A defence of the Holy Scriptures, worship, and ministerie, used in the Christian Churches separated from Antichrist Against the challenges, cavils and contradiction of M. Smyth: in his book intituled The differences of the Churches of the Separation. Hereunto are annexed a few observations upon some of M. Smythes censures; in his answer made to M. Bernard. By Henry Ainsworth, teacher of the English exiled Church in Amsterdam.

A DEFENCE OF CHRISTS MINISTERIE in the church: against the contradiction of M. Smyth.

VNto the former battel against the scriptures, M. Sm. addeth strife about the ministerie: affirming that the triformed presbyterie (as he calleth it) consisting of three kind of Elders, viz. Pastors, Teachers, Rulers, is none of Gods ordinance, but mans devise; and that lay elders (so cal∣led) are antichristian.

That other point, being an idol of his own invention, which he would have had worshiped in our church, I have more largely dealt against: this latter being a thing oft discussed heretofore, and no new thing by him alleged; I wil the more briefly answer.

M. Smyth a while before, both agreed in judgment with us; and wrote † 1.1 in defence of this ministerie which now he oppugneth: but that his first fayth and labours, he retracteth in this book: and si∣thence is fallen into further error about the covenant between God and his people. So by degrees he is come to undermine the word, the ministerie, and the covenant of grace, three mayn grounds of Christian religion: to manifest himself one of those which * 1.2 privily should bring in damnable heresies, even denying the Lord that hath bought them, and bring upon themselves swift damnation.

Touching the Eldership, his assertion is; “ 1.3 The presbyterie is uniform consisting of Officers of one sort. Esa. 66. 28. compared with Exod. 28. 1. and Num. 11. 24. 25. 1 Tim. 3. 1—8. Act. 14. 23. Phil. 1. 1. Ier. 23. 1—4. Ezek. 34. 1—6.

If this opposite would have avouched the contrarie, he mought with farr more reason have alleged these scriptures. For Isa. 66. 21. speaketh of Preists & Levites., which had charge of the sacrifices & sanctuarie: and Num. 11. 24. mentioneth the LXX. elders of Israel, joyned with Moses to ayd him in the government: and which mought not meddle with the sacrifices. And are these fit scriptures to prove Officers of one sort? If he mean no other Uniformitie in the presbyterie, then was between those Elders and the Preists, he fight∣eth with his own shadow, not with us: who hold a more strict agree∣ment

in the Eldership of the church now, then was in that Eldership and preisthood of the law; where one tended to civil causes, the o∣ther to ecclesiastical. But I wil come to his † 1.4 reasons, proving the El∣ders to be of one sort, viz. al Pastors.

First in the old testament (sayth he) there was but one kind of Priests,* 1.5 who had equal authority to administer al the holy things: excepting the high Priest, who typed forth Christ: so proportionably in the new Testament, there is but one sort of Elders, who succede the Preists in the dispensation of holy things. Esa. 66. 21.

Behold here at first, the falshood of this adversarie: even now* 1.6 he quoted scriptures that spake of Preists, Levites and other Elders; al which were different: and here he taketh one sort onely, Preists, to conclude about the Eldership of the church of Christ. But thus to reason from part of the figure; to the whol thing figured, is mere deceit.

Again, he misseth in his proportion, making al the Elders now, to succeed the Preists then, who had equal authoritie to administer al the holy things. For the prophet speaketh both of Preists and Levites Isa 66▪ 21. which had not equal authoritie in al the holy things, as the law plainly sheweth, Numb. 16. 8. 9. 10. 40. and 18. 2. 3. If now al the Elders be of one sort, & equally administer al the holy things, proportion is not kept with the Priests and Levites of the law as E∣saias prophesied.

M. Sm. saw this inconvenience, and therfore * 1.7 afterwards seek∣eth thus to shift it off. The Deacons (sayth he) in the new testament are answerable to the Levites in the old; as the Elders ar answerable to their Preists Esa. 66. 21. compared with 1 Chron. 26. 20.

Here agayn he useth his former fallacie, concluding from part of the Levites, unto the whole. And taking one peece of scripture he neglecteth many other vvhich make against him. For as 1 Chron. 26. 20. shevveth that some Levites had charge of the treasures; so 1 Chron. 23. 27. 28. &c. and 25. 1, 2. &c. and 26. 1, 2. &c. & Num. 18▪ & other scriptures many, shevv that othersome vvere assistants to the Preists in the service of the Lords hovvse in al businesses, stād∣ing “ 1.8 every morning and evening to give thanks and to prayse the Lord: and togither vvith the Preists † 1.9 did teach & instruct the peo∣ple,

according to the blessing which Moses pronounced upon the whole tribe, Deut. 33. 9. 10. So that the Levites were Ministers also of the word & prayer, which is directly differing from the Deacons office in the Church now, as appeareth Act. 6. 2. 3. 4.

As in the old Testament there was the sanhedrim which con∣sisted* 1.10 of 70. ancients for the administration of the kingdom, which was a type of the visible Church, all which elders in their first institution* 1.11 did prophesie and were of one kind under Moses: so in the new testament under Christ Jesus which is the King of the Church ther is asu••••drion or eldership consisting of ancients of one kind, who administer for the good of the Church. Rev. 4. 4. & 5. 6.

First here is the same fallacie that we had before, concluding frō* 1.12 a part to the whol. For in the former, Esaias was cited for Preists and Levites to be figures of our Ministers, and now the Ancients of Israel are alleged for figures also; & because these Anciēts were of one sort, therefore all the Presbyterie figured both by Preists of Le∣vi, and by Ancients of other tribes, must be all of one sort. The conclusion is vanitie. Rather the reason should be framed thus, as the teaching Preists were of one sort and the governing El∣ders of an other; so the teaching Ministers, and the governing el∣ders differ at this day.

Or, taking those Elders politik, to be figures of our Elders eccle∣siastik, as M. Sm. maketh them, the true proportion is but this, as governing elders then, so governing elders now, are all of one sort; and this is that which we hold.

Neyther wil his other places Rev. 4. 4. and 5. 6. help him any better. For he seemeth to understand by that vision, the church; and by the 24. elders about the throne, (all which were of one kind) the eldership of the Church: but he should with all have conside∣red, that besides those Elders, there were 4. other † 1.13 winged crea∣tures ful of eyes, which incessantly praysed God, and went * 1.14 be∣fore the Elders in this action of worship: and these were of the number “ 1.15 of the redeemed by Christ blood, and of the Kings and Preists that reigned on earth; and being as meet to signifie the

Teachers of the Church, as the 24. are to signifie the ruling el∣ders; wil rather shew a difference between the teachers and gover∣nours of the Church; then that they should be of one sort. How beit I rest not in his exposition of those Elders: but that is another point.

Againe (sayth he) if Pastor, Teacher, Elder, had been 3. offices for∣mally* 1.16 differing, the Apostle intending to teach the several officers of the church, would have mentioned them, 1 Tim. 3. but there he onely mentioneth Bishops and Deacons, according as Philip. 1. 1. go: Bishops are onely of one sort or kind.

How M. Sm. understandeth this phrase of formally differing, I* 1.17 cannot tel; his logik is not like every mans: the speach being well taken, I admit of; and doe deney the consequence of his argument, that if they differ formally they should have been mentioned 1 Tim. 3. for it is as if he should have sayd, if Preists & Levites differ formally, Moses would so have mentioned them, Deut. 33. 8.-10. Nay Moses having mentioned the difference * 1.18 other where; thought it not needful to set it down here; and so dooth th' Apostle. It is a weak ground to conclude against a thing, because it is not written in such or such a chapter.

