and Office In the Propositions the Evangelist is placed before the Prophet which is indeed an extraordinary monster and the other but an ordinary 1. Which is contrary to the form of sound words Ephes 4.11 Apostles Prophets Evangelists Pastors 2. Against the expresse command of Christ who commands us to hold fast the form of sound words 2 Tim. 1.13 God requires we should be faithfull in little as well as in much 3. It is agâ—inst the expresse order and institution of Christ to the subversion of the Gospel government he having instituted Prophets to be second Evangelist to be of the third Who is now taken from his fellows and placed above his betters Luk. 14.8 9 10. 4. If you do it not you will all lye lyable to be excepted against nor shall we who have covenanted to make a Reformation according to the Word of God keep our Covenant with God we have made with him if I and you in our severall places indeavour it not nor with Gods people 2 Thing pertaining to the Evangelist considerable in the Propositions is that they are ceased with the Apostles and Prophets the Prophets and Apostles cease in their personall presence but their ministery there spoken of ceaseth not in the Church Ephes 4.13 They are to be untill we all come to the unity of the faith which is to the end For as the Jews had Moses and the Prophets in their Church so have we the Apostles and the Prophets in our Church Luke 16.29 compared with Ephes 2.20 As for the Evangelist the Officer in question hath been thrust out a long time out of the Church by Antichrist hauing had no manner of ministery therein at all a long time and so of these three onely and indeed ceaseth 3 Thing is that the Evangelist is an extraordinary office against which in my Letter was proposed 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers That the whole Church Ministery is contained in these I think is undenyable yet lest it should be thought a conjecture onely I desire you to see Calvin whose judgement I know is highly esteemed of you part of his words are these Non recenset omnes species neque enim opuâ— fuit tantum enim voluit exempla proponere quarto capite ad Ephesios plenior est enumeratio munerum quae ad perpetuae Ecclesiae regimen requiruntur But to the text 1. In that he saith first Apostles he sheweth that of this order or number none are to be lesse then Apostles and among whom none are to be greater or lesse then others 2. Between the first and the second is no medium and therefore no place for an Evangelist to be placed in In which second order onely Prophets are placed among which none are greater or lesse then other in the Church 3. Between the second and the third is no medium Middle number or place to place the Evangelist in by which he may be greater then the Pastor or Teacher though lesse then a Prophet but he must be of the third order that is of the order of Teachers among whom there is nothing extraordinary but an equality in office as the Apostles were all equall in their Apostolicall office though not in gifts equall Objection that can be made against this onely is that the Evangelist is not named Resp Nor is the Pastor named yet no man will deny him to be understood and comprehended here under 2. He setting down the whole extraordinary Ministery above Teachers in the Apostles and Prophets is it to be thought he setting down the Ministery God hath set up in the Church he would leave out any of the ordinary therefore surely comprehended them all under this word Teachers 1. Shewing all Church Ministers besides Apostles and Prophets under the Gospel government are Teachers onely 2. They are of one rank or order to shew you that one had nothing more extraordinary in him then the other 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he here speaking of every particular Churches Ministery shews that there is and ought to be in every compleat Church more Teachers then one and that it ought not to be governed or ministred unto by one onely man God ordained not three for one to do it Frustra fit per plura quod fieri potest per pauciora Thus far the Letter dated Aug. 21. Object Have we not the Ministry of Evangelists as well as Apostles in the Gâ—spels of Mark and Luke Resp The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to be humane onely Luke cals his History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Nor know I why it should be called Gâ—spel more then Paul's Epistles the Lord is as evangelically held out in them as in the Histories and the Apostle Rom. 2.16 cals his Epistles Gospel So that Tertius Rom. 16.22 was no lesse an Evangelâ—st in writing the Epistle to the Romanes then Luke by his writing the Hâ—story of our Lord. 3. Noâ— was the Evangelists work writing but Teaching Matthew and John were not Evâ—ngelists by writing their Histories of Christ but Historians differing from Mark and Luke in that they saw the things done Luke wrote them from the twelve or some of the seventy which of them the Scripture relates not onely saith they were faithfull witnesses 4. Philip who wrote no Evangelicall Story is called Evangelist Act. 21.8 Luke that wrote it is not called an Evangelist but a Phisitian 2 Tim. