretius . And with them agreeth our Assembly in their notes upon Eph. 4.11 . Besides those Definers who insert more names , do it because they conceive their works were parallel either unto Philip's or Tymoth●'s .

4. The Verb Evangelize , or Participle Evangelizing , are indeed used of many besides Philip and Timothy ; but those of whom they are used , 4. The Verb Evangelize is used of several others , but little will be drawn from thence to end this debate . are of such different Orders and Relations , as little by very much labour can be drawn from them , towards the Definition of the Evangelist in a proper and distinct sense Neither did any good Author hitherto , Presbyte●ian or other , attempt the breaking up of that Quarry . However , the Dissenting Brethren make an Essay upon it . To what purpose will appear by the following Narrative .

They perceiving their Presbyterian Brethren sped so well , by wresting of words of many and dubious significations , endeao●ur from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the pa●ticiple evangelizing , to set up Gifted Brethren in the ruine of Presbyters , as Presbyters by the Substantive Evangelist had raised themselves in the depression of Bishops : Accordingly they maintain exercising by Gifted Brethren to be a Gospel Ordinance , and in proof of it ei●th● Assembly , Dissenters Exceptions to the proof concerning the Church at Jerusalem . Pag. 19. Although the noune Evangelist may signifie an Officer , ye● the verb or participle agrees to a gifted brother , ( they might have added a gifted Sister , for their proof will bear it ; if it bear an●thing ) because as they say , Aquila and Priscilla taught Apollos and they are not called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as having an ●ffice , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as referring to the act , the work they did ; and that the word seems to sound , as if they made it their work . Would the Assembly have had recourse to the Text where this action of Aquila's and Priscilla's towards Apollos is recorded , they would soon have found that no such word as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used in it . The Text is Act. 18.26 . and in the Original runs thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Dissenters craftily conceal the Text , and confidently affirm this evangelizing by Aquila and Priscilla , as if it were granted on all hands ; having these advantageous but dishonest ends in it , Either the Assembly might take it upon their words , ( as it afterwards proved ) or if the Assembly should search the Text , and detect the fallacie , the Dissenters papers were in print , and spread into the hands , and entertained in the hearts of their party ; many of which never could , more never would see the Assembly's answer ; and those who did , would censure its Authors of reading the New Testament after some corrupt Copy , their friends having the very Original , which they were most confident that they faithfully translated . And what a door was here opened to a perpetual , and never to be silenced clamour . The Dissenters hereby in the opinion of their partakers , had discovered the formerly hidden priviledges of glib tongued ( they call them tender Conscienced ) Brethren , and rescued a most precious truth out of the jaws of Presbyterian tyranny ; and let the Assembly oppose it with never so much Scripture , or reason , they would adjudge it to be to little purpose , save the further manifestation of their usurping perfideousness , since the godly and publique spirited Dissenters had removed the vail , and shewed all lay-Gospellers the way to confute it , and to maintain their rights conceeded to them by the holy Gospel . But leave we the Dissenters to their thoughts , and come we to the Assemblies answer ; who instead of making use of what we have observed , and might with all ease have been observed by them ; and being observed , would have stopped the mouth of all Reply : They patch together such a pitiful answer , as hath as little regard to truth , diligence , and faithful comparing of Scriptures , as had the Dissenters objection . Wherein also the Assembly , to the unworthy betraying of a most precious truth , do weakly grant , what the Dissenters mainly insisted upon : Take it in the Assemblies own words , Answer to Dissenters , page 31. We desire our Brethren to pro●● one text of Scripture , where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used of any that are not Preachers by Office. We can bring many where it is used of those that are , even by the Penman of this History . This they write in the line , and against it cite in the Margint . Luke 8.1 . & 9.6 . & 20.1 . Acts 5.42 . & 8.12 . & 10.36 . These texts are six in number : But Reader , behold and stand amazed , no one of the first five contain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea , not so much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in any case , or number , with , or without an article . In the last text , Acts 10.36 . we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but they did never read the text , who joyn it in construction with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or preaching , as is most plain both by the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And by our Translation , The word which God sent unto the children of Israel , preaching peace by Jesus Christ , he is Lord of all . But notwithstanding this gross inobservancy of the Assembly , Jus Divin . part. 1. p. 2. the London Divines ( many of which were Assembly men ) repeat and urge this answer of the Assembly , after nine or ten years of deliberation , as the Achillean Argument , or Goliahs Sword , against gifted Brethren : But of this enough . The reason why we mentioned it , is , to shew how the Assembly , the London Divines , the Dissenting Brethren , and to whom Bucanus may be added , Loc. com . loc. 42. quae. 1● . agree with us , that the Evangelists Office is onely to be defined by them , or one of them , of whom the substantive is used : But the substantive is onely used of Timothy and Philip : Of th● former , in a large and general sense , as hath been already proved ; the latter ( or Philip ) onely remains , of whom it is used strictly and formally , and from whom we define as followeth .

Evangelist defined by Philip.

Definition . First Definition . AN Evangelist is a Presbyter , of singular courage and sufficiency , sent forth to preach the Gospel unto an unconverted people , or nation , and to baptize them upon their believing , in order to their enchurching .

Generally proved . This definition is an abstract of all concerning , or done by Philip , Acts 8. except working of miracles , which is purposely omitted , because neither Philip , nor any other Officer , wrought them , as ordinary acts of Office : Who wrought them once , not having a faculty to produce them , when , or so often as he pleased , although the occasions were the same : This we shall dispute , as the matter requires , when in the tract concerning the Apostles , we shall distinguish betwixt their gifts and Office works . But as touching the point before us , or our Definition , it may be proved in few more words then it self contains . Philips Presbyterate appears , both in what he did , as preach and baptize , Acts 8.12 . But when they believed , Philip preaching and teaching the things concerning the Kingdom of God , and the name of Jesus Christ , they were baptized both men and women . These will not be denied by our Antagonists , to be Presbyterial acts of Office , and we trust we shall satisfie all others in the particular explication and confirmation of our definition , that Philip was of that order , and no higher , when he did them . And as his Presbyterate is evidenced in this , so also in what he could not do , as laying on of hands , vers. 15.16 .

Philips courage and sufficiency is attested , both by the time of his mission , Acts 8.1 , 3 , 4 , 5. And Saul was consenting unto his death : and at that time there was a great persecution against the Church which was at Jerusalem , and they were scattered all abroad throughout the regions of Judea , and Samaria , except the Apostles . As for Saul , he made havock of the Church , entring into every house , and haling men and women , committed them to prison : therefore they that were scattered abroad , went every where preaching the Word . Then Philip went down unto the city of Samaria , and preached Christ unto them . And by the temper of the people to whom he went , which appears both in the forementioned , Acts 4.5 . and by verse 34.35 . And the Eunuch answered Philip , and said , I pray thee of whom speaketh the Prophet this , of himself , or of some other man ? Then Philip opened his mouth , and began at the same Scripture , and preached unto him Iesus .

Philips Mission is resolved by the negatively concluding questions , Rom. 10.14 , 15. How shall they call on him , on whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear , without a preacher ? and he shall they preach , except they be sent ? as it is written , how beautiful are the feet of them , that preach the Gospel of peace , and bring glad tidings of good things .

The Infidelity of Philips Auditors is demonstrated , partly , by the place of their habitation , Samaria , whereinto our Saviour forbad the Apostles to enter , Mat. 10.5 . Those twelve Jesus sent forth , and commanded them saying , Go not into the way of the Gentiles , and into any City of the Samaritans enter ye not . And especially , by the character of those persons to whom Philip preached , Acts 8.9 , 10 , 11. But there was a certain man called Simon , which before time in the same City , used sorcery , and bewitched the people of Samaria , giving out that himself was some great one ; to whom they all gave heed from the least to the greatest , saying , This man is the great power of God ; and to him they had regard , because that of long time he had bewitched them with his sorceries .

Lastly , Philips baptizing the converted Samaritans , in order to their enchurching , appears by Acts 8.14 , 15 , 16 , 17. Now when that the Apostles which were at Jerusalem , heard that Samaria had received the word of God , they sent unto them Peter and John ; who when they were come down , prayed for them , that they might receive the Holy Ghost ( for as yet he was fallen upon none of them , onily they were baptized in the name of the Lord Jesus : ) then laid they their hands on them , and they received the Holy Ghost : Should we leave our definition thus , no part of it remains unproved : But to make the whole more evident , he Definition proved in part . An Evangelist explained . we will take the frame in pieces , and examine the fitness of every part .

An Evangelist : The Grammatical explication of this word may be expected , and we shall endeavour the Expectants satisfaction with all possible brevity .

Step we into any ( termed ) Theological Tracts concerning Evangelists ( as if nothing but criticising upon a word simply prophane , were in hand ) a verse out of Homer , or a sentence out of Cicero , bolts forth upon us . The Poet senseth it by the reward of good news .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Or ,

Reward my news , for the vernal stork is come .

The Orator senseth it , by Sacrifice , upon tidings of our friends health , prosperity , or safe return from a long and hazardous journey and enterprize . Thus receiving welcome letters from his friend Atticus , he saith , O sweet Letters , to whom I confess a Sacrifice is due . O Suaves epistolae , quibus evangelium deberi fateor . Cicero ad Atticum . Pascitur in vestrum reditum votiva Juvenca . Horat. This custom was familiar with the Romans , upon like occasion : But I shall not commend to my Readers stomach , what I finde my own kerking against ; or why need we beg husks from strang●ers , when in our fathers house there is bread enough . A diligent Reader of the Old Testament , of the seventies Translation ( which all learned men will readily grant , New Testament Writers had frequently in their eye ) will finde the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or to evangelize , used as extensively by them , as by any , yea , all other Authors : It hath a twofold signification , 1. Secular . 2. Sacred .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And in both is the Interpretation of the Hebrew Bisher .

In its secular signification , it is used of tidings of several sorts .

1. Bad ; when Joab disswades Ahimaas from carrying the unwelcome news of Absolons death unto David : the seventy use the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or thou shalt not carry tidings ; for which the reason is subjoyned , or , because the Kings son is dead , 2 Sam. 18.19 , 20. The news bringer to Eli , of the taking of the Ark , and of the slaughter of his two sons , and of thirty thousand Israelites , by the Philistian Army , is in the Original called Hambusher ; but the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Sam. 4.17

2. Good. The Lepers finding the Assyrians fled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and their Camp empty , call it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Kings 5.7 . & 9. Davids Watchmen seeing Ahimaaz coming from the Camp ward , and acquainting the King therewith : he forthwith accepts the Omen , and presageth , that the tidings , as the bringer , were good , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Sam. 18.27 . And they were so , for the Rebels were discomfited , and their head ( or Absolon ) strucken off .

From this latter branch of signification , the word spreads further , and is expressive of ,

1. The reward given to the Messenger of good tidings , when Ahimaaz was over importunate with Joab to run with tidings unto David , the discreet General would have taken him off with this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Sam. 18.21 , or this journey will be little to thy profit ; for which the reason is presently subjoyned , or , because the Kings Son is dead . Forster in lexic . ad verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Forster to the same sense in fewer words , Non invenies Evangelia , or , thou shalt not finde a reward . Thus the Amalikite who killed , or presumed to tell David that he killed Saul , coming to David with the news , is said to expect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a reward , 2 Sam. 4.10 .

2. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Triumphal songs publiquely pronounced , and danced unto , upon days of Thanksgiving , for Victories over publique Enemies , Psal. 62.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Hebrew is feminine , and allusive to the custom of the Jewish women , to sing and dance upon such occasions : See Exod. 15.20 . Judg. 5.1 . 1 Sam. 18.6 . suffice this for the secular signification of the word in the Old Testament .

In its sacred signification it is used ,

1. Of Heathens , performing some joyful solemnity in the Temples of their Idols ( suppose extraordinary Sacrifice ) upon the discomfiture of their Enemies : Thus the Philistines having slain Saul , and routed his Army , are observed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Evangelizing to their Idols , 1 Sam. 31.9 .

2. Of the people of God , receiving the publication of their Redemption from sin , and Reconciliation to God. This is twofold .

1. Typical : The vails of the Law overshadowed the manifestations of the Gospel : Gods most Reverend name Jehovah , first made known to them , referred not so much to what he was then to them , as to what he will be , and is both to us , and them , under their Dispensation : In Israels Redemption out of Egypt , passage through the Red Sea , Sustenance in the Desart , and ( not to instance in too many particulars ) in most of Gods providences towards them , and in all their Ceremonial Worship , Christ was preached : I do not speak my own thoughts , the Author of the Epistle to the Hebrews , saith the Jews were evangelized unto , ere the Incarnation , Heb. 4.2 . For unto us was the Gospel preached ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as well as unto them ; but the Word preached did not profit them , not being mixed with faith in those that heard it . The exact consideration of this Text , will contribute much to the Conviction of those Gain-sayers , who make the Mosaical , and the present Administration , to be divers Covenants ; whereas in truth they are but one , and the same Covenant of Free-grace , diversly vailed , and revealed .

Object . Is it said , The Jews sought righteousness by the works of the Law.

Sol. I answer , That is not to be referred to the nature of the Law , or Gods end in its Promulgation ; for the Promise wa● long before the Law , and could not be diannulled by it , Gal. 3 16 , 17. Now to Abraham and his seed , were the promises made : H● saith not , and to seeds , as of many , but as of one , and to this seed , which is Christ . And this I say , that the Covenant which was before confirmed of God in Christ : the law which was four hundred and thirty years after , cannot disanul it , that it should make the promise of no effect : But it did refer to the pride , and misapprehension of some Pharisaical , and self justifying Spirits ; for neither did the generality even of that Sect , seek righteousness absolutely by the works of the Law , but even in the judgement of their Gospel Reprover , as it were by the works of the Law , Rom. 9.32 . Wherefore because they sought it not by faith ; but as it were by the works of the Law ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and they stumbled at that stumbling stone ; i. e. they looked too much at their work done , not at their Saviour expected ; to whom they were so frequently necessitated to apply themselves , under that Paedagogy : The Tabernacle always had a Mercy-seat within it , as well as sometimes a cloud over it ; and the Law of Moses appointed expiatory , and propitiatory Sacrifices for all sorts of men , from the Prince and High-Priest downward , to the lowest of the people : See Lev. 4.13 . ver. 22. & 16.11 . v. 32.33 . Heb. 7.27 . But such Sacrifices for Princes , Priests , and people of all sorts , neither needed , nor ought to have been offered , if any person , how exact soever his life and conversation were , might have stood by the righteousness of his own performances . But leave we all further discourse of typical evangelizing , and come we to the second real . This also is twofold .

