Chapter 3 — Extraordinary Gifts and Offices

(§ 1.) The spiritual gifts whereof we treat, respect either powers and duties in the Church, or duties only. Gifts that respect powers and duties are of two sorts, or there have been, or are at any time, two sorts of such powers and duties: the first whereof was extraordinary, the latter ordinary, and consequently the gifts subservient to them must be of two sorts also, which must further be cleared.

(§ 2.) Wherever power is given by Christ to his Churches, and duties are required in the execution of that power, to the ends of his spiritual kingdom, to be performed by virtue thereof, there is an office in the Church. For an ecclesiastical office is an especial power given by Christ to any person or persons for the performance of especial duties belonging to the edification of the Church in an especial manner. And these offices have been of two sorts: (1.) Extraordinary. (2.) Ordinary. Some seem to deny that there was ever any such thing as extraordinary power or extraordinary offices in the Church. For they do provide successors to all who are pleaded to have been of that kind; and those such as look how far short they come of them in other things, do exceed them in power and rule. I shall not contend about words, and shall therefore only enquire what it was that constituted them to be officers of Christ in his Church whom from there we call extraordinary; and then if others can duly lay claim to them, they may be allowed to pass for their successors.

(§ 3.) There are four things which constitute an extraordinary officer in the Church of God, and consequently are required in, and do constitute an extraordinary office. (1.) An extraordinary call to an office, such as none other have or can have by virtue of any law, order or constitution whatever. (2.) An extraordinary power communicated to persons so called, enabling them to act what they are so called to, wherein the essence of any office does consist. (3.) Extraordinary gifts for the exercise and discharge of that power. (4.) Extraordinary employment as to its extent and measure, requiring extraordinary labor, travail, zeal and self-denial. All these do and must concur in that office, and to those offices which we call extraordinary.

(§ 4.) Thus was it with the Apostles, Prophets and Evangelists at the first, which were all extraordinary teaching officers in the Church, and all that ever were so (1 Corinthians 12:28; Ephesians 4:11). Besides these, there were at the first planting of the Church, persons endued with extraordinary gifts, as of miracles, healing and tongues, which did not of themselves constitute them officers, but do belong to the second head of gifts which concern duties only. Howbeit these gifts were always most eminently bestowed on them who were called to the extraordinary offices mentioned (1 Corinthians 14:18). "I thank my God I speak with tongues more than you all." They had the same gift some of them, but the Apostle had it in a more eminent degree. See Matthew 10:8. And we may treat briefly in our passage of these several sorts of extraordinary officers.

(§ 5.) First, for the Apostles, they had a double call, mission and commission, or a twofold apostleship. Their first call was to a subserviency to the personal ministry of Jesus Christ. For he was a minister of the circumcision for the truth of God, to confirm the promises made to the Fathers (Romans 15:8). In the discharge of this his personal ministry it was necessary that he should have peculiar servants and officers under him to prepare his way and work, and to attend him therein. So he ordained twelve that they should be with him, and that he might send them forth to preach (Mark 3:14). This was the substance of their first call and work, namely to attend the presence of Christ, and to go forth to preach as he gave them order. Hence because he was in his own person as to his prophetical office the minister only of the circumcision, being therein according to all the promises sent only to the lost sheep of the house of Israel, he confined those who were to be thus assistant to him in that his especial work and ministry, and while they were so, to the same persons and people, expressly prohibiting them to extend their line or measure any further. "Go not," says he, "into the way of the Gentiles, and into any city of the Samaritans enter you not; but go rather to the lost sheep of the house of Israel" (Matthew 10:5). This "rather" was absolutely exclusive of the others during his personal ministry, and afterwards included only the preeminence of the Israelites, that they were to have the Gospel offered to them in the first place. It was necessary the word of God should be first spoken to them (Acts 13:46).

