Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

A Defence of the Office of Subordinate Apostles of Christ, or Messen∣gers of his Churches, and the perpetuity of his Ministry by Divine Institution, for the more orderly Promulgation of the Gospel, and the better settlement of Churches to the end of the World.

SEeing all sorts of Christians do allow of an Itinerate, or Travelling Ministry, as necessary to promulgate, publish, or preach the Gospel where it is not known, and to strengthen the Churches of God, specially where there is a Paucity, or Insufficiency of Instruments; it may there∣fore seem strange that any should give occasion to write a defence of that which themselves do allow; and yet so it falleth out at this time, through some mistake, partly about the Titles, or Appellations prefixed, and partly about the nature of the Institution of this Ministry, whether it be Divine, or of Humane Prudence only?

But surely, for Men to strain more at the word Apostle, [as some do at the word Bishop] than at the Work, or Office signified thereby, is no other thing (as I conceive) than groundless Humility, or hypocritical Subtilty; seeing it is evident, that these Titles are as lowly, as any that can be given to suit with the Matter thereby intended: [Apostle] signi∣fying a Messenger, or Sent: [Bishop] importing an Overseer.

Therefore that I may avoid this Humour, I will not fear to call Old

things by their old names, and therefore shall call the Officers of Christ's Church by the same names which the Wisdom of God hath given them; not to make Men proud, but rather humble, being fitted as a memento concerning the Work, which by their Office they stand engaged to do.

What the meaning of the other Scruple should be, which supposes the Office of Messengers or Apostles, as aforesaid, to be only of humane Prudence, and not of Divine Institution, is to me very suspicious, being in effect to make all the Offices in the Church of Christ to be no Divine Institutes, which yet I hope will not be hastily asserted; however, it is by us here affirmed, That the Office of Messengers or Apostles, as aforesaid, is of Divine Institution, in the same manner as the Office of Bishops, Elders, and Deacons, and not otherwise.

Wherefore, albeit we do say, that as other Officers in the Church have Successors, so the Apostles also have some to succeed them, yet our mean∣ing is not that they, to wit, the chief Apostles, have any to succeed them in all the parts of their Office; because there were some things in their Office extraordinary and temporary, and some things ordinary and fixed; the latter are the things by us to be insisted upon only, but for the for∣mer we say,

* 1.1 That it is certainly a very sinful and impious thing for any to pretend to any Power or Office Apostolical like that of the Twelve, or others of that Dignity, in respect

1. Of their immediate Mission, which was so much like the Mission of our great Apostle Christ himself, that he saith, As my Father sent me, so send I you.

2. They learned their Doctrine either from the sacred Lips of the Lord Christ, or received it by infallible Revelation of the Holy Ghost, and were not taught it by Man, * 1.2 as Timothy and other their Successors were, Heb. 2. 3. — so great Salvation which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him, 1 John 1. 1, 5. That which we have heard, which we have seen with our eyes, which we have look∣ed upon, and our hands have handled the Word of Life, — that which we have seen and heard, declare we unto you. Gal. 1. 11, 12. But I certifie you, Brethren, that the Gospel which was preached of me, was not after Man: for I neither received it of Man, neither was I taught it, but by the Revela∣tion of Jesus Christ.

3. They were to lay an Infallible Foundation, and to deliver Rules for Government, which all other Teachers are to build upon, and to ob∣serve as their Pattern and Standard, by which to try other Doctrines and Spirits; 1 Cor. 3. 10. — As a wise Master builder I have laid the Foundati∣on, and another buildeth thereon. 1 John 4. 6. He that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of Truth, and the Spirit of Error.

4. They were necessarily endowed with the Gift of Tongues, Mira∣cles, Signs, or mighty Deeds, to demonstrate that they were sent of God, and that their Doctrine was from Heaven: Luke 24. 49. But tarry ye in the City of Jerusalem, until ye be endowed with Power from on high. 2 Cor. 12. 12. Truly the Signs of an Apostle were wrought among you in all

patience, in Signs, Wonders, and mighty Deeds. Heb. 2. 4. God also bearing them witness with divers Signs, Miracles, and Gifts of the Holy Ghost. In these and the like respects, the chief Apostles can have none to succeed them; for if they had, then must their Words and Writings have the same force and authority; and thus we should still be receiving new Ora∣cles, and so never know when the whole Counsel of God is made known to us. Howbeit this we do say,

* 1.3 That God hath given to his Church, a Ministry of Messengers or Apostles, (though much inferior) yet truly to succeed the first Apostles, in such things as were ordinary and fixed to that Office: As,

1. In respect of lawful Power, or Authority, to preach the Gospel in all Places, at all Times, to all Persons, as occasion and opportunity by God's Providence shall be given them. Mark 16. 15. Mat. 28. 19, 20.

2. Unwearied diligence in teaching and strengthning both Pastors and Churches, (chiefly those which are but newly setled in the Faith) in all the Counsel of God; and by labouring to perfect that which is lacking concerning the Faith of any Churches. Act. 20. 31. Act. 19. 1, — 6. 2 Cor. 11. 28. 2 Pet. 1. 12, 13, 14, 15. Tit. 1. 5.