But the Apostle (sayth he) intendeth to teach the several offices of the Church. Not so; but rather he intendeth to shew, how officers in generall should be qualified; and setting downe things common to all, it had been needlesse repetition to speak of the Pastor first, and the same things of the teacher, and againe the third time, the same of the Elder: he useth no such tautologies. And Timothee needed not to be taught what offices belonged to the Church, though he mought have need to be put in mind of their qualifications. Yet even in the same Epistle, upon other occasions, he mentioneth † 1.19 the difference of the office, some being to rule wel, some to labour in the word and doctrine. Of which we shall speak anon. And in his other Epistles, the like differences ar playn. Rom. 12. 7. 8. 1 Cor. 12. 4. 5. 28.

Moreover, (sayth he) if th' Apostles had ordeyned three kind* 1.20 of ELDRS Actes. 14. 23. they would have mentioned them

with their several kinds of ordinations: but that is not doon: for in one phrase their election and ordination is mentioned: go; their ordination being one, their office is one, and not three.

A reason much like the former, & of like vanitie; for to say, such* 1.21 a thing is not mentioned in such a place, therfore it was not doon; is inconsequent.

And here the minding of his owne words, mought have stayed him from so concluding: for if Luke writing the action, doth in one phrase yea even in one word summ up both the election & the ordi∣nation, which yet ar different, and doon with many circumstances: may he not also under the general name Elders, imply differēt sorts. Agayn where the holy Ghost expresseth not any one kind of ordi∣nation, nor any one word spoken to the officers, concerning their charge and office layd upon them; which yet no doubt was doon: Who would look for a severall kind of ordination, to be mentioned in such a place?

Further if ther had been 3 kind of Elders at Ephesus, then the Apostle at Miletum would haue given them severall charges as having several du∣ties* 1.22 lying upon them: hut th' Apostle Act. 20. 28. giveth them one general charge common to them al, namely the dutie of feeding, the work of the Pastor. go, they are all Pastors.

These reasons be al of a sute: and the prayer of David seemeth to have prevailed against this man, for † 1.23 when he shooteth arrowes, they* 1.24 ar as broken: or like unto strawes.

First, we cannot say what several charges Paul gaue those Elders; se∣ing all his words in particular are hot recorded. For there is no doubt, but he spake many moe words, then are set downe: and it is usuall in the scriptures, to summ up mens speeches.

Secondly suppose he gave no several charges, but one general com∣mon to them all, which was † 1.25 Poimainein to feed and govern the flock: yet wil not this prove that they had all one undistinct office: any more then that Peter had no other then a common Pastours office,

because Christ gave him but a general charge common to al Pastors * 1.26 poimaine, feed my sheep.

The Preists and Levites had distinct offices, as before is manifested: yet Hezekiah speaking to them al generally, (as Paul dooth here to the Elders,) gives them not several charges, according to their se∣verall duties, but useth one common exhortation to them al: which if one would pervert, (as this man dooth Pauls speech,) he mought plead that all the Levits then were properly to burn incense, as that al the Elders now should properly do the Pastors dutie. See 2 Chro. 29. 4. 5.—11.

The conclusion which he maketh that therefore al are Pastors, if he mean it in the strict sense, is deneyed, as inconsequent. If in the large sense, it is from the question, and deceiveth by ambiguitie: for Christ is a * 1.27 Pastor, the Apostles-were † 1.28 Pastors, and so are all Bishops & governours generally: yet no man I think doubteth but these do differ.

Besides. Eph. 4. 11. Pastors and Teachers are all one office. For wheras* 1.29 the Apostle had spoken distributively before of Apostles Prophets, Evange∣lists as intending them several offices: he speaketh copulatively of Pastors and Teachers, exegetically teaching that they are both one office.

First, let it be observed, how himselfe doth say, Apostles, Prophets* 1.30 Evengelists were several offices; yet can he not deny, but generally they were to poimaeinein, that is doe the dutie of Pastors, feeding and governing the Church of Christ: & so his former exception against Act. 20. is found of no weight. Also his reasons from I∣sa. 66. 21. & Numbers 11. 25. for one sort of officers to be figured in the law, are of as little valew; unlesse we should think that the principal officers of the Christian Church, were not figured or pro∣phesied of at all.

Secondly the exposition which he giveth of Ephes. 4. 11. is against the Apostles purpose, who distinctly and distributively

setteth down the divers gifts and offices of the church: and therfore cānot be thought to expresse one & the same office by two names. For though he speak copulatively, pastors and teachers, yet is ther no rea∣son why these should be taken for one, seeing this word and, coup∣leth divers things & divers officers; as Apostles and Prophets, Eph. 2. 20, and 3, 5. Apostles and Elders Act. 15, 2. Prophets & Teachers, Act 13, 1. and a thowsand the like. Neither needed he teach exegetically, by way of exposition what the pastors office is; seeing it was as wel, if not better known, then the Prophets office or Evangelists: ney∣ther is it an exposition, when the latter is as dark and more then the former; and the first more proper then the second. For the pro∣per name of the office, as M. Sm. takes it, is Pastor: now to say Pas∣tors that is teachers, were to explayn the proper by the unproper, or commune name, which neither Paul nor any wise writer useth to doe.

But is ignorance or a worse thing that causeth M. Sm. to pervert so plain a place. The Apostle particulating the several offices some Apostles, some Prophets &c. doth in the last branch according to the elegancie both of the Hebrue and Greek tongues, omitt the word some, putting and in the sted, in the very same meaning. An example of the Bebrue may be seen Hos. 3. 4. where the Pro∣phet telleth how Israel should remayn without King, and without Prince, and without offring, and without statue, and without Ephod, and Teraphim: meaning and without Teraphim. Here in the last place the word without, is omitted, and to be understood of the reader, as our English translation dooth expresse; for it were trifling to say as Mr. Smyth, that the two last are one, because and coupleth them, or that exegetically one expoundeth an other, when as it is but an elegancie in the language: as al that have skil in it can tel.

The like is in the Greek tongue, and in Pauls own writing▪ Gal. 3. 28. There is neither Jew (sayth he) nor Greek; there is nei∣ther bond nor free: there is neither male and female: that is nor female▪ where and coupleth in the last place, male and female, not as of one kind but divers; and meaneth the same that nor did before.

The very like phrase and elegancie useth he here, Eph. 4. 11. as any that favoureth the language and purpose of the Apostle, may perceive. and this is plainly confirmed by the Syriak, which speak∣eth of the two last as of the former, saying, and some Pastors and some Teachers. It is also manifested by Paul himself elswher distinguishing these two offices, as 1 Cor. 12, 8. to one is given the word of wisdom, and to another the word of knowledge: and Rom. 12. 7. 8. or he that teach∣eth on teaching, or he that exhorteth on exhortation. And if in one place he putteth a difference; we should not think that in another he takes it away. And there is no playn doctrine set down in scripture, but may be corrupted by such violent expositions as Mr. Smyth mak∣eth of this place.

Lastly (sayth he) if al the Elders have the pastors gifts, and the works* 1.31 of the pastor, and the pastors ordination, then they have al the pastors office. But al the Elders have the pastors gifts viz. the word of wisdome or the gift of exhortation, Tit. 1. 9. and therefore the pastors work, as Act. 20. 28. 1 Pet. 5. 2. which is feeding or exhorting: and so the same ordination. Act. 14. 23. Therfore al the Elders have the same office of the Pastor, and so are al of one sort.

The second part of this reason is deceitful; for though in some* 1.32 sort and common mesure al the Elders have the pastors gifts, & or∣dination, and doe the pastors work; being al Bishops, that is, careful lookers to, and feeders of the flock: yet in special manner & mea∣sure they differ in al. Otherweise, we may also confound other offices: as Apostles and Evangelists, the Evangelists and the Pastors. For Paul an Apostle sayth of Timothee an Evangelist, * 1.33 he work∣eth the work of the Lord, even as I. Had these two therfore one office? Agayn, Timothee and Titus Evangelists, and the other pas∣tors of the churches, had the same gifts, namely the word of wis∣dom to exhort, 1 Tim. 6, 2. Tit. 2, 15. with Rom. 12, 8. and there∣fore the same work, (as these scriptures alleged shew;) and the same ordination by imposition of hands of the Apostle and Eldership 2 Tim. 1. 6. 1 Tim. 4. 14. with Act. 14. 23. Wil M. Sm. hereupon conclude, therfore al pastors have the same office with the Evangelists? If he acknovvledge an error in that, so may he doe in this.