1. By Christ himself , Isa. 6.1 . The Spirit of the Lord God is upon me , because the Lord hath anointed me to preach good tidings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. compared with Luke 4.18 .

2. By his appointed Ministers , Isa. 52.7 . How beautiful upon the mountains , are the feet of him that bringeth good tidings , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) compared with Rom. 10.15 .

And in one , or other of these two senses , it is used throughout the New Testament . The Jewish Rabbins conceive , that those Texts in Isaiah do speak so clearly of the Messiah , whom they do not yet acknowledge to be come , as they presume from the derivation of the word Bisher , to perswade its mystical relation , to his miraculous incarnation : For whereas the root whence Bisher ( or to Evangelize ) springs , signifies Flesh ; for the Etymology whereof , perhaps a common reason may be assigned , to wit , good news , chearing mens spirits ; also fattens , and makes their bodies fleshy : They strain this string to an higher note , and say , the word Bisher imports , Verba facere de incarnato , or to speak of the incarnate Messiah . But leaving this notion to each Readers judgement , we hasten to a period of this Grammaticism . The seventy Interpreters ( to my remembrance ) do never use the noun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though Isa. 41.27 . fairly called for it ; the Text being a gracious promise concerning the first and great Evangelist , our Lord Jesus Christ . And accordingly the Hebrew Mebasher , is rendred by our Translator , one that bringeth good tidings ; And by the vulgar , Vatablus , Iunius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tremellius , and Piscator , Evangelistam . But keeping our selves to what words the Seventy do use ; its observable , that where ever they do use the verb Evangelize , or the participle Evangelizing , or the Noun Substantive Evangel , in all or any of the forecited quotations , they would denote thereby , the telling of some new thing , somewhat whereof the Auditors had not heard before ; and either they were desirous , or it was necessary for them to hear it . And what sense can it bear better in the New Testament , especially so far as concerns the Evangelists proper Office and work ; both because it hath been the usual signification of the word , and because preaching , to whom the Gospel is not news , is usually phrased by other terms , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to teach , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to feed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to oversee , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to rule . Be it granted , that these words , as also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be sometimes used promiscuously , for preaching to Converts , and no Converts : Certain it is , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in its primary , most proper , and usual signification , imports the bringing of the first news of Christ , and his righteousness . Thus it is used , Mat. 11.5 . Luke 1.19 . & 2.10 . & 3.18 . v , 43. & 7.22 . & 8.1 . & 9.6 . & 16.16 . Acts 10.36 . & 8.4 . v. 25. v. 35. v. 40. & 11.20 . & 14.7 . v. 21. & 15.35 . & 16.10 . & 17.18 . Rom. 15.19 , 20. Gal. 1.8 . suffice this in explication of the first word of our Definition .

Is a Presbyter explained . Is a Presbyter : We are entring into a dark cave , but we hope not unfrequented , since we discover the light of the authority of some worthy Writers , hanging at the mouth of it , to direct our steps . Eccles. Pol. l 5. p 421. Wight Divines second Paper . Jus Divin . part. 2. p. 68. Judicious Hooker , describes the Evangelist to be a Presbyter : This his sentence is quoted by the Wight and London Presbyters ; but for what reason I know not , unless to witness their subscriptions to it , and satisfactions in it ; for neither of them reject , or censure it , or say the Evangelist was of another Order . The Dissenting Brethren , men of sufficient parts , Answer to Assembly , p. 2. and piercing into these kinde of matters , tell the Assembly , The Evangelist differed not from an ordinary Pastor , but in extent of power . This company sets forth from the same stage , though they do not go with us throughout the journey . We will make our utmost improvement of their company , while we have it : They acknowledge , that the Evangelist was a Presbyter , and did not differ from an ordinary Pastor , but in extent of power , wherein ( as we suppose ) they yield to his definition by Philip , since Timothy was Superior to Presbyters , and in his work at Ephesus , very much unlike to an ordinary Pastor , he having power of Ordination , and Censures over them . But here our Company shakes hands with us , and we are left alone in a Wood of Objections , where through we must either cut our way , or be lost in the undertaking .

Obj. The Apostles evangelized . Object . If the Evangelist be a Presbyter , then onely Presbyters evangelized : But you have granted , and so doth plain Scripture allow , that the Apostles evangelized .

1. Answ. Common works cannot define an order . I answer , 1. The Apostles as the higher Order , did whatever the inferior order of Officers did , or could do : But as the Apostles are not thereby sunk into the inferior order , so neither do common works mount the inferior order up to the Apostolate ; for the Apostles had as wel special , as common works , and the Superiority , and Inferiority of Officers , doth not appear in general works , or what all do , but in distinct workes , or what one doth , which the other cannot do .

2. If the Apostles became formal Evangelists , 2. If the Apostles were formally Evangelists , Philip was none . by doing common works with the Evangelists , then the distinct acts of the Apostolical Office , as Imposition of hands in Ordination , &c. must flow into the definition of the Evangelist . And so neither Philip was , nor can be an Evangelist , he being both expresly debarred from doing those works , Acts 8.14 , 15. and separated from the Apostolical Office , Acts 8.1 . & 6.5 . & 21.8 .

3. Our opinion resulting out of the premises of the two former answers is , 3 Evangelizing in its proper notion ceaseth , when the distinct acts of the Apostolical Office are wrought among a new converted people . That although men of both Orders might evangelize , yet the Evangelist is more properly to be defined by a Presbyter , then by an Apostle ; both because Philip was no more then a Presbyter , and because when once the distinct Office-works of the Apostolate ( as Ordination , Censures , &c. ) are performed among new Converts , the after exercising of their Offices , ought more properly to be termed , feeding , teaching , &c. then evangelizing : And therefore shall we finde any Apostle in Scripture doing the same works , that Philip did , or called an Evangelist , as Philip is ; the first whereof is probable , the latter most improbable : The onely variation which our Definition can receive is , That the Evangelist is a Minister ( which term is pendulous betwixt Apostles and Presbyters ) doing the same , Obj. 2. Philip was the Deacon , and could not then be a Presbyter . Ans. This objection can neither be rightly stated , answered , or avoided , till another question be put and resolved , which is , Whether the Diaconate mentioned , Acts 6 were the present subordinat● and incom●tible wit● Pr●sbyte● and onely the same works mentioned in our definition : Suffice this in answer to the first objection .

Object . 2. Philip mentioned in the Definition to be a Presbyter , was Philip the Deacon , or one of the seven , consequently he was not a Presbyter , since the Presbyterate , and the Diaconate , are distinct Orders , and the latter the inferior .

Sol. I answer , That Presbyters and Deacons are distinct Officers , and the latter the inferior , is undeniably proved by the present Church order and practice , wherein she hath not innovated , but insisted in her primitive steps , shortly after her own Constitution , and her Law-givers Ascention . S. Paul treats of Deacons in constituted Churches , whose order was both distinct from Timothies , and from the order of Presbyters , 1 Tim. 3. per tot . : Whence I believe the Church hath ever since taken her warrant ( and I am perswaded warrantably ) to retain Deacons in her Hierarchy , and to assign them such works , as she betrusts unto them . But whether the seven mentioned , Acts 6. were such a kinde of Deacons ; and whether the Diaconate then committed unto them , were as the present is , sub●rdinate to the Presbyterate , and the worke thereof incompatible to be assigned to a Presbyter , We maintain the negative , for these reasons : 1. The Apostle Judas Iscariot diaconized in Christs time . is a question which must be resolved , ere the Objection can be affirmed , or avoided . We maintain the negative , for these reasons .

1. While Christ was upon the earth , the Diaconate , or Ministration to the poor , and stewarding of the temporalities o● the Church , in an Eleemosynary way ( which was all that was betrusted to Philip , and the rest of the seven , Acts 6. ) was committed to Judas Iscariot , who was one of the twelve Apostles . Concerning whom Dr. Hammond Hamond . Joh. 12.5.6 . Praest pecuniae publica , Aret. ad Joh. 13.29 . saith , He had the charge of receiving all . Aretius saith , He was betrusted with , and set over the common stock . What Judas his work was , and what his ends were , S. John will inform us : His work appears , John 13.29 . For some of them thought , because Judas had the bag , that Jesus had hid him to buy those things that we had need of against the feast ; or that he should give somewhat unto the poor . Upon which last clause ( or that he should give somewhat to the poor ) Calvin well observes , Divin assent , Apostoli depauperibus locutum esse , nisi ex more ordinario Juvandi pauperes . Cal. in loc. That the other Apostles must have divined , that Christ in his speech to Judas , had respect unto the poor , unless it had been his ordinary custom to give order for their relief . This then was Iudas his work ; and a publique work it was , but his ends were private ; he undertook to serve the poor , and his brethren , the better to help himself , John 12.5 , 6. Why was not this ointment sold for three hundred pence , and given to the poor ? This he said , not that he cared for the poor , but because he was a thief , and had the bag ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or purse ) and bare what was put therein . I pass by an observation meeting me in this Text , viz. How easily they may espy supposed , and colourable faults in other mens good deeds , who will do none themselves , and leave it to the Arbitration of their own Consciences , whether it proceed from envy , left others be , or be thought to be better then they ; or from Gods just judgement , to render them self-condemned ; however , let them remember Iudas . This is all the observable points of this Diaconate , ere the Ascention . But ,

2. The other Apostles diaconized sometime after the Ascention . 2. Iudas did not drudge in this inferior service , because his Master foresaw his treachery ; for to do it , was hitherto , and sometime afterward , no disparagement to any other of the Apostles ; for it was one of their works , after the Ascention , Acts 2.46 . & 4.35 . In the latter text we read , And laid them ( viz. their charitable contributions ) down at the Apostles feet , and distribution was made to every one , according as he had need . But who distributed ? Aretius and Dr. Hammond answer readily , the Apostles . This their answer is good , and confirmed by Acts 4.37 . and 5.2 . but principally by Acts 6.1 , 2. And in those days , when the number of the Disciples were multiplied , there arose a murmuring of the Grecians , against the Hebrews , because their widows were neglected in the daily ministration ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Then the twelve called the multitude of the Disciples unto them , and said , It is not reason , that we should leave the word of God , and serve tables : From whence may be observed :

1. Some persons had already done the Deacons work , otherwise the Grecists widows could not have been neglected in the daily Diaconate , or Ministration . Interpreters vary in their Exposition of this term ( Diaconate : ) Some accept it actively , as if the Grecists ( who were either Jews cohabiting among the Gentiles , or Jews who did read the Scripture , according to the Greek Translation of the seventy , or Gentiles proselyted to the Jewish Religion ) complain of the servile , mean , and over-hard employment of their widows : But it cannot be so sensed in this place , because the Apostles redressing the grievance , do not distribute an equality of services among Diaconesses , but betrust the whole Ministration unto Deacons . Others ( with whom I agree ) take the word Diaconate passively , or of the Grecists complaint , that their Widows ( in which term is comprehended all their poor : A species of the most helpless , for brevity sake , being onely expressed ) were neglected ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) or not so much look● upon , as other widows , in the daily Ministration , or distribution of relief unto them .

2. This distribution ( against whose presumed partiality the Grecists complained ) was made by the hands of the Apostles ; otherwise the complaint had not come so directly to them , or at least , special mention would have been made of the Delinquents , either in the Complainants bill , or in the Apostles decree ; whereas otherwise , the injured persons make their address immediately to the Apostles , complain of their wrong , without mention of any third persons : Si pii Diaconi qui bona Ecclesiae fidei suae commissa fideliter administrant , experiantur aliquorum murmur , quasi non haberent aequam ipsorum rationem , consolentur se exemplo Apostolorum quibus idem evenit , Piscat . ad Act. 6. 1. Observ. 1. And the Apostles ordering their relief , do it with solemn protestation of their own unwillingness to engage upon both works any longer : Acts 6.2 . It is not meet that we ( ver. 4. ) but we will give our selves . Piscator upon the place observes : If godly Deacons , who faithfully administer the Church stock committed to their eare , are notwithstanding murmured against by some , as if they had not a due regard unto them : let them comfort themselves , by the example of the Apostles unto whom the same hapned .

3. The Apostles lost no glory by thus diacon●zing , because it concerned the Church in her common nature .

Sunt duae partes Politiae Ecclesiasticae , altera est ministerium a Deo ordinatum , altera est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 authoritate Ecclesiae constituta . Chrys. ad 1 Tim. 3.1 . And why .

3. The splendor of the Apostolate , is not hereby ecclipsed or impaired : The Apostles neither thought so , at the Imposition , neither do they assign it for the reason of their deposition of the Diaconate ; but the growing occasions for the exercise of their proper Office-works , as preaching , prayers , &c. Acts 6.2 , 3 , 4. The reason is evident , because the Church comes under consideration in a double notion , either as a distinct and particular Polity and Society , or as a common and general Polity or Society : As the former , she hath her proper Ordinances , Statutes , and Officers , not of her own election , but of her Law-givers Institution : These are , and must be perpetually the same , each Ordinance must always have the same form , each Officer must invariably do the same works , where the occasions are the same . Otherwise her first frame will be taken in pieces , and what formed her distinct Society , will be dissolved . As the latter , she admits or rejects at pleasure , what being used in other Societies , is useful , or useless , for her occasions . Whatsoever Ordinances or Constitutions she maketh in this capacity , they are variable , she may retain them as long , or change them as often as she pleaseth ; and while they continue , she may dispense them by any Officer or member at her own election . We reckon the Diaconate mentioned Act 6. or the ministration to the poor , and serving of tables , in this latter sort of Ordinances ; and say the primitive Church gave it entertainment , and the Apostles discharged it as such .

1. Natural light leads all Societies into its practice . 1. Because common beams of natural light , leads all Societies into its practice ; the care of , and making provision for the poor , being a duty universally comme●ded to all the sons of Adam , who have ability , especially Governors ( such the Apostles were in the Church ) neither doth any thing more provoke God , or prejudice Societies , either Sacred or Civil , then the neglect of this natural duty .

2. Particular Churches may for sometime have no need of the office . 2. The bountiful hand of indulgent Providence , may so enrich a particular Church , as she may not for a long time stand in need of the actual discharge of this Office , towards her own members : And yet in the mean time , be as true and perfect a Church , as any other which hath most work for such Deacons ; the reason is , because this diaconizing hath no proper relation to the Church , as a company of believers , but to her , as a mixed Society of poor and rich .

3. The works of this Diaconate , have been separately executed by men of several orders , namely , by Apostles , Presbyters , and Deacons : By Apostles , during Christs incarnation , and after his Ascention , till Acts 6. By Presbyters , Acts 6. and sometime afterwards : By Deacons , from thence forward , until this day . Now had this Office been properly Ecclesiastical , it would have been appropriated by Christ to a special Officer , and could not have been thus shifted from hand to hand ; and finally , have descended to a third and distinct order of men , unheard of in Christs time ; for such is the Deacon barely serving tables , or ministring to the poor .