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dutch Do et dat werck eens Evangelisheâ— predikers Object The former Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Luke making it it made him an Evangelist Act. 1.1 Resp All that he made of it is 1. That whereas he received of severall men severall passages of the History of Christ he pâ—â—t them in order the first part first the last last Luk. 1.1.2 3. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 râ—â—â—ects eâ—â—â—cially in a businesse the manufactorship of thâ—â— whiâ—â—â—â—re was wâ—â—ng onely I may exceed hâ—â—â—◠〈◊〉 having spoken more largely in a Tract called The Smoak of the 〈◊〉 câ—â—red by the light of the Scriptures printed I forbear The second Generall wâ—â—â—e of to be communicated to the Assembly was the Contents of a better â—ated Sept. 5. 1648. concerning the Pastor in the Pastors section the thing questioned was the use and application made 〈◊〉 Jam. 5.14 15. Scrip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him call for the Elders of the Church and let them pray over him â—ral per lui Beza pro eo The words in the Propositions the office of the Elder that is the Pastor is to â—ay for the sick in private to which a blessing is especiall promised 1. I commend to your consideration if this be not a taking from the words of this book conâ—â—â—ied of God Rev. 22.19 If any shall take away from the words of the book of this Propheâ—â—e God shall take away his part
out of the book of life and 〈◊〉 of the holy City and from the things written in this bâ—â—k yea in this is a taking away from the letter and from the sence of the Scripture which is all the taking away there meant as I conceive 2. In this all the Church Elders are reduced to one That so we may set up a government in the Church of our own by one and pull down Jesus Christs which is by a combination of Church Ministery by Evangelists Pastors Teachers 3. In particular the Pastoâ—â— the Elâ—â—â— you invest wholly and alone with this ministeriall office 〈◊〉 by the expresse words of the Scripture one Church Minister iâ— not more interessed in it then another but all joyntly and equally 4. The work cannot â—â—doâ—â— singly in a Gospel way the sick is commanded to send for more then one and more then one are commanded to pray for him The pâ—omise it annexâ—â— to a duty when done onely according to Gods wâ—y and in obedience â—o his command if we fall and that wilâ—â—ully of our part we depâ—â— oâ—â— selves wholly of the comfort of thâ— ordinance and the grace oâ— God added thereunto faith being not able to move an hair beyond the help it hath from the Word of God inabling him Oâ—ject We have but one Elder that is the Pastor Resp Where is the Church then to which the sick are sent of God for this comfort in which are to be Elders in a Church combination Teaching the people in health and praying for them in sicknes To this next is considerable that in the Propositions it is said that to the Pastors Prayer especially is promised a blessing The Scripture saith Let them pray and after the prayer of faith shall save the sick that is their prayer made in faith I think it to be beyond the power of man to make a blessing thus promised to the whole Church Ministery or many ordinarily to belong to one nor do I think that ordinance as done by one to be done in a Church way or according to the rule of the Gospel in this place Object We intend the Teacher also to be here meant though the Pastor be onely named 1. Resp If that be granted I suppose you yet come short of the truth the word in the text for Elders and the verb for let them pray being both formed in the plurall and not in the duall number compared with the generall scope of the other Scriptures proves a plurality of Elders to be in the Church and not a duality 2. If the Doctor had been understood by you to be interessed herein you would have cited this Scripture of James in his Section as well as the Pastors and applyed the duty to him as you did 1 Tit. 9. Eph. 4.11 quoted and applyed by you to both Pastor and Teacher in both Sect. 3. I suppose you would not have so particularly invested the Pastor with it as your expressions used imply you to have done saying the Elder that is the Pastor And so the Pastor as if all but he had nothing to do with the duty but were excluded The Conclusion of this second Epistle was this God is my witnesse I write these things unto you onely as moved thereunto by love and fear fear towards God and love to you and the Gospel and not of contention for who am I that I should contend with the Learning Ability and Parts of the Assembly but in obedience to Gods command Levit. