ἘΥ●ΤΤΕΛΙΣΤΗΣ ● ἘΥΛΤΤΕΛΙ●ΟΜΕΝΟ● OR, THE EVANGELIST YET Evangelizing.  
Submitted to the Judgement and Censure of the Churches of England and Ireland.  
By DANIEL BURSTON B. D. And Preacher of God's Word in the City of Waterford.  Eph. 4. 
11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers.  
12 For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ.  
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 fullness of Christ.  Duo sunt vocabula quae non recté accepta fallunt sc. temporarium, & extraordinarium. Sarav. de divers. gradibus, etc. cap. 16. Quanquam non nego quin Apostolos postea qu●que vel saltem eorum loco Evangelistas excitavit Deus, ut nostro quidem saeculo factum est, Calv. Instit. l. 4. c. 3. sect. 4. As the primitive Churches were undoubtedly governed by the Apostles, and their immediate Successors, the first and best Bishops; so it cannot in reason or charity be supposed, that all Churches in the world, should either be ignorant of the rule by them prescribed, or so soon deviate from their Divine and holy pattern, King Charles the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 17. 
DUBLIN: Printed by John Crook, Printer to the Kings most Excellent Majesty, and are to be sold by Samuel Dancer, Bookseller in Castlestreet, 1662.   

TO His EXCELLENCY JAMES Duke, Marquess and Earl of Ormond, Earl of Ossory and Brecknock, Viscount Thurles, Lord Baron of Arclo and Lanthony, Lord of the Regalities and Liberties of the County of Tipperary, Chancellor of the University of Dublin, Lord Lieutenant General and General Governor of His Majesty's Kingdom of Ireland, Lord Lieutenant of the County of Somerset, one of the Lords of His Majesty's most Honourable Privy Councils of His Majesty's Kingdoms of England, Scotland and Ireland, Lord Steward of His Majesty's Household, Gentleman of His Majesty's Bedchamber, and Knight of the most noble Order of the Garter.  
May it please your Grace,  
THat little Presents have been acceptable to mighty Princes, is their usual Apology, who draw those precedents into examples; but it cannot be mine, in consecrating this small Tract to Your Excellency's hands: They presented their Governors with what was their own, I offer to your Grace, not what is mine, but Yours: You, as his Majesty's Vicegerent, are appointed to defend the faith, and under him and our Saviour, are the chief Officer, both over the Civil and Ecclesiastical affairs of this Kingdom. This Discourse concerns the faith in its visible profession, and the order settled by Christ, for the Government of his Church; and therefore it is yours by those Titles. The weakness of the stile, and manifold imperfections of the Composer, would deter me from returning you what is Yours, in such a ragged dress, and by such an unknown hand; were not I verily persuaded, that as his Sacred Majesty is Divinely chosen, like another Zerubbabel, to raise a ruined Temple, so Your Excellency is one of the most eminent of the Subordinate Rulers, to carry on that glorious work; wherein as well poor Labourers must be employed to remove the rubbish, and clear the foundation, as Master-workmen, to rear and complete the Fabric. Illustrious Sir, I humbly beg my admission into the Roll of those Gibeonites: Industry and due observance of my Superiors directions, are my only commendatory Letters; if their certificate may procure me the office. I will oblige myself to what conformity they enjoin me in my work. But wherefore this? Behold I see the Headstone already brought forth with shouting, and hear the Inhabitants of these several Kingdoms from every quarter, crying, Grace, grace unto it. Now God Almighty bless our Zerubbabel, strengthen his hands, levelly all Mountains before him, make him the blessed finisher of what he hath happily begun, give him and his Kingdom's peace out of this Temple, and 'cause its glory to exceed the glory of the former; and may your Grace live long, and long to see it; and abundantly share in the comforts of it: May you no minute of your life be unassured of your indearment to God, the King, the Church and Kingdom. Let the Everlasting eyes be always over you, to direct; and let the Everlasting arms be always under you, to uphold and protect you in all your ways: And when full of days, full of honours, full of all joy and peace in believing, you shall be gathered to your Fathers, may you be translated, and for ever fixed as a Star of the greatest magnitude, transcendently differing from others in glory. This the God of all blessings effectually grant, as is most affectionately implored by, My Lord,  
Your most obedient Servant, and daily Orator, Dan. Burston.   

To the Rigidest Dissenters of the Presbyterial Judgement.  
Brethrens,  
FOr your sakes is this Treatise principally intended, to whom therefore but unto you, can I direct the Preface. Others, who own the truth thereby maintained, are already therein confirmed, by Arguments, which to indifferent Umpires are unanswerable. My design is, neither to broach a Novelty, nor to get a Party to own an old (though by you endeavoured to be antiquated) truth: But to free it from causeless opposition. How far I have done, or come short of it, I am unfit to Judge. God and my conscience witnesseth, my sincere labour to do it. Arguments on both sides, I have diligently, and indifferently weighed, and never wittingly cast the scale, where the weight of faith or reason did not carry it. Own what is of God; dispute, and show me the error of what is mine. I will more readily retract it, than I published i●. 'Tis truth I seek, not name, nor victory, let her triumph, I can as cheerfully follow chained to her chariot, as rid in it.  
If you do prepare for opposition, be pleased to remember, we dispute about a Divine Intstiution, if we must fight, let us try it out, within sacred lists; And not disorderly skirmish, about the vices, or virtues of men, lest we elevate Gods, and Christ's authority, to establish man's. Outward P●ety, zeal, and earnestness, in, or for a way, or profession, are no infallible marks of the truth of it: Fairer flowers grow oftener in the by way, than in the road. A Divine right consists in the Divinity of the instituter of an ordinance, nor is it more Divine, in the zeal, or lesle divine in the negligence of its Administrators. For than God were beholding to man for the credit of his institutions. Besides zeal may be found in Idolaters, and persecutors; Rom. 10.2.3. For I bear them record they have a zeal of God, but not according to knowledge, for they being ignorant of God's righteousness, and endeavouring to establish their own righteousness, have not submitted themselves to the righteousness of God. Remissness may creep upon the Ephesine Angel. Rev. 2.4. Nevertheless I have somewhat against thee, because thou hast left thy first love. Wither, Timothy, or some other Bishop, was this Angel, I cannot determine; but although many of the Ancients say that Timothy and not other is meant under that denomination; this is most true, who ever the Angel was, he was a true, and had been an active Minister of Christ. One who had tried those, who said they were Apostles, and were not, and had found them liars. Rev. 2. The Pharasees in Christ's time, and Monks, and Friars in ours, pretended, and do pretend, enough external holiness; and acted, and do act, too much zeal, and earnestness, in maintenance of their Traditions, and Inventions. But our Lord Jesus did not approve them, neither do you (I hope) applaud these. Do not commend in yourselves, and cause, what you condemn in them, and theirs. Who estimate truth's not by their own natures, but by the moroseness, or rigidness of their asserters, and accounted that most true whose defenders are most precise, shall never be free of a scepticalness, and irresolution, of what is truth, either so long as there is hypocrisy, or self-love in the world, 
Nunquam rectum erit judicium, nisi quod ex veritate rei feratur; nam simul ac personae prodeunt in medium oculos, & sensus, in se convertunt, ut veritas protinus evanescat. Calv. in loc.  or as Satan can transform himself into an Angel of light. Our Saviour's council is most safe, viz. not to judge by the appearance, but to judge righteous Judgement. Joh. 7.26. The Pharisees had the appearance on their sides, Christ had righteousness on his, who looked at the former, censured him for a Sabbath breaker, who eyed the latter, condemned them for Judges of evil thoughts. Calvin's note upon the place, is excellent. He saith, Judgement which is not given according to the truth of things, can never be just, for so soon as persons come before us, our eyes, and senses turn towards them, but truth vanisheth. Thus he. While Apostles lived, how did deceivers vie with them, in appearing Sanctity, whose hypocritical glimmerings, so dazzled the weak eyes of the giddy multitude, as almost to withdraw them from truth. Take a few of the many complaints, of one Apostle about this matter. Rom. 16.18. For they that be such, serve not the Lord Jesus Christ, but their own belly, and by good words, and fair speeches, deceives the hearts of the simple. Col. 2.18. Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. Indeed outward strictness may magnify our inventions for a long time, (it enlivened, and prolonged the days of Monkery, beyond the age of Methusalem) the want of it may vilify divine institutions, to prejudiced, or unexamining persons; But when once the contrariety of those forgeries, unto a sacred rule is evidenced than those who see and own it, shall come of with shame, and loss, and those who see, and will not own it, will run into worse extremes, they for the most part turning Atheists, and refuse to serve any god at all, since they may not worship their Diana's. Men naturally love their own, for it they will wrestle, fight, and lay down their lives; thus Israel of old did for Moloch. Ezech. 16.20, 21. Moreover thou hast taken thy Sons, and thy Daughters, which thou hast born unto me, and these hast thou sacrificed to them to be devoured; Is this of thy whoredoms a small matter? that thou hast slain my children, and caused them to pass through the fire for them? Thus Baal's Priests presented him with drink-offerings of their bloods. 1 Kings. 18.28. And they cried loud, and cut themselves after their manner, with knives and lancers, till the blood gushed out. This it seems was customary with them, they did no new thing, but what was usual, or after their manner for them to do. These delusions, no doubt their faction called devotions, and I know not what moral reason can be assigned, why that Nation was so inclinable to Idolatry at every turn, unless this extraordinary Idolatrous zeal, turned their stomach against God's true Worship, which might, and aught more temperately to be celebrated; Look we therefore all of us, who would not be deceived to the straitness of the rule, not to the bend of men's affections, for certainly, either to be fiery hot in a false worship, or stone cold in the true; issue forth (though at divers heads) from one, and the same Fountain of self-love, and meet at last, in one broad channel of opposition unto truth.  
Mistake me not (My Brethrens) as if I intended to justify you, either in your arrogated zeal and sanctity, or in your bold charges of tepidity, and lukewarmness against our former Bishops. I have only argued hitherto upon your own Hypothesis, & modestly intimated, that (notwithstanding your pretended zeal) you aught to have forborn your outrageous violence, in extruding of an order of Divine Institution, though your charge charge of personal failings in some Officers had been true. Much more should you have held your hands, when some of your Consciences could not but bear you witness, that you accused many, if not most of them falsely; for had all the Bishops been remiss, or lukewarm, you could have had neither occasion, nor pretence to cry out so piteous of persecution under them. A cry, which formerly procured them envy, and malice; you pity and compassion, but how deservedly, impartial Posterity may determine, when the faithful Records of those, and the immediately following times shall exhibit, many of your loudest complainers, equally as violent, and seditious against all other Church Governments, although of their own erection.  
But granting, without disadvantage to truth; that some of the Bishops were faulty; others were not so, even by the confession of the most Rigid of your Party; And what if more had been blame worthy, what is that to their Order? Judas betrayed, St. Peter denied, all the rest of the Apostles forsook Christ at his apprehension, & St. Thomas doubted the truth of his Resurrection, but who ever charged their crimes upon the Apostolate? 
1 Sam. 2.17.  Hophni and Phineas (the high Priests) were outrageously wicked, but who excuseth the people's improvement of their distaste against them, to an abhorrency of the offerings of the Lord? Who blames the fountain, which after long running passeth through miry, or boggy places? If the abuse, or accidental corruption of things, take away their essence, and use, abolish we Preaching, the Sacraments, and the Scripture, as well as Episcopacy. 
Nihil boni aut liciti est omittendum propter scandalum acceptum hominum pharisaico ingenio praeditorum. Amos. cas. consc. lib. 5. ca 11. thes. 12.  'Tis a notable case of Conscience, and well resolved by Amesius, That no good, or lawful thing is to be omitted, because men of a Pharisaical Spirit take scandal against it.  
But you will say, the estate of the inferior Clergy, and People, was corrupt under the Episcopal discipline.  
I answer, your endeavours to vilify the former are sufficiently known, and I doubt not, but your partiality, and unbrotherliness, (to say not worse of it) will in due time be manifested to the world by an abler Pen; I am resolved to deal liberally with you, and to argue by concession. Granting therefore, corrupt humours were formerly latent, in the body of the Ministry ' Yet,  
First, 'twas not, because there was no rule to restrain them. View The Ecclesiastical Canons in England, A. C. 1603. Can. 75. And the other English Ecclesiastical Constitutions in A. C. 1640. And than judge, whether they tolerate, or prohibit vices in the Ministry. Who reads them shall found our Church therein making whips of great Cords, to drive unclean persons out of the Temple. But because the books are not in all men's hands, I will ttanscribe a passage out of the latter, worthy of golden characters, and everlasting memory; It runs thus. This present Synod straight chargeth all Clergy men in this Church, 
Constitutions, and Canons ecclesiastical agreed upon by the Archbishops and Bishops in the year 1640 Canon. 10.  that setting before their eyes the glory of God, the holiness of their calling, and the edification of the people committed to their charge, they carefully avoid all excess, and disorder, and that by their Christian and religious conversation, they shine forth as lights unto all others in all godliness, and honesty; And we also require all those, unto whom the government of the Clergy of this Church is committed, that they set themselves to encourage godliness, and gravity, sobriety, and all unblameable conversation in the Ministers of this Church. And that according to the power with which they are entrusted, they diligently labour, by the execution of the above named Canons, and all other Ecclesiastical provisions made for this end, to reform all offensive, and scandalous persons (if any be) in the Ministry. as they tender the welfare and prospering of piety, and religion, and as they will answer to God, for those scandals which through their remissness, or neglect shall arise, or grow, in this Church of Christ. Thus for the Canon,  
2. Such corrupt humours were not broken forth into a Gangraena. Consult your own Mr. Edward's, his four years' observation of the state of the Ministry, after your discipline claimed Praelacy in the Church of England, and compare it with the worst, which hath, or can be said of the Clergy, in fourscore years before, and Judge righteous Judgement. 
Constitutions in 1603. Can. 26.   
That the people were profane, is to be bewailed, not upbraided as the fault of a Discipline. They were so, both in Christ's, and the Apostles times, and under their Government, neither was due provision wanting in our time, to restrain it, as in theirs, though succeselesly in both. Do not therefore impose upon weak, and crazed Judgements, that for a cause, which is none, and suppose the worst, even that too much indulgency was used towards those offenders, yet consider frail humanity, wherein thyself bears a share, call to mind the distraction, which fear of widening a Schism, might raise, even in the most sober spirits, thou wilt found the very reason, why the power to revenge disobediennce, and profaneness, was not more vigorously put forth, and executed; Didst thou, or the men of thy party occasion the fault, by your seditious, and heady courses? do not acts the Devil's part, and accuse the faulty. our Governors' faces could not be towards you, but their backs must be upon others.  
There are two more grand exceptions (not for any weight in themselves, but for their prevalency upon some men's capacities) against Episcopacy, the former is drawn from the Covenant, the latter from the Lordly titles of the Bishops. Reader lend me a little patience, while I answer both in order.  
Obj. First, we are bound by a Covenant, as well to extirpate Praelatical Episcopacy, as Popery.  
Rep. I know this Covenant pretends both, unto the Word of God, and the Laws of the land, for its precedent and warrant, but it citys no parallel case, 
Philip Nyes covenant with narrative Pag. 12.  either in the one, or the other; This hath not only been observed by your Covenanters, but one of the compilers of this Covenant, durst tell the world, not many years after its rigorous imposition upon the Nations, (as vouched by both those Authorities) that, We read not either in divine, or human history, of the like extant in any age, as to the matter, persons, and other circumstances thereof. History, and Law cases, I leave to the learned in those Sciences, if any yet seek farther satisfaction in those particulars than the printed Declarations of the several Parliaments of these Kingdoms, against that confederacy; neither shall I trouble myself to seek after Mr. Ny's concealed other circumstances; but will endeavour to prove that both for the matter of the Covenant, and the persons of the Covenanters, there was something unpresidented, both in the Composition and imposition of it, and consequently that it aught not to be tried against the Praelacy, or Episcopacy of the Church of England.  
I begin with the matter of the Covenant; Expect not (Reader) that I should load my Pen, or thy patience, with the whole bulk of its 
a Best reform Churches, liberties of the Kingdom, highest Judicatories, nighest conjunction and uniformity.  aequivocal, 
b Malignants, Incendiaries, evil Instruments, Schism.  Censorious, and 
c Extirpation of Praelacy, or Church Government by Archbishops, Bishops and encouragement to other Churches to enter into the same, or a like association or Covenant.  Injurious expressions; the two latter misbecoming reformed Christians of an Evangelical Spirit, and the former most necessary to be avoided, in all Oaths, which exact, or expect performance. All of them vastly different from the Scripture qualifications of a Covenant. Jer. 4.2. Thou shalt swear the Lord liveth, in truth, in righteousness, and in Judgement. My intent is to keep close, and solely, to the matter of Episcopacy, covenanted against. The word Episcopacy, is of a doubtful signification, our Covenanters found it to be so, when to preserve their Government, and ministerial order, from extrusion by the Covenant, they were necessitated to distinguish betwixt Scripture Episcopacy, and Bishops, and English Episcopacy, and Bishops. But this Cobweb distinction doth not mend the matter of their Covenant, every one sees Passion, Self, and Faction in it, and will believe it, till the Covenanters shall soberly, and convincingly prove English Episcopacy, or our Church's retention of an order, distinct from, and superior unto Presbyters, to be Antiscriptural; the contrary is endeavoured to be evidenced by the following Treatise. And if I have successfully accomplished it, disengaged men will soon resolve, that the matter of any Covenant approved by God in Scripture cannot be Parallel to this national Covenant, which forswears an order of Divine Institution. And if this Covenant do oblige Christ's office of Legislator, or high Priest, is vainly confirmed to him by his father's oath. Heb. 7.21. when men's subsequent oaths, may disannul the Government, and reject his instituted orders of Ministers in his Church. This single confidence of opposing, and the thrusting forth of the Church, an order divinely appointed, is sufficient, not only to demonstrate the corrupt materials of a Covenant, and the incapacity of any persons whatsoever, to compose or impose it, but also to denominate it (with what ever titles biased men apparel it) a league with hell, and death, not a Covenant with the Lord. An engagement not fitted to procure Christ an unity, but to nourish and foment Diabolical divisions. Neither let any imagine that these terms drop only from the pens of enemies, to the Calvinistical model; for learned Zanchy, (as Dr. Ferne, 
Ferns certain considerations of present concernment, touching the reformed Church of England Pag, 107. London 1653.  from Dr. Du Moulin quotes him) affirms as much, he saith, Testor me coram Deo, etc. Or, I protest before God, and in my conscience, that I hold them no better than Schismatics, that account, or make it a part of the reformation of the Church, to have no Bishop's. Thus Zanchy. But leaving the matter of the Covenant, come we now.  
Secondly to to the persons Covenanting. They are considerable either.  
1. As such, as are requisite to concur in the composition, and imposition of a lawful, and obliging Covenant, & if such, or any of them were wanting in the framing of this covenant. Than,  
2. As such as did compose, and impose it. We found a failer in the former, and therefore may call the persons subject, to our primary disquisition.  
First, Persons deficient; the chief Magistrate is a person absolutely necessary to concur in, and perhaps to contrive a national Covenant. 2. Chron. 23.3. And all the congregation made a Covenant with the King, in the house of God, and he said unto them, behold the King's Son shall reign, as the Lord hath said of the Sons of David. ver. 16. And Jehojada made a Covenant between him and all the people, and between the King, that they should be the Lords people. 2 Chron. 34.31, 32. And the King stood in his place, and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his Statutes, with all his heart, and with all his soul to perform the words of the Covenant, which are written in this book, and he caused all that were present in Jerusalem, and Benjamin, to stand to it; Read also Nehem. 13.25. These were all Covenants made with, and by the consent, and contrivance of the King, or chief Governor of Judea, neither do I found any more than one called a Covenant in Scripture, which was made without, or against the King. It is recorded Hos. 10.1, 2, 3, 4. Israel is an empty vine, he bringeth forth fruit unto himself, according to the multitude of hi● fruit, he hath increased the Altars, according to the goodness of his land, they have made goodly Jmages; their heart is divided; now shall they be found faulty; he shall break down their Jmages, he shall spoil their Altars, for now they shall say, we have no King, because we feared not the Lord, what than should a King do unto us, the have spoken words swearing falsely, in making a Covenant, thus Judgement springeth up as Hemlock in the furrows of the field. All the former Covenants are directly contrary to our Covenant, for o●● King not only was no party in its composition, & disowned it after its imposition upon the people, but commanded all his Subjects upon their Allegiance not to take it, nor was this only hi● Judgement in the heat of the War (when that Proclamation issued) but afterwards when God by unparrelled sufferings & i● dignities had prepared his royal soul for celestial enjoyment with the Spirits of just men made perfect, he doth in his king Portraiture, which are the last and most spiritual breathe o● the soul of that incomparable Martyr, thus express himself The Presbyterian Scots are not to be hired at the ordinary rate● Auxiliaries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 14.  nothing will induce them to engage, till those that ca● them in have pawned their souls to them by a solemn league and Covenant. And again, Nor can such after contract, devised, and imposed by a few men, in a declared party, without my consent, & without any like power, or precedent from Gods, or man's laws, be eve● thought by judicious men sufficient, either to absolve, or slacken th● moral, and eternal bonds of duty, which lie upon all my Subjects consciences both to God and me. The Covenant in Hosea, exactly agrees with ours, if which were our Covenanters Precedent, may they know it is a Covenant signally witnessed against by the holy Ghost, and let them bewail all the Judgements, which it hath brought upon the Nations, and repent speedily of their perjury, jest it bring more. But we will proceed unto the second sort of persons Covenanting, who are  
2. Persons efficient. The first Movers of our Covenant were  
First, The subordinate Magistrates and Ministers, both of them unqualified to make the Covenant, not only because they were separate from the chief Magistrate, but because they were in Covenant before, and bound as fast as Religion and Law could tie them. All of them by the Oaths of Allegiance and Supremacy, and some of them with the superadded Oath of Canonical obedience. All which Oath's, as they were taken in the name, and presence of the most high God, so they were prior and precedent to the Covenant. Now to evince the competency of such persons, to make a Covenant contrary to their former Covenant, must with all prove it lawful, and in the power of a Christian to free himself of the obligation of one Oath by swearing another, that he will not keep it. And than 'tis mere ignorance, and want of using his privilege, which draws the guilt of perjury upon any called a Christian. Than Servants may desert their Masters, Subjects rebel against their Prince, notwithstanding all former contracts and Oath's, to serve and obey them, if they take a new Covenant to the contrary. Than the Principles of reformed Protestant Divines are more perjurious, than the resolutions of Jesuitical Casuists, 
Azure Institu●mo●al. To. 1. lib. 11. cap. 6. Sect. primo qua ri●ur Lugduni 1602.  who say, that If a man makes a promise to his neighbour, and afterwards swear to do the same thing for a third person, his Conscience is bound notwithstanding his subsequent Oath to the latter, to stand to his word given to the former. And than all distinction betwixt temerarious Oaths, and Oaths made in righteousness, truth, and Judgement, may easily be removed and taken away, to the utter abolition of all faith in societies. Calvin, tells us that a temerarious Vow, or Oath is; viz. 
Qui vovet quod cum vocatione sua pugnat, temerarius est Calv. Instit. Lib. 4. ca 13 Sect. 3. Dico omnia non legitima, nec rite concepta vota, ut apud deum nihil sunt, sic nobis irrita esse debere. Calv. Instit. lib. 4 ca 13, 20.  Who ever vows any thing contrary to his calling, is temerarious. Now whither our Covenanters did Vow after that manner, let their own Consciences, and unprejudiced men determine. If they did, may they consider what Calvin's Judgement is of such a Vow, 
Vota in considerate suscepta necessario sunt rescindenda. Id. ibid.  or Oath: He saith. I say all unlawful or misconceived vows, as they are nothing in God's account, so aught we to esteem them unobliging. And again. Vows inconsiderately taken, not only do not oblige, but are necessary to be canceled. And furthermore. I say there can be no obligation, where God abrogates what man confirms. Suffice this to be spoken of the first sort of persons efficient. 
Ego nullum fuisse vinculum dico, ubi quod homo confirmat, deus abrogat. Id. ibid.   
2. Persons absolutely resolved, ere they composed that Covenant, took it themselves, or imposed it upon others to make a Schism, not only from Episcopacy, which the Covenant abhorred, but from Presbytery, on whose favour it seemed to be framed; and therefore they procured the Covenant to be written in such an ambiguous style, as it might equally patronise their new fangled notions, as Presbytery. Thus the Dissenting Brethrens maintain against the Assembly, 
Reply of dissenting Brethrens to the Assembly before the Committee for accomadation. Pag 89.  before the Committee of Lords and Commons for accommodation. And were never (that I hear of) checked by that Committee, or by the Parliament; contrariwise their papers are licenced by the Parliament to be Imprinted. They say, Whereas the conformity sworn in the Covenant, is now urged upon this occasion, and continually upon the like, turned as that great Argument against us in Pulpits, Presses, and ordinary Treaties, as if what we desired were contrary thereunto: This Argument cannot hold against us, without an affixing of an interpretation upon that part of the Covenant, and that according to our brethren's Principles only, who when we took this National Covenant were known to be of the same Principles we are now of. And yet this Covenant was professedly so attempered in the first framing of it, as that we of different judgements might take it, both parties being present, at the first framing of it in Scotland. I shall not aggravate this confession, let the sober Reader resolve how far a Covenant thus attempered and framed, either obligeth the Conscience, or complies with the sin so hearty bewailed. Isa. 59.12.13. For our transgressions are multiplied before thee, and our sins testify against us, for our transgressions are with us, and as for our sins we know them. In transgressing and lying against the Lord, and departing away from our God, speaking oppression and revolt, conceiving, and uttering from the heart words of falsehood. This shall suffice in answer to the first popular Objection against Episcopacy. Proceed we to the  
2 Obj. Some will say they are not simply enemies to Episcopacy, though attended with some superiority over, and distinction from Presbyters. But this offends them, the former Bishops were Lord Bishops; and the present succeed them in those titles, which is most intolerable! It being so directly contrary to our Saviour's express command; Mat. 20.25.26. But Jesus called them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto him, and said, you know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them but it shall not be so among you.  
Res. I answer; the Relative pronounce (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or them, is diligently to be observed, which refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the ten, mentioned in the foregoing verse, whose affectation, or assumption of any honorary title, is not recorded, but that they had indignation against their two fellow Apostles, or St. James and St. John; i e. they were passionately distasted against the presumptuous request of those two Apostles, to have the chief places in Christ's Kingdom bestowed upon them; wherein though the two Apostles were faulty, yet our Saviour compassionating their frailty, blames their brethren's indignation against them, by an illustration of the ten too nigh compliance with Gentle tyrants, in that their rage and passion. Whence we may observe, that though the illustration speak of tyrannical civil rule, yet the proposition illustrated relates unto Christ's condemnation of Spiritual tyranny or rancour, and sensoriousness of Spirit of some Apostles towards others. Neither can we but by enforcing more from the Illustration, than is in the Proposition (which is irreconcilable to solid argumentation) infer any thing from this Text, against the present Titles of our Bishops.  
But some will reply, and say, St. Luke repeating the same History, speaks of the Apostles coveting a Title, or who should be greatest. Luk. 22.25.  
I answer, First, probably St. Luke doth not cite one and the same History, or refer to one and the same time, which St. Matthew for St. Mark: Mar. 10.41.42. aswell as St. Matthew assigns the indignation of the ten, for the occasion of Christ's injunction; whereas St. Luke saith it was the contention of the twelve; how ever more particularly to explain St. Luke's testimony, we say.  
Secondly, Christ's condemning the affectation of greatness in in the Apostles, either condemns all assumption of honorifick Titles, and exercise of authority and dominion simply and absolutely▪ or limitedly, and under some qualification. If it be affirmed that he doth intent the former, I demand whither this be a particular precept, concerning only those times, and Apostles, or a general rule equally concerning them, and all succeeding Ministers and Christians. It being well known that many of Christ's exhortations unto, and reproofs of his Apostles, concern all Christians, as represented in them: Allow the former, it is misalledged to disprove the present Titles of Church-officers; it being a particular case, and not to be drawn into precedent to the prejudice of any persons, whom it doth not nominate. Grant the latter. First, so far as concerns Apostles, or Ministers; it at once abrogates their power to exercise any Authority, or rule in the Church, or accept any name, or title, not given them by Christ, during the time of his Legislation, or continuance upon earth; whereas nothing is more plain, than both their exercise of Authority and Rule, read the Acts of the Apostles, the Epistles to the Corinthians, and unto Timothy; and their acceptation of new titles, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all containing honourable titles, common to Church-officers, and civil Magistrates do as plainly evidence; they being never used of them in the Gospels, or before Christ's ascension, but frequently in the Epistles, or afterwards. Do any say the holy Ghost imposed those names, which is all one as if Christ had given them ere the Ascension? I answer, this will not remove the inconvenience and contradiction, for if the former Scripture had absolutely excluded Honorifick Titles; the holy Ghost could not have admitted them afterwards without inconsistency of his manifestations. Secondly, so far as it concerns the generality of Christians, it rescinds the ties of all civil Authority, and prohibits the Christian Magistrate to receive any honorary Titles, not expressly allowed him by the mouth of Christ, while upon the earth, than both which nothing is more contrary to Scripture for Government, see Rom. 13.1. Let every soul be subject to the higher power, for there is n● power but of God, the powers that be (the power which than was, w● cruel, and persecuting Nero) are ordained of God. 1 Pet. 2.13. Submit yourselves to every Ordinance of man for the Lords sake. whither it be to the King, as supreme. For Titles see Luk. 1.3 there St Luke calls Theophilus 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. the best, the most potent Theophilus.  most excellent Theophilus. Act 25.21. Nero is called Augustus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. the divine, venerable, or to be worshipped.  or sacred. Act. 26.25. there St. Paul calls Festus, 
c The same word which is used by St. Luke of Theophilus.  most noble: We conclude therefore tha● Christ's words, whither recorded by St. Matthew, or by St Luke, are not to be taken s●mply and indefinitely.  
Are they than to be taken limitedly, and under some qualification? they are so, but to found out and assign their bound, would cost much, and difficult inquiry. Did not other Scriptures tell us the Apostles aimed at Christ's temporal Kingdom in this world, and the destruction of the present Jewish Policy. Luk. 24.21. But we trusted that it had been he who should have redeemed Israel, etc. Act. 1.6. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore the Kingdom unto Israel? This no doubt was in their eye in the objected Text, neither am I the first, or single person, 
De terreno Christi regr● somniabant. Whitak. controv. to. 2. cent. 4 quas. 1. S. 1.  who so conjectureth. Learned Whitaker saith. In this their demand they dreamt of Christ's Kingdom upon earth. This was it which Christ condemned in his Apostles, but this is not condemnable in the Titles of our Bishops; the Apostles sought an arbitrary power, and ambitious Titles, in the destruction of the than Civil Government: Our Bishops receive a limited and legal Title, and authority, for the support and maintenance of the now Civil Government. Such props whereunto they are, 
Vid Zanch. Confess fi●ei ca 25. Aphoris. 25.  as our late and never to be forgotten experience sufficiently learns us, that they cannot be removed, but the other immediately tumbles with them.  
Their Titles than of Lords, are not reverseable by this Text, not more than an extreme prejudiceth a virtuous mean, neither to deal plainly are such their Titles provable, or disproveable by Scripture, because they are of another nature, and triable at another bar, which whether it give sentence for, 
* By strictly ecclesiastical, I understand what belongs to a Minister, by reason of his order, not what belongs to him by reason of his degree dignity, or jurisdiction, or what belongs to him in the Church, not wha● bell ngs to him in the Commonwealth.  or against them, let the objector consider.  
That Church-officers, and Church-members, where the state is Christian, are considerable in a double capacity.  
First, in a Sacred, or strictly Ecclesiastical, wherein no trusts not conceded, no Titles not imposed by Scripture, are assumeable by them.  
Secondly, In a Civil and Political, In which respect, unless we will introduce Papal exemption, or quaking Anarchy; Church-officers must do those duties, and discharge those trusts which the Laws, or customs of the Nations wherein they live, expect, and require from persons of their Estates, Interests, or Qualities. That Christian Bishops may where the estate is Christian lawfully concern themselves in Civil matters; and have done it many hundred years ago, by, and under the authority of the Supreme Magistrate, without any enter-fearing with their Spiritual offices, is at truth so fully a tested by all sorts of testimony, as the Scriptures, the Fathers, and Calvin himself: all quoted by Bishop Davenant in his eleventh question of his Theological determinations, as more need not to be added. That this doth not thwart St. Paul's injunctions against being entangled with the affairs of this life. 2. Tim. 2.3. may be easily evidenced. This text is sometime urged upon all men, exciting them to forsake the world, and turn Monks and Hermits, so by many blind Zealots in the Papacy; Other times it is urged against some men, or Bishops, commanding them ot relinquish their Revenues and Jurisdiction, thus by many impetuous Presbyters. The former notion is more ingenious, and carries lesle partiality with it than the latter, that inviting all men to a voluntary beggary, and levelling community, this extorting honours and estates from some men, therewith to adorn and enrich their ambitions, or malevolous enemies.  
But neither of them are true; for had a total abdication of the affairs of this life, been negatively, and at all times, and in all cases enjoined unto all men, we should not so often meet with the distinctions betwixt poor and rich, bond and free, servants and masters, suhjects and Kings inserted in the New Testament, nor was it a particular command to Church-officers, since St. Paul spends not a small part of the Epistle to Timothy, to show him how oeconomically a Bishop aught to govern his own house; and how Politically he aught to proceed in the exercise, and infliction of Church-censures. See 1. Tim. cap. 3. and cap. 5. Beza eyeing the design of Monkery, who principally urge the text in vindication of their single life, tells them, and experience confirms, that a Soldier (the metaphor of whose calling the Apostle follows in this text) is not absolutely debarred from marriage, many of them marching with their wives in company. But marriage draws along with it, if not all, yet the greatest and sorest affairs of this life. 1 Cor. 7.33. But he that is married careth for the things of this world how he may please his wife. The truth therefore is, Civil Affairs are not more interdicted to a Bishop than to a Soldier, to neither of them indefinitely, and absolutely, to both of them casually, and upon special occasions, so far forth as they are inconsistent with their callings, and avert them from their duties, and no otherwise, or longer. This will be greedily devoured by some, who will forthwith say, we grant all required by Antagonist. May they therefore digest our meaning, which is, that by things inconent with a calling, and avertent from duty, we understand all, and only such things as are singly and absolutely of that nature, such things as at no time, in no capacity can be, a duty incumbent upon the person concerned. A Soldier hath several duties (to omit all others) as a Soldier, as Victualling, Training, Scouting, Resting, Charging, Retreating, Fight, to enjoin him fight where any of the rest is, his duty, and to say he were no Soldier, what ever else his necessary occasions were, because he is not always actually ingageed in fight with his enemies is such an absurdity as cannot impose upon any men, who have not made total shipwreck of their understandings. Church-officers are Men, Subjects, Christians, as well as Church-officers. In all these respects they have several and distinct duties, and they (as other men) have their circumscribed and strict limits, they can be in no more places, or engaged upon any more actions than one at one time; therefore to urge the performance of all those duties upon them at once, and to affirm they totally renounce one duty when they discharge another, is to charge St. Paul with deserting Gospel-preaching, when he shut the opened door upon himself at Troas, and went thence to compose the schism at Corinth. 2 Cor. 2.12, 13. Furthermore when I came to Tr●as to preach Christ's Gospel, 
In loc.  and a door was opened unto me of the Lord; I had no rest in my Spirit, because I found n●t Titus my brother, but taking my leave of them, I went from thence into Macedonia. Beside, to keep to the Point in hand, our Adversaries will not say that an estate in this world doth necessarily and unavoidably work those effects of inconsistency with the Ministerial calling, avertency from its duties. Since than they would not so undefatigably labour to work themselves into the affections, and respects of rich men, and neglect no opportunity to enrich themselves. Neither can they with any forehead affix the same ill consequents to Civil authority, and grandeur, since both of them rightly managed have (as Spiritual) an influence to encourage virtue, and discourage vice. In a word entangling with the affairs of this life, principally consists in a heady, arbitrary, and illegal intermeddling with secular matters out of our callings and places; whereof if the late Scottish Presbyters (who arrogantly, and without any, unless it were an extraordinary call, interposed in almost all Civil, Martial, and Criminal matters, generally without the authority, many times without the consent, and sometimes against the peremptory command of the Civil Magistrate) are not of all men in the world (hardly the Pope excepted) the most highly and notoriously guilty, I shall be content to incur any just censure from the worst of Readers. That our blessed Saviour did refuse to divide the inheritance betwixt the dissenting brethrens, flowed from a Political, not Moral incapacity; as appears by his own query. Luk. 12.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or man who made me a Judge? whereas had such civil actions been morally inconsistent with his office, he should rather have used a positive negation, that he could by no means meddle with such concernments, than a query, which puts his refusal upon a civil defect, or his not being appointed to be a Judge; which fully imports, that if he had been legally constituted, and placed in that office, no bar in his sacred function could have hindered him from deciding their difference St. Paul and Sylas are called Lords at Thyetyra Act. 16.30. Sir: what shall I do to be saved; the word rendered Sirs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lords, and is the most significant name in the New Testament to express the power, and the authority of the most high God. It originally denoting a Lord from self proceeding authority and essentiality. In both which respects, none but Jehovah, eminently, and transcendently a Lord. And therefore he is ca●led, 1 Tim. 6.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the only Potentate; and King of Kings, and Lord o● Lords. But derivatively, it is a title elsewhere in Scripture given to Magistrates. Act. 25.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or having nothing to writ to my Lord ('tis there used of the Rom● Emperor) & to Ministers, 
Concerning titles of honour given to Christ●an Bishops before Papal usurpation, read Bp. Downhams defence, lib. 3. ca 6. London. 1611.  as to St. Paul and Sylas in this Text And in the Old Testament of the Translation of the Seventy 'tis given to Eli by Hannah. 1 Sam. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or not so m● Lord. And to Elijah by Obadiah. 1 King. 18.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or art thou my Lord Elijah? who incontinently owns ●hab, by that title V 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or go tell thy Lord, & But waving these and all other, both Old and New Testame● instances, we shall confine our observation strictly to this ti●● given by the Gaoler to St. Paul and Sylas; which thought had proceeded from the custom of the place, or the urbanity o● the Speaker; the Apostles aught to have rejected, or at le●● St Luke should have entered their dissent, or his censure 〈◊〉 their consent to receive it; if such Honorifick titles had be● simply, and absolutely inconsistent with their Ministerial vo●●tion. But none of these are done, the title stands fair upo● the holy Record, as due unto, and deserved by the Apostle And might they receive such titles from an inferior person, what valid reason can be given, why their Successors may not receive the like, by the Authority of the Civil Magistrate, especially since they receive them for a Civil and most importantly necessary end, which is unremovable, while Pastors enjoy any titles to temporal possessions, or while their flocks have any desire to swallow, or devour them. The not distinguishing betwixt these two several capacities in Church-officers, hath nursed the cavil against our Bishop's titles; not that they were never separated until now, for they are distinct in their natures, nor that the Bishops were not careful to maintain them distinct in their administrations; for when did any Bishop derive, or challenge his power to preach, ordain, confirm or censure ecclesiastically as a Lord of Parliament, or when did he derive his Civil honours from the Episcopal Institution. His relation to the Church and consecration by former Bishops, made him a Bishop, but his Prince's favour, and his interest in the Kingdom made him (as every other) Lord. Neither aught he to be sent to his Bible, to prove his Title, which he (as all of like dignity) holdeth by his Prince's munificence, and the Law of the Land. Besides as Lord Bishop, the hath not more power in the Church, nor would he have lesle than if he were not a Lord, because he holds his Bishopric, and his Lordship by a different tenure, the one under King Christ, the other under his lawful Sovereign. He may be as others are a Lord, and not a Bishop, and he may be a Bishop and not a Lord, only a Bishop he must be, if he lawfully do Episcopal works: A Lord he may be, if his Prince allow him that Title. Furthermore, let it be well observed, this distinction is not only fitted to secure the honour of Bishops, but 'tis necessary to be continued for the indemnifying of the Civil Interest of the meanest Minister; for otherwise if any Honours, Manors, or Lands descend to a Minister after he hath received holy orders (as who can with any modesty deny that many Ministers sprout from honourable, or worshipful stocks) he aught not to own them, but suffer them to fall into the King's hands, or Escheat into the Lord Paramount, or come to the next heir, jest by reason of those Honours, Manors, or Lands, he rransgress the rule of Christ in the objection, by becoming a Baron, Lord, or Landlord, and so exercise Jurisdiction and authority over his fellow Subjects, Suitors, or Tenants. And finally; the London Presbyters when they found their ordination by Lord Bishops to be objected by the Independent, or Brownistical faction, as rendering their Ministry invalid, or at lest their present standing Antichristian. They are necessitated to keep at the same guard to maintain their own order, as the Bishops do to preserve their honour. And give it the world under their hands, that The Lordly titles of the Bishops were mere civil additaments annexed to their Bishoprics by Kingly favour, not essential ingredients to their office. Thus they. But I remember I am not to writ a history of former times, or to give a reason of other men's actions, but of mine own. A controversy there is as the world knows betwixt us (for I must acknowledge, 
Jus divin. 2 par. pag. 24. London 1654.  and do hereby profess myself to be Episcopal) my desire is, and I hope it is also yours, that it may be ended; you pretend a divine right for your discipline, the Bishops do the same for theirs. What way is there to compose the difference? but either with the Socinian to cut the knot and deny all divine right, or fairly to untie it; by declaring whose the Divine right is; both of you cannot have it, necessary therefore it is to settle it with one; lest while we fight, & destroy one another for the shadow, we lose the substance. Our late hazard whereof, I hope you have both seen & lamented. This discourse hath no other errand, than to present Christ's Institution to you both, and show you the first form Church, whereunto all succeeding Churches aught to conform. I have sailed directly up to to the Fountain head, not lay at Anchor, and rid in the Channel of after practise; If there the water flow sweet and calm, do not trouble or seek to draw them into a new course, who ever digged it; what is first is truest, if what you have opposed come up nighest to the prime verity, do not kick against the pricks, or fight any longer against God, or it.  
How Mahumetanisme, and Papal tyranny at first invaded the Church, needs no declaration, but lest they, or a worse mischief at last overspread those Kingdoms, let me beseech you in the bowels of our dear Lord, to beware of dividing novelties, and to walk close by the footsteps of the ancient Shepherds, and observe their tracks; Schism of all storms is the sorest, and beats fiercest against the Ark of the Church, o get a safe harbour so soon as you can, for if it bluster and rage till their strength is over, your weather-beaten souls will run a shore any where. Remember the shipwrecks in Julian the Apostates days, or if you please look but upon our own coasts for these last twenty years. I would not reproach you, suffer me i● faithfulness to your souls, and to the Church's peace, to mind you what brambles have grown under your shadows, out of which have come fire to destroy the Cedars of your Libanon; doth not Independentisme Anabaptism, etc. call you father? though as if they were by-blows, you are ashamed to own them for your children. Do they not pled your Principles, use your engines against Episcopacy, to batter your discipline? And say nothing but your tithes, and secular advantages, withhold you from walking up a breast with them, unto your first and most righteous pretensions: you accounted it a dart through the liver of Episcopacy, that whereas St. Jerom saith it was ecclesiastically instituted in remedy of Schism and division, contrariwise it hath not repressed, but increased them. And consequently it is not of Divine Institution; But were his opinion, and your inference true (as they are both most false) how strongly doth this battering Ram recoil against your discipline? View it but since it was, or aimed to be Paramount in the Church of England. What innumerable Sects have issued from it? Where was Jndependentisme, Anabaptism, Socinianism, Familisme, Ranting, Seeking, Quaking, till you opened the bottomless pit of Schism, and let forth those Locusts? you would have your party to esteem your earnestness against Episcopacy, to be an effect of Gods raising your spirits, & persuade tractable & preingaged persons, that such strict men as you are, cannot be acted by a sinful impulse; whereas many, if not most of the heads of the forenamed Sectaries, 
e All his latter scribble.  are equally as blameless in their lives, and as bitter in their words against your Discipline, as you are severe in your lives, or sharp in your tongues against Episcopacy: Did the wrath of man work, or infallibly express the righteousness of God, how sinful will your cause be found? For what scoff, taunt, reproach, did you at any time cast upon Episcopacy, which these fanatics have not retorted upon your Discipline, with advantage of greater rage and bitterness, if it be possible? Who sees not the spirits of Penry, and Barrow revived in 
a Cretensis, and defence of the Apology against A. S.  John Goodwin! 
b Retortion of the Smectymnuan arguments.  Saltmarch, 
c Uniformity examined etc.  Dell, and your demy-martyrs 
d Uniformities deformity  Burton and John Lilburn? Is not every Independent, and Anabaptist confession of their faith so many several admonitions to you? Did not your dissenting brethrens censure your godly discipline in the Assembly 
a Reasons against the Presbyterian government, pag. 4. S. if not upon this ground. pag. 7. S. 2. It brings &c, pag. 23. S. now it is granted.  ofttimes for worse than Episcopal, and sometimes for worse than 
b Reason against subordination of standing Synods S. it is proved from what the Prebyterian.  Papal; so certain and undeniable a truth it is, that those who spurn against the right will submit to no other, but their own wrong way.  
Do you say this was not the fault of your Discipline, but of factions, ungodly, and unruly men, and although poor you, have sat beside the saddle in England, yet your brethrens ride in state in other places.  
Res. This triple cord hath no strength, a small twitch will break it asunder, the blamelesness of the rule is equally pleaded by Episcopacy, confirmed by a Divine right, and uninterrupted Ecclesiastical practice for above 1600 years, whereas you have no Divine right for your new coined government, and the right you have hardly exceeds the age of one man. All which time it hath incessantly been opposed by the contrary practice of all other Churches: All which I doubt not to prove by the present Treatise, and that which shall shortly follow it (if God will) concerning the Apostles. But your opposites were factious, good words brethrens; clear yourselves ere you charge others, Episcopal men will hear you, and tell you other men's turbulence against you, is a just punishment of your factiousness against them. Your plea hangs totteringly now by one slender thread, viz. your prevalency in other places; Be it so, consider when, how, and in what you prevailed: A good cause may be unfortunate, when the worst is crowned with success, Pompey is vanquished when Cesar is victorious, & Josiah is slain when Pharaoh Necho triumphed. Where the cause is naught, the means to effect it perjurious and indirect, its success is at best but prosperous villainy. I have read, and who hath not, how G, and S. obtained what they have, were you treading in their steps, in the five years after 1640. what argument could you have had, suppose you had prevailed to prove the goodness of the cause, which Mahomet may not enforce in verification of his Koran; certainly wresting of Scripture, and a conquering arm of flesh, are the main stays of that abomination. Moreover let it be noted, his disciplinarians contend with those, whom they accounted Infidels, you, with those whom you dare not deny to be Christians; 
12. Considerable cautions very necessary to be observed in and about a reformation, according to the Word of God Cant. 12.  you may remember how john Goodwin concludes his cautions about a reformation according to the Word of God; Is it not even thus? When either the Koran of the Turks, or the Missal of the Papists shall appear to be according to the Word of God, than may your reformation hope to partake of the same honour also. Thus he.  
'Twas not the lest stumble, which I received ere I fell finally from a good opinion of your discipline, to be told to my head by one of your most eminent partisans, that the Church of England should never come under any other Discipline but yours, unless she first waded up to the knees in blood; Sirs, is this Christian meekness? Is this Christ's way to call sinners to repentance? know you what you say, or of what spirit you are, when you rage after this manner? Will Christ allow a bloody revengeful Spirit in Presbyters, when he checked it in his Apostles? We read in Scripture, that our Saviour came to save men's souls, where read ye that he came to destroy them? we read that he founded his Church in his own blood, where read you that he intends to propagate it with the blood of other men? We read that he gave his back to the smiters, and was meek and gentle, where read you that he commends rage and violence to his Disciples? If you, or any else think his patience towards, and prayers for his enemies, is no pattern for your imitation, yet consider his tremendous application to his Apostles, of the master's severity against the unmerciful servant; Mat. 18.35. So likewise shall your heavenly father do unto you, if ye from your hearts forgive not every one his brother their trespasses. 
Si enim hostes extraneos, non tantum vindices occultos agere vellemus, deesset nobis vis numerorum & copiaram? plures nimirum mauri & marco-n ami ipsique Parthi, vel quantaecun que unius tamen loci, & suorum finium gentes, quam totius orbis? Externi sumu & vestra omnia implevimus? urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum forum? sola vobis relinquimus templa. Cui bello non idonei, non ptompti fuissemus? etiam impares coptis, qui tam libenter trucidamur? si non apud istam disciplinam magis occidi liceret, quum occidere. Potuimus ac inermes, nec rebels, said tantummodo discords, solius divortii invidia, adversus vos dimicasse; Tertull. Apol. advers. gent. cap. 37.  Are there any other Scriptures which allow, and commend bitterness among Christians, certainly the Primitive Church never took them to be part of the Canon; otherwise Tertullian most vainly, treacherously, and unworthily did betray the truth, by glorying of the readiness of the professors of his time, to suffer martyrdom under persecuting heathens, when yet they were of sufficient force to fight with them, and put it to the hazard of a victory, whereof the Christians might have been assured, if it had been God's pleasure to engage them in a war. What will the same Scripture justify of your slaughtering of your brethrens for doing the will of God, which would not admit Primitive Christians to slay heathens for opposing it? Cusanus was than in the right, when he said, the Scriptures are always to be interpreted according to the Churches current practice Wherein though he meant the Roman Court, she may as justly claim that privilege as any other party whatsoever, she being both the oldest, and greatest faction in the Christian world. Besides (brethrens) where is the liberty, and tenderness you pled for in the day of your own distress? Can you destroy your brethren's bodies, and not persecute their consciences: Are your imprisonments, and banishments, if not as evil doers, yet as busy bodies, more precious in the eyes of the Lord than the death of your brethrens, who do their duties, and are ready to give an account of the faith, and hope which is in them, with meekness and wisdom? Lay to heart what mischiefs your fury, and great hatred hath already done in those kingdoms, before you think of doing more? how many habitations hath it made desolate, and without an Inhabitant? how many ancient and famous Cities and Towns hath it defaced? what orders in the Church and Commonwealth hath it confounded? and how many burning and shining lights in both, hath it barbarously and brutishly extinguished? What is all the blood already shed in England, and Scotland nothing? will nothing satisfy your horseleech appetite, but a second opening of all the veins of the kingdom that you may drink the blood of Kings, Captains, and mighty men? believe it sober Christians think, that a sea of penitential tears will not wash away the scandal, which you, and the men of your confederacy, or Covenant have brought upon the reformation, by unparallelled villainy in 1648. they fear lest that very action caused the Protestants in Piedmont and Poland to stink in the nostrils of their Princes, and that those poor souls are now crying under the Altar unto the Lord, to require their blood at your hands. The perclose of your Covenant, alaruming all Papal Princes to keep strict watch over their subjects of the reformed profession, since therein by way of prayer you say, 
Read the Covenant.  That the Lord would bless your desires, and proceed with such success, as may be deliverance and safety to his people, and encouragement to other Christian Churches groaning under, or in danger of the y●ke of Antichristian tyranny, to join in the same, or like association or Covenant. And since the murder of our late gracious, now glorious Sovereign, is alleged by the principal Parricides to be pursuant to the Covenant, Because the preservation of the King's Majesty's person and authority (were alleged by them to be inconsistent) together with the liberties of the kingdom, 
Read the Covenant.  and the preservation, and defence of the true religion. But 'tis time to close this Paragraph, let me only tell you, if I had no other motive but the opposition of your Spirits unto Scripture rule, it would have spurred me on to study and publish this discourse; but I had another incitation previous, and more prevalent, take it, as I shall not fear to give it, at God's tribunal another day.  
Above four year since, having not long before received Presbyterial Imposition of hands; Providence cast me into the company of one of the chief of that Presbytery, we being private, he and I only in company, he delivered me an open book into my hand, with a leaf turned down, against the argument for the imparity of Ministers, drawn from the divers institutions of the twelve Apostles, and seventy Disciples, which he willed me to read, consider, and give him my thoughts upon it, I did all but the latter, which struck me into horror and amazement; I could as easily have given him an Empire, as my present thoughts upon it, for neither of them were in my power; but God made a way for me to escape the tentation, other brethrens coming in to visit him in the mean time, diverted us into other discourses; neither did he again require it at any time afterwards. Who was the author of this book I know not, it was a small imperfect piece in 16. without either beginning or ending; which I only saw at that time, for one quarter of an hour, and never afterwards. But though I was free of him, I could not so rid my thoughts of it; many were the reasonings, and search of my Spirit why it was proposed unto me, and what use I was to make of it, now it was proposed. Sometimes I feared it was offered to try my resolution, or irresolution in my late engagement, but I soon overstrid this block, not finding any cause for its laying before me, either in my intentions or actions, because what I had done hitherto was in the simplicity of my heart, and I always went with the forwardest in obedience to the commands of that Society. Sometimes I doubted, lest it were a Sathanical illusion to unfix my thoughts, since it perpetually haunted me for many months, ●nd I did a thousand times adjure it, to surcease its solicitations ere I set Pen to paper. But it would not leave me, and at last I could not leave it. This wondrously perplexed me, how to dismiss it I could not tell, and how to follow it, I saw not, but over innumerable precipices; Episcopacy being than ●hrown out, and the extruding force, being as to human appearance more united than ever; for this cause I fasted, prayed, and wept before the Lord, beseeching him to clear up his mind unto me, and resolve me whether he would have me to desist, or go forward, my will being pressed to yield obedience either way, according to the intimation of his pleasure. I pretend no revelation, only took the ordinary way, to quiet and settle my Spirit, but the more I fasted, and the more I was resolved, that a necessity was laid upon me to study this controversy, and woe was me if I did not do it. Whether this resolution were a return of prayer, or an answer to the prepossession of my Spirit, the righteous God will one day make manifest, for though I know nothing by myself, yet am not I hereby justified, but he that judgeth me is the Lord. However resolved I was, and am I hope (in his strength) to set upon it. But where to make my approach, cost me some time and study; I diligently read over what ever I could buy, or borrow, concerning the argument, and after much observation, saw the main hinge of the controversy, hung upon the explication of the Evangelists proper office and work, the Wight Divines in answer to the arguments of the late King Charles of blessed memory, particularly unto that which concerned Timothy, and Titus, say. And first t● that of Timothy, and Titus, we grant that Timothy and Titus had authority and power of ordaining Presbyters, and Deacons, and of exercising censures over Presbyters and others, though we cannot say they had this power as the Apostles substitutes or successors in the Episcopal government, but as extraordinary Officers, or Evangelists, which Evangelists were an office in the Church, distinct from Pastors and Teachers, Thus they; whereby it appears, that the Evangelizate of Timothy and Titus, is the only reserve, encouraging Presbyters not to quit the field, & yield an entire victory to Episcopacy. This their main strength is assaulted by this discourse with what success, time & impartial Judgements must determine I arrogate nothing to myself, being but a commanded man who fights under the banner, and conduct of the captain of th● Lords host, even our Lord Jesus Christ our Legislator, high Pries● Apostle, and Bishop of our profession; his is, and his alone be th● glory of what is effected, the shame mine, of every failer a● miscarriage, whereat how numerous soever they be, let not t●● adversary triumph; for I am certain the work shall be accomplished, though not by me, yet by others more able and worthy, that Gospel ordinances may regain their ancient credit, an● be effectual to their former, and most glorious ends of perfecting of the Saints, working in the Ministry, and edifying of the bo●● of Christ, not any longer be subjected to the designs, or pass●ons of corrupt men; and be continued or rejected, so far a● they carry on, or hinder Schismatical, Papal, or Machivili● projects. That Episcopacy is of a thriving genius, appears h● an acknowledgement of Mr. Baxters, when Presbytery had i● greatest hopes of being settled, Episcopacy had visibly th● lest hopes of being restored in the Church of England, ('twas at Richard Cromwel's entrance upon the pretended Protectorian Government, & the book is dedicated unto him) he saith. It is easy to see, that Episcopacy is neither such an upstart thing, 
Five disputations. disput. 3. or an Episcopacy desirable for the reformation, preservation, and peace of the Churches S. 14. London. 1659.  nor defended with such contemptible reasons, as that the controversy is like to dye with this age, undoubtedly there will be a learned and godly party for it, while the world endureth, unless God make by Illumination or Revelation, some wondered change upon the sons of men. That I think few men do expect. And certainly we should do the best we can to prevent a perpetual dissension in the Church. Were there not one praelatical man now alive, it were easy to foresee there would soon be more. Thus he.  
Some may object, my former contrary engagement to dis●nable me from this service.  
But therein they shall only repeat my own objections to, and against myself; I thought, and do think myself unfit for this employment, for that and many other reasons. I know my understanding is little, my acquired parts are nothing, and my means to require them but one remove from nothing. I see prejacent difficulties, great, and wel-high insuperable, this controversy being the Acheldama, and Golgotha of Polemic Divines, what, whereof the false reports of the wicked spies concerning the land of Canaan, is exactly verified. Namely it eats up its Inhabitants; God knows I did not go upon this errand, without many cold sweats and shrink, I often wished some body else had been sent, and was ready to say to God, with Moses, Lord, sand by the hand of him whom thou wilt sand. But go I must, I found no remedy, my comfort was, and is, I did not seek it; But if a necessity be laid upon me, and against my will, a dispensation is committed to me. Who am I to resist God? were past opposition a bar against all future submission to truth. Christ would never have prayed for Peter after he had denied, and forsworn him, nor would the other Apostles have received him into their society, much lesle would the holy Ghost have made him his mouth in his life time, and he being dead, yet speak to the Church in his writings. Indeed Christ after his Resurrection bids the women go and tell Peter what they saw, but although that relation primarily belonged unto him, yet if it do not secondarily import our Saviour's readiness to receive others guilty of Saint Peter's fault, I know not how to make sense of what St. Paul saith Rom. 15.4. For whatsoever things were written afore time, were written for our learning, that we through patience, and comfort of the Scriptures might have hope. We read that Saul the persecutor, became St. Paul the preacher, and God raiseth up Barnabas to work the brethren's affection to him, who before refused to join themselves unto him Act. 9.26.27. Would men of greatest graces consider how many Talents are forgiven them, they would never rigorously exact pence from their delinquent brother, who professeth penitence. St. Paul's expressions to the high flown Corinthian Church, is worthily remarkable. 1 Cor. 5.9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived: neither fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God? And such were some of you; and were God as man is, inexorable for one or many faults, all men might be damned, and deprived of the glory of God, because all men have sinned, and come short of it. Let not therefore those sins which drove me to the Lord to seek his pardon, be accounted unpardonable by men: Must we not all stand at God's judgement seat? who art thou that judges another man's servant? to his own master he standeth or falleth; yea he shall be holden up, for God is able to make him to stand. Would I cover my sin with Ad●m I could retort this objection, and say, the worst which can be charged upon me will come far short of their crime, who solemnly took their corporal oaths to defend Episcopacy, and yet were the most active enemies to extrude it; that I now say truth, I dare refer me to the judgement of any moderate Reader. And I could say more, but these Fig-leaves are too dry and rotten to cover a sinful nakedness, they have sinned, and I have sinned, our sins do not extenuate one another's, the Lord grant us all repentance unto life. Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head, for yet my prayer shall be in their calamities. Let God's ordinances be precious, I cannot be too vile, for I seek not my own honour, but theirs.  
Thus I have given a faithful, and free account of my motives and ends in this great undertaking. All which I commend (Dissenter) to thy serious perusal, and consideration; look of the man and view the arguments; consider not who speaks, but what is said. If that satisfy thee, know 'tis no dishonour to stoop to truth, who ever deliver, or defend it. If thou art unsatisfied, answer plainly, candidly, and fully to the whole argument, my reply shall either be a friendly submission to thy judgement, or a fair reason why I cannot. Passion, strife of words, personal invectives, and domineering over mangled sentences, will do no business, and hath undone too much already; my resolution is, hath been, and shall be to avoid them, if thou wilt do the like, what ever thou dost shall be welcome, since it can bring nothing but my conviction of an error, or confirmation in the truth. Upon these terms I bid thee hearty, otherwise eternally farewel.  
Dan. Burston. Junii 20. 1661.   

