Christ in the Gospel or the Churches in the Primitive patern but must resemble the estate of Churches as they were set up under Antichrist or that Form which made way for him and contributed to the inthronizing of him Justin Apol. 2. Eucharistae nemo admittitur nisi qui credit veram esse nostram doctrinam ablutus regenerationis lavacro in remissionem peccatorum sic vivens ut Christus docuit The fourth general is of the Ministery that appertains unto the Church onely Their number are said to be three onely Tertull. de Exhort Castitatis Differentiam inter ordinem plebem constituit ecclesia auctoritas honor per ordinis confessum sanctificatus à Deo ubi non est ecclesiastici ordinis consessus Offers Tingis Sacerdos es tibi solus sed ubi tres ecclesia est The words for the Ministery are obsolete but he that is not a stranger to his Writings will not admire at it especially in his Apolog. Dionisius Eccles Hierar cap 5. par prima Nunc jam Sacerdotalis perfunctio suo est loco exponenda in purgantem atque illuminantem Consummantemque ordinem distributa which he calls cap. 6. Minister Sacerdos Pontifex Now saith he the Sacerdotal Calling is to be expounded in its place and is distributed into the Purging Order which is the Teachers the illuminating the Pastors and the Perfecting Order which is the Evangelists And after idem ibid. he clears it thus Rudes hactenus purgat Mediaque purgatos ratione Sacratioris eruditionis illuminat ultima quae priores concludet complet quod ineruditos Suarum instructionum scientia perfecit Which plainly proves the Ministery then exercised in the Church to be threefold and distinguished by the operations of them purging illuminating perfecting and by the Order they are placed in the Church as the first Ministery the middle Ministery the last Ministery In the Ep. Decretal of Lucius it is said That a Bishop should have two Priests and three Deacons following him which was intended for the constituting of a Church according to the Gospel and not for pompous pride as Papists understand for Popes Ignatius Ep. to the Church of Trallis Quid vero Presbyterium nisi collegium Sacrum consiliarii consessores Episcopi quid item Diaconi nisi imitatores Angelicarum virtutem ei ministrantes ministerium purum immaculatum ut Sanctus Stephanus beato Jacobo Timotheus ac Linus Paulo Anacletus atque Clemens Petro qui igitur inobediens fuerit his Atheus impius omninò fuerit Christum improbans I the sooner quote this Epistle because not questioned and this matter because it s used by Ignatius demonstratively in which he proves their Presbytery consisting of a Bishop and two Presbyters to agree with that of Paul Timothy and Linus Peter Anacletus and Clemens and so to be according to the Apostolical institution This Epistle spoken of by Nicephor lib. 3. cap. 29. Hyreneus Eusebius The reason why Irenaeus speaks so little of these things in his Five Books Advers Haeres I suppose is because he wrote a Book De Disciplina mentioned by Hieron de vita Iraenei which with the true History of Egisip and that Book of Josep Antioch called Speculum perfectae militiae ecclesiae Primitivae are all lost and the beginning of the first Lib. of Strom. of Clemens Alexandrinus which was the Key of his Books of Stromes doubtless Hyraen Lib. 4. cap. 43. Quapropter eis qui in ecclesia sunt Presbyteris obaudire oportet his qui successionem habent ab Apostolis sicut ostendimus qui cum Episcopatus successione Charisma veritatis certum secundum placitum patris acceperunt In which he shews That in every Church there ought to be Presbyters who are to have their succession from the Apostles This may be seen in Origen Euseb Hist Lib. 6. cap. 2. Videns Demetrius Episcopus quod ad ipsum praecipuè doctrinae gratiâ praedicationis verbi multitudines plurimae convolarent Calezizandi ei id est docendi magisterium in ecclesia tribuit which I take to be Catechizing Lib. 6. cap 5. Nam cum apud Palaestinam praecipui eminentes inter Episcopos viri id est Hierosolimorum Alexander Theotistus Cesareae videntes divinum opus verbo Dei ordinassent eum Presbyterum ac eum Sacerdotio jam namque dignum probarent Sacerdos is usually applyed to the Pastors Ministery which he was thought worthy of but received it not which proves this Presbytership he now received was nothing else but the Doctors office as appears more clearly in the words following Origines apud Alexandriam Doctor ecclesiae valdè clarus habebatur Lib. 6. cap. 17. Post Philetum autem apud Antiochiam Zebenus ecclesiam suscepit quo in tempore Origines rogatus est ab ecclesiis that is the distinct Societies at Antioch apud Antiochiam ut illò usque pro convincendis haereticis qui inibi liberius convaluerant perveniret quò cum pergeret iter necessariò ageret per Palestinam Presbyter apud Caesaream ab illius provinciae Episcopis ordinatur 1. By his first Presbytership he ministred at Alexandria 2. By his second at Antioch 3. He was under Zebenus the Bishop at Antioch he never assumed that degree of Ministery in the Church 4. He was Catechist before by the ordination of Demetrius 5. In this is observeable That the People of Antioch had the call of their Ministers and none assumed that Authority over them in those days Justin Martyr speaks nothing of the Discipline of the Church but in his second Apology made to Antonius Pius at the end of it in which he speaks of the Praesul and Praepositus Lector and Deacons but the Papists have so corrupted it as that there is no use to be made of it there is foisted in it the carrying about of the Sacraments to the sick the Minister not the Deacon to collect the Alms of the Church c. Ignatius Ep. 3. ad Magnesianos Caeterum quoniam merui videre vos per Damam Deo dignum Episcopum vestrum Presbyteros Deo dignos Bassum Apollonium convivam meum Sotionem Diaconum Here the Pretbyters are clearly by name expressed who are onely two if there had been more he would not have left them out and have named Sotion the Deacon And in all his Epistles when he writes of Presbytery you are to understand the same number alway no true Church having one more then another Egisippus Vnà cum Apostolis suscepit ecclesiam administrandam frater Domini Jacobus qui Justus ab omnibus cognominatus Which Apostles were Peter and John Gal. 2.9 Hence Irenaeus lib. 3. cap. 12. writing of that Acts 15. Ascendissent Paulus Barnabas Hierosolimam ad alteros Apostolos propter hanc quaestionem universa ecclesia convenisset in unum Here he speaks of the Apostles and Church but not Elders which shews the Apostles and Elders were the
appointed to doe The true helping Governour 1. Is indeed a lay-Lay-Elder 2. His Institution is without laying on of hands Bilson cap. 11. perp Church-Government if they had laying on of hands they had not been Lay-Elder 3. The gospel hath instituted no Church-lay Officer but that of 1 Cor 6.1.6 who was only set up to compose differences in the Church in civill affaires 4. There is no institution for any such Officer in the Church as the Lay-Elders under Presbytery are assigned unto so they cannot but be an Anti-Christian Office acting by a Anti-Christian power unlesse we say there are to be Officers and Offices in the Church that are not of gospel institution As for that brought to prove them out of 2 Chron. 19.9.10 it is of no validity Christ saith No man putteth an old piece no not a piece to a new Garment therefore that is not Christs mind that they whatever their Office was should be to rule under the gospel though I think their Office was far differing from Lay-Elders now 5. The Office of the Elder was not about Ecclesiasticall things but 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary businesse ver 1. and then ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser things ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life or livelihood and to this Chron. 2.19.11 Amariah is for the matters of the Lord and Zebadiah in the matters of the King ver 10. proves it clearely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Churches instituting some and in an autoritative way among themselves for determining differences amongst them occasioned about things abovesaid as in ver 4. Question will be whether the governour set up by the Corinthians were Iure divino The Governours Rom 12.8 1 Cor. 12.28 are said to be set up of God in the Church the same is meant doubtlesse 1 Tim. chap. 5. ver 17. Institution for an other Governour then this in this 6 to the Corinthians I prove all those hold the contrary to shew 1. The grounds to be observed by the Church in ordaining Lay-Elders are laid downe by the Apostle in this Chapter as fully as for the ordaining any other Officer in the Church First hee must be qualified with wisedome a wise man Secondly a Church-member Thirdly a member of their owne Church a wise man amongst them which proves it to be a proper office pertaining to the well governing of every Church Fourthly they are to bee set up to judge by the Churches authority Fifthly the Apostle doth approve the practise by arguments drawn à majore ad minùs they are just therefore fit to judge and more fit then those are unjust before whom they brought their Causes to tryall they shall judge the World and Angels how much more the things of this life Q. If these are Iure divino then whether are they to continue in the Church or not they being set down in Scripture to be set up in the Primitive Church Respons Master Bilson Chap. 10. Perpet Church Government saith they had no authority necessity nor perpetuity and after in Christian Common-Wealths these Iudges must cease because there is no cause of declinining the Tribunall of Christian Magistrates Yet he himselfe confesseth these to be Governours and Moderatours of their brethrens quarrels and contentions others he finds not in the Apostolick writings but such as withall were watchmen and seeders Chap. ibid. pag. 142. who then if not these were the helping Governours 1. He cals them Governours and yet saith rhey had no authority and 1 Tim. 5.17 God requires obedience to those that rule well 2 They were set up or appointed by the whole Church which must be a publick intrustment of the Church bestowed upon some particular persons for this end in the Church which is the common ground of authority that is set up over a free people as the Church in this case 3. Master Bilsons Title of his Book is the Perpetuall Government of Christs Church which shewes that the Government in the beginning instituted by the Apostles in the Church and consequently the Governours are to bee perpetuall of which this 1 Cor. 6.1 was one Object These were set up only to prevent scandals among the Heathen under the Christian Magistrate it needs not to be 1. Christ never intended the being of a Nationall Church in the World 2. If once Churches come to bee collected there is the same reason for them now that ever there was in the World 3. It was instituted to prevent scandals as well within the Church from offending one another as without from the offending the world Object This were to ecclipse Magistracy 1. He ruleth for the Magistrate and under him Rom. 13. and is to bee accomptable to the Magistrate for his acts if required 2. He ruleth not as the Magistrate by the sword to compell or force or lay any pecuniary mulcts on those that disobey or corporall punishment that indeed were to take the sword out of the Magistrates hand but by the word and by love shewing what is the command of Christ in their severall cases one to perform to another 3. To me it seemes the Apostle alludes to this power in the Church only he writing to the Church Rom. 13.1 Let every soule be subject to the higher Power and so cals the Church Elder the inferiour power so that this establishes the Magistrate Object You say the Church should set him up and so he stands not by the Magistrate Respons Indeed he stands jure divino now the priviledge God hath given the Saints is no more then the Magistrate gives to every petty Incorporation which is that they shall choose their own Magistrate Object The City Magistrate rules by the Law of the publick Magistrate Respons True the Elder rules in the Church by the gospel which if the world could beare it were far better if all were ruled by it onely Illust God ruled by the Magistracy of Rome by the Law of nature by Moses government in a way that made men more holy and mercifull one to another then others were why so God rules one way in the world another way in the Church more evangelically mercifully the members have a spirit of love by which they are taught to seek not their own but the good of one another 2. As in proceeding in the Church first tell one or two then the Church so remedy should be sought by this way of the Church first before any other 3. In case the member submit not to wholesome counsell according to the nature of the fact the ecclesiasticall Officers being first acquainted with it they may suspend from Sacraments excommunicate and deny society to them untill satisfaction in some way be given to the Church 3. This is authority enough for Christ to rule by which cannot be any way offensive to Magistrates it is a small boon to be granted Christ every free subject is granted as much in his house and shall not Christ have it