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him and in what wiâ—e can it be more Christianly done then in private writing which I desire may be as Christianly taken that Christ Jesus in all may be glorified and the truth come to be discovered to the edifying of the Church in love and I shall gladly wait to do you all the serviâ—â— I can in Christ and rest Yours John Brayne Sept. 5. 1648. We câ—me 〈◊〉 the third Gâ—nâ—rall and the Particulars of the third Letter 1. I desire you to consider where Catechâ—â—ng as by you applyed to Hebr. 5. â—2 and placed 〈◊〉 the Paâ—â—ors Section be not the Teachers proper ministeriall work teaching the beginnings of Christ which together with Baptisme I suppose is that proper work which solely doth constitute thâ— Teacher in the Church he being the first and the beginner of the Ministery Catechâ—sing by Qâ—â—stion and Answer was exercised without the Church among the Catecumeni onely but the preaching the beginnings of Christ in the Church to the â—â—fants as in this Hebr. 5.12 was onely the Dr. ministry 1. This appears in the Scriptures holding out the whole Gospel Administrators Ephes 4.11 beginning with the Apostles he is last beginning in the Minister 〈◊〉 is first 2 Tim. 3.16 Scripture is profitable for doctrine and reproof c. So that he begins with doctrine and ends with perfection As a man is first a childe and after a man so first the doctrine for children and then for men 2. Scripture 2 Col. 7. rooted built up in him and established in these are held out the divers of the Spirit 1 Cor. 12.4 there is a diversity of gifts there is the spirits part In this again is intimated the diversity of ministrings ver 5. which the Lord Christ instituted in the Church and then the diversity of operations which God by these severall Ministers worketh v. 6. The first of which is Rooting which is done by preaching fuâ—dament 〈◊〉 children in grace and not age onely Much more may be pâ—â—secuted you concerning this But thaâ— of Rom. 2.20 clearâ— it where the Apostle cals the Teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is understood onely and done in a carnall manner â—â—â—ng us and not according â—o Christ For Antiâ—uity I now onâ—ly trouble you with that of Ambrose on Ephes 1.1 who apprehâ—â—â—ing a necessity â—o have all the Gospel Ministry in 〈◊〉 Church â—â—ould have in some way though never so corrupâ— which cannot be by 〈◊〉 means done â—y us saith of the Doctor Magisâ—◠〈…〉 istâ— qiâ—â—â—â—oâ—â—◠〈◊〉 â—â—mposâ—â—nt verberant inquiâ—â—â— which is 〈…〉 Teachâ—â—â—â—re Exorcists because they quiet 〈…〉 â—yeâ— But after to beâ—â—â—â— purpose Sive hi qui lectionibus imbuendi infantes solebant imbuere sicut mos Judeorum est quorum traditio transitum fecit ad nos quae per negligentiam obsolevit Or those saith he who were wont to initiate children initiated by reading as the custome of the Jews is whose tradition he hath caused to be passed over to us Gentiles which by negligence is grown out of use 1. This could not be meant of the Catechist that was not out of use in his time nor after 2. If the Doctors Ministry in Ambrose time were antiquated who can shew in whose time since it was restored to the Church again 4. Passing by the other lesser things in your Propositions I shall now onely trouble you with two generall Positions
exhâ—rtation â—â—r preaching an ordinary word given all publiâ—â—â—xercise 〈◊〉 bounded and â—imited by that which followeth whâ—â—â— shâ—ws whâ—â—â—â— is to preach â—â—proof â—xhort 〈◊〉 Tâ—◠〈◊〉 words followinâ— prescribe the manner of doing it as in the sigâ—â—â—â—â—â—â—ve with all 〈◊〉 â—â—fferâ—â—g and doctrine doctrine here shâ—â—â—â—is â—â—proâ—â—â—â—d â—â—hortation shoulâ— be taken from the Word onely that it may avâ—â—l Lastly preach was to distinguish private reproof from publick and pastorall The onely Scripture you have set down to prove it by is that of 1 Cor. 14.3 â—e that â—â—â—hefieth speaketh to edification and exhortation and comfort In which indâ—â—d are all the distinct operations of the Ministery But 1. The Ministery though consisting of severall parts is spoken of as one in the Scripture though the ministery of Apostles differ from that of Propheâ—â— that of Prophets from that of Evangelists c. yet Act. 6.4 We will give our selves continually to prayer and the ministery of the word heâ—e the ministery of the word is spoken of as one particular work onely when the Aposâ—â—â—â—â—d at severall times and places all the parts 〈◊〉 ministery 2. As the ministery so the Ministers are said to be one 1 Cor. 3.6.8 v â— I â—â—ve planted Apollo watered ver 8. Now he that planteth and he that watereth 〈◊〉 now they are oâ—â— that 〈◊〉 Vnum