(§ 6.) And this, it may be, occasioned that difference which was afterwards among them, whether their Ministry extended to the Gentiles or no; as we may see Acts, Chap. 10 and 11. But whereas our Savior in that Commission, by virtue whereof they were to act after his Resurrection, had extended their Office and Power expresly to all Nations (Matthew 28:19), or to every Creature in all the World (Matthew 16:15), a man would wonder from where that uncertainty should arise. I am perswaded that God suffered it so to be, that the Calling of the Gentiles might be more signaliz'd, or made more eminent thereby. For whereas this was the great Mystery which in other Ages was not made known but hid in God, namely that the Gentiles should be Fellow Heirs, and of the same Body, and partakers of his Promise in Christ, that is, of the Promise made to Abraham by the Gospel (Ephesians 3:5, 6, 7, 8, 9, 10), it being now to be laid open and displayed, he would by their Hesitation about it have it searched into, examined, tryed and proved, that the Faith of the Church might never be shaken about it in after Ages. And in like manner when God at any time suffereth differences and doubts about the Truth or his Worship, to arise in the Church, he does it for holy ends, although for the present we may not be able to discover them. But this Ministry of the Apostles with its Powers and Duties, this Apostleship which extended only to the Church of the Jews, ceased at the Death of Christ, or at the end of his own Personal Ministry in this World. Nor can any, I suppose, pretend to a Succession to them therein. Who or what peculiar Instruments he will use and imploy for the final Recovery of that miserable lost People, whether he will do it by an Ordinary or an Extraordinary Ministry, by Gifts Miraculous, or by the naked Efficacy of the Gospel, is known only in his own Holy Wisdom and Counsel; the Conjectures of Men about these things are vain and fruitless. For although the Promises under the Old Testament for the calling of the Gentiles were far more clear and numerous, than those which remain concerning the recalling of the Jews, yet because the Manner, Way, and all other Circumstances were obscured, the whole is called a Mystery hid in God from all the former Ages of the Church; much more therefore may the way and manner of the recalling of the Jews be esteemed an hidden Mystery; as indeed it is notwithstanding the Dreams and Conjectures of too many.

(§ 7.) But these same Apostles, the same individual persons, Judas only excepted, had another call to that office of Apostleship which had respect to the whole work and interest of Christ in the world. They were now to be made princes in all lands, rulers, leaders in spiritual things, of all the inhabitants of the earth (Psalm 45:16). And to make this call the more conspicuous and evident, as also because it includes in it the institution and nature of the office itself whereunto they were called, our blessed Savior proceeded in it by sundry degrees. For, (1.) he gave to them a promise of power for their office, or office-power (Matthew 16:19). So he promised to them in the person of Peter the keys of the kingdom of heaven, or a power of spiritual binding and loosing of sinners, of remitting or retaining sin by the doctrine of the gospel (Matthew 18:18; John 20:23). (2.) He actually collated a right to that power upon them, expressed by an outward pledge (John 20:21, 22, 23). Jesus says to them, Peace be to you, as my Father has sent me, even so send I you. And when he had said this he breathed on them, and says to them, Receive you the Holy Ghost, whose soever sins you remit, they are remitted to them, and whose soever sins you retain they are retained. And this communication of the Holy Ghost was such as gave them a peculiar right and title to their office, but not a right and power to its exercise. (3.) He sealed as it were their commission which they had for the discharge of their office, containing the whole warranty they had to enter upon the world, and to subdue it to the obedience of the gospel (Matthew 28:18, 19, 20). Go teach, baptize, command. But yet, (4.) all these things did not absolutely give them a present power for the exercise of that office whereunto they were called, or at least a limitation was put for a season upon it. For under all this provision and furniture they are commanded to stay at Jerusalem, and not address themselves to the discharge of their office, until that were fulfilled which gave it its completeness and perfection (Acts 1:4, 6). Therefore it is said, that after his ascension into heaven, he gave some to be Apostles (Ephesians 4:8, 11). He gave not any completely to be Apostles until then. He had before appointed the office, designed the persons, gave them their commission with the visible pledge of the power they should afterwards receive. But there yet remained the communication of extraordinary gifts to them to enable them to the discharge of their office. And this was that which after the ascension of Christ they received on the day of Pentecost, as it is related (Acts 2). And this was so essentially necessary to their office, that the Lord Christ is said therein to give some to be Apostles. For without these gifts they were not so, nor could discharge that office to his honor and glory. And these things all concurred to the constitution of this office, with the call of any persons to the discharge of it. The office itself was instituted by Christ, the designation and call of the persons to this office was an immediate act of Christ. So also was their commission and power, and the extraordinary gifts which he endowed them withal. And whereas the Lord Christ is said to give this office and these officers after his ascension, namely in the communication of the gifts of the Holy Ghost to those officers for the discharge of that office, it is evident that all office-power depends on the communication of gifts whether extraordinary or ordinary. But where any of these is wanting, there is no Apostle, nor any successor of one Apostle. Therefore when Paul was afterwards added to the Twelve in the same power and office, he was careful to declare how he received both call, commission and power immediately from Jesus Christ. Paul an Apostle, not of men, neither by men, but by Jesus Christ, and God the Father who raised him from the dead (Galatians 1:1). Whereas those who pretend to be their successors, if they will speak the truth must say, that they are what they are, neither of Jesus Christ, nor God the Father, but of men and by men. However they neither dare nor will pretend so to be of God and Christ, as not to be called by the ministry of man, which evacuates the pretence of succession in this office.