3. In being set for a Defence of the Gospel, or Doctrine once delivered, against false Apostles, or such as would introduce false Doctrines, Phil. 1. 16, 17. 1 Tim. 1. 3. and also to strengthen the hands of particular Pa∣stors against Usurpers, or such as despise the Ministers of Christ, 3 Epist. John 5. 1 Tim. 1. 17. Gal. 4. 17, 18.

Now that the chief Apostles have some to succed them in the Apostle∣ship, as we have affirmed, in these and the like Services, as we have now declared: Will appear,

1. From a due consideration of the perpetuity of every part of that Commission, Mat. 28. 19, 20. Mark 16. 15, 16.

2. From the duration of these Spiritual Gifts which our Lord obtained, and gave to his Church by virtue of his Ascension.

3. From the Order and State of the Primitive Churches, their having such Apostles or Messengers, and the non-abrogation thereof, by good authority to this day.

4. From the Practice of those who most question the being of a Mini∣stry of Messengers, or Apostles, in the Churches at this day.

5. From the State of the World, their necessity to be taught the Truth as it is in Jesus, and the danger they lie under by means of false Apostles.

First from the Commission, Mat. 28. Mark 16. It is very evident that it is the Will of God that the Nations be taught, and that the Gospel should be preached to every Creature: so that we must of necessity stick to one thing out of three, and that is, Either some body in special are bound to preach the Gospel to those that are without, to the Nations that know it not; or else that all Christians are equally bound to perform this Work, if capable, in respect of Gifts; or else that this Work ended with the Apostles.

The last of these will not be said by any that considers, how the making void any one branch of that Commission, as not obliging the Church, or

any Person in it, is in effect to make the whole Commission void; for seeing there is nothing more plain, than that this Commission did once impower a Ministry of Messengers or Apostles to preach the Gospel to the Nations; if this great part of the Commission shall be supposed to be vanished, and no Man bound thereby to preach the Gospel, how can any Man, with shew of Truth or Reason, pretend any Power by virtue of this Commission to baptize, sith both works are commanded, as it were, in one breath? Neither can the Church be truly said to observe all things whatsoever Christ commanded his Apostles, if they do not observe this great Work, to preach the Gospel to the World, by Men endowed with fit Power to do it.

Nor can it rationally be said that this Work belongs to every Gifted Christian alike, because the imployment of the Gospel consists in divers Offices; and all such Members have not the same Office, meer Gifts do not (in any ordinary way) make Men Officers in any part of the Mini∣stry; and that the Teaching, Mat. 28. and the Preaching, Mark 16. is a preaching, not by virtue of Gift only, but by Office or Authority also, cannot be denied; and doubtless as this Work of preaching the Gospel to the World, or those that are without, requires the greatest Abilities, so it requires the greatest Care, that none do enter into that Ministry without fit Qualifications, and Authority to go forth to plant, and settle Churches, according to the Pattern of the first and best Apostles, Phil. 3. 17. But they that would have this Work no Man's concern, by vir∣tue of Office, (and no Officer in the Church, as such, is bound to do this Work, unless he be an Apostle or Messenger) whilst such deny the being of a Ministry of this nature, they contradict themselves, in sending Men about this great Affair; or if they be not sent, then we demand how they can preach? And the Answer must be silence for ought I can say, sith ex∣traordinary Missions are not by wise Men pretended.

Objection. Against what is said from the Commission, it is objected, 1. That this place contains the Authority, by which all that are Christ's Ministers do preach or officiate in any ministerial capacity. 2. Others more wise (as themselves be∣lieve) tell us this place gives no such Authority at all, to any Ministers of Christ, but this Commission was only for the Apostles, to whom it was first de∣livered, &c.

Answer. To the first Objection I answer, by granting what is said to be very true; but saying withal, That this confirms rather than weakens that which we have for the Messengers Office; for here our Lord being invested with all Power, in Heaven and in Earth, gives a Commission for preaching the Gospel, baptizing the Converts, and for teaching them to observe all things whatsoever he commanded to the end of the World; and hi∣therto we have believed that no Power Ministerial, contained in this Com∣mission, died with the Apostles: and therefore the second Objection ap∣pears, levissimus fructus ingenii, like some light or undigested Matter; for how should any solid Christian once imagin that any thing here com∣manded, is not obliging to the Church? especially the Objectors, who, whilst they hold that here is a Commission for baptizing to the end of the World, they can with no fairness deny a Commission here also for teach∣ing

them who are to be baptized; otherwise they must inform us when this mischief befel this Commission, Mat. 28. that it lost its force, for enabling us to preach to the Nations, and yet kept full power to enable us to baptize Disciples.