ministerâ—â—m sed duo ministri 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is conjunctio completiâ—â— and is put for prâ—inde signifying and then the being thus to be read He that prophesieth doth it to edifie ation and then to exhortations and after it hath effected its wâ—â—k sufficiently then to consolation 4 Ver. 6. following expounds it clearly sâ—â—th the Apostle What shall I profit you except I speak by revelation as a Prophet by knowledge as an Evangelist by prophesie as a Pastor by doctrine as a Teacher in an extraordinary â—â—e having a call to exercisâ— all 1. Hence he joyns revelation an extraordinary with the ordinary 2. To shew â—â—one by 〈◊〉 ordinâ—â—y call may daâ—e to do them unlesse he could do 〈◊〉 extraordinary also as he could or this is no pattern for any 5. This is held oâ—â— cleâ—◠〈…〉 â—â—â—â—tion v. 7. And even things without life giving scâ—â—d whetâ—â—◠〈…〉 except they give a distinction in th◠〈◊〉 how shâ—ll be 〈◊〉 â—hat iâ— piped or harped v. 8 〈◊〉 if the 〈…〉 an uâ—â—â—rtain found who shall prepare him c. 1. Here are three Instruments signifying this threefold Ministery Pipe Harp Trump 2. They must have sounds Rom. 10.18 3. They must have distinct differing sounds according to their differing Ministery as now the Ministery is exercised it is â—â—t â—own what is piped or harped 6. To say one may do all is to confound the wholâ— frame of that discipline Christ hath set up in his Church and is against the many Scriptures which clearly hold out the differing ministeries and sets Scripture against Scripture For Antiquity I onely commend now unto you that of Tertullian in his book de exhortatione castitatis a man that knew better the Gospel discipline then any now living he being about the yeer 200. when the Church had some purity in it his words are these Differentiam inter ordinem plebem constituit Ecclesia authoritâ—â— honor per ordinis consâ—ssum sanctificatus adeo ubi non est Ecclesiastici â—â—dinis consessus Offers Tinguis Sacerdos es tibi solus sed ubi tres Ecclesia est licet Laici unusquisque sua fide vivit necest personarum acceptiâ— apud Deum quoniam non auditores legis justificantur à Deo sed factores sâ—cundum quod Apostolus dicit Igitur si babes jus sacerdotis in temetipso ubi necesse 〈◊〉 habeas etiam â—portet disciplinam Sacerdotis Digamus Tinguis Digaâ—â—â— Offers quanto magis Laico digamo Capitale est agere pro Sacerdote cum ipsi Sacerdoti digamo facto auferatur agere Sacerdotem Object Sed necessitati indulgetur inquis Resp Nulla necessitas excusatur quae potest non esse For the understanding of this 1. the cause of it was from Gods forbidding the Priest under the Leviticall Priesthood of having two wives which he spiritually applyeth to the Ministers of the Gospel 2. The tearms are obsolet of Offers for the Evangelist Tinguis the Teacher Sacerdos the Pastor 3. That in Tertullians time Lay-men did usurp the Ministâ—â—y â—s he complains De praescrip Haeret. and so here The sence of Tertullian I apprehend to be this The Authority of the Church makes the difference between the Miniâ—ery and the People and the honour is sanctified by the Confession of the ministery so as that where there is not a Confâ—ssion of Ecclesiasticall order the Evangelist and Teacher and Pastor thou art by thy self alone that is thou art not in nor of any truâ— Châ—rch society but where these three are there is a Church though each Laick lives by his own faith nor with God is there any respect of persons for not the hearers of the Law are justified before God but the doers as the Apostle saith If thou hast therefore the right of a Pastor in thy self that is by calling as it is necessary it behoves thee also to have the discipline of a Pastor and doing any thing of the Evangelist or Teachers ministery thou art become the Priest having two wives how much more capitall is it for a Laick to exercise severall parts of the ministery seeing it is capitall to the Priest himself being for the like fact deprived of Pastorship Obj. But thou wilt say it should be yeelded to necessitie Resp No necessity is excused by that which cannot be Conclusion Reverend and beloved Brethren I the more earnestly seek these things of you because the way of God clearly known and held out will unite the spirits of Saints now strangely divided and procure the assistance of God to defend us and his truth and give men incouragement to fight the Lords battels against the Enemies of truth and comfort them against sufferings when otherway many may think they fight for the truth and fight against it much of all which lyeth in your hands to help Which help I and our Lord Christ by me with the Saints call on you for in doing whereof you shall make your name a praise on the earth and be called The Restorers of the Lords paths to walk in and the blessing of the Nation shall fall on you Of which and greater then all which God make you fit for in your faithfull doing the work of the Lord ye sit to do So prays your unworthy fellow Servant in the Gospel J. B. Septemb. 12. But to the discovery of the mystery that it may appear plain to the ending of farther debates about this one main and of all other most weighty work by which the rest are upheld The words of the Propositions The Lord having given divers gifts and divers exercises according to those gifts in the ministery of the Word