(§ 8.) Furthermore, to the office described there belongs the measure and extent of its power objectively, and the power itself intensively or subjectively. For the first, the object of apostolical power was twofold, (1.) the world to be converted, (2.) the churches gathered of those that were converted, whether Jews or Gentiles. For the first; their commission extended to all the world; and every Apostle had right, power and authority to preach the Gospel to every creature under heaven, as he had opportunity so to do (Matthew 28:18, 19, 20; Mark 16:15; Romans 10:15, 16, 17, 18). Now whereas it was impossible that any one person should pass through the whole world in the pursuit of this right and power; and whereas for that cause our Lord had ordained twelve to that purpose, that the work might the more effectually be carried on by their endeavors, it is highly probable that they did by agreement distribute the nations into certain lots and portions which they singly took upon them to instruct. So there was an agreement between Paul on the one hand with Barnabas, and Peter, James and John on the other, that they should go to the Gentiles, and the other take more especial care of the Jews (Galatians 2:7, 8, 9). And the same Apostle afterwards designed to avoid the line or allotment of others to preach the Gospel where the people were not allotted to the especial charge of any other (2 Corinthians 10:16). But yet this was not so appointed as if their power was limited thereby, or that any of them came short in his apostolical power in any other place in the world, as well as that wherein for conveniency he particularly exercised his ministry. For the power of every one still equally extended to all nations, although they could not always exercise it in all places alike. Nor did that express agreement that was between Peter and Paul about the Gentiles and the Circumcision, either discharge them of their duty, that the one should have more regard to the Circumcision, or the other to the Gentiles; nor did it limit their power, or bound their apostolical authority; but only directed the exercise of it as to the principal intention and design. Therefore as to the right and authority of preaching the Gospel and converting persons to the faith, the whole world fell equally under the care, and was in the commission of every Apostle, although they applied themselves to the discharge of this work in particular, according to their own wisdom and choice under the guidance and disposal of the providence of God. And as I will not deny but that it is the duty of every Christian, and much more of every minister of the Gospel, to promote the knowledge of Christ to all mankind, as they have opportunities and advantages so to do; yet I must say, if there be any who pretend to be successors of the Apostles as to the extent of their office-power to all nations, notwithstanding whatever they may pretend of such an agreement to take up with a portion accommodated to their ease and interest, while so many nations of the earth lie unattempted as to the preaching of the Gospel, they will one day be found transgressors of their own profession, and will be dealt withal accordingly.

(§ 9.) Out of the world by the preaching of the Gospel persons were called, converted, and thereon gathered into holy societies or churches for the celebration of Gospel worship, and their own mutual edification. All these churches whenever they were called and planted in the whole world, were equally under the authority of every Apostle. Where any church was called and planted by any particular Apostle, there was a peculiar relation between him and them, and so a peculiar mutual care and love: nor could it otherwise be. So the Apostle Paul pleads an especial interest in the Corinthians and others, to whom he had been a spiritual father in their conversion, and the instrument of forming Christ in them. Such churches therefore as were of their own peculiar calling and planting, it is probable they did every one take care of in a peculiar manner. But yet no limitation of the apostolical power ensued hereon. Every Apostle had still the care of all the churches on him, and apostolical authority in every church in the world equally, which he might exercise as occasion did require. Thus Paul affirms that the care of all the churches was upon him daily (2 Corinthians 11:28). And it was the crime of Diotrephes, for which he is branded, that he opposed the apostolical power of John in that church, where probably he was the teacher (3 John 9, 10). But what power now over all churches, or authority in all churches, some may fancy or claim to themselves, I know not; but it were to be wished that men would reckon that care and labor are as extensive in this case as power and authority.