THis page being otherwise vacant, I have since the press was delivered of the rest, judged it convenient to transcribe the following acknowledgement of Mr. Calamy Mr. Jenkyn, Mr. Love, and forty nine more Presbyters (thirteen whereof were members of the Assembly) of the province of London (as they were than pleased to phrase it) confirming my charge, pag. 18, 19 of the fruitless, but passionate attempts of Presbytery to extrude Episcopacy, 
A testimony to the truth of Jesus Christ, subscribed Decemb. 14. 1647 and printed at London by A.M. for Tho. Underhil, 1648  with the Midwifery of Schisms, Heresies, and Divisions into the Church of England, viz. Instead of an establishment of faith and truth, we swarm with noisome errors, heresies and blasphemies, instead of unity and uniformity, in matters of Religion, We are torn in pieces, with destructive schisms, separations, divisions, and subdivisions; instead of true piety, and power of godliness, We have opened the very floodgates to all impiety and profaneness; instead of submitting to the Government of Christ, We walk in a Christless looseness and licentiousness; instead of Reformation, We may say with sighs, what our Enemies heretofore said of us with scorn, We have a deformation in Religion; and in a word, instead of extirpation of heresy, schism, profaneness, etc. We have such an impudent and general inundation of all those evils, that multitudes are not ashamed to press and pled for a public, formal, and universal toleration: This book came lately to my hands, and against the forequoted passage, was smartly written in the margin, Fructus hujus Parliamenti Amoenissimus, or, The most pleasant fruit of this Parliament.   

To the judicious, and unprejudiced Reader.  
Dear Sir,  
THou hast read a large Epistle, dedicated to another sort of men, and mayst perhaps question why I stumble at the threshold, and neglect to salute thee. Wilt thou know the reason? 'Tis neither out of carelessness, nor incivility, but designedly, and of set purpose, because this whole Book is a kind of Preface, unto a following discourse, unto which thou shalt found herein a frequent reference, namely the tract concerning Apostles.  
What is writ, read freely. I will not forestall thy judgement, by telling thee several, learned, godly, and judicious persons have encouraged me in this design, though I could do it truly, and name time, place, persons and expressions. Thou art at thy liberty; carry thy censure along with thy judgement, I am not so in love with error, as to make myself a party, when thou impleadest it.  
Let me be thy remembrancer in one thing: This Tract to such as I presume thou art not (men biased, or unexercised in this controversy) carries a face of novelty; the Method, and perhaps some forms of speech, are different from what generally in these latter times are used upon this subject, Respite therefore thy censure, till thou hast read over the whole; where I am singular, bid me freely to stand forth and produce my reasons. Where others stand with me, observe who they are, of what persuasion they are, and whether I had not reason to allege them, in confutation, or confirmation, if not of somewhat mentioned in this Tract, yet of some other thing, which thy reason may induce thee to believe, may be hereafter more fully handled.  
I have in this Tract primarily endeavoured to evidence, and evince Scripture matters, by Scripture testimony. But lest I should be thought to wrist them to my own, or any novel interpretation, I have very frequently cited the consent of Authors, both Ancient and Modern, the most unquestionable, and approved to my observation, when I first entered upon this task, I solely kept myself to God's Word, and Presbyterian Authors, that by the former I might be the better enabled equitably to reprove, or approve of the latter. But afterwards when the substance of this Tract was finished, which was nigh three years since, I did upon advice of learned friends, enter upon the filling up the vacant Margin, and swelling the bulk of this book, as they now more appear; the most of my quoted Authors I have diligently perused, and faithfully examined. And for the rest, I d● every where (to the best of my remembrance) acknowledge my debt t● my Creditors, from whom I have borrowed them, and with whose stock I have traded.  
All that I have written (Judicious Reader) doth earnestly efflagitate, and patiently await thy serious censure; I am free in wha● I writ, and dare tell thee (even when the pen is in my hand ready t● subscribe my name) that granting the reasons to be equal, I can better bear thy reproach, than the applause of other men. I am  
Thy to love, and admire thee at a distance. Dan. Burston   

THE EVANGELIST YET EVANGELIZING, etc.  
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 Ovid's Metamorphosis, and justles out almost all Ecclesiastical words, to place Classical in their rooms, as Legates for Apostles, Commonwealth 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, immediately divorceth from his wisdom, or some other, and more secret cause, the indubitate effect of an enraged deity, actuates our distempers, 'tis most certain that) his office is the common anvil 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 men's light, but who walks by it is my part to inquire, 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 harken! 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 apprehended 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 suspicion of nonage, 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, etc. 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 Welsh Genealogist be metamorphosed into 〈◊〉 many several shapes, as he reckons Aps in his pedigree, a● the mayor, if any part of them be dogmatically divers 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 Evangelist, gave the greatest assistance) and they as his officious Heralds proclaimed it to be a second Diana's image, let down from Jupiter: Not wonder than if they all agreed, but it were indeed admirable (i● prudent men had not long since observed, how God hath mingled a spirit of perverseness, 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 show how well they hung together) but to examine their several Definitions, which phrase witnesseth sufficiently against their boasted unanimity, for to what purpose is there any more than one, if they be all agreed in a Definition. 
Calvin's Definition.   
'Tis time to hear themselves speak, Calvin gins thus.  
By an Evangelist, I understand those who being lesle than 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) Eph. 4.11. in Margin.  Eph. 4.11. the Evangelizate of the seventy, by 
(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 two 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 Paul's Epistles to Timothy and Titus: Their charge was temporary. In a more restrained sense those four are Evangelists, whom the Lord employed to writ the Gospel, and register the birth of the Christian Church.  
This Definition or description, brancheth forth into many more particulars than Calvins, but hath lesle root of Scripture-proof; Indeed it makes a braving flourish of three whole Epistles, but citys no one, either chapter or verse, neither is the word Evangelist any more than 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 herself could not have passed into the Church with so much new doctrine, unquestioned by her faithful Sentinels; how leisurely 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 aught to be embraced by all Christians, with a like veneration and pious affection: But Geneva, well far her heart, quietly sets down in it, in lesle than half a Century. A main argument against the world's 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. precept. 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 continued 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 immediately 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. inferior in dignity, not necessitated to preach every where, 
Evangelistae ab evangeliis 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.  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 verse. and Timothy, 2 Tim. 4.5. is bid to preach the Gospel; otherwise it signifieth Gospel writers, in which sense we have only 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.  fellow-labourers, and Colleagues, not ordained by Christ himself without an intervenient human 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. come. loc. 42. qu. 17. Genevae. 1630.  or ●aken with them, as a kind of auxiliary, or secondary apostles, to supply 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, jychicus, 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 citys 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 mediately 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 Apostles companions and vicar's) 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 than 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 Judgement; 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 heinous, proved, it will lie heavy upon their memory, unproved, it will as much oppress our reputation. 
The first exception charged, and proved in nine particulars.  'Tis in vain to word it, either in a compliment to our Reader, or an Apology for the attempt, the die is cast, the charge is given in, we are bound to see the issue, and abide the Judgement. We impeach first the foreman Calvin, who ranks the Evangelist next in office, 
First Except. the Evangelists were not next in order to the Apostles  though inferior in dignity to the Apostles. Aretius and Polanus dutifully observe, and writ after his copy; but what Scripture guided their Pens? what text did they lay before them to writ by? Indeed Calvin citys 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 Judgements. Any of these (confessedly) is sufficient, but the former (as being lesle liable to dispute) is rather to be expected in such positive determinations; for where the intricasie, or darkness of allegations, enforceth 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 writer's 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, etc. 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. Paul's order, which is not only his, but the holy Ghosts also: Definitions, or descriptions (such Calvins most properly is) aught to explicate things, or persons by certain properties, or distinctively operative powers, known, or acknowledged to be theirs, by artists skilled in their appendent 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 unbelievers the notation of the word, many plain Scriptures, and the unanimous exposition of the godly and learned Ancients, 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 Prophet's 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 privilege, add a seeming reason to wit lest ignorants should wrist those same hard things in Scripture, unto their own destruction: A reason though plausible, yet not more conclusive, or rational, than an obstinate debarring of all men from tasting of those meats, or drinks, wherewith some overgorging their stomaches, do or may surfeit. But Protestants though they importunately pled God's 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 understand it, or have it read, and commended to their understandings by others) and that those main wheels give motion to these ●●sser ones, of their endeavours to translate, and transcribe them ●nto maternal languages: Yet by their expositions, they do e●●nally obscure, and hid them from common observation, in a ●ulgar, as in a foreign Dialect, for not to go beyond our Tedder, ●ay not a private English Christian as easily translate the original, as suppose this translated text, approximates the Evangelists to the Apostles, because he there reads in plain English, ●nd he gave some Apostles, and some Prophets and some Evangelists.  
Secondly, 
Secondly or original.  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 rails 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, 'tis sometimes in other places rendered adversatively. But, First best expositors, shut the door of this text against it, unanimously translating 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 triple adversativeness of any particle unto itself, 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 rendered 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, Christ's 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, aught to be the most general, and is the most safe way of expounding Scripture) than this Presbyterial notion of the nextness of the Evangelists to the Apostles Examine we it either by the Translation, or original Text, and that no criticism can avoid the exactness of its order. I am not ignorant that there are some, who undervalue what they do not understand, and to spiritualise their own barbarism 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● lest their error creep into the affections of some ingenious, bu● lesle wary Christians, let them know Grammatical criterias, never more duly take place, than 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, etc. they are unacquainted with thei● critical eminencies: But enough of this digression, and since 'tis needless to return where we began it, proceed we to what remains.  