For it is the special excellencie of the gifts of exhorting, teaching, ruling, which causeth the pastors, teachers, rulers, to be designed un∣to several works and offices. For it were vanitie to suppose, that the teachers mought be without the word of wisdom at all, or Pastors without the word of knowledge, or rulers without both. E∣verie Levites lips were to preserve knovvledge, for the people to seek the lavv at his mouth, as at the preists; Deut. 33. 8. 10. Mal. 2. 7. yet vvas ther difference in the office So in Christs Church vvhere gifts are bestovved in varietie, he that excelleth in the vvord of vvis∣dome and exhortation more then doctrine, is (being lavvfully caled thereto, a pastor; and he that excelleth in doctrine more then in exhortation, is a teacher: and they that excel other brethren in discretion gravitie &c. though they have not meet gifts for pastors or teachers, are (being caled thereunto) Elders or governours, to assist the other in guiding the vvayes of the church. And needful are they unto the same, for one man may vvel teach an hundred, but tvvo men vvil scarse govern half so many in peace and order: so great a difference there is, betvveen the knovvledge of the truth, and the due vvalking and practise of the same.

Whereas therfore M. S. gives al the Elders, the word of wisdome, and so the pastors office; meaning strictly and properly: he contra∣ryeth the Apostle vvho sayth, † 1.34 there are diversities of gifts; and to one is given the word of wisdom, and to another the word of knowledge; and agayn speaking of office, he mentioneth * 1.35 distinctly teaching, & exhorting, & ruling, not in one person but in sundry. Although sometime speak∣ing of the Eldership in general, he ascribeth the same vvork in gene∣ral thereto, as in Tit. 1. Act. 20. and other like places. Of the or∣dination Act. 14. vve spake before.

Novv after al these reasons, M. Sm. thus concludeth. Hence this con••ectorie (sayth he) ariseth: that the Eldership consisting of three sorts of Elders, is the invention of man, having both an antichristian ministerie and goverment in it. And therfore when the popish prelacie was supprest, and the triformed presbyterie substituted, one antichrist was put down, and another was set up in his place. &c. vvith other like contumelies.

But the falshood and vanitie of his reasons having been manifes∣ted, al these reproches do turn into his ovvn bosome, and in him is

fulfilled the word of the Prophet, * 1.36 whiles like the raging sea, he thus casteth up mire and dirt. For God having given to his church “ 1.37 diversities of giftes, diversities of administratiōs (or offices,) and diversities of operations, some for to † 1.38 teach, some to exhort, some for to rule; and having evidently distinguished between “ 1.39 Teachers, and Governours; between those Elders that * 1.40 rule wel, and those that labour in the word & doctrine: it must needs be the spirit of Antichrist and of Satan, that thus despiteth Christs holy ordinances, which this adversarie himself sometime acknowledged and walked in; and now hath for∣saken, without ground of truth. But he hath more yet to say, in answering the obiections for 3. sorts of Elders: which he thus * 1.41 layeth down.

The first objection.

1 Tim. 5. 17. In this place the Apostle maketh two sorts of Elders, 1. those that rule onely, 2. and those that teach and rule. And Ephe. 4. 11. he maketh 2. kindes of those that teach, Pastors and Doctors. There∣fore there are 3. kindes of Elders formally differing each from other.

Mr Smythes answer.

The Apostle to Timothee teacheth that Elders are to be honoured for 2. workes, wel ruling and laborious or painful teaching: and the place dooth not import a distribution of Officers, but a commendation of several workes of one office: and the specialty consisteth not in the workes of ruling & teaching which are common to all Elders; but in the qualitie of the works, viz. wel ruling, and painful teaching, as if th' Apostle should say. Elders are to be had in double ho∣nour for wise government, but much more are they to be honoured for their la∣borious and painful teaching.

Replie.

If emptie words mought cary away matters, it were woe with the truth of religion, for ech spirit of error would bear it down. A doctrin most playn, set forth in evident words; is here turned aside, with a deceitful glosse, contrary to the tenour of the text.

Two several works he acknowledgeth ruling and teaching: yet two several men for these workes he wil not admit of. But had he learned

the Apostles word, † 1.42 who is sufficient for these things? he mought have seen a reason of the counsel of God, in adding helps to the teachers of the word. For if the Apostles those excellent master buil∣ders, had need of supply, for want of sufficiencie; how much more need have wee weaklings? It is Gods usual administration in his church, for several works to appoint several persons: so to Moses he committed * 1.43 the goverment political, to “ 1.44 Aaron the ecclesiasti∣cal. To Moses he adjoyned † 1.45 70. ancients of Israel; besides the * 1.46 or∣dinarie inferiour governours: to Aaron he “ 1.47 gave for a gift the whole tribe of Levi. The Levites had also their special distributions, † 1.48 some helping the Preists in sacrificing &c. some tending to song and mu∣sik, some warding the Tabernacle, some looking to the treasures: al joyntly the Ministers and teachers of the church. Deut. 10, 8. & 33. 10.

Christ also providing for the good of his church, as he hath * 1.49 di∣versities of operations or effects to work in the same, so hath he given “ 1.50 diversities of gifts, and these to † 1.51 diverse persons, and also with * 1.52 di∣versities of ministeries or offices, “ 1.53 some to teach, some to exhort, some to distribute, some to rvle; that that gift which is dimm in one man, may shine clear in an other, and the church have the use and bene∣fit of al. Now comes M. Sm. and he not being able to deney the diversities of works and operations required in the church: yet da∣reth deney the diversities of offices, and wil have one man in one li∣mited office of the Pastor, to do al that perteyneth to exhorting, teaching, and governing of the church: though the scriptures doe so plainly distinguish. And if men excelling in the gift of exhorta∣tion, be chosen to attend unto that ministration or office of exhor∣ting; and others excelling in the gift of teaching, others in govern∣ing, be chosen to execute their gifts in the teachers and governours offices; this he exclaymeth to be Antichristian: for one office he thinks must doe al.

To this end wresteth he these words of Paul * 1.54 The Elders that rule wel, are worthy double honour: specially they that labour in the word & doc∣trine. The specialtie sayth M. S. consisteth not in the works of ruling & teaching, but in the qualitie of the works, viz, wel ruling & fupainll

teaching. I deney this violent construction: and affirm the specially here added of Paul, to respect a special distinct person in and for his work: as may thus be manifested. The Apostle treateth of honour, and unto whom it belongeth. * 1.55 Honour widowes (sayth he) which are widowes in deed. Give “ 1.56 double honour to the Elders that rule wel: speciallie to them that labour in the word. As honour & double honour, respecteth several persons in their several estates and imployments; so double honour and special double honour, respecteth several persons in and for their several works and imployments; some ruling wel, other∣some labouring in the word. Thus the scripture is plain. But M. S. will have the specialtie to consist in the qualitie of the work, viz, wel ruling and painful teaching, As if Paul would have double honour given to them that rule and teach, but specially if they rule wel & teach painfully. But thus he neither speaketh nor meaneth. For al rule is either wel or yll: but ill rule deserves no honour, therfore it were unmeet to appoint double honour in this respect, where * 1.57 open rebuke rather is due, and where losse and dammage followeth, because the work must burn. 1 Cor. 3. 14. 15. But take it as the Apostle speaks and intends, widowes indeed are to have honour: the wel ruling Elders are to have double honour, thus it is meet, and the meaning evident. Now the specialtie cometh after wel ruling, and respecteth an other work, labouring in the word: where the former word wel is again to be understood. For false teachers laboured in the word, to seduce and deceiv: such were to have no special double honour, but their “ 1.58 mouths stopped, and to be † 1.59 turned away from, though they creep into howses, though they use * 1.60 fair speech and flattering, though they take such pains, as they “ 1.61 compasse sea and land to make one of their profession.