(§ 10.) Again, the power of this extraordinary office may be considered intensively or formally what it was. And this in one word was, all the power that the Lord Christ has given or thought meet to make use of for the edification of the Church. I shall give a brief description of it in some few general instances. (1) It was a power of administering all the ordinances of Christ in the way and manner of his appointment. Every Apostle in all places had power to preach the Word, to administer the sacraments, to ordain elders, and to do whatever else belonged to the worship of the Gospel. But yet they had not power to do any of these things any otherwise but as the Lord Christ had appointed them to be done. They could not baptize any but believers and their seed (Acts 8:36, 37, 38; Acts 16:15). They could not administer the Lord's Supper to any but the Church, and in the Church (1 Corinthians 10:20, 22, 23, 24; chap. 10:17). They could not ordain elders, but by the suffrage and election of the people (Acts 14:23). Those indeed who pretend to be their successors, plead for such a right in themselves to some, if not all Gospel-administrations, as that they may take liberty to dispose of them at their pleasure by their sole authority, without any regard to the rule of all holy duties in particular. (2) It was a power of executing all the laws of Christ, with the penalties annexed to their disobedience. We have, says the Apostle, in a readiness wherewith to revenge all disobedience (2 Corinthians 10:6). And this principally consisted in the power of excommunication, or the judiciary excision of any person or persons from the society of the faithful, and visible body of Christ in the world. Now although this power were absolutely in each Apostle towards all offenders in every Church, from where Paul affirms that he had himself delivered Hymeneus and Alexander to Satan (1 Timothy 1:20), yet did they not exercise this power without the concurrence and consent of the Church from where an offender was to be cut off; because that was the mind of Christ, and that which the nature of the ordinance did require (1 Corinthians 5:3, 4, 5). (3) Their whole power was spiritual and not carnal. It respected the souls, minds and consciences of men alone as its object, and not their bodies, or goods, or liberties in this world. Those extraordinary instances of Ananias and Saphira in their sudden death, of Elymas in his blindness, were only miraculous operations of God in testifying against their sin, and proceeded not from any apostolical power in the discharge of their office. But as to that kind of power which now has devoured all other appearances of Church authority, and in the sense of the most is only significant, namely, to fine, punish, imprison, banish, kill and destroy men and women, Christians, believers, persons of an unblameable useful conversation, with the worst of carnal weapons and savage cruelty of mind, as they were never intrusted with it, nor any thing of the like kind, so they have sufficiently manifested how their holy souls did abhor the thoughts of such antichristian power and practices; though in others the mystery of iniquity began to work in their days.

(§ 11.) The ministry of the LXX also, which the Lord Christ sent forth afterwards, to go two and two before his face into every city and place where he himself would come, was in like manner temporary; that is, it was subservient and commensurate to his own personal ministry in the flesh (Luke 10:1, 2, 3). These are commonly called Evangelists, from the general nature of their work, but were not those extraordinary officers, which were afterwards in the Christian Church under that title and appellation. But there was some analogy and proportion between the one and the other. For as these first Seventy seem to have had an inferior work, and subordinate to that of the Twelve in their ministry to the Church of the Jews, during the time of the Lord Christ his converse among them; so those Evangelists that afterwards were appointed, were subordinate to them in their evangelical apostleship. And these also as they were immediately called to their employment by the Lord Jesus, so their work being extraordinary, they were endued with extraordinary gifts of the Holy Ghost, as ver. 9:17, 19.