well as that of building or planting 3. Though the metaphor be not changed the act is a different act which shews a different means to be used for the end intended by the Apostle in the thing spoken of 1 The text clearly proves it that this order generally for the rooting building and establishing is to be done by teaching so saith the holy Ghost As ye have been taught 2 The adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that in the quality of teaching was contained the manner of receiving Christ and shews that as they differed in the receiving of Christ so in the teaching Christ 2 General From vers 11 of chap. 2. to the end of vers 11 of chap. 3. the Apostle applieth himself onely to speak unto the rooting of rooted Christians 1 Shewing there was to be a spiritual Circumcision wrought in them by which is occasioned a putting off the body of the sins of the flesh vers 11. which consists in a spiritual sense given them of sin and nature and an abominating of them required of those made members 2 After this they are to be baptized in which they are said to be dead and risen with him through the faith of the operation of God 3 After this vers 13 14 15 ye have what Christ hath done for those thus baptized and how he is to be preached unto them 4 From vers 16. ye have the end contained the abolition of ceremonies things which usually were a trouble to the weak or the infant-society of the Saints 5 From chap 3. vers 1 to the end of vers 8 he provoketh the Saints to a spiritual trial of themselves their estates and conversations and shews what accompanieth true regeneration in the Saints V. 9. he gives the reason they have put off the old man with his deeds making a publike renunciation of the deeds of the flesh before baptisme ver 10. and have put on the new that is by covenants promises by sacraments in which all are alike interessed for nor Greek nor Jew circumcision nor uncircumcision Barbarian nor Scythian bond nor free but Christ is all in all Application in these verses predicted and applied ye have generally set down what is to be taught the society of infants and what is required of them though the first Epistle of John is that which solely concerns the Infants of the Church the Apostles as they saw occasion writing sometimes more largely of the duty of one Society to one Church then to another as they saw occasion required in the Churches estate they wrote unto The second part of Ministery or the Society of Young men as concerned in vers 12 13. 1. Is intimated in a second putting on of Christ which is to be according to the elect of God as holy and beloved ones 2. This is to be manifested in the inward spirituall operations of Christ in the minde set out in bowels of mercy kindnesse humblenesse of minde meeknesse long-suffering ver 13. Forbearing one another forgiving one another If any man have a quarrell against any man even as CHRIST forgave you so doe ye also 1. In these doe I suppose are contained the things chiefly to be pressed on the Saints of the Pastors Society and to reprove those that fail amongst them in obedience hereunto 2. Not that here or in any other Epistle in particular is all to be taught in this Society but the whole Scripture pertaining to that Society is that is only sufficient to instruct them to and fit them for the perfecting Ministery 3. 1 Ep. of John is only for the Rooting of Saints 1 Ep. of Peter for the building up of Saints Ep. to the Hebrews for the stablishing of Saints which here now as the Third generall Part of Ministery comes to be handled and is contained in Verse 14 and Verse 17. In which Christ is to be put on in Charity which is said To be above all First This is said to be the bond of perfection here I suppose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect to Church bonds by which men were bound to Christ in some publique way and to one another Secondly Verse 15. they should have the peace of God rule in them Thirdly The Word of God dwell richly in them in all wisdom teaching and admonishing one another in Psalms Songs Hymnes 1. It is clear these things were not to be applyed to the Society of Infants nor were all beleevers capable of it onely the men in Christ are here spoken unto who were to have these things in a more abundant and excellent way then others were and whether these Psalms were the Scripture-Psalms only or whether those of that Society only were to be spiritually gifted therein I shall not undertake to determine they were to be eminently gifted doubtless in all grace That that makes this doctrine the more clear is 1 That with these he ends his doctrine to the Church there being no other Society but these in or of the Church 2 Hence he applyeth himself to domestick duties in the family 1. Verse 17 18. is set down what is required of the wife to the husband and husband to the wife 2. Verse 20 21. what is required of Parents to children and Children to parents 3. From ver 22 to ver 25. Servants duties to their Masters 4. Cap. 4. ver 1. the duty of Masters to their Servants 5. Ver. 2 3. Family duties to God are set down to be exercised in private which are 1 Prayer 2 Watchfulness 3 Thanksgiving 6. Ver. 4. Especially they are to pray for 1 The Gospel 2 The Ministers thereof Now from publike Duties in Church and private in the family he cometh to shew what is to be done towards those that are without the Church Ver. 5. 6. 1. In respect of their behavior it must be in wisdom 2. In their Speech it must be seasoned with Salt And thus having shewed them how things ought to be with them in the Gospel-way he comes to shew them how things were with him knowing they would be desirous of his welbeing that shewed such a desire to them in him of theirs 1. And thus he leaves in general to the report of Tychicus and Onesimus Vers 7 8 9. 2. Vers 11. He tells who minister with him at Rome Vers 12 13. Commends Epaphras Vers 14. Remembers the salutes of Demas and Luke Vers 15. Salutes the Laodiceans Vers 16. Commands the Reading of the Epistle Vers 17. Mindes Archippus of his ministry And Vers 18. Concludes the Epistle 19. For the setting of the Gospel state up it must be set up as in the beginning 1. There must be a mother-Mother-Church in which the true form is to be set up 2. Then there must be Elders ordained and sent forth to those Cities first that will receive the Gospel Matth. 10.23 Luke 8.6 Christ preached in the villages preparing for the Gospel-Government Ezek. 47.8 as under the Temple state the warers were prophesied to be 3. And
THE CHURCHES RESURRECTION OR The CREATING of the New Heavens Written by an unworthy Gospel-Minister JOHN BRAYN Rev. 21.2 And I John saw the holy City c. Acts 13.41 Behold ye despisers and wonder and perish for I work a work in your days a work which you shall in no wise believe though a man declare it unto you London Printed for George Whittington at the Blew-Anchor in Cornhil near the Royal-Exchange 1649. To the Honorable The General Councel OF THE ARMY IN that I am assured you and your despised Armies are they by whom the Church is to be ushered out of her long hid estate into the world again I presume to present you with this insuing Tract as belonging to you which may something serve to help-direct your Councels in Church-affairs in the sound foundation whereof you will finde to consist the strength of your undertakings Councels and comforts to depend and issues to succeed it being the work onely of God to give man to his labor an expected end Now the Lord so direct you in your great undertakings to do the work of the Lord that he may have glory and you mercy in the day of Christ is the desire of Your Servant in the Gospel JO BRAYN To the Reader I Think good to acquaint thee that God may have the greater glory That the Form of Government I drew wholly from the Word before I saw the least footstep of it in the Primitive Practice mentioned by the Fathers which when I came to see them to be as so many Witnesses to the Truth I could not for the Truths sake but make it publique for thy profit It is not as large as intended but Epitomized onely my allowance for my Ministery being detained from me nor did I therefore translate but few of the Authorities cited some are for the use of the unlearned I desire you to pass by the errors committed in Printing it because having other occasions I could not attend the Press and it shall be your honor and be esteemed of Your Servant in the Gospel JO BRAYN IN these times it hath been the way of men to cry down the sound and saving Truths of God and the Gospel by branding them with terms of Novelty and New found Notions proudly and scornfully calling them ridiculous things in branding the men that God reveals them to with odious names hindring many from so much as trying the Truth then which Satan hath not had a greater Engine against the way of God in these last times which the tryal of the first and purest of Antiquity will reveal unto us and shew us how and I shall endeavor as my weak ability small reading and other great imployments will give me leave in these few sheets of Paper following to manifest And first THat the Government of the Church in the Primitive times was not looked on as in these latter times it hath been even to be a thing to be made conformal to every estate in which the Gospel is preached prudentially which is clearly to be proved by many witnesses but in that the Scripture saith Vnder two or three witnesses every thing shall be established I shall onely prove them by two or three and no more as being sufficient hereunto alone Tertullian who lived about Two hundred years after Christ saith Nobis vero nihil ex nostro arbitrio inducere licet sed nec eligere quod aliquis ex suo arbitrio induxerit Apostolos Domini habemus auctores qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt sed acceptam à Christo disciplinam fideliter Nationibus assignarunt itaque etiamsi Angelus de coelis aliter Evangelizaret anathema diceretur à nobis De Praescrip Heret The sence this It is not lawful for us to induce any thing at our pleasure nor to choose that any one hath induced of his own will we have the Apostles of the Lord Authors who themselves nor chose nor brought in to the Church any thing of their free will but they faithfully assigned to the Nations the discipline received from Christ Therefore though an Angel from heaven should teach otherways let him be accounted as accursed of us Ap. What place is there then for a prudential Government in the Church How can Ministers plead for it or Magistrates set it up Dionisius Ep. to Demophilus Si distinctiones ordinesque confundere Sacratissimas Dei Sanctiones jura transgredi est omni profectò ratione caret Dei causâ pervertere traditum divinitùs ordinem neque enim in seipsum Dei sermo divisus est alioquin quomodo staret ejus regnum Clem. Alex. Lib. Strom. 7. p. 841. Quomodo ergo in bello non est ordo deserendus quem dedit imperator militi ita nec est deserendus ordo quem dedit nobis verbum quem accepimus principem ac ducem cognitionis vitae I may prove this by others but Tertull. whose Authority is questioned by none speaking to this exceeding pertinently I propose again as in his Book Adversus Marcion Et oportuerit utique prius alium Deum exponi postea ejus disciplinam induci quia Deus auctoritatem praestet disciplinae non Deo disciplina This I suppose proves sufficiently That in the Church no Discipline ought to be set up but what Christ in the Gospel hath commanded The second thing to be considered is The Ministery without the Church erected by Christ in the world to fit for the Church 1. The Books of Arnobius Lactantius Justin Martyr called Serm. ad Gentes prove it Clem. Alex. ad Gentes Venite venite ô meorum juvenum caetus nisi enim rursus efficiamini ut pueri regeneremini ut ait Scriptura eum qui vero est pater non recipietis neque unquam in regnum Coelorum intrabitis quando enim est hospiti permissum ingredi sed quando ut puto inscriptus fuerit cives effectus patrem acceperit tunc erit in numero filiorum patris tunc dignus habebitur qui sit haeres Come ye come ye O Congregation of my yong men for unless ye become again as children and be new born as the Scripture saith ye cannot receive him who is truly the Father nor shall ye ever enter into the Kingdom of Heaven When is it permitted the stranger to enter but when as I think he is inrolled and made a Citizen and hath received the Father then he shall be in the number of the Fathers children That this was to unconverted Gentiles is without doubt and farther shews They were to be inrolled and receive the Father that is I suppose they were to profess Faith in and Obedience unto God before he could be a Citizen or a Son which at first must be an estate of childehood in the Church again though men by nature or they could not enter Clemens in Orat. adhor ad Gentes Praecursor Johannis vox verbum praecurrit vox adhortatoria praeparans ad
salutem vox adhortans ad haereditatem Coelorum per quam sterilis deserta non est infertilis This shews what the work of this Ministery was even onely to prepare for and perswade men of the necessity there was to become members of the Church and to be of the society of the Saints that the barren and the desert souls may not be unfruitful he alluding herein to Johns preaching in the wilderness of Judea Tertull. adversus Marcion Lex Prophetae usque ad Joannem ex quo regnum Dei annunciatur quasi non nos limitem quendam agnoscamus Joannem constitutum inter vetera nova ad quem desineret Judaismus à quo inciperet Christianismus non tamen ab alia virtute facta sit sedatio legis prophetarum initiatio Evangelii in quo est Dei regnum Christus ipse 1. This Ministery in John the Baptist was set up among the Jews Gods own ancient people to prepare them for the Gospel estate which proves the Ministery to be exercised among all other people to prepare them for the Church estate if it had been needless among any it had been among the Jews 2. This Ministery is clearly confirmed by the Apostle 2 Tim. 1.11 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Apostle and Teacher are the two extremes of the Church Ministery the first and last highest and lowest between which the Prophet the Evangelist and Pastor are contained before all which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed who prepares for the Church Ministery but is not of it Eusebius Lib. 6. cap. 2. Cum Ecclesiae apud Alexandriam Magisterii deesset officium cumque omnes perturbati persequtorum minis ferocitatibus anfugissent aliquanti Gentilium conveniebant ad Originem tunc adhuc Grammaticum docentem audire de eo verbum de nostra fide ac Religione Cupientes quos ille non tantum ad fidem de perfidia convertebat sed etiam perfectae vitae institutionibus informabat Hence Mr. More in his Chronol Tables calls Origen Catechist as if he had obtained no other degree of Ministery It is remarkable he saith he did not onely convert them from infidelity to the Faith which was the proper work of the Ministery without the Church and so here implyed but informed them in the Institutions of a better life 1. This was more I suppose then any before Origen ever did by an ordinary Call 2. It is true the Ministery were all fled and so none left to do it 3. Called on of the people to do it 3. A word or two will not be amiss to shew the maner of Admission to Church society as recorded by the Ancients Clem. Alex. Lib. 7 pag. 834. Num ergo si quis pacta conventa non observaverit transgressus fuerit eam quae fit apud nos confessionem propter eum qui non stetit suae professioni abstinebimus nos quoque à veritate sed ut oportet virum probum minimè esse mendacem nihil infirmare eorum quae est pollicitus etiamsi aliqui alia pacta conventa transiliant ita nos quoque nullo modo convenit transilire regulam ecclesiasticam maximè eam quae fit de rebus maximis professionem Tertul. de Spectaculis Cum aquam ingressi Christianam fidem in legis suae verba profitemur renunciasse nos diabolo pompae ejus Angelis ejus ore nostro contestamur Dionisius cap. 2. de Hierar sets it out thus He that is taken with the love and desire of sublime and celestial benefits comes to one of the number of the faithful and desires him to bring him to the Priest promising he would observe all that should be required of him with his whole heart desiring him he would also take the care of the ordering of his remaining life Now although the believer be inflamed with a sacred love of the salvation of his soul yet considering the height of the thing and humane infirmity forthwith horror and distress invade him At length he bountifully promiseth him to do what is desired and taking the man brings him to the high Priest or Evangelist who with great joy receives the man no otherways then as a lost sheep on his shoulders then he that is the high Priest gathers all the sacred Orders that they may co-operate with him which is the Pastor and Teacher admitting him for a Member and that they may rejoyce together for the man and as the holy Church that is the society of the Saints they give thanks to the Divine Clemency and in the beginning singeth some Hymn inserted in the sacred Books together with all the Orders of the Church post haec deosculatis Sanctis altaribus After this the Priest comes to the man standing by and demands of him What moved him to come there he accusing himself as he was taught by him that took the charge of him of ungodliness and ignorance of the true God and sighing for that he hath been so long destitute of the work of the divine life and praying That by his most sacred Office and Prayer he may be permitted to enjoy God and the Divine Mysteries Now on this it is witnessed unto him by the Priest that he ought to come to God with his whole heart and in all things to be perfect and unblameable Then the Priest opening the nature of a divine Conversation and life it is demanded of him if he will live so yea or no which when he hath promised he puts his hand on his head Consignansque illum he commits him to the Priests they Record the man and him that undertook for him Other Ceremonies are by the perverters of Antiquity added after which I pass by as spurious things and then the Evangelist Pastor and Teacher proceed to the Baptizing of him Clem. Alex. Lib. 7. Stro. p. 790. Nam ante mysteriorum quoque seu Sacramentorum traditionem exhiberi oportere quasdam expiationes iis qui sunt initiandi mysteriis utpote quod oporteat impia deposita opinione ad veram converti traditionem Herein that this was done to those were to be initiated at their initiating by the mysteries that is at their Baptism before which they were to promise the denyal of themselves and the forsaking their old Conversation and a subjecting themselves to the Gospel and promise to live the life of Christ in society with the Saints Now in these do I suppose begins the bonds and tyes spoken of Ephesians 4.16 Colloss 3.19 in which the member is bound to Christ to the Minister the members by Promise by Sacraments by Profession of Faith c. and Christ unto the Christian Application of this is That seeing the collection of Churches was in this maner set down in the Gospel and practised for Two hundred years after in the Church sure the same way is still to be observed or the constitution of our Churches cannot be said to be according to