4. Our opinion is not novel , nor onely ours ; for the most eminent Ecclesiastical writers agree with us in it . S. Cyprian saith ,

4 Antiquity consents to this opinion . Meminisse autem diaconi debent quoniam Apostolos , i. e. Episcopos , atque praepositos Dominus elegit . Diaconos autem post ascensum domini in caelos , Apostoli constituerunt Episcopatus sui , atque Ecclesiae Ministros . Cypr. epist l. 3. epist. 9. ad Rogatianum .

A Lap. ad Act. 6.3 .

Nos cum dicto Apostolico ad mentem patrum adaptassemus , invenimus eos esse locutos , non de viris qui mysteriis ministrant , sed de ministerio , quod in usu mensarum adhibeatur . Cum liber actorum sic habent discipulorum multitudo & quod & accepimus a Johanne Chrysostomo , haec verba interpretantis in com . super Act. c. 6. ex sum . concilii . general . Con. 6. Can. 16. Edit. per Caranzam . Non constat ex Actis Apostolorum , diaconos altaris , sed diaconos mensarum , & viduarum , institutos , ab Apostolis , Act. 6. Cajetan . opusul . 30. 1. Tract. 11. Vide etiam Bellar. de Sacramento ordinis lib. 1. cap. 6.

Deacons ought to remember , that the Lord elected Apostles , i. e. Bishops and Governors ; But the Apostles , after our Lords ascention into heaven , appointed Deacons to be Ministers of their Episc●pacy , and of the Church . A Lapide the Jesuit presents us with a long roll of names , containing S. Chrysost●m , Oecumenius , Beda , Mariana , Durandus , Cri●●ane , and the Fathers of the sixth general Council , in the tenth S●●ion ; Some whereof , as S. Chrysostom , Oecumenius , Beda , Ma●●a , and the Fathers of the sixth Council , say , the seven had no ●●ed Ministery committed to them , by the Impos●tion of hands , Acts 6. consequently , they were not thereby made Church Officers , in a strict sense : The words of the Council , because they are remarkable , I will transcribe ; they say , When we had compared the Interpretati●n of the Fathers , with the text of the Apostles , we found , the Apostles did not speak of men who serve in holy mysteries , but of those who minister unto tables : Which exposition both agrees to the w●rds of the text , and with the Exposition of John Chrysostom . Others of them , as Durandus and Cajetane , say , The Diaconate is no Sacrament : Which is all one in the language of their time , as to say at this time , that it is no Ecclesiastical order in a distinct , and special sense . Besides , Cajetane addes , That it appears not out of the Acts of the Apostles , that the Apostles did institute Deacons of the Altar , but Deacons of Tables and Widows Acts 6. Thus he . But furthermore .

5. Presbyters allow it . 5. All reformed Divines , who frame their Altar by the Geneva pattern , constantly say , No distinct Ecclesiastical Office was committed to the seven , Acts 6. Accordingly , they not onely prohibit their Deacons from preaching and baptizing , but chuse them ●●cally out of the Community ; the old Deacons so soon as new succeed , Negare non possum quin totus Diaconatus sit oeconomicus . Bez. con. Sarav . c. 7. being reduced to a private membership . This their practice is defended by Beza , against Saravia ; where he saith , He cannot deny , but that the whole Diaconate is oeconomical . Besides , Calvin makes the Diaconate mentioned , Acts 6. to be such a secular thing , as he takes some pains to excuse the Apostles for intermedling with it .

Verum siqua erat culpa , inecessitati potius qua illis imputari de●uit . Calv. ad Act. 6 2.

Nihil absurdi erit si dixerimus Apostolos , post quam experti sunt munus illud sibi non congruere petere ab Ecclesia ut liberentur . Id. ib. Si de eligendis Diaconis locuti essent Apostoli , antequam ulla necessitat id flagitaret minus propensum habuissent populum , visi fuissent laborom & molestiam fugere , nec tam liberaliter multi in eonum manus obtulissent . Calv. ad Act. 6.1 .

6. Episcopal Divines favour it .

Good man ●●he is now very jealous and tender of their credit ; he saith , If it were a fault , it was rather chargeable upon the necessity of the times , then upon the Apostles . In good time ! that the Apostles did Diaconize , was a fault , whereof the necessity of the times was chiefly guilty ; but not onely , for the Apostles were not altogether blameless ; therefore a little after he addes , It will be no absurdity , if we should say , That the Apostles after they had experienced the incongruity of that Office , besought the Church that they might be freed from it : Whereas the Apostles diaconizing , did nothing 〈◊〉 what was agreeable to Christs example , to the clear dictates of the Law of Nature , to the common usage of all Governors of Societies , or to Christian prudence and charity . Yea , Calvin himself in his Commentary on the next preceding verse , can give an account of the prudential reasons moving the Apostles to intermeddle with it : He saith , If the Apostles had spoke of ordaining Deacons , ere necessity had inforced it , the people would have abated in their respects towards them ; neither would they so liberally have betrusted their estates to their disposal ; but rather they would have slighted the Apostles , for shunning pains taking , and labour . Thus have I endeavoured the satisfaction of well nigh all sorts of Readers . In the probability of my opinion concerning the Diaconate mentioned Acts 6. what I have written , rebounds and eccho's from plain Scripture , from a General Council , from the Fathers , from the Schoolmen , from Modern , Papal , and Presbyterian Divines . But ,

6. Perhaps some , whose satisfaction above all mens , I would endeavour ( they are the obedient Sons of the Church of England ) may demand , How far any of her Worthies consent with me ? For answer whereunto , may they be pleased to hear Judicious Hooker : He saith , Suppose we the Office of teaching to be repugnant to the Office of Deaconship , that they may not concur in one , and the same person ? Ecclesiastical Polity , lib. 5. sect. ●● . what was there done in the Church by Deacons , which the Apostles did not first do , being Teachers ? yea , but the Apostles found the Office of teaching so heavy , that they judged it meet to cut off the other charge , and to have Deacons to undertake it ? Be it so ; the multitude of Beleevers encreasing in Jerusalem , and waxing great , it was too much for the Apostles to teach , and to minister unto tables also ; the former was not to be slacked , that this latter might be followed , therefore unto this , they appointed others . Whereupon we may rightly ground this axiome , that when the subject of one mans labours , of divers kindes , do wax so great , that the same men are no longer able to manage it , sufficiently as before , the most natural way , is , by dividing their charge into slips , and ordaining of other Officers .

Diaconissae ministrae Ecclesiae non Evangelii , pari ratione Diaconi quibus praeter pauperum procurationem nihil concreditur , ministri quidem Ecclesia non Evangelii . Sarav . cont . Bez.

Field of the Church , l. 5. c. 25.

Heyl. Hist. of Episcopacy , part. 1. c. 2. sect. 14.

The question finally resolved .

The grand objection against Philips Presbyterate answered directly ; viz. 1. The objection equally prejudiceth the Apostolate , as the Presbyterate .

Wherein this profound Disputant yields , both that the Apostles sometime Diaconized , and that they parted with that charge , not by the prohibition of a Divine Institution , but upon the conveniency of a prudential account .

Dr. Saravia saith , Diaconesses , & Deacons ( to whom nothing but ●●●ing provision for the poor is betrusted ) are for one , and the same reason , Ministers of the Church , not of the G●spel .

Dr. Field saith , The Deacons according to the intendment of their first Institution , were to take care of the poor , and of the treasure of the Church . And finally , Dr. Heylin saith , The seven were not called to an Ecclesiastical function , but a Civil trust , no dispensation of the Word and Sacraments , but a disposition of the common treasure .

Being thus encompassed with a cloud of Authors of all sorts , we hope the way is now brusht , and cleared ▪ for a free passage to this Conclusion , That the Diaconate mentioned , Acts 6. was once discharged by men , who were before Church Officers , neither did it clash against their former trusts , because it and their ●ther works , concerned the Church in several & distinct considerations . Now to apply this to the point in hand , and answer the objection against Philips Presbyterate , ere the work of serving widows and tables was committed to him , Acts 6. we say ,

1. If all doing the Deacons work in the primitive Church , were according to modern estimation , inferior to Presbyters then so were the Apostles , from Christs Ascention , 'till Acts 6.1 . for till that time they diaconized , or did that work , which then they turned over to others . But certainly it did not prejudice their Apostolical Order ; and if the Apostles might officiate as Deacons , then so might Presbyters ; and as well Presbyter and Deacon , as Apostle and Deacon , were not so irreconcileably distinct , but they might friendly meet in one person ; and for ought the Objection shews to the contrary , in the person o● Philip the Evangelist .

2. Philips Presbyterate evinced in six particulars . 1. The whole seven ere made Deacons , were men full of the Holy Ghost and wisdom . 2. That Philip ere he received the charge of Ministration unto Tables , Acts 6. was a Presbyter , and continued so afterwards , appears ,

1. The whole seven are made Deacons , were publikely accounted by the Church to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , men of good report ; or , men having a witness , or testimony , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or full of the Holy Ghost , and of wisdom , Acts 6.3 . which phrases , especially the latter , cannot be limitted to a prudential management of Civil affairs ( a quality notwithstanding most requisite to their faithful and able discharge of their new trust● ) but must be extended to a discretion and prudence in Gospel preaching ; forasmuch as the phrase ( full of the Holy Ghost ) doth in other Scriptures refer to the abilities of Church Officers , Acts 11.24 . & 7.55 . Luke 4.1 . so even in this Text , it refers to the formerly noted Ecclesiastical abilities and actions of those seven . And the word of wisdom is ra●ked the leading , and reckoned the most edifying , spiritual gift bestowed upon Church Officers , 1 Cor. 12.8 . For to one is given the word of wisdom ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to another th● word of knowledge , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by the same Spirit . Expositors sense the phrases , word of wisdom , and , word of knowledge two ways

In loc. In loc. 1. The Papists , Esthius , and A Lapide , &c. and some Protestants , as Calvin , Beza , &c. and interpret wisdom , by udnerstanding of high and mystical truths ; which Beza peculiarly appropriates to the Apostles , as knowledge unto Teachers .

Sermo sapientiae pastorum est , ut possint sapienter consolari exhortari , arguere ! sermo scientiae doctorum est , ut scienter , perite ac accurate fidei dogmata sacru literis doceant . Piscat . Phil in loc. Sapientia practica in rebus agendis , cui opponitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 virtus contemplationis in intelligendis , & dijudicandis rebus Aret. in loc. Sermo sapientia●●● proprie verba : facientium ad caetum Ecclesiae , sermo scientiae eorum qui in scholit vacan●● explicandis s●crae Scripturae , veritati ab Heterodoxia vindicanda juventutis formanda , & preparanda ad sacrum ministerium Meres . system . Theol. loc. 15. sect. 53. 2. Aretius , Piscator , and Maresius , expound word of wisdom , by a practical discretion in Pastors , to suit holy discourses to their hearers capacities ; the word of knowledge , by a skill and accurateness in Teachers to handle the principles of Christian Religion . Both these Expositions refer the phrases , word of wisdom , and word of knowledge , to the abilities of Church Officers , and so neither of them prejudice our opinion of the Presbyterate of the seven . But I prefer the latter Exposition , which also favours our opinion most ; for these reasons :

1. Because the primitive Church in all probability so expounded them ; the Gnosticks , who crept into the Church almost with Christianity , arrogating to themselves the highest attainments of speculative knowledge , take their denomination from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . knowledge ; not from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wisdom ; whereas had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 been interpreted then , as by Esthius , &c. now , these Hereticks would rather have taken their name from thence , Gnostici propter excellentiam scientiae , sic se appellatos esse vel appellari debuisse gloriantur . August . de haeres , c. 6. and been called Sophists , because it came up more fully to their pretensions , as being exclusive of an higher degree , and leaving no room for others to stand upon their shoulders , and thence to see further into these mysteries ; Pride in hereticks ( as in the Devil ) never thinking it self high enough , till it be most high .

2. Because the common usage of the word Wisdom , when it relates to Church matters , is in one , or other , of the two ●●llowing senses .

1. Of Conviction , and silencing of gain-sayers , Acts 6.10 . And they were not able to resist the wisdom ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and Spirit by which he spake : where Wisdom , and , Spirit by which he spake , ●●n to be interpretative of , full of the Holy Ghost and wisdom , ●● verse 3.

2. Of the accommodation of a discourse to each hearers capacity and edification , Col. 1.28 . Whom we preach , warning every man in all wisdom ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) that we may present every man perfect in Christ Jesus . Now as both these works were performed by some of the seven Deacons , the former by S. Stephen , Acts 6.10 . both of them by Philip : One of them , when he confuted and convinced the Samaritans , and Simon Magus , Acts 8.7 . ad fin. 12. the other , when he instructed the Eunuch , Acts 8.36 , 37. So neither of them were peculiar to extraordinary Officers , as they are now falsly termed , but both of them are common to present Church Officers , ordinarily officiating . S. Paul acquaints Timothy ( and in him all Ministers ) both how to attain them , and how to improve them when attained , 2 Tim. 3.15 , 16. And that how from a childe , thou hast known the holy Scriptures , which are able to make thee wise ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) unto salvation , through faith which is in Christ Jesus ( here is the mean to attain it ) All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness ; ( here is the way to improve it . ) Suffice this for the first Reason , for the Presbyterate of the seven .

2. S. Stephen Preached , and S. Philip Preached and baptized , shortly after their Diaconal Ordination . 2. S. Stephen forthwith upon his Diaconal Ordination , preached to the Libertines ; and Philip shortly after preached to the Samaritans , and baptized them ; for S. Stephen dyed in travel with his Sermon , Acts 7.47 . and immediately after his death , Philip went forth evangelizing , Acts 8.1 . ad fin . 5. But neither of their Diaconal Ordinations , did impower them to do either of those works , but onely to serve tables ; neither do we read where either of them received any subsequent Ordinatio● , ere they preached and baptized ; but contrariwise , Philip after he had done both of those works , is called one of the seve● , Acts 21.8 . Now si●ce both these works , of preaching and baptizing , are purely and permane●tly sacred , and of another nature , and flowing from another Commission , then a Delegation to serve tables , we must of necessity rank the seven under a suitable order . This could not be the Diaconate , as for the aforesaid re●sons ; so to speak ad homines , or to our modern Presbyterian● , because they do not admit their Deacons to preach and baptize ; neither could it be the Apostolate , both because of the plain distinction betwixt the twelve , and the seven , Acts 6.2 , 3 , 4. And because Philips power , after he had preached and baptized , did not extend to imposition of hands , Acts 8.14 . note also Acts 8.1 . The Presbyterate onely remai●s , unto which order we must entitle the seven , till convinced by be●ter reasons , then any we have yet seen to the contrary .