(§ 12.) In the Gospel church-state there were Evangelists also as they are mentioned (Ephesians 4:11; Acts 21:2; 2 Timothy 4:5), Gospellers, preachers of the Gospel, distinct from the ordinary teachers of the churches. Things I confess are but obscurely delivered concerning this sort of men in Scripture; their office being not designed to a continuance. Probably the institution of it was traduced from the temporary ministry of the Seventy before mentioned. That they were the same persons continued in their first office, as the Apostles were, is uncertain and improbable; though it be not that some of them might be called thereunto; as Philip, and Timothy, and Titus, were Evangelists that were not of that first number. Their especial call is not mentioned, nor their number any where intimated. That their call was extraordinary is hence apparent, in that no rules are any where given or prescribed about their choice or ordination, no qualification of their persons expressed, nor any direction given the church as to its future proceeding about them, no more than about new or other Apostles. They seem to have been called by the Apostles, by the direction of a spirit of prophesy or immediate revelation from Christ. So it is said of Timothy, who is expressly called an Evangelist (2 Timothy 4:5), that he received that gift by prophesy (1 Timothy 4:14), that is, the gift of the office: as when Christ ascended, he gave gifts to men, some to be Evangelists (Ephesians 4:8, 11). For this way did the Holy Ghost design men to extraordinary offices and employments (Acts 13:1, 2, 3). And when they were so designed by prophesy, or immediate revelation from Christ by the Holy Ghost, then the church in compliance therewith both prayed for them, and laid their hands on them: so when the Holy Ghost had revealed his choosing of Paul and Barnabas to an especial work, the prophets and teachers of the church of Antioch where they then were, fasted and prayed, and laid their hands on them, so sending them away (Acts 13:14). And when Timothy was called to be an Evangelist by especial revelation or prophesy, the Apostle laid his hands on him, whereby he received the Holy Ghost in his extraordinary gifts: the gift of God which was in him by the putting on of his hands (2 Timothy 1:6). And as it was usual with him to join others with himself in those Epistles which he wrote by immediate divine inspiration, so in this act of laying his hands on an Evangelist as a sign of the communication of extraordinary gifts, he joined the ordinary Presbytery of the church with him, that were present in the place where he was so called. It is evident therefore, that both their call and their gifts were extraordinary, and therefore so also was their office. For although men who have only an ordinary call to office may have extraordinary gifts, and many had so in primitive times: and although some might have extraordinary gifts, who were never called to office at all, as some of those who spake with tongues, and wrought miracles; yet where there is a concurrence of an extraordinary call and extraordinary gifts, there the office is extraordinary.

(§ 13.) The power that these officers in the church were entrusted with, was extraordinary: for this is a certain consequent of an extraordinary call, and extraordinary gifts. And this power respected all churches in the world equally; yes, and all persons, as the Apostles also did. But whereas their ministry was subordinate to that of the Apostles, they were by them guided as to the particular places wherein they were to exercise their power, and discharge their office for a season. This is evident from Paul's disposal of Titus as to his work and time (Titus 1:5; chapter 3:12). But yet their power did at no time depend on their relation to any particular place or church, nor were they ever ordained to any one place or see more than another. But the extent of their employment was every way as large as that of the Apostles, both as to the world and as to the churches; only in their present particular disposal of themselves, they were, as it is probable, for the most part under the guidance of the Apostles; although sometimes they had particular revelations and directions from the Holy Ghost, or by the ministry of angels, for their especial employment, as Philip had (Acts 8:26).

(§ 14.) And as for their work, it may be reduced to three heads. (1) To preach the Gospel in all places to all persons, as they had occasion. So Philip went down to Samaria and preached Christ (Acts 8:5). And when the Apostle Paul charges Timothy to do the work of an Evangelist (2 Timothy 4:5), he prescribes to him preaching the Word in season and out of season (ver. 2). And whereas this was incumbent in like manner on the ordinary teachers of every church; the teaching of those Evangelists differed from theirs in two things. (1) In the extent of their work, which as we showed before, was equal to that of the Apostles; whereas ordinary bishops, pastors or teachers, were to feed, teach and take care of the especial flocks only which they were set over (Acts 20:17, 18; 1 Peter 5:2). (2) They were obliged to labor in their work in a more than ordinary manner; as it should seem from 2 Timothy 4:5. (2ly.) The second part of their work was to confirm the doctrine of the Gospel by miraculous operations as occasion did require. So Philip the Evangelist wrought many miracles of sundry sorts at Samaria, in the confirmation of the doctrine which he taught (Acts 8:6, 7, 13). And in like manner there is no question, but that the rest of the Evangelists had the power or gift of miraculous operations, to be exercised as occasion did require, and as they were guided by the Holy Ghost. (3) They were employed in the settling and completing of those churches, whose foundations were laid by the Apostles. For whereas they had the great work upon them, of preaching the Gospel to all nations, they could not continue long or reside in any one place or church. And yet when persons were newly converted to the faith, and disposed only into an imperfect order, without any especial peculiar officers, guides or rulers of their own; it was not safe leaving of them to themselves, lest they should be too much at a loss as to Gospel-order and worship. Therefore, in such places where any churches were planted, but not completed, nor would the design of the Apostles suffer them to continue any longer there; they left these Evangelists among them for a season, who had power by virtue of their office to dispose of things in the churches, until they came to completeness and perfection. When this end was attained, and the churches were settled under ordinary elders of their own, the Evangelists removed into other places, according as they were directed or disposed. These things are evident from the instructions given by Paul to Timothy and Titus, which have all of them respect to this order.