Again, the word labouring makes not the specialtie: as M. Smyth interpreteth it, painful teaching; for labour is a common dutie lying upon al church officers, whose office is not in i∣dlenes. None can rule wel but with labour: none can teach well but with labour: and therefore PAVL useth this word of all the officers, 1 Cor. 16. 16. So the specialty here is not for labour simply, but for labour in the word & doctrine,

which some Elders did; differing from labour in government, which othersome did, as is evidēt both by this & other scriptures, as 1 Cor. 12. 28. thirdly teachers; after that governours: and Rom. 12. 7. 8. he that teacheth on teaching: he that ruleth with diligence.

Thus several men were imployed in these several labours or works, and in respect of the persons imployed, is the word specially added, and purposly put between rulers & teachers, as if the Apos∣tle should say, they that labour in ruling are worthy of double ho∣nor, specially they that labour in teaching. And that this is Pauls mind his plain words shew, when he sayth, they that rule, and they that labour: where this word, they, leadeth to diverse persons; as in other scriptures, * 1.62 they that have doon good, and they that have doon evil; “ 1.63 they that weep and they that rejoyce; and innumera∣ble such speeches. Agayn the word specially being put between them that rule, and them that labour, confirmeth this yet more: for it in∣creaseth the distinction: as when Paul in the same Epistle sayth, God is † 1.64 the saviour of al men, specially of the faithful: the word specially dis∣tinguisheth the faythful from other common men of the world, who have not fayth in God, and yet are saved or preserved by him, that is the preserver of al his creatures, and saveth * 1.65 man and beast. So to Titus he sayth, “ 1.66 there are many deceivers of minds, specially they of the circumcision; where the word specially distinguisheth those of the circumcision from other deceivers; and meaneth not the same, but different persons. And if here we take it not so for several persons (where wel ruling is first set down, and specially comes after, for such as labour in the word and doctrine:) we overthrow the force and grace of Pauls gradation, or stepping to his specialty. And if he had meant as M. S. takes it, for the qualitie of the works, doon by the same per∣sons: it should be as otherwhere Paul writeth, they that▪labour † 1.67 much or labour * 1.68 more then the rest: but he speaks not so here.

M. S. expounding the place of the same persons to be honoured for wise government, but much more for their painful teaching: confirmeth not his doctrine by any circumstances of this scripture, but citeth others saying,

Answer.

That this is so see Tit. 1. 9. and 1 Thes. 5. 2. 1 3. with 1 Tim. 3. 1. 4.

In Timothee the Apostle sayth every Bishop must be didacticos, and proistamenos: and therefore that some Elders are onely didacticoi, and not pro∣istamenoi, is contrarie to the Apostles intent. Further in Titus, the Apostle expoundeth didacticos to be able to exhort with wholsom doctrine, and to con∣vince the gainsayers: how then shal some of the Elders be rulers onely?

Replie.

That al Bishops must be didacticoi, that is, apt and ready for to teach, reprove &c. I grant: yet that they must therfore hav al one of∣fice Ideney. For Apost. prophets, Evangelists, &c. were al didacticoi, yet differed in office. But how then shal some of the Elders be rulers one∣ly? I answer, even Ruling Elders are to be didacticoi, and yet have the office of ruling onely. For every one set over others to teach or in∣form them in faith or māners, must have aptnes to teach the things perteyning to their office, and convince the contrarie: or els they are unfit for the place.

But have they not then the teachers office? No, for this aptnes to teach is common to al offices of government, but in several sorts, according to every mans function. For example, an Apostle must be apt to teach as an Apostle: and though a man have aptnes to teach as a pastor, yet hath he not therefore aptnes as an Apostle. For the office is greater, and requireth greater gifts. So a ruling Elder must be apt to teach as a ruler: yet hath he not therfore aptnes to teach as a pastor, in whom greater skil is required.

Let us see this in Israel▪ Aptnes to teach was to be in al the Go∣vernours: in the whole tribe of Levi generally, Deut. 33. 10. in the preists of Levi more specially, Mal. 2. 7. Deut. 24. 8. in the judges of Israel also according to their office, Deut. 1, 13, 16. with Exod. 18. 15, 16, 21, 22. For this cause God gave the 70. Elders, the spirit of prophesie, Num. 11. 17. 25. And in the reformation by K. Iehosha∣phat, we find not onely preists and Levites, but other Princes of the king, sent for to teach the people, 2 Chr. 17, 7, 8. 9. These al were di∣dacticoi, apt to teach, but in several respects, and measures, and in se∣veral offices.

Otherweise if one wil understand aptnes to teach, strictly as in the pastors office: then are Pauls words to be taken figuratively † 1.69 the whol for a part, or general for a particular: as a Bishop, that is a

teac••hing Bishop, must be didacticos. And thus the scripture som∣••••me speaketh; as Deut. 33. 8. 10. of the whol tribe of Levi, it is sayd they shal teach; they shall put incense &c. when as, though al were to teach, yet all were not to burn incense but the * 1.70 Preists onely; Also in Deut. 10. 8. of the Tribe of Levi in general, it is sayd, God separated them, to bear the ark, to stand before the Lord to minister unto him, and to blesse in his name. Yet were there special things about † 1.71 blessing, “ 1.72 bearing the ark, and other ministration, which belonged to the Preists of the Levits in particular. Even so Paul writing to Timo∣thee and Titus, of the Eldership in general, may note some things, which more specially perteyn to some onely in particular.

Touching the word Proistamenos; Provost or Ruler; although I wil not deney but every Elder may be so called in a large sense: yet specially it is the title of Ruling Elders onely. And it is an oversight in M. Smyth to write that th'Apostle sayth, Every Bishop must be proi∣stamenos: for that word hath relation to the † 1.73 ruling of his owne howse, which every Bishop must be able wel to do; but in re∣lation to the Church, the governing elders onely * 1.74 are called pro∣istamenoi; and it is their “ 1.75 peculiar titie, even as Pastors and Teachers are peculiar titles to others, and the name BISHOP and ELDER, † 1.76 common to them all.

In the last place M. Sm. repeateth his former reason from Ephes. 4. how the Apostle sayth not some Pastors, some Teachers, but Pastors & Teachers copulatively. But that is before answer∣ed, and the playne meaning of Paul manifested, to be, some Pas∣tors and some Teachers, as the ancient Syriak speaketh, and o∣ther reasons from that and the like scriptures do confirm.

The 2, obiection.

1 Cor. 12. 5. 8. 28. The Apostle sayth, ther are diversities of ministeries namely one that hath the word of wisdom, another that hath the word

of knowledge, another that hath government, vers. 28. Therefore the Eldership consisteth of three sort of Elders. &c.

Mr Smythes answer.

First it is granted that there are diversities of ministeries, as Ephe. 4. 11. 1 Tim. 3. 1. 8. Phil. 1. 1. namely Apostles, Prophets, Evangelists, Pastors, Deacons. Yet it foloweth not hereupon, that elders are of divers sorts, as is pleaded. see vers. 28.

Agayn the word diaconia, signifyeth sometime any spiritual work procee∣ding from any member or officer of the Church, as 2 Cor. 8. 4. almes is cal∣ed diaconia, 1 Pet. 4. 10. diaconein signifieth any work that proceedeth from any gift. So it may signify here: and all the works that follow almost: may be referred thither. Onely there are certaine energemata mentioned in vers. 10.

Replie.