primam sequentiam ad augustissimam illius subvehamur lucem idem ibid. cap. 2. Rudis ex seipso non statim continenter hanc cupiet vero sensim ac per gradus ad priora semper digniora atque ad excellentiora conscendit sicque perfectus ad supremum illum tandem divinumque ordinem gradu proficiente subvehetur Clem. Alex. Lib. 3. Pedag. Multa per aenigmata multa per parabolas quoque possunt prodesse iis qui in ea incidunt sed non est meum inquit paedagogus hac docere sed magistro ad sancta verba exponenda opus habemus ad quem nobis eundum est jam quidem tempus est mihi cessandi à paedogogia vobis autem audiendi Magistrum cum is autem vos acceperit in bona disciplina eductos edocebit eloquia 1. Hence it is clear one Ministery ended in the other and fitted for the other and none taught the others Doctrine 2. Here Magistrum is put for Pastorem he taught the Doctrine of Milk in his Paedagogus which was the Teachers office is clear Tertul. de Resurrect carniss Num homo interior hic utique renovari habebit per suggestum spiritus proficiens fide disciplina die ac die non illic id est non post resurrectionem ubi non utique die ac die renovare habemus sed semel ad summum 1. He shews the renovation of the inward man spoken of is to be in this life 2. That it is to be day by day 3. It is by a proficiency in Faith 4. This proficiency of Faith must have with it also a proficiency in Discipline day by day ministred to it that it may grow in Faith accordingly Clem. Alex. Lib. 7. illustrates this by a sweet Simile Atque à deo usque ad nos ipsos alii sub alios sunt collocati quomodo ergo vel minima pars ferri unà monetur spiritu lapidis magnetis extensa per multos annulos ferreos ita etiam qui sunt virtute praediti Domino spiritu attracti cum prima mansione conjunguntur deinceps autem alii usque ad postremam This seventh Book I suppose was written to perfect men and signifieth that some are placed in the first Order others of the second even to our selves of the third Mansion therefore as a small piece of Iron moved by the spirit of a Load-stone drawn through many small Iron Rings so also they that are indued with vertue are drawn by the Lords Spirit when they are joyned in the first Mansion then to the other unto the third and last Mansion A clearer proof of the practice of the Church I suppose cannot be brought by which the Church-Government is to be exercised amongst us and before this be done it is unpossible that the Saints should thrive by any means ministred unto them in that confused way of Antichristian Discipline amongst us at present Dionysius Areop cap. 6. p. prima the whole Chapter shews this These three Ministeries and their several operations are in an imperfect maner according to the imperfect estate of the Church thus touched by Tertul. de Corona Alia est conditio c. ut illorum quos Johannes admittebat ad lavacrum ut centurionum fidelissimorum quos Christus probat quos Petrus Catechizat In this there is a threefold act given to these three which are to be exercised by the Ministery to every Christian Catechizing Baptizing and the approbation of the Evangelist in Baptizing Hence Ignatius Ep. to Philadelp That none should be Baptized without the approbation of the Bishop Non licet sine Episcopo baptizare In the same Epistle he divides the threefold Society thus Sine ipsis ecclesia electa non est the Evangelist Neque Collectio Sanctorum the Pastors Neque Congregatio Sancta the Doctors Society And to this purpose it is that the Apostles call in the Gospel those ministred in the Gospel with them Fellow-laborers co-workers and helpers in the Gospel the one Catechizing the people without the other admitting them into the Church by Baptism another exhorting and exercising their gifts to fit them for that Ministery perfected them Cyp. Ep. 10. lib. 3. A primordio Episcopatus mei statuerim sine consilio vestro id est Compresbyterorum sine consensu plebis meâ privatim sententiâ gerere nihil Dionysius cap. 2. Eccles Hierarch Deinde Sacros omnes gradus sibi cooperentur c. Cypr. lib. 1. Ep. 4. calls Felix and Sabinus Coepiscopi and after Quod factum videmus in Sabini Collegae nostri ordinatione the word Collega is the same with Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though it is thought that those Coepiscopi a word fit for the whole Church Ministery were Bishops of diverse Societies especially reading in other of his Epistles where he is said to have many Colleagues which may be corruptions inserted by the Papists Thus we see what corruptions are in Ignatius Epistles multitudes of officers and offices inserted that were never thought on and so in Cyprians much more Lib. 3. Ep. 9. he speaks of his own Colleagues and Rogations also It is my opinion That no Book extant is more corrupted then Cyprians of his time for the Church was strangely corrupted he yet in many things retains some Principles of the true Church and wrote more clearly of them then others of his time though I confess after the Two hundred years the face of the Church was so changed as that it was not to be known about which time he lived and it is plain he retained the Apostles term which few after him do and it were strange if he did no more but that Here I suppose it will not be unnecessary to set down an Answer usually made by many to those enquire the Reason Why the Churches are not constituted as they were in the Apostles rnd immediately after they say The Church was then in its Infancy which was the onely grand ground of Apostacy at the first of men from the truth as if the first form in the Gospel were not the best and the patern for future times as Moses patern in the Mount for him Ambrose on Ephes 4. At ubi autem omnia loca circumplexa est ecclesia Conventicula sunt constituta rectores caetera officia in ecclesiis sunt ordinata ut nullus de clero auderet qui ordinatus non esset praesumere officium quod sciret non sibi creditum vel concessum caepit alia ordine providentia gubernari ecclesia More then this need not be said to prove the practice of the then Church and how then of the after Churches and the Churches for some time before upon this Atheistical Antichristian ground to be in the form totally subverted so that the form of Church-Government then and for some time before cannot be brought to prove or warrant any now the true form of the Gospel being destroyed nor was it scarce known which was
indeed the hiding of the Church no wonder if it be a hidden thing to us he saith in this place Omnes docebant omnes baptizabant he saith They observed not the time nor fasted before Baptism nor had Peter any Deacons at Cornelius house to Baptize as if the Deacons office was onely to Baptize he not minding that some of the seven may be with him and Baptize in all which he corruptly quarrels with the Apostles practice as if they had found a better form to serve God by then that of the Gospel which the Bishops of the times preceeding did correct and like the carnal Gentiles seeking to be wise became fools and like the foolish woman in the Proverbs pull'd down the House of God with both their hands and worse then she set up a Cage for unclean birds of their own predicted by Zech. 5.8 9. But of this in its place Ignatius Ep. to Policarpus He writing to Policarpus mentions the Presbytery and saith Vnà laborate inter vos unà certate unà currite c. ut dispensatores assessores ministri Dei. In the word Dispencers the admission of members to Ordinances is signified in Assessors their Government in general intended in Ministers their teaching 8. The Church was governed by these three conjunctly in Ecclesiastical things Ignatius to Trallis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary whatever ye do ye go about nothing that is of Ecclesiastical publike concernment without the Bishop but also that ye submit to the Presbytery as to the Apostles of Jesus Christ In these is the Church true Presbytery onely and alone in these the Synod and Colledge of Ministery is existent and in none other Other Authority is Antichristian and tends to oppression of the Saints Tertull. in the forecited place de Exhortatione Castitatis Honor per ordinis consessum sanctificatus adeò ubi non est ecclesiastici ordinis consessus Offers Tinguis Sacerdos c. before he saith these have Ecclesiae aucthoritas the Church authority This is Consessus Ecclesiaestici ordinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and any other Ecclesiastical convent then this Juridical is not according to the Primitive Church and Gospel-frame this was the true Presbytery and all other then these are spurious and false To this well agreeth that of Mat. 18.19 that if two of you agree on earth c. The Church while it was according to the Gospel institution governed by these three it was called The pillar and ground of Truth but when that fell and Ministers of other Societies ruled then came the corruption of the Church the Lord not approving of them as is well observed in the Preface of the Bibles written To the Reader printed in King James's days yet for all that the learned knew That certain worthy men have been brought to untimely death for no other fault but for seeking to reduce their countrey-men to good order and discipline and that in some Common-weals it was made a capital crime once to motion the making of a new Law for the abrogating of an old though the same were most pernicious and that certain which would be accounted pillars of the State and paterns of vertue and prudence could not be brought for a long time to give way to good letters and refined speech but bare themselves as averse from them as from Rocks and boxes of Poyson And he was no babe viz. Greg. Theol. but a great Cler. that gave forth and in writing to posterity in passion peradventure That he had not seen any profit to come by any Synod or Meeting of the Clergy but rather the contrary By saying it was in passion was a good plaister for such a dangerous sore He shews what the Councels before him he living about 380. did and indeed God ordained That not many together but seven men of several ages signified by the seven Angels are onely to restore the faln Church Hieron 1 Cap. ad Titum saith When Presbyters governed Ecclesiae cura aequaliter inter plures dividebatur To this may be applyed that of Egisippus cited by Eusebius Vnà cum Apostolis suscepit Ecclesiam administrandam frater Domini Jacobus qui justus ab omnibus cognominatus This was understood of Peter and John Gal. 2.9 and not of all the Apostles Paul and Barnabas ministred to the Gentiles James the less was slain before he took this Government by Herod So that it is without question here is onely meant the three Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls himself 1 Pet. 6.1 according to the form of Government in the other Gospel Churches they being not differing one from another in form of Government Jerusalem being the patern or mother Church This Book is said to contain Apostolical Traditions but is lost and a counterfeit left in its place Nicephor Eccl. Hist l. 3. c. 26. 9. As the Ministers so the People were distinguished Anthanasius cites Theognostus in his Tract de verbis Evang. Matthei cap. 2. ver 31. quicunque dixerit c. Qui semel atque iterum terminos praetergressus ost minus feret supplicii qui vero tertio contempserit nullam veniam consequi potest Here by the bounds of the Church I understand the threefold Societies of the Saints under the third whereof if any contemned there was no pardon Athanasius primum secundum terminos appellat Catechesin hoc est initiationem de patre filio tertium vero qui est in consummatione mysteriorum sermone qui traditur in communicatione spiritus This shews the Government was much hid in Athanasius time he saith Catechizing was initiation which was not but in Baptism under the Doctors Ministery was initiation and not under the Catechists Ministery And then he saith In Catechizing were to be understood the two first bounds which was but one part of Ministery and that not of the Church neither without doubt Theognostus alludes to that of the Apostle Heb. 6.4 5 6. He is more clear in that which followeth Verum ex his nequaquam aliquis dicere poterit quod doctrina spiritus excellentior sit doctrina filii sed filius sese dimittat ad imbecillitatem imperfectorum spiritus autem signaculum est eorum qui perfecti sunt proinde non irremissibilis incondonabilis est blasphemia in spiritum quòd spiritus major est filio sed quod imperfectis detur venia iis vero qui gustaverunt coeleste donum quique perfecti sunt nulla relinquatur ad veniam excusatio aut paenae excusatio 1. Here are three bounds expressed of the Church 2. In these the Saints are divided according to their gifts in one the imperfect the other the perfect 3. In Athansius time these bounds were destroyed 4. He alludes these three Mansions to the Trinity making that the ground of them as the other before Dionisius distinguisheth them by these names Rudes illuminati perfecti Simil. Herm. 9. Omnos enim infantes honorati