following heads to clear the truth which being cleared the other parts of the Propositions fall to the ground and come to nothing 1. That all extraordinary officers are contained in Apostles and Prophets 1 Cor. 12.28 2. That all extraordinary are contained in the word Teachers which are the rest of the officers mentioned Ephes 4.1 3. If all but Apostles and Prophets are Teachers then all but they are ordinary Ministers for all Teachers of the Word are to be in the Church ordinarily to the end and there is the same need of and of them as of the other Ephes 4.13 Each Teacher fulfils his ministery by teaching one as well as the other without which is no Church 4. If Antichrist be not called the abomination of desolation because he did make desolate the wall separated the Church from the world making them one pulling down the distinct societies of Saints and there differing ministery making all one and common 5. Where the Church be not in that desolate estate untill the wall be rebuilded the Saints mansions and differing ministeries erected and set up in the Church again which are not yet 6. The Apostles and Prophets in their names gifts and works made clear their extraordinarinesse 7. The other ministery of Teachers had nothing extraordinary in names gifts call or work they did in the Church or were to do Timothy â—n eminent Evangelist of an ordinary one as ever was or shall be had nothing extraordinary in him 1. He had his knowledge by the ordinary way of hearing as all have 2 Tim. 1.13 The Epistles are written to him to direct him his life and ministery as to other ordinary Ministers 2ly He had his call as the least ordinary Church Minister is to have it and yet he is to be accounted an extraordinary officer 1 Tim. 4.14 3ly Nor did he do any thing extraordinary in word or deed or did he leave a line of his to the Church which proves the Evangelist to be no more extraordinary then the Teacher is I cannot passe by Mark and Luke 1. They were not Apostles nor Prophets 2ly Nor were they in the writing their Histories any of the Church Teachers I would God would cleanse our eyes of this Popish mist this could not be an act of Teaching though it conduceth to Teaching they onely were Historians such an Act as that Timothy the Evangelist and Church Teacher never did yet as an Evangelist as teaching onely the giving denomination to all the ordinary ministery 8. The Evangelist ceaseth not unlessâ— any will presume to â—aintain that Teachers cease in the Church if not then no â—ore the Evangelist then the Pastor The Gospel Churches were by these set up and governed 1. Jerusalem by James Peter and John Galat. 2.9 Rome by Paul Aristarchus Marcus and Jesus called Justus Colos 4.10 Paul an extraordinary officer may by the Gospel pattern assume three helpers to himself Thessalonica Ep. 1. cap. 1. ver 1. compared cap. 2. ver 1. Paul Silvanus Timothy taught the Gospel together there at first Ephesus Paul Timothy and Erastus ministred Act. 19.22 compared with cap. 15.40 cap. 16.36 Colossus I suppose Paul planted not he saith onely he heard of their faith Cap. 1. ver 7. he saies Epaphroditus had taught them the Gospel Cap. 2.1 he speaks as if he had not seen their face nor doth the History of Acts mention his being there which would not have been left out had he been there Epaphroditus was Teacher cap. 1.7 Onesimus cap 4.9 Archippus cap. 4.17 Philippi was founded by Paul Silas Timothy Ast. 16.12 compared with cap. 17.1.4 compared with Philip. 2.22 cap. 4.3 they have Clement when the Epistle was written and other fellow-labourers of the Apostle with them Antioch Act. 13.1 are left to teach when Barnabas and Saul were sent forth Simeon Lucius Manaen Tit. 1.5 ministring Elders were to be ordained in every City lest this should be thought onely proper to City Churches Act. 14.23 they ordained Elders in every Church not in Cities onely I dare boldly affirm there is no precept nor pattern in all the Gospel for a single Church ministery therfore I hope Magistrates and Ministers will take heed what they do in setting it up in Gods house I beleeve we shâ—ll never see peace untill the way of God be set up and wayes of error cast down The Lord therefore stir you up to quit you like men in the work of the Lord and prosper ye So prayeth a poore unworthy Gospel Minister J. B. FINIS