I perceive though the light shineth in darknes, yet * 1.77 the darknes comprehendeth it not: especially when men doe “ 1.78 wink with their eyes, least they should see. The sun shineth not clearer at noon, then the truth shineth out of this scripture, with M. S. seeks to dar∣ken with a clowd of deceit. The Apostle teacheth, first that * 1.79 one and the same spirit of God, bestoweth on the Church diversities of gifts; to † 1.80 one the word of wisdome, to another the word of know∣ledge, &c. Secondly, that “ 1.81 one and the same Lord, (Iesus ¶ 1.82 Christ) giveth to his Church, diversities of ministeries or offices, that so the divers gifts may be ministred to the people, * 1.83 doctrine by the tea∣cher; exhortation by the exhorter or pastor; government by the ruler &c. Thirdly that one and the same God (the † 1.84 father of whom are all things) “ 1.85 worketh or effecteth diversities of effects or operations in the Church, by those divers gifts, and divers ministe∣ries. For example; as Christ is given for ¶ 1.86 Prophet * 1.87 Preist and † 1.88 King of the Church; a Prophet to work upon the knowledge of men, that they may discern syn and righteousnes: a Preist to work upon the will and affections, killing them as sacrifices, “ 1.89 that a new and reasonable creature may be given up to GOD;

asking, that the things taught by prophesie; and applied by preist∣hood, may be orderly practised in life, preserved from † 1.90 all adverse power, and in the end perfected: even so in his Church (besides extraordinarie miraculous Ministeries of Apostles, Prophets, Evan∣gelists, Tongues, giftes of healing and the like, which were but for a time,) he hath set ordinarie permanent Ministeries to the worlds end; of † 1.91 teachers that by the “ 1.92 word of knowledge should teach & inform the minds of men; of ¶ 1.93 Pastors, that by the * 1.94 word of wis∣dome should exhort and apply the truth vnto the conscience and hart of men; and of † 1.95 Governours, that by “ 1.96 diligent rule, should look unto the practise and walking of men, & conserve the church in order and peace. Thus God effecteth divers effects by the di∣vers Ministeries in his Church, as the Apostle teacheth.

Now though in the enumeration of the Ministeries, Teachers & Governours * 1.97 are evidently distinguished, as thirdly teachers, after that, governours; and elswhere as plainly distinct in their administra∣tions, as † 1.98 the Elders that rule well, & they that labour in the word and doctrine: and againe, * 1.99 he that teacheth on teaching: he that ruleth, with diligence: yet Mr Sm. would darken all this light, with this dimm answer, it folowes not hereupon that elders are of divers sorts: see verse 28. as if he should say, though th'Apostle plainly speaks it, yet do not you beleeve him.

So though Paul expresseth the office of Teachers, 1 Cor. 12. 28. which M. S. wil hav to be the exegesis that is the expositiō of the word Pastors Ephe. 4. 11. and so must needs be the proper and plaine name of the office: yet in his book where he pleads for the abomi∣nation of Anabaptisme, he thus proclaimeth, among other chal∣lenges, * 1.100 Loe. we protest against them, to have a false Ministerie of Do∣ctors or Teachers: as if he would have the world to take notice, that he meaneth to warr against heaven.

With like grace striveth he against the word Diaconia, Ministe∣rie, (which the Apostle useth, 1 Cor. 12. 5.) saying that it signifyeth sometime any spirituall work &c. and, so it may signifie here. But if such shifting & winding may be admitted, we shal have no truth so plain, but may be oppugned: yea Iudaisme and Atheisme may be maintey∣ned.

For we allege against Iewes to prove the death of Christ how the Angel prophesied Messiah shalbe slayn Dan. 9. 26. I, sayth the Iew, but Messiah somtime signifieth any one that is anoynted; Preist or King; & so may it here be meant of any anointed governor, & not of him that is properly the Messiah. Tel an Atheist that “ 1.101 God made heaven and earth; and he may answer that Aelohim God is somtime vsed to signify Angels, Psal. 8. 5. with Heb. 2. 7. sometime to signify Ma∣gistrates, Psal. 82. 1. 6. and therfore he beleevs not any such God properly, as we professe. Thus every truth, upon a diverse use of the word, may be turnd away.

But sheweth Mr. Sm. any reason, why diaconia should so signi∣fie here? none at all: but sayth, so it may be, and telleth of certayn e∣nergemata mentioned vers. 10. which is as much to the edifying of the reader, as if he had told him there are certayn giants † 1.102 of the sons of Anak, with whom it is not safe to meddle.

He should not thus trouble the reader with clowds; the truth is cleare and playn. For diaconia is the most proper fit word that the Apostle could possibly use; it being the ordinarie word used for ministerie of every kind; as the ministerie or office of the Apostleship, Rom. 11. 13. 1 Tim. 1. 12, the ministerie of the Evangelists, 2 Tim. 4. 5. the ministerie of Pastors or Teachers, Col. 4. 17. the Ministe∣rie of Rulers, and ministerie of Deacons, Rom. 12. 7. 8. Act. 6. 1 Tim. 3. 12. 13. So Diaconos is everie minister, and Diaconia e∣verie ministerie or administration of what sort soever. Now Paul here spake † 1.103 before of divers gifts to be administred; and * 1.104 after of divers effects or operations of the gifts being administred; & between “ 1.105 booth mentioneth diversities (diaconioon) of ministeries or offices wherby those gifts should be administred and manifested in the Church, that they might be effectual: which what can they be, but the offices or mi∣nisteries committed to men and executed by them for this end? Even as immediately foloweth * 1.106 the manifestation of the spirit is given to every man to profit withall. And after by a similitude of † 1.107 the bo∣dy, and members, applied “ 1.108 to the Church and officers, he con∣firmeth the same. But though the wisdom of God * 1.109 powreth out her mind unto us, and maketh us to understand her words: yet some men † 1.110 wil none of her counsel, they dispise all her correction.

The 3 Objection.

The Apostle Rom. 12. 6. 8. maketh an opposition between prophesie and an office and maketh five kinds of officers, Pastors, Teachers, Rulers, Dea∣cons, Widowes.

M. S. Answer.

That is denyed to be the true resolution of the place &c. for although there be five several actions repeted, yet doth it not follow that there are five several officers to perform those actions: for one person may perform them al, and yet be no officer, viz. teach, exhort, rule, distribute, shew mercy. 1 Cor. 14. 3. 26. 31. Rom. 12, 13. 1 Cor. 5. 5.

Replie.

Behemoth is so big that he “ 1.111 trusteth to draw up Iarden into his mouth; but no beast (I trow) weeneth that he can drink up all the waters of the sea. Korah thought so wel of his † 1.112 holynes and abilitie, that though he were but an ordinarie Levite, he could doe the Preists office also: but I never heard of man til now, that could perform al the actions that are to be doon in a church. The Apostles could not * 1.113 tend to two offices therein at once, but got others to doe one; & notwithstanding complayned of their inabilitie in that, saying “ 1.114 who is sufficient for these things? And may one person now per∣form al actions? needs must the works become much more easie; or the person that dooth them, much more mightie, then any that lived in the Apostles time. How ever it may be in distresse and ex∣tremitie, that one man may do som things one after another, about al these actions, yet perform them he cannot. And who but one strik∣en † 1.115 with madnes and blindnes and astonying of hart, (as Moses did pro∣phesie) to grope at noon day, as the blind gropeth in darknes, could read this scripture Rom. 12. and the other places cited, & gather such a doc∣trine from them? The Apostles purpose in Rom. 12. is to perswade unto vertue, among vertues specially to * 1.116 sobrietie or modestie, which bewtifieth al good actions. Hereunto he perswadeth by this, that e∣very man hath but his part and mesure from God, & one hath not al. This he confirmeth by the similitude of the “ 1.117 body, whose mem∣bers have not al one office or action, but many: † 1.118 so is it with the church; for God hath given * 1.119 divers gifts unto the many members or per∣sons of the same; some have simplie the gift of prophesie, which they

may use to the edifying of the church, some have an † 1.120 office or mini∣sterie also whereunto they are appointed and must attend. Some are Teachers, * 1.121 some Exhorters, some Distributers, some Rulers, some shewers of mercy. Every one of these must look to the administration and dispensation of his gift, in sobrietie, according to the measure and vocation that he hath from God, for the good of the whole body of the church.