3. Those who had the care of the poor in the Church of Jerusalem , are called Elders . 3. Those who had the care of the poor in the Church at Jerusalem , are called Elders , Acts 11.29 , 30. Then the Disciples , every man according to his ability , determined to send relief unto the Brethren which dwelt at Iudea , which they also did , and sent it to the Elders ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by the hands of Barnabas and Saul . We shall best discover the drift of this text , by viewing its several Expositions .

Sic mensis prae fuisse Diaconos & Presbyteris tamen sub essent : nec quicquam nisi eorum authoritate agerent . Calv. ad Act. 11 30. Calvin perceiving the here mentioned work did belong to the Deacons , he saith . Elders , n●t Deaeons are expressed , because the Deacons were accountable to the Elders , and could do nothing , but under their authority . But herein he lookt at his own , and off the Apostles times ; for S. Luke neither there , nor elsewhere , takes notice of such Presbyterian superintendency over the seven . Besides , were they accountable ( as doubtless they were ) where will reason audit their accounts , but before the Apostles , who constituted them , and immediately divided that Office from themselves unto the seven .

2. Beza ( with whom agrees Dr. Lightfort ) likes not Calvins , Beza in loc. Lightfoot Harm. ad An. Chrys. 55. but prefers to abound in his own sense : He saith , Elders here , and ruling Elders mentioned , 1 Tim. 5.17 . are the same : which if true ( as is very probable ) and Elders in both places , are meant of Governors of the Church stock , then the thing in question is granted , the first Deacons were Presbyters , and the modern figment of lay-Elders , and their imaginary power to rule , and neither feed nor diaconize , is utterly destroyed ; yea , the main stays of the Presbyterian Government are cut in pieces : For the Deacons , Acts 6. were teaching , not lay-Elders , and their work was altogether different , from the work of Geneva lay-Elders . The Diaconate , and lay-Presbyterate , being in that Church committed to several and distinct persons . This Exposition of Beza's may be further husbanded ; but because the season is past in this discourse , we leave its final improvement to another place in the tract of Apostles .

3. A Lapide , with whom his fellow Lorynus agrees , A Lapide and Lorynus in loc. saith , By Elders are meant presertim Diaconos , chiefly Deacons . This he affirms as the opinion of others besides himself , whom he vails under an alii , without particular nomination . But what , or who ever they are , who are of his opinion , I fully agree with him , and them : For who else but the then Deacons can be understood by these Elders , since the Apostles had so lately and expresly committed the care of the poor unto them , Acts 6.

4. The Church at Ierusalem , convened in a Synod , is distributed into Apostles , Elders and Brethren , 4. After the Ordination of the seven , the Church at Jerusalem convened in a Synod , is comprized in Apostles , Elders and Brethren . Acts 15.23 . This Council was celebrated long after the Ordination of the seven ; and therefore they were comprized under one , or other of thee titles , Apostles , Elders , or Brethren , or their Diaconal Ordination sunk them beneath a private membe●ship . Neither could they be private Christians , for this their works of preaching and baptizing will deny . They were therefore Officers , but not Anostles , because the twelve divested themselves , when they invested the seven with the Deaconship . Presbyters onely remain , of whose order the seven were , and under whose name comprehended , or they made no part of that Synod .

Do any run for refuge to the promiscuous use of words , and say , Object . Suppose Deacons are called Elders in the former , and c●mprehended under their name in the latter Text : all this may be allowed , and yet prove no more , then that they were men of age , gravity , and of an elder-like carriage .

I answer , Answ. this might be a shelter , if the Scripture did not so plainly shew the seven engaged upon Presbyterial acts of Office , as , Preaching and Baptizing ; wherefore their being called , and comprehended under the name of Elders , is an augmentation of the credibility of our opinion , that they were Elders , both before , when , and after they were made Deacons .

5. Antiquity consent to this truth .

Haeres . 21. Chrysost. Hom. 14. ad Act. 6. Theophylact. com . ad Acts 6. Eccles. Pol. p. 421. Bellar. de Pont. Rom. lib. 4. c. 25.

5. Antiquity consents to the Presbyterate of the first Deacons : Epiphanius ( whom Blondel terms optimus pater ) in his choice and excellent book against Heresies , saith , The seven Deacons were of the number of the seventy Disciples . S. Chrysostome in the forecited place observes , that even in his time Presbyters w●re entrusted with the distribution of the Ecclesiastical treasure . Indeed our Learned Hooker and as Learned Bellarmine , undeservedly question Epiphanius his opinion , above twelve hundred years after his death , alledging no other besides the null reason of the present Churches contrary practice and custom for their so doing . But they might have considered , that Epiphanius did not stand alone in that opinion : And whoever shall insist upon their Authority , may consider , that others as learned and judicious as they , are fully of Epiphanius , and of the other Fathers opinion . Thus Saravia , who saith , Philip the Deacon may be reckoned among the seventy . Bishop Downham ( who citeth Bishop Bilson , Philippus in hoc ordine censeri potest . Sarav . de divers . grad. Ministerii , Cy. de 70 discip . Downhams Defence . l. 3. c. 2. as of the same opinion ) saith , And verily to me it seemeth more then probable , that those seven were not such as S. Paul speaketh of , 1 Tim. 3. and were in use in the primitive Church , being a degree inferior to Presbyters ; for these seven , or the most part of them , were , as Epiphanius and others do testifie , chosen out of the seventy Disciples , and were no doubt principal men among them , full of the Holy Ghost , and wisdom , being before this Ministers of G●ds W●rd . Lastly , Hist. of Episc. part. 1. c. 2 sect. 14. Dr. Heylin saith , That Philip did both preach the G●spel , and baptize the Converts ; or that Stephen did both preach the Gospel , and convince the Adversary , related not to any power or faculty which they received by the addition , or access of this new Office ; for being they , and all the residue were of the seventy , as the Fathers say , and that they had received the Holy Ghost before , as Scripture tell us , their preaching and baptizing must relate to their former callings But furthermore :

6. Presbyters allow it . Answ. to Diss . p. 31 , 32. 6. Presbyters are as forward to give testimony to this truth , as any others . Our Assembly saith , The Dispersion mentioned , Acts 8. ( the onely nominated person whereof is Philip , who so long after ward is called one of the seven , Acts 21.8 . ) must be understood of Church Officers and Teachers .

1. Because the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used with the Genitive case in the New Testament , is always exceptive to the utmost ; and therefore ( according to our brethrens sense ) would imply , that there was not one believer left in Jerusalem , besides the Apostles ; which cannot be , for the text saith , that Paul brake into houses , and haling men and women , committed them to prison , vers. 3. And this he did at Jerusalem , Acts 26.10 . therefore all the believers were not scattered abroad the Regions of Galilee , Judea , and Samaria , some of them were in Prison at Jerusalem . And to what purpose can we imagine did the Apostles ( who in all their motions and stages , were directed by the Spirit of God ) tarry at Jerusalem , unless it were to comf●rt and support the Church there , in the rage of this persecution , which had scattered their other Officers and Teachers from them .

2. It appears that they were the Teachers who were all thus scattered , except the Apostles ; for it is said , That they that were scattered , went every where preaching the Word , ver. 4. Thus far the Assembly .

We desire the Reader to read their words , and weigh their reasons : Be he onely remembred , that by Teachers , the Assembly understand Presbyters : This they say in several places of that Treatise , and they prove it every where in their practice ; for they do not allow their Deacons , much less any gifted Brethren , to preach and baptize . And in this very place they urge , that the dispersion did consist of Church Officers , in opposition to the Dissenters , who would fain have them gifted Brethren . Let this suffice in answer unto this grand Objection against the Presbyterate of the seven . But we have not yet dispatched all Objections .

Object . 3. It will be said , The Apostles laid aside the Diaconal employment , to give themselves the more entirely to preaching of the Word , Object . 3. The Diaconate and preaching are in consistent in one Officer , because the Apostles laid it aside , to give themselves to preaching . Acts 6.2 , 3 , 4. which they needed not to have done , if those services had not been inconsistent in one person . Besides , how could the Apostles decree the care of the poor unto other Teachers , the same reasons being valid why both , if any of them , sh●uld be exempted from it ?

I answer , this Objection is bi-membred , and must be taken into , and answered in parts . Answered , The Objection is bi-membred , and taken into , and answered in parts . Its parts are :

1. The Diaconate was inconsistent with the Apostles Office of preaching .

2. The Apostles laying it aside , to give attendance unto preaching , could not impose it upon other Preachers . Of these in order .

Answ. part 1. The inconsistency of the Offices was not such as to prejudice our opinion . 1. Concerning the inconsistency betwixt preaching , and Diaconizing , we say , things may be inconsistent two ways .

1. In their own Nature , and by Institution . 2. Occasionally , and by accident .

In the former sense , these two services are not inconsistent ; for the Apostles , long after the institution of their office and engagement upon preaching , ministred personally unto the poor , as hath been already proved abundantly . Indeed the services are divers , and relate to the Church in several considerations ; but if they had been simply , and by institution inconsistent , one Officer could never have discharged them both , particularly , the Apostles could not have diaconized , but thereby they would have either violated and annulled their Apostolical order ; or vilified it exceedingly , when they ministred to the poor ; therefore to preach , and to minister unto the poor , were not simply inconsistent , were they then inconsistent occasionally , and by accident : This ( so inconsistency be not stretched too far ) may be granted , because the Apostles after they had done both , lay aside one of them : But we must take care of straining the inconsistency to a total and irreconcileable separation afterwards ; for were that the Apostles design in the election of the seven , S. Paul and Barnabas defeated it , when they carried up the Gentiles charity to Jerusalem , Acts 11.30 . As also , when upon the importunity of the other Apostles , they were forward to remember the poor , Gal. 2.10 . so likewise S. Stephen exceeds his Commission , almost so soon as he received it , he disputing with the Libertines , and making them such a Sermon , as except our Saviours upon the Mount , we have not another so long in all the New Testament , Acts 7. per tot . wherein had S. Stephen been faulty , it ought not to have escaped S. Lukes Animadversion , yea , his very Martyrdom ; as the stroke upon Vzzah , might have been registred , as the punishment of his temerity , the least effect whereof should have been a warning and determent to his brother Philip , not to trespass further upon Presbyters enclosures , by preaching and baptizing . Suffice this in answer to the first member of the Objection .

Part 2. Of the Objection , or how the Apostles could derive the Diaconate to other Teachers , answered . 2. Concerning the Apostles power to impose upon other Teachers , what themselves deposed , I might answer , 'T is sufficient , and ought to satisfie us , that the Apostles could do it , or they would not have done it : Yet we may furnish our selves with a further reason why they did it , if we cast but an observant eye upon the relinquishers ; and the time of their relinquishing of this service . They were the Apostles , the most eminent and followed Preachers ; the time when they relinquished it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or when the disciples were multiplied . And those multiplied disciples , so far as we have a Catalogue of their number , were all converted by the ministry of the Apostles , Act. 2.14 . with 41. the feeding of whose Souls , governing of whose Persons ; information of whose Doubts , and co●firmation of whose Faiths , must unavoidably cut out the Apostles more preaching and ruling work then before you had , for to whom should those spiritual children address themselves in their Soul-affairs , but to their spiritual Fathers ? Wherefore the Apostles commit the Diaconate to the Seventy , who although they were preachers , had not as yet so frequent occasion for the exercise of their gifts in preaching . This very reason might perswade and prevail with the Church in after Ages , when her pale was inlarged , and each Preachers hands were full of their proper work , to transmit the ministration unto Tables unto those who we neither Bishops nor Presbyters , but barely Deacons . We submit this answer so far as it contains our own reasons or conjectures , to trial at the Bar of each discreet Readers judgement . But so far as it maintains the first derivation of the Diaconate from Apostles unto Presbyters , it appeals to an higher Tribunal , as stressing upon S. Lukes authority , and is sufficient to command belief , without our reasons to perswade it . Besides Reverend Saravia concurs with us in what is conjectural ; He saith , Inferioris ordinis Doctoribus , Prophetis & Evangelistis plus erat otii , quorum tunc temporis erant magis partes audiendi , quam docendi , tametsi & docuisse suo modo ex Stephano & Philippo constat . Surav con. Bez. ca. 7. Novi dogmatis si tantum ministerio mersarum Apostoli Diaconos praefuisse voluissent , non fuisset opus , eligi viros plenos spiritu sancto , qui paria fore dona ▪ cum episcopis haberent . Id. Ibid : Exercitatio Stephani , non fuit urius Diei , clarus miraculis in populo fuit , & in doctrinae conf●●mationem miracula edidit ; essiduum autem fuisse in hoc docendi populum munere , ( ratione quacunque fuerit ) c●lligi potest ex verbis falsorum t●stium , eum non cessare loqui bl●sphemos sermones contra locum sanctum , & legem , unde profecto aut Prophetam , aut Doctorem , Stepharum fuisse vere creditur . Id. eod. cap. Sect. quis mos dicendi . Philippum quod atti●et l●nge probabilius est evangelistam , aut prophetam fuisse ante quam diaconus fieret quam postea . The Apostles derived the Diaconate to the inferiour Order of Ministers , b●cause D●ctors , Prophets and Evangelists had yet more spare time then the Apostles had , their duty being rather to hear then speak , though they also did teach according to their abilitie , as appears by Stephen a d Philip : And in the same Section he adds , If the Apostles w●uld have confined Deacons to the ministration unto Tables , there was no need of chus●ng men full of the Holy Ghost , who had gifts well nigh equal with Bishops : Besides , he adds , Stephen did not exercise onely one day , but ( whatever his order was ) his assiduity in preaching may be gathered both in his fame for working miracles among the people , in confirmation of his doctrine , and in the testimony of the false Witnesses , who gave in against him , That he did not cease to speak blasphemous words : against the holy place and the law ; whence it is truly believed , That he was either a Prophet or an Evangelist , even when he was a Deacon . Finally he adds , So much as concerns Philip , he was more probably an Evangelist , or a prophet , ere made a Deacon , then afterwards . I shall not make any long gloss upon this learned mans opinion , onely desire the Reader to take notice , That by Evangelists he always understood the Seventy disciples ; and that his Antagonist Beza writing against him , saith of that his opinion , That Suravia was not the first who though● so . Quod tu non p●imus arbitraris . Beza con . Sarav loc. ubi supra . Suffice this in answer to this objection . But

Object . 4. How was Philip made a Presbyter ? Object . 4. How were Stephen , Phil p , &c. made Pre●byters ?