Secondly it is not provable 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 Church's unity, when gathered, and governed, by all officers of Christ's 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 Church's 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. 'Tis 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 lose its denomination, and must be termed servitude, than tyranny is the only government. 'Tis fond, and unnecessary, for since the Church hath, and aught 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 than 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 Heretics, to be perpetually babbling against truth; what an unwelcome sight 'tis, 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 fruitlessly, 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 in 4 praec.  Zanchius, 
b. in loc.  Aretius, 
c. in loc.  Marlorate, 
d. in loc.  Fulk, 
e. in loc.  Piscator, 
f. loc. come. 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 employed 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 agreed 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 platform? as charging him with neglect, and carelessness, in the choice of his employed 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 distracted the than present Church, whose officers were otherwise marshaled, 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, entail upon their Successors, what a present and dangerous occasion of emulation, and jealousy, 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 strove 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 always exactly marshaled.  What hath been said is liable 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 always exactly marshaled, 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 mixed actions, 
First where the objection lies.  and transiently observes, or occasionally exhorts unto remote acts of Faith in particular converts. In which cases the holy Ghost directed his Penmen 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 Church's 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 satisfy 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 Satan, and seducers, could never want a gap, through which they would bring dreadful, and endless confusions into Christian societies; for could lose 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 Sceptics, or Seekers (a favourable term bestowed by this complimental age upon wanderers 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 profess 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 not more, nor more gaping, since each crazed brain, is left to the conduct of his own conjecture, in what order to believe and obey.  
The rule therefore which constitutes this objection, and is so common in men's mouths upon sundry occasions, is not general nor frequently, and without evident necessity (such as contradictions to other Scriptures, reason, sense, historical verity, etc.) to be at all used. But on the contrary, this must obtain the repute of an undoubted axiom 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, than 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, adjoins Prophets, not Evangelists to the Apostles. His words are. 1 Cor. 12.28. And God hath set in the Church first Apostles, secundarily Prophets, etc. In this Text the holy Ghost (as it were foreseeing the froward opposition of unruly men, against Christ's instituted orders of Ministers) interposeth his Authority, and infallibility, so expressly, as they would believe any discreet man spoke orderly, who upon the lest 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 persuade his own Judgement, (much lesle other men's) 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 lose 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 Prophet's Spirit, he placeth his charisma, or the gift of Tongues in the lowest class of extraordinary donations, saying after that miracles, than gifts of healing, helps, governments, diversities of tongues. In the arrogant abuse of this gift, subserving it to private ostentation, not public 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 preeminency. 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 superior officer? would he abuse God's 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 than any of the Ancients) than 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 than (and he never useth it in any other place) he brings St. Paul unto, and leaves him at Philip's house; consequently he could not choose 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 aught to be, and he seemingly useth most diligence, he heedlessly 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 acknowledge the Apostles order to be exact.  Presbyters and others acknowledge it. The mayor part of the Definers, 
* Immediately 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 officework, or what is by far inferior, to what they allow to the Evangelists, but with how little reason they do it, we doubt not to tender 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. same page with their Definitions of the Evangelist.  Vrsinus, and 
b. same page with their Definitions of the Evangelist.  Pareus,; others place him in the rear of the Evangelists, so 
c. same page with their Definitions of the Evangelist.  Polanus, and 
d Advice to Parliament about Church Government title of the officers of the Church.  our Assembly: Another makes him lag behind Teachers, so 
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 duly 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 Prophetic order is joined to the Apostolic 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 Apostles. 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 well-nigh to the extermination of the Presbyterian Government, which a wrong extent of the Prophetic 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. count. To. 2. pag. 530. secundo respondeo.  the Independents shrouded their gifted and unordained brethrens, under the lap of the Prophet's mantle, Liberty of Prophecy 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 surmised inconveniences, since to foretell future events, or reform a corrupt Church-state, required a more extraordinary assistance, than 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, etc. 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 Pedagogy, and their reduction to the ancient standard of discipline, but the introduction of a new order, and form of worship under the Kingdom, and Government of the Messiah, whose forerunner he was.  
2 Ans. I deny, 
2 Ans. by negation that it doth not so signify 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 divers 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 registered, 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, etc. 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 though called an Evangelist, Act. 21.8. was no more than a Presbyter he being expressly excluded from imposition of hands, whic● was a distinct act of the Apostolic 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 temporary, shall be proved in the seventh exception, but that gifts were temporary, appears both in their present disuse: And in that those officers who exercised them once, could not always do it, although the occasions were the same. St. Paul, wh● one while cured multitudes of diseased persons, by handkerchief and aprons taken of from his body and put upon theirs. A●● 19.12. Another time adviseth Timothy to a physical care o● his bodily health, lest 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 travels 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, etc.  
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 prophesy one by one, that all may be edified, and all may be comforted. But how may all Prophesy? 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 Prophet's power over his own Spirit, that he might, or of his brethren's 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 lesle 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 prophesy in the sense of those texts.  ●as promiscuously bestowed, both upon men and women, without distinction of Sex; when Philip's daughters are called prophetesses, 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 hymn, spiritual song, or otherwise, to foretell future events, and probably St. Paul's hazards and sufferings at Jerusalem. Certainly blessed Anna was ●uch a Prophetess, her Prediction concerning our Lord Jesus than newly born, is recorded. Luk. 2.36, 37, 38. And there was ●ne Anna a prophetess, she coming in at that instant, gave thanks likewise unto the Lord, & spoke 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 Prophecies in the objected Texts, must be interpreted by Predicters, and prediction; he transgressed his own order, when he imposed 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 neither 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 brethrens, 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 interprete, 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 interpret, and wisely accommodate Scripture unto present occasions, for he prefers prophesy to all other gifts, as more edifying than they; which commendation prediction doth not deserve. Furthermore when he defines the prophet's work, (or at lest handles what he aught 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, chief excellent interpreters of Scripture, secondly men endued with a more than ordinary prudence & dexterity, to speak appositely to the Churches present necessities, & be as it were the messengers of the divine william. 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) Mitto hic quam cite, Bellarminus per prophetas eos intelligit, qui futura praedicant. Whitak. controv. To. 2. pag. 530.  I let pass how Clerklike 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 order 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 choice, though not the only one, was the gift of tongues, compare Act. 2.4. with ver. 17.18. you will found the gift of tongues conferred upon the Apostles, to enable them to Prophesy. And Act. 19.6. speaking with tongues, and prophesying, 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 prophecy.  
Sol. I answer to grant it not more is gained, than that, First they were divers 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 divers, yet they were not always 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 prophesy 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 Prophet's principal work, thus who speaks with tongues aught 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 misdemeanours, 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 Prophet's cognizance, either the Apostle would not have intermeddled at all, or given the special reason why he thus of necessity invaded the Prophet's privileges, that they might be preserved to him and his Successors for the future; and these acts not hung upon the file, as precedents to his prejudice. Thus we dismiss the second objection. The third enters.  
Obj. 3. The dissenting brethrens, reduce Prophets, and Evangelists to a parallel order, 
3. Obj. the prophetical and evangelical order were parallel.  wherein they follow 
a Reason of dissenters pag. 116.  Bullinger, whose words upon the Text are. Apostles, Prophets, 
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 plaster 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 parallel, or equal to them. For were the Evangelists the Apostles vicar's over all Churches, the Prophets whatsoever office they bore in the Church must of necessity be inferior to them.  

Secondly, our Assembly disallow the parity.  Secondly, Our Assembly urged by the dissenting Brethrens, 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 aught 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 denial of the objection, which the assembly also doth in the forecited place; and (whereof perhaps they were not ware) a direct confutation of calvin's (and consequently of their own) opinion of the Evangelists nextness to the Apostles; This text being singly alleged 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 only of extraordinary Officers, for the yet continuing Pastor (or Presbyter, for of him only 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, than 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 untie, but more entangle, 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, etc. 
The five terms, Apostles, Prophets, etc. expounded.  we shall do it, or endeavour to do it, with all possible brevity, and plainness.  
First. Negatively, showing 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 bore say-so, they do not give. This might be turned of, with as bore and peremptory a denial; 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 etc.  
First, Ascended Christ ratified those, and only those orders of teaching Church-officers, whom he constituted while descended, because he who ascended is also the same who descended, 
See my reasons for Christ's sole Legislatorship pag. 83. etc.  and in both capacities, He gave some Apostles, etc. 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 Christ's 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 lesle, according to the several states of Christ's 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 thereon ●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 heretics are in the right, 
Vid. Estthium in loc.  since the highest reformists (or those who would be accounted such) vary, and altar 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 the 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 than 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 voided 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 complete 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 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 complete and perfect body, and their setting in joint, 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 Prophesy, 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. Augustine's 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 comprised in Apostles, Elders and Brethrens. Act. ●5. 2. v. 4. v. 6. v. 22. Act. 16.4. This was the first Church form 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, than to derive an example from them, and al●er hers, according to the diversity of their constitution; which she must do, or continued incomplete, if Apostles, Prophets, 
Thirdly the Church of Jerusalem Synodally convened, is comprised in Apostles, Elders, and Brethrens.  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 Prophecy. ●ct. 2.18. And after St. Peter had Evangelized to Cornelius, and his gentle 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 divers 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 precedes office, and who ever did these works, he was an officer before he did them: Neither did he ascend any step, or degree above his brethrens 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 'tis 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 enjoined 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 highest Ecclesiastical order, and every superior order, eminently (a● lest) contains the inferior in it. Yet Presbyters could no● have done them, because if the Evangelizate was any order, i● cannot be denied to have been superior to the Presbyterate Neither could any presbyter be admitted to do its distinct acts without a downright 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 show 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 sometimes been told, that Timothy and Philip, after their former ordinations received new commissions authorising them to be Evangelists. But we dare not believe 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 Majesty's definition of the Episcopal government.  Act. 21.8. the Wight Divines do voluntarily allow us, that, Apostles, Prophets, Evangelists, etc. 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 partisans like to be successful ●n it till it shall be Scripturally evidenced, that Christ did Commissionate distinct orders of Church-officers; and did not appoint 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 allegation 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 settled Church sent forth any of her officers to constitute a new Church, 
5. When some officers went abroad to constitute a new church, others of the same orders, stayed at home to preserve the old one.  she kept others of the same ●rder at home to preserve herself. Thus the other Apostles ●ent forth St. Peter, and St. John to settle a Church at Sama●ia, among Philip's converts, themselves remaining and continuing in the mean time at Jerusalem. Act. 8.14, 15. Thus ●●ucius, Simeon, and Manaen, emitting St. Paul and Barnabas, to evangelise to the Gentiles, themselves stayed at home with the Church at Antioch. Act. 13.1, 2, 3. The ground of this practice is evident in reason, for otherwise the Church would be always ●lanting, never planted, the enchurching of one would be the unchurching of another people. Christian religion (as 'tis ●aid of the Sea) would lose as much at one place, as she gained ●t another. A planted Church must have her officers constantly residing, to dress, feed, and govern her; that vineyard ●ould be soon overrun 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 Christ's promise successively to continued 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 growths, they fall under answerable denominations. These are hopeful grafts, while they are fruit-bearing trees; these Apostolize, or Prophecy, 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 lesser orders.  

2. Neg. they were not several de-degrees. The. Absurdity  The affirmative is Calvins, and the general Presbyterian opinion. But therein their wariness, or (shall I call it) their wiliness is remarkable; to call them several orders, would too grossly exceed the number of Christ's 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 persuade easy 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 diversity from order consists. But Calvin, and the rest, instead of avoiding, rush at another door into the same inconvenience of exceeding the number of Christ's 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, etc. several orders, rather than 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;  
Than Christ's 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, than that which Christ gave to his Apostles.  
If they take degree in the latter signification. Than,  
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, than the Apostles so often as they wrought any of these works, descended into a lower state or condition, than 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 superior 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 joint opinion of Calvin, and Aretius, who say, The Evangelists were inferior unto, and lesle than 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 denial 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 Catholic Church.  and places of the Catholic Church. They must concern Church-officers, because none else could be Apostles, Prophets, Evangelists, etc. 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 Catholic 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 'tis one Christ preached, the same Sacraments administered, the like orders of officers ordained, in a constituted, or to be constituted Church.  
The Apostle in this Text assigns 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 triple 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 linked 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 Christ's promised perpetual presence with his Ministry, Mat. 28.19, 20. and St. Paul's 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 fullness 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, than Gentiles, the conversion and enchurching of the Jews in a Gospel-state, tacks the Prophet to the Apostles. The Jews were acquainted with many Prophecies, 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 than? Art thou Elias? And he saith I am not. Art thou that Prophet? And he answered no: But the Messiah being come, they were prejudiced against him, because the humility of the Carpenter's Son did not answer to their carnal, and pompous expectation of the Son of David; Those high thoughts his Ambassadors must bring down; the readiest way to do which, lay in a right exposition of old Testament Prophecies, 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 days of the Messiah, and enabling them to Prophesy. Act. 2.18. And ●n my servants and handmaids, I will pour out in those days of my Spirit, and they shall Prophesy. That is, as their following discourse interprets it, not foretell 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 tenor of those decrees. Act. 15.32. And Judas and Sylas being Prophets also themselves, exhorted the Brethrens 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 'tis writte● that they tarried there long, for no other cause than the quieting of the sedition, and dissension 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 prophetic 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 man's passport.  
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 agreeable to his errand, 
Evangelists who.  as an Evangelist. 'Tis true, explaining 〈◊〉 old Testament Prophecies, 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 'tis 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 Prophecies, ushering in the good tidings of a Mediator. But 'tis most certain, that primarily▪ properly, and of strict necessity, the explication and application of such Prophecies, belonged unto the Jews, they would n● otherwise (though the Gentiles might) believe the Gospel And that Evangelizing comes up nighest to its original signification, when intimating news of good things, to those who ha● not a hint of it in a before believed promise. And that it i● more frequently used in the new Testament, of preaching to the Gentiles, than 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 Gentle. 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 believeth, 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 Samaritans ●●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 Saviour's 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 devil at Jerusalem, be this known unto y●u, and harken 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 distressed teachers proceeded. Act. 11.19. Now they that were ●●ttered abroad upon the persecution that arose about Stephen, travailed 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. Than 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 yourselves ●●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 church gathered, whether out of Jews or Gentiles, must afterwards be kept together, the evil spirit dispossessed, and fallen ●●om heaven (or the hearts of men) like lightning, will endeavour 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 Wolus, 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 committed to their charge.  
The office of Teachers concerned the Propagation, 
Teachers who.  and succession of members in constituted Churches, that Pastors might have always a flock to oversee, and look after. God's 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 thyself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou that preachest, a man should not steal, dost thou steal, etc. and Heb. 4.12. For when for the time ye aught 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 believe 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, etc. yet we deliver it only, as our probable opinion, and are contented it hold our Readers belief not longer, than till he can relieve it with a better. I the negative we are positive, that the five terms do not constitute so many several orders, or degrees of Church-officers: Because the whole Ministry in the first form Church, were either Apostles or Presbyters; neither can the orders be any more, and must be as many in every Church form since according to her pattern. Nor let the distinct enumeration of those several terms of Apostles, etc. puzzle 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, etc. 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 continued 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, etc. 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, than to several sorts of officers. Thus have we finished our answer to the third objection, the fourth gins.  
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 Patriarches 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 officework. 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 bias in the scope of the Text can carry it to their opinion. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered gifts. ver. 8. And he gave gifts. etc. 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 man's 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 rendered grace ●. 7. which elsewhere is promiscuously sometimes translated gifts, 2 Cor. 8.4. Sometimes grace; but when 'tis 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) vid. a Lap. in locum.  Rom. 12.6, 7. 
b Chrysostom. Lombard. Thomam. a Lap in loc. & Smectymn. pag. 19 London. 1654.  1 Tim. 4.14. Wherhfore,  

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, etc. 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 unbelievers (the grand, if not the sole end of God's collation of such extraordinary gifts. 1 Cor. 14.22.) but of public, and perpetual advantage to Christian societies, to wit, the perfecting of the Saints, etc.  
Thirdly, are Apostles, Prophets, and Evangelists, etc. extraordinary gifts? So also are Pastors and Teachers, since the Text allows us to give that term not more to one than to another, and since they all have one assigned Legislator, as also yet durable and continuing works.  
Fourthly, the ministry is a gift, but of another nature than the gifts in question, that is the public 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 ancient 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 of 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 Jesuit, and Esthius, but in like manner urgeth it upon his own authority, acknowledging that St. Ambrose, and St. Anselm (no other Father or Ancient writer being quoted by him) were of the other Judgement.  

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 literally mentioned, 
Bellar du by 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 expressly placed in the term Apostles, than the Text doth not treat of extraordinary gifts, but if the text do treat of such extraordinary gifts, than his holiness 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 ourselves 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 mere 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 vicar's; 
Second Reas the Evangelists were the Apostles companions and vicar's.  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, 'tis 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, etc. 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 'tis 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, than 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 until this day, the greatest part of the world being unconverted, and must for ever continued 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 bvilders, 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 form out of a before unconverted people, since the death of the twelve first Apostles. That never any more like Churches shall be form hereafter: And that the building Apostles preached another word, administered other Sacraments, exercised constantly, and officially other censure, than conserving Ministers, can now preach, administer, or exercise. This first reason therefore, for the Evangelists supply of the Apostles places, as their inferiors, 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 vicar's.  First Vicars. It seems the Apostles were Parsons, and the Evangelists Vicars in the Catholic 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 profane novelties, prophesied of, and prohibited by the Apostle, 1 Tim. 6.10. Do Presbyters mislike our diligence in meddling with their work, and say they can do it better; we will not answer it with another question, why 'tis 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 vicar's, 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 inferior 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 parallel 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 Ministry, and took with them John whose surname 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, ministered 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 choice, and hopeful persons to accompany them, to Minister unto them, and observe their ways, 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 surname 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 paroxysm, and violent fever-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 chooseth 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 sailed into Cyprus: And Paul chose Sylas, and departed, being recommended by the brethrens unto the grace of God. Now that St. Paul withstood Marks readmission; evidenceth that those Ministers (while such) stood in the nature of Candidates for office; and might upon their good or evil behaviour be elected, or rejected. Otherwise St. Paul could not so resolutely have opposed Mark, and rather chosen to break with Barnabas, than 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. Paul's Minister. Act. 19.22. So he sent into Macedonia two of them that ministered 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 Minister's 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 entered into an inferior 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 lesle excusable when he deserted his holy vocation, Beza saith the word Minister, strictly signifies an under-Rower, the Apostles as it were sitting at the stern. Besides it doth not savour of a Christian, much lesle Apostolical spirit for any one to call his fellow labourer in the ●ame work his Minister. St. Paul useth another kind of language concerning them, 2 Cor 8.23. Whether any do inquire of Ti●us, he is my partner and fellow-helper concerning you, or our brethrens ●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 jointly engaged 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 elders 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 waste redundancy of words, if it did not raise Sylas to an higher order, or farther empower 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 inferior 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. conjoined 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 Crect 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 accounted 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 superior to Prophets.  First, if companions, partners, and suppliers of the Apostles places, in constituting of Churches, ordination of Ministers, etc. were Evangelists as Evangelists are Presbyterially defined to be distinct from, and inferior to the Apostles; than of necessity the Evangelists were a distinct order, and superior to Prophets, the dangers and inconveniences whereof, have been sufficiently showed 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 superior 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 not higher, yea no other works in respect of their offices, than those allowed by the Definitions unto the Evangelists, viz. of planting, and governing Churches. Besides we have exactly searched the new Testament, for the original of Church-officers, to the joint 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 sand 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 divers 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 engage 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 conjoined shoulders, that couples drawing together might mutually assist one another, and rid and dispatch more work than 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 than 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, Baptise, etc. 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 continued the surmised difference, and diversity betwixt 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 will now examine. All consent to the parity of jointly emitted Officers, till the Apostolate of St. Paul and Barnabas. In whom if we will credit those who have made themselves our adversaries, the ancient 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 collect 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. 'Tis hard to judge which doth more apparent 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 alleged moving him thereunto, to wrap up (what one would think he intended for) the plainest historical narratives, in such perplexed folds of figures, as 'tis 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 mayst 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 Aristotle's Book of natural Principles, they were published, as if not published. 'Tis a maxim with Civilians, not to distinguish where their law doth not distinguish, and aught it not to be so among Divines? Admit the contrary, when you charge sacrilege 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 aught so to interpret i● because their Church (which knows the figures in Scripture 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. Peter's now claimed Jurisdiction over the rest of the Apostles, is of a latter date than the Apostles time; because the ten as the greater number, and evidentially of the power in the mayor 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. Peter's absence (a known Jesuitical contrivance, to rebate the edge of Protestant instances against St. Peter's being at all, or so long as they say he was at Rome) sent St. John, but St. Peter returning in the mean time (lest 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 brethrens, are reproved for their hypocrisy, and unnaturalness, they may pled Christ's reduction of all the commandments 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 'tis lost time to trample any longer in this mire; examine we upon what mistakes those Author's lead, and leave their party in it. Calvin saith. 
Calvin's reason expended and exploded.  Otherwise the word Apostle is stretched beyond Christ's 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 Apostolic office in its institution, unto the number of twelve, so that never one more was to be added to it: it equally oppugneth St. Paul's Apostolate, and both he and Barnabas are called Apostles improperly, the word being stretched beyond Christ's primary intendment, for the number of the Apostles was complete, Mathias being surrogated into Judas his stead, long before St. Paul's 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 continued 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, Unless because he was added to St. Paul as his colleague, we set both in the same degree of office, and so the title Apostle will truly agreed to Barnabas. These are Calvins reasons for Barnabas his Evangelizate. Maresius saith, Paul was most forward in speaking. But this is a mere crack 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 Christ's 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. Paul's Apostolate, rather than Barnabas'; 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 snarl 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 Idiot 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. Luke's 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 surnamed 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 this 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. Paul's 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. etc. 
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 not 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 ministered 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 aught 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 rend their clotheses and ran in among the people, crying out. They were now at Lystra, where such a Majesty of the divine power attended their joint Ministry, and Barnabas' 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 jointly in Apostolic works. Act. 14.23. And when they (St. Paul and Barnabas; see ver. 22.) had ordained 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 brethrens 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 aught our brethrens have showed to the contrary, some of those elders might be ordained by Paul, some by Barnabas, and not all by both jointly. Whereby they grant, that the faculty to do this work was distinct, and inseparable in either of them, whether associate, or asunder; consequently Barnabas did not derive his power from St. Paul, neither was he inferior 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 not longer in employment than till recalled by the Apostles. Suffice this for St. Luke's testimony in this matter, St. Paul witnesseth that,  
Fifthly St. James, Cephas, and St. John acknowledge the joint Apostolate of him, and Barnabas, and gave them the right hand of fellowship, as to the Apostles of the Gentiles. 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 right-hand 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 maintenance 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 brethrens 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 Apostolic pairs, 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; Not one while associate in the works of ordination, censures, &c, with Apostles, is in reference to such association 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 often before receiv●● an account of Christ's Institution, and the Church's practice 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 Scripture and the Apostles uniformity in their Church-proceeding. Besides, 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 doubt whether St. Paul, St. Peter, or St. John, or any other Apostles more frequently mentioned in Scripture, do continued Apostles, if in any place we meet their name without that title, when to another making so fond an inference, ourselves 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 agreeable to Calvin's Definition of the Evangelist; and 〈◊〉 neither of them is the lest mention of this Triumvirate, or of ●ny one of them; Besides, Eph. 4.11. which mentions Evangelists, also mentioneth Apostles, Prophets, Pastors, and Teachers.  
And any one of equal confidence with Calvin, may say Luke, timothy, 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 notwithstanding Evangelists; because the name Evangelists is used in ●hat Text, than may we affirm what we list, of whomsoever, or whatsoever, whose bore name we found in Scripture, and be it ●rue or false, outface gainsayers with a pretended Scripture-authority, but in the mean time prove nothing but ourselves ●o be ridiculous, or if common fame mount us up to a higher ●hear, make our believers to be so; we in the mean time base● employing the excellency of our parts, and splendour of our ●●putation to make a Packhorse of our brethren's modesty, and credulity, wherewith afterwards we will break their backs, if ●alled they wince, and will not stand still under every arbitrary, and most importable load; I confess Timothy is once bid to ●o the work of an Evangelist, in what sense we forbear to inquire ●n this place, and turn over its consideration to the eight Exception, and our separation of the Equivocal senses of the word evangelist, 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 Penman of holy Writ, so were nei●her Timothy nor Titus; Timothy, and Titus constituted new, or conserved old Churches, and exercised Apostolical authority, ●n the administration of the several powers of ordination, and censures, but what Scripture proves the like of St. Luke? Suffice 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, lest we incur a note of partiality, for excusing in him what we accuse in Calvin; because he proves it as Calvin doth, by bore, 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, 'Tis plain Sylas was an Evangelist: And not content with that, they add, 'tis 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. Lest is said of Judas, w● will rid our hands of him first. We read Act. 1.21. of o● who as this Judas, was surnamed 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 certain, they were either distinct persons, or one person. If the● were one person, his order is plainly separated from the Apostolical; Act. 1.23. And they appointed two, Joseph called Ba●sabas, who was surnamed 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 far 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 assigns no other reason for it, 
Bez. ad Act. 1.23.  than videri possit, it m● seem so. But what ever it seem to Beza: First it did not s● seem to 
a Citat. per a lap. ad Act. 4.36.  St. Chrys●stome, nor to 
b ad Act. 4.36.  Camerarius, nor to 
c ad Act. 1.23.  A Lapide. Secondly, it rather seems by St. Luke's exact description of Barnabas, by his Name, Profession, and Country (in all which is somewhat singular) that he rather designs a person formerly unmentioned in his History; note his word● Act. 4.36. And Joses, who by the Apostles was surnamed Barnabas, which is being interpreted the son of consolation, a Levite, and of the Country of Cyprus. If the Barsabas' were distinct, the latte● enters the History, Act. 15.22. where he is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators tender chief, 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.  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.) than either they were Apostles, or Presbyters, not Deacons distinct from Apostles, a●d Presbyters, 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, than 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 Apostles, Presbyters with Presbyters, can question Judas his order, 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 apostles companions of several sorts, and affixed a parity, only 〈◊〉 joint labourers, and performers of the same distinct works; ●ow if Judas, and Sylas did such special works, and were thus associate with St. Paul, and Barnabas, upon their emission from ●erusalem, the dispute is at an end, I yield myself caught in a contradiction, 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 church's, ordain Officers, or administer the Censures (what ●urisdiction had the Apostles at jerusalem, much lesle could they derive to others, within St. Paul's, or Barnabas' line) but to ●ive an account of the decrees of the Church at jerusalem, a●out the question than agitated about Circumcision etc. by false brothers among the believing Gentiles. So that judas, and pylas may more properly be termed the Messengers, or Minister's of the Apostles, and Church at jerusalem, than the associates of St. Paul and Barnabas, Act. 15.25. It seemed good unto ●s being assembled with one accord, to sand chosen men unto you, with 〈◊〉 beloved Barnabas and Paul Secondly, those decrees being promulgated in many places, one of the Messengers judas, returned back again to jerusalem. Act. 15.33. And after they had ●●rried there a space, they were let go in peace from the brethrens to the apostles. This verse dismisseth both judas and Sylas, but it is 〈◊〉 be interpreted only of leave given unto them by the Gentle Churches to return home which judas 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 joined with him in Apostolical works: Wherhfore judas and Sylas at their first emission from jerusalem, were Elders of that Church, or Ministers of the second and inferior order, whose emission, and the after exercise of a part of their function by Prophecy, persuading the Gentle Believers to submit to the Jewish Churches decrees, is all that is proved by the Assemblies Texts in proof of judas 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 lesle 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 judas. Act. 15.22. consequently that they were than 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 judas, or Sylas was an Evangelist, from, and after the time that Sylas was associated by St. Paul, than 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 farewell of the fourth Exception.  
Fifth Exception. The seventy Disciples were no Evangelists. The affirmative is Calvins and Bucanus', and they both pretend to prove it by Luk. 10.1. where Christ's 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 workmen 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 of Evangelists.  But perhaps we may save him (as well as ourselves) 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 Calvin's 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 Churchofficer 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 Calvin's 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, than 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. Luke's 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 privileges 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, etc. This notes continuance of Christ's 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 legation, 
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 than! doth Calvin contradict himself? he doth so, and I would to God that were all, it were no more than a particular confirmation of this general axiom, that all men are liars. But there is more in it, for when pretenders to explain, do obscure things, 'tis designedly to pucker, entangle, 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 publicly 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 believe they were well-enough content to leave it so: Whereby they make all before cited of the Seventy, to be a mere dumb show, 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 tract of former Saints; and disdain to acknowledge any able labourer in God's 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 than they will consent to Antiquity, or yield to truth. But both opinions act upon some reasons, let the ●eader judge which are most convincing, and forcible. The ancients 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 found out, and keep ●art their originals, and first locations in the Church. This 〈◊〉 far as concerns Presbyters, was the ordination of the se●●nty Disciples; and was the reason why the Ancients always ●●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 brethrens to a full conformity, to their government (which both of them in the Bishop's days called the discipline of God) receive from them a smarter denial, they alleging that, there may be a greater variation, from government 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 established on a Jus divinum. They add in the same, But when the government itself, hath 〈◊〉 toleration from the state, etc. Dissenters answer to the Assemblies papers before the Committee for accommodation, pag. 25. Our preservation 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 Commonwealths, under which they lived, would admit only of those officers who complied most friendly with their Civil Governments, or for other reasons which themselves can give) did utterly renounce the superior Ecclesiastical order. This attempt being so contrary to Christ's divers 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 Lord's ascension until their time, they were necessitated to countenance one evil, by t●e perpetration of another, and having thrown out the office to wrist those texts from truth, and the exposition of all former Saints, which might, (as this of St. Luke) be a Landmark o● Mere-stone, to discover the former diversity, and distinction 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 believe 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 ourselves and Readers from mistakes: Wherhfore be it known we levelly 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 Churchofficer, 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 veil, for instance St. Luke. And whose work was not official, but of temporary, and extraordinary Revelation; the mayor 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 Penmen of holy Writ, in a● the new Testament, which we ascribe to God's wisdom, a● especial care of his Church's peace, lest otherwise brain-● giddy, and vainglorious persons perceiving that text spe● of a form 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● Churchofficer who may writ a fifth Gospel, and third Testament of the holy Ghost, because Christ hath set some Evangelists, or Gospel-writers in the Church, till we all come in the ●nity, etc. which terms are generally accknowledged to comprehend every period of time, from the first age of the Chris●●an Church's militancy, until the victory which advanceth h● to the state and blessedness of triumphant glory. Moreover modern Enthusiasts may hence be encouraged to censure 〈◊〉 proceed of the ancient Church in rejecting Basilides a● Gospel, 
Vid Baron. ad eosdem annos.  writ A. C. 120. Valentinus his Gospel, promulgated, A. C. 140. Martions' Gospel, and Apostolic instrument published, A. C. 146. And Manes his Gospel, and twelv● Apostles sent forth to preach it, A. C. 277. These inconveniences are foreseen by more ocular Authors, some 
a Scapula ad verbum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thesauro Stephani.  whereof say● Gospel-writers are called Evangelists tralatitiously; 
b minusrecte Esth. ad Eph. 4.11.  others say, they were so called improperly: Our learned Whitaker, 
c Mitto hic quam scite, etc. 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 sixth 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 continued in the Church. This they barely say, but ●●●ce they allege no confirming Scripture, we might without ●y more ado, turn them over to St. Paul's 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, Evangelists, 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 methodical 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 than they will acknowledge 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 conjoinedly that all of them should continued, but severally that some of them, at lest should continued. Thus they. But ●e dare not allow of their distinction, for admitting such a licentious liberty to distinguish, men of corrupt minds may take, ●d leave in Scripture, at the direction of their unsettled fancy's; and thereby prove the most Orthodox to be more erroneous than themselves: Besides let the most desperate heretics 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 conjoinedly, ●at all of them should continued, but severally that some of them at le●st should continued. And the lest part they have left. And a● how happy had Martion been, had he known, and could he h●ve made use of this distinction, when Tertullian in contempt, and to tender him odious to the Church, called him the Pontic 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 used 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 continued 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 continued, 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 lest 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 shows 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 notion is not suited to the sense and meaning of St. Paul; 'tis Calvin● fancy not St. Paul's 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 encumber 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 alleged; but this fourth of the Ephesians, furnisheth us with several reasons in the negative.  