(§ 15.) Some there are who plead for the continuance of this office: some in express terms and under the same name: others for successors to them, at least in that part of their work which consists in power over many churches. Some say that bishops succeed to the Apostles, and presbyters to those Evangelists: but this is scarce defensible in any tolerable manner by them whose interest it is to defend it. For Timothy, whom they would have to be a bishop, is expressly called an Evangelist. That which is pleaded with most probability for their continuance, is the necessity of the work wherein they were employed in the rule and settlement of the churches: but the truth is, if their whole work as before described be consulted, as none can perform some parts of it, so it may be very few would over-earnestly press after a participation of their office. For to preach the Word continually, and that with a peculiar labor and travail, and to move up and down according as the necessity of the edification of the churches does require, doing nothing in them but according to the rule and appointment of Christ, are things that not many will earnestly covet to be engaged in. But there is an apprehension that there was something more than ordinary power belonging to this office, that those who enjoyed it were not obliged always to labor in any particular church, but had the rule of many churches committed to them. Now whereas this power is apt to draw other desirable things to it, or carry them along with it; this is that which some pretend a succession to: though they are neither called like them, nor gifted like them, nor labor like them, nor have the same object of their employment, much less the same power of extraordinary operations with them; yet as to the rule over sundry churches, they must needs be their successors. I shall therefore briefly do these two things. (1) Show that there are no such officers as these Evangelists continued by the will of Christ in the ordinary state and course of the church. (2) That there is no need of their continuance from any work applied to them.

(§ 16.) And, 1. The things that are essential to the office of an Evangelist, are unattainable at present to the church. For where no command, no rule, no authority, no directions are given, for the calling of any officer, there that office must cease, as does that of the Apostles, who could not be called but by Jesus Christ. What is required to the call of an Evangelist, was before declared. And unless it can be manifested either by institution or example, how any one may be otherwise called to that office, no such office can be continued. For a call by prophecy or immediate revelation none now will pretend to. And other call the Evangelists of old had none.

(§ 17.) Nor is there in the Scripture the least mention of the call or appointment of any one to be an ecclesiastical officer in an ordinary stated church, but with relation to that church whereof he was, or was to be, an officer. But an Evangelist as such, was not especially related to any one church more than another; though as the Apostles themselves, they might for a time attend to the work in one place or church, rather or more, than another. Therefore without a call from the Holy Ghost, either immediate by prophecy and revelation, or by the direction of persons infallibly inspired, as the Apostles were, none can be called to be Evangelists, nor yet to succeed them under any other name in that office. Therefore the primitive church after the Apostles' time, never once took upon them to constitute or ordain an Evangelist, as knowing it a thing beyond their rule, and out of their power. Men may invade an office when they please, but unless they be called to it, they must account for their usurpation. And as for those who have erected an office in the church, or an episcopacy, principally if not solely out of what is ascribed to these Evangelists, namely, to Timothy and Titus, they may be further attended to in their claim, when they lay the least pretence to the whole of what is ascribed to them. But this doing the work of an Evangelist, is that which few men care for, or delight in; only their power and authority in a new kind of managery, many would willingly possess themselves of.