Answ. By Christs Ord●nances and Institution . Our Assembly say , the Apostles ordained the fiest Presbyters : But that Christ ordainnd them is proved by two Propositions . I answer , As the twelve were made Apostles , by the Ordination and Institution of Christ , who ordained , designed , separated and appointed other seventy , besides the twelve , Mat. 10.1 . Luc. 10.1 . This is evident from Scripture ; But our late Assembly , as hath been formerly observed in this discourse , date the first ordination of Presbyters in Apostolick Practice . This makes it both a question whether Christ ordained Presbyters himself , or if he did ordain them , whether he instituted them in the seventy disciples , or in some other persons . We shall resolve these doubts in the proof of the two following propositions .

1. Prop. Christ , not the Apostles , ordained the first Presbyter . 1. Proposition . Our Lord and Lawgiver Jesus Christ not the Apostles , instituted the Presbyterial Order . This is proved ,

1. Because he instituted the Church , 1. Because he organiz'd and constituted his Church before his death , and left it formed at his resurrection and and ascention : This , if we prove it , will be necessary premises , out of which we may conclude our Saviours Institution of all special Church-Officers , and Administrators of Holy Things . We prove it ,

1. By his Ordination of those several Officers who have always been accompted the onely Root and Original of the successive Gospel Ministry . Thus he ordained the twelve Apostles , Mat. 10.1 . whose Successors are Bishops . And thus he ordained the seventy Disciples , Luc. 10.1 . whose Successors are Presbyters .

2. By his institution of the several Sacraments , both of which respectively were administred ere his death ; baptism , Mat. 28.29 . the supper , Mat. 26.26 .

3. By his giving rules about Church Censures and Discipline , Mat. 18.15 . 'T is true , the promise of the Spirit , in its larger effusion of extraordinary gifts , was not accomplished till after the ascention ; But this respected the farther propagation , not the primary constitution of the Church , because the Charisma then received , or the gift of tongues , Acts 2.4 . was such , whose want disabled the Apostles to deal in the conversion of forreign Nations , ignorant of the then Jewish language : But without , and before the receiving of that gift , the Apostles met with the hundred and twenty , and advised upon , and put in practice the highest Church act , to wit , the Ordination of Matthias , to supply the vacancy made in the Apostolate , by the defection and death of Apostate Judas , Acts 1.15 . ad fin . cap.

2. The Church at Jerusalem was , as hath been proved , constituted in Apostles and Elders , Acts 15.2 . v. 4. v. 6.22 . v. 23. Acts 16.4 In all which places , Apostles and Elders are distinctly named , as the Officers of that Church ; but S. Luke neither there , nor elsewhere , takes notice of the primary ordination of those Elders by the Apostles : 2. S. Luke testifies for the proposition . Granting therefore , or supposing , the Apostles could , without prejudice to Christs Legislation , ordain and constitute those first Elders , a reason will be expected , why S. Luke should not record it , since it is his practice so to do with other Churches ? Acts 14.23 . And when they had ordained them Elders in every Church , and had prayed with fasting , they commended them unto the Lord , in whom they believed ; and since he observeth more , and more numerous conversions in the Church at Jerusalem , Acts 2.41 . & 4.4 . and makes a larger Register of her actions , then of any , all other Churches ; and since he takes notice of her Elders distinctly officiating , Acts 11.30 . & 21.18 .

Object . Object . Do a●y say , An argument drawn from authority , doth not conclude negatively .

Sol. Sol. I answer , although it be a rule in some cases , it hath its exceptions in others , and is not , nor cannot be universally true ; for where the authority specially designs the formation , and first constitution of a thing , either what it saith expresseth such formation and constitution entirely and absolutely ; or what it saith is imperfect and defective . This is our case , for S. Luke's scope as a Writer and Register of the Acts of the Apostles , is to leave to posterity , the memorials of the Constitution of the primitive Church , and of her conservation and propagation till the end of his History : Which constitution of the primitive Church ( for our business is onely with that ) he either records in the Acts of the Apostles , or in his Gospel ; not in the acts , because the omission of so material a part , as the ordination of her Elders , Transitio ab evangelii ( i. e. dictorum & factorum Christi ) Historia , ad Apostolorum acta . Bez. annot. ad Act. 1.1 . in Margin . whereof he was so mindeful in other Churches , would be a shame to his memory and diligence , and a maim to her , and his History : But in his Gospel :

1. Because therein ( which is the History of the Lawgiver , and his Acts ) he Registers the ordination of the seventy , Luke 10.1 . who till Calvins days , were always accounted Presbyters .

2. The first words of the Acts , evidence the appendicular relation of that book unto S. Lukes Gospel , Acts 1.1 , 2. The former Treatise have I made , O Theophilus , of all that Iesus began both to do , and to teach ; until the day in which he was taken up , after that he , through the Holy Ghost , had given commandment unto his Apostles , whom he had chosen . Beza saith of these words , They are a transition from the Gospel History , i. e. of the words and facts of Christ , unto the acts of the Apostles : From all which we collect , That although S. Luke shew other Churches in their cradles , yet he leads in the Church at Jerusalem , as begotten by Christ ere the ascention , and grown up ere the commencement of the Apostolical History , unto the stature of a perfect body . Suffice this in proof of the first proposition .

2 Prop. Christ instituted Presbyters distinct from Apostles , in the seventy Disciples . 2. Proposition . Our Lord and Law-giver Jesus Christ ordained Presbyters , d●stinct from Apostles , in the seventy disciples .

Confirmed . We prove it .

Two opinions concerning the original of Presbyters propounded . That Christ did institute the Presbyterian Order , cannot be doubted , without questioning his Legislatorship : But in whom he instituted it , is a dispute among Authors .

1. That it was instituted in the twelve , at the last supper . Some say , It was instituted in the twelve Ap●stles , while Christ solemnizing his last Supper pronounced these words , Take , eat , this is my body . But this is a Massing Figment , a late Invention , and whatever School it pretend unto , it never commenced in Christs .

Rejected . 2. That it was instituted in the 70 di●ciples Others resolve it was instituted in the Seventy Disciples : Wherein ,

Confirmed 1. By the Fathers . 1. The Fathers ( truly so called ) agree so unanimously , as the most familiar conversers in their writings say . One of them , (a) (a) Ab initio semper intellexerunt Ecclesiastici patres , Jansen . Har. Evang. ca. 80. The Ecclesiastical Fathers from the beginning always thus understood it ; Another , (b) (b) Constanter docent omnes patres , Bel. de clericis . p. 335. All the Fathers constantly teach it ; A third , (c) (c) Communis sententia patrum . Maldon . ad Luc. 10.1 . Prima opinio verior Id. ibid. It is the common opinion of the Fathers ; Maldonate calls it the common opinion , because of the contrary opinion of a Pseudo-Clement , which he recites , but adds after it , The former Opinion is truest . I must intreat the Reader to receive this upon the credit of these Authors , Jansenius , Bellarmin , and Maldonate , for I must confess I never could spare money enough to purchase all the Fathers , never had the conveniencie of a long converse where they all were , or if I had , Praecep totes secundi ordinis . Hieron . ad Fabiolam de 72 Mansion . Mans . 6. have hardly yet seen light enough , whereby to read them over . Let me onely adde , That S. Jerome ( a passage in whose Writings is the Presbyterian Judges ) calls the seventy Disciples Teachers of the second Order .

2. The Schoolmen agree with the Fathers in the Presbyterate of the Seventy Disciples :

2. By the Schoolmen . Lumbard . lib. 4. sentent . dist. 24 c. 6.

Tho. Aquin. 3. par. sum . quae. 67. art. 2. ad 2. De Rom. Pontif . l. 4. c. 25. Denique eodem modo .

They frequently affirming , That present Presbyters succeed the Seventy Disciples , as Bishops succeed the Apostles . Now if Presbyters succeed the Seventy , the Seventy were Presbyters : for Succession is always into what the Predecessor enjoyed , be it Order , Office or Estate . Bellarmine hath a peculiar notion about the succession of Presbyters unto the seventy Disciples ; he saith , They do not succeed them prope●ly , but onely by similitude . But this destroys Succession , for the successor ente●s into what the Predecessor enjoyed , not into somewhat like it . Besides , were it true , it makes the former to be types of the present Church Officers . Consequently Christ was the typical , and the Apostles , or others after them , were the real foundations of the Gospel Ministery .

3. Presbyters consent with the Fathers and Schoolmen in this matter .

3. By Presbyters .

Secundarii praecones , Cal. ad Luc. 10.1 . The rest appears in his definition .

Calvin perhaps eying S. Jerome , saith , The seventy were secundary Preachers , and ordained in the secondary place after the Apostles : Our Assembly , when they were hard set by the dissenting Brethren ( who from the Concession of Presbyters , that their Presbyterian order is founded i● Apostolick practice , take advantage to affirm , that the first Church was constituted by Apostles and Brethren ; and to deny , that she was under the Pre●byterian Government , or that Presbyters were in being , till after Acts 6. ) They to rid the good cause from this grand inconvenience say , The current of Expositors say , Answ. to Diss . p. 38. That the seventy Disciples were at Jerusalem , among the hundred and twenty names , of whom we read , Acts 1. who were Teachers by Office. We will set down upon this assertion a little , and observe somewhat out of it .

1. The Assembly herein contradict themselves , or others of their Brethren , who to baffle Episcopacy ( as Bellarmine did before them ) deny , That the seventy were properly Church Officers : Whereas now , neither their emission , nor ordination was temporary , but they act at this Assembly as Teachers by Office. And such indeed they were , and must be accounted , since Christ promiseth to continue with his Church all Officers , after his ascention , which he gave to her , during his descent , and being upon earth , Eph. 4.9 , 10 , 11.

Object . Is it said , These seventy were at first unfixed travellers , or sent to every place whereunto Christ himself would come .

Sol. I answer , The state of the Church then in a great measure ungathered , and unformed , even in Judea it self , necessarily required the travelling and journeying of Church Officers from place to place ; for they were to gather a Church ( where as yet none was ) ere they could feed , or govern it , which could not any other way ue done , but by travel : But had their Office expired with their travels , and had not Christ fixed them before his death , the Assembly could not have found the seventy as Teachers by Office , met with the Apostles at Jerusalem , immediately after the Ascention .

2. If the Seventy were Teachers by Office , they were Presbyters , both because the Deacons were not yet in being , as distinct Officers , and because the current of Expositors ( to borrow the Assembly's expression ) derives the succession of Presbyters from the Seventy , as of Bishops from the Apostles .

3. Presbyters were distinct from Apostles , since the Twelve made no part of the Hundred and Twenty ; or if they did , the Seventy , who were also Teachers by Office , were in like manner a part of that number .

4. The foundation of the Presbyterate in Apostolick practice , is utterly demolished , since Presbyters concurred with Apostles , in the first publick Church Act after the Ascention , or in the Ordination of an Apostle . Otherwise those Concurrents could not be Teachers by Office , as the Assembly say they were , because Christ instituted onely two teaching Orders , viz. Apostles and Presbyters .

5. The current of Expositors wherewith our Presbyters chuse to sail , flow in a Channel distinct from , and contrary to the Presbyterian Government , for they allow of two teaching Orders of Ministers , whereas this admits but of one . I dare not undertake to finde out the Fountain Head of their Current , but perhaps the following Authors , together with others , stream from it . Har. evang. c. 8 Jansenius saith , ( and Antiquity said it before him ) Mathias the elect Apostle , Act. 1. was proculdubio , or without all doubt ere his election to the Apostolate , one of the Seventy Disciples . This was also the opinion of a a Lib 2. hist. c. 9. & lib. 1. c. 12 Eusebius , b b De Scriptoribus sacris . De Haeres . tom. 1. lib. 1. Har. cap. 97. S. Jerome , and of Epiphanius . Polycarpus Lyserus , the Continuator of the incomparable Harmony begun by Chemnitius , and finished by Gerhard , saith , Matthias was raised from a lower , to an higher Order . Besides , S. Peter's character of the Eligees to stand Candidates for the Apostolate , very much favour this Opinion , Act. 1.21 , 22. Wherefore of those men which have accompanied with us all the time that the Lord Jesus went in and out among us , beginning from the baptism of John , unto that same day that he was taken up from as , must one be ordained to be a witness with us of his resurrection . This perhaps occasioned the Assembly to tell the Dissenting Brethren , Nor will we urge that possibly these are such ( they mean the whole Hundred and Twenty ) every one whereof was capable of election to an Apostleship , which was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of this meeting . Answer to Diss . p. 18. But 't is time to conclude the Explanation of this Member of our Definition concerning the Presbyterate of the Evangelist , and we will adde no more . It follows .

Of singular courage and sufficiency ] Of singular courage and sufficiency . I put both in the Definiti● , because they may be separated , and because one of them ●ithout the other will make the Evangelist to halt in his employment . Some are bold , but blinde , dare all , and do nothing ; others are sufficient for great undertakings , but they are hen-hearted , or like the horse they do not understand their own strength and worth . The capacities of men , and Gods distribution of his gifts unto them are diverse ; We will not wander into remote instances , but keeping to the point in hand , we say , 'T is rare to finde courage and sufficiency cohabiting in one person , he is a man of a thousand , who is both wise and stout : for when the will hath got the bit between its Teeth , it seldom yeilds to the checks of Reason . But Philip was both of a sound judgment , and of a high resolution , and so ought every Evangelist to be . Observe

1. His undaunted courage , Philips courage . facing all charges of affliction with one resolution ; and though it fell on him in several parts and places , it found him every where prepared to make resistance : Before he left Iudea , Saul ( and doubtless he was not alone in the cruelty ) made havock in the Church ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : ) Acts 8.3 . The word is a metaphor borrowed rom the pestilence , which sparing neither place nor person , destroys every where ; and is elegantly expressed in the Text , by , entering into every h●use , and haling men and women , he committed them to prison . This storm scattered Philip , and the rest , Acts 8.1 , 2 , 3.4 , 5. But did they shrink in wetting ? No : It was as the dew unto them , and they grew as the Lilly , and did cast forth their roots as Lebanon , Jos. 14.15 . Gods usual method to try the right strain of his Aquiline Saints , is to expose them to the hot Sun of persecution , in its several ascents and exaltations . Thus apprehended Christ is first carried to the High Priest , Mark 14.53 . thence to the Council , ver. 55. next to Pilate , Mark 15.1 . from him to Herod , Luke 23.7 . Afterwards a second time before Pilate , the chief Priests , Rulers , and people of the Iews , Luke 23.13 . and afterwards to the Cross , Luke 23.25 , 26. Thus S. Paul newly victorious in one conflict at Ierusalem , is comforted with assurance of success in another combate at Rome , Act 23.11 . when God once findes what the shoulders of his people can bear , he not onely proportions their burthen to their strength , but commands them as more conducing to his glory , and their good ; not to stand still , or sink under it , but so to carry it , as others may discern , that their load melts away , and is the lighter , the longer they stand under it , because they feel equal strength from one hand of God supporting them , as weight from the other afflicting them . Thus to return to the person and point before us , Philip is hurried out of the heat , into the flame of persecution ; what he suffers at Ierusalem , prepares him for a new tryal at Samaria : This once the Metropolis of the ten , as the other was the Mother-City of the two Tribes ; but now become such a filthy cage of unclean birds , as the Apostles at their first emission , are expresly forbidden to go neer it , Mat. 10.5 . Now let who will be Judge , what person wanting singular courage , durst adventure himself into such a place ; especially if we consider , either what the Samaritans were in their general Character ; or particularly what these Samaritans were , unto whom Philip Evangelized .