2. That there is such a Ministry of Messengers or Apostles as we have defined, of right remaining to the Church to the end of the World, is yet more evident, from the fixedness of the Gifts bestowed on the Church through the ascension of Christ, Ephes. 4. When he ascended up on high — he gave Gifts — and he gave some Apostles and some Prophets, &c. — till we all come to the unity of the Faith, &c. See 1 Cor. 12. 28. Here we ob∣serve the Gift of God's Spirit is that which fits Men for the Ministry; this Ministry so fitted, is fixed in the Church to the end of the World; part of this Ministry are Apostles, and therefore to continue in the Church to the end of the World. Diodat takes the word Apostles here in a strict sense, yet grants that the Ministry here spoken of, is to remain in the Church till the end of the World: I conceive he had been more consi∣stant, if he had here taken the word Apostles largely, as he doth else∣where, namely in Rom. 16. 7. & 2 Cor. 8. 23. Phil. 2. 25. where, as he grants the Title of Apostle to have been given to many beside the chief Apo∣stles, so he interprets it to intimate a larger ministerial or pastoral Autho∣rity, than is committed to particular Elders.

However, the Text Ephes. 4. gives being to the Ministry of Apostles in the Church of Christ, till the whole Church be perfected, as clearly as to Pastors and Teachers; and a Man may as soon deprive the Church of the latter, as of the former; but in vain are the attempts of Men to de∣prive her of either.

Our third Argument is taken from the Order of the Primitive Churches, who certainly had many Apostles, beside those which were Foundation-Layers, and Master-Builders, such were Andronicus and Junia, Rom. 16. 7. who are said to be Men of Note among the Apostles. * 1.4 By Apo∣stles here some do understand the LXX, and that these two were of note among them; however they were Apostles, and Men of note in that Mi∣nistry: for, it is a strange Interpretation, to turn the words thus, They were noted by the Apostles, being a plain perversion of the Text from its native sense.

Of this sort of Ministers, in all probability (and 'tis the Opinion of some Interpreters), were those mentioned in 3 Ep. John, who are said to go forth for the Names sake of Christ, taking nothing of the Gentiles; whom Gaius is commended for courteously entertaining, and Diotrephes reproved for rejecting. For, had not these Brethren been sent to preach, I see not how John should sharply reprehend them that received them not, nor stir up Gaius to bring them on their Journey whithersoever they would go. But John's care of them, and his holding them in reputation, and defending them against Opposers of their Ministry, and there-withal

their forsaking all for the Name of Christ, preaching freely to the Gen∣tiles that they might be saved, shews that they were the Ministers and Messengers of Christ, and the Churches: otherwise if they ran before they were sent, they could not manage the great Affairs of the Gospel among the Gentiles; * 1.5 nor doth their being termed Brethren only, argue that they were not in ministerial capacity; for we find the same phrase used concerning those that are expresly called the Apostles or Messengers of the Churches, and the Glory of Christ, 2 Cor. 8. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To say those Brethren, 2 Cor. 8. were Messengers or Apostles, only as they were sent with contribution from the Gentile Churches to the Church at Jerusalem (as some would have it) is a very cold Exposition, (and justly slighted by our best Expositors). For first it cannot be pro∣ved that they were employed in that business at all; or if it could, how should they for this service be called the Glory of Christ? Surely this Character must refer to their being intrusted with better Treasure than Silver or Gold, sith either Brethren or Sisters, of very ordinary capacity, (if faithful) might have been sent with earthly Treasure.

Epaphroditus is not only called the Apostle or Messenger of the Church at Philippi, but Paul's Companion also, and fellow-Souldier: which shews that though he might bring the Churches Bounty to Paul, yet this did not confer upon him the title of Apostle, sith he had a greater Imployment which better deserved that Title, even to War in the Holy Warfare of the Gospel, as Paul himself did.

Of this sort of Ministers of the Gospel were Barnabas, Luke, Mark, Sylas, * 1.6 Silvanus, Tichicus, Trophimus, and Apollos; as appears by their being frequently Fellow-Travellers, and Fellow-Labourers in the Gospel with the Apostles; concerning whom I argue thus.

These Persons were Ministers of the Gospel, and not gifted Brethren only; but they were not Ministers of particular Churches. Therefore their Office was general, and by consequence Messengers or Apostles. The Major is true, otherwise they ran before they were sent; and then how could they Preach? Rom. 10. or be Fellow-Labourers with Paul? The Minor is out of doubt, because of their unfixedness in respect of place, (as before we have said) being frequent Travellers through sun∣dry Countries upon the Business of the Gospel; and some of them are expresly called the Apostles of Christ; 1 Thess. 1. 1. Here Silvanus is joined with Paul, as speaking by this Epistle to the Thessalonians. And Chap. 2. 6. it is thus said, Nor of Men sought we glory, when we might have been burthensome, as the Apostles of Christ. Here Silvanus is as open∣ly called an Apostle of Christ, as Paul himself: Of this Opinion was the Assembly of Divines, see their * 1.7 Annotations.

Timotheus is evidently a Minister of the same Order, as appears from the place even now alleaged, in which as Paul and Silvanus, so also Timotheus is expresly called an Apostle of Christ; which is yet further evident, from the tenor of those Epistles which Paul sent to him, 1 Tim. 1. As I besought thee to abide still at Ephesus, when I went into Macedo∣nia, — that thou shouldst warn some that they teach no other Doctrine, so do.