sunt apud Dominum primi habentur and after Hi omnes candidi juvenes sunt qui crediderunt qui credituri sunt ex eodem enim genere sunt And being a Pastor mentions not the society of Fathers alluding to 1 Joh. 2.14 unless the copy be corrupted or they closely intended in lapidibus rotundis of these he saith Hi omnes de candido monte sunt Tertul. de Praescrip Haeret. shewing how the Hereticks by their wiles corrupted the Church saith De scripturis aguni de scripturis suadent and after in ipso vero congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt Clemens saith of the children or Doctors Society Non enim nos pueri infantes appellati sumus quòd sit puerilis contemnenda nostra disciplina ut nos calumniati sunt qui inflati sunt scientia Strom. l. 1. Parvuli ergo sunt etiam philosophi nisi à Christò viri fiunt he calls them Primogeniti qui descripti in coelis sunt because their Names written after Baptism in the Church Rolls alluding to that Heb. 12.23 He calls the other Church members youth and perfect men Germani and amici Dei Athletae perfecti Dei alumni Vatablus Psal 84.8 De turma ad turmam de cumulo ad cumulum vel de caterva ad catervam comparebit quisque eorum apud Deum c. id est ad singulas catervas accedent ut audiant laudes Dei vel ibunt turmatim donec videant Deum c. vel apparuerint coram eo in Sion ac si diceret nunquam quiescent donec pervenient ad Templum ipsum ubi Deus super arcam conspicitur Quidam vertunt ibunt de virtute in virtutem videbitur Deus in Sion alii de doctrina in doctrinam vel de academia in academiam id est crescet illorum doctrina à deo ut unusquisque videat eam in ecclesia aut crescet donec perveniant ad penfectam Dei notitiam Doctoris magis placet illa versio de virtute in virtutem id est Collectis inde novis viribus donec appareat illis Dominus in Sion Without question in these words the Gospel-Government is aymed at and sweetly set out when things shall be made more clear unto us Clem. Lib. 7. Strom. p. 811. Mihi quidem videtur esse prima quaedam salutaris mutatio quae fuit à Gentibus ad fidem ut prius dixi secunda est à fide in cognitionem 3 illa vero trajiciens ad charitatem a threefold change clearly exprest as in words they may and that matter and way by which and unto which as excellently set down Dionysius cap. 6 Eccles Histor seems to mention a ceremonial practice in use in the Church at the changing of Societies by a change of Garments alluding unto Coloss 3.10 12 13. Prioris autem vestis positio alteriusque assumptio migrationem illam à media vita licet sacra ad perfectiorem significat sicut in Divina regeneratione promotionem indicabat à purgata vita ad contemplantem illuminantemque habitum illa vestis condentis immutatio Clem. Strom. lib. 7. p. 817. Sunt enim quomodo Gymnicis certaminibus ita etiam in ecclesia coronae virorum puerorum Dr. Field observes there were in ancient Rome certain Churches called Baptismal Churches because in them onely Baptism was originally ministred and not in all Vid. Potter of 666. cap. 17. p. 114. Clem. lib. 7. p. 810. Cum cessaverint quidem à purgatione cessaverint etiam ab alio ministerio sic sit sanctum inter sanctos deindo iis qui sunt mundo corde per proximam Domino adhaesionem perpetuae contemplationi permanet restitutio Ambrose 1 Tim. 3.12 When the Church was taking her leave of the world sets down the full Ecclesiastical Officers called by Ignatius fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then any since that I have read have done Nunc autem septem Diaconos esse oportet aliquantos Presbyteros ut bini sint per ecclesias unus in civitate Episcopus in which he shews what the Ecclesiastical officers in every Gospel Church ought to be at the departure of the Church he living about 380. as which he sheweth are to be seven Deacons two Presbyters and one Bishop in a city Ambros on 1 Cor. 14.31 Ye may all Prophesie one by one shews how they were distinguished in their general Meetings in their maner of sitting which Meetings by Dionysius is fitly called Synaxis Haec traditio Synagogae est quam vos vult sectari quia Christianis quidem scripsit sed ex Gentibus factis non à Judoeis ut sedentes disputent seniores dignitate not in age in Cathedris sequentes in subselliis novissimi in pavimento super Mattas quibus si revelatum fucrit dandum locum dicendi praecepit nec despiciendos quia membra corporis sunt This is a Tradition of the Synagogue which he will have us to follow because he hath written it to Christians but done of the Gentiles not of the Jews That the Seniors in dignity should dispute sitting in Chairs those next them on Forms the last upon Mats on the the pavement to whom if any thing were revealed he requireth that they should have leave to speak and not to be despised because they are members of the body 1. He confesseth this order of placing members in this their general Church-meeting to be derived from the Jewish Synagogue but the exercise here required of the Gentiles was such as the Jews in their Synagogues practised not 2. He proves sufficiently this oft to be the Christian Church practice because written to the Gentiles 3. Here are onely three sorts of people mentioned the first whereof are Seniors yet not senectute but dignitate not in age but dignity the last sort some of them that sate on Maps may be of fuller age then those sate in Chairs This being one of the distinctions made by Clemens among the Church members Dignitatibus p. _____ and these are Elders indeed and no man is to despise their youth but honor them for their gifts sake Now this being the means they had to try the ability of their members to fit them for the succeeding Ministery it was permitted to any to speak and gives the Reason Because they are members by which he shews these were none but such as were of Church communion Ap. Of this may be fitly this That as in the natural man there are differing statures according to which men are differenced and honored so in the Spiritual there are differing statures according to which Christ hath in the Gospel differenced them and appointed them so to be in the Church 2. It sheweth Flesh and blood shall not inherit the kingdom of God so that men cannot inherit it by prerogatives thence or accordingly thereunto durus sermo or in consideration of any thing thereof Man as natural hath nothing to do therein
at all 3. Hence the condition propounded to all old and yong rich and poor is That unless they become as little children sit among them learn among them c. bearing the image of the heavenly Infancy of Christ as of Adam they cannot enter the kingdom of heaven that is the Churches Society 1 Cor. 15.49 he that cannot deny himself in this is not fit for the kingdom That we may see we are not left onely to this Traditional Exposition onely but that we have Divine Authority more fully to confirm the same by see James 2. ver 1 7. The Objections are many against this the Scriptures abounds with as many Answers The Objections may be reduced to two chief heads 1. Do ye think old men will be made children and sit with children and endure to sit with them 2. Will rich men sit on Mats and poor men sit in Chairs what dishonor were this to greatness 1. This is one thing makes the entrance into the Kingdom so difficult Luke 18.17 Matth. 19.23 2. God respects not any mans person for his greatness 3. It is according to the will of God that goodness in his presence should be honored not riches 4. Hence the richest man of the world cannot be Christs disciple unless he thus deny himself But to the Scripture James 2.1 1. It is necessary to let you know That this Epistle was written to men out of Church society as this we are in whose meetings the Church Order or Discipline was not observed in which greatness not goodness was looked on 2. The Apostle reproves this corruption in the Jews and tells them This was an injury offered to the faith of Christ which is worthy of more honor then any thing else and make a man more honorable before God though not before the world 3. He shews in Church Discipline no respect of persons is of God to be permitted 4. That in Church-meetings before God onely faith is had in esteem and to be honored so that the way of the Church and of God are quite contrary to the world and our Church-way which is according to the world and not the word Ver. 2. 1. He shews in whom it was done in two men exemplarily 2. Where it was done and that was in their Synagogue 3. How it was and that was by placing one in a place of note a chair and the other on the Mat at his footstool 4. For what the one hath his good place and that is for his Apparel and gold Ring and the other is placed meanly because he have no better clothes 1. In which God reproves all carnal respect in Spiritual things either to disesteem the godly because poor or to honor others in the Church because rich Here let no man think that I write this to shadow the greatness or Authority of any in the Common-weal to whom God commands for conscience obedience of his people they having their Authority and Institution from God for the good peace and weal of the State in which we live Ver. 4. God condemns them for partiality and Ver. 5. Opposes the riches of the Saint to the natural mans riches and saith He is rich in faith far exceeding worldly goods and tells them They are also chosen of God though they condem them and imply That it is a grievous thing before God in Gods house to set up earthly glory and depose that that is the glory of the kingdom which thing is not according to God nor godliness And then tells them The poor are heirs of the kingdom and that the place and honor thereof may belong to them as to any other and to take it from him is to rob him of his inheritance as to take a rich mans possessions were to rob him Ver. 7. He shews them their error by representing the ungodly practice of graceless great men and thence shews how unfit they were to be honored in the Church 1. They were persecutors of those believers drawing them before Judgement-seats 2. They blasphemed that worthy name by which they were called by railing against accusing and condemning Godliness to the world 1. As to the Church that they give honor to none in the Church until they have that in them makes them honorable for the honor in the Church cometh from God first 2. Not to dishonor God or Godliness in a poor man for his poverty 3. To Christians not to imitate the Pharisees in their corruptions by seeking to have the chief places in Synagogues but to be content with that place Christ the Lord of the Church shall place thee in It is illustrated Luke 14.8 10. when called to a wedding that is to the Society of Christ in the Gospel sit not down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chief place v. 10. but sit down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest lest one more honorable then thou c. I believe that were the Jewish customs known better of us then they are many Gospel mysteries would be unfolded which now are hid the variety of words imply a diversity of matter intended as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God reveals that we without the Jews shall not be made perfect God will again come to honor that people to the world in these and many other things But the Scripture shews That a man must first sit in the lowest place and continue there until called higher that is to the higher means of grace when he should have honor of all I may say of this Scripture as the Apostle of another Doth God take care of Oxen so doth God take care of feasting onely here in feasting was but the bark the Church order the pith though I do not say but it serves to direct men in that also which is as the shell to the kernel Jam. 1.9 makes a sweet application of these things to the poor That though they were poor in the world yet by grace came to be exalted above worldly advancements Ver. 10. the rich they are exhorted to rejoyce in that they are made low that they have a heart to become children to see grace in a poor Saint set up above greatness in himself and his heart not oppose it For its hard for a rich man to enter into the kingdom of heaven and 1 Cor. 1. Not many rich not many wise c. so that the mercy is the greater to those rich men are called and thus indowed with an humble minde and nature thus overcome in them by grace 1 Cor. 15.41 Tertul. in his book de Resurrectione carnis applyeth There is one glory of the sun another of the moon another of the stars to the differing estates of the Saints in the Church but if not to them if to the Saints in heaven it shews that there 's an agreement between the glory of Saints in heaven and those in earth those of the third Mansion of men shine as the Sun those of the second of youth as the Moon those of the first as
form was not observed by Jerom. 2. It is like some Church might retain the true form in those times but condemned for Hereticks and Schismaticks they not observing the Decrees of the Councels of these times The Apostle Paul divides the Ministry as is observed by Ambrose on the Ep. to the Rom. which is very remarkably done in his Salutation to the Romans whom he salutes not in the beginning of the Epistle as others in the other Epistles but in the last Chapter the form whereof was not changed without cause of note 1. The Evangelists Society ch 16. ver 5. in which he salutes the house of Aquila and the church therein Quest How appears this to be the Evangelists Society R. 1. He calls that Society the Church Synecdochi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He calls Aquila my helper not ours as usually and after as he saith of Vrban signifying he did at Rome what Paul was to do had he been there or that he did do when he was there Obj. Priscilla is said to help Paul also with Aquila therefore it was in Tent-making not in Church-edification R. 1. Ver. 3. They are said to be his helpers in Christ 2. Priscilla as those women Phil. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a work required of all Phil. 1.17 with one spirit striving together and this was a private perswading of men or women to imbrace the doctrine Paul taught in publick as Act. 18.16 which was not a ministeriall work 3. Paul in this would honour Priscilla in Aquila giving honour to her as to the weaker vessel But the chief grounds proving this Society to be the Evangelists are 1 From those hee salutes which were of that Society doubtlesse from the commendation given them for their eminency of gifts Epinetus is the first fruits of Achaia Mary laboured much on them Andronicus and Junia were in Christ before Paul himself and then salutes Vrban the chatechist an helper with Aquila which was a member of that Society Apelles approved Stachys and Amplias my beloved ones 2. Hee comes to salute the other Societies having done with the Evangelists and begins with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is to be understood for perfecting the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those of the brethren of Aristobulus Society ver 10. 