First all were instituted, and confirmed by one lawgiver.  First, Apostles, Prophets, Evangelists, etc. were all of one institution, and confirmation in office, because descended Chri●● who gave them, did continued them when ascended, St. Paul directly affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 spoke of other officers than were settled or aught to be continued with her, he should have mentioned them.  whom it was unsafe to distracted 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 lest their order, or ranks should be inverted, and appoints all of them to perfect the Saints, work in the Ministry, and edify the body of Christ. All which are the ordinary, and continuing 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, otherwise 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.  etc. not of personal priviledge●, as working of miracles, etc. Whe● God instituted the legal 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 bore 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 altar the Priesthood, 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, etc.: but why gave he them? to work miracles, or glory of their utterance, or knowledge, not he gave them for the perfecting of the Saints, etc. 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 found the most of them, as well extraordinary, and extraofficial unto them, as unto us, some such as they could not always do, as miracles, etc. others not common to all the Apostles, as Scripture-writing. The bundle of supposed extraordinaries is confessedly bigger than 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. etc.  
For their ordination by Christ see pag. 83. etc.  
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.  
Surveyed 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 Christ's descent, and all time after following from his ascension, till all believers shall come in the unity of the faith, unto a perfect man, etc. 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, than there must be no Saints on earth now, but only in the first age after the Resurrection, for this promise of Christ's presence is not extended to Apostles 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: than no words of a temporary Ministry, for fear lest 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 agreed as one man in this truth. For the Lutherans shall speak one of their best Spokesmen, renowned Chemnitius; he saith, The Son of God will conserve a Ministry in the Church by a perpetual vocation, because S. Paul saith, Ephes. 4. And he gave some, etc. 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 Controversy 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 tail, 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 busy Fancy 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 than Authority of the Kingdom, grant unto God and Holy Church, all their Rights and Privileges; 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 than any yet hath been given to the Church's Complaints of received injuries and spoils, (His Majesties most pious and gracious Restitution of the Clergy to their Rights, only excepted.) But farther, as these London-Ministers call this Text a Charter, 
Jus Divin. 1. part. pag. 40. Answer to descent. 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, etc. 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 Brethrens, 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 lest 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 continued with the Church till Christ's second coming. 
(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 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 continued in this world. Who would read more upon this subject, let him consult Calvin, Institut. lib. 4. cap. 3. Sect. 4. Whitack. Controu. To. 4. Controu. 4. quaest. 1. pag. 529. Sect. secundum nostrum argumentum. Jus Divin. 1. part. pag. 39, 40, 114, 115. etc.  

Papists. Hi gradus, & hic Hierarchicus ecclesiae ordo, ut alii sint Apostoli, alii Prophetae, alii Evangelistae, alii Pastorss, & Doctores, manebit, durabitque donec infideles omnes ad unam Christi fidem & ecclesiam ●centur. A Lap. ad Ephes. 4.13.  The Pontifician Suffrage is yet behind, which none delivers more fully or plainly than A Lapide the Jesuit: 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 continued till all unbelievers 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 named, 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 Pastorss, 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 port to keep him out, unless it can show its hand, or bring its ticke● for admission. Thus Treviza let's fly at the swarms of Mo● and Friars in the seventh Century, with, He had read where G● had sent Apostles and Priests into the world, but never any Monk's 〈◊〉 begging Friars. 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, than 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 aught it to have been ●mitted, if it had been true. Thus he. Now are these good arguments against Monks, Friars, 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, Friars, 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 argument, 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 Controversy 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 error, to wit, Temporary and Extraordinary. A way to expound them he assigns in that place, which although I will not utterly impugn, yet because I judge it insufficient to lose all knots in this Debate, I shall pass it over in silence, and spend a little more time and pains upon it, than (as I have yet observed) he or any others have done before me.  
The word temporary may be sensed two ways:  
1. Of a certain time limited and passed, 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 God's will, for the constitution of those Officers: now if Zanchy mean that the Evangelist was thus chosen by Revelation, we expect to know where we shall search for that Revelation, since the Revelations we have, or can find concerning the constitution of Officers, declare no such thing, but their settlement to the world's 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. Than, First, descended Christ did not constitute his Church, and institute all her Officers for the dispensation of her holy things; and some besides Apostles, etc. are given for the perfecting of the Saints, etc. 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, than their Predecessors, they may, pleading new Revelations altar 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, superseding 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 Revelation; 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 scripture instances. We shall confine our search unto two, ●oth which are famous in the new Testament for having Revelations previous to their Church-imployments, but let modern enthusiasts note it, these Revelations came to others not themselves, 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 engaged 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 persuaded to preach, where he was resolved before to persecute 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, sometimes afterwards a Revelation comes to the Prophets and teacher's at Antioch, willing them to dismiss St. Paul, and Bar●●bas from their particular relation unto that Church, and t● consecrated them, and sand them forth upon an Apostolate a●ong the Gentiles; This they do by fasting, prayer, imposition of hands; Act. 13.1, 2, 3. I am not ignorant how divided interpreters are in their opinions, concerning these two several impositions of hands upon St. Paul: Some esteem them to be several ordinations, others think otherwise: The new England Divines embrace the first opinion, but for a purpose utterly undreamed of by any other of its other favourers, 
Jus divin. 1 par. p. 145.  namely the reordination, or reiteration of the imposition of hands upon the heads of those Ministers, who quitting one, become a new related unto another people. Their brethrens at London justly decry their novel and heterodox notion, but (though no fools) while they pass the rock of one absurdity they shipwreck 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. Paul's ●●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 hoodwinked, or looked of the Text when they wrote 〈◊〉 for Ananias is expressly 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 entering 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 strait 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 registered among the Prophets, or Teachers of the Church at Antioch. Act. 13.1. Now there was in the Church 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-officer, 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 consecrated 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 Churchofficer; 
* See pag. 191.  'Twas not common to every Churchofficer, since Philip who preached unto, and baptised 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 aught 〈◊〉 to have omitted it, nor was it convenient for them to exec●●● it; if they were as St. Paul was careful (and who may doubt it, since they were guided by one, and the same spirit) not to trespass within another man's 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 empowered 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 lesle 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 than St. Paul, who receives the holy Ghost by Imposition of hands.  
But moreover, and besides what hath been alleged, 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 well-nigh ever since Oecumenius his time, have erred in the derivation of the original of the Presbyterial order, from our Saviour's 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. Paul's 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 practice in Scripture, but many instances to the contrary (which was also the current, and constant practice 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 empowered to ordain an Apostle. And Calvins notion is equally as improbable, and false as St. Augustine's, since the text expressly 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. publicly, and officially exercised those gifts; which is something more than is conferred by confirmation, unless all confirmed persons may forthwith discharge distinct ministerial works. However both these opinions th●● far 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, etc. 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 order 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 Colleagues; for immediately after either of them St. Paul did the work of a Preacher. Ananias therefore ordained St. Paul a Presbyter▪ Lucius etc. ordained him an Apostle. Ananias his act is confessed to be an ordination, as we have before heard, but if admitted St. Paul to the Apostolate, the reiteration of the a● by Lucius, etc. either justifies the New-Englanders notion, o● was a nullity. For St. Paul could not be ordained into another Church, or empowered to do other works, than 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, etc. 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 ministered 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, etc.  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 rend their , 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 believed.  
Thirdly, The Apostolate, or higher Church-order (believe we either precedent, 
Thirdly the Church's 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, ministered 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 days, have been created Bishops in Germany, etc. 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 ancient 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 Bishopric, not to be Christian Bishops.  
Fourthly, The most godly, learned, and ancient fathers, allow St. Paul, and Barnabas to be ordained Apostles, by Lucius, 
Fourthly, the Ancient fathers allow St. Paul, Apostolical ordination by Lucius, etc.  Simeon, and Manaen. Thus St. Chrysostom, the interlinear gloss 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 yield to this Truth.  Fifthly, Modern Protestant Divines of greatest note and authority are not behind 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 controversial 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 designs Pau● and Barnabas to an Apostolate among the Gentiles. He adds, Th● holy Ghost mentions prophets, lest any should suppose Paul and Barnabas were s●nt forth by a Church which wanted true Ministers 〈◊〉 Christ. And again: Without all controversy, 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 sand forth Paul and Barnabas, by their suffrages, unto the place whereunto he had called them. This suffrage he calls the Church's promulgation by public Edict, and solemn subscribing and sealing to God's command. This is much, but he adds more, and with it we shall conclude his Testimony: He saith, Lucius, Simeon and Manaen did not only 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 than seemed a thing new, and insolent to believers, therefore Paul's mission to the gentiles aught 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 consecrated Barnabas and Paul to the Apostleship to which God had already designed them: 
Heylins' Hist. of Episcop. par. 1. ca 4. sect. 1.  and accordingly 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, ministering than 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 Scholiast 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 evangeliis, 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 College of Rheims, 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 Apostle, 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 Church's 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 ordained by them or their successors. Do any object and say, He saith the Apostles, not Lucius, etc. ordained S. Paul and Barnabas: May they be remembered how in the words immediately preceding, he affirms this Text contains the only 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, etc. Besides in the following words he quotes Oecumenius, and Lyranus, asserting S. Paul's ordination by Lucius, Manaen, etc. impowered thereunto by being themselves previously ordained by the Apostles, which their opinion 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 Apostles: 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 receiving of Evangelical Doctrine, Gal. 1.11, 12. For I certify 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 than have an interpretation affixed to it, manifestly repugnant to other portions of holy Writ, and some● them directly concerning S. Paul; for was he formally admits to the exercise of his Apostolical Office, not of, or by man, b●cause human ordination was incompatible with that sacred Function; than 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, etc. is said to be an emission by the holy Ghost.  or 〈◊〉 man's 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 being sent forth by the holy Ghost, departed ●nto Selucia, & sailed thence ●o Cyprus. But how did the holy Ghost sand 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 Colleagues. Besides, whoever shall observe St. ●●uls writings, they will found him usually in those things, or action's, wherein God directed (though they were done by ●en) to fix the whole upon God: Whereby he doth not utterly exclude men from having any hand in those things, or ●●●ions that were injurious to truth, but only he gives the pre-eminence unto God, that best befitting his majesty, and prime ●●tion in all actions. Thus he saith he went up to Jerusalem by Revelation; 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, mentioned Act. 11.29.30 Than his Disciples every man according to 〈◊〉 ability determined (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limited, designed) to sand relief unto 〈◊〉 brethrens, which dwelled 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 dissension with them, they determined (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 elder 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 doubt, he the Apostle had ordained those Elders. Act. 19.6. Thus Archippus is enjoined 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 ancient, or modern writer, who suspected him to be an extraordinary Officer, or to be made a Mi●●●ter any other way than 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, etc. 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 Churchofficer. 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 virtue of a divine appointment, and promise' of the contivance o● a successive Ministry. This I hope will be a sufficient answer to the objection, and also for our proof of one Officer designed by Revelation for an Office, but not Ecclesiastically invested therein, neither exercising the trusts thereof, till ordained, a● admitted thereunto by former Officers. Consequently the Revelation was so far from constituting a new Office, as thate 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. Name & Paulum immediate vocatum. P publica ecclesiae testificati●● renunciari, & designari voluit quod esset gentium Apostolus, etc. 1.  persona illa eccl●siae publicae designaretur, & renunciaretur legitime esse electa, & vocata. 2.  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●● aught not to take, and arrogate to himself the public Ministry of 〈◊〉 Word and Sacraments: for all are not Apostles. All are 〈◊〉 Teachers 1 Cor. 12. But those who are divinely separated by a peculiar and lawful vocation unto this Ministry. Act. 13. He adds, F● the holy Ghost would have Paul although immediately called, to 〈◊〉 pronounced, and declared by a public and ecclesiastical testimony to be the Apostle of the Gentiles. By this public testimony he understands imposition of hands, for the usage whereof he ass● two reasons, First, that such persons should thereby be publicly 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, pastors & 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 always 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 prophecy, ere he was made a Minister; 1 Tim. 1.16. This charge I commit unto thee s●n Timothy, according to the prophecy which went before on thee, that thou by them mightest war a good warfare; ●ut notwithstanding those foregoing Prophecies, he is afterwards ordained, which ordination, not those Prophecies, 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 Prophecy, 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 Prophecy had conferred the Office, laying on of hands had been superfluous. Expositors sense Prophecy in this Text two ways. First some refer it to the future time, succeeding Timothy's ordination. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy, being put by an Heterosis (frequent in Scripture) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto prophecy: 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, Prophecy 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, etc. 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 God's will subjected to the Church's pleasure divers, but intimations of his will are reconciled, and joined 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 Officers are therefore standing, and continuing in the Church, because 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 God's 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 Minister 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 Revelation 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 wisdom, 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 enlightened, that y● may know what is the hope of your calling, and what richeses 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 'tis time to call our pen of, from a pursuit of this Theme, and having recollected ourselves, 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 yielding, 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 thoroughly refuted, as by searching into the nature, and institution of the Apostolic Office; we will for the evidencing of that truth lay down these three assertions.  
First, That Christ is solely, and incommunicably his Church's 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 Apostolic Office. This will manifest that the Apostolical Office and authority, was derived and limited.  
Thirdly, That Christ confirmed the Apostolic Office, at, and after his ascension, as a standing Office to be continued with his Church. This will prove that the Apostolate itself, was not temporary. I begin with the first of these. 

First, Christ was solely, and incommunicably his Church's Legislator.  
Proved by testimony.  
First prophetical.    
First, Christ is solely, and incommunicably his Church's 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. Unto us a child is born, unto us a Son is given, and the Government shall be upon his shoulder, etc. Ezech. 34.23, And I will set up one Shepherd over them, and he shall feed them, even my servant David, he shall feed them: And he shall be their Shepherd.  
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 spoke unto them, saying, All power is given to me in heaven, and in earth, go ye therefore, and teach all nations, baptising 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 immediately sent by the father. But no where he (the Apostle) testifieth more fully, for Christ's sole Legislatorship, than in the oft-cited Text, of Ephes. 4.11, 12, 13, 14.  

Fourthly, Paternal.  Fourthly, Paternal. The ancient Fathers those lesser Stars in the Church's Firmament, meet in one constellation with the stars of the first magnitude, or holy writers, and jointly give their influence, to Christ's sole Legislatorship. It were easy 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 ancient, and undoubted authors. Tertullian, prescribing against Heretics, 
Huc igitur dirigimus prescriptionem si dominus Jesus Christus misit Apostolos ad praedicandum, alios non esse recipiendos praedicatores, quam quos instituit Christus. Tertull. de prescript. 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 Martion 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 Colleague Corn●l●us, the then Bishop of Rome, not to be moved at the clamour, or rage of heretics, saith, Brother we aught principally, 
Hoc enim & maxim 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 lies, to retain the Lords unity, delivered by the Apostles unto us their successors. Finally, St. Augustin writing against Faustus the Manichee, saith, Thou seest how available the authority of the Catholic Church is in this matter, which, ●●on the sure built seats of the Apostles, is upheld until ●●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 ecclesiast, 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 pour of excellency, which is incommunicably Christ's.  
Sixthly. Pontifician: Modern Papal Divines, 
Sixthly Pontifician.  although they perceive a huddle of officers, sacred, and not sacred (wherewith t●e Primitive Church was not acquainted, at lest as so many di●●●nct orders) to be crept into their Church, yet they endeavour might and main, to drive them from Christ's precept, or ●●ample: Thus they bring the Doorkeeper into the Church, 

Fab. Incarnate. scrutin. sacerdotal. tract. de ordine Rothomai 1634.  
De clericis.   upon Christ's 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 comprehended 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 Jesus Christo domino nostro instituta, etc. Anathema sit. Concil. Trident. Sess. 7. Can. 1.  and ana●●●matizeth gainsayers.  

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 Jesuits 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 sauciness, and unanswerably saith. A Legislator properly ha● the primary authority, neither will ecclesiastical affairs admit of a secondary Lawgiver, 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 etc.  No Scripture is really, and there is but one seemingly repugnant to Christ's sole Legislatorship: It is Ephes. 2.20. And 〈◊〉 built upon the foundation of the Apostles and Prophets, Jesus Chr●●● being the chief cornerstone.  
A Reader newly entered into the controversies betwixt 〈◊〉 and the papists, will soon and easily reconcile this seeming difference: 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 jointly say, They were 〈◊〉 an Official Foundation; i e. the Apostolic office was not t● foundation of Church Government, because than there wo● not only 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 continues 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, than 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 penned 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 prophesied of the grace that should come unto you, searching out what 〈◊〉 what manner of time the Spirit of Christ in them did signify, 
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, etc. Lugduni 1610▪  when ●e testified beforehand the sufferings of Christ, and what should afterwards follow. It is also as true of apostles, John 14.26. But ●he Comforter, which is the Holy Ghost, whom the Father shall sand 〈◊〉 my name, he shall teach you all things, and bring all things to ●ur remembrance, whatsoever I have said unto you. All protestant divines 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 gainsayers, That the word of God ●●spensed by the Apostles and Prophets, is the next foundation of our ●aith. I add 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 confirmation of the first Assertion.  
2. Assertion. 
2. Assertion. Christ ordained the Apostles.  Christ ordained the Apostolic 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 twofold,  
1. Moore remote, He went out into a mountain to pray, and ●●●●inued all night in prayer to God.  
2. Moore nigh, He called his disciples unto him. This is the first observable.  
●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 baptised more disciples than John, though Je●●s himself baptised not, but his disciples; than the twelve apostles, as well as Mathias, St. Paul, Sylas, Timothy, etc. 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 jointly agreed. 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 Saviour's 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 immediately 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 pastors. Alioqui in auspicatum erit quicquid tentabimus. Nec sane dominus tam sua causa precatus est quam ut legem nobis prescriberet. Calv. add mar. 3.14.  antecedent to their vocation, gives a standing rule observable by the Church, in her subsequent ordination of Minister his words are: But this example aught with us to have the force● a perpetual rule, that we begin with prayer so often as the Pastor's 〈◊〉 the Church are to be elected, otherwise what we attempt, will be i● prosperous, f●r in truth the L●rd did not pray so much up●n his own accounted, 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 Apostles and from thence, and the undoubted conformity of the Apostles unto them, several official acts are colligible. But if the Apostles were not Church-officers, till he gave those subsequent commands, those observations of St Luke, and St. Mark w● contain nothing but wha● was needless to be mentioned; 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 Saint 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. Luke's, St. Mark saith, Mar. 3.13. H● called unto him whom he would; which phrase cannot import ●ny thing else, than 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 extraordinary gifts, Mar. 3.14.15. And he ordained twelve, that ●●ey should be with him, and that he might sand them forth to preach, ●d to have power to heal sicknesses, and to cast out devils: The formality 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 form as it were of purpose to silence ●e popular notion of laical suffrages, as essential to the ordination 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 people's suffraging 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 pleasure 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 introduce another, and different form of Church Government, when ●d so often as they please. This shall terminate our second assertion.  
Third Assert. Christ confirmed the Apostolic 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 church. This if we examine modern writers, is a bold and unusual 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 certificate is referred to be produced in another tract, to which 〈◊〉 wishing our Reader to consider what hath been said, and patiently to expect what may be added) we refer it. The for●er, or the testimony of Scripture unto this truth, we shall demonstrate by two instances.  
First, Our Saviour's promise made, 
First christ promise and St. Paul's exposition of it▪  and given after his Resurrection, is to be with the Apostles unto the world's end, in ●e discharge of those works, without which the Church can ●either be (as Baptism, which is the initial seal of the Gospel ●ovenant) or continued (as teaching, which equally regards the conservation, as the constitution of a Church.) This is evident by the famous, and often 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 Apostolic Office, because this work is performable unto this day, and will continued 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 lest any should expect that a Gospel truth, as well as a law matter, aught 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, etc. Ephes. 4.11, 12, 13. And moreover. God hath set (in the Church) first Apostles, secondarily Prophets, etc. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered set notes both ordination, 1 Tim. 2.7. whereunto I am ordained a preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fixation. Act. 20.28. Take heed therefore unto yourselves, 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 officework it being no no where inserted in, or required by the commissio of the Apostles, or of any other Ministers. Much lesle was it ● proper officework peculiar to the twelve Apostles, since multitudes of other persons, both men and women, sick and sound, friends and foes, Jews, Samaritans, and Heathens, Magistrate and Subjects, Ministers and private Christians, were made partakers of that benefit. Neither have those Interrogatory; 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. Paul's 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 than 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 brethrens, 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, etc. we shall add no more than 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 Samaritans (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 than in the Apostles lives) of that work been done since their deaths. The truth therefore is, that St. Paul doth not intent 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 inferior. 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 Christ's ascension, and before the miraculous effusion of extraordinary gifts, the Apostles met with the hundred and twenty, and St. Peter standing up in the midst, 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 Church's patrimony, or heritage; Lot or inheritance being the proper signification of that word, and accordingly 'tis constantly used by the seventy (so far 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 'tis 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 Apostolic 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 than Judas, which completed the number could have no successor: but Mathias succeeded him into his whole Office; compare Act. 1.17. where we read what Judas left behind him; for he was numbered with us, and obtained part of this ministry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with v. 25.26. where we read what Mathias 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 breast, 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 add 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 signify one and the some Officer of the Apostolical Order: for of that Order Mathias 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 Mathias was ordained Bishop in the stead of Judas, much lesle 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 apostles time. And this leads in our second observable from ●he Text.  
Secondly, Revelation and Ordination had primitively divers operations, and the Church could do her ordinary work without such extraordinary assistances. The Apostles without consulting any other than their own privileges, 
Mathias his ordination by Lot expoundded.  and the Churches present 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 Mathias, 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 devisers 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 Christ's promise to continued the Ministry; external, to continued it by the ordination of Ministers. For 'tis 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, continued perpetually upon earth. Both these concurred in Matthias ●is person and preferment, the subject matter, Act. 1.21, 22. Wherhfore 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 Bishopric let another take. The external form, Vers. 23, 24, 25. And they appointed two, Joseph ●●lled Barsabus, who was surnamed Justus, and Mathias, and they ●●ayed and said, Thou Lord, which knowest the hearts of all men, show ●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, only excepted) there aught to be a concurrence in the ordination of every lawfully ordained Churchofficer of the same order, until this day, because they are unalterably essential to their office▪ Hitherto than there is nothing extraordinary. Is it therefore,  
3. In the circumstance of Mathias his ordination? this wa● casting of Lots, Act. 1.26. but did not make him an extraordinary officer,  
1. Because the Apostleship, or the Office whereunto he w● admitted, was settled in the Church long before these Lots were given forth: for the Apostles and hundred and twenty ne'er questioned the continuance of the office, ere they put it to ●● whether Mathias should be the officer; which unless they h● been fully persuaded of Christ's mind for the fixation of the Office, they aught 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 Mathias 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 Revelation 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 nullify the other two revelations would be brought into competition which ● them should continued 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 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 numbered these Lots; This custom continued till our Saviour's 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 ecclesiastical 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 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 ceremonies of lots and imposition of hands, is the opinion of ma●● fathers, schoolmen, and learned Interpreters; thus 
c Com. in Jonam.  St. ●erome, 
d Serm. de Mathias.  St. Augustine, 
e in loc.  St. Chrysostom, 
f in loc.  Beda, 
g 2. 2. quae. 95. art.  Tho●as Aquinas, 
h ad an. Christi 45. Sect. 34. & add an. 34. Sect. 67.  Baronius, 
i in loc.  Dionysius Carthusianus, and 
k in loc.  ●rhanus. To these so far as concerns imposition of hands may be ●●ded 
l 
Institut. lib. 4. ca 3. Sect. 16.  
In come. 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 intent to writ 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 t'other by the ears with another. That Officers immediately ordained by the Lawgiver 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 themselves were ordained by Christ) were temporary, is most false ●●d dangerous, it setting man against God, the Administrator against the Legislator, and annihilating divine Revelation, ●●d institution, by human ordination. Besides this absurdity, ●●ll thence unavoidably follow, that all offices into which the Apostles immediately, 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. etc. This mischief is avoided, and the mistake which causeth it, by a right understanding of the nature of ordination which be it administered by the Apostles, or by any other lawfully empowered from the Lawgiver downward to the end o● the world; is not, nor never was any temporary, or arbitrary thing, but a permanent Church act grounded upon Christ's institution, and promise' to perpetuate the ministry. This must ministerially commence in Apostolic ordination, but was 〈◊〉 therefore temporary? to whom did Christ promise' a perpetual ministry, but to the first Church whereof the Apostles we● Ministers? What! did they see the date and expiration oh that promise? Is the world's 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, etc. they are under the same promis● and have the same means of its acknowledgement. This th● London Divines acknowledge, they say, For ordination of Ministers, 
Jus divin. 1. par. pag. 161.  we have not one Apostolical example, but Apostolical precept 1 Tim. 5.22. If it be further objected, that ordination mention 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 continued to the e of the world, than the way to enter into the ministry enjoined by Apostles, is also to continued: 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 officers, till, and at this day are ordained, and do ordain as truly, and into the same commission, as if the Apostles were still 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 Ancients, they unanimously 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 successors.  
Thus have we examined Zanchy's reasons for the temporariness of the first Church-officers, 
A brief 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 ordained, and we hope if what we have written meet with unprejudiced Readers, it will convince their consciences of the invalidity of those reasons, let them be considered either ●oyntly, or separately.  
If they be considered jointly, and Revelation associate with apostolical ordination determine the temporariness of Officers, ●hen Revelation in conjunction, is the confusion of ordination; and Sceptics in religion may deservedly question how follow●g ordinations can perpetuate any ecclesiastical Officer, since ewe Revelations may be pretended to discontinue them, which ●ill as little contradict Christ's promise, or the Church's 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, than to recapitulate him up, and briefly enforce what hath already been more largely handled. We may tell those who maintain the contrary.  
That divine Revelation did not make any Officer temporary, because 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 come in the unity of the faith, etc. 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 government. 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 Lawgiver, 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, than to make Laws, and appoint Officers to put them in execution) neither was the Office temporary, because the Lawgiver appointed the first Officers, for all orders, whether civil, or ecclesiastical, must have their commencement, some must be the original Officers 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 Christ's promise of a perpetual presence, 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 Scripture 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 considering that if the temporaryness of the Apostles were grante● this imposeth a fresh necessity upon them to show, how the apostles 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 perpetual 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 controversy about the temporaryness of officers, and t● prepare our way to the arguments confirming our denial of th● limitation of any officers to the Apostles days.  
But we must respite the latter for a little space, because w● found others of Zanchy's opinion have somewhat more to add wh● Judgement should not be given against him, or them: We mu●● therefore beg our Readers patience a while till we have examined it, and than we shall God willing proceed.  
Our latter Presbyters perceiving the Cogency of some of th● form 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 Church's propagation, and government, whether by ordination of Ministers, or exercise of ●he Censures, etc. was derived downward into some hands, and conitnued dispensable by those trusties unto this day; and must perpetually continued so till the end of the Church's militancy. But to secure their Principles, they start a question about the orders of those trusties, whether it were the same with the Apostolate (higher it cannot be) or distinct and inferior. The former part of the query they insist not much upon, 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 Christ's institution the authority to direct Apostolic practice, whereas the contrary nullifies Christ's institution by Apostolic practice. 

The Apostles derived their officework unto a distinct, and inferior order of officers, viz. unto Presbyters.  
Their reasons for it.   Therefore they build upon the latter, wherein they are so forward, & clamorous that (though Judge, & party) they have outfaced some ●art of the reformed Christian world, that themselves are the apostles 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 lesle than 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 allege.  
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 mere jugle, and shifted to palliate their boisterous 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 jointly 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 lest 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 entitle them to do what was distinctly done by the Apostles in the Primitive time; for than all distinction betwixt Apostolical, and Presbyterial order, is utterly removed; than the first Presbyters lived, and died ignorant of their chiefest privileges, and 'tis 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 Diunes informs us. And that they do not make claim to the commissions of the first Presbyters, hath been partly showed 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 shown 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 denied because  We deny it for the following reasons.  


First, 'tis false, and of dangerous consequence.  
It's falsehood.   First 'tis false, and of dangerous consequence, that any one should succeed another into his officework, but not into his commission or office: 'Tis 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 not more be the same work where the office is divers, than 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 baptise, or celebrated the Communion in the prescribed form, but is his the work of a Minister? or is he made a Minister by doing it? Indeed it is a like act, but 'tis 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, than 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 allege 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, 'tis contrary to the nature of Christ's 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 allege none in favour of it, wherefore not finding it bottomed either upon reason, or Scripture, we suppose it to be borrowed from the often 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 human formalities (it implying his keeping a Patent office, where when one officer dies, another comes and receives a new Commission for his office) we censure for a profane, and Fanatic novelty. And do in a direct opposition maintain, that King Jesus who never dies, 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, & empowers 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, altar, and dye daily, but to a perpetual and unchangeable office, capacitating successive officers to preach, baptise, and perfect the saints, work in the ministry, and edify the body of Christ, till the end of the world, and till we all come in the unity, etc. 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 divers, 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 Christ's commission.  
Wight Divines second paper.  
This distinction is fond and perilous.   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, than that whic● the Apostles had. I trembled in myself at reading of this fond and perilous distinction, fond, because it is a distinction without a difference; Christ's Commission to my sense being warrant of Scripture, and warrant of Scripture being Chris● Commission: Perilous because if it be a lawful distinction, an● warrant of Scripture, and Christ's Commission do constitute divers officers to do the same works of feeding, and governing than an officer by Christ's Commission is none by warrant o● Scripture: And an officer by warrant of Scripture, is none by Christ's Commission. Besides many, and perplexed were 〈◊〉 thoughts, and inquiries 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, than their Kings, and Lawgivers. After I had sufficiently wearied myself, 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 Christ's Commission, and if these Divines say true, Christ committed one thin● to the Apostles, and they practised 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 found the silken Clue which directed the way into this Labyrinth of Apostolic practice, much time I spent, and much labour I lost, in turning over such papers as came to my lands, and could not found wherewithal to unloose this knot; till at last I met from the Assembly, what? what gave me satisfaction? no, what completed the Paradox; they say, The truth is we read not at all in Scripture of the time, 
Ans. to descent, pag. 3●. etc.  or occasion of ordaining elders in that Church (they mean the first Church, or the Church at Jerusalem) elsewhere they add. We found elders in that Church first named, Act. 11. and afterwards, Act. 15. but when they were constituted, we found 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 anatomised, and scattered piecemeal in the following part of this discourse; In ●his place we shall only parley with it, and say, what if 
a See pag. 275.  Christ not the Apostles, ordained the first Elders? what if 
b See Pag. 276.  St. Luke's 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 See pag. 279.  the same Assembly in the same tract, in the same 38. pag. and in the very next line ●fter their denial, 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 margin, than 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 Timothy's 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 strength 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 enchanted 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 inferior Order of Officers.  Our assault is a down right denial that the Apostles did derive their Office-works unto an inferior Order, or namely unto Presbyters, and consequently that no Office in the primitive Church was temporary.  