The like doctrine is taught again, 1 Cor. 12. 4. 5. 8—12. &c. Now let him that readeth consider, whither M. Sm, doctrine that one per∣son may perform al these, be not as directly opposite to the Apostles meaning and scope, as darknes to light? But he hath yet more to an∣swer.

Answer.

Agayn the distributive particle Eite fowre times repeted, in pro∣phesie, diaconia, exhorting, and teaching, importeth thus much: that the A∣postles intention is not to subordinate teaching and exhorting to diaconia, but to oppose ech of these 4. particulars to other, as thus: Prophesie is the manifesta∣tion of a gift, 1 Cor. 14. 3. Diaconia is the office, & there are divers kinds ther∣of 1 Cor. 12. 5. Teaching is one action or work of the prophets or officers 1 Cor. 14. 26. Exhorting is another action or work of them. 1 Cor. 14. 3. Hence it foloweth that teaching & exhorting are aswel subordinate to prophesie as to di∣aconia.

Replie.

Thorns and snares (sayth “ 1.122 Solomon) are in the way of the froward: that find we here. For to trouble and intangle the simple reader, al shifts are sought out, least truth should prevaile. First the objection was of M. Smyths own contriveing, as he liked best to answer: otherweise he could not (I suppose) be ignorant, that most learned men of these times, (so far as I have seen) though they detest his error, do grant his conclusion. But he concludes not the question, namely that 1. Teaching, 2. Exhorting, 3. distributing, 4. ruling, 5. shewing mer∣cy, are al to be performed in the church by one person: or that Paul intends any such thing here. I have before shewed the contrarie.

But I wil labour to break his snare, that the simple fal not therin. diaconia he rightly interpreteth Office, and sayth, there are diverse kinds thereof: citing 1 Cor. 12. 5. Let this be compared

compared with his answer before to the second objection: where he pleaded that diaconia in 1 Cor. 12. 5. mought signifie a work. There he set himself to cavil against the truth, here unawares he granteth it. Wel, seing diaconia here is an office; and there be offices divers: let us proceed. Teaching (sayth he) is one work of the prophets or Officers; ex∣horting is an other work of them. Of them, I grant; for they are divers: but is it of him, that is of one and the same officer? is ther any word or title that intimateth this? none at al, but the contrarie: for as the Apostle mentioneth divers works, teaching exhorting &c. so mentio∣neth he divers persons, the teacher, the exhorter, the distributer, the ruler. Neyther doth he say, let him that teacheth, teach, & exhort, & distri∣bute, and rule, as if one man should do al: but, let him that teach∣eth teach, let him that exhorteth exhort. As if he should speak of the members of the body (which similitude he used) let that which seeth, see circumspectiv: let that which heareth, hear attentively; let that which speaketh, speak warily &c. Would any reasonable man think, that one member must doe al these actions, that the eye be∣cause it seeth, it also must hear, and speak: and not understand this of the three several members, the eye, ear, and tongue? Even so un∣reasonable is the collection, that Paul should mean one person to do those several actions.

But M. S. striving about the particle eite, which signifieth whither & or, & applying it to the 4. particulars; maketh the two last to be teach∣ing & exhorting: wherein he useth deceit for advantage. For he put∣teth the action for the actor that doth it. The Apostle sayth, or he that teacheth, or he that exhorteth, so noting two persons: M. Sm. sayth or teaching, or exhorting, so noting two actions. Thus he intending to have many actions doon by one person, wresteth the scripture, and maketh it speak after his own fansie.

This being observed, his pleading about Eite wil be little worth, for the Apostle by it, dis joyneth things thus. * 1.123 Gifts ye have divers, which gifts ye use and manifest, either by prophesie (which “ 1.124 any pri∣vate person in the church may doe, even as al other like gifts, of † 1.125 tongues, interpretations, Psalmes and the like:) or by ministerie that is by office and charge layd upon you, which as it * 1.126 is divers, so every one must “ 1.127 attend unto, and look that he † 1.128 fulfil the same

Thus is here a ful and perfect distribution of al the gifts that are in the church, by the two general sorts of persons, or subjects that have them: 1. private brethren, or 2. publik officers.

This first division being perfect: that which followeth is an under division, or an other division, not of the gifts, but of the per∣sons that have the gifts: which are five, 1. Teachers, 2. Ex∣horters, 3. Distributers, 4. Rulers, 5. Shewers of mercie. The two first whereof have the signe of disjunction or before thē, in the other it is to be understood: for such defect is cōmon. Now al these persons are to be referred, eyther to the former 1. prophesie, or 2. ministerie, that is office: or both. But seing no scripture, that I know of, speaketh of distribution, or Ruling, or Shewing mercie, under the name of prophesie: therefore I refer them to the latter word Office or Ministerie, to which they al agree. Teaching and exhorting I grant are doon in † 1.129 prophesie, by private brethren: but that they are more specially doon in * 1.130 ministerie by publik officers, none I think wil deney. And that here Paul re∣ferrs them to ministerie, seemeth to me most evident: for pro∣phesie was limited by him, “ 1.131 according to the proportion of fayth: so that if any brother in prophesying, kept unto the proportion of fayth he did yenough: but an officer must not onely do this, but must also attend vnto the continual doing of it, † 1.132 in season, out of season, * 1.133 privatly, publikly, and therfore must “ 1.134 give himself here∣unto; whereas a private brother followeth other vocation, and speaketh but † 1.135 when he seeth occasion. For this cause, Paul sayth here, * 1.136 an office should be in the office, or ministerie in the ministration: meaning that it should be waited upon, and exe∣cuted in sobrietie. And then comming to the Teacher and Ex∣horter, he useth like speech, in doctrine & in exhortation, meaning that they should give themselves to these works, and execute them with modestie. So the officers, rather then the private brethren (upon whom no such burden is layd) seem here to be intended by tea∣cher & exhorter, and so consequently diverse officers, as there be divers actions for them to perform, and have diverse gifts of God for the same end.

But M. S. continueth his answer thus.

Further if Diaconia be the genus to these 5. species folowing, then I say* 1.137 that Diaconia signifieth not an office, but a work: and of workes there are those 5. kindes. That diaconia doth sometime signify a work is plaine. 2 Cor. 8. 4. 1 Pet. 4. 10. Lastly, the Apostle that knew how to speak would never have made teaching and exhortation members distributive with pro∣phesie and diaconia, if he had intended to make them species subordinate to di∣aconia: therfore questionlesse that is not his intention.

Rather then he wil yeeld to the truth, he seeks every corner of er∣ror:* 1.138 and now the diverse use of the word diaconia must agayne be urged, against the proper meaning of the same, against the e∣vident light of this scripture, & against the mans own former inter∣pretation. And sure he is used to rough wayes and words, that sayth it is playne, diaconia signifies a work: the scriptures that he quo∣teth shew it not. The word signifieth ministerie or office, and mini∣stration or service doon unto any other: but work is an unproper interpretation. Let linguists judge. Nay let M. S. himself judge, if he wilbe tried by himself; for in his book against M. Bernard (written after this) he hath this proposition; † 1.139 The true ministerie hath a true office, in execution wherof it is exercised; Rom. 12. 7. 1. Cor. 12. 5. 28 Eph. 4. 11. I would gladly know how M. Sm. wil prove his asler∣tion from these scriptures, if diaconia do not signify an office in this place. But it is Gods special judgement against haeretiks, that they should be* 1.140 autocatacrit••i, condemned of themselves. Yet were it translated work, what would it help him? Of workes there are 5. kindes sayth he. Who denyes it? but are there not also as many kind of workers? let this be disproved: otherweise to strive for the former, is to fight with his shadow.

The Apostle (we doubt not) knew wel how to speak; and therefore spake not as M. S. feighneth, of teaching & exhortation as distributive members; but of the teacher and exhorter. And all men know that an office and officer have fit reference each to other; so ministerie be∣ing mentioned in generall, the several ministers ar fitly next named. But of this point I spake before.