3. Ver. 11. Salute those of the brethren of Narcissus ministry 4. Those from ver 12. to 15. were members belonging to both Societies of Pastor and Teacher Object Ver. 14 15. it is said Salute the Brethren with them Hence the Apostle had no such purpose in this place or there were no more Societies then three in the Church of Rome of Church-Societies Resp The expressions by the Apostle are changed and so the minde of the Apostle appears plainly to differ in ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ver 14 and 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood of men serving or sojourning with them of the dispersed Saints And after ver 16. hee joyns the whole Church together with this Salute one another with an holy kisse Ambros Rom. 16.11 Narcissus hic illo tempore Praesbyter dicitur fuisse sicut legi in aliis codicibus quia praesens non erat videris quâ causâ eos in Domino salutet ut sanctos qui ex ejus erant domo Hic autem Narcissus Presbyter officio peregrini fungebatur exhortationibus firmans credentes 1. His ministry consisted in exhortations the Pastor's proper duty 2. He saith he had it from former writings and therefore the more to be considered 3. Where-ever he was they are by the holy Ghost said to be his he was to give account to God for them Ver. 10. those of Aristobulus Iste Aristobulus congregator intelligitur fratrum fuisse in Christo credentium cujus factum sic probat ut ejus discipulos suâ salutatione dignos ducat 1. He was the gatherer of the Brethren which could be no other then the Doctors Ministers properly and fitly so called 2. These Disciples he saith were believers 3. They are his Disciples 4. Without question as Ambrose had that of Narcissus left written by some of the Apostles times or immediately after so he had this of Aristobulus 5. These two with Aquilas society make up the full Church Ministry Theophilact on those of Narcissus Hos nominatim non explicat quia forte erant eorum quos supra meminit similes alluding to the Church in the House of Aquila Adeod on ver 5. saith There were an Assembly of beleevers did assemble together at Aquila's house and that there were divers small assemblies in one City Object Is it to be thought the famous Chuch of Rome had no other meeting places but private houses Resp Act. 28.30 Paul taught in Rome in his own hired house three yeers Fox in his Martyrologie in the life of Severus An. 224. records this Story to shew the Christians of Rome had no Church builded nor publick house quietly obtained because the Christians having got some convenient place for the assembling of their Congregation in which time it was doubtless much increased the company of Cooks or Tiplers made challenge of the place to belong to them but the matter being brought before the Emperor he judged it more honest that the place should serve for the worship of God how ever it were then to the dirty slobering of Cooks and Scullions 12 El ction of Ministers Cypr. lib. 2. Ep. 11. A. 240. Cognoscant intelligant Episcopo semel facto Collegarum plebis testimonio judicio comprobato alium constitui nullo modo posse Tertull. de exhort castitatis Vsque adeo nisi Laici ea observent per quae Praesbyteri adleguntur quomodo erunt Praesbyteri qui de Laicis adleguntur Saith he insomuch unless the Lay-men observe those things for which the Presbyters are deputed how shall they be Presbyters that are deputed of the Laicks Ministers took the several Ministeries on them by degrees as Timothy and others Cyp. lib. 4. epist 2. Saith of Cornelius of Rome Ad Sacerdotii sublime fastidium cunctis religionis gradibus ascendit This appears in Clemens Alexandrinus 1. Some call him Catechist from his writing to the Gentiles some Presbyter some Bishop from the several places and ministry as appears in his Paedag. and Stromes he successively took in the Church and not per saltum Hieron ad Evagrium Alexandriae a Marco ad Heraclem Dionisium Episcopos Praebyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant Ambrose Tim. 3.8 Post Episcopum Diaconatus ordinationem subjecit quare nisi quia Episcopi Praesbyteri una ordinatio est uterque enim sacerdos est sed Episcopus primus est ut omnis Episcopus Presbyter sit non tamen omnis Presbyter Episcopus See here what the change of names is had he held to the name Evangelist it had been Truth but is now false and by
Scripture reproved Paul calls the whole ministry of Ephesus Acts 20.28 Bishops I mention not the Election of Ambrose Euseb lib. 11. cap. 11. Auxentius being dead he a Caterechumenus not baptized is chose Bishop against the minde of God 1 Tim. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination pertained to every true Church Cyp. lib. 1. epist 3. Plane Episcopi non de voluntate Dei fiunt qui extra ecclesiam fiunt sed contra dispositionem traditionem Evangeli fiunt Euseb lib. 6 17. Post Philetum autem apud Antiochiam Zebenus ecclesiam suscepit quo in tempore Origenes rogatus est ab ecclesiis qui sunt apud Antiochiam ut illuc usque pro convincendis haereticis qui inibi liberius convaluerant perveniret Quo cum pergeret inter necessarios ageret per Palaestinam Presbyter apud Caesaream ab illius Provincae Episcopis ordinatur pro hoc autem adversum eum in humanus clivor accenditur 1. Here he is ordained at Caesarea 2. For his taking Order of Pastorship or Presbyter there and not at Antioch where he was to minister of that Presbytery he kindled against himself inhumane hatred or extream spite In the following story the Bishops of the Church of Caesarea plead onely his sufficiency in Preaching the Word as if that were enough to justifie the act and in that they plead this it appears they had none but this and that it was done against the Gospel Institution and the precedent practise of the Churches of Christ though after in the Councel of Nice this was taken violently from the Church as I shall shew after Again the same Origen lib. 6. cap. 2. In the Church of Alexandria by Demetrius of the same Church is made Catechist Ei docendi magisterium in ecclesia tribuit The same power the Presbytery of Alexandria had to ordain him Catechist they had to ordain him Pastor and Teacher and none had it but that Church in which it was to be exercised 13. For constituting of a Church I know but one example in story extant that may give us any light herein which was done in the beginning of the darkning of the Church way and by him that holp to darken it But before I proceed it will be necessary to clear an Objection made by Bilson c. 12. perp Church-Government which is that Origen Clemens Pautenus were but lay men upon the words of Demetrius spoken of Origen before his Ordination 2. Master Fox thinks that Heraclas was Usher to Origen in keeping his School Euseb lib. 6. cap. 2. Igitur Origenes injuncto sibi à Dimetrio Episcopo Magisterii Officio Grammaticam Scholam negligere coepit Cap. 5. Origenes apud Alexandriam Doctor ecclesiae valde clarus habebatur Lib. 6. cap. 2. Tunc adhuc Gammaticam docentem c. Which shews he taught not School long after he taught the Gospel cap. 6. He had not an hours time to do it as after and Heraclas teaching with Origen was that way by which he came after to become Bishop of Alexandria and governed that Church succeeding Demetrius therein Euseb lib. 6. Euseb cap. 11. lib. 6. Interea cum videret Origenes se non sufficere ad omnia id est 1. Vel in profundioribus divinioribus pertractandis 2. Vel in sanctae Scripturae explanationibus disserendis 3. Vel etiam in eorum qui quotidie fidei addebantur instructionibus vel institutionibus adimplendis Ex quibus omnibus ne respirare quidem ei unius saltem horae liberum tempus dabatur dum semper ex aliis in alia vocaretur ita ut prima luce usque ad profundam vesperam neutiquam cessaret auditorium suum aliis vero non recedentibus dum verbi Dei dulcedine colligati sunt utilius esse ratus est segregare incipientium turbas uni ex discipulis suis plene jam optime instructo viro atque in omnibus virtutibus sibi probato Heracli tradere participemque eum officii sui ac laboris assumere erat enim in Sermone disertissimus in omnibus Philosophicis eruditionibus opprimè institutus Huic ergo tradendi prima elementa incipientibus delegat officium sibi vero perfectorum instructiones reservat In the mean time when Origen saw himself not to be able to do all that is 1. Either for the handling of the more profound and divine things 2. Or for declaring the Explanations of Scripture 3. Or else for perfecting the Instructions of those who daily were added to the Faith 1. Here are the three operations declared of the threefold Ministry 2. He was put on these things in a time of extream necessity 3. Those were no things pertaining to Philosophical School He proceeds by reason whereof there was not given him one hours time to breath in whiles that always he was called from some to others so as that from the Morning light to the dark night his audience never ceased Some not departing 1. Here it is remarkable he taught not all confusedly together but went from some to others That is from those he taught the profound things to those he declared the expositions of Scripture and thence to those whom he instructed in the Institutions of Christianity who were daily added to the Faith 2. See some stayed until others were exercised even unto the dark night each society being Ministred unto according to his proper capacity in its proper time and allotted place Again Whiles they are gathered by the sweetness of the Word of God he thinking it more profitable to separate the Assembly of Beginners and to commit them to Heracles one of his Disciples being a man well instructed and approved in all Vertues 1. This was the way of the Apostles taking helpers with them to the Work 2. The Church did ordain that was constituted Members of their society of men for Ministers as here Heracles of whom it is said Cap. 2. Qui cum ab eo non solum in fide nostra atque scientia sed vitae purioris institutionibus ad perfectum fuisset instructus Alexandrinae Ecclesiae praeesse post Demetrium subrogatus est Who saith he was not instructed onely of him in our Faith and Knowledg but also in the Institutions of a purer life to perfection who was appointed after Demetrius to govern the Church of Alexandria Now this could not be applyed to an Usher of an ordinary School as by some 3. The ground of this Separation was not altogether for his ease but the peoples profit that the Ministry may prove to be for the peoples greater edification 4. He is approved for his vertue and knowledg as a Minister of the Gospel ought to be And then he made him partaker of his office and labor 1. He was partaker with him of his labor laboring with him in the Gospel 2. Of his office to shew that to this work he had a call and without it he could not undertake it which in schooling was not required and
that he could make him partaker of his office by Ordination and Election of the Church Lastly What his office and his labor was is set down in the last words Shewing The office delegated to him was to teach the first Elements to Beginners But reserveth to himself the Instruction of the Perfect This agreed neerly to the Gospel Patern and was also practised in the Church of Alexandria before but on a better call from which Institution Origen like himself changeth and seeketh to destroy as after For Neoterics it is not my purpose to cite any but that ye may see Calvine on whose judgement and practice the foundation of the Presbyterie is laid thought otherwaies of it then those which succeed him do who for ought I understand did better discern the Estate of the Church under that way of Administration then those succeed him in it do or seem to do Calvine 1. Ep. Cor. 12.28 God hath set in the Church First Apostles Secondarily Prophets Thirdly Teachers he having spoken largely before and shewing much uncertainty or unresolvednesse how the differing Ministry is to be exercized in the Church in the end concludes thus Si quis dissentat facilè patior neque rixas propterea excitabo est enim difficile judicare de donis muneribus quibus tam dui jam orbata fuit Ecclesia nisi quòd vestigia tantùm vel umbra adhuc apparent If any saith he dissents I am well content nor will I therefore stir up contentions for it is hard to judge of the gifts and Offices of which the Church hath now been so long deprived so that the signes only or shaddowes as yet appeare of them If this be truth then we are to inquire further for the knowledge of the true forme of Church-discipline then Calvine went further then whom I think Presbytery proceeds not though with higher and greater confidence then he did go or were he living I presume would goe on his first discoveries from his owne words nor do I see any thing altered in the Offices or dispensations of them now under the Presbyteriall forme from that Calvine in his institutions hath proposed but rather in that we rest as in the full and perfect discovery of the way of God laying claime to a Jus Divinum for a conformation of it 14. I come now to speak a word of the Apostacy of Church-discipline in the Church Euseb 3. l. 26. cap. Vsque ad tempora Trajani virgo munda immaculata permansit Ecclesia corruptoribus veritatis divini verbi temeratoribus aut nunquam omnino extantibus aut etiam si qui fortè fuerant in occultis abditis hiatibus terrae delitescentibus ut verò Apostolorum chorus omnis illa aetas quae a Domino susceperat vivae voces auditum de hac luce discessit tum velut in vacuam domum falsae doctrinae impius se error immersit tanquam ubi nullus jam diutius census desensor existeret nudato ut aiunt capite corripientes arma mendacii oppugnare Apostolicam veritatem nituntur sed istud bellum intrinsecùs gerebatur Nicephorus Eccles hist l. 3. cap. 19. saith Heresies began about Ignatius time Euseb lib. 4. cap. 21. He saith Simon the son of Mary Cleophas was ordained Bishop Electus ab omnibus pro eo quód esset consobrinus Domini propterea autem tunc Ecclesia virgo vocabatur quòd nondum fuerat adulterini verbi subreptione corrupta sed Theobutes quidem quia repulsus non meruit Episcopatum ipse caepit in initio perturbare omnia corrumpere qui erat ex septem haeresibus in populo constitutis c. 1. Here is the time of the Churches continuance in it's purity or virgin estate 2. Here is the time and cause of it's Apostacy Theobutus an Heretike troubling and corrupting all things because he could not be advanced to the Episcopacy of Jerusalem Yet with the Apostle John we may say that Antichrist already wrought for in these times when the Church kept not the forme of sound words not calling their Ministers by their proper names they made way for Antichrist to rise in a unspeakable manner little thought they that their allusions to the legall Ministry and naming the Evangelist Pontifex from Aaron the Pastor Sacerdos from his sons and the Teacher Minister from the Levits was the name means and way by which Antichrist at his inthronment should take up The same may be said of Ignatius if the word Episcopus be not adulterous and put in for Evangelist which I suppose came thus to passe the whole Governments being rightly called Episcopacy as said of Judas Acts 1.20 Let an other take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now in time the senior Presbyter or Government by way of eminency was called Bishop though à principio non fuit Hyreneus requires in Presbyters lib. 4. cap. 43. successionem Episcopatus Those wrote now mentioned here in this tract Clement Rom. whos 's 1. Epist is strangely corrupted and divers other spurious writings go under his name written long since vide Scult Anno 90. Ignatius Policarp Epist Anno 70. Dionysius Areopag who is questioned for his antiquity the very things he is questioned for prove it many waies And Scultetus after all the objections he had made against his antiquity saith Quiscunque autem Dionysius iste fuerit antiquus fuerit necesse est quòd ipsa ecclesiastica ordinationis forma docet c. In his Medulla Theolog. Patrum he is said to be about an 80. In the second Century corruptions began to increase much Justinus 130. Hogesippus 190. the 5. Books passe under his name now have only the History of the Jewes destruction and nothing of the Apostolicall traditions as the right Egisippus is said by Eusebius Nicephorus and others to have Ireneus 170. Clem. Alex. 200. Tertull. Anno. 200. some would 160. Tertull. de proscrip advers haeret complaines of the Lay Peoples taking the Ministry on them saith Qui hodie Presbyter cras Laicus Againe he shewes in his time began the corruption of the Church by a mixture of societies crying out Pariter adeunt pariter audiunt pariter erant quis Cathecumenus quis fidelis incertum est 1. See in the beginning it was only of Catechists and Believers that they came in one place together were taught together and prayed together what would he say of our Societies in which all altogether do these and more also receiving Sacraments also together 2. He calls these Societies only then the Societies of Heretikes 3. The devill of this was such he observes it was not knowne who was a believer who a Catecumenus may not we say to him as the Pharisees to Christ in saying this thou reproachest us also and no people ever were more guilty of reproach hence then we in this Kingdome are About this time in this Kingdome was set up the first Nationall Church in the world the first Archbishops and their suffragans