First, 'Tis contrary to Apostolic practice.  First, The constant practice 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, etc. 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 receiving 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 takin 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 of s● long? How could Timothy receive and proceed upon the accusation 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● administering the censures was not 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 jest 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, etc.  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 leveled. And finally, what hath been instanced of Timothy in this paragraph, will persuade candid Readers of the reasonableness of our denial, that the Apostles committed their office-works unto Presbyters, or that such an assertion can be founded upon their practice.  
Secondly, It falsely and anti-scripturally supposeth that descended Christ did not form his Church which he confirmed at his ascension, 
Secondly, 'Tis a false supposition.  but left his Apostles (as they gathered it) to cast it into what mould they pleased, the erroniousness of which conceit 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, than the Divine Right thereof is forthwith abrogated and annulled, 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 Church's Lawgiver; their practice, not his institutions are her Laws. Thus Presbyters demurring upon the Bishop's plea for a distinct order, nullify Christ's Legislation, and settle their own office, upon a foundation inconsistent with it. But we remember that we have already referred this point, and sand 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 empowers them to delegate at pleasure, some into their own commissions for a time, others into another for perpetuity, than 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 Governor 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 altar the orders instituted by Christ, yet could they not give Church Officers any other works than what he had appointed, namely, preaching, baptising, perfecting of the Saints, etc. The Wight Divines, and the Assembly understood well enough the import of the Apostles commission, how it must if it continued include Successors; because the first Apostles are not now, and yet the world is not ended, nor are we all come in the unity, etc. But this is the pestilence of their discipline, an Antidote must be prepared against it, but they can or will compound not better than 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 man's against the Church her strongest Fortress against haeretical Invasion and Depraedation. The Apostle, Eph. 4. show the several Ligaments of the Church's Unity: as, 'tis one Faith, one Baptism, one Spirit, one hope of calling, so 'tis one Ministry Indeed the Apostle doth not use the phrase one Ministry in express syllables, but when he said, That ascended and descended Christ is the same which gave some Apostles, etc. he means as much as if he had plainly said one ministry. Our entire conjunction with our head is kn● by all these joints, 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 joined together, and compacted by th● which every joint supplieth, according to the effectual working of the measure in every part, the whole maketh increase to the edification of itself in love. Now if the Ministry have the nature and place 〈◊〉 a joint in the mystical Body, it must always be the same; much more when it is the principal joint, and Atlantic knot wherein all the other joints 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, baptising them, etc. 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 only 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 ministereth 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 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 fullness 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 Unities, when yet the Ministry which knits them together is sometimes temporary, sometimes perpetual, sometimes ordinary, sometimes extraordinary, notwithstanding it was instituted by Christ to continued in doing of that work till we all come in the unity, etc. Let one instance be given of any number of men, who made a real change in their Ministry, and did not altar somewhat in their Faith, Baptism, etc. Think we when Rebels cut Christ's cords in sunder, they intent to tie themselves faster, or rather to hold their Faith and obedience by a bow knot, which they will slip, or straighten at pleasure. Search the Church Antiquities, you will find the original betwixt ordinary and extraordinary Officers commencing in the most profligate practices of most pernicious Heretics; had Martion, Valentinus, or Basilides a safer retreat for their new Apostolate, than an obstinate denial of successors unto old Apostles? Sure I am, Tertullian (who lived but two hundred years after Christ, and was himself a Presbyter) thus catechizeth Martions 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 prescript. 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 show (pag. 82.) what Churches could produce their genealogy; namely, Corinth, Philippi, Ephesus, and Rome. And he adds, That not only Churches planted by the Apostles, but all other Churches which have borrowed, and do borrow daily 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 deniers of the Apostles successors, but I dare say it is for want of due consideration of the author's scope, and of distinguishing betwixt the first Apostles, and their successors. The tract he entitles A prescription against Heretics, by whom he specially designs the Marcionites, whose ringleader Martion (Tertullia's contemporary, or very little his senior) levels 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 Devil 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 Martions notion, doing the former, he assigns 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 Martion upon the proof of Christ's 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 Tertullia's buckler against Heretics above fourteen hundred and fifty years ago, than he, and his fellow Presbyters, saw no other way to secure their own order, or the Church's 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 aught to be Presbyterial; and governed by Officers not founded upon Apostolical commission, but upon they know not what Apostolic practice. These things shall be further explicated in the tract concerning Apostles, neither should we have named them here, but to show our Presbyters from what desperate precipices they tumble and cast down the stately temple of Church order, to build themselves a movable 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 Christ's instituted ministry; ministers being co-w●rkers with him. 1 Cor. 39 and bvilders 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 believed in, she cannot be one invisible ●hurch, so without one ministry to preach the Word, administer 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 undiscernible from other societies till perfected by the ministry: Neither need we to seek for man's, when we have found God's authority; however for the farther evidencing of this truth, not in its self, but unto some men's capacities, we shall subjoin the testimony of several authors, ancient, and modern. St. Cyprian saith: The Church of Christians is a flock, or people united to their Priest, or Pastor, whence we aught 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 form 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 pastors, 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 etc. Epist. haec sunt enim initia haereticorum, etc. 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 form 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 Lawgiver▪ 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, public 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 administering 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 multiformity, 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 undeniable the composition cannot be one, where such form is manifold; because it inseparably inheres to the matter, and will not admit of the superinduction of another form; Excellently St. Cyprian saith, whe● come heresy's and schisms, but when the Bishop which is one, i● set over the Church (he means each particular Church, and us● this argument against those African Schismatics, who made rend from the Church of Carthage, and carried themselves insolently towards him their Bishop) is contemned by proud and presumptuous men. This he spoke 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 Judgement.  


Obj. Amesius, saith profession of faith is the external form of the Church.  
Medulla. 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, than while sub●ervient to the form, therein, or thereby exercising his function; ●he eyes, or ears of dead men are no organs, because being separated from the form, they do neither see nor hear. If we compare this with the ministry, and profession of faith, we shall soon perceive 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 confirmation of his opinion, adds, That there may be a profession of faith in. ●●me assemblies, before solemn preaching of the Word, and administration of the Sacraments. But this needs no refutation, since christs institution, and promise is otherwise, Mat. 28.19.20. St. ●aul resolves the case otherwise. Rom. 10.14, 17. and no Scripture 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 profession 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 lawful 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 ancient, 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 continued one and the same, from the first instant, to the last moment of the Church's continuance, i● she be always 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 Christ's 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 provable of the natural body, than her institution, for conservation by the same Elements. And the following Scriptures seem to justify 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 always one.  If any one think this instance from the natural to the mystical 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 form by officers of his appointment. A● therein, after the expiration of nigh two thousand years, 〈◊〉 sat in Christ's time, neither are her than 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 servant (which Moses was) but as a son, Heb. 3.5.6. But if reaso● be refractory, how hardly will it be reclaimed, since the Musical discipline continued enforce so long, it commencing, as concluding in high Priests, Priests, and Levites; yea most of th● nation of the Jews continued under that pedagogy unto thi● day. But Christian ministers allow Christ's institutions to be a●brogated, almost as soon as instituted, because very early after his ascension the Apostles (with whom he promised to be present successively unto the world's end) did ordain others to their work, not in virtue of their Commission, or Order, ●ther do their successors found their Jusdivinum-ship thereupon but upon a new warrant, 
Baxters 5. disput. disp. 1. Sect. 3. pag. 22.  and the rules of ordination in th● Word: Moore 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 found 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 continued 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 dispensation, the Christian is perpetual. Besides many, great, ●nd weighty are the differences betwixt those Prophets, and our pretended extraordinary Officers. 
Ans. by a declaration not only of the divers Church states than, and now, but of the most different qualifications 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 chief Magistrate, therein he had successors, as ●oshua, Josh. 1.1. Othriel, Judg. 2.9, 10. etc. 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 priesthood, 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 affirmed to altar the frame and constitution of our Church, Christ ●●ft it to them Apostolical, they left it to their successors presbyterial; 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 rised up in the old Testament, or any of them, did not altar ●●e first frame of the Jewish Church, vacate the old, and ●ring in a new Ecclesiastical Government, because the priesthood continued to be after the order of Aaron till gospel 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 lest 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 midst of thee, of thy brethrens, like unto me unto him shall ye harken. I willingly grant this promise principally belongs to Christ, and is accordingly cited by St. Stephen; Act. 7.37. but less 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 than him.  
First, If we look backward but to the verse immediately 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 harkened 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, etc. That Israel when planted in Canaan, was very forward at several times to learn those ways 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 Prophet 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 natif (with Samaritans) aught to keep themselves to the five books of Moses, and deny credence to all, and every the prophetical writings before the Incarnation. Whereas if th● Prophet like ●●me refer unto other Prophets as well as Christ, we have a warrant to believe their writings, and may conclude upon the reason, why ● caution against false Prophets is added, to wit, lest the people should be abused with false alarms of the coming of the great Prophet. Thus to expound the Text is not my singular opinion 
a In loc.  Abulensis, 
b In loc.  Cajetane 
c In loc.  A Lo●ide, and 
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. Calvin's words I will transcribe, he saith, Therefore after he had bid them to take heed ●o soothsaying, divination, magic arts, necromancy, and other superstitions, he subjoins 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 subjoin 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 human power, which should be contrary to God's 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 beginning. The second, was always to keep alive the promises of the Messiah, and to keep the faith and expectation of the faithful always ●ent towards him; and to comfort and strengthen the Church in her sufferings, 
Argument before his annotations on the prophecy of Isaiah. London 1643.  by setting before her the promises of her restauration by Christ's spiritual kingdom. The third, to be the ministers of God's oracles, in many particular occurrences, for the revealing of his secret will, ●or to give resolution in perplexities, or direction and council in difficult cases; or for to denounce threaten, to beaten down the pride of the rebellious, and for to bring unbelievers to repentance; finally, ●hey were instruments of Gods continual communication with his Church, and sovereign power, and government over her; the strengthening 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 alleged of ●he old Testament Prophets) confidently, and rationally as●ert, that the one, and always 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 advantages, 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 ascension, yea after his ascension, for he than confirmed what ●e had before instituted. But the argument before us concerns 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, than to be charged that she is not now Organised as in her Primitive state; It giving the lie to Christ's 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 destroys the ministry.  Sixthly, It not only makes the Church monstrous, or manifold, but renders her ministry a chimaera, a metaphysic notion, a lie, nothing at all, because the principle of the temporariness of any minister will, or may be improved to deordinate the whole ministry: Satan, and corrupt men are only excellent 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 commission 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 voided, why may not another: Church order 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 grubbed 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 grafted her own ordination by the Bishop Presbyter, is a recent experiment. Wherhfore 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 Majesty's 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 hung 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. precept. pag. 662.  as hath happened 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 days, and have a force upon the strongest backed Presbytery, to make it stoop as low to the pretended Evangelists in these days, 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 temporary, 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 brethrens, 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 brethrens confess the Apostles 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 designs. 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 confounded two distinct orders, Apostolical, ●nd Presbyterial, ere they can patch together their new discipline. Particularly, the incongruities wherewith the Wight presbyters 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 resolution against the temporariness, 
Second interpretation of temporary as relative to erratical time propounded.  or sole limitation of any Officer into the Apostles days.  
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, etc. and others allege 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 lesle than such uncertainty, and wand'ring.  
Secondly, These divines allege no Scriptures to prove their Assertions. Calvin saith, he will not deny it. Zanchy saith, God doth sand 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 father's days, but we must note that he saith it upon his own, not Scripture authority, and we shall show 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 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 extraordinary sand other reformers, who are instead of Apostles, and Prophets, ●● Luther, Zuinglius, and others in these times: But what have we to do with the saysoes of our Assembly, or Amesius, or Calvin not denial; our question concerns a matter, not of human 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 sand them to her; But what matters it ● what men forge God's volition, or mission, since he gives ● Church no notice of it in the Scripture. 'Tis 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 spoke the deceits of their own hearts. What a grave pers●● long since observed of lose Historians, is daily verified of more lose divines, i e. when they have entangled themselves with monstrous positions, deo indigent & machina, they want the engine of a deity, to relieve 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 Christ's second coming, 
Polybius.  have soberly affirmed, lo here is Christ, lo there is Christ, ●hey wearing a disguise of Sanctity so neatly upon their Hypocrisy, as ourselves 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. Than 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 Christ's 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. 'Tis our own persuasion (let it stand or fall at the pleasure of the discreet Reader) how not 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 than only Books of God, concerning the future manifestation of the Messiah, and of Elijah who was to come, to prepare his way before him, Mal. 4.5. and those Sectaries took advantage 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 lose our knots, or resolve our doubts; for we steadfastly 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 Omnipotency.  Consider a little better with yourself what you writ, ere you writ any more, doth not Zanchy say, God when he will raiseth up Evangelists, or extraordinary Officers: 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 their 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 enjoining 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 God's Omnipotency, and doing all things, yet they do in effect bend God to their wills; bind 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 Christ's 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 than 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.   jest 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 Apocryphal wills and sendings of God, quoted ● Zanchy and Aretius, if God would have them in his Church, ● sand 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 world's 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 Apostasy. We may ● therefore expect certain Scriptural examples of the duty of the fai●ful multitude in such a case. What! Have we certain example 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 found it out● Away than with the sufficiency of Scripture: Than Presbytery is beholding to Bellarmine for his defence of the unwritten word of God, since 'tis equally her Sanctuary as the Papists. Yet 'tis 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, than this one Presbyterian unwritten word; how easily is Plebem changed into Papam? or whereby can the Pope more readily justify his wo●● exorbitancies, when indicted of contradiction and opposition unto Scripture, than 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 form 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 Politicians framing of Trojan Horses for her Ruin, but her pretended Reformers must trap them with the gay title of Reformation, and Restauration of Religion, and suffer ●hem to surprise her greatest strengths, as Palladium's, 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 subservient to Reason of State. Furthermore, what mischievous Seducer 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 Commission, how vain are all after-disputes and arguments? his inward ●all is from God, his outward from the people, to whom all belongs in case of Apostasy: Be his party powerful who dare gainsay him? be it weak, how ready is this reply, The Faithful ●ho always are the lest number, acknowledge his heavenly mission in their submission to it; and the opposition which he and ●hey meet with from the ungodly multitude, aught to be interpreted an additional confirmation to his call, since all past Lawgivers and Reformers met with the like: dares any silly soul ●ome against him with the sling and stone of Scripture? observe ●ow this Goliath defies them. 'Tis for ordinary Officers to conform to Scripture precedent, what others account his sin, he esteems to be his glory, namely his administration of holy things without an ordinary call; for otherwise he could have no testimony to his extraordinary mission, Scripture containing no ex●mple of the Restauration or Reformation of the Ministry, after 〈◊〉 general Apostasy. 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 Extraordinaries, 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 consecrated himself an extraordinary Officer. And as fast as justice, or death cut of 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? Apostasy, and corruption was brought into the Church by many hands, how can they be carried out by a few? When seditious malcontents, as 
a Betwixt the second and third Century,  the African Schismatics in St. Cyprians time, 
b betwixt the third and fourth Century.  Arius, Aerius, and others afterwards hedge up the ordinary way, because 'tis 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 show the old canceled, they will produce their new Letters Patents; Otherwise what was valid for Zuinglius, etc. 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 days in the grave, or how the eternal God could be born in time, take flesh, and devil among us, they will sensibly, and rationally, make o●● their call. But if you say faith evidenceth the former, the reply, 'tis because you want it that you do not see the latter. Wounded men must trust their Chirurgeons eye and art, and a corrupt Church-state (as God knows they live in, and are the bluness' of the Pestilential humour) 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 Apostasy, 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 hypocrisy, & unworthy designs may pretend reformation, & Apostates cry out of Apostasy, the most guilty, being usually the most clamorous; and it were to no purpose for the Wolf to put on sheep's clothing, unless he hoped he should be taken for a very sheep; therefore may all sober minds be pleased to accept our Saviour's 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 form by the Ministry, and reform by the multitude: For Reformation is the reduction or bringing back of a swerved thing, or state, unto its first and original constitution. This is ●eformation in general, and such aught 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 joint what was dislocated, but a deformation, and straining of what is strong and well set, and inevitably 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 form again, Gal. 4.9. All which is done by restoring the ●ame Image of God in righteousness, etc. Ephes. 4.23. wherein Adam was at first created. This truth is equally verifiable of all ●he members jointly, and in society, as of any of them severally, due regard being had to their several formations and constitutions; 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 form without a ministry, ere he can truly assert, that the present Church may be reform by the multitude.  
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 chief Magistrate, and the chief Priest, who were instrumental to make, were always employed to mend that frame. Thus she was at first form by Moses and Aaron; afterwards reform by David and Zadok, after Sauls Apostasy 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 bore 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 chief Magistrates from Moses downward did hold their own, and keep their Aaron's 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 governor 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 Sceptres, it being so influential upon civil peace, and of such a nature whereof may be said b● the change of one word, as David did of Show 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 Apostasies; 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 inferior 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 reform, and holy, as Moses & Aaron's power was too great to be endured: Num. 16.3. ye take ●oo much, etc. (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 complices, 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 examples 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 margin more expressly from the original) creating a creature. ver. 30. ●. e. making a Judgement, as it were of set purpose to revenge heir wickedness, the earth opening her mouth, and swallowing him 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 period of divine Revelation in a written word, that the adunct of Corahs' gainsaying or perishing. Judas 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; 'twas 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 cracked title, or setting 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 Vicegerent, and Priests. And above all lly conscientious souls would hanker after David's house, 1 ●ing. 12.26, 27. if it were continued. Besides, what might ●ould Jeroboam have upon the people? how could it be exect that they should stick to him in the plunge of his forunes, unless they were engaged in rebellion, and Apostasy 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 ewe conscience? Wherhfore Jeroboam, and his Ahitophels' must ●ome together, take council, 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 public 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 Priestridden 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 David's mind, not to serve God with what cost them nothing, 2 Sam. 24.24. But 'tis no matter, 'twas 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 days, how might we have heard each village echoing 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 public evidences fro● his entrance upon the government, as the first year of Israel's berty by God's 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 succession's 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 rejoice 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 show he dislike of both; partly in the extirpation of Jeroboams family, root a● branch, whilst he was scarce 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 well-nigh perpetual oppression of this peop● under foreign 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 interruption of their civil government, for whose restablishment 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 than most succeeding Popular reformations, Jeroboam (whom no body in his days durst style beneath a King) being a party in it: And he might touch the Prophecy of Aliiah the Shilomite, that it was the Lord's 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 more ●perfect (viz. than regal or sacerdotal) in respect of the instruents, or manner of proceeding, yet for the most part it is more 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 slanderously reported, and as some affirm that we say let us do evil, ●at good may come, whose damnation is just; so I do believe 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 aghast 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 apport 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 lest so apprehended by David, that unto him the ivine proceed against Vzza sounded harshly, and were ispleasant.  
3. Neither the seeming necessity, nor Vzza's intentions, nor David's good opinion of them, could put a bar to God's disleasure, but he struck 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 terror 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 David's 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 extreme 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.  'Tis 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 Emperor's, and King had this power peaceably allowed them, neither can they no● be excluded but a Pope steps immediately 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 lest may be rationally adjudged to be as much spirited with a zeal for reformation, and have, or aught to have more reforming abilities, than the rest of the people.) But also (which the Jews had not) hath privilege to assemble with her sister Churches in general, or other Synods to ease and reform herself. And why should not we rather expect Christ's 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, than 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 days 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 accounted of their gifts, he saith they were prophesy, tongues, and miracles. But where, or in whom shall we found them, or any of them in these days. 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 lest ●he Enthusiast take sanctuary at it, I dispute its privilege. 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 precedent 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, than working of mirales; for miracles may be feigned, in his preaching could be no deceit; If his Auditors turned to their Bibles, and found what the ancient Prophets predicted concerning the Messiah verified in Christ, they had reason to believe 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 spoke 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 than? if thou be not the Christ, nor Elias, nor that Prophet, John answered them saying, I baptise you with water, but there standeth one among you, whom you know not, he it is, etc. The sum of all this is, John was a crier, 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 than by Christ's 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 publicly known. We expect therefore from our now pretended extraordinary Officers, to minister without error, prophecy, and work miracles (all which in the judgement 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.  than 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, baptised, 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 baptised 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 than 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 Arithmetic 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 breathe 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, than this lose opinion about the extra ordinariness, and temporaliness of Church-Officers, doth enliven ecclesiastical misshapen births, might be thought a Rhetorical flourish, were not multitudes of confirming instances at hand; for what error, 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 of 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 smoking firebrand, whose tail threatened in to so great a part of Germany, boasted of God's 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 Butcher of Leyden, 
A. C. 1536.  who stitched Munzers scattered shreds into a kingdom, 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 disrelishing his practices, he sacrificed (for he was both king and Priest) immediately 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 show his motives and inducements to commit that horrid villainy, 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 Apostolic 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, anointed 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 richeses of G●● according to his promises in the most holy services of God, to the obedience 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 blistering, 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, nature's byblow, and the stain of generation, whose inhuman murder of his own natural mother and brother, at Bishops-Castle in the County of Salop, 
Studely's looking-glass of schism.  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 Fanatic dictates in that matter. What need more words? or why wast we time in personal instances? doth not Soeinianisme (that sink whereinto all heresies, ancient, 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 etc. & 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. fill. 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 Saviour's divinity, or before Abraham was ●●m, to maintain thereby his sole existency (as other men's) ●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 writ 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 limitive Ministers were temporary, and extraordinary, 
Ex Calovio.  or the ●esent Ministry hath lost the file of its succession in Antichristi● Apostasy. 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. Timothy's mission; Tim. 4.14. etc. 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 Baptising, necessarily required a ●l, and ordination to do them, because unsent persons are cohibited 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 apostles, with him agreed Zanchius, Aretius, Polanus, and Buca●s in their aforecited definitions of the Evangelist. And this ●s also St. Cyprians judgement long ago, he saith, Those who believed in Samaria, believed with true faith, and were within the Church which is one, because they were baptised 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 days 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 days, 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 without 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 always stood to an ordinary call; never appeached from it, and expressly disclaims all other. This is exactly 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 Catalogue with Zuinglius and the rest; And there we conclude this sixth Reason.  
Seventhly, The same London Presbyters sadly reflecting upo● the aforementioned Socinian, & enthusiastic tenets, together wit● many other inconveniences, arising from this distinction betwixt temporary and continuing, ordinary and extraordinary 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 aught, 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 Primitive if in the present Church-state; for of necessity she must perpetually have an ordinary Mission, there is no time past, present 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 without them. Nor are the London Divines alone in this opinion, or they borrow it from their brethrens in the Assembly, 
Humble advice concerning the doctrinal part of ordination bound up with their directory.  who ●●y, Ordination is always to be continued in the Church; and ●●ove it by Tit. 1.5. 1 Tim. 5.21, 22. I receive their proposition, but must tell them their proof is strong against Presbyteri●● ordination, and destroys their proposition unless Timothy ●●d Titus have successors to continued their practised way of ordination; for neither of them (if we may believe the same Assembly) were Presbyters, nor did ordain as Presbyters, but as extraordinary Officers, or Evangelists; so that their proof and proposition compared exhibit this Paradox, that ordination, because ceasing in some, and beginning a new in others, is al●aies to be continued unto the Church. A notion so cracked, ●●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 order 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 ordination ●●is provable out of all Presbyterial divines, who writ 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 appear we do not oppose our own, or other men's wills against ●heir fore-examined, and refuted opinion about the temporariness 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 perpetual so long as we continued 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, than 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, than the continuance of the Apostolical, and Pastoral Office is for the Church's 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 Judgement, 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, because 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, etc. Christus enim non permittit, nec permittet, ut sua ecclesia legitimo careat ministerio, quod igitur aliquando, & alicubi, & aliquo modo vitiatas vidimus, & videmus, praecipuas ministerii parts, 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 ecclesia 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 always, or every where, or totally corrupt●● because than 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 observation 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 trip to cast me down. I writ 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 heinous 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, etc.  
2. Obj. I scandalise all reformed Churches. 
2. Obj. that I scandalise 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 partisans, 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 than in me, against any of them. 
First, I do not discredit them, but they discredit one another by their contradictions.   
Secondly. The thing in controversy is not matter of notion, or opinion, wherein much may be attributed deservedly to human parts and abilities. But matter of fact, of a divine, and positive institution clearly witnessed by Scriptures, and obvious to ordinary, yea well-nigh all capacities; such as neither their, mine, or any other man's credit, or discredit, can make more or lesle, or other than 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 continued perpetually with his Church. Calvin, etc. 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 balance each against other, and the weightiest carry it.  
I know they have something more to say for themselves, than 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, Friars, 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 lest any Reader think we wave them, as fearing their force, let him take this brief answer to them in this place. We entreat 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 Christ's 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 Church's wellbeing 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 continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Bishopric. Act. 1.20. For it is written in the b●● of the psalms, let his habitation be desolate, and his Bishopric 〈◊〉 another take; the word Bishopric 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 Bishopric, consequently the Apostles Bishops, in that pla● (which is not only mine but St. Cyprians consequence, as ha● been before observed) and Presbyters, compresbyters, Deacon &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 confounded 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 'tis 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 Church's uninterrupted practice, before, and in St. Jeromes time. St. Augustin St Jeromes equal in time, and in many other things much his superior, 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, than in any other ecclesiastical writer of unsuspected credit, and of like antiquity.  
2. That all his ancients, Clemens, Ignatius, and Ireneus, Tertullian, Cyprian, etc. All his equals and contemporaries, Athanasius, Eusebi●s, Ruffinus, Gregory Nazianzen, Gregory Nyssen, Basilius Caesariensis, Hilarius Pictavensis, Ambrose, 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 Patriarch 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 Arianism, 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 Patriarches Diocese.  
5. That afterwards (the Sea of this contention yet flowing betwixt them) he sails to Rome, and is the first Champion of ●ll the Ancients in defence of the Bishop of Rome's usurped power to tolerate, and indemnify Rebels against their own Bishops. And  
6. That while he was at Rome, Pope Syricius and his Clergy, were equally distasted at his passion, and intemperance as his own Patriarch Ruffinus, and others had before been, they after a sort expulsing him the City.  
We shall leave it to all sober men to pass Judgement, 
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 ancient History.  
Obj. Do any say the distinction betwixt ordinary, and extraordinary Officers, was entertained in the Church long before Calvins, Beza, or Zanchyes days.  
I answer; This will no whit advantage, much lesle excuse them, for since it is neither satisfiably by Scripture, nor by the writings of the most Ancient fathers, who unanimously assign successors unto the Apostles, distinct from, and superior 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 believe it was, if not at first coined, yet at lest passed for currant in the Church.  
This might suffice in answer to the first Objection, but lest a Spider should such poison out of this free discussion of the errors of Calvin, 
A consideration how far the most eminent men may be opposed.  Beza, etc. 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 Judgement, I add for my own vindication, and the satisfaction of moderate men, that I do honour (so far as fallible humanity can expect) their parts, abilities, and pains in many of their undertake; 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 errors. 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 man's authority, can never expect a resurrection.  
There is a twofold Rock, against which most ill ballasted, and worse steered Judgements, bulge, and shipwreck; either they will believe nothing from any man, let the divine Majesty print never so fair characters of its wisdom, and of irrefragable reason upon his expressions; they will believe 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 sails in a middle channel, and anchors the steady Judgement in a safe harbour, even to believe 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 by't, 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: 'Tis not urbanity to our friend, but lechery 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 believed to be, and really was truth; ●ith their unwillingness to descent from others of their own ●nk and reputation, it hath suspended my Judgement in an equilibrious 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 compliment; 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 church, or her Presbyterian Government, in his Apologetical ●ters to Bishop Andrews; nor did the Church of England, re●ive a little prejudice by the Encomiastics, which some of her urned men, and obedient sons, made upon the Genevian Displine. Divine institutions if widened, or straightened by our con●sions, or denial, will lose 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 confounded our inventions with his institutions, to ●ingle both together is the ready way to make neither oblige ●e conscience. Witness Erastianisme, and Socinianism. 'Tis a ●s divinum we must stick to, if we will prove our Ministry to ●e God's Ordinance unto our people, or have them own it as ●ch; wherein if we waver in our Epistles, or Treatises unto brangers (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 ourselves, or descend our Order? The church 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 confidently, and constantly their Divine Right. But if we (be our ●nds what they can be) are indifferent in our Assertions, and ●ang it in suspense, 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 lest 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 show forth their Charter of Protection, but to caution their friends of truth, not to fetter her freedom by their compliments. We may honour men, so hath God ordained; Tender 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, lest what we give to men be stolen from Christ, and our respects (as Gideo● armies bounty to him) prove a snare to them. Judg. 8.25, 2● 27, 28. 'Tis Christ's peculiar honour to be, and be esteems 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 indissoluble union with the deity, ere man can be infallible The best of men have, and will acknowledge they have errors St. James the Apostle, and a Penman of Holy Writ, who might have pleaded infallibility, if any mere man may do it, on the contrary saith; Jam. 3.1, 2. My brethrens, 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 men's 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 poison; than how much more perfection i● requisite, for the unerring regulation of the thoughts and actions. And will the best of men, even Apostles acknowledge they have errors? what is it for others to deny it, but to charge them with want of charity unto, or Judgement of themselves, and to presume we know them better than 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 senseless Idolatry, it stooping to an Idol which ●ath a mouth and tongue, wherewith he tells us he is no God: excellently S. Paul, 1 Cor. 2.4, 5. My speech and my preaching was not with enticing words of man's 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 ultimately resolve, as theirs did, John 4.42. Now we believe not bemuse of thy words, for we have heard him ourselves, 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, than 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 household, ●atth. 10.25. 'Twas the high commendation of Valiant and religious 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, than 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 Conspiracy, 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 eclipsed 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 admiration, One was of Paul, another of Apollo's, a third of Cephas, none ●r Christian Concord or Communion. What doth the Apo●le in this case? Why he tears the Garland from of all their ●eads, and sets it upon the Head of Christ, mightily endeavouring that neither Paul, Apollo's, or Cephas might be named among them, but only Christ, 1 Cor. 1.13, 14. Like we th● way and company, we shall not travail far, till we meet another Apostle encouraging us to keep in it, and threatening us if w● stir out of it, that we shall be branded for the worst Heretics for they, as we, have the persons of men in admiration, Judas v. 16 A bore 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 Brethrens. It being each Church-Officers duty, (i● which Catalogue I am, though unworthy, enroled) by an intuition of Charity, (perhaps Presbyterian parity may carry it further) to observe, bewail, and endeavour to redress what he perceives amiss in his Brethrens: Other design I had not, in examining, and dissenting from the aforesaid opinions. And I ho● I have pursued it with demonstration, and kept myself with● due limits. Sure I am, I have spared the Image of God in e●● Dissenter, and not dropped 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 answer the first Objection. 
2. Object. Or Scandal given to all reformed Churches. 1. Answer. Our controversy is not with Churches, but with particular men.   
But our Boat being cleared of one Rock, another threatens yea we are charged to dash against Reformed Churches.  
Answ. 1. The diligent Reader need not to be remembered 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 coarsely, yet am I to learn that the Calvin, Beza, etc. 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, account them Churches, because the● were Ministers, than I say, This will come little short of seating them in several Chairs of Papal Authority and Infallibility: an● we must be wary not to meddle with any of their Errors, lea● (as the Pope) they threaten us with a Catholic 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 apostasy. 〈◊〉 the subsistence of any body, did depend upon the absolute soundness of every part, a could not long continued: The Head or the Heart may ache, 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 Catholic 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 scandalise all reformed Churches. Of necessity therefore I must add some thing more, though if I did not believe Truth dictated it, I would conceal it.  
2. Reformation is a thing easier pleaded than proved: 
2 Answer. By distinguishing Reformation into  All that saith it is reform, is not. Reformation (as Titles upon Apothecaries Boxes) may be written on the forehead where corruption and deformitie's in the brain. Primitive Heretics promised others liberty, while themselves were the servants of corruption. What saith it is, not more than what seems to be, is not the same. But we are yet too general, that we may therefore resolve our Reader whether we have scandalised all or any Reformed Churches, we shall consider Reformation, as it falls under consideration in a twofold 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 reform, when she is restored to her primitive constitution: what that was, may be collected from what hath been already 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 ware of how little credit whatever I shall say, will be with them. May they therefore hear what Reverend Zanchy saith in this matter: He saith, Councils are to be convened for the Reformation of the Church: Churches are to be reform according to the best Form of all: a better Form of a Church cannot be found out, or imagined, than 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 Apostolic 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 ancient Ecclesiastical Writers, after the Apostles: Therefore all Churches are to be reform according to the Form of the ancient and Apostolical Church. Thus he.  
And let the Objectors show me any one Church form as the Primitive and Apostolic 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 Ascension in Apostles and Elders, both of them, Officer's distinct in their Titles, and n● lesle in their Office-works, as hath been here and there hinted i● this Discourse, and shall be evidenced at large in that concerning 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 form as the Church of Jerusalem was, nor reform according to her Pattern or Example. The Church, like Theseus' Ship, doth not retain an old name, under new materials, she is ribbed, and planked with the Tree of Life, Timber which can never rot, nor be wormeaten, descended Christ is the Keel of her Ministry, ascended he builds her tigh● and Staunch, and will maintain her so, till the perfecting of the sain● and he as it were again descend, by surrendering 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 not reformed Church is scandalised 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 reform, so far as sshe frees herself 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 lesle 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, lest the sound be concorrupted by them. Several Churches of Apostolical plantation, as Corinth, Galatia, etc. were full of gross humours, and corrupt members, but S. Paul doth not immediately threaten them with an excommunication, and cutting of from all other Churches; but contrariwise, he insists upon counsels, entreaties, 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 losing a Limb, and with the Care and Conscience of a skilful Chirurgeon, who cut of no more than 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 herself 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 reform, but must be form a Church ere she be one. A Mahometan 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. Wherhfore let the Objector prove, that all Churches thus reform 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 fails in this, as in the other, for besides the Saxonish, Swedish, Danish, (not to mention the Greek and Abyssyne) the Church of England (not only the fairest Flower in, but the Wall and Defence about the whole Garden of Reformation) excludes herself 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 herself 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 public preaching, or ministering the Sacraments in the congregation, before he be lawfully called, and sent to execute the same; and those we aught to judge to be lawfully called and sent, which be chosen and called to this work by men, who have public authority given them in the congregation, to call and sand Ministers into the Lord's 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 viewing the primitive constitution of Apostles and Elders, how comely doth she frame herself 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, than drawing to a consistency, and heading in the Distemper under which she yet labours; yea even at that time so outrageously 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-persuaded her open-eared party, that it was grounded upon an Act of Parliament, not Christ's Institution. A cavil begotten by want of will, or skill, to distinguish betwixt what was merely, what mixedly 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 only true Judgement can be made of her) how she muzzles the Mouth of that Cavil, and strikes through the Loins 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 of as one Doctor's 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 Christ's 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. Brethrens it is written in the Gospel of S. Luke, that our Saviour Christ continued the whole night in prayer, or ever he did choose and sand 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 example of our Saviour Christ, and his Apostles, first fall to pray, or that we admit and sand 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 duly 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, Almighty God, Giver of all good things, which by thy holy Spirit hast appointed divers 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 herself with saying so, for when ●ome Sheep marked by foreign Shepherds, (or Presbyters ordained by Presbyters) desired the Communion of her Fold, at ●he beginning of Queen Elizabeth's Reign, she shore of their outlandish Mark, and caused them to receive hers, ere she admitted them. This Smectymnuus acknowledgeth: they say, 
Smectym. p. 5.  When some of our Brethrens 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 Episcopacy, at a time when very charge was adjudged a convicted crime, and no Writ of Error 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, than was than 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, Episcopacy being only 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 than the maintenance 〈◊〉 such diversity; it frequently assigning distinct official works unto the Apostles, as Ordination of Ministers, exercise of Ce●sure, etc. Besides the same Schoolmen, when they give Order i● proper Definition, are neeessitated to acknowledge that Episcopacy 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 ordinate 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, Episcopacy not an Order, unless in this respect, that order is a certain Office (faculty or power) to do some sacred actions. And moreover, O●● may be considered in another sense, in which respect it is a certain 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 Episcopacy 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, etc. wh● none without it can do; therefore those acts do as really d●●rence the Bishop from a Presbyter, as administration of the sacraments, or giving of Absolution differenceth a Presbyter fro● a Deacon. In the same place the same person saith, This difference 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 only supply 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. Dau. deter. quaest. Theol. q. 42. Tria autem sunt insignia Episcoporum propria, quibus facile a caeteris Presbyteris distinguantur ceterisque superiores agnoscantur.  (this skirmishing of words being dismissed) to show that those who appropriately are called Bishops, have a higher Dignity, a greater Power, and more ●minent offices annexed to them, than 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 'tis easy to demonstrate that this eminency 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 Analogy 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 superior 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 only 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 inferior 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 Christ's institution, and Apostolic 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 inferiors, 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 lest questioned Antiquity; when Aerianisme (or modern Presbyterianisme call i● which you will, for 'tis one Tragedy acted by several persons upon divers Stages) first sprouted in the arrogant practice● Collythus, who being a Presbyter and no more, and presume 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 (than 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, high 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 aught to be accused and condemned for this boldness, and that the Presbyter and Deacons so ordained, should lose 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 than 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 joint attestation of the English Divines, Anno. 1626.  nor is any like to be given unto the world's end. Viz. In the mean time he declareth (viz. the Bishop of Landaffe, in the name of himself, and of his Reverend Colleagues, Bishop Hall, Bishop Davenant, Doctor Goad, Doctor Ward, and Doctor Belcanqual) in a few words, that a Parity never took place in Christ's time, for than the twelve Apostles were superior 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 aught 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, practised, and protested both at home and abroad, was so deeply rooted in English men's 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 their advice, afterwards presented to the Parliament about Church Government. 
In the fifth Exception.  It being attempered unto Policy, and the than State of affairs, but not Justifiable by Scripture Rule, or the ancient Ecclesiastical Practice. This the Dissenting brethrens 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 Their reasons against the Presbyterian government  irrational, and 
b Their reasons against the subordination of standing Synods. 1. it is proved from what the Presbyterian; and alibi passim.  worse than 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 brothers, give a solemn caution about it; they say, Lest our intentions, and meaning be in some particulars misunderstood, 'tis hereby expressly 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 scandalising 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, etc. but the whole Reformation hereby set bare-breasted against the fiery darts of Roman blasphemies.  
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 seldom 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 Jesuit 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. Gualther. Tubul. Chronograph. pag. 298.  they dare call the Ministers of England their brethrens, who have Bishops, and Archbishops among them, so far superior to common Ministers, that no comparison may be made betwixt them; Now must we suffer those Rabshakeys to proceed in their reproaches, and close our lips, lest speaking we wake a sleeping Faction? What do all men of different judgements, tenderly suffer their dessenting brethrens to go on unmolested in their own ways? 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, 'tis 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 error; how lustily he, or his party endeavour it, and that with explicit abhorrency, and overt expressions to tender 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 Jesuits, since the first foundation of their Order, have not so much settled the triple Crown upon the Pope's head, or dissettled the reformed interest, as the tepidness of some lukewarm 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 sand them strong delusion, that they should believe a lie. 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 deal; may they know, she will get little by the bargain, because much of this Ware lies upon her Merchant's hands already; for instance, did not Hildebrand the root, and foundation of the present Papacy, a man of far greater repute with them, than any of the forementioned are with us, profess his election to be extraordinary, 
Naucler. generat. 36.  and of St. Peter's choice, when he intruded upon the Papacy without the will of the elector Cardinals: This past for a currant History, and Tradition before Luther's days, 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 Jesuit affords him a place in his Catalogue of holy writers. I will not turn mine, or my Readers stomach, 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 dunghills. Baronius, the most advantageous, and admired writer of the Annals of the Roman 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 errand Friar; how opportunely doth she meet St. Thecla in the very entrance of his History (bore fourteen years after Christ's 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 than was, she was exposed to the Lions, they became tame, and fawned upon her. All which we esteem more slightly, than the most undervaluing words can express, because they are so contrary to St. Paul's 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 busy with the Cardinal's 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, lest she caused the Gospel to be evi● spoken of.  
Besides, Is any puffed up with the Tympany of a private Spirit, and not having yet made shipwreck of his Faith and Conscience, is expectant ere he launcheth further into that Whirlpit, whether such a notion have any precedent 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 Milanese. And that the same St. Ambrose; the same day wherein he died at Milan 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 than 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, than St. Chrysostom's disciple, and afterwards his successor in the Patriarchate of Constantinople, saw St. Paul leaning over his master's 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 lest 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. Gregory's right ear, when he commented any thing upon Scripture. A relation so venerably received by, and put so far out of dispute with our forefathers, that St. Gregory was always 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 than when he spoke truth) that bonds and afflictions abide him? no; Baronius hath provided him of a Reprieve, no other, nor worse man than sweet St. Bernard shall bail 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, than propounded by Pope Eugenius (Bernard's 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 clipped; all things hap contrary to their expectation, and St. Bernard's Prophecy; hereat sober men storm and rage, and St. Bernard being yet alive and uncanonized, his Holiness and truth are called in question, and he good man, and his friends for him are forced to Apologise, wherein among other things in his behalf, we read, That he indeed by divine inspiration did persuade 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 lasciviousness not observing wholesome 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, lest 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 Apostasy of the fallen Angels. Hereupon 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 stolen feather wherewith Bellarmin tricks, and imps forth the train of the pr●●ent Church of Rome, particularly these two; namely 
a Bell. de Eccles. militant. not. 11.  to glory of her Miracles, and 
b Id. ibid. not. 12.  Prophetic 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 trial 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 broke with the violent draughts of Will-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 Prophecies, 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 men's 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 Revelations, and pious deceits was providently foreseen by Bellarmine; when in proof of Prophetic light yet continuing, 
Et quidem monachi & Romano Pontifici addicti Bell. not. Eccles. not. 12.  he ●nstanceth in the Prophecies 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 extraordinary 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 expressly placed in the word Apostles; Indeed 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 ordinary Pastor, who should perpetually have successors, to the other Apostles 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 answers. They are not Foundations in the same manner that Peter is, for they had the chiefest 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 chief power was committed to all the Apostles as to Delegates, 
 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 keys, etc. for he than only received the keys of the kingdom, as the principal and ordinary Governor, when he heard those words, Feed my sheep.  
Besides, when we object against the Pope's Primacy; the constant opinion of all the Ancients, about the succession of all duly ordained Bishops unto the Apostles, and that the Pop● own Councils, congregated even since he is gotten upon a Pinnacle 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 confer, 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, etc. 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 superior 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 inferior 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 Catholics Church, which consisteth of Bishops, Presbyters, etc. 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, etc. Anathema sit Can. 7.  And again; If any shall affirm that Bishops are not superior 〈◊〉 Presbyters, or that they have not a power of confirmation and ordination, or that what power they have is common to them with Presbyters, etc. let him be Anathema.  
But Bellarmine is Antahema proof, and turns them of, 
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 Pastorss, 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 Bellarmine's 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 gratify 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 found them not farther disagreeing than 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, lest I should be thought singular, let me nominate a few of many, who stand with me in the denial of this distinction: Unto Bellarmine's first instance, Whitaker gives this answer. 'Tis 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 wondered 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 Pastorss. Ames. Bell. enerv.. To. 1. p. 136.  If Peter as an Apostle was the ordinary Pastor, than the extraordinary, and ordinary Pastor is the same, yea than 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 Bellarmine's 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 ancients taught at any time, but is a new, and Jesuitical fiction, which makes me the lesle 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● Catholic Church. Thus he.  
Unto Bellarmine's third Instance the same Whitaker answereth. It is an opinion as most novel, so most inartificial and weak.  
Unto Bellarmine's fourth, and last Instance, the same person also answereth. This distinction betwixt Peter and the other Apostles, is feigned, 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.  
 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 Bishop's 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 lest 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 found 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, daemons ejiceret, & alia ejusmodi faceret, etc. 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 keys, 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 aught to be done at this day by those who truly, and properly succeed the Apostles, if there be any such.  
Here are several things practised by the Apostles granted to be perpetual, others extraordinary; We yield 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 keys, preaching, and remission of sins to be truly, or properly Apostolical works, and yet they are required of them by Christ's 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 Apostolic Office: I bear in memory well enough what he hath said, but must profess before the world, that I cannot allow his Criterias, 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 Apostolic Office, distinct from what is derived to their Successors, for the greatest part of these matters were no part of the Apostolic 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 satisfy 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 days; 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 truly, nor properly appertaining to the Apostolic Offic. For example, he instanceth in Gospel-writing. I grant the Apostles were employed in this work, but not properly, and exclusively of all other men, for than we should have no Penmen of holy Writ but Apostles, whereas St. Luke, and St. Mark were Scripture writers, but none of the twelve Apostles: Nor was it truly an Apostolical work, so as to distinguish an Apostle from an Officer of an other Order, for than Andrew, Philip, Bartholomew, Thaddeus, one, if not both the James', Th●mas, Simon the Canaanite, 
Obj.  and Mathias were truly no Apostles. Do any say these Apostles did, or might writ Scripture, though they did not writ 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 writ books of Canonical Scripture and they are perished, than have we not the Canon of the Scripture entire. And so great a flaw being found in God's providence towards the preservation of his Oracles, as to suffer the writings of the mayor 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 Enthusiasms, 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) writ Scripture. This is directly repugnant to the nature of Divine Inspirations, which to whom so●ver they came, they immediately captivated the man to their pleasure, and made him but as a Pen in the hand of the holy Ghost, to writ what characters he framed, what words he dictated, and no other. This is St. Peter's decision. 1 Pet. 1.21. ●or the Prophecy came not in old time by the will of man, but holy ●en spoke 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 human, 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. Whether 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 otherwise, Inspiration would be proved to be a resistable motion, and ●ose Apostles who did not writ 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 Judgement 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 than when the Apostles ceased to work Miracles, they were ●o true Apostles. And St. Paul who once could heal multi●udes with  taken from his body, ceased to be a true Apostle when he lost Trophimus sick at Miletum: Not properly, because Philip, who is expressly 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 spoke, 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 grossly, 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 continued 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 grossly as the Fanatic part of pretended Protestants.  Obj. Were all this granted. The Papists do not hold th● distinction betwixt ordinary and extraordinary Officers, 〈◊〉 grossly as the Protestants do; Protestants leave all to the i●●spired Laity in case of corruption, but Papists own the Pope 〈◊〉 Christ's Vicar, to have authority to examine 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● not more excusable in this, than the most hare-brained Enthus●●asts, who make the worst use of this distinction. I prove i● from Bellarmine, his task being the settlement of the Pope's Infallibility  by general Councils, and according having laid this foundation, 
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 Non esse in concilio summam potestatem. cap. 16.  that Councils have not the supreme power, 
c Pontificem esse absolute supra concilium. cap. 18.  t● the Pope is absolutely above Councils, etc. 
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, reverentia 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 perceives the earth quakes under the weight of his Structure; A● the Church cries unto him, that this unlimited papal powe● leaves her remediless, let the Pope be never so arbitrary or tyrannical. Wherhfore he digs deeper, and discovers (not a Ro● but) a great part of the Jesuitical mystery (which is so to manag● other men's boundless subjection to the Pope, as to make him a vassal to the Jesuits) 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 rebuke him; yea to oppose him by force and arms, if he will destroy the church; for to resist and put back force with force, no authority is required. This he declareth not as his single opinion, but as jointly ●ofessed, and owned by his fellow Cardinal John de Turrecremata; Whereby the truth of the Pope's 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 Pope's 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 err, 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 imposable, and utterly inconsistent with our Saviour's 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 mainpin both, and calls John de Turrecremata to his assistance: ●he Objection is conceded, the sore acknowledged, the salve described; In this case the Pope must not step into the Chair, ●ut the people must pull him out, no matter who, of what conation, or in what manner they assemble, for to repel force ●th force no authority is required: Do but they say he will destroy the Church, and have power enough to stand by their ●ords, 'tis sufficient, yea 'tis the only remedy, and final Judgement. 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 Bellarmine's advice and council; 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 arms against him. And thus papists 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, superior to Presbyters, and equal to the bishop of Rome, that themselves may arrogate, and usurp his authority; maintain this accursed, and to be abominated distinction, betwixt ordinary and extraordinary Officers. Although in other things they ●em to be, and are the greatest opposites; yet herein they agreed 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 Judgement with a Fog of bold pretensions, he calls them Scripture proof concerning the Evangelizate of several persons nominated in the new Testament; When upon examination, they will prove himself 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 brethrens, 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 agreed to Philip and Timothy, in one sense: But since he omits it wholly, 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, than 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 Crect, 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 Crect, 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 Timothy's works at Ephesus, and with relation to them, he is called such an Evangelist by St. Paul, as Bucanus, Beza, Calvin, and Zanchy define, than 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 than the Office the work cannot continued.  
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 leveled by a bore 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 Judgement 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 of slightly, and saith it was one of Calvins few mistakes. Calvins mistakes I am not concerned in, but I wonder Gillespy so far mistook the interest of his party in this acknowledgement; 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 lesle, than their ordaining singly, & distinct from the higher order: Hence the London Ministers writ in the Li●e against these two Texts in the Margin; that S. Paul was ordained by Christ, Timothy by Paul & the Presbytery. This is also the judgement 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. & add 2 Tim. 1.6.  than 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 bore reading of the words, that Timothy is called an Evangelist upon another score, than for Ordination of Ministers, exercise of Discipline, etc. However he may expect a full explication of that Text hereafter in this discourse, when we examine the validity of the Presbyterian Arguments in proof of Timothy's Evangelizate.  
We proceed at present to examine 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 examine it in this place. The holy Ghost there dictates. If any do inquire of Titus, he is my partner, and fellow helper concerning you, or our brethrens be enquired of, they are the Messengers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles) of the Churches, and the glory of Christ. Can any Text speak lesle of the Evangelist than 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 controversy. 'Tis 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 inferior 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 one's value, or estimation of another, but in every of their joint 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 Runagate servant Onesimus into favour, and employment; which partnership let it consist either in work, or wealth, implies joint interest and concernment, otherwise St. Paul's 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. Paul's partner, doth more probably evince his Apostolate than his Evangelizate, especially if we reflect upon him; either ordaining elders, and setting things in order at Crect, Tit. 1.5. or accompanying his fellow travellers in this Text of the Epistle to the Corinthians; Who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or our brethrens 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. Paul's helpers. Rom. 16.3. Greet Aquila, and Pr●scilla my helpers. What Aquila was we dispute not, but Priscilla could not be St. Paul's helper in the Ministerial Office, she being of the Sex prohibited to take Orders. Contrariwise, Titus was St. Paul's helper in Office, he being engaged at Crect 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 mistake 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 dwelled in those quarters, for they all knew that his father was a Greek. This Timothy long after ministered to St. Paul, Act. 19.22. consequently could not be at the time of St. Paul's 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 Alembics 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 found the Evangelist in this phrase? If we grope by conjecture, 'tis 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 Timothy's 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.  Than Mark was as far 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 Ethnic, and yet to hear the first news of Christ; or is an Apostles Messenger; and an Evangelist terms Equivalent? If we will believe 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 believe that some were sent by the Apostles to settled Churches, (such Ephesus was, ere Tychicus was sent thither) upon other errands than to evangelise, namely to collect their charity towards their poor and necessitated brethrens, 2 Cor. 8.18. and why might not Tychicus be sent upon one or other of these accounts, as well as to evangelise? ●ure I am, that men of greater eminency than Bucanus (as Baro●ius and Pelecanus) say Tychicus was sent upon the former account, or to br●ng this Epistle to Timothy; and I am as sure, ●hat considering S. Paul's present necessities, it is more probable that he was sent upon the latter account, or to hasten a collection for the Apostles relief, rather than to evangelise. We proceed to Bucanus his fifth text, which is Luk. 10.1. But now ●is proofs draw nigh the dregss, and are very flat, for he borrows it from Calvin; and we have said enough in the fifth Exception to prove that those who believes it treats of the Evangelists, ●as they are defined by Calvin or Bucanus) credit men's 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 expressly styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● 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 allows.  
Ninth Exception. 
Ninth Except. 1 Cor. 12.9, 10. doth not prove Spanhemius' 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 berdes his own opinion, he citys 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 occasionally 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 baptising 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, than 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 find 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 writ in Capital Letters, That Presbyters are themselves most guilty of what they charge as the highest crime upon others; it being a● Axiom 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● Ancients, and arrogates the former to his own time and way) That no Church matter, although it be relative to the external administration of her Discipline, 
In Epistola ad Duditium.  aught 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 bore words, for other warrant they give us not for their Definitions, the impertinent quotation of chapter and verse only excepted. But we hav● submitted all to the Judgement of the impartial Reader; A● let me add, 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 aught 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 behind, 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 Doctrine, 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 vyon 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 destroys 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, than the parity of Ministers of the same Order, now zealously maintained, was not observed in the Apostles days; 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 superior 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; than 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 recoils against another, and breaks it all to pieces. In one place he saith, The Evangelists were not immediately chosen by Christ without an intervenient human Ministry, but chosen by the Apostles, or taken with them, etc. 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 busy 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 sound, 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 lesle conspicuous corners of controversal Tractates. But perpetually permit them to grow (without weeding out) to the over topping, & choking 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, Syntagmas, Systems, problems, compendiums, catechisms, 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 of all malcontents) or the toilsome, unpleasant, and perhaps dangerous way (according as the spirits of his neighbourhood 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 often did God chide those spiritual Fathers in the rebellion, and stubborness of their younger Children, for breeding them not better. 'Tis true the way to sound Theology was open, though trodden by a few feet. It lay by the Footsteps of their former Flocks, and ancient Shepherd's 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 day's birth, we aught to conform to yesterday, 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 lesle 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 Enclosures they broke down, and laid waist, therefore these high ways were unoccuppied, and the Traveller chose byways: 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 found 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 surname to distinguish him from another John. This I do not transcribe intending it a farther refutation, because I doubt not but 'tis 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 of, and taken from the Church.  