The 4. objection

The Apostle by the commandement of Christ; writeth to the Angels of the ••▪ Churches of Asia Rev. 1. & 2. & 3. That is to the Pastors which ar

but one in every particular Church. For so the wordes are, to the Angel of the Church, &c.

Mr Smythes answer.

First it can never be proved by scriptures, that there was but one Pastor in a Church, it is playn, Act. 20. 28. that ther were many in the Church of Ephesus, (that was one of those 7. Churches) that did perform the work of the Pastor, which is poimainein to feed; even all the elders vers. 17. with verf. 28. And therefore ther were many Pastors in that Church in Pauls time. A∣gaine, al churches had officers of one sort, & one kind of Presbyterie; &c.

Replie.

This is the last objection which M. Sm. maketh and answereth. Other reasons many there are, more pregnant: this alone without conference with other scriptures, I know will not prove many sorts of officers But it may serve to confirm the point thus: seing in E∣phesus the were * 1.141 many Elders; & Christ here directeth his Epistle to the † 1.142 Angel or Messenger of that Church; this seemeth to be one that had the principal charge of the whol, that is the Pastor. But it can not be proved (sayth M. S.) that there was but one Pastor in a church. Neyther can it be proved (say I) that there were many. Yes sayth he, al the Elders in Ephesus were * 1.143 poimainein to feed, or doe the Pastors work therfore there were many Pastors. I answer, it followeth not; for the reasō deceiveth by aequivocatiō or double meaning of the word. Pastor, generally taken is any governour; paricularly and strictly (wherof now we speak) it is the “ 1.144 Exhorter, or he that hath * 1.145 the word of wisdome. In the general meaning Christ is † 1.146 the Pastor, the Apostles “ 1.147 Pastors, * 1.148 all the Elders of a particular Church ar Pastors. Wil he conclude hereupon, that an Apostle and a Pastor properly so called, is all one office?

The Apostle sheweth the contrarie, Ephes. 4. 11. As then an Apostle and a Pastor be diverse officers, though both doe poimainein, feed: so Pastors, Teachers, Rulers, may be different officers, though all do poimainein, that is feed & rule the flock.

The Pastors in Israel, in the scriptures which he before alleged, Ier. 23. 1. Ezek. 34. 2, had they al one particular office? Farr other∣wise. For Preists and Levites were distinct in office, and other Elders distinct from them both, as before I have manifested. yea not onely

the Sacrificers, but the civil governors were Pastors. K. Dauid was a Pastor “ 1.149 taken to feed Iaakob and Israel. Accordingly in Act. 20. & 1. Pet. 5. al the Elders may feed, & yet not al be in one & the same, but in distinct office.

Answer

Further, (sayth Mr. Sm.) the Angel of every one of those Churches, dooth not signfy one Pastor onely in every Church, but eyther the college of Pastors if they were many, or the company of the most sincere and holy men, that most opposed the corruptions of the Church, or were most holy and zelous in life & doctrine. That an Angel signifieth a company of men, is plaine, Rev. 14. 6. 8. 9. & 18, 4.

Replie.

It is not playn, but very obscure and figurative, if an Angel sig∣nifies at any time, a company of men; the scriptures alleged shew it not. For though there is no Angel or messenger mentioned, but there is a people also implied, to whom he is a messenger; as there is no Pastor, but implieth a flock; yet is not the Pastor the flock, nor the Angel the people. Special persons are rather noted by the Angels in my judgement. To take the Angel for a company of the most syncere and holy men; is further from the mark: seing some are written to, in whom little zele or sinceritie can be gathered, Rev. 3. 1. 15. and to passe by the officers, and direct the Letters to pri∣vate persons, and such especially; is not according to order; en∣commended by Christ to the Church, 1 Cor. 14. 40.

Answer.

Lastly (sayth M. S.) in all likelyhood there were some extraordinary men yet living in the Churches, eyther Prophets or Evangelists, that had extraor∣dinarie gifts, whose zele and holynes might win them special estimation in the Churches: in regard whereof it might be the holy Ghost intending his Epi∣stles to the whole Church, cheefly directeth them to these Persons so qualified, as men best able to prevayl with the Church, and caleth them Angels, whether one or more: as Iohn the Baptist is caled an Angel. Mark. 1. 2.

Replie

Any thing hath more likelihood with Mr. Sm. then that which is most likely to be true. Can this have all likelihood, that the

Evangelists or Prophets extraordinarie, on whose * 1.150 foundation Christs Church is builded, should come to that corrupt estate, which some of these Angels were come into? Rev. 3. 1. 15. Hath it al likelihood that such as were officers of all the Churches in generall, should be inti∣tled Angels of particular Churches? But it seemeth M. Sm. thinketh the name Angel must needs import some zelous or godly person: wherin he is mistaken. For the Angels are the † 1.151 starrs in the firma∣ment of the Church, and of these starrs or Angels, many are “ 1.152 cast by the Dragons tayl, from heaven to earth, and some have * 1.153 the key of the bottomlesse pit; & some Angels † 1.154 hold the wind of Gods spirit from blowing on the earth. So that the Angels or starrs in the book of Revelation, usually signify the ministers of the Churches, whither good or evil. Who rather in likelihood haue the title of angels or messengers given unto them, both from the like title given by God himself to the Preists of Israel, Mal. 2. 7. and by the Iewes common phrase, who called him that was cheif ruler in their Syna∣gogues, Sheliach tsibbur, that is the Legate or Messenger of the con∣gregation; which name Sheliach the Rabbines * 1.155 use for Maleach an Angel; and the Chaldee paraphrast putteth Meshammesh that is, a Minister, in the sted.

Now Christ used to speak familiarly and to the understanding of the people, & so I doubt not but he dooth here. And although it be questionable whither there may be moe pastors then one in a Church; yet see I no likelihood of moe then one here; though ma∣ny Elders. For the Pastor both by his name ¶ 1.156 gift & “ 1.157 imployment, hath special charge of the flock in such things as Christ writeth of to these Churches. And as Archippus in the Church at Colosse is in special charged to † 1.158 take heed to his Ministerie to fulfil it, (though it is to be thought there were moe Elders with him, as * 1.159 in al other Churches:) so mought Polycarpus (the Pastor in Iohns time of the Church in Smyrna, as ‘“ 1.160 writers record;) be * 1.161 written to in special, to look to his Ministerie, and so the other Pastors, the Angels, in their severall Churches; that by them Christs mind, mought be sig∣nified to the congregations. This course God taketh usually; his messengers the watchmen are to hear the word at his mouth, and

give the people warning from him Ezek. 3. 17. Things that concer∣ned the whole Church of Israel, were first spoken from God to Mo∣ses, from Moses to the Elders, from them to the people: Exod. 19. 3. 7. and Exod. 12, 1, 3, 21. God doth nothing but he reveleth his secret to his servants the prophets, Amos. 3. 7. So in this Revelation, God † 1.162 gave it to Christ, Christ to an Angel, (properly so called;) the Angel to Iohn: and Iohn writeth to the Angel of the church, the Minister: that by him it may come to al the Congregation.

Thus have we heard the reasons and arguments whereby M. Sm. laboureth to manifest that the triformed presbyterie (as he calleth it) con∣sisting of three kinds of Elders, Pastors, Teachers, Rulers, is none of Gods or∣dinance, but mans device: and Antichristian. wherein what weaknes or vanity rather, hath appeared, the judicious reader, may discern; & how litle cause this chalenger had, to cry out the second time for an answer, with, * 1.163 loe, we protest against them to have a false government of a triformed presbyterie, But Christ who hath set these for officers in his church, and holdeth al the starrs in his right hand; wil rescue & de∣liver them from the hand of aliants, “ 1.164 whose mouth talketh vanitie, and their right hand is a right hand of falshood.