Now had Timothy's Charge been only at Ephesus, as the Pastor of that Church only, there had been no need to beseech him to abide there, it being not unknown to him, that it was by all means needful for particu∣lar Pastors, to reside near their respective Congregations, and not to go to Forreign Countries to manage the Affairs of other Churches: But evident it is that Timothy was Paul's Fellow-Traveller in divers Countries, and frequently sent by him to sundry Churches, from the time he was called to go forth with the Apostle, till Paul sent for the Elders of the Church at Ephesus, which was not long before he was a Prisoner; see to this purpose Act. 16. 1, 2, 3, 4. & 17. 25. & 18. 5. & 19. 22. & 24. 4, 10, 18.

And though in a certain Postscript added to 2 Ep. to Timothy, he is cal∣led the first Bishop of the Church at Ephesus; yet this cannot be true, see∣ing the Church at Ephesus had Bishops, Acts 20. even when Timothy was a Fellow-Traveller with the Apostle Paul in divers Countries. Nor are the Ancients positive in this Matter, for I find Eusebius only saying, That it is reported that Timothy was the first Bishop of Ephesus, and Ti∣tus of Grete, but he affirms it not. But this we know is plain, that Ti∣mothy's care was as much for other Churches as that at Ephesus, Phil. 2. 19, 20. I trust in the Lord Jesus to send Timotheus unto you, — for I have no Man like minded, who will naturally care for your state. — But ye know the proof of him, that as a Son with the Father he hath served with me in the Gospel. Finally, I could shew that in the Writings of the Ancients, Timotheus was frequently called Timothy the Apostle; and so was Cle∣ment, and divers others; * 1.8 and why this Appellation should now be thought strange by any that have considered these things, I cannot easily imagin. But to proceed;

Of Titus the same consideration may be had, seeing he was left in Crete to set in order things that were wanting, and to ordain Elders in eve∣ry Church; plainly shewing, that his Power in the Affairs of the Gospel, and his Care for the Churches, was the same for every Church that it was for any of them, which is a far different Charge from that which was given to the Elders of the Church at Ephesus, Acts 20. for they are not bid to look to all the Churches in Asia, but only to the Flock over which the Holy Ghost had made them Bishops or Overseers. Neither was Titus his care for the Churches in Crete only, for Paul calls him his Partner and Fellow helper concerning the Church at Corinth, 2 Cor. 8. 23.

Of the same import is that place, Gal. 1. 18, 19. I went up to Jerusalem to see Peter. — but other of the Apostles saw I none, save James the Lord's Brother. Here James the Lord's Brother is called an Apostle, and yet he was not one of the Twelve, for that James is called the Son of Alpheus, Mat. 10. 3. and of this mind is Eusebius. Jerom indeed would some∣times make these two the same Man, yet other-whiles he calls him deci∣mum tertium Apostolum, i. e. the thirteenth Apostle. But that James the Lord's Brother was not one of the Twelve, may be collected from 1 Cor. 15. 5, to 8. our Lord is said to appear, first to Cephas, then to the Twelve; after that he was seen of James, then of all the Apostles. Here we see James distinguished from the Twelve Apostles, and the Twelve are distin∣guished from all the Apostles. By all the Apostles therefore are meant (pro∣bably)

the Seventy, whom Jesus sent forth by two and two, to the pla∣ces whither himself would go, who were sent forth with these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I Apostolize, or send you, &c. Luke 10. 3. and these became famous Preachers and Officers in the Church after the Ascension of our Lord, as Eusebius and others have intimated in their Writings. We see then partly, from evident places of Scripture, and partly from rational demonstration of the places which probably hold forth such things, that the Primitive Churches were endowed with a Ministry of many Messengers or Apostles, beside those who were the Foundation-Layers, and Master-Builders in the Church of Christ.

The sum of that which hath been said, from the State or Order of the first Churches, lieth in this Syllogism.

The first Churches had a Ministry of many Apostles or Messengers, beside the chief Apostles.

This Ministry was never taken away, or de jure made to cease.

Therefore the Church of Christ hath, or ought to have, such a Mini∣stry of Apostles or Messengers to the end of the World.

Objection. Against this it is objected, That though it be true, that the Primitive Churches had a Ministry of Messengers or Apostles, beside the chief Apostles; and that the Church ought now to send her Ministers to preach to the World to gather and settle Churches, &c. yet it is denied that either the former or latter Messengers of the Churches, are or were the Apostles † 1.9 of Christ, or that they were, or any other are, Messengers or Apostles by Divine Institution.

To this Objection I answer, * 1.10 That as the Church is of Divine Institu∣tion by Christ, so are all her Officers; in whose Name she sends them forth, and not in her own Name, or in the Name of any other Creature, and so of no humane Institution, nor to act in their Ministry by humane Authority.

2. We have shewed some of those Inferior Apostles of Christ, from 1 Thess. 2. 6. which may be further evinced from 2 Cor. 5. where Timo∣thy is called in conjunction with the Apostle Paul, an Ambassador of Christ, [now then we are Ambassadors for Christ]: and it's granted by the Learned, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here rendred Legatione, or Ambassador, is a word of the same import with that of Apostle: Hence the Argument is, If Timothy was an Ambassador for Christ, then he was an Apostle or Mes∣senger of Christ. But, &c. Ergo,

3. That this Office is of Divine Institution, may appear thus; It is either of Divine or Humane Institution; not of Humane, Ergo, of Di∣vine Institution. Or thus,

If any other Offices in the Church (as Bishops, Elders, or Deacons) be of Divine Institution, then the Office of Subordinate Messengers or Apostles (such as Timothy and Titus) is of Divine Institution also. But, &c. Ergo.