in the world if we may give any credit to our owne histories which I take to be the first time of preaching of the Gospel here or at least to take a place in the Kingdome what ever men say of Paul Simon Zelotes Joseph of Aramathea preaching here which they may do and not constitute a Church here for the Apostles constituted not alwaies Churches where ever they came and preached the Gospel Moreover Hyreneus who lived Anno 170. in France in his lib. 1. cap. 3. adversus Heres mentions the Churches that were known then to be in the world but not a word of Britain Et neque in Germaniis fundatae Ecclesiae aliter credunt aut aliter tradunt neque in Hispaniis neque in Celtis neque in Egypto neque in Libya neque in Oriente neque hae quae in medio mundo sunt constitutae Sure if in his time had been any Church in England he should have knowne of it and would not have past it by in his enumeration of Churches 2. Lucius according to Harrisons Cronology whom Holinshed fellowes saith he began his Raigne 165. who did send to Rome Elvan and Meduin to Eleutherius the Bishop to send Ministers to instruct the people of this Land and baptize them who did send Eugatianus and Damianus who baptized the King with all his Family and People and therewith removed the worshipping of Idolls and false gods and taught the right means and way to worship the true God there were saith he in the bounds of Britain 28. Flamins and three Archflamins which were as Bishops and Archbishops or Superintendants of the Pagan or the gentile Religion in whose place they being removed were instituted 28. Bishops and three Archbishops of the Christian Religion one of the which Archbishops held his Sea at London to whom was subject Cornwall and all the middle part of England to Humber another of their Seas was at York to whom was subject the North part of Britain from Humber to the end of Scotland the third Archflamins Sea was at Carleon Arwiske in Clamorganshire to whom was subject all Wales He saith further this Kingdome was the first that openly that is indeed that did universally nationally received the Gospel Holinshed Lif. Lucius An Ancient Author I have by me saith one Pagan and Elybain were sent from Rome by Eleutherius who baptized the people untill all the Land was baptized going from Towne to Towne baptizing men more he saith King Lucius made two Archbishops and many Bishops Fox out of Monumetensis and others relates the same in his story of the Church Eleutherius as Platin saith lived about 171. Epistolam accepit à Lucio Rege Britanno c. Inibi erant pontifices 25. quos Flamines vocabant 1. That this is right Romish work contrary to the primitive practice none will deny I think 2. This was the first Nation that became a Nationall Church 3. It was made so under a Satanicall Government 4. From this it went unto other Lands and other then this was never in this Kingdome if there had been any Church or Ministry hear Lucius would never have sent to Rome to have some thence to baptize him 1. Ep. Clement Rom. Though corrupt yet is it Ancient In illis verò civitatibus in quibus olim apud Ethnicos Archiflamines eorum atque primi legis Doctores erant Episcoporum Primates poni vel PatrÃarchas ordinavit qui reliquorum Episcoporum judicia majora negotia quoties necesse foret in fide agitarent secundum Dei voluntatem sicut constituerunt sancti Apostoli ita ut nè quis injustè periclitaretur definirent Hence we may see the ground of Government of Archbishops and Bishops whence taken and how and when it did begin to be even within two years of the truth it selfe and no wonder our Nation continued so long under it that Bishops have pleaded the antiquity of their government Three things confirme this story 1. That Gregory who did send Austin into this Kingdome appointed that the Sea of York should have the same extent it had under Sampson the first Archbishop in Lucius time which succeeded the Archflamine whose Jurisdiction was all Scotland and part of England All the Bishops of Scotland since that time have fetched their consecration thence and swear Canonicall obedience to that Sea untill the year 1466. when as George Nevil was Bishop in whose time the Scots Bishops cast off their Canonicall obedience on this ground that in respect of the many and bloody warres between the two Nations the Metroplitan of York could bear no fatherly affection to his sons of Scotland 2. It is said that the Bishop of Meneva or Davids to which that of Caerleon was removed had seven suffragan Bishops under him at the coming of Austin unto the Land who gave him a meeting to compose differences between them being about an 600. 3. Rome was to be the Mother of Harlots she was the cause of this Idolatry before as Heathenish Rome for Onuphrius saith in Heathenish Rome were three Archflamins called Dialis Martialis Quirinalis He mentions only 15. more the rest it's like of them their memory perished with them For Flora that Romish Harlot being of those flamins mentioned of Onuphrius was as the remains prove of her Festivall among us of our 28. and came from Rome It came hereby to be the mother of Idolatry as it was Antichristian Rome the Jewes joyned Mosaycal Ceremonies and the Gospell the Gentiles Gentile Superstitions and the Gospell together 1. Cor. 10.20.21 Again in that Tertull. about the year 200. saith the Britains are subject to the true Christ but he saith not in the true way of Christ 1. Applic. That after the 200. year of Christ there is no proving the true Gospell Government from the practice of the then Churches they being fallen into a strange apostacy from the Gospell institution 2. As they fell somwhat from the practice so the corruptions added of the Papists to them make them abundantly the more uselesse to the Church Of the thrid Century were Origen An. 230. Cyprian An 240. Cornelius Rom. 250. Origen I suppose to be the first corrupted the order of Ordination in the Church taking it not from the People and Presbytery in which he ministred but from other Bishops of other Churches Pro hoc autem adversum eum inhumanus livor accenderit and the Bishops ordained the justification of their fact plead only Quod in praedicatione verbi satis clarè effloruerat Euseb l. 6. cap. 17. It appeares in that Zebenus the Bishop was so much offended at it 1. It was not according to the Gospell 2. It was not practised in the Churches 3. The Bishops then did not plead that it was proper to their function only and not to Presbyters as now This will more clearly appeare in that of Hieron ad Evagrium Alexandria à Marco ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelfiori
gradu collocatum Episcopum nominabant Heraclas was Origens Scholler in whose time the old form observed by the Church from Mark to that day was broken and who was more like to break it then Origen who was of that Church and a man not unknown to any that have read him of unsound and uncertain judgement yet learned and witty who did acknowledge in taking Ordination from Dimetrius at the first for Catechizing that the power of Ordination did reside in every true constituted Church And who knoweth where God permitted him to Emasculinate himselfe as a judgement on him for destroying that order by which God raised up seed in the Church he being best to take the litterall no man since but hath taken mystically as other things being all forced it may be Origen did this for some controversie had between Dimetrius of Alexandria and himselfe and to honor Theotistus and Alexander who had shewed exceeding favour to him in his banishment at Ceserea who it is like were willing to take this honor to themselves robbing the Church of it's choicest Jewell Hieron In the first times Bishops differed nothing from Presbyters and are now above them rather by the custome of the Church then by the truth of the Lords disposing and ought to rule the Church in common which shewes that the Bishops practice in Jeroms time differed from that of the Apostles and that the true primitive practice was fallen in his time In Cornelius time Euseb l. 6. cap. 43. at Rome numbers under one Bishop 46. Priests 7. Deacons 7. Subdeacons 42. Acoluths 52. Exorcists and a numberlesse company of Readers and Sextons if these are not Popish corruptions the Church in 50. years was strangely altered Cyprian mentions in his Epistles the same names of Officers whose names are not written in the Gospell-Kalender In his time also there were Bishops of Provinces and although he held the name of Colleagues and Compresbyeters yet the number were altered and so the order among them as appeares in many Epistles is to be doubted Bilson in his 14. cap. of Perp. Church-Government tells us how Bishops came to extend their Jurisdiction so vastly far about them in the Countrey By no meanes saith he could any Countrey-Parishes in the Primitive Church have any Presbyters but from some City and that not without the liking of the Bishop which forced all Countrey Townes and Villages to matriculate and incorporate themselves into the Church of some City by whose Bishop their Presbyters living were governed and dying were supplyed 1. It 's confessed they must incorporate or should have no Presbyter 2. The people and Presbyter are forced to be under his Jurisdiction or they should have no Presbyter nor will let Episcopall Authority go from him 3. It must be with the liking of the Bishop conditions are first agreed on between Presbyter and Bishop and Bishop and People So that whereas the Episcopall power should reside in every true and right constituted Church the Bishops would keep it from them the Presbyter shall not be ordained nor people be taught if before-hand they promise not submission to the City-Bishops Jurisdiction and this granted by a Bishops confession which shews the subtil course taken to raise Antichrist The 4. Century Eusebius Caesariensis 320. Lactantius wrote to the Gentiles but nothing of the Church-Discipline at all Athanasius 370. Hylarius 370. Bazilius Chrysost 370. Hieronimus Ambrosius 370. Augustinus 370. The Church was to go into the wildernesse and be hid to the world in the Yeare 406. It was to remain hid 1260. yeers That the number of Antichrist may be 1666. 1. Eusebius l. 5. cap. 9. saith of the time of Pantenus about 210. Erant enim adhuc in illis Temporibus Evangelistae nonnulli qui ad imitationem sanctorum Apostolorum in diversis orbis partibus oberrantes per gratiam Dei animi sui virtutem 1. It is to cleare these of these times could not be extraordinarily called nor I think were they extraordinarily gifted untill these times the Church kept it's true forme and it 's like the senior Presbyter was of many called the Evangelist however altered in their writings 2. It seemes that after these times the name and the office of Evangelist ceased in the Church 1. In the Councell of Nice his office was destroyed and an Antichristian Officer put in his place Canon 10. Et nè in una civitate sunt duo Episcopi which proves before this Canon or Councell there were in some Cities two Bishops there being in them two compleat Churches A high step made to help Antichrist into his throne Councell of Antioch took downe the Country Evangelist or Bishop as Nice the City Conceditur Chorepiscopis ut ordinent Lectores Subdiaconos Exorcistas de superioribus ordinibus decernitur ut nec Presbyterium nec diaconum ordinare audeant praeter civitatis Episcopum cui ipse cum possessione subjectus est 1. Had not Country Bishops ordained all degrees of orders in the Church they by a Councell would not have granted the lesser and have denied the greater 2. Whereas he may do it by leave of the City Bishop though not without shewes the act was lawfull according to God or how could it be done by the allowance of men 3. If it were lawfull according to God then the tyranny of Antichrist was great in these times Zozomen l. 7. cap. 19. Etenim per Scithiam cum civitates multae unum duntaxat hae omnes Episcopum habent apud alias vero Nationes reperias ubi in pagis Episcopi ordinantur sicut apud Arabes Cyprios apud Novatianos Montanistas 1. This is more then is written of any after his time this was quickly altered when Antichrist came to his throne in the world 2. These that held the Church forme went under the name of Novatians Montanists Sectaries The ground they had to distinquish the Country from the City Bishop was that the Country Bishop was resembled in the 70. the City Bishop in the Apostles But as it is well observed of Mr. Rutherford p. 476. of a Presby Church at Antioch Look what frame of Churches the Apostles did institute in Cities that same they behoved to institute in villages also for places cannot change the institution of Christ And before p. 470. on Acts. 8.5.6 When Peter and John came to Samaria to help Philip it cannot be that they all went to one house and to one single assembly to preach the Word And Page before 460. on 1. Cor. 14.15 I baptized none but Cryspus and Gaius c. If many were baptized other Pastors not Paul baptized them and so they were baptized in other Assemblies then in those in which Paul baptized Acts. 18.8 Many Corinthians were baptized I passe by these and come to my task though these are the truths I intend Chrysost on Eph. 4.11 Tertio Evangelistas non circumeuntes sed Evangelizantes ut erant Priscilla Acyla Pastores Doctores quibus viz.