General charecters of the Samaritains . The general character of those people is , They were the off-spring of that hotch-pot , and medley of Nations , transplanted by Shalmanezar , and settled upon the possessions of the ten Tribes , 2 Kings 17.24 . And the King of Assyria brought men from Babylon , and from Cuthah , and from Ava , and from Hamath , and from Sephurvaim . and placed them in the Cities of Samaria , instead of the children of Israel : and they possessed Samaria , and dwelt in the cities thereof . Where soon after their transplantation , fear of being devoured by the Lyons , makes them patch together a mongril Religion , interwoven with the adoration of their own Idols , and the service of the true God , whom by a pure Heathenish phrase , they call , The God of the Land , ( 2 Kings 17.26 . ad fin. 32 ) for each Gentile Nation , Family , and particular person , had their peculiar Deities . This Lynsey-woolsey Religion was worn among that people for many ages , 2 Kings 17.41 . So these Nations feared the Lord , and served their graven images , both their children , and their childrens children , as did their fathers , so do they unto this day ( i. e. the day of the writing of this Scripture . ) The Old Testament takes little further notice of this people , unless in the Books of Ezra , and Nehemiah , Joseph . Antiq. Iudaic. lib. 11. cap. ult. whe●e what is recorded of them , agrees with the Jewish Histories , who say , They never lived in any settled good correspondency with the Jews ; but when Gods mercies flowed in upon Israel , they professed a common Parentage , to share in their good fortunes ; and when the tide turned , they ebb'd with it , protesting they were Medes , Persians and Assyrians , and were ever the forwardest to help on the calamities of the Jews . To these was Philip sent ; And who but a man encouraged , and enabled of God , would adventure himself among such an ungracious Gene●ion , especially since Philip was a Jew , whom of all other Na●ons , the Samaritans most implacably hated , and were reciprocally hateful to them . And since his errand was to take them off from their long and deep rooted Superstition and Schism ; for from the days of Nehemiah , they had continued in an open and publique rent from the Jewish Church . Upon this occasion , Manasseh the son in Law of Sanballet , was thrust out of the Priesthood ; for his entermarriage with a strange woman , his Father in Law netled with the affront , and resolute to revenge the disgrace done to his Daughter and Family , builds a Temple in Mount Gerizim , in opposition to the Temple at Jerusalem ; where he institutes a solemn Worship , and causeth Manasseh to be consecrated the High Priest : This lets in light to John 4.20 . Our Fathers worshipped in this Mount , but ye say , That in Ierusalem is the place where men ought to worship . A Schism being made , the Samaritans ( as generally all in like cases are ) were obstinate Schismaticks , they irreconcileably relinquishing all communion with the abandoned Church , from the beginning of their Schism , until Christs time , Schism in the body mystical , as dissolution of continuity in the body natural , usually cutting off all means of a further and future unity . We may relish somewhat of the bitterness and unsavouriness of th● Samaritane spirit , in the womans denial of a cup of water to our Saviour , because he was a Jew , Iohn 4.9 . Then said the woman of Samaria unto him , How is it that thou being a Iew , askest drink of me , who am a woman of Samaria , for the Iews have no dealings with the Samaritanes and in the Cities refusing to receive him within their gates , because he looked as though he would go up to Ierusalem , Luke 9.52 , 53. And he sent Messengers before his face , and they went and entered into a village of the Samaritanes , to make ready for him ; and they did not receive him , because his face was as though he would go up to Ierusalem . This is the general character of the Samaritanes .

Particular character of those Samaritans unto whom Philip preached . But moreover , those Samaritanes with whom Philip was to deal , are branded with a deeper and more infamous character . They were not onely Schismaticks , but in a manner Ethnicks : Simon having so bewitched them with his Sorceries , as they made a God of him , or to use S. Lukes phrase , Acts 8.10 . gave heed to him from the least to the greatest , saying , This man is the great power of God. Their crime needs no aggravation , nor shall we use any , well hoping enough is said to prove Philips courage , how he had buckled on the whole Armour of God , and was prepared to assault the Kingdom of Satan in any place , or among any people , how barbarous , blasphemous , and pre-ingaged soever , neither was his attempt boldness , but valour : For ,

2. Philips sufficiency . Sent forth . 2. What he set upon , he was sufficient to finish : Hence the Samaritanes are recorded , Acts 8.12 . to believe Philip , preaching the things concerning the Kingdom of God , and the name of Iesus Christ , and to be baptized men and women ; yea , verse 13. Then Sim●n himself believed also , and when he was baptized , he continued with Philip , and wondered , beholding the mira●les and signs which were done .

The sufficiency of Philip is further demonstrated at the enterview betwixt him and the Eunuch ; whom Philip finding to be reading , and not understanding a part of Isaiahs Prophecy , he not onely instructs him in the right meaning of the Text , but perswades him to yield obedience unto Christ , therefore-spoken of . by receiving Baptism in his name , Acts 8.30 . ad fin. 39. suffice this in explication of this member of our definition : We proceed .

Sent forth . 'T is true , Persecution thrust Philip forward at this time , but since he did the works of a sent servant , Acts 8.12 . compared with Rom. 10.14 , 15. certainly he was as well carried by Gods call , as hurried by mans rage upon it ; for although the latter may afford an opportunity ( Philip perhaps had not thought of Samaria , unless he had been perseruted , and driven away from Ierusalem ) the former must give a capacity to do these services : Men may make way for preaching , but God must make the Preacher . But we shall not enlarge this point in this place ; both because it hath been already explicated , and it will be further made out in the explication of the remaining part of our definition , to which we hasten .

To preach the Gospel unto an unconverted people or Nation , and to baptize them upon their believing , in order to their enchurching . To preach the Gospel , &c. to the end of the definition .

That Philip did do these works , who runs may read in his History ; the non conversion , yea little better then pure Heathenism of his Auditors , appears in their Devil-Worship , in the person of Simon the Sorcerer : Their conversion , in receiving from Philip Christs Doctrine and Baptism in his name ; their admission to a Church state , in emission of the two Apo●tles , S. Peter , and S. John , and their imposition of hands upon some of them , Acts 8.14 , 15.

Object . Object . Do any say , the Commission to teach all Nations , was onely issued out to the twelve Apostles .

Sol. I answer , Answ. If so , S. Luke would have recorded no forreign Conversions , not wrought by the Ministery of one or other of their number , whereas he speaks very little of any of them , except S. Peter , engaged upon that work : But much of Philip , who was no Apostle , Acts 8.1 . with 5. and of S. Paul , Barnabas and Sylas , who were none of the twelve Apostles : All whose works were irregular , and as such ought to have been censured , if the Commission to preach to the Gentiles , had terminated in the administration of the twelve Apostles . The truth therefore is , that both orders , Presbyterial , and Apostolical , might preach to the Gentiles , as being both of them related to the Church , in her Constitution and Propagation . I grant , all persons of both orders , did not exert this power , but their omission proceeded not from want of faculty , but from want of opportunity to do that work : That some of them did it , is a ground why all of them might do it , if they had occasion . This discovers the difference betwixt an Evangelist , and a fixed Presbyter ; One of them taught in a constituted Church , the other preached to unc nverted persons , but neither of them were of a diverse order , one from the other : Had Philip done at Jerusalem , what he did at Samaria , his works must have been reduced as ordinary acts under the Presbyterial order , because preaching and baptizing were the common works of all Presbyters , and were useful as well at Jerusalem , as at Samaria ; and because although Philip preached and baptized , yet he could not lay on hands . What we have written in this Paragraph , receives allowance by the judgement of the late most learned Dr. Hammond , Annot. ad Epi. 4.11 . no. 6. The Office of the Evangelist being to preach to unbelievers , requires not the donation of all the Episcopal power , viz. of ruling , nor the power of all Ordination necessarily ; because when the Evangelist had planted the faith , the Apostle himself may come , and confirm and ordain Bishops , as we see in Samaria , Acts 8.17 .

Thus have we proved our whole definition , and dare boldly question the morosest Reader , what it doth contain , not proper or agreeable to a yet continuing Church Officer : Certainly preaching and baptizing are permanent acts of Office , whose performance is perpetually necessary in a constituted Church , neither can any new Church be constituted without them ; yea , if the Church be not spread throughout the whole Word ; if the Jews , or any other Nation under Heaven , remain unconverted , they must continue for ever in that desperate estate , unless the Church can commissionate some Preaching to go unto them , and to baptize them , &c. What others do , or say , doth not necessarily exact our subscription and conformity : But when we consider Christs purchase and promise , we dare not but say , There have been since the Apostles days , are now , and shall be hereafter , many Evangelists , Opus Evangelistarum per fecerunt hoc est illis qui de doctrina fidei nihil dum prorsus audierunt , Christum praedicare , & divinorum Evang●liorum scrupturam tradere magno studio sategerunt . Euseb. hist. l. 3 c. 34. ex tralat . Jac. Grinae , Genovae , 1611. or Gospel Preachers , who out of a zeal f●r Gods glory , and for the good of souls , couragiously adventure themselves as lights into dark places ; and God hath succeeded , and will succeed their labours , to give their hearers the light of his knowledge , in the face of Jesus Christ : The Evangelist being ( as other Officers are , ordinary in a constituted Church , in respect of his Commission and emission ; but the exercise of his Office is by the Churches special approbation ( see Acts 13.1 , 2 , 3. ) not limitted to look to sheep already penned , but extended to gather as many wanderers as he can reduce , and bring into Christs fold . All this is very agreeable to Eusebius his definition of the Evangelist : He saith , They did the work of Evangelists , who earnestly preached Christ , and delivered the Scripture of the holy Gospel to those who had not before heard of him , or them . We might here conclude our whole dispute , but we have one necessary caution to adde : It follows ,

Caution to Itnerants .

It will be a gross mistake in any to apprehend , That our fixation of the Evangelist in the Catholick Church , intends to justifie , or so much as tolerate , the modern abuse of Hackney Sir Johns , and intinerant praters , Caution to Itinerants . who run about from place to place , in constituted Churches ; and challenge a liberty to fome out their own shame , impudence and ignorance in all Assemblies . Christ the wise Housholder , keeps better order in his Family , then to allow of such extravagants ; and it is easie to perceive , that they are chaff , not wheat , since they never fly abroad , but in times of the Churches winnowing and affliction . This tetter hath foully overspread the face of the Churches of England and Ireland : I cannot promise to cure it , but I will bestow a little ink upon it . Let these light-heel'd persons , who run before they are sent , consider ,

1. In what relation they stand unto those Churches , whereinto they intrude . 1. In what relation they stand unto those Churches whereupon they intrude . Pretend they to an Evangelizate ? God be blessed , our people are no Heathens , are not now to hear the first news of Christ , or to be baptized in his name ; or if they were , sad and miserable were their condition , since most of these Itinerants are no lawful Ministers ; and the change of all such whom by their endeavours they should pervert , would be from no Church , into a false Church ; before they were Ethnicks , now they would be Hereticks : which is by so much the worse condition , as the undeceiving of an Heretick , is harder to be effected , then the conversion of an Ethnick , the holy Spirit sooner convincing men of the vanity of worshipping a falfe God , then of the villany of adoring a wrong apprehension of the true God , because the former hath onely humane invention and custom to defend it ; but the latter shelters it self under the protection of a wrested word of God , and makes the Spirit of God its co-partener in every action , which is commenced against it : For these , and other reasons , which might be added , we cannot allow our Itinerants to be Evangelists . What then ! Do they challenge a Pastorate ? neither can this be granted , for our flocks are already penned , and have their appointed Shepherds . The Doctorate Prophetship and Apostolate , onely remain : But the pretentions of Itinerants to the two former , will be avoided by what hath been tried , againk their Evangelizate and Pastorate : Do they therefore make a title to the Apostolate ? And although they deny it to others , as Episcopal , and will not admit them to have an Apostolick power to rule the Church , within a certain limit and precinct ? Do they take it to themselves as Apostolical , and profess either in words or deeds , that the Catholick Church appertains to their Jurisdiction ? We beg them to cast their eyes upon Apostolick practice , there they will perceive the Apostles confining themselves to certain bounds , as the Circumcision , and the Vncircumcision , Gal. 2.7 , 8 , 9. But contrariwise , when they saw , that the Gospel of the uncircumcision was committed unto me , as the Gospel of the circumcision was committed unto Peter ( for he that wrought effectually in Peter to the Apostleship of the circumcision , was mighty in me towards the Gentiles ) And when James , Cephas and John , who seemed to be pillars , perceived the grace that was given unto me , they gave to me and Barnabas the right hand of fellowship , that we should go unto the Heathen , they unto the circumcision . Although the whole world was the Apostles charge , yea , because it was so , they judge it requisite for each to betake himself unto a separate part , as being both most agreeable to their corporal constitutions , which would not admit them to be in many places at once , or to travel long , or far without weariness ; and being a readier way to fallow more ground , and further improve the Lords Vineyard , then if all of them had laboured in one place , because then they would too often plow over the same field , and leave much ground roughly , waste , and untilled .