If any deny the Minor, he is too far gone in Error to be disputed with by me. And for the consequence of the Major, 'tis thus demonstrated.

Such as by virtue of their Office are to ordain others to Offices that are Divine, must themselves have an Office that is Divine: But Timothy and Titus, and other such Messengers, are to ordain others, by virtue of their Office, to Offices which are Divine.

Ergo, They had, and ought themselves, to have an Office which is Divine.

That Timothy and Titus were, by virtue of their Office, to ordain Bi∣shops and Deacons, is evident enough by those Epistles which the Apo∣stle Paul wrote to them respectively. And that they should do this, and have no Divine Authority, is not to be imagined; sith here they were not upon an immergency, (which may alter the case) but in the ordinary course of the exercise of their Ministerial Authority in the Churches of Christ.

4. Our fourth Argument is taken from the practice of our Brethren, who question the Being of Messengers, as a Ministry remaining in the Church at this day. For, do they not frequently send forth Men to act Authoritatively, both in preaching to the World, and setting things in order in remote Congregations, to exercise Discipline by Excommu∣nication of Offenders, and remitting the Penitent; by ordaining them Elders, and dispensing to them the Holy Mysteries or Ordinances? As these things cannot be denied, so we may justly require how it comes to pass that they do thus, if indeed the Church hath none to act in the ca∣pacity of Messengers or Apostles, as we have defined? sith it cannot be proved, neither do our Brethren affirm, That Elders of particular Churches have equal Power, or any Power as Elders in other Churches: Neither is it in the Power of any Congregation to take the Pastor of ano∣ther Church from them, nor may any Church impose their Pastor upon another Church: wherefore, unless there be a Ministry remaining in the Church, which is related by virtue of their Commission to all Churches indifferently, we may perceive what confusion is like to ensue.

For, if those who go to preach to the World, cannot justifie their Calling, as being inabled with lawful Power from God, and his Church; how shall they comfort themselves in their Undertakings, or answer Op∣posers when questioned, concerning their Commission, especially in such places where the Holy Scriptures are received? sith all that read may know, that as the Gospel is to be preached, so those that go forth as Mi∣nisters thereof, must be sent, either by immediate Mission from Heaven, or some mediate Mission from him by his Church, which none can pre∣tend to, who deny the Office of Messengers, because other Officers are not by virtue of their Office, to go out into the World to teach the Na∣tions, to plant Churches in remote Countries, or to settle the Affairs of remote Congregations.

If now to that which we have said, it should be replied, That such Churches as want Elders, and are distinct from one another, may allow by consent, that the Elders of one Church do act as Elders in another, &c.

To this we rejoyn, saying, This is sooner said than proved: for seeing Officers have their Commission at what time they are ordained, it cannot be that they should have their Power, de jure, made either less or grea∣ter, by the consent or non-consent of any Person or Persons whatsoever, unless it be by conferring another Office upon him; nor can that be done, but by another Ordination.

Again, it would be understood how long the Power given by our Bre∣thren, to Elders of one Church, to act as Elders in another Church, doth remain? Whether they thence-forth stand equally engaged to over∣see those Churches as the Church who first called them to serve as Pa∣stors? And also how many Churches such Elders may act in as Pastors by consent? whether two only, or ten, or an hundred, and ad infinitum? Surely, if once they give particular Pastors power to act as Pastors in more Congregations than they were at the time of their Ordination ap∣pointed to over-see, they can never bound their Power; And then what Messenger of the Church did ever exceed them in that respect? And further, if our Brethren can give their Pastors power to act as Pastors in many Churches for a Month, or a Year; then why not for five or ten Years, yea, for term of life, the occasion still being the same? And how much comes this short of the Power committed to any Messenger in the World at this day? Wherefore seeing your Brethren do exercise as great Authority in sending Men to Preach, or to exercise Ministerial Authority in the Churches of Christ as we do, it is strange they should dislike us for calling those Officers by such a Name as the Scriptures give them, ra∣ther than by such a Name as is exclusive of that Power which of necessity they put into exercise, whether they minister to the World, or to the Churches.

True it is, Peter calls himself an Elder, and that he was an Elder in one Church as well as in another; but this was because he had an Office which was comprehensive of all Offices in the Church. And hence it is that we find the Apostles sometimes performing the Office of Dea∣cons, when it might be done without let to the preaching of the Word, Acts 6. 2. Gal. 2. 9, 10. But though it be true, the greater does thus contain the less, yet the less does not contain the greater, for it's evi∣dent that the Office of a Pastor of a particular Congregation, and a Charge to Teach all Nations, and to Oversee all Churches, are things inconsistent to the same Person.