Philip and Timothy compared.  
WE are now through God's 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 form, is used of several persons.  
First, Of the Angel news-bringer of Christ's 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 not more) although they agreed 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 Controversy) 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 Churchofficer, but it leaves us to search where we can found 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 engaged in yet continuing ecclesiastical actions: If which be parallel, or the same works be done by both of them, we need not travail far for the Definition of this Officer, since both Philip and Timothy are Evangelists; Otherwise if their works be divers we must endeavour to found out, of which of them 'tis 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 believed Philip preaching (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised both men and women. It was also his work with the Eunuch, Act. 8.35. Than Philip opened his mouth▪ and preached (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto him Jesus. 
Objection against it.   
I know some fancy a diversity betwixt the two Philipss, 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 expressly excluded out of the number of the brethrens dispersed by the persecution arising after St. Stephen's 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 brethrens. Act. 8.4.5. Therefore they that, were scattered abroad, went every where preaching the Word: Than 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 aught 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 another's line to take his work out of his hands. And do what he could, and aught 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 since. quorundam scriptor. veterum. Londini, 1623. Philip's works 1. Work.   
Secondly, It is (not to mention the Ancients) generally rejected by Presbyterian Commentators; as by Calvin, Aretius, Pomeranus, Piscator, and our Assembly. Cocus in his censure of some Ancient writers, reckons it for one of St. Clement's lies (as he terms it) because he, or the Impostor under his hood, saith, Philip who baptised 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 perilous, and persecuting times, to preach the Go●pel, and baptise Converts where Christ had not before been named; his Office is evidenced by his works of preaching, & baptising, 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 Journeys, sometimes through these parts, yet in all probability these p●rsons had never seen, or heard of him, for than 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 baptised.  
2. Although he did preach and baptise 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 succeeded 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 inferior 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 Philip's 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 Christ's 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 wondered 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 Baptizer (as is now pretended) Philip aught not to have forborn it, yea the Apostles at Jerusalem usurped upon his privileges, when they sent St. Peter, and St. John to do that work, which he could, and aught to have done without them. 
How the Apostles gave the holy Ghost and wherein briefly 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 men's 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 aught 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● common 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 lest to Prophesy, 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 elder or Bishops, in every City one by Imposition of hands.  
These are the opinions of learned Divines of the two contrary Judgements: Let the Reader believe which of them he likes best; neither of them will prove any more than 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● human Ministry, and upon other men, both by the administration of the Apostles and of other Ministers. 'Tis confessed these gifts are at this time ceased; not because temporary Minister 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 Prophecy, 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 show himself approved. 2 Tim. 2.15. Besides, as some of these gifts could not always be conferred by the same Apostles, so all of them were such, as the holy Ghost expressly 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 continued, and whosoever receive them, whether in Confirmation or Ordination, receive the same Spirit in the same Ordinance in as effectual, though after a divers manner: And are as truly Ministers and Christians, as if they were ordained, or confirmed by the twelve Apostles, or by any one of them; otherwise we shall not only have extraordinary Ministers, but extraordinary Ordinances and Christians. 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.  Calvin's 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, etc. 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 Judgement 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 ways, 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 lesle concur with spiritual vocations in all ages, than the spirit which God derived from Moses to them that assisted him in his government, did descend from them to their successors, in like authority and place: We have for the lest, and meanest duties performed by virtue of ministerial power, that to grace, dignify, and authorise them which no other Officers on earth can challenge. Whether we pr●ach, pray, baptise, communicate, condemn, give absolution, or whatever ● dispensers of God's mysteries we do; our words, judgements, 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 Philip's 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. Luke's history persuades; 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 Objection 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 Philip's gift left him, and his commission expired upon his entrance of that City, 'tis most probable he did there what he had before done elsewhere. Besides the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered till, which is the main sinew of that Objection, is as well inclusive in other Scriptures of what time follows, 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 God's glory, and Philip's faithful discharge of his Office.  
Obj. 2. St. Peter preached 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 always the first agent. Philip might preach to the Caesareans, and not to be questioned, though St. Peter was; for  
1. Upon Philip's 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 than 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. Luke's exact description of Philip's 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 privileged place, as situate out of the Jurisdiction of the Jewish Sanhedrim; and being the residence of the Roman Precedent, mixedly inhabited by Jews and Gentiles, and reckoned to lie 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. 'Tis very probable that Cornelius, and his Family entertained the first notion of Christianity by Philip's Ministry, though their through conversion, baptising, and enchurching was reserved for S. Peter's ministration: It being otherwise very hard to conjecture how Cornelius, being originally 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. Peter's Sermon is observable, Act. 10.37. The word I say you know, which was published throughout all Judea, and began from Galilee after the baptism ●f John. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 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 than to hear the first news of Christ. St. Gregory, and ten more Ancient Fathers cited by A Lapide the Jesuit, say, Cornelius and his friends were in the state of grace ere St. Peter's coming: And this A Lapide saith is a most true affirmation; he proves it also by many reasons, 

Quare Cornelius ante adventum Petri, a Judaeis quibuscum Caesareae versabatur, didicit, hausitque fidem explicitam unius Dei, & implicitam Christi mediatoris coluitque verum Deum, ut Job. etc. 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 Judgement, after this manner. Wherhfore Cornelius ere St. Peter's coming had learned, and drawn from the Jews among whom he lived, an explicit faith in one God, and an implicit faith in Christ the Mediator; and worshipped the true God as Job did before him among the Heathens, etc. Beza upon Cornelius his getting his friends together when he received St. Peter, hath this note. 'Tis 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 than 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 Philip's first coming thither: Were it granted that he was in his Chronology (to establish which, his conjecture is equally as strong, as any other man's to overthrew it) yet 'tis 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●. Paul's 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, 
Timothy's works.  sometimes with (Act. 16.3. Act. 20.4.) sometime without St. Paul, Act. 19.22. but till we found him (by St. Paul's first Epistle to him) settled at Ephesus,; 'tis hard to fasten any special official works upon him, at lest such as are not common with those before mentioned of Philip: Sure I am his works registered in that Epistle, and the Definers imaginations of his removal from Ephesus when they think fit to continued him there not 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, than 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 not further business to do with Presbyterians) we must reckon Timothy's 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 against Heretics, 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 ancient 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 Philip's & Tim●thies works are so directly contrary, as both workmen cannot possibly be of one order; 
The diversity betwixt Philip's, and Timothy's works.  Philip preached to Ethnics, T●mothy in a constituted church; Philip could not impose hands, but Timothy is specially required, & empowered to do that work: In their third and last, or their settlement, both Philip and Timothy agreed. But this wounds all the former Definitions through the fifth rib, and let's out the heart blood of the cause. Philip's settlement hath been already evidenced, and Timothy's 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 found 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 Timothy's sending to Ephesus.  'tIS 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 administered 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 Philip's works were distinct from, and inferior unto Timothy's.  
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. precedes Timothy's 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 Timothy's being exhorted to abide at Ephesus at St. Paul's 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 immediately 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 stayed there a little while (three months, and a few odd days 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. Paul's 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 Timothy's evangilizate, than 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 immediately from, and after St. Paul's 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 Churchofficer, 
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 spoke 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 spoke 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 Prophecy. Wherhfore should the usage of the rite or ceremony prove little of itself, it being used in several cases, as confirmation, healing of the sick, etc. yet collated with the end why they received it, to wit, to Prophesy, 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 prophecy.  Obj. Are Cornelius and his friends objected, upon whom while they were unbaptised, and attendant upon St. Peter's 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 Prophecy; 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 God's 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, errors never lodging more securely, than by the sides of difficult truths; 
3. Act. 10.46. fully explicated.  and 'tis 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 heresy; we shall labour a little in it. The scope of the whole Chapter is the ●irst enchurching of Gentle believers, the instrument whereof was St. Peter, the place where it was done Caesarea: Many were ●he preparative acts unto it; as Cornelius his, and St. Peter's vi●ion: St. Peter's backwardness to be employed upon the service, ●ill out argued by the holy Ghost; his setting forth upon the ●ourney, with certain brethrens 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 something 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 Gentle Auditors. This unexpected action astonisheth his Jewish Christian Fellow-travailers; who were it seems not fully acquainted with God's purpose beforehand: Wherhfore at once to satisfy them, and proceed to enchurch these Converts with conviction of all gainsayers (for ●s the present Christian Jews were astonished, so their brethrens ●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 God's purpose to open the door of Faith unto the Gentiles) whither the visible effects of God's spirit upon these Converts did not, or aught 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 than the holy Ghost said before me, when he saith they were astonished: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered astonished, is generally used even by St. Luke of an unbelieving astonishment, attended with explicit doubts and gainsayings. Thus, Act. 2.7. And they were all amazed, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 unbelieving Jews, and Greeks questioning the Divine Power whereby the Apostles spoke 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 forbidden water, that these should not be baptised, 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 lesle, 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 gifts) aught not to be denied a member-ship, or visible admission unto Church fellowship.  
But God hath given to these Gentle 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 denied 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 baptising them, and receiving them into the freedom of the congregation, unto whom although they be Gentiles, God hath allowed that which is more than baptism, Viz. the descent of the holy Ghost upon them, thereby fitting them for office in the Church. The sum of all this is, that the Lord compassionating the frailty, and imbecility of the believing 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 Baptism, not of their ordination, proves only, that these extraordinary gifts did not privilege them from entering the ordinary way into membership, or Office; and since they were baptised 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. wherever they baptised Converts, to ordain and ●et Officers over them, to feed and preserve them in the faith. Nor may we think S. Peter had lesle care of those Caesareans, than 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, than those who had received gifts as Apostles, than such largition of gifts antedating their private membership, proves (as was noted before) God 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 members, than their rejection was not only injurious to God's 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 private brethrens distinguished from gifted brethrens in the Catholic 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 brethrens 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, not more than all are Apostles, Prophets, or Teachers.  
2. This text limits the universal term all in 1 Cor. 14.31. Ye may all prophecy, to all, and only all Prophets; for all of all sorts were not prophets; neither could they prophesy. Besides, as if the holy Ghost consulted the infirmity of some, and would confront the impudency of others, who otherwise might lose 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 prophesy; and why may they all prophecy? 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 deuces, & 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 than want 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 prophecy. And finally he saith, without all doubt, they were constituted the Guides and Governors 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 Apollo's 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 agreed 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 descent. pag. 103.  Which way that passage vers. 6. of Paul's imposing hands upon them, and their thereupon speaking with tongues and prophesying, seems something to propend: now if it be so, it will be no sound reasoning of our Brethrens, 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 Independency, 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 judgement do not gainsay it. Heylins' Hist. of Episcopacy 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 only 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 spoke with tongues, and prophesied; than have we more Presbyters created by laying on of S. Paul's hands only, without the help of others. 