Besides , the Apostles being separated , and limited to their several lines , each was careful not to encroach upon anothers improvement : Thus S. Paul , Rom. 15.20 . Yea , so have I strived to preach the Gospel , not where Christ was named , lest I should build upon another mans foundation . This he saith he did in accomplishment of an Old Testament Prophesie , concerning New Testament Preachers , ver. 21. But as it is written to whom he was not spoken of , they shall see ; and they that have not heard , shall understand : The word rendred strive , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , v. 20. notes an ambitious striving , or a striving out of a love unto , or defire of honour ; not that S. Paul was sinfully ambitious , or commends those who are so ; but he useth the phrase , to intimate his engagement in point of Apostolical honor , to streighten his work by his own line , and not to build upon another mans foundation ; or as he elsewhere phraseth it , not to stretch himself beyond his measure , 2 Cor. 10.13 , 14 , 15 , 16. ( But we will not boast of things without our measure , but according to the measure of the rule which God hath distributed unto us , a measure to reach unto you , for we stretch not our selves beyond our measure , as though we reached not unto you ; for we are come as far as to you also , in preaching the Gospel of Christ , not boasting of things without our measure , that is of other mens labors , but having hope when your faith is encreased , that we shall be enlarged by you , according to our rule abundantly . To preach the Gospel in the Regions beyond you , and not to boast in another mans line , of things made ready to our hand . ) Wherein upon a pious score , the Apostle somewhat imitated the jealousie of ambitious men , seeking honor , The Apostles general charge briefly considered . not to do any thing which might bar up the way of the accomplishment of their expectations .

This leads us to a brief answer of another of the Apostles supposed extraordinaries , or their general charge ; which is grounded upon a twofold wrong supposition .

1. Wrong Suppos . That the enchurching of the whole world , was a property of the Apostolick Office , so inseparably annexed to the persons of the twelve Apostles , as it lived and dyed with them . I grant , Christs precept to teach all Nations , and promise of a perpetual presence , was given to those twelve ; but it did not concern them either as a propriety of their Office , or exclusively of all other persons . Had it been a propriety of their Office , S. Iames who dyed at Ierusalem , Acts 12. without any further travelling from thence ( so far as is colligible by sacred Records ) was properly no Apostle ; and we wa●t a Scripture proof of the proper Apostolate of Andrew , Philip , Bartholomew , Thomas , Matthew , Lebbeus , Simon the Canaanite , and Matthias : Or had it onely and exclusively concerned those Apostles , then

1. Others not of their order , as Philip , Acts 8.1 , 2. ver. 5. and not of their number , as S. Paul and Barnabas , Acts 13.1 , 2 , 3 , 4 , 3. ●ould not have been employed upon this work : Which persons having undertaken it , wrought more of it , then all the rest of the Apostles ( so far as appears by Scripture ) yea , one of them , or S. Paul dares ( and he was directed by the holy Spirit in what he did ) to put his labours of this kinde in the scale against the labours of all the other Apostles , 1 Cor. 15.10 . For I am the least of the Apostles , and not meet to be called an Apostle , because , I persecuted the Church of God : But by the grace of God I am what I am , and his grace which was bestowed upon me , was not in vain : but I laboured more abundantly then they all , yet not I , but the grace of God which was with me . Elsewhere he calls himself the Apostle of the Gentiles , Rom. 11.13 . For I speak to y●u Gentiles , forasmuch as I am the Apostle of the Gentiles : I magnifie mine Office.

2. No conversion-work , or turning of the Gentiles unto the Lord , could have been left undone at the death of the twelve Apostles , or at the death of their coaevous helpers . But the contrary is easily proved , by a recurrence to the original of many Churches now in being , who had remained covered over with the gross darkness of Heathenism until this day , if the Commission to teach all Nations , had expired with the Apostles and their Contemporaries . Besides , there is no hopes of the conversion of the Americans , Turks , Tartars , Persians , &c. unless the Church have yet a power to employ and send forth Officers upon that service .

3. The Commission to teach all Nations , would not have been directed to them , with whom Christ promiseth a perpetual presence , while they preach and baptize , unto the worlds end : But it is so directed , Mat. 28.19 , 20. Now can any one imagine , that that Text concerns onely persons then in being , since all of them are gathered to their Fathers many hundred years ago ; and since the world is not yet ended , nor all the Nations converted , nor the necessity of the works of preaching and baptizing discontinued : Indeed the Apostles and Primitive Ministers ( so many of them as went abroad ) were authorized to teach all unconverted Nations exclusively , i. e. All Nations , in opposition to the proud conceit of the Jews , that they were the onely beloved Nation : Or Nations , because the Apostles were to balk none , how barbarous or inhumane soever they were , but to go chearfully whithersoever God did send them . But to teach all Nations inclusively , or to make Disciples of all , and every Nation under Heaven , is a work impossible to be done by the primitive Church Officers ,

Vsque ad , haec particula denotat non solis Apostolis hoc esse dictum . quia non in unam modo aetatem sedusque ad finem mundi , Christus suum auxilium permittet . Calv. in loc. Indicat se non cum solis Apostolis , sed cum omnibus qui in eorum locum successuri erant , loqui , quos etiam Apostolos futuros significat . Maldo . in loc.

Quan quam ergo huic Apostolo commune cum reliquis collegis mandatum erat alias orbis partes lustrare non tamen duium , sic inter se partitos esse , ut Jerosolymae residerel quo solebant multi quotidie aduenae conflubre ; Id●●●m perinde erat ac sic Evangelium longe lateque promulgasset in locis remotis . Calv. ed Act. 21.26 .

and must admit of Successors , or it can never be done . Calvin upon these words , Lo I am with you to the end of the world , saith , This particle den●tes , that this was not onely spoken to the Apostles , because the Lord promiseth his assistance , not unto one age , but unto all ages unto the end of the world : Maldonate the Jesuit ( whose testimony I therefore alledge , because as I have proved before , Papists in behalf of the Papacy , as Calvinists in favour of their Consistories , allow the distinction betwixt ordinary and extraordinary Officers , and make the Apostles general charge to be one note of it ) upon the same words saith , Christ sheweth , that he speaketh not onely with his Apostles , but with all who should succeed them in their places , whom also he signifies , that they should be future Apostles . Besides , Calvin in another place granteth , that an Apostle might be constantly resident at one place , and feed , govern and preserve the Church therein , without any derogation to his Apostleship : 'T is in his Commentary upon Acts 21.16 . where S. Paul is observed to meet with S. Iames , and all the Elders at Ierusalem . Upon which Text , Calvin gives us this note , Although it were commonly enjoyned to this Apostle , with the rest of his Collegues , to travel over other parts of the world , yet there is no doubt , but it was so lotted out among themselves , that he should reside at Ierusalem , whither daily there was a confluence of many strangers : and that was all one , as if he had promulgated the Gospel far and wide in remote places . Whence is evidently colligible , that the Apostles were not so absolutely necessitated by the unchangeable sentence of a Divine command , to travel personally the world over : But that upon the intuition of reasonable considerations , they were at liberty to take upon them a particular , certain , and fixed residence .

Object . Object . This prop●sition might have been thus dismissed , but learned Gerhard , wh●se works are deservedly valued by learned men , maintains stifly , That the Apostles personally , or at least by themselves and others , preached to the whole world during their life time : For this he allegeth two T●xts , viz. Rom. 10.18 . But I say , Gerhard de Minister . Eccles. sect. 225. Have they not heard ? Yes verily , their sound went into all the earth , and their v●yce unto the ends of the world : Col. 1.6 . which is come to you , as it is in all the world , &c. And perhaps there are other texts alike worded , but this learned man confines his enquiry unto th●se two ; and unto them we shall particularly direct an answer , which we trust will be of force to answer any others of like nature , when objected .

Our answer is 1. The term World is equivocal in Scripture , and is taken :

1. For the whole habitable creation , and all the creatures in it : thus 1 Sam. 2.8 . The pillars of the earth are the Lords , Answ. 2. and he hath set ●he world upon them .

2. The World is sometime taken for a part of the World : Thus Augustus is said to tax the world , Luke 2.1 . when all knew that not one half of the world was subject to him : Thus the Pharisees complain of Christ , that the world went after him , Ioh. 12.17 . when I believe it will puzzle any one by Scripture , to prove that he travelled , or preached unto a tenth part of the world : Learned Gerhard should therefore have resolved us in which of these latitudes the world is to be taken in these texts , ere he had so peremptorily asserted his opinion , especially since ,

2. We have over and beside what hath been before alledged by us , the opinion of several the most noted Expositors , who take World in the two objected Texts , in the second , not first acceptation , as will easily appear by comparing their Expositions upon both .

For the first , on Rom. 10.18 . Paereus is the most enclineable Author to Gerhards opinion , whom I have seen ; but after many , Answ. 2. Verum & hoc in medio relinquendum . Par. in Rom. 10 . 18. ● omnem terram hoc est Deus jam ab initio mundi suam ge●tibus divinitatem manifestavit etsi non hominum praedicatione ; Creaturarum suarum tamen Ministerio , nam etsi evangelium tunc inter ipsas filebat totum nihil ominius coeli , & terrae opifi●ium loqueb●tur ac testimonium authori suo reddebat , Calv. ad Rom. 10.18 . Non vuit suo i. e. Apostolorum tempore permanasse evangelii praedicationem in omnes populos orbis terrarum , sed id jam tuam magna parte caeptum fieri & paula tim impleri nam nec hodi● completum id omnino vi●etur . Esth . ad Rom. 10.18 . Paulatim enim impletum est , & etiam num impletum est hoc Davidis vaticinum , praeteritum hic ponitur per futuro , prophetico more ob rei futurae certitudinem , Est . Pisce enim omnibus probat Apostolus ut dixi non solis Judeis sed , omnibus gentibus praedicatum aut praedicandum quandoque sse Evangelium A Lapid . Rom. 10.18 . and I believe most of them idle words , he concludes , But this is to be left in the middle , or to each mans judgement . Calvin is notoriously his Opposite : he saith , Into all the world , that is , God from the beginning of the world had manifested his Divinity , although not by the preaching of men , yet by the Ministery of his own creatures and although the Gospel was then silent among the nations , yet notwithstanding , all the workmanship of heaven and earth spake and gave their testimony to their Creator . Thus Esthius , He means not in his , viz. The Apostles time , the Gospell was spread abroad among all people , but that it began then in a good m●asure , and by little and little was compleated , for as yet it doth not appear to be altogether finished . Thus Alapide , who cites Augustine , S. Anselm , and Origen , and others of the same opinion , saith , By little and little was fulfilled , and even to this day , is this prophecy of Davids to be fulfilled , the preter tense being after the prophetick manner , here put for the future , for the greater certainty of the thing . And moreoever , he adds , In all this the Apostle proves as I said , that the Gospel was preached , or sh●uld be at some time preached , not onely to the Jews , but also to the Gentiles .

In tote fere orbe . Zan. in loc.

Hyperbole quaedam Esth . in loc.

Exponenda per synechodchen pro maxima mundi parte . Daven . ad Col. 1.6 .

For the second Text , Zanchy saith , the Apostle means by the term , In the whole world , almost in the whole world . Esthius saith , There is a kinde of Hyperbole in the Text. Bishop Davenant saith , The term is to be expounded by a synecdoche of a part for the wh●le . I could adde more to this answer , as also in confirmation of the invalidity of this first Proposition : But of this more largely ( if God will ) in the Tract concerning Apostles . What hath been said , we hope is sufficient to evidence the falshood of the first supposition , concerning the Apostles general charge . The

2. False Suppos . is , That each Apostle had , and exercised a jurisdiction over the whole Church , formed into Gospel-order .

The contrary whereof is evident by the former instances , but especially by the following , namely , When the Apostles came to settled Churches , they were liable to the directions , yea reproofs ( as occasion was ) of her affixed Officers : Thus S. Paul coming from another Church , to the Church at Jerusalem , he is there directed by S. Iames , how to behave himself , lest he scandalized the Church at Ierusalem , Acts 24.18 . ad fin . And the day following , Paul went in with us , unto Iames , and all the Elders were present : And when he had saluted them , he declared particularly , what things God had wrought among the Gentiles by his Ministery : And when they heard it , they glorified the Lord , and said unto him , Thou seest brother how many thousands of the Iews there are which believe , and they are all zealous of the Law : and they are informed of thee , that thou teachest all the Iews which are among the Gentiles , to forsake Moses , saying , That they ought not to circumcise their children , neither to walk after the customs : What is it therefore , the multitude must needs come together , for they will hear that thou art come : Do therefore this that we say unto thee , We have four men which have a vow upon them ; Take them , and purifie thy self with them , and be at charges with them , that they may shave their heads , and all may know , that all those things whereof they were informed concerning thee , are nothing , but that thou thy self walkest orderly , and keepest the Law. This advice S. Paul followed , ver. 26. Then Paul took the men , and the next day purifying himself with them , entred into the Temple , to signifie the accomplishment of the days of purification , until an offering should be offered up for every one of them . This is our first instance , and were sufficient ( had we no more ) to confirm this truth , That no Apostle exercised jurisdiction over the Catholick Church , formed into Gospel order . But we shall adde another , that in the mouth of two witnesses , this thing may be confirmed : S. Peter coming to Antioch ( a Church where S. Paul had been Prophet , or Teacher , and whence he receives his Apostolical mission , Acts 13.1 , 2 , 3 , 4 , 5. ) where not carrying himself uprightly in S. Pauls judgement , he both reproves and censures him , Gal. 2.11 , 12 , 13 , 14. But when Peter was come to Antioch , I withstood him to the face , because he was to be blamed ; for before that certain came from James , he did eat with the Gentiles ; but when they were come , he withdrew , and separated himself , fearing them which were of the circumcision : and the other Jews dissembled likewise with him , Cum Paulus Ecclesiam i● lam vel maxime pascebat Petro palam atque in ●s resistebat . Jo. 2. controv. 4. quae. 2. cap. 8. sect. secundum nostrum argumentum . insomuch that Barnabas also was carried away with their dissimulation : But when I saw that they walked not uprightly , according to the truth of the Gospel , I said unto Peter before them all , If thou being a Jew , livest after the manner of the Gentiles , and not as do the Iews , why compellest thou the Gentiles , to live as do the Iews . In this Text , whatever the Popes faction say to the contrary , it is evident that S. Paul reproved S. Peter , which he could not have done , especially to S. Peter , who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , The first of the Apostles , if each Apostle had not had his limits , and was chief within his own Precinct : Hence learned Whitaker saith , S. Paul chiefly feeding this Church , resisted Peter openly , and to the face .

Object . Do any object what S. Paul saith , 2 Cor. 11.28 . Besides those things which are without , that which cometh upon me daily , the care of all the Churches .