What may or ought to be done in Preaching the Gospel by Persons gifted in the Church, as a general Duty or Priviledg, it is not my busi∣ness here to discourse, but only to shew what is the true intent of the Offices which he hath ordained in his Church: otherwise it were easie to shew, That God hath not only provided a liberty in his Church for the modest exercise of the Gifts of his Spirit, that the Church may be edified; But also when by his Providence any Gifted Disciples are exposed to re∣mote Places, or otherwise called to testifie their Faith, they may then law∣fully Evangelize or Preach the Gospel, as is evident both from Holy Scrip∣ture, Act. 8. 4, 5. and other very Ancient Authors. See Socrates Scholasti∣cus, l. 1. c. 15, 16.

5. Our last Argument is from the state of the World, in respect of their continual need to be taught the Gospel in the ancient purity thereof, and the rather, because of false Apostles which are gone out into the World, and do corrupt the Word by sundry Artifices, to the hindrance of the Salvation of Mankind.

The World is God's Harvest, where-into he is pleased to send his La∣bourers; and the Church is commanded to Pray, that the Lord of the Harvest would send forth more and painful Labourers into his Harvest, Luke 10. Now these Labourers (at least generally) must be such as are in Ministerial Capacity to Preach the Gospel; and they can no way so well be understood of any particular Function in the Ministry, as that of Messengers, partly for that the other Ministers are bound to particu∣lar Churches, (as is shewed before) partly for that our Saviour gave this direction to his Church, upon the occasion of sending forth an Inferior Order of Apostles or Messengers, to wit, the Seventy. * 1.11 And hence I argue, If it be the Duty of the Church in all Ages, to pray to the Lord that he would send forth such a Ministry into the World, there is not any room left for any to doubt of the continuance of such an Office, as that of Messengers or Apostles, as by us asserted; for that very clause of being sent, and that as Lambs in the midst of Wolves, doth still more familiarly inform us what manner of Ministers these Labourers are. A necessity thereof lieth upon the Church to dispose of her Members to that needful Work, as the Lord vouchsafes to fit them for it, lest otherwise she be like those which make many Prayers, for that they never intend to do, but rather to hinder the doing thereof.

It is certain the Church hath no power to cause the World to come to her Assemblies; and yet considering that the Gospel is for the Illumina∣tion of all, it must needs be, that God should yet have his Ambassadors to beseech the World in Christ's stead to be reconciled to God; even as one Fruit of Christ's Ascension, is a Gift for the Rebellious, that the Lord God may dwell among them, Psal. 68. 18. which being compared with Ephes. 4. may very well be interpreted of a gifted Ministry, to turn re∣bellious Sinners from Darkness to Light, and from the Power of Satan to God. To which agrees John 16. 8. where our Lord doth assure his Dis∣ciples, that when he should send the Holy Ghost, he should convince the World of Sin, of Righteousness, and of Judgment; and this no doubt, as he should operate or work upon Men by the Ministry of the Word; which Promise either ended with that Age (which is absurd to think) or else remains to this day, it supposes a Ministry to hold forth to the World the everlasting Gospel, for the Obedience of Faith, such I mean as are bound by their Office, as Debtor to the Wise and Unwise, to preach to them that are without.

There is no doubt but Satan hath his Apostles in the World at this day, as well as in times past, 2 Cor. 11. It were strange if our Lord

should have none to withstand them, with an Are they Apostles? So am I; as well as with an Are they Bishops or Elders? so am I. And it's ob∣servable Paul did not deny the Appellation of Apostle to others beside himself, and the chief Apostles; whereas had it been unlawful to be called so, he had a ready way to discover them to be Deceivers, even by their saying their professing themselves Apostles, was proof sufficient; but this Argument he never mentions, but vindicates himself, by shew∣ing he was not inferior to them, no, not to the chief Apostle. The Church, Rev. 2. 2. is not commended for denying any to be Apostles beside the Foundation-Layers, but for trying them which said they were Apostles, and were not, and found them Lyars. And like as if any shall arise, saying, I am Christ; his very saying so would be the best evidence he is a Lyar, (seeing there is one only Lord Jesus Christ); so, if there were no more Apostles than the Twelve, &c. it were one of the easiest things in the World to discover a false Apostle, because his saying he was an Apostle, would be the badg to know him for a Deceiver.

Finally; The Gospel must be preached in all the World, for a Wit∣ness to all Nations, and then shall the end come, Matth. 24. 14. which supposes the being of a Ministry, whose Work it is to Preach to all Na∣tions, even to the end of the World, Rev. 14. A Ministry must go forth to preach the Gospel to every Nation, Kindred, Tongue, and People, imme∣diately before great Babylon's fall; so then, though darkness hath much prevailed since the first publication of the Gospel, yet Light shall rise out of obscurity, and the Earth shall still be enlightned. The Wisdom of God, said he, would send Prophets and Apostles, Luke 11. 49. which is inter∣preted of wise Men and Scribes, Matth. 23. 34. and that they should be persecuted and slain. This Prophecy was not so amply fulfilled by the Jewish Nation; but that Mystery Babylon shall bear a part in the ful∣filling of it, Rev. 18. 20. which doth further shew a succession of Apo∣stles, after the Jewish Nation had done their worst to those whom God sent unto them.