2 Chron. 19.8 9 10. where with the Priests and Levites there are of the heads of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Here it seems to me Senior is opposed to Doctor I suppose if he had intended as it is objected he would have set downe Episcoporum rather then Doctorum which comprehends the whole Ministerie 3. It is cleare the Church-ruling Elder in 1 Cor. 6. was ceased before his time and practised as I think by the Bishops and Doctors August cited by Calvin on 1 Cor. 6. saith thus which confirms it In libro de opere Monachorum ubi suas occupationes commemorat hanc sibi de multis vel molestissimam esse asserit quòd secularibus negotiis partem diei impendere cogatur se tamen patienter ferre quia ejusmodi necessitatem sibi Apostolus injungat ex hoc loco quadam Epistola apparet solitos certis horis sedere Episcopos ad lites-dirimendas quasi eos hic designet Apostolos ut autem res in deterius semper labuntur ex illo errore deinde manabit Jurisdictio quam sibi in causis pecuniariis Episcoporum officiales usurpant in illo autiquo more duo sunt reprehensione digna quod Episcopi alienis à suo officio negotiis implicabantur c. 1. This of judging in civill causes was the office of the helping Governour which the Bishops in and after Ambrose time executed themselves 2. M. Calvin saith this was a businesse belonged not to Bishops he calls it in them malum tolerabile yet see how Augustine saith it was designed them by Apostles 3. In that he saith in alienis negotiis shewes it was a businesse pertained to some and it must be a Church-Officer though not them which was the Ruling Elder Hieron on Ep. Tit. cap. 1. shewes the reason why it was decreed in the whole world that all the care of the Church should pertain to one and that was from the primary dissentions of Presbyters which was that whereas when the three Presbyters governed the Church together they could not agree among themselves therefore they would have the Government onely to be in one and not in three any more A faire excuse it was even for the peace of the Church 1. If they walked by the Rule how could they disagree 2. Tyranny of Antichrist could never get up by three but by one in giving government to one in the Church was much of Antichrist revealed and made way for all Applic. 1. Mixt societies are set up and Nationall Churches constituted Ordination is taken from the Church and the Government of the Church by its owne Presbyters is destroyed Evangelists rooted up and Teachers office cast down and the helping Ruler is taken away whereas were two Bishops in a City now one rules a whole Province these proceed to Patriarks which preceded the Pope all this is left upon Record that the government of the Church was not in Ambrose time such as in the Apostles 2. I desire those read and intend to write against what is herein contained to cleare 1. How 2. When these things thus said to be altered came to be restored 3. Whether that a government be right that hath not all and no more then all that the Apostles practised and left to be practised in the Church 4. Whether the Conventicula quae constituta sunt Rectores caetera Officia in Ecclesia ordinata spoke of Ambrose Eph. 4. have not respect to single Congregations the same now amongst us in opposition to Gospell Churches consisting of severall societies set up usually in Cities if not what they were then 5. Whether his Capit alio ordine prudentia gubernari Ecclesia signifie not that then one Minister came to do all and all parts of Ministery were done in the Conventiculis and â—â—er have been since and where this used by us be not ab alio ordine prudentia quam eo quod à Deo est in Evangelio if not in what the constitution of our Churches do differ from theirs here mentioned That I may bring you to the Pope in whose manifestation the Gospell-Government was fully hid In the time of Theodo the younger Anno 423. which is but 17. yeares after the time of the Churches obscuring the highest of Antichrist was manifested in a manner in the publike Charter granted Bononia for the making of an University WE Theodosius by the grace of God Emperor of the Romans ever Augustus moved with the commodiousnesse and fertility of the place having 25. moneths taken found and deliberate advice therein sitting in our seat of Majesty a generall councell of Christians being assembled in the presence of Celestine high Bishop of Rome 12. Cardinals Arch-bishops and Bishops innumerable and sundry other Dukes and Princes of divers degrees and callings Baldwine Earle of Flanders and Gaulter Earle Poictiers Embassadors the one representing the person of the King of France the other of the King of England the whole Colledge of an 100. senators sitting do by this inviolable act c. Given at Rome in the Capitoll Anno 423. May. 11. This made the Pope truly Antichrist when he counterfeited Christs Ordinance by setting up that in his false Church in a false way which Christ set up in the true his 12. to Christs 12. which are above Archbishops and Bishops Dukes and Princes Clem. recognit l. 3. though a counterfeit yet is it ancient Haec autem his similia cum dixisset Petrus manibus superpositis Zacheo oravit ut inculpabiliter Episcopatus sui servaret officium post haec 12. Presbyteros ordinavit diaconos 4. These are said to be ordained to serve at Cesarea to justifie the Roman practice and their 12. Cardinals though not a word in Scripture witnesse any such thing at all Having briefly spoken of the fall I shall propose one Propheticall Scripture for the rise of the fallen Churches Gentiles as well as Jewes together now shortly to be within 18. years in most of the world Ezek. 16.55 When thy Sister Sodome and her daughters shall returne to their former estate and Samaria and her daughters shall returne to their former estates then thou and thy daughters shall returne to your former estate 1. To understand this note that in Scripture the first Churches are called Mother Churches those that succeed them and are constituted according to them and receive ministry and means mediately from them are not unfitly called Daughter Churches whether they are true or false and in this it well agrees such as the mother such as the daughter 2. In this sence it cannot be said of literall Sodome she was no Church she had no daughters but in Rev. 11.8 Rome mystically is said to be called Sodome and surely no where if not here in all the Book of God she is the mother of Harlots that is of idolatrous Churches and societies and in 7. Sess Councell of Trent can 3. De Baptismo she is called Mater omnium Ecclesiarum
1. All the Churches before An 200. constituted according to the Apostles were Jerusalem and after to the 400 year 2. All the Idolatrous false Churches set up after Antichrist of Rome since the year 46. are Romes daughters 3. All the Societies separated from Rome within this 150. years being not according to the Gospell frame or patterne are Samarias daughters 1. Their Priest was brought from Assyria or Babell as was Martine Luther from the Monastery 2. They made Gods of their owne every Nation as they please 2. Kings 17.27.29 3. Ver. 41. These Nations feared the Lord and served the graven Images both their children and childrens children as did their fathers The Application I leave to the Reader 1. It is observable Ierusalem is first Sodom next Samaria last in Scripture and in time yet ver 46. Samaria is called the elder sister and Sodom the younger yet first in time and Scripture God in this shewing the Samaritan estate had more of the truth then Sodoms estate and so may be said to be elder and hath honour given her of God in it and Sodom dishonour 2. Ierusalems Sodoms Samarias daughters shall be brought all again to their former estate that is the primitive gospel-government 3. In the bringing Sodoms and Samarias God will bring again Ierusalems Captives the Iewes in the midst of them their call promised and time intimated 4. Ver. 61. Thou shalt receive thy sister thy elder and thy younger here Samaria is spoke of first who first shall have the gospel government set up in her and shall be acknowledged by the gospel to be so and then God shewes how in saying he will give them to Ierualem for daughters who before were Sodoms and Samarias Rev. 20.6 this is the first resurrection of Churches Q. When shall this bee 1. When Ierusalem hath born her lewdnesse ver 5.8 2. After Ierusalem hath had all her daughters and Rome or Sodome all her daughters and Samaria or the Church departed from Rome had her daughters 1. They and their daughters are said to dye as it were as the true Churches were abolished by Anti-christ Anti-christ by Samaria God now by giving the truth abolisheth Episcopacy and Presbytery the daughters of Samaria and giving the true knowledge of the gospel-government first to Samaria which I think will be seen in England God is said to bring Samarias daughters and then after will Romes daughters France Spaine c. among whose returne the Iewes shall be called and returne also and the new Ierusalem shall receive them for daughters So that I suppose the true gospel-government will be set up and spread into farther parts Dominions and Countreys then ever the Apostles spread it and continue much longer in time and purity in the world 4. Sodom and Samaria shall lay down in a short time their corruptions abominations and false government taking up the way of God 5. This cannot be understood of the last day of Iudgement that after that resurrection the spirituall harlot Sodom or Samaria shall be daughters that is be constituted Churches according to the gospel pattern 6. Nor of Sodom burnt by fire in Gen. 20. for they shall never hereafter be given to be daughters to Ierusalem 7. This Scripture held by some to make against the call of the Iews rightly understood makes a strong and undeniable proof of it as any whatsoever 1. The Scripture following Mat. 25.20 compared with Luke 19.17 the first which is he in Matthew had the five Talents is promised to bee in Luke made Ruler of ten Cities which seemes to me to shew that there shall be abundance more of Churches under the new Ierusalem to be then under that that was the Gentiles shall bring their glory riches that is wisedom learning knowledge their all unto it In which is shewn how the Ministry shall bee taken from the single Ministry and given to the true Church Combination after which before the end may be Apostacy to a twofold Ministry but never to a single Ministry more Math 25.14 15 The Kingdom of Heaven c. In these words of Matthew are to bee considered two generall things 1. That which is the Parabolicall sence of the Scripture 2. That which is the Mysticall or the Prophetick sence In the first we are to consider what this Parable is alledged for by the Lord and that is to set out the Kingdom of Heaven by not in the inward operations of it on the Soule but the outward administrations of it in the Ministry of the word c. 2. Yee have the way the Lord takes in the disposing the government of the Church called the Kingdom of Heaven 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did it by a call the way by which he ordained his Disciples at the first and still doth by an ordinary call of his messengers and without which none are to undertake the Ministry 2. Those that are called ate called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own servants in which is signified the separating of the Ministers of the gospel from all other imployments and the destinating of them unto this only Acts 6.4 without which the Ministry cannot be discharged 3. After their Call and Separation then he comes to intrust them with the dispensations of the gospel rightly called his goods in which Sathan nor the world have not the least property which are left to the Ministers only not the people 1 Cor. 4.1.2 4. In the number of his servants which are three they have the number of the Ministers ordained by Christ for the right government of the Church in this world untill the end 5. Yee have the disposing of these goods of Christ remarkably set down the manner how and that is not all to any one but one hath one another two the third five Talents 6. He that had his one had his Call from Christ his Ordination from Christ his intrustment his Talent from Christ that is Jure Divino as well as he that had five 7. These are delivered to each according to his ability 1. Signifying that one of the Church Ministers hath more committed to him then an other 2. He that had five had as much as his ability could enable him to exercise he could not exercise the two the second had or that one more then his own five which the third had 3. Which shewes it was not the minde of Christ nor is it in the power of man to exercise the whole Ministry which by the Lords Institution is to be done by three Object This is a novelty and a new found Exposition Resp If it be the truth receive it though but Clemen Alex. lib. 1. Stro. understands hereby the Teachers of the Church 2. An uncertaine Author on Mathew translated by Erasmus and bound up with the third Tom. of Chrysostome◠applyeth these to the Ministry first the five Talents to the Presbytery which he makes to be Government Preaching Baptism offering Sacrifice and Prayer for the People 2. The two Talents