Sol. I answer , The general term all , must be limited unto Churches of S. Pauls peculiar plantation , or otherwise he breaks his own rule , in boasting of other mens labours , and of things made ready to his hand . I confess , each true Minister of either of the sacred Orders , hath a general relation unto the Catholick Church , his ordination into her , capacitates him to minister unto her , in any part or place whereunto she assigns him , yea , he may occasionally , or upon request , Officiate in divers parts or places : But this he cannot do ; as a meer act of Office , where the Church is constituted , and formed , because each flock is committed to the guidance of her own Shepheard ; and a capacity to perform special official acts , flows from the particular relation , which is betwixt each Minister and people : Hence the Church was always so careful in her purest and best days , to set bounds betwixt Bishoprick and Bishoprick , Parish and Parish , or ( if you would rather have it in the Apostles phrase ) betwixt measure and measure , line and line : for Christian prudence did direct in the division of all of them , whereby she took the surest course to keep her peace ; for without this order , nothing can proceed regularly in Church affairs , because the order , unity , and good government of a particular Church , is an integrant part of the order , unity and good government of the Catholick Church ; and the body is then entire and perfect , and never but then , when there is no schism in any part . This might be enlarged , but I consider to whom I write , they are Itinerants , who do not use either to read much , or tarry long in one place : Wherefore I will adde no more to this consideration .

2. Consider in what relation each Church stands to her affixed Officers . 2. Consider each Church hath a special relation to her affixed Officers . The joynts and ties of people to their Ministers , and of Ministers to their people , are mutual and reciprocal , both are tied each to other with one and the same knot . Our business is with the obligation of the people unto their Ministers : concerning which we say , search all Ecclesiastical Records , you will find no settled Church any whit advantaged , but many very much prejudiced by Itinerant Officers ; there are many babes in every room of this Spiritual Nursery , who will not thrive with several sorts of milk , let their Nurses be never so sound bodied , or their breasts never so full , and free to suckle them : The shrivelled estate ( not to take notice of the fret like to be occasioned by S. Peters being at Antioch , whereat but even now we hinted ) of so many weaklings in the Church of Corinth , after S. Paul , Apollos and Cephas had preached among , or unto them , confirms this truth by a sad experiment : Their story is remarkable , and in short thus , S. Paul was their Spiritual Father , who begot them unto Christ , and for a while thrivingly suckled them , at the breasts of his Doctrine ; but afterwards Apollos and Cephas came among them , or their Doctrine was brought unto them , upon what occasion , or by what means , Scripture is silent : But whither it came to them , or they went to it , or both , either hapned in their infancy , 1 Cor. 3.1 . And I brethren , could not speak unto you , as unto spiritual , but as unto carnal , even as unto babes in Christ . Now were it not for the relation which is betwixt each particular Pastor and his flock , one would think there could arise no hurt to the Corinthian Church , from the preaching of Paul , Apollos , and Cephas : They were all sound Teachers , but their bodily constitutions ( to pursue the metaphor ) or more plainly , their gifts , abilities in utterance , time of conversion , and of being made Officers , as also their relations unto that Church , were diverse ; whereof Satan taking advantage , he works a distrust in two parts of the three of her members , against their old Nurse , or S. Paul , and they waywardly refuse all arms and brests , except those of Apollos and Cephas . Nor is this a slender guess at the occasion of their Schism , since they charge S. Paul with a defect in the gift of utterance , 2 Cor. 10.10 . For his letters , say they , are weighty and powerful , but his bodily presence is weak , and his speech is contemptible ; and 2 Cor. 11.6 . But though I be rude in speech , yet not in knowledge , but we have been throughly made manifest among you in all things : Wherewith Apollos was abundantly furnished , Acts 18.24 . And a certain Iew named Apollos , born at Alex●ndria , an el●quent man , and mighty in the Scriptures , came to Ephesus : And since they put S. Paul to a proof of his Apostolate , 1 Cor. 9.1 , 2. Am I not an apostle ? am I not free ? have I not seen Christ our Lord ? are not you my work in the Lord ? if I am not an apostle unto others , yet doubtless I am to you ; for the seal of my apostleship are ye in the Lord . Whereas S. Peter is not onely noted to be ordained an Apostle by our Saviour , while he was here upon earth , but is reckoned first in the Apostolical Catalogue , Mat. 10.2 . Now the names of the twelve apostles are these , the first Simon , who is called Peter . This is most certain , that this Church was the weakest , frowardest and most carnal Church in the New Testament , and S. Paul shews this fancy of their doting upon divers Teachers , as the breach whereat all her confusion entered , 1 Cor. 1.11 , 12. For it hath been declared unto me of you ( my brethren ) by them which are of the house of Cloe , that there are contentions among you : Now this I say , that every one of you saith , I am of Paul , and I of Apollos , And I of Cephas , and I of Christ . Contrariwise he saith , that if he onely had preached unto her , nothing could have been wanting to her conversion unto , and confirmation in the faith , though they had never seen the face , or heard the voyce of Apollos or Cephas , 1 Cor. 4.25 , 16. For though you have ten thousand Instruct●rs in Christ , yet have ye not many Fathers ; for in Christ Jesus I have begotten you all , through the Gospel ; Wherefore I beseech you be yee followers of me .

The Bishops and Pastors of the Church of England , sigh forth the same complaint , against too to many of her quondam members , religiously averring , that all the troubled streams of our divisions , have issued from this Fountain head ; for before her order and array was wholly broken , what was more frequent with many people , then a passionate postposing of Paul to Apollos , voyce and gesture , commending some Preachers to their ears , when solidity , piety , and their particular relation unto them , would not commend others to their consciences ? How many painful , pious , learned , and succesful Ministers have we had scorned , slighted , and repulsed their cures , because age , or other impediment having vitiated their organs of speech , they could not so freely utter their conceptions , as some young , raw , half fledged Predicants : I would not throw contempt upon the Ordinances , by any personal defect in their Administrators , God forbid ! what is my burthen , would then become my crime . The truth is ( and it occasioned the former expressions , and if any more vilifying had come to hand , I would have used them ) the dregs of this evil , settles upon their hearts , who measure truth by the volubility of their delivery , not by their own nature , and the relation wherein they ( the hearers ) stand unto the Preachers ; for God hath appointed a peculiar honor to be given to the affixed Officers of each Congregation ; to them their people owe Subjection , Maintenance , &c. and to slight them or their Ministery , upon personal respects , is in effect an undervaluing of their work , and of the Lord Jesus , who appointed them to do it ; because if their works and their Masters , were not as contemptible as their persons , their hearers would honor their persons , or at least not aggravate their humane infirmities , for their works and Masters sake .

It is therefore my humble request unto all Christian people ( who live under an Orthodox , and ordained Minister , against whose call and doctrine they have no just exception , though many perhaps against his parts and passions , to lay to heart a few things ; for the peoples giddiness prepares tinder , whereupon the flashes of fiery Itinerants falling , Caution by way of digression , unto the people , against Itinerants . it kindles them into a flame of false zeal , and consumes all their affections and respects for , and towards their own Pastors :

1. Consider how God and the Church have settled this man to be thy Minister , thy self either explicitely by subscription to his call , or implicitely by living under his Ministery , and receiving the Sacraments at his hands , hast acknowledged him to be thy Minister . He can prove his call at Gods Tribunal , as well in the convictions of thy conscience , as of his own : And can he so , where dost expect that preaching should be accompanied with the promised success , if not with one so authorized ? Admit his passions and infirmities are many , search the Scripture , and tell me whether there was ever any Prophet , Apostle , or other Minister without them : God makes men , not Angels the Ministers of his Word and Sacraments ; and therefore puts his treasure into earthen ( frail , brittle , corruptible ) vessels , that the power may be of him , not of them , 2 Cor. 4.7 . Our blessed Saviour discovered and reproved many enormities in the Scribes and Pharisees ( the then Teachers of the Jewish Church ) but since they were lawful Ministers , as to their order , though lawless as to their conversation , our Saviour wills the people to acknowledge their Ministery and Doctrine , Mat : 23.2 , 3. The Scribes and Pharisees sit in Moses seat , all therefore whatsoever they bid you observe , that observe and do ; but do not ye after their works , for they say , and do not : But moreover , admit his parts and abilities be small : when God appeared , and spake to Eliah , the strong wind , earthquake and fire went before him , he was not in them , but in the still small voyce , 1 Kings 19.11 , 42 , 13. the words Kol demamah dakkah , rendred a still voyce , denote a hissing , slender , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . weak and low voyce , a voyce but once removed from dumb silence , for demamah , rendred still , notes the stilness of dumb things , Hab. 2.19 . and of dead men , Isa. 15.1 . and dakkah , rendred small , notes smalness of dust : Thus God spake to Eliah by himself , and cannot he thus speak by his Ministers unto thee ; 't is not the first time he hath so spoken unto others , Scripture will afford thee many instances of his speaking much by them , who could speak little for themselves : Thus by Moses , Exod. 4.10 . O my Lord ! I am not eloquent , neither heretofore , nor since thou hast spoken unto thy servant , but I am of slow speech , and of a slow tongue : Thus by Jeremiah , Jer. 1.6 . Then said I , Ah Lord God , behold I cannot speak , for I am a child : Thus by S. Paul , 2 Cor. 10.10 . and 11.6 .

2. Will not this satisfie ? Is any voyce more welcome to thee then thy Ministers ? do others speak to thy soul , while he is dumb ? know and consider , God sometimes strikes his Ministers dumb , and makes their tongue cleave to the roof of their mouthes , as a testimony against the rebellion and stubborness of their hearers , Ezek. 3.26 . And I will make thy tongue cleave to the roof of thy mouth , that thou shalt be dumb , and shalt not be to them a reprover , for they are a rebellious house : It seems Ezekiel had been their reprover , but God would not suffer him to reprove them any longer , they were so rebellious : he saw it would be but a spending of his servants labour and strength in vain : The Lord hath an eye upon the pains of his Ministers , and when he intends to cut down , and cast unprofitable figtrees into the fire , he calls the Husbandmen off from digging and dunging about their roots : Wherefore soul , whoever thou art , who hast heard truths at any time , with a convinced , or unconvinced conscience , from the mouth of thy Minister ; but now because thou pretendest thou canst not reap any benefit by him , thou resolvest to live under another Minister : Fear and tremble , lest thy unanswerableness unto , and rebellion against former convictions , or means of conviction , strike thy Minister dumb to thee , while he speaks to others , for what should hinder his doctrine from distilling as the dew and dropping , as the rain upon thy heart , as formerly it did , and still doth upon the hearts of others , but that God will send him upon no more errands to thy soul , because the first were slighted .

3. Consider whence thy distaste against thy Minister proceeds , whether it be from a just cause ( if there be any such ) or from somewhat for which thou owest him reverence and respect : Rebellious children generally take pet at their Parents chastizing of them for their good ; and babish Christians for the most part stomach admonitions , rebukes , and exercise of Ecclesiastical Discipline : Mark S. Pauls council , 1 Thess. 5.12 , 13. And we beseech you brethren , to know them which labour among you , and are over you in the Lord , and admonish you , and to esteem them very highly in love for their works sake , and to be at peace among your selves : The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rendred know , imports as much as to acknowledge : Labourers , Prelates , and Admonishers , must be not onely known to , but acknowledged by their people : What they are , and whose they are ; what they are to the Church , and what each member ought to be to them , in obedience , reverence , and maintenance . And doth it signifie so much ? some may say , why is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , to esteem them , added ? was not enough said before , when knowledge and acknowledgement was required ? I answer , if one word had been enough , the other should have been omitted ; the Holy Ghost , who prohibits our tautologizing , is not himself guilty of the same crime : The duty is ingeminated , because it must be done , and because for the most part it meets with so much unwillingness and stubbornness in men , as it is seldom and difficultly done , especially when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prelates , or those that are over us , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Reprovers , or Admonishers , expect it from us . The former , exacting subjection ; the latter , supposing a fault , and looking for our acknowledgement and amendment . Now is this the work , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that very work for which Ministers must be known , acknowledged , and esteemed by their people ( who desire to be at peace among themselves ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , with more then a superlative and overflowing honor : Let giddy and hair-brain'd persons note it , and be ashamed , who for the most part have little else , but one or other of these two things ( would they candidly and ingenuously confess the grounds of their distasts ) to alledge , in justification of their shunning , scorning , and undervaluing of their Ministers .

4. Consider , itching ears in a people , and their heaping up Teachers unto themselves , is a dreadful forerunner of their irrecoverable Apostacy from truth , and a certain symptome of their being exposed unto errour ; God so ordering it in vengeance towards them , that as at first they would have none of his appointed Manna , so to leave them to such encreasing viciousness of appetite , as at last they loath what themselves had cooked . The many thousand exemplary verifications of this truth in our days , might have seemed strange , had it not so long ago been predicted , 2 Tim. 4.3 . For the time will c●me , that they will not endure s und Doctrine , but after their own lusts , shall heap unto themselves Teachers , having itching ears : The phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or having itching ears , notes such importunity of lust , as they must have heaps of Teachers ; and having them , they must receive prejudice by them , as an itchy body will be scratcht , and being scratcht , it must fester , or the disease run farther , and sp●ead more upon it . This is elegantly made out in the following verse , ver. 4. And they shall turn away their ears from the truth , and shall be turned unto fables : Suffice this both , for the second consideration for the Itenerant , and for the appendant consideration , for people liable to his seduction .

3. Consider : For the Itinerant Christians punished as busie-bodies , can have no comfort in their sufferings . 3. Consideration , when men professing Christianity , are punished as busie-bodies in other mens matters , or as the word properly signifies . as Bishops in anothers Diocess , their sufferings are taxed to be , sufferings contrary to the name of Christ , and consequently deserving a different reward , 1 Pet. 4.14 , 15. If ye be reproached for the name of Christ , happy are ye , for the Spirit of glory , and of God , resteth upon you ; on their part he is evil spoken of , but on your part he is glorified : But let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busie-body in other mens matters ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) Let the pious Reader observe diligently among what good company the Apostle chaineth the busie-body , as also Jer. 14.14 , 15. & 23.21 . Jer. 27.15 . & 29.9 . & v. 31. We proceed to the last consideration .

4. Consider . Scripture condemns all for seducers , who creep into other mens folds . 4. Consideration , The Holy Ghost never commends any , but plainly condemns all for deceivers and seducers , who creep into other mens folds , 2 Tim. 3.6 . and , who stretch themselves beyond their line , and boast of things made ready to their hand , 2 Cor. 10.13 . ad fin. 16.

Thus have I brought this Discourse of the Evangelist to a period , and do solemnly protest before God , Men , and Angels , that I have solely designed , in fingleness of heart , to bring glory to God , peace to the Church , and good will among men : My conscience bears me witness in the uprightness of my intentions , but the censure of the action is before the Lord , and his people , unto whose merciful judgement and equity , I submit my self , my past , present , and future endeavors .

Luke 2.14 . Glory be to God in the highest , on earth peace , good-will towards men .

FINIS .