Object. The Signs of Apostles are Wonders and mighty Deeds: these Signs are not found, Ergo there are no Apostles.

Answ. This Objection is deceitful, because it distinguisheth not be∣tween the chief and subordinate Apostles. Signs were a necessary conco∣mitant to the Office of the chief Apostles, because they were to deliver New Oracles, and to abrogate Old ones; but the inferior Apostles needed no such Signs: nor do we read of any mighty Deeds done by Timothy and Titus, who yet were Apostles of the Order which we con∣tend for.

2. Though we hold it unsafe to say Miraculous Gifts are so ceased, as that the Church may in no case ask them, yet we say, If Men should shew Signs to prove themselves Apostles, it would now rather prove them Deceivers.

Object. If there be any Messengers or Apostles in these days, shew us the Men and that sufficeth us, less than this will not satisfie.

Answ. Ezra 5. 4. What are the Names of the Men that make this Build∣ing? or, what would it profit you to tell you their Names?

2. Is not this curiosity the Filum certissium, or leading Thread, to call in question your Bishops, Pastors, Deacons, yea in fine, your Church it self?

3. Therefore let the Office contended for he granted or denied upon the grounds of Holy Scriptures, and not asserted because of the eminen∣cy, or rejected because of the meanness of the Persons concern'd in this Vocation.

Object. If there be any such Apostles as you contend for, why do they not magnifie their Office, and impose themselves upon the Churches where they come?

Answ. 1. Although he that gave this Ministry, hath endowed them with Power and Capacity to serve his Churches, yet have they no dominion over their Faith, to force themselves upon them whether they will or no, especially such Churches as they never planted: For Paul (that great Apostle) hath taught them more modestly, 1 Cor. 9. 2. 2 Cor. 10. 12, to 17.

2. These Messengers, or Apostles, do magnifie their Office in de∣fending it against Gain-sayers, and by doing what they can, in the Servi∣ces they are obliged to by it; and when Diotrephes hath learned more mo∣desty than to reject them, they may be more serviceable than now they are.

Object. But do you not give to these Ministers, or Messengers, a super∣intendency over Bishops or Elders? And may not this in time lead to the set∣ting up Arch-Bishops, or some Anti-christian Usurpation?

Answ. 1. There is no better way to prevent such Usurpation, than by preserving the Ministry by us contended for, because it preserves all par∣ticular Churches Right to send forth such Ministers as there is occasion for them so to do, and no one Church is herein priviledged above ano∣ther.

2. We give them no more superintendency than Timothy and Titus had, whose care was for the Churches indifferently, so that their pre∣heminence was only a degree of Honour, (not of Power) in being grea∣ter Servants than others, as Christ taught them, He that is greatest, let him be your Servant.

3. The necessity of this Ministry lieth in three things chiefly; 1. To plant Churches where there is none. 2. To set in order such Churches as want Officers to order their Affairs. And, 3. To assist faithful Pa∣stors,

or Churches, against Usurpers, and those that trouble the Peace of particular Churches by false Doctrines, 3 Ep. John v. 10. 1 Tim. 1. 3.

Object. But do you not give the sole Power of Ordination to your Messen∣gers, or Apostles?

Answ. In no wise: for though we say they only are in a regular ca∣pacity to ordain Elders in Congregations newly planted, which have no Officers; yet where the Churches have an Eldership, there they are in a capacity to ordain their own Officers; yea, they may ordain and send forth Messengers, 1 Tim. 4. 14.

Object. But who shall deal with, or correct those Messengers, if they shall fall into Errors in Life or Doctrine?

Answ. 1. It is meet every Christian (and so every Minister) be a Member of some particular Church, and this Church is the most proper Judg to execute Justice (as far as it concerns the Church) against such Offenders.

2. Any true Church may lawfully anathematize, or hold in execrati∣on an Angel, or an Apostle of the greatest dignity, if they prevaricate in Doctrine, Gal. 1. And therefore these subordinate Messengers may be dealt with accordingly, if they deserve it.

To conclude; The sum of that which we have said, is this, That as God hath given to his Church a fixed Ministry of Bishops, Elders, Pa∣stors, &c. to take the care of particular Churches; so he hath given her a travelling Ministry, unfixed, in respect of particular Societies, to whom it pertains, by virtue of their Ministry or Office, to take all occasions to cause the Light of the Glorious Gospel to shine unto such as sit in Dark∣ness, to plant Churches, to confirm or settle them in the Faith, to visit and comfort those who have believed through Grace.

And when we say the Messengers are unfixed, in respect of particular Societies, our meaning is not thereby to deny, but that for the more con∣venient management of the great Affairs of the Gospel, they may divide themselves into divers parts, and accordingly be called the Messengers of such Countries, as with whom they most frequently converse of the Go∣spel, Gal. 2. 9.

In Asia we read of seven Messengers, and those related to seven Churches, in seven principal Cities in that Country: yet it may not be doubted, but that there were many Churches, and scattered Disciples in Country Villages, and so many Elders also in Asia; yea, in these very Churches which are particularly named: for in the Church of Ephesus there were divers Bishops long before John wrote these Epistles from the Isle of Patmos, Acts 20. 17, 28.