Presbyterian reasons for Timothy's Evangelizate examined.  
They are   Unto Doctor Heylin, I could add 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 alleged 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 truly 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, etc. 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 allege, in favour of their Opinion, and if we shall discover a weakness▪ and insufficiency 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 wand'ring vice-Apostle, during his abode at Ephesus, consequently that the works he was enjoined 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 truly 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 than 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 settlement 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, than 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 account usually calling both superior and inferior 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 Presbyters. 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 only distinct in Christ's 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, than when spoken of ordinary Presbyters. S. Paul often calls his whole Church-service a Diaconate, Act. 20.24. Ephe●. 3.7. Col. 1.23. not because he only 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 employed 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 Christ's Body the Church; and their ministrations (as the Deacons) were toilsome, laborious, full of care, and requiring circumspection. In the objected Text, Timothy is not only called an Evangelist, but also enjoined 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, than 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. come. 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.  expressly 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 fulfil 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 Philip's, namely to preach the Gospel in despite of all opposition; Philip did so at Samaria, and so must every Evangelist do, wherever he cometh, because men seldom entertain a new Religion, till they have struggled hard to retain the old one; and nothing, which is not now required of every Churchofficer 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 Apostasy. Than cowardly Deserters of their Flocks in such hours of temptation, may allege in their own defence, that it cannot be expected at their hand to set up a Standard against those overflowing wickednesses, lest 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 signify 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 Partisans define, to wit, having a Vicar-Apostleship over all or many Churches; for to establish his Presbytery, as well over the Evangelists than, 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 only 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 lest mention of his Presbytery, 1 Tim. 1.1, 2, 3, etc. Paul an Apostle of Jesus Christ, etc. Unto Timothy my own son in the Faith, Grace, mercy 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 injunction, 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 forequoted Definition. The lat●r Helvetick Confession is of the same Judgement, it saith, 
Evangelistae praecones Evangelii, quomodo & Paulus Timotheum jubet opus implere Evangelistae. Helvet. Confess. 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 Brethrens 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 testify 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 him in this piece with some further Testimonies of Presbyterians both in judgement and practice, who (whither out of fear of receiving outrageous 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 Brethrens, 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 Crect, in virtue of S. Paul's Epistles directed to them. Many might be registered in this Catalogue, we shall only 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 opinion by the Author of the Confessions and proofs of Protestant D●●●es concerning Episcopacy) saith, But Paul taught for some time 〈◊〉 in Ephesus and Crect, 
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●● suntqueve 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-governors; 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 not 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 only proves that in every City there ●ught to be Bishop's b● Divine Right, according to that of S. Paul to Titus, For this cause left I thee In Crect; 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 persuaded 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 God's Spirit, or the concurrence of their prime Leaders opinions, drove 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 of the Chariot Wheels of their Reasons, so that they drove heavily, and plunged Themselves and Cause in a Read 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 Brethrens, 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 Noun Evangelist, 2 Tim. 4.5. that's no bar why it may not be proved by the Verb or Participle, evangelise, 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 find it, neither have any whose writings I have seen in this controversy alleged it. But granting it have escaped both their and mine observation, 
2. Presbyterian Arguments for Timothy's 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, than 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 alleged, 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 endeavour 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 not 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 inquire, 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 ruin 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 Church's 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. Hanou. 1620. Dub. Evan. lib. 2. cap. 1 Ex Christian. Theol. Wend. 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 human 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 Author's confession. Those who have sweated most at this Plough, confessing voluntarily, That the more they have laboured, the further they were of from satisfaction, in some Inquiries. For instance: The most remarkable period of Christian Time, is our Saviour's Nativity; but persecution, or tract of time, hath now covered it under so much rubbish, as there are few more Enquirers than 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 Platonic 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 Saviour's Nativity to dissipate which, that sun seems to be purposely set in the Scripture Firmament, and did enlighten the ancient 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 denial or dispute, especially when those divinely inspired writings have no such distinguishing marks within their own Canon, or explicit references unto other records. And when no argument can be alleged 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 lest we be thought to proceed to Judgement 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 months and a few days are only mentioned in Scripture, and the former Chronologers compute St. Paul's going into M●cedonia, and returning to Miletum, within one and the same year) the Apostle convenes the Ephesme elder, 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. Than to prepare for Timothy's travails, our Antagonists have marched of 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. Paul's, and Apollo's his ministry: And who had Officers preferred unto the Evangelist, viz. Prophets settled among them ere Timothy's 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, than 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 chief and eminent person, within particular Churches and precincts; not one Pope over all Churches, but a Primate over every national Church; for Titus had the same place at Crect as Timothy had at Ephesus. 'Tis not my business to speak of Timothy's Order in this tract, what hath been said rather shows what he was not, than 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 privileges, 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, than 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 expressly sent into Macedonia, immediately before the rise of the Ephesme tumult, Act. 19.22, 23. And he sent into Macedonia two of them that ministered 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 discretion 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 Timothy's 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. Paul's hastening to follow Timothy, than Timothy's return out of Macedonia unto Ephesus; 
2. Timothy accompanies S. Paul at his re●urn from Macedonia.  for when the uproar which began at Timothy's departure was appeased, St. Paul prepares for the same Journey, and set upon it.  
2. At St. Paul's 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. Paul's 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 befall the Churoh at Ephesus, which the Epistle speaks of as past.  or Evangelist to that Church, he aught to have been named among the Asians, or Ephesians.  
3. The time of Timothy's 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. Paul's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered shall enter, and shall arise, are of the future tense. And accordingly the Apostles immediately following premonition, respects futurity, ver. 3. Therefore watch and remember, etc. But in the Epistle, which according to the Presbyterian computation was written some months 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 Satan, 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, than to discourse of those evils in a prophetic stile, as after contingencies: Especially since it was this Apostles custom to mind other Churches of those instruments, whom God had jointly 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 Timothy's (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 than 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 Timothy's abode and diligence, lest 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 Satan: 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 conceit) can do otherwise; the words are: And drew Alexander forth of the multitude, the Jews also putting him forward; 
Ambo. in loc.  And Alexander beckoned 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. Paul's most pernicious enemy, mentioned 1 Tim. 1.14. and delivered by him to Satan, 1 Tim. 1.20. which Alexander, 
Ambo in loc.  the Jews at this time carry forth of the crowd into a fit place, where by an invective Oration he might appease the enraged people, revile them to the Jews, and derive all their malice upon St. Paul and the Christians.  
Our Judgement of this story briefly is, 'tis 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, than translates.  
Secondly, The Gentle Ephesians were equally incensed both against Jews and Christians; Particularly they were so far enraged 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 hours cried 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 distaste 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 found 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 Sergeants, those who thrust him forward were Jews, malicious to St. Paul, who questioned and examined him, and than he was ready to Apologise, 
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 examine judicially a suspected, or impleaded delinquent.  
But as well this, as Hesychicus his gloss must be mended. For  
First, 'Tis utterly improbable, that the Town Officers should suffer the Jews to examine 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, 'Tis 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 Penman of this History (or St. Luke) useth it for a particular Apology, he joins it in construction with some limiting expressions; thus Act. 24.10. Than Paul after the Governor had beckoned 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 myself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
Fourthly, 'Tis 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. Luke's 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 rendered drew forth, and put forward; the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered 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 entreaty; In▪ Scripture 'tis used of a Parents instructing her Child, Mat. 14.14. And she being before instructed of her mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Authors 'tis used of a Clients procuring, or instructing of his Patron, or Councillor. 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 public 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 than more to do one with another than they have now, and in this very case there was a special reason for their unity, and joint 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 lesle 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 joint defence, lest both should be swallowed up promiscuously in those tempestuous waves of popular fury. To this Exposition good Author's 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 always signify 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 'tis used, as well of a parties producing his witnesses in Court, as of the Judge's examination of them; In which cases the Party is ofttimes enforced to use all violences of entreaty, promises of reward, Subpoena's, and threaten of hazard to his witnesses, if they neglect their appearance to put them forward, lest 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 persuaded 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.  
Wherhfore 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 watched against with all diligence: And that the Prophecy had in part its accomplishment in St. Paul's delivery of Hymeneus, and Alexander unto Satan, 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. Luke's 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 downfall of his Fabric, since 'tis founded upon vix certo, or a ticklish foundation? Are not we rather excusable in refusing to build thereupon, than venturously to attempt the reedification of that Babel whose bvilders are confounded in their language, and either raze their Tower with their own hands, or prepare Engines, wherewith others may do it. Besides, St. Luke's history hath been consulted and considered, where not only we cannot found the date, but do found the Presbyterian assignation of it to be of all others the most incertain, and improbable.  
Those clamours than evaporate as smoke into air, 
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 controversy, 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 not sooner, than 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 privileges. 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 superior Officers, which was never denied 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 denied 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, than our enquiry without him; especially, because when we have wearied our eyes, and hearts in seeking it, we shall found not more than 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 found 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 examine and censure delinquent Presbyters. 1 Tim. 5.19.  
Secondly, Will not this satisfy, but my Reader expects that I should rove at the date, 
2. Aus. Conjectured to be written after St. Paul's 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 Prophecy, Act. 20. being than in some measure fulfilled) to occur to which mischiefs, give a check to their further increase, and proceed according to his purpose in visiting the remaining part of his Vineyard in Macedonia, etc. 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, 'Tis a probability not liable to the like absurdities with the former assignation of the date.  
Secondly, 'Tis much favoured, both by the Apostles former practice: Act. 15.36. And some days after Paul said to Barnabas, let us go again and visit our brethrens 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 daily, 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. Paul's 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 found it interpreted three ways.  
First, Some say Trophimus was left sick at Miletum, when St. Paul and his company sailing 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 alleging 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. 'Tis contrary to all Greek copies. Beza dares not cite his ancient 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 men's fancies may altar it when, and how they please.  
2. 'Tis against the credit of all translations; the Latin are obvious; the Syriack is thus rendered by Tremellius. Trophimum autem reliqui aegrotum in Mileto urbe, or Trophimus have I left sick in the City Miletum.  
3. 'Tis 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 always 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. Paul's 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 Controversy; when to weaken Timothy's Episcopate at Ephesus, they say, St. Paul took his last farewell 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 not 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 full years after St. Paul's first voyage to Rome, and 'tis utterly improbable either that Trophimus should be left so long sick at one place, or that St. Paul should now writ 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, 'Tis allowed by the exact judgement of the late most eminently learned, and to a miracle judiciously conversant in all sorts of Antiquity, Dr. James Usher Archbishop ●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 Martyrdom, 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 Months 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 than 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 Proof, 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 afterwards with St. Paul, or employed 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 Timothy's Travails can be chained and linked together by one more strongly tacked, 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. falls 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 Timothy's 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 Diu. 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 prevail 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, enjoining 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 inferiors, to apprehended themselves lesle concerned in their Duty, because their Superiors do not furiously rate, but mildly entreat 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 only beseech Timothy to abide at Ephesus, it was of equal force to engage him to remain there, as if he had used words of the greatest threatening and charge, especially since the works he enjoined him to do there, even Ordination of Ministers, and exercise of censures, are of constant and almost daily 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. Paul's entreaty, upon it he stayed 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 than 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, than 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 employment. 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, etc. Where we may observe the word both to be extended to constancy, the widow indeed continueth in prayer and supplications, night and day,; and opposed to temporary and shifting Devotions, the luxurious widow (doth not continued, 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 intent 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. Than Jesus called his Disciples unto him, and said, I have compassion on the multitude, because they now continued with me three days, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
Thirdly, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or I besought thee) doth primarily, properly, 
3. The original word rendered besought, primarily signifies to exhort.  and most usually signify 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 tender 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 'tis rendered beseech, 
4. When 'tis rendered beseech, it notes an authoritative beseeching.  it notes entreaty conjoined 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 people's constant imitation? Thus also 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by us, we pray you in Christ's 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 than 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 Crect. 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 only 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 than took his leave of the Brethrens, and sailed 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 Crect, is undoubtedly injurious, both to the Apostles gravity, and the sacredness of the work; When 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 lesle solemnity will serve the turn; yet Timothy must forget how slightly he was complemented into his work, when he yields obedience unto the precept in 1 Tim. 5.22. Lay hands suddenly upon no man, neither be partaker of other men's sins; keep thyself 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 quickly.  
I answer:  
First, This falsely 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, 'Tis no certain consequence that Timothy went because S. Paul desired him: the Apostles own Councils were often broken of in such casual appointments. Thus, Rom. 1.13 Now I would not have you ignorant, Brethrens, 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. Wherhfore 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. 'Tis no good consequence.  
3. 'tis 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, not more than a married Son, is divorced from his Wife, by visiting his dying Father, upon his entreaty.  
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 falsely supposeth, but proves not Timothy's absence.  
2. 'Tis 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, than 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 only two current senses among Expositors, either of which ruin 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. We 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 adherer 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 often 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 found mercy of the Lord in that day; and in how many thingt he ministered unto me at Ephesus thou knowest very well. These two Texts compared together administer matter to a probable Argument, for Timothy's 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 household 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 reminds him to contest with the same Asiatic Heretics, 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 household of Onesiphorus, and Aquila and Priscilla, 2 Tim. 4.19. Salute Priscilla and Aquila, and the household 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 Asiatic Heretics, 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 show thyself approved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth: But eat profane and vain babble, for they will increase 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 beware 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 than godly edifying, 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 unfeigned, 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 shipwreck, 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 heretics, Hymeneus and Alexander. 2. The same end of their heretical Oppositions, vain jangling, vain babbling. 3. The same way and means to resist them: Study to show thyself 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. We 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 find 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 Vigilancy against Heretics, 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 account, stands upon mere 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 weighed our Reasons why this second Epistle was not writ only two, but twelve years (or fourteen years, 
Lightfoot Har. in loc. Hammond proem in 2 Tim.  according to the accounts 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) assigns 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, 'Tis 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. Paul's principle scope in this Epistle was, to encourage Timothy unto constancy and steadfastness at his work, whatever troubles and afflictions befell 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 forepassed 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, etc. 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 befell 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 happened to S. Paul, who was the pattern whom the Holy Ghost set before Timothy his eyes, for his imitation.  
2. S. Paul's usual practice at his farewell taking of Church-Officers, was, to repeat the whole course of his anteacted Ministry, labours, and sufferings among them: Thus Acts 20.31. 2 Cor. 11.23, etc.  
We will not busy 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 dazzling 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 rendered 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 kind 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 of (to assure us he spoke upon good grounds) by a double phrase, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, I am ready to be offered; or to offer up myself; for the verb is frequently construed actively: Martyrdom is, and aught to be a Christians freewill offering of himself up to God; and although a Martyr aught not to run into the fire presumptuously, he aught 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. Paul's 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 intent, a nigh approach of a sudden dissolution.  
But Dr. Hammond questions the translation, 
Objection by Dr. Hammond in loc.  and will have the original rendered: 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 Doctor's translation cannot be reconciled to the foregoing clause, where the Apostle expressly saith in the present tense, He is poured, or pouring himself forth.  
3. Though the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the past tense, yet sacred Grammarians know nothing is more usual, than 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 near 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. Paul's 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 Lion; 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 Lion's 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 Lion's mouth, or preaching to the Gentiles; and his being a second time within the jaws of the Lion, or ready to be offered, cannot be verified, either of one time, or of one condition.  
Furthermore, lest Timothy, or any other, should suppose that S. Paul cried out as a fresh water Soldier, upon the first brunt of danger, and was more feared than 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, etc.: 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 Ancient and Modern in view, and face to face. The Modern account saith; this second Epistle to Timothy was written the first year of St. Paul's first arrival, and imprisonment at Rome. The Ancient computation, saith it was written in the year, when the Apostle died at Rome, and some little time before his Martyrdom: 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. Paul's first arrival at Rome, but doth not observe any hardship endured by the Apostle within that time; which bore omission, considering how exact this sacred Chronologer is throughout his History of the Acts of the Apostles, to describe St. Paul's 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 shipwreck 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, etc. which as they are recorded by St. Luke, so also are they commemorated by St. Paul, 2 Cor. 11.25. etc. 2 Tim. 3.11.  
Thirdly. By St. Luke's 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 devil by himself, with a Soldier that kept him. And ver. 31.32. And Paul dwelled two whole years in his own hired house, and received all that came in unto him, preaching the kingdom 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 nonplus the groundless conceit of St. Paul's treating 2 Tim 4. of troubles which befell him in the first year after his arrival at Rome, especially since S. Luke did not writ 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. Paul's 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 only 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, etc. but contrary to the common rules of prudence and civility, to give reviling terms, Lion, etc. behind 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 than 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 than, 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 outrageous wilfulness, he was quick with others for the Apostles sake. Besides, Cardinal Baronius observably notes, in the year of S. Paul's 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 than her husband's breast, 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 interprete etc. 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 agreed, that this Epistle was writ last of all S. Paul's 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 Timothy's travels, at last calmly say, After all this (viz. their instanced texts for Timothy's remove from Ephesus) towards the end of S. Paul's 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, than have both of them abused their Readers, by citing several texts in proof of Timothy's 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 than 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 finds Timothy at Ephesus, engaged upon his old works of Ordination and Censures: And with it, although we could allege several eminent Epispocal Divines, as Archbishop Usher, 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. Timothy's 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 man's judgement, which is not a mere 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 only, 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 Ministry, 1 Tim. 3.2, 3, etc. and 1 Tim. 4.14, etc. What! is it evident by Scripture, that these rules are give● for all ages of the Church, unto the end of the World? than 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 only 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, died, and was buried at Ephesus. Confirmed. Histor. l. 3. c. 4.  4. Proposition, The best records, of jest questioned Antiquity, say, Timothy in an Episcopal superiority over Presbyters, lived, died, and was buried at Ephesus.  
Timothy's Office and settlement at Ephesus, is acknowledged by Eusebius, who lived A.C. 330. not only 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, died A.C. 160. The London Divines tax both Eusebius and his witnesses credit: They say, He read Histories parum attente, or carelessly. But how do these grave Censors prove it? Do they compare him with his Ancestors, and assign their disagreement? Not, they make a shorter and surer work of it, arraigning him and them before themselves, and condemning both together: Clemens they say is fabulous. But,  
1. Herein they contradict their Brethrens 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 Elegy, 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: Than devote we to the flames, all the ancient Records of venerable History; and let us stubbornly contemn all their grave observations, how nearly 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 privilege 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? Than 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. Paul's Epistles, because the Church hath be● abused with a sergeant Epistle (pretendedly his) to the Church of Laodicea: Justify 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 find 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 adds, 
Eccles. Hist. l. 3 c. 29. ex tralat. Hanmeri.  But let us hear the Historiographers own words; Certain (saith he) of the Heretics 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. etc. 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 writ, than conscientious or careful what they wrote; and if either their own credit, or the Church's 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 advantageous to the Papacy, to allow Timothy's Episcopacy at Ephesus, it carrying along with it such an Apostolical Succession, as is inconsistent with S. Peter's ordinary Pastorate, and the Pope's 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 than, 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 Ruins and upon some part of the Foundation of a decayed Palace, he spends twice so much time in removing and carrying away the Rubbish 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 alleged 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. Philip's 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 Brethrens make an Essay upon it. To what purpose will appear by the following Narrative.  
They perceiving their Presbyterian Brethrens sped so well, by wresting of words of many and dubious significations, endeao●ur from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the participle evangelizing, to set up Gifted Brethrens in the ruin of Presbyters, as Presbyters by the Substantive Evangelist had raised themselves in the depression of Bishops: Accordingly they maintain exercising by Gifted Brethrens 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 noun Evangelist may signify 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 anything) because as they say, Aquila and Priscilla taught Apollo's and they are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as having an office, 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 fallacy, 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 privileges of glib tongued (they call them tender Conscienced) Brethrens, 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 public spirited Dissenters had removed the vail, and shown 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 Brethrens 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 writ 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 join 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 Brethrens: But of this enough. The reason why we mentioned it, is, to show how the Assembly, the London Divines, the Dissenting Brethrens, and to whom Bucanus may be added, 
Loc. come. loc. 42. quae. 1●.  agreed with us, that the Evangelists Office is only to be defined by them, or one of them, of whom the substantive is used: But the substantive is only used of Timothy and Philip: Of th● former, in a large and general sense, as hath been already proved; the latter (or Philip) only 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 baptise 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 than itself contains. Philip's Presbyterate appears, both in what he did, as preach and baptise, 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 baptised both men and women. These will not be denied by our Antagonists, to be Presbyterial acts of Office, and we trust we shall satisfy 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.  
Philip's 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 havoc of the Church, entering into every house, and haling men and women, committed them to prison: therefore they that were scattered abroad, went every where preaching the Word. Than 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? Than Philip opened his mouth, and began at the same Scripture, and preached unto him jesus.  
Philip's 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 Philip's Auditors is demonstrated, partly, by the place of their habitation, Samaria, whereinto our Saviour forbade 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 lest 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, Philip's baptising 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 baptised in the name of the Lord Jesus:) than 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 profane, 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 friend's health, prosperity, or safe return from a long and hazardous journey and enterprise. 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 find my own kerking against; or why need we beg husks from strang●ers, when in our father's 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 find the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to evangelise, 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 dissuades Ahimaas from carrying the unwelcome news of Absalon's death unto David: the seventy use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thou shalt not carry tidings; for which the reason is subjoined, or, because the King's 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 David's 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 Absalon) strucken of.  
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 of with this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 18.21, or this journey will be little to thy profit; for which the reason is presently subjoined, or, because the King's Son is dead. 
Forster in lexic. ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Forster to the same sense in lesser words, Non invenies Evangelia, or, thou shalt not find 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 publicly pronounced, and danced unto, upon days of Thanksgiving, for Victories over public 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 than to them, as to what he will be, and is both to us, and them, under their Dispensation: In Israel's Redemption out of Egypt, passage through the Read Sea, Sustenance in the Desert, and (not to instance in too many particulars) in most of God's 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 Freegrace, diversely 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 God's 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 disannul 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. Wherhfore 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 Pedagogy: 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 Highpriest downward, to the lowest of the people: See Leu. 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 aught 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 persuade 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, cheering men's 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 rendered by our Translator, one that bringeth good tidings; And by the vulgar, Vatablus, junius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tremellius, and Piscator, Evangelistam. But keeping ourselves 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 entering 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 Brethrens, men of sufficient parts, 
Answer to Assembly, p. 2.  and piercing into these kind 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, than only 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 well special, as common works, and the Superiority, and Inferiority of Officers, doth not appear in general works, or what all do, but in distinct works, 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, than the distinct acts of the Apostolical Office, as Imposition of hands in Ordination, etc. must flow into the definition of the Evangelist. And so neither Philip was, nor can be an Evangelist, he being both expressly 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 evangelise, yet the Evangelist is more properly to be defined by a Presbyter, than by an Apostle; both because Philip was no more than a Presbyter, and because when once the distinct Office-works of the Apostolate (as Ordination, Censures, etc.) are performed among new Converts, the after exercising of their Offices, aught more properly to be termed, feeding, teaching, etc. than evangelizing: And therefore shall we find 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 only 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 than 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 subordinate and incom●tible wit● Presbyter  and only 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 Lawgivers Ascension. S. Paul treats of Deacons in constituted Churches, whose order was both distinct from Timothy's, 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 persuaded 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 kind of Deacons; and whether the Diaconate than committed unto them, were as the present is, subordinate to the Presbyterate, and the work thereof incompatible to be assigned to a Presbyter, 
We maintain the negative, for these reasons: 1. The Apostle Judas Iscariot diaconized in Christ's 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 than was judas his work; and a public work it was, but his ends were private; he undertook to serve the poor, and his brethrens, 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 bore 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 men's 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 than they; or from God's just judgement, to tender them self-condemned; however, let them remember judas. This is all the observable points of this Diaconate, ere the Ascension. But,  

2. The other Apostles diaconized sometime after the Ascension.  2. judas did not drudge in this inferior service, because his Master foresaw his treachery; for to do it, was hitherto, and sometime afterwards, no disparagement to any other of the Apostles; for it was one of their works, after the Ascension, 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 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Than 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 overhard 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 agreed) 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 only 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 lest, 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 ourselves. Piscator upon the place observes: If godly Deacons, who faithfully administer the Church stock committed to their ear, 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 happened.  


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 splendour of the Apostolate, is not hereby eclipsed 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, etc. 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 Lawgivers 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 form 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 continued, 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 commended 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, than 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 Christ's incarnation, and after his Ascension, 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 Christ's time; for such is the Deacon barely serving tables, or ministering to the poor.  
4. Our opinion is not novel, nor only ours; for the most eminent Ecclesiastical writers agreed 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 come. 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 aught to remember, that the Lord elected Apostles, i e. Bishops and Governors; But the Apostles, after our Lord's ascension into heaven, appointed Deacons to be Ministers of their Episcopacy, 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 Ministry committed to them, by the Imposition 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 Interpretation 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 adds, 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 reform 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 only prohibit their Deacons from preaching and baptising, but choose 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 intermeddling 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, than upon the Apostles. In good time! that the Apostles did Diaconize, was a fault, whereof the necessity of the times was chief guilty; but not only, for the Apostles were not altogether blameless; therefore a little after he adds, 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 Christ's 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 enforced 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 echoes 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 men's, 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 of the other charge, and to have Deacons to undertake it? Be it so; the multitude of Believers increasing 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 axiom, that when the subject of one man's labours, of divers kinds, do wax so great, that the same men are not longer able to manage it, sufficiently as before, the most natural way, is, by dividing their charge into slips, and ordaining of other Officers. 

Diaconissaes ministrae Ecclesiae non Evangelii, pari ratione Diaconi quibus praeter pauperum procurationem nihil concreditur, ministri quidem Ecclesia non Evangelii. Sarav. count. 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 Philip's 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 Gospel.  
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 brushed, 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 Philip's 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 than so were the Apostles, from Christ's Ascension, till Acts 6.1. for till that time they diaconized, or did that work, which than they turned over to others. But certainly it did not prejudice their Apostolical Order; and if the Apostles might officiate as Deacons, than so might Presbyters; and as well Presbyter and Deacon, as Apostle and Deacon, were not so irreconcilably distinct, but they might friendly meet in one person; and for aught the Objection shows to the contrary, in the person o● Philip the Evangelist.  

2. Philip's 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 publicly 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 limited 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, etc. and some Protestants, as Calvin, Beza, etc. 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. Phillip 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 Gnostics, 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 than, as by Esthius, etc. now, these Heretics 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 heretics (as in the Devil) never thinking itself 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 gainsayers, Acts 6.10. And they were not able to resist the wisdom (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Spirit by which he spoke: where Wisdom, and, Spirit by which he spoke, ●●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 falsely 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 child, 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 baptised, 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 baptised them; for S. Stephen died 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 empower them to do either of those works, but only to serve tables; neither do we read where either of them received any subsequent Ordination, ere they preached and baptised; 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 baptising, are purely and permanently sacred, and of another nature, and flowing from another Commission, than 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 reason's; so to speak ad homines, or to our modern Presbyterian●, because they do not admit their Deacons to preach and baptise; 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 Philip's power, after he had preached and baptised, did not extend to imposition of hands, Acts 8.14. note also Acts 8.1. The Presbyterate only remains, unto which order we must entitle the seven, till convinced by be●ter reasons, than 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. Than the Disciples, every man according to his ability, determined to sand relief unto the Brethrens which dwelled at judea, 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 looked at his own, and of 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, than 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 passed 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, chief 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 agreed with him, and them: For who else but the than Deacons can be understood by these Elders, since the Apostles had so lately and expressly committed the care of the poor unto them, Acts 6.  
4. The Church at jerusalem, convened in a Synod, is distributed into Apostles, Elders and Brethrens, 
4. After the Ordination of the seven, the Church at Jerusalem convened in a Synod, is comprised in Apostles, Elders and Brethrens.  Acts 15.23. This Council was celebrated long after the Ordination of the seven; and therefore they were comprised under one, or other of thee titles, Apostles, Elders, or Brethrens, or their Diaconal Ordination sunk them beneath a private membership. Neither could they be private Christians, for this their works of preaching and baptising will deny. They were therefore Officers, but not Anostles, because the twelve divested themselves, when they invested the seven with the Deaconship. Presbyters only 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 comprehended under their name in the latter Text: all this may be allowed, and yet prove not more, than 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 show the seven engaged upon Presbyterial acts of Office, as, Preaching and Baptising; 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. come. 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. chrysostom 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, alleging no other besides the nats' 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 Father's 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 than 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 testify, 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 Gospel, and baptise 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 baptising 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 only 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 brethren's sense) would imply, that there was not one believer left in Jerusalem, besides the Apostles; which cannot be, for the text saith, that Paul broke 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 comfort 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 only remembered, 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 lesle any gifted Brethrens, to preach and baptise. And in this very place they urge, that the dispersion did consist of Church Officers, in opposition to the Dissenters, who would feign have them gifted Brethrens. 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, should 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.  It's 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, ministered 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 ministered to the poor; therefore to preach, and to minister unto the poor, were not simply inconsistent, were they than 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 irreconcilable 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 Saviour's 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 aught not to have escaped S. Luke's Animadversion, yea, his very Martyrdom; as the stroke upon Vzzah, might have been registered, as the punishment of his temerity, the lest effect whereof should have been a warning and determent to his brother Philip, not to trespass further upon Presbyters enclosures, by preaching and baptising. 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, 'Tis sufficient, and aught to satisfy us, that the Apostles could do it, or they would not have done it: Yet we may furnish ourselves 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 confirmation of whose Faiths, must unavoidably cut out the Apostles more preaching and ruling work than before you had, for to whom should those spiritual children address themselves in their Soul-affairs, but to their spiritual Fathers? Wherhfore 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 persuade and prevail with the Church in after Ages, when her pale was enlarged, 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. Luke's authority, and is sufficient to command belief, without our reasons to persuade 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 inferior Order of Ministers, b●cause D●ctors, Prophets and Evangelists had yet more spare time than the Apostles had, their duty being rather to hear than speak, though they also did teach according to their ability, 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 choosing men full of the Holy Ghost, who had gifts well nigh equal with Bishops: Besides, he adds, Stephen did not exercise only 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, than afterwards. I shall not make any long gloss upon this learned man's opinion, only 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 thought 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, Phillip p, etc. made Presbyters?  

Answ. By Christ's Ordinances and Institution. Our Assembly say, the Apostles ordained the fy 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 Apostolic 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 organised and constituted his Church before his death, and left it form at his resurrection and and ascension: This, if we prove it, will be necessary premises, out of which we may conclude our Saviour's 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 accounted the only 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 administered 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. 'Tis true, the promise of the Spirit, in its larger effusion of extraordinary gifts, was not accomplished till after the ascension; But this respected the farther propagation, not the primary constitution of the Church, because the Charisma than received, or the gift of tongues, Acts 2.4. was such, whose want disabled the Apostles to deal in the conversion of foreign Nations, ignorant of the than 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 Mathias, 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 Christ's 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, than 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 memorial 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 only 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 evangeliis (i e. dictorum & factorum Christi) Historia, ad Apostolorum acta. Bez. annot. ad Act. 1.1. in Margin.  whereof he was so mindful 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. Luke's Gospel, Acts 1.1, 2. The former Treatise have I made, O Theophilus, of all that jesus 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 show other Churches in their cradles, yet he leads in the Church at Jerusalem, as begotten by Christ ere the ascension, 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 Lawgiver Jesus Christ ordained Presbyters, distinct 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 Apostles, while Christ solemnising 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 Christ's.  

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

Confirmed 1. By the Fathers.  1. The Fathers (truly so called) agreed so unanimously, as the most familiar conversers in their writings say. One of them, 
(a) Ab initio semper intellexerunt Ecclesiastici patres, Jansen. Har. Evang. ca 80.  The Ecclesiastical Fathers from the beginning always thus understood it; Another, 
(b) Constanter docent omnes patres, Bel. de clericis. p. 335.  All the Fathers constantly teach it; A third, 
(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 entreat 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 conveniency of a long converse where they all were, or if I had, 
Praecep totes secundi ordinis. Hieron. ad Fabiolam de 72 Mansion. Man's. 6.  have hardly yet seen light enough, whereby to read them over. Let me only add, That S. Jerome (a passage in whose Writings is the Presbyterian Judges) calls the seventy Disciples Teachers of the second Order.  
2. The Schoolmen agreed with the Fathers in the Presbyterate of the Seventy Disciples: 

2. By the Schoolmen. Lombard. 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 properly, but only by similitude. But this destroys Succession, for the successor enters 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 Ministry.  
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 eyeing 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 Brethrens (who from the Concession of Presbyters, that their Presbyterian order is founded i● Apostolic practice, take advantage to affirm, that the first Church was constituted by Apostles and Brethrens; and to deny, that she was under the Presbyterian 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 Brethrens, 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 continued with his Church all Officers, after his ascension, 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 than in a great measure ungathered, and unformed, even in Judea itself, 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 we 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 Ascension.  
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 not 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 Apostolic practice, is utterly demolished, since Presbyters concurred with Apostles, in the first public Church Act after the Ascension, 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 only two teaching Orders, viz. Apostles and Presbyters.  
5. The current of Expositors wherewith our Presbyters choose 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 find 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 Lib 2. hist. c. 9 & lib. 1. c. 12  Eusebius, 
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, Mathias 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. Wherhfore 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 Brethrens, 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 'tis time to conclude the Explanation of this Member of our Definition concerning the Presbyterate of the Evangelist, and we will add not 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 without the other will make the Evangelist to halt in his employment. Some are bold, but blind, dare all, and do nothing; others are sufficient for great undertake, but they are hen-hearted, or like the horse they do not understand their own strength and worth. The capacities of men, and God's distribution of his gifts unto them are divers; We will not wander into remote instances, but keeping to the point in hand, we say, 'Tis rare to find 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 yields to the checks of Reason. But Philip was both of a sound judgement, and of a high resolution, and so aught every Evangelist to be. Observe  
1. His undaunted courage, 
Philip's 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 judea, Saul (and doubtless he was not alone in the cruelty) made havoc 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? Not: It was as the dew unto them, and they grew as the Lily, and did cast forth their roots as Lebanon, Jos. 14.15. God's 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 jews, Luke 23.13. and afterwards to the Cross, Luke 23.25, 26. Thus S. Paul newly victorious in one conflict at jerusalem, is comforted with assurance of success in another combat at Rome, Act 23.11. when God once finds what the shoulders of his people can bear, he not only proportions their burden 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 jerusalem, prepares him for a new trial 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 expressly forbidden to go near 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 characters of the Samaritains'.  The general character of those people is, They were the offspring of that hodgepodge, 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 dwelled in the cities thereof. Where soon after their transplantation, fear of being devoured by the Lions, 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 Gentle 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. judaic. 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 God's mercies flowed in upon Israel, they professed a common Parentage, to share in their good fortunes; and when the tide turned, they ebbed 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 of from their long and deep rooted Superstition and Schism; for from the days of Nehemiah, they had continued in an open and public 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 nettled 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 jerusalem is the place where men aught to worship. A Schism being made, the Samaritans (as generally all in like cases are) were obstinate Schismatics, they irreconcilably relinquishing all communion with the abandoned Church, from the beginning of their Schism, until Christ's time, Schism in the body mystical, as dissolution of continuity in the body natural, usually cutting of all means of a further and future unity. We may relish somewhat of the bitterness and unsavouriness of th● Samaritane spirit, in the woman's denial of a cup of water to our Saviour, because he was a Jew, john 4.9. Than said the woman of Samaria unto him, How is it that thou being a jew, askest drink of me, who am a woman of Samaria, for the jews have no deal with the Samaritans and in the Cities refusing to receive him within their gates, because he looked as though he would go up to jerusalem, Luke 9.52, 53. And he sent Messengers before his face, and they went and entered into a village of the Samaritans, to make ready for him; and they did not receive him, because his face was as though he would go up to jerusalem. This is the general character of the Samaritans.  