Notes

• † 1.1

  Principles &c.
• * 1.2

  2 Pet. 2. 1
• “ 1.3

  Dif. p. 22.
• † 1.4

  Dif. p. 23.
• * 1.5

  1. Reason.
• * 1.6

  Answer.
• * 1.7

  pag. 28.
• “ 1.8

  1 Chr. 23 30.
• † 1.9

  Neh. 8. 7. 9.
• * 1.10

  2 Reason.
• * 1.11

  Num. 11 25.
• * 1.12

  Answer.
• † 1.13

  Rev. 4. 6. 8.
• * 1.14

  vers. 9. 10
• “ 1.15

  Rev. 5. 8. 9. 10.
• * 1.16

  3. Reason.
• * 1.17

  Answer.
• * 1.18

  Num. 18
• † 1.19

  1 Tim. 5. 17.
• * 1.20

  4. Reason.
• * 1.21

  Answer.
• * 1.22

  5. Reason.
• † 1.23

  Psal. 58. 7
• * 1.24

  Answer.
• † 1.25

  vers. 28.
• * 1.26

  Ioh. 21. 16.
• * 1.27

  Ioh. 10.
• † 1.28

  Joh. 21.
• * 1.29

  6. Reason.
• * 1.30

  Answer.
• * 1.31

  7. Reason.
• * 1.32

  Answer.
• * 1.33

  1 Cor. 16. 10.
• † 1.34

  1 Cor. 12. 4. 8.
• * 1.35

  Rom. 12. 7. 8.
• * 1.36

  Jsa. 57. 12▪
• “ 1.37

  1 Cor. 12. 4. 5. 6.
• † 1.38

  Rom. 12. 6▪ 7. 8.
• “ 1.39

  1 Cor. 12. 28.
• * 1.40

  1 Tim. 5. 17
• * 1.41

  pag. 24.
• † 1.42

  2 Cor. 2. 16.
• * 1.43

  Ex. 18. 16 &c.
• “ 1.44

  Exo. 28. 1
• † 1.45

  Num. 11. 14. 16.
• * 1.46

  Ex. 18. 25
• “ 1.47

  Num. 18. 2. 6,
• † 1.48

  1 Chr. 23. & 25. & 26. chap,
• * 1.49

  1 Cor. 12. 6.
• “ 1.50

  ver. 4.
• † 1.51

  v. 8. 9. 10.
• * 1.52

  ver. 5.
• “ 1.53

  Rom. 12. 7 8. 1 Cor. 12. 28. 29.
• * 1.54

  1 Tim. 5. 17.
• * 1.55

  2 Tim. 5. 3
• “ 1.56

  ver. 17.
• * 1.57

  ver. 20.
• “ 1.58

  Tit, 1. 11.
• † 1.59

  2 Tim. 3. 5. 6.
• * 1.60

  Rō. 16. 18
• “ 1.61

  Mat, 23, 18.
• * 1.62

  Ioh. s. 29.
• “ 1.63

  1 Cor. 7. 30.
• † 1.64

  1 Tim. 4. 10.
• * 1.65

  Psa. 36. 6.
• “ 1.66

  Tit. 1. 10.
• † 1.67

  Rom. 16. 6. 12.
• * 1.68

  1 Cor. 15. 10.
• † 1.69

  Synechdo∣che.
• * 1.70

  Luk. 1. 9. Nū. 16. 40
• † 1.71

  Nū. 6. 23
• “ 1.72

  Deut. 31. ••.
• † 1.73

  1 Tim. 3. 4.
• * 1.74

  1 Tim. 5. 17.
• “ 1.75

  Rom. 12. 8.
• † 1.76

  Philip. 1. 1 Act, 20.
• * 1.77

  Ioh. 1. 5.
• “ 1.78

  Mat. 13. 15.
• * 1.79

  1 Cor. 12. 4.
• † 1.80

  vers. 8.
• “ 1.81

  vers. 5.
• ¶ 1.82

  1 Cor. 8. 6
• * 1.83

  Rom. 12. 7▪ 8.
• † 1.84

  1 Cor. 8. 6
• “ 1.85

  1 Cor. 12. 6.
• ¶ 1.86

  Act. 3. 22.
• * 1.87

  Heb. 9. 11
• † 1.88

  Rev. 19. 16.
• “ 1.89

  Rō. 12. 1. 2.
• † 1.90

  1 Cor. 15. 25.
• † 1.91

  Eph. 4. 11
• “ 1.92

  1 Cor. 12. 8. Rom. 12 7.
• ¶ 1.93

  Eph. 4. 11
• * 1.94

  1 Cor. 12. 8. Rom. 12 8.
• † 1.95

  1 Cor. 12. 28.
• “ 1.96

  Rom. 12. 8 1 Tim. 5. 17
• * 1.97

  1 Cor. 12. 28.
• † 1.98

  1 Tim. 5. 17.
• * 1.99

  Rom. 12. 7. 8.
• * 1.100

  Charact. of the beast. in the epist.
• “ 1.101

  Gen. 1. 1.
• † 1.102

  Num. 13. 29.
• † 1.103

  1 Cor. 12. 4.
• * 1.104

  vers. 6.
• “ 1.105

  vers. 5.
• * 1.106

  vers. 7.
• † 1.107

  vers. 12. &c.
• “ 1.108

  vers. 27. 28.
• * 1.109

  Prov. 1. 23.
• † 1.110

  vers. 30.
• “ 1.111

  Iob. 40. 10. 18.
• † 1.112

  Num, 16. 1. 3. 10.
• * 1.113

  Act. 6. 2 3, 4.
• “ 1.114

  2 Cor. 2. 16.
• † 1.115

  Deut. 28. 28. 29.
• * 1.116

  ver. 3.
• “ 1.117

  ver. 4.
• † 1.118

  ver. 5.
• * 1.119

  ver. 6.
• † 1.120

  ver, 7.
• * 1.121

  ver. 8.
• “ 1.122

  Pro. 22. ••
• * 1.123

  Rō. 12. 6.
• “ 1.124

  1 Cor. 14. 1. 31,
• † 1.125

  vers. 26.
• * 1.126

  1 Cor. 12. 5.
• “ 1.127

  Act. 6. 3. 4.
• † 1.128

  Col. 4. 17.
• † 1.129

  1 Cor. 14. 3
• * 1.130

  1 Tim. 5. 17.
• “ 1.131

  Rō, 12. 6.
• † 1.132

  2 Tim. 4. 2
• * 1.133

  Act. 20. 20.
• “ 1.134

  1 Tim. 4. 15, 16.
• † 1.135

  1 Cor. 14. 30.
• * 1.136

  Rom. 12. 7
• * 1.137

  Answer.
• * 1.138

  Replie.
• † 1.139

  Parallel. pag. 93.
• * 1.140

  Titus 3. 11.
• * 1.141

  Act. 20. 17.
• † 1.142

  Rev. 2. 1.
• * 1.143

  Act. 20. 28.
• “ 1.144

  Rom. 12.
• * 1.145

  1 Cor. 12.
• † 1.146

  Joh. 10.
• “ 1.147

  Ioh. 21. 16
• * 1.148

  1 Pet. 5. 2
• “ 1.149

  Psal. 78. 70. 71. 72. 1 Chron. 11. 2.
• * 1.150

  Ephe. 2. 20.
• † 1.151

  Rev. 1. 20
• “ 1.152

  Reu. 12. 4
• * 1.153

  Rev. 9. 1.
• † 1.154

  Rev. 7. 1. Song. 4. 16.
• * 1.155

  R. D. Kimchi, Commēt. in Mal. 2. 7. & Hag. 1. 13.
• ¶ 1.156

  1 Cor. 12. 8.
• “ 1.157

  Rō. 12. 8.
• † 1.158

  Colos. 4. 17
• * 1.159

  Act. 14. 23.
• ‘“ 1.160

  Jrenaeus l. 3. c. 3. Eu∣seb. l. 4. c. 15.
• * 1.161

  Rev. 2. 8.
• † 1.162

  Rev. 1. 1.
• * 1.163

  Char. of the B. Epis.
• “ 1.164

  Ps. 144. 11.