(§ 18.) 2. The Evangelists we read of, had extraordinary gifts of the Holy Spirit, without which they could not warrantably undertake their office. This we have manifested before. Now these extraordinary gifts, differing not only in degrees but in kind from all those of the ordinary ministry of the church, are not at present by any pretended to: and if any should make such a pretence, it would be an easy matter to convince them of their folly. But without these gifts, men must content themselves with such offices in the church as are stated with respect to every particular congregation (Acts 14:23; chap. 20:28; Titus 1:5; 1 Peter 5:1, 2; Philippians 1:1).

(§ 19.) Some indeed seem not satisfied, whether to derive their claim from Timothy and Titus as Evangelists, or from the bishops that were ordained by them, or described to them. But whereas those bishops were no other but elders of particular churches, as is evident beyond a modest denial, from Acts 20:28; Philippians 1:1; 1 Timothy 3:1, 2, 8; Titus 1:4, 5; so certainly they cannot be of both sorts, the one being apparently superior to the other. If they are such bishops as Titus and Timothy ordained, it is well enough known both what is their office, their work and their duty: if such as they pretend Timothy and Titus to be, they must manifest it in the like call, gifts and employment, as they had.

(§ 20.) For, (3) there are not any now, who do pretend to their principal employment by virtue of office, nor can so do. For it is certain, that the principal work of the Evangelists was to go up and down from one place and nation to another, to preach the Gospel to Jews and Gentiles as yet unconverted, and their commission to this purpose was as large and extensive as that of the Apostles. But who shall now empower any one hereunto? What church, what persons have received authority to ordain any one to be such an Evangelist? Or what rules or directions are given as to their qualifications, power or duty; or how they should be so ordained? It is true, those who are ordained ministers of the Gospel, and others also that are the disciples of Christ, may and ought to preach the Gospel to unconverted persons and nations as they have opportunity, and are particularly guided by the providence of God: but that any church or person have power or authority to ordain a person to this office and work, cannot be proved.

(§ 21.) Lastly, the continuance of the employment as to the settling of new planted churches, is no way necessary. For every church being planted and settled, is entrusted with power for its own preservation and continuance in due order according to the mind of Christ, and is enabled to do all those things in itself, which at first were done under the guidance of the Evangelists; nor can any one instance be given wherein they are defective. And where any church was called and gathered in the name of Christ, which had some things yet wanting to its perfection and complete order, which the Evangelists were to finish and settle; they did it not but in and by the power of the church itself; only presiding and directing in the things to be done. And if any churches through their own default have lost that order and power which they were once established in, as they shall never want power in themselves to recover their pristine estate and condition, who will attend to their duty according to rule to that purpose: so this would rather prove a necessity of raising up new Evangelists, of a new extraordinary ministry on the defection of churches, than the continuance of them in the church rightly stated and settled.

(§ 22.) Besides these Evangelists, there were Prophets also who had a temporary, extraordinary ministry in the Church. Their grant from Christ or institution in the Church is mentioned (1 Corinthians 12:28; Ephesians 4:11), and the exercise of their ministry is declared (Acts 13:1). But the names of Prophets, and prophesy, are used variously in the New Testament. For sometimes an extraordinary office and extraordinary gifts are signified by them; and sometimes extraordinary gifts only; sometimes an ordinary office with ordinary gifts; and sometimes ordinary gifts only. And to one of these heads may the use of the word be every where reduced: in the places mentioned, extraordinary officers endued with extraordinary gifts are intended. For they are said to be set in the Church; and are placed in the second rank of officers next to the Apostles; first Apostles, secondarily Prophets (1 Corinthians 12:28); between them and Evangelists (Ephesians 4:11). And two things are ascribed to them. (1.) That they received immediate revelations and directions from the Holy Ghost, in things that belonged to the present duty of the Church. To them it was that the Holy Ghost revealed his mind, and gave commands concerning the separation of Barnabas and Saul to their work (Acts 13:2). (2.) They foretold things to come by the inspiration of the Holy Ghost, wherein the duty or edification of the Church was concerned. So Agabus the Prophet foretold the famine in the days of Claudius Caesar, whereon provision was made for the poor saints at Jerusalem, that they might not suffer by it (Acts 11:28, 29). And the same person afterwards prophesied of the bonds and sufferings of Paul at Jerusalem (Acts 21:10, 11). And the same thing, it being of the highest concernment to the Church, was (as it should seem) revealed to the Prophets that were in most Churches; for so himself gives an account hereof. "And now behold I go bound in the Spirit to Jerusalem, not knowing the things that shall befall me there, save that the Holy Ghost witnesses in every city that bonds and afflictions abide me" (Acts 20:21, 22). That is, in all the cities he passed through, where there were Churches planted and Prophets in them. These things the Churches then stood in need of, for their confirmation, direction and comfort; and were therefore, I suppose, most of them supplied with such officers for a season; that is, while they were needful. And to this office, though expressly affirmed to be set in the Church and placed between the Apostles and the Evangelists, none that I know of do pretend a succession. All grant that they were extraordinary, because their gift and work was so; but so were those of Evangelists also. But there is no mention of the power and rule of these Prophets, or else undoubtedly we should have had on one pretence or other successors provided for them.