Particular character of those Samaritans unto whom Philip preached.  But moreover, those Samaritans with whom Philip was to deal, are branded with a deeper and more infamous character. They were not only Schismatics, but in a manner Ethnics: Simon having so bewitched them with his Sorceries, as they made a God of him, or to use S. Luke's phrase, Acts 8.10. gave heed to him from the lest 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 Philip's 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 preingaged soever, neither was his attempt boldness, but valour: For,  

2. Philip's sufficiency. Sent forth.  2. What he set upon, he was sufficient to finish: Hence the Samaritans are recorded, Acts 8.12. to believe Philip, preaching the things concerning the Kingdom of God, and the name of jesus Christ, and to be baptised men and women; yea, verse 13. Than Sim●n himself believed also, and when he was baptised, he continued with Philip, and wondered, beholding the mira●les and signs which were done.  
The sufficiency of Philip is further demonstrated at the interview betwixt him and the Eunuch; whom Philip finding to be reading, and not understanding a part of Isaiahs' Prophecy, he not only instructs him in the right meaning of the Text, but persuades 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. 'Tis 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 man's 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 jerusalem) 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 baptise them upon their believing, in order to their enchurching. 
To preach the Gospel, etc. 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 than pure Heathenism of his Auditors, appears in their Devil-Worship, in the person of Simon the Sorcerer: Their conversion, in receiving from Philip Christ's Doctrine and Baptism in his name; their admission to a Church state, in emission of the two Apostles, 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 only issued out to the twelve Apostles.  
Sol. I answer, 
Answ.  If so, S. Luke would have recorded no foreign Conversions, not wrought by the Ministry 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 aught 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 divers 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 baptising were the common works of all Presbyters, and were useful as well at Jerusalem, as at Samaria; and because although Philip preached and baptised, 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 baptising 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 continued for ever in that desperate estate, unless the Church can commissionate some Preaching to go unto them, and to baptise them, etc. What others do, or say, doth not necessarily exact our subscription and conformity: But when we consider Christ's 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 God's glory, and for the good of souls, courageously 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 limited to look to sheep already penned, but extended to gather as many wanderers as he can reduce, and bring into Christ's 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 add: It follows,   

Caution to Itnerants.  
It will be a gross mistake in any to apprehended, That our fixation of the Evangelist in the Catholic Church, intends to justify, 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 foam out their own shame, impudence and ignorance in all Assemblies. Christ the wise Housholder, keeps better order in his Family, than to allow of such extravagants; and it is easy 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-heeled 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 baptised 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 Ethnics, now they would be Heretics: which is by so much the worse condition, as the undeceiving of an Heretic, is harder to be effected, than the conversion of an Ethnic, the holy Spirit sooner convincing men of the vanity of worshipping a false God, than of the villainy of adoring a wrong apprehension of the true God, because the former hath only human invention and custom to defend it; but the latter shelters itself 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 than! 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, only remain: But the pretensions 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 Apostolic 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 Catholic Church appertains to their Jurisdiction? We beg them to cast their eyes upon Apostolic practice, there they will perceive the Apostles confining themselves to certain bounds, as the Circumcision, and the Uncircumcision, 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, than if all of them had laboured in one place, because than they would too often blow 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 another's improvement: Thus S. Paul, Rom. 15.20. Yea, so have I strove to preach the Gospel, not where Christ was named, jest I should build upon another man's foundation. This he saith he did in accomplishment of an Old Testament Prophecy, 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 rendered strive, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 20. notes an ambitious striving, or a striving out of a love unto, or desire 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 honour, to straighten his work by his own line, and not to build upon another man's 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 ourselves 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 men's labours, but having hope when your faith is increased, 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 man's line, of things made ready to our hand.) Wherein upon a pious score, the Apostle somewhat imitated the jealousy of ambitious men, seeking honour, 
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 Apostolic Office, so inseparably annexed to the persons of the twelve Apostles, as it lived and died with them. I grant, Christ's 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. james who died at jerusalem, 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 Mathias: Or had it only and exclusively concerned those Apostles, than  
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, than 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 kind in the scale against the labours of all the other Apostles, 1 Cor. 15.10. For I am the lest 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 than 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 magnify 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 coevous 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', etc. unless the Church have yet a power to employ and sand 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 baptise, unto the world's end: But it is so directed, Mat. 28.19, 20. Now can any one imagine, that that Text concerns only persons than 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 baptising discontinued: Indeed the Apostles and Primitive Ministers (so many of them as went abroad) were authorised to teach all unconverted Nations exclusively, i e. All Nations, in opposition to the proud conceit of the Jews, that they were the only beloved Nation: Or Nations, because the Apostles were to balk none, how barbarous or inhuman soever they were, but to go cheerfully whithersoever God did sand 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 common cum reliquis collegis mandatum erat alias orbis partes lustrare non tamen duium, sic inter se partitos esse, ut Jerosolymae residerel quo solebant multi quotidie advenae 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 only 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 allege, 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 showeth, that he speaketh not only 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: 'Tis in his Commentary upon Acts 21.16. where S. Paul is observed to meet with S. james, and all the Elders at jerusalem. Upon which Text, Calvin gives us this note, Although it were commonly enjoined to this Apostle, with the rest of his Colleagues, 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 jerusalem, 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 proposition might have been thus dismissed, but learned Gerhard, wh●se works are deservedly valued by learned men, maintains stiffly, That the Apostles personally, or at lest by themselves and others, preached to the whole world during their life time: For this he allegeth two Texts, 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, etc. 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, joh. 12.17. when I believe it will puzzle any one by Scripture, to prove that he traveled, 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 alleged 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 evangeliis 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 man's 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 Ministry of his own creatures and although the Gospel was than silent among the nations, yet notwithstanding, all the workmanship of heaven and earth spoke and gave their testimony to their Creator. Thus Esthius, He means not in his, viz. The Apostles time, the Gospel was spread abroad among all people, but that it began than in a good measure, and by little and little was completed, for as yet it doth not appear to be altogether finished. Thus Alapide, who citys 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 David's to be fulfilled, the preter tense being after the prophetic 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 should be at some time preached, not only 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 kind 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 add 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 falsehood 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, form 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. james, how to behave himself, jest he scandalised the Church at jerusalem, Acts 24.18. ad fin. And the day following, Paul went in with us, unto james, 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 Ministry: And when they heard it, they glorified the Lord, and said unto him, Thou seest brother how many thousands of the jews there are which believe, and they are all zealous of the Law: and they are informed of thee, that thou teachest all the jews which are among the Gentiles, to forsake Moses, saying, That they aught 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 purify thyself 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 thyself walkest orderly, and keepest the Law. This advice S. Paul followed, ver. 26. Than Paul took the men, and the next day purifying himself with them, entered into the Temple, to signify 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 Catholic Church, form into Gospel order. But we shall add 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. Paul's 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● lamb vel maxim 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 jews, why compelest thou the Gentiles, to live as do the jews. In this Text, whatever the Pope's 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 chief 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. Paul's peculiar plantation, or otherwise he breaks his own rule, in boasting of other men's 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 Catholic 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 mere act of Office, where the Church is constituted, and form, because each flock is committed to the guidance of her own Shepherd; 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 Bishopric and Bishopric, 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 Catholic Church; and the body is than entire and perfect, and never but than, when there is no schism in any part. This might be enlarged, but I consider to whom I writ, they are Itinerants, who do not use either to read much, or tarry long in one place: Wherhfore I will add not 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 joints 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 found 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 shriveled estate (not to take notice of the fret like to be occasioned by S. Peter's being at Antioch, whereat but even now we hinted) of so many weaklings in the Church of Corinth, after S. Paul, Apollo's 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 Apollo's 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 happened in their infancy, 1 Cor. 3.1. And I brethrens, 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, Apollo's, 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 divers; 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 breasts, except those of Apollo's 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 jew named Apollo's, born at Alex●ndria, an eloquent 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 only 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 shows 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 brethrens) 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 Apollo's, And I of Cephas, and I of Christ. Contrariwise he saith, that if he only 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 voice of Apollo's or Cephas, 1 Cor. 4.25, 16. For though you have ten thousand Instructor's in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you all, through the Gospel; Wherhfore I beseech you be ye 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, than a passionate postposing of Paul to Apollo's, voice 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 successful 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 forbidden! what is my burden, would than 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 dregss 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 honour to be given to the affixed Officers of each Congregation; to them their people own Subjection, Maintenance, etc. and to slight them or their Ministry, 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 honour their persons, or at lest not aggravate their human infirmities, for their works and Master's 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 people's 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, thyself either explicitly by subscription to his call, or implicitly by living under his Ministry, and receiving the Sacraments at his hands, hast acknowledged him to be thy Minister. He can prove his call at God's 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 authorised? 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 than 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 Ministry 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 spoke to Eliah, the strong wind, earthquake and fire went before him, he was not in them, but in the still small voice, 1 Kings 19.11, 42, 13. the words Kol demamah dakkah, rendered a still voice, denote a hissing, slender, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  weak and low voice, a voice but once removed from dumb silence, for demamah, rendered still, notes the stillness of dumb things, Hab. 2.19. and of dead men, Isa. 15.1. and dakkah, rendered small, notes smallness of dust: Thus God spoke to Eliah by himself, and cannot he thus speak by his Ministers unto thee; 'tis 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. Than 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 satisfy? Is any voice more welcome to thee than 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 mouths, 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 of from digging and dunging about their roots: Wherhfore 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, jest 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 sand 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. Paul's council, 1 Thess. 5.12, 13. And we beseech you brethrens, 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 yourselves: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered know, imports as much as to acknowledge: Labourers, Prelates, and Admonishers, must be not only known to, but acknowledged by their people: What they are, and whose they are; what they are to the Church, and what each member aught to be to them, in obedience, reverence, and maintenance. And doth it signify 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 than a superlative and overflowing honour: Let giddy and hare-brained 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 distastes) to allege, 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 Apostasy from truth, and a certain symptom of their being exposed unto error; 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 increasing viciousness of appetite, as at last they loathe 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 scratched, and being scratched, it must fester, or the disease run farther, and spread 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 appendent consideration, for people liable to his seduction.  

3. Consider: For the Itinerant Christians punished as busybodies, can have no comfort in their sufferings.  3. Consideration, when men professing Christianity, are punished as busybodies in other men's matters, or as the word properly signifies. as Bishops in another's Diocese, 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 busybody in other men's matters (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Let the pious Reader observe diligently among what good company the Apostle chaineth the busybody, 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 men's folds.  4. Consideration, The Holy Ghost never commends any, but plainly condemns all for deceivers and seducers, who creep into other men's 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 myself, my past, present, and future endeavours.  Luke 2.14. Glory be to God in the highest, on earth peace, goodwill towards men.  
FINIS.   

AN INDEX Of several of the most remarkable PASSAGES In this DISPUTE.  
Note from page 120 the number of the following pages is miscounted, and must be put into due order, ere the following Index can be serviceable.  

A.  
APostles, what their Office was, 60  
Apostolate not confined to the number of twelve, 75  
Apostles, their Ordination by christ, 107, etc.  
Their Ordination of others, 119  
Giving the Spirit, 205, 217  
General charge, 114, 188, 293  
Sight of Christ in the flesh 114  
Writing of Scripture, 188  
Working of miracles 91, 189  
Planting the Church, 67, 68  
Their companions distinguished, 69  
How they were a Foundation, 110  
They did not derive their Office to Presbyters, 128  
Are made Parish Ministers by the Assembly, 141  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explicatur, 233  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explic. 83  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explic. 304  
Ambrose, 64  
Aims. 4, 41, 110, 134, 142, 144, 153, 185  
Aretius, 35, 42, 46, 59, 61, 100, 105 106. 115. 142. 213. 228. 234. 252. 266  
Assemly of England, 46, 52, 77, 79, 91, 100, 123, 127, 141, 142, 193, 194 219, 223, 257, 276, 283, 285  
Assembly of Scotland, 177  
Athanasius, 176  
S. Augustinus, 55, 97, 108, 119, 163, 273   

B.  
Barnabas was an Apostle, 76  
S. Bernard's shift to verify his prophecy, 181  
Bishops are the Apostles Successors, 108, 109, 194. Need not be called Apostles, 116, 162. The equivocalness of the word Bishop, no prejudice to their Order, 161. Their titles of Lords justified, 10, 11  
Bucer stood to an ordinary call, 158  
Bisher explic, 260  
Mr. Baxter, 25, ●36  
Beza, 14, 33, 39, 46, 59, 61. 64, 76, 77 80, 81, 105, 115, 119, 162, 210, 213, 217, 218, 228, 231, 237, 248, 252, 270, 272, 275, 280, 282  
Bucanus, 35, 42, 46, 200, 257  
Bullinger, 51, 224   

C.  
Christ our sole Legislator, 107, etc. He settled Church Officers for succession, 113  
Church considerable in a double quality, 268. She was form by Christ ere his Ascension, 280  
Collythus his ordinations vacated, 176  
Council of Spain's Canon against Presbyterial ordination, ibid.  
Cornelius and his friends received the Holy Ghost ere baptism, and why, 214  
Council of Constantinople, their judgement of Deacons, 269  
Covenant unjustly urged against Episcopacy 6, 7  
Courtesy, how far we may respect men, 164, etc.  
Criticisms, where allowable in Scripture, 40  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explic. 65  
Calvin, 2, 9, 10, 33, 41, 46, 50, 53, 59, 74. 75. 83. 84. 88 91. 92. 96. 97. 100, 105, 112, 119, 136, 139, 140, 158, 159, 197, 209. 213. 218. 222. 235. 243. 244. 251. 252, 266, 270, 272, 274, 283, 294, 296.  
Note in citing Calvin upon the New Testament, Vtor Augustini Marlorati Ecclesiastica expositione impressa per Petrum Sanctandraeanum, 1605  
Chemnitius, 90, 104, 207  
S. chrysostom, 65, 80, 99, 105, 112. 119, 268, 276.  
S. Cyprian, 108, 116. 133, 134, 157, 269   

D.  
Deacons what their office was, 265, etc. The office of the seven ere mentioned,  
Acts 6. 272  
Degree and Order wherein they differ, 58  
Distinction of Lond●n Ministers rejected, 87. Of the Assembly rejected, 123. Of the Wight Divines rejected, 124, 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 65  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic, ibid.  
Dakkah explic. 301  
Demamah, explic. ibid.  
Bishop Davenant, 175, 296  
Bishop Downham, 16, 276  
Dissenting Brethrens, 10, 19, 51, 85, 141 177, 256, 264   

E.  
England: the way of the Church of England's reformation, 171. Her former practice in annulling Presbyterian Ordination, 173. Maintenance of Episcopacy as a distinct order, ibid.  
Evangelist, who, 62, 258. He must be defined by Philip or Timothy, 255. Not by Timothy, see Timothy; but by Philip, see Philip.  
To Evangelize or prophecy, did not constitute either several orders or degrees of Ministers, 53, etc.  
Exposition of Scripture, two of the safest rules therein not observed by Calvin, 37, 38, etc.  
Extraordinary call denied by Presbyters, 158. see Temporary.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 215  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 162  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 260  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 302  
Epiphanius, 276, 285  
Eusebius, 250, 252, 253, 285, 290   

F.  
Faith: profession of saith, not the external form of the Church, 134  
Faius, 39, 59  
Dr. Fern, 7  
Dr. Fulk, 2  
Dr. Field, 271   

G.  
Gifts extraordinary considered, 48, 89, 188, 217  
Gifted Brethrens, the Dissenters impose upon the Assembly in their behalf, 256  
Gospel writers no Evangelists in a strict sense, 86  
Gerhard, 158. 221. 285. 295   

H.  
Hierarchy, the term justified, 41  
S. Hieromes opinion in favour of Presbyters, briefly examined, 163  
Homonymies twofold, 202  
Dr. Hammond, 100 105. 114. 216. 231 246. 247. 266. 289.  
Mr. Hooker, 32. 85. 207. 264. 271  
Mr. Henderson, 46  
Dr. Heylin, 101. 219. 271. 276  
S. Hierome, 119. 133. 163. 254. 283. 285   

I  
Imposition of hands, what right, 118  
Inconsistency twofold, 278  
Judas, Sylas his companion no Evangelist, 80  
John the Baptist, what Officer he was, 153  
Itinerants in constituted Churches cautioned, 290, etc. And the people concerning them, 301  
Bishop Jewel, 152  
Irenaeus, 108  
josephus, 287   

K.  
King Charles the first, and Martyr, 8. 140. 162  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 54  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 233   

L.  
Lots in ordination, what ceremony, 117  
Legal and Evangelical dispensations, wherein they agreed, 161, etc.  
Luther stood to an ordinary call, 158  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 272  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 285  
Archbishop Laud 186  
Dr. Lightfoot, 112. 119. 209. 210. 213. 228. 237. 243. 245. 246. 275.  
London Divines, 18. 37. 41. 47. 49. 87. 91. 95. 100, 120, 134, 146. 152. 153. 158. 193. 194. 239. 252. 257. 264.   

M.  
Mathias his Ordination by lot expended, 117  
Ministry a main knot of Church unity, 130. It is the external form of the Church, 133  
Ministers to be respected both for prelation and admonition, 302, 303  
Ministers, their Divine right not to be waved, 165. Each Churches special relation to her affixed Ministry 298  
Peter Martyr stood to an ordinary call, 158  
Maresius, 36, 46. 73. 134. 272  
Dr. du Moulin, 165, 224   

N.  
Nauclerus his testimony to Pope Hildebrands extraordinary call, 179  
New-England Divines, 95   

O.  
Objection, three grand Objections answered: 1. My contemning of learned men, 161. 2. Scandalising of reformed Churches, 168. 3. Occasioning the Papists to insult, 178  
Order and degree wherein they differ, 58  
Diversity of Order, wherein it consists, 73. 174. First Church Officers, neither of a different order nor degree from present Church Officers, 53  
Ordination, what it is, 120  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 103   

P.  
Pastors, who, 63  
Pastors and Teachers may truly say that of S. Paul, Gal. 1.1. 104  
S. Paul ordained a Presbyter, 95. Ordained an Apostle, 98. How he was an Apostle not of man, 102  
Perpetual, what is perpetual, 158  
Philip was a proper Evangelist, 258. He was a Presbyter ere Act. 6. 264. etc. His works compared with Timothy's 203  
Presbyters agreement with Papists, 123. 144. 145. 191  
Presbyterial ordination pretends a warrant but from one Scripture, which doth not sign it, 193  
Presbyterial Ordination rescinded, 1. By the Synod at Alexandria, 176 2. By the Council of Spain, ibid. 3. By the Church of England, 173  
Presbyterian Authors, their contradiction in high points of one another, 84. 199. Of themselves, and first Calvin, 75. 84. 88 159. 222. 2. The London Divines, 91. 158. 3. The Assembly, 91. 159. 283. 4. Zanchius, 160  
Presbyterian Government censured by the Dissenters, to be human, 85. 177  
Prsebyters know not the Original of their own Order, 126  
Are guilty of what they charge as the highest crime upon others, 198  
Prophet, not a foreteller of future events, 47, etc. Nor a Reformer of decayed Discipline, 50, etc. But a convincer of the Jews by Old Testament prophesies, that Jesus was the Messiah, 61  
Prophet not Evangelist next Apostles, 37, etc.  
Prophets and Evangelists were neither several orders nor degrees of Ministers, 53, 54, etc.  
Prophets admitted into the Jewish Church, no rule for the Christian to do the like, 136. Neither were these Officers extraordinary Officers, in the same sense of now pretended extraordinary Officers, 137  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 233  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 234  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 303  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 113  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 241  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 240  
Pareus, 36. 46. 295  
Piscator, 39 42. 47. 62. 96. 105. 115. 117. 234. 243. 248. 267. 272.  
Polanus, 35, 84   

R.  
Reformation, what, 147. Two notions of that word, 169  
Reforming power, in whom, 147  
Revelations, two notions of it, 93  
Revelation makes all Offices perpetual, none temporary, 106  
Dr. Reynolds, 254  
Mr. Rutherford, 90   

S.  
Scripture reasons for its translation into vulgar languages, 39  
Scripture terms, how to be marshaled, when the order is disputable, 44  
Samaritans, who they were, 286  
Seventy Disciples no Evangelists, 83  
They were the first Presbyters, 282 etc.  
Sylas no Evangelist, 82  
Socinians destroy the Ministry upon Presbyterian principles, 156. 157 225  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 247  
Saravia, 93. 270. 271. 276. 279.  
Smectymnuus, 65. 173. 239  
Scultetus, 224. 227  
Spanhemius, 36. 46. 59 89. 227  
Studeley, 156   

T.  
Teachers, who, 63. Against Temporary Officers read page 87  
Temporary, the term distinguished, 93. 1. Into time certain and past, & so no Officer temporary, 93, etc. 2. Into time uncertain, whether past, present, or to come, neither in that sense is any Officer temporary, 137 The danger of the distinction betwixt temporary and ordinary Officers, 1. In respect of the Pope, 123 144. 183. 2. In respect of Enthusiasts, 145  
Timothy not Evangelist, 79, 212. How he was ordained by prophecy, 105 how by the Presbytery, 193. His works at Ephesus, 211. They were different from Philip's, ibid. In what sen●e he is called an Evangelist, 220 Arguments in proof of his travels refuted, 227, etc. The date of the first Epistle to him considered, ibid. the date of the second, 245  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explic. 103  
Titus not Evangelist, 79. 194. 244  
Tertullian, 21. 131, 132  
Thorndike, 119   

U.  
Unity of the Church, how preserved, 130  
Vrs●nus, 36. 46.  
Archbishop Usher, 238, 251   

W.  
Will of God, how signified to man, 143  
Worship, the preciseness or profaneness of Worshippers, no certain evidence of its Divine institution, 1, etc.  
Dr. Whitaker, 13. 42. 47. 50. 86. 101. 185. 297  
Wight Divines, 25. 56. 59 124. 126. 140. 141. 186. 226. 228. 235. 239 251. 252. 264.  
Wendelinus, 227  
Wollebius, 36. 46. 153   

Z.  
Zanchius, 13. 34. 42. 46. 47. 141. 158. 160. 169. 296.   
FINIS.   

Martii 25. 1662.  
Imprimatur, Hic Tractatus cui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, The Evangelist yet Evangelizing, ex Licentiâ nostrâ Archiepiscopali.  
JA. DUBLIN.   

THe Erratas of this Impression are many; the darkness of the Author's hand-writing, and his total absence from the Press, might occasion most of them. Misspointings, transpositions, pseudographies and smaller redundancies or omissions of letters syllables or words, are left to the ingenious amendment of the candid Reader. Grosser errors are for the most part redressed in the ensuing corrections: wherein also in the 290 page is a testimony of S. Gregory entirely added. The Erratas with respect to the several capacities of divers Readers, are reduced to two classes, viz. Errors in the Line, and Errors in the Margin.  

Errors in the Line.  Pa. lin. read 2 10 Deal but  28 John 7.24  37 while the first 3 40 insinuated 5 23 far 6 15 non Cou.  29 urged against 7 18 consequence  19 deal the  37 what 14 5 2 Tim. 2.4.  28 confirms it  40 by our  42 inconsistent 15 1 simply  28 calling and averten 16 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 39 poor 19 3 hath  12 contrariwise add (as you say) 20 29 your cause 21 29 deal of 22 18 the unpar. 23 42 and add prayed 24 3 according to 25 19 nothing r. lesle require r. acquire 26 7 towards him  18 deal and  19 must 30 9 deal more  18 reproof 35 30 add Rom. 16.7. 37 5 curam  6 deal the  33 stowing it 38 39 some hard 39 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  24 intentiveness  27 singly  37 or vero 42 41 objection is 46 37 Saravia 48 34 1 Tim. 5.23. 49 12 or silence 52 25 supply 54 33 deal which  42 taught add 1 Tim. 2.7. 2 Tim. 1.11. so did Presbyters 1 Tim. 3.2. this 56 38 recited 57 31 that the 60 41 1 Tim. 3.14. 61 16 Luke 7.26,  37 of the 63 5 Luke 24.47.  15 dispersed  28 the recovery  33 tend 64 1 Rom. 2.20, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thou  4 Heb. 5.12. 65 1 Dunt.  12 maligned  37 rom. 15.15. 1 Cor. 3 69 19 second 70 4 Exod. 24.13.  23 and so  36 ascent 71 18 assumed 72 21 Luke 9.1.  26 from 73 14 Gen. 41.40.  15 Acts, add of office  32 shores 76 17 Hebrew Naba.  21 deal Acts 13.5.  35 before him 86 33 140, r. 145.  34 Manes, add, or Scythianus 80 1 deal out  42 deal some 91 37 best 92 12 deal Io  28 Presbyteries  31 deal not 93 26 to evid. 95 20 prayer, etc.  26 it's other deal other 99 14 them, add Elders 106 36 this the 102 24 of the 103 24 than the 106 6 but divers  11 affirm  34 what the 108 29 Successors 109 24 derive 112 5 Mark 3.13, 14. as Sebast. Barrad. Lightf. Jansen. 113 17 ballotting 115 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 4 Numb. 26.  5 Numb. 36. 118 25 and add necessary 119 3 tasks 120 5 Acts 6.  20 S. add. Paul  23 accomplishment  25 only  26 that the  40 the first  42 of these 122 19 accordingly  20 by, add practice of  42 former 123 38 particularly  40 Scamnum 124 1 as  12 only  19 betwixt the 125 39 deal day 127 1 scruple, scruples and anxieties  36 is this, r. is the 128 22 till the, deal the 130 27 ingenerated 131 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 8 in this, add author 133 14 1 Cor. 3.9.  35 Church, add S. Jerome saith, Where there is no Bishop, there is no Church, i e. 136 3 mystical  6 and conser  39 deal to 137 25 two  42 Deut. 18. 139 3 against South  10 general ends 140 23 superstructure 141 25 disserve  37 extinct 144 19 delle that, the r. those  37 more from 145 36 of those 146 19 praecognita  28 blains 147 22 Gal. 4.19,  24 created Ecc. 7.29 148 4 Jeshua  10 Numb. 12.25. r.  25 Deut. 17. uneffected 149 17 is perishing  22 or settle  27 what the 150 7 their opp.  40 vouch 151 38 that in the 153 34 into a 155 25 immediately  44 Seniour 157 8 he hoped  22 the former, or Apostles 158 21 therewith  37 for if of 159 20 deal are 163 13 Paulinianus  37 justifiable 164 6 any spider-like  8 pour  29 or they 166 6 sue  7 the friends  21 indissolvable  32 proposition 168 41 it could 169 14 deformity is 174 12 formal  25 of order 175 5 was not than what it is 179 10 and power 117 21 not notice 179 3 hath long 180 2 lived in  41 that S. Jerome, r. that an Arrian 181 6 belong to  20 deal eight 182 9 protested 184 15 of Trent 185 23 to settle 186 2 page 141. 188 9 page 114.  10 page 292 of this 189 31 or properly, not truly, for than 190 1 from the  12 us these objections 193 41 could not 196 9 page 69. 70 198 7 thirty sixth 201 15 of the 202 23 noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  28 deal Acts 2.42. Acts 14.15. v. 21. v. 35. and leg. Acts 15.35. 203 11 find his office  32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 204 34 their charge 205 3 deal in  10 which pass  14 deal the 206 12 in all their cities by  18 and visible  33 1 Tim. 4.13. 207 21 exert  22 of his spirit in his employed 208 28 six years  30 A.C. 34. A.C. 40. 209 33 or fearer  34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210 31 he errs 213 13 one from his 217 26 Tim●thy, add or  35 1 Cor. 14.16. 219 16 the assaults 225 8 an Evangelist  15 little if 227 20 fall on● 230 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 231 8 Apostle  31 Act. 19.33.  34 and as learned 232 6 reconcile  26 contempt of Diana  30 the Jews  39 Hesychius 233 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  28 Mat. 14.8. 234 9 of a 235 31 deal Timothy, was settled ere, and read, that St. Paul gave that charge after the first  32 unto Timothy 238 6 waving  16 This third Exposition is  20 65. l. 27. add (according to his account)  27 attend we  37 they will aver 339 41 apply 241 9 perpetual and constant adher.  38 were not 245 28 opinion, add. sequor Barontum 246 27 principal 247 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 748 9 ●e of 249 18 Act. 13.50.  42 v. 30, 31. 252 18 must be  42 credit 258 10 their enchurch 257 11 Acts 8.5. 260 20 kecking  40 Hambasher 291 2 2 Kings 7 9  6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  24 Psal. 67.12. 262 1 under this  8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  21 thy sced 263 4 Isa. 61.1.  6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 264 5 3.18. add 4.18. 266 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  33 prints 267 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 268 15 a distinct 270 41 be so 271 33 of the 272 8 ere made  27 deal and 273 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274 41 derived 277 33 derive 278 35 upon the 279 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  10 they had 280 41 Mat. 28.19.  20 John 4.1. 283 8 Indieses 286 2 Hos. 14.5. 289 12 the emission 290 31 
or them, add to Eusebius we may add Gregory the great who expressly favouring our opinion saith, Evangelistas' utique appellamus, qui rudibus populis bona coelestis patriae annunciant qui videlicet Evangelistae & in priori quidem tempore fuerunt sed & nunc usque Domino largiente permanent quia adhuc quotidie & infideles populos ad fidem trahi cognoscimus Greg. Hom. 21. super Ezech. Impress. Parisiis per Gul. Merl. 1562. i e.  
We call them Evangelists, who publish the good things of the heavenly Country, unto rude people, which Evangelists both were in the primitive times, and now by God's permission do continued because hither to and every day we know, unbelieving people are converted to the faith.  291 30 urged agaiast 292 13 rough 294 13 or all Nations  33 Acts 21.18. 295 28 John 12.19. 300 25 expulsed 301 38 deal Hab. 2.19. r. Jer. 47.6. deal Isa. 15.1. r. 1 Sam. 2.9. 303 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Errors in the Margin. Page 13. cont. 4 quaes. 1. c 3. sect. 1. 14. add Beza in loc. 15. r. vid. Calvin. in loc. p 21. r. reliquimus, 24 add 1 Paper, 25 r. c 3. sect. 14. 52. p. 14. r. p. 141, 53. p 83. r. p 107. 54. Ferutian r. Gratian, 77. p 20. r. p 20184. p. 127. r. p. 227. 85. r. our persuasion, 88 nullubis, r. ubi nullae, 90. 29. r. 292. 191. r. 205 83. r. 111. 90. r, 114. 212. r. 213. 96. 191. r. 205. 105. r. loc. de minister. ecclesiast. count. 3. 116. Betius, r. Petrus 123. c. 5. r. c 25. 127, pages thrice misquoted, instead of them read 280, 281, 282, 283, 128, p. 198. r. p. 212, 140. r. 29. 169. illata, a. juxta, 173, p 51, 176 vitarum, r. Levitarum, quidam qui, r quidam illis, 182, 1156, r. 1149. 207, Eccles. Pol. l. 5. 210, r. lucem eruens dispersis Judaeis, 233, r. Poster, p. 65. r- 55. 227, r. c. 5. Thes. 7. 242, p. 232. r. p. 244. 250. l. 2. c. 22, 251. add Jus Diu. 2. par. p. 69. 252, add Jus Diu. 2 part. p. 64. 255. add ex A Lapid. Eph. 4.11. 257. p. 3, r. 111, 258. r. Our definition, 261, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284, c 8. r. c. 80. 269, no. 6. r. no. B. 294. permittet, r. promittit.  
FINIS.