It is true, the Ancients call these seven Messengers Bishops, or chief Ministers; But then we know by Bishops, they mean ordinarily such as

had the care of many particular Societies or Churches: Thus they make Timothy a Bishop, yet confess him to be a Preacher of the Gospel through∣out Hellas in Achaia, and from Ephesus unto Illiricum.

Titus they make Bishop of Crete, yet such an one as preached the Go∣spel in all that Country, which was very large. And our Modern Writers call him and Timothy, Evangelists, which they say, was an Office much inferior to that of Apostles; and so say we, if by Apostle be understood the chief Apostles: However the difference between us is not great, lying more in the name of the Office, than the Office it self.

Silvanus also is by some Writers made Bishop of Thessalonica; but the Scripture, as we have seen, calls him, and other such Ministers as he was, Apostles. Now, whether it be more safe to call these Travelling-Ministers of Christ Bishops, after the manner of Men, or Messengers, or Apostles, after the manner of the Holy Scriptures, is the business for the sober and unprejudiced Reader to consider: which that he may the better do, I shall note briefly what is granted by the Learned in this particular.

• 1. And first, Euseb. lib. 2. cap. 24. calls Mark an Apostle; When Nero (saith he) had reigned eight years, first after Mark the Apostle, and Evan∣gelist Anianus took the Government of the Church of Alexandria.
• 2. Anonim. in Photius, calls Timothy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Timothy the Apostle, and Theodoret calls him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Asian Apostle.
• 3. The same Theod. calls Titus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Apostle of the Cre∣tians.
• 4. He also calls Epaphroditus an Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• 5. Clem. Alexandrinus, calls Clement, Paul's Companion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Apostle Clemens.
• 6. Chrysostom terms Ignatius, (who lived in the first Century) both Bishop and Apostle.

And saith Dr. Hammond, (out of whom these Collections are taken) Irenaeus informs us, that the followers of Marcus contemned the very Apostles in respect of themselves, which he expounds of the Bishops, or Apostles, which were in the time of Irenaeus, who flourished, Anno 175.

Now saith Theodoret, in process of time, they left the Name of Apo∣stles to them that were immediately sent by Christ, and imposed the Name of Bishops on those that had been anciently called Apostles.

Hence it is evident, the Office, in respect of the very Name and Au∣thority, which now we assert, continued in the Church unquestionable for about two hundred years; and by what Authority that Title so suitable to the Office was taken away, and another imposed (as is confessed) in∣stead thereof, may admit of consideration.

For when the Churches had thus deprived themselves of their subor∣dinate Messengers, or Apostles of Christ and his Churches, then were they constrained to set up Diocesan-Bishops, Lord-Bishops, Arch-Bishops, &c. For seeing the word Bishop was formerly used to express the Office of particular Pastors, or Elders, (as Jerom. Episcopum & Presbyterum unum esse); and yet having given divers of their Bishops the government of whole Coun∣tries,

or many Churches, they were forced to dev••se distinctions of their own, to know one sort of Bishops from another. Nor can this miscarri∣age or disorder be rightly reformed, till the good old way of the Primi∣tive Churches be re-assumed to the Glory of God, and better settlement of the Churches, which is the real and only design of this Treatise.

Notes

• * 1.1

  In what respect there are now no Apostles.
• * 1.2

  Mat. 28. 19, 20 Gal. 1. 1. 2 Tim. 1. 13.
• * 1.3

  In what re∣spect there are •…•…w Apo∣stles.
• * 1.4

  Assemb. Divines, on Rom. 6. 17. The word Apostles (say they) is ascribed not to the twelve alone, but in a larger sense to other Do∣ctors and Ministers of the Church.

  Dr. Ham. on Rom. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies primarily that Office whereto the 12 were set apart by Christ immediately, and so Paul and Barnabas; secondarily, it be∣longs to others that receive the like Commission from the 12, or from Paul, &c.
• * 1.5

  Dr. Hammond on 3 Ep. John, calls these bre∣thren the Mi∣nisters of Christ. But they were not Pastors of particular Churches. Ergo, Itinerate Mi∣nisters or Mes∣sengers of Christ, and the Churches.
• * 1.6

  Some take Silus and Sil∣vanus to he the same Man, but it is uncer∣tain, wherefore I note both.
• * 1.7

  Their words are these, We might have taken upon us, and exercised our Apostolical Authority, as might befit the Ambassadors of Christ, yet we took a con∣trary course.
• * 1.8

  Theodoret saith these cal∣led Bishops, were in the first times called Apostles. D. Hammond.
• † 1.9

  The twelve Apostles and Paul are here excepted.
• * 1.10

  Mat. 16. 18. Heb. 3. 6.
• * 1.11

  Which may serve to give some light to the Divine Institution of the Office which we contend for, seeing those that are given to the Ministry at the Prayer of the Church, are here said to be sent by the Lord, and they that are sent by the Lord into his Har∣vest, are sent by Divine Autho∣rity.