(§ 23.) Secondly, sometimes an extraordinary gift without office is intended in this expression. So it is said that Philip the Evangelist had four daughters, virgins, which did prophesy (Acts 21:9). It is not said that they were prophetesses, as there were some under the Old Testament; only that they did prophesy; that is, they had revelations from the Holy Ghost occasionally for the use of the Church. For to prophesy is nothing but to declare hidden and secret things by virtue of immediate revelation, be they of what nature they will; and so is the word commonly used (Matthew 26:68; Luke 22:64). So an extraordinary gift without office is expressed (Acts 19:6): "And when Paul had laid his hands upon them, the Holy Ghost came, and they spoke with tongues and prophesied." Their prophesying, which was their declaration of spiritual things by immediate revelation, was of the same nature with their speaking with tongues; both extraordinary gifts and operations of the Holy Ghost. And of this sort were those miracles, healings and tongues which God for a time set in the Church, which did not constitute distinct officers in the Church, but they were only sundry persons in each Church which were endued with these extraordinary gifts for its edification. And therefore are they placed after teachers, comprising both, which were the principal sort of the ordinary continuing officers of the Church (1 Corinthians 12:28). And of this sort do I reckon those Prophets to be who are treated of (1 Corinthians 14:29, 30, 31, 32, 33). For that they were neither stated officers in the Churches, nor yet the brethren of the Church promiscuously, but such as had received an especial extraordinary gift, is evident from the context (see verse 30, 37).

(§ 24.) Again, an ordinary office with ordinary gifts is intended by this expression (Romans 12:6): "Having then gifts differing according to the grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith." Prophesy here can intend nothing but teaching, or preaching, in the exposition and application of the Word; for an external rule is given to it, in that it must be done according to the proportion of faith, or the sound doctrine of faith revealed in the Scripture. And this ever was and will ever continue to be the work and duty of the ordinary teachers of the Church, whereunto they are enabled by the gifts of Christ which they receive by the Holy Ghost (Ephesians 4:7), as we shall see more afterwards. And hence also those who are not called to office, who have yet received a gift enabling them to declare the mind of God in the Scripture to the edification of others, may be said to prophesy.

(§ 25.) And these things I thought meet to interpose, with a brief description of those officers which the Lord Jesus Christ granted to his Church for a season, at its first planting and establishment, with what belonged to their office, and the necessity of their work. For the collation of them on the Church, and their whole furniture with spiritual gifts, was the immediate work of the Holy Ghost, which we are in the declaration of; and withal it was my design to manifest how vain is the pretense of some to a kind of succession to these officers, who have neither an extraordinary call, nor extraordinary gifts, nor extraordinary employment, but only are pleased to assume an extraordinary power to themselves, over the churches and disciples of Christ; and that such as neither Evangelists, nor Prophets, nor Apostles, did ever claim or make use of. But this matter of power is fuel in itself to the proud, ambitious minds of Diotrephists, and as now circumstanced with other advantages, is useful to the corrupt lusts of men; and therefore it is no wonder if it be pretended to, and greedily reached after, by such as really have neither call to the ministry, nor gifts for it, nor do employ themselves in it. And therefore as in these extraordinary officers and their gifts, did consist the original glory and honor of the churches in an especial manner, and by them was their edification carried on and perfected; so by an empty pretense to their power, without their order and spirit, the churches have been stained and deformed, and brought to destruction. But we must return to the consideration of extraordinary spiritual gifts, which is the especial work before us.