to the Deacon which he makes his godly life and faithfull Ministry in his Deaconship 3. The one Talent he understands to be the Peoples knowledge 1. The Ministry of the Gospel was fallen in Chysostomes times in most places of the world hence it is no wonder if it be applyed to the Ministry the application holdeth not correspondency with the Text. 2. If one be to be applyed to the Ministry then all are there is no difference in call in appointment to the Ministry in the Stewardship in the nature of the goods that the one had or the other but in the quantity only 3. If this be said of the people and Ministers then all Ministeriall differences are destroyed betwixt People and Ministers hereby Many have given their judgement what these Talents are severall wayes as Salmeron in Parabolis but I passe that and come to the mysticall sence or prophetick 1. God predicts by the unprofitablenesse of the man only which had but one Talent which indeed is the first Ministry called the Doctor the misery of the Church under a single Ministry in the time of Antichrist whose work it was to destroy the true Gospel-Ministry of three and set up his Bable Ministry of one singly in the World instead thereof 2. God predicts he should have but one Talent that should bee truly gold which is the Word the rest under that Ministry should be corrupt spurious false and fained things indeed scroffe and drosse to be burned 3. Vnder this one unfaithfull Ministry should be a hiding of that Talent it had which signifieth a hiding or shutting up of the Scriptures in an unkwon tongue 4. The converting the Gospel-Government contained in the Word which was from heaven and heavenly into an earthly constitution tending only to wordly glory and greatnesse the one being of God the other of man the one the pattern of heavenly things the other of earthly things The doome of God written of him vers 29. cleares the truth of the intended mystery from him that hath not shall be taken that which he hath 1. This cannot be understood of any but of a Minister nor be verified in a particular person but must be done in a publick spirituall generall sence of Scripture you may apply it to Judas in some kinde who was the lively representative of Antichrist But 1. he without all question had more then one Talent 2. This here doth mainly intend the ordinary Church-Ministry and not extraordinary 2. The Scripture saith he hath the goods of his Lord and againe he is said not to have them 1. Signifying that he should have nominally formally and in shew those things the true Church of God hath 2. That he hath them not really and indeed according to the Lords Institution the Word indeed it hath and the people may be said not to have it while they have it having it in an unknown tongue 3. God will take away that which he seemeth to have 1. This we see partly done in the discovery the World hath in part already made of her Idolatrous Worship 2. In the Saints condemning her Church Church-Ministry and Ordinances to be Anti-christian Superstitious Heathenish and ungodly 3. The full taking away will be when God shall erect a true faithfull Ministry and pure Ordinances among his Saints in the place of that Idol worship as in vers 28. Appl. 1. These all meet in Antichrist as lines of a circumference in its Center and so in him as in none but him 2. Antichrist is he the Gospel Prophesies aime at that should disturb counterfeit and oppose the truth of the Lord under whom the Church changes should be 3. Antichrist is he from whom the Talent shall be taken who is indeed tho unprofitable servant to his Lord in the Ministry hee being to be destroyed 4. How in a generall Scripture-sence these can be understood of any but Anti-christ I know not but should gladly be enformed he is to be a called Minister and intrusted with the Gospel which the first Bishops were by the Lords Institution he proves unfaithfull hides the Word turnes the Discipline of it to earthly advancements that hiding the Gospel ends must have a fall and be ruin'd his Ministry taken from him after which the Church is to be restored 3. Mystery in the vers 28. where the Talent is taken from him and given to him that hath tenne Talents 1. In which is shewed Antichrists Ministry shall be destroyed 2. In that it is given to the first it shewes the restauration of the Gospel-Ministry and Government in the Church againe to bee as in the beginning 3. That God will blesse by degrees in the use of meanes that Ministry to whom the one Talent shall be given abundantly from five to tenne which shewes it will be extraordinary but not by an extraordinary way as vers 16. 4. It is given to the first Ministry which is the Evangelist the act of Ordination being Primarily in him by whom with others the Church should come to be re-estated and to him had two which was the Pastors 5. The taking away of the one and the giving of the one Talent signifies that Authoritatively by some one that has power to doe it this act shall be done in the Church before the burnings of Anti-christ Object 1. Here he that had five hath tenne which is more then all the Ministry had which were but eight in all and therefore one man may exercise all 1. Shewes the abundance of knowledge the Ministers of the Gospel that shall be shall be blessed with and how happy the world shall be in them or in particular him that is designed for the Churches restauration 2. What is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other five Talents first they are other indeed but not in kinde as the three other Talents are which doe differ in kinde from his five but the same five Talents or gifts are encreased in him in the use of them more then they were double 3. Though he had tenne the other that had two had foure and the unprofitable servant had his one so that he that had the tenne did not like Pharohs cattell one eat up the other 4. The one's being given to him that had the ten was but that he that had the ten as the Apostles by their extraordinary Call did before come to set up by Gods approbation the Ordinances in the Church of Christ as they were first instituted in the Word which when once done he was to leave it to them to exercise as the Apostles had done before him and only exercise his owne part ordinarily in the Church 17. Having spoken of the Church-Ministry we now come to speak of the Church-Elder or helping Ruler MEn to please the Magistrate have demolished this Officer out of the Church and set up a counterfeit in his place for whom I dare boldly affirm there is no one word of Institution in the Gospel to be found to doe that he is
in his Church what hath Christ among the people where he hath not this 4. As the Church is divided from the world so is its government they themselves though being subject to the Magistrate as Gods Vicegerent 5. The Magistrate Rom. 13.3 is said to be ordained for the praise of them that do well now the Elder in the Church preventing scandals in the world composing differences preserving peace in the Church in a Gospel way according to Christ doth well therefore the Magistrate is to encourage him uphold him against those that oppose him 6. The Elders of the Church Nationall 2 Chron. 19. are reduced to the government of the Church particular 1 Cor. 5.13 these Elders have not to do to judge any without the Church their authority is bounded Object This is the way to exempt the Church from the publick Magistrates command 1. They are commanded obedience to them as to the higher Power and as ordained of God 2. Are to pay Custome and Tribute to them 3. To defend honour and maintaine them 4. To pray for them 1. Magistracy is exalted by it in that they rule over those which rule in a more excellenr way then other Under-rulers in the Common-wealth 2. The Churches obedience is better then theirs of the world they obey of conscience the other of necessity and feare 3. In the world a naturall man may be a fit helper in the Church he must be a wise beleever and a Saint 4. The Magistrates office is to see the Church under his Iurisdiction hath all that liberty authority and power left free to it to exercise within it selfe Christ left it without impaire 5. It is necessary the Magistrate have a help in Church as well as in the world hee being no more able to do all the one then all the other of himselfe That the Church ought to choose this Officetr 1. They have the choyce of all other as Ministers and Deacons and of this also therefore it were wrong to deprive the Church of the choyce of these as of the other 2 The Elders Constitution depends on his Election by the Church 3 By this the people more gladly assent to his determination because chosen of themselves 4. To prevent all meanes of rise of offence in the Church 5. To shew hee must be approvedly known for integrity and ability that is to be intrusted herewith 6. They being enlightned men know how and whom to choose better then others and therefore God trusted them with these priviledges themselves and left it not to Ministers within or Magistrates of or without the Church Appl. Gods people will make no ill use of this that the Magistrate should have cause to feare them for they will choose the most godly wise man among them which is the best choyce for the Magistrate and themselves also In the Exercise of this Authority 1. The Elders of one Church have no Authoritative power over any other Church then their own 2. Nor have they to doe with men of the world without the Church 3. I suppose if differences arise between members of severall Churches then some of the Elders of each Church may be nominated to compose them 4. If injury be done to a member by one not belonging to any Church if satisfaction cannot be had any other way he may appeale the Offender before the Iudge without scandall 5. If injury bee done by a member to one without the party offended may seek restitution and complaine to the Elders against him 6. This Goverment is the golden scepter the compulsory power by corporall punishments is as the Iron rod. 7. By this cost is spared poverty prevented unity and peace continued scandals prevented to the world without and members within and edification exceedingly furthered hereby among the Saints I now adde a word more to prove this generall practice of this government held out in Scriptures to bee exercised in the Church Deut. 32.1 1. Heare O Heavens that is the Church or Saints of God 2. Heare O Earth that is the World of unbelievers two sorts of persona being intended herein 3. It is emplyed that what he had to say concerned both these two sorts of people 4. Note in the Metaphor raine comes down from heaven and not goes up to heaven as the words here signified must if heaven be meant literally 1. The Earths ministry is meant in this heare the words of my mouth 2. The Church-Ministry 1. It distils as the deaw 2. It drops as the raine on the tender herb 3. As the showers upon the grasse 1. How fitly these hold out the differing Ministry the Doctor Ministry distilling the principles of grace as deaw 2. The Pastor dropping 3. The Evangelist showring it down in abundance 4. Here are two sorts expressed the tender herb the grown grasse but 3 emplyed the tender herb being to set out the children of the Church and the youth by distilling and dropping being both set before and applyed to the◠tender herb Cant. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Dove is one my perfect one is one shee is deare to her mother the choice one of her that bare her 1. I chose this place above other because Mr Brightman and others understood it to signifie the Gospel estates 2. It is without question wholy spoken of the Church 1. Here is her birth as born under the Doctor Ministry 2. Her Doveship or reservednesse to Christ under the Pastor 3. Her perfection under the Evangelist 4. Her unity expressed though under divers Administrations and estates shee is one she is one Math. 13.33 The three measures of meale signifie the three societies of Saints the Leaven and hiding of it the Gospel and the threefold Ministry thereof Math. 13.23 The good ground is said to bring out in some a hundred in other sixty in other thirtyfold 1. The seed is one 2. The ground is said to be good 3. It is differenced not in it selfe but in its fruit 4. This difference is only threefold to shew amongst the Saints in the Church there was a threefold division and no more the least is thirty the second doubles it the third is more then both Rev. 11.1 There was a Reed given me like a rod and the Angel stood and said Arise ond measure the Temple of God and the Altar and the Worshipers therein 1. This was done under the sixth Trump and respects that time in which we live 2. In this time the Gospel Primitive pattern is revealed by which at first the way and Church of God was set up in the world and governed 3. All are reduced to these three heads that are to be measured first the Temple secondly the Altar thirdly the worshippers 1. A materiall Temple is not meant God intending not the building of any 2. Nor can the mysticall Temple be meant here that is set out in that word worshippers 3. Though not the Temple yet something of the Temple is alluded unto of God in this place which
I take to bee the forme of the Temple which was divided unto three parts shadowing the three societies of Saints under the Gospel 1. The Porch the Doctor society 2. The place of Priests sacrifice 3. The Sanctum Sanctorum the Evangelist society So that by the measuring of the Temple I suppose is intended of God that a strict survey should in these times come to be taken of what pertained to each differing Church society Ordinances and Orders appertaining thereunto The second thing Measured is the Altar 1. Under the Law there were two Altars which shadowed the Divine nature and humane nature of Christ here reduced to one mentioned Heb. 13.10 2. Christ here represented is not to bee measured Joh. 3. vers 34. the Spirit was not given by measure to him so that man cannot measure Christ gifts as Mediator much lesse as God hence this can not be meant of Christ as in himselfe but as in the word 3. Hence the measuring of the Altar is only that Christ should be preached so to the society of children as the Word the measure holds him out in the Elementary or Doctrinall part thereof 1 Thess 2.4 Paul Timothy Sylvanus preach only as they are allowed of God therein the Gospel an allowance what to Preach to each society viz. Doctrine in the Doctors Exhortations in the Pastor Consolation in the Evangelists society 4. That in all the Saints Societies Christ is to be set up as an Altar at which all are to offer all having to offer to God thereon as well Infants as men Heb. 13.10 1. The differing Ministries are set down in the Temple in severall distinct places 2. The Doctrine in the Altars measuring 3. As these are measured for the people so the people are measured for them 1. Signifying none are to be admitted to the first Gospel Ministry without measuring 2. In the Gospel is a measure for all Saints by which Infants are known to be Infants young men known from Infants and Fathers from either but of these more largely in an Exposition I intend to set forth on the Revelation if God permit Appli That God will in these dayes have the Gospel estate re-erected according to the pattern in which Ministry meanes and members shall be all made answerable to the Gospel pattern or measure 3. All Formes come short of this can stand no more then Dagon before the Arke I shall adde one place more to those in my other Tracts used to prove mixt societies to shew how invalid they are and how unfitly applied 2 Tim. 2.20 In a great house are vessels of gold silver wood and earth therefore say some in the Church are to be good and bad Chrysost in locum Quemadmodum in majori domo necessaria est magna differentia vasorum ita in toto orbe non enim eam similttudinem ad Eccelesiaem refert sed ad universum mundum Throp in Verb. In magna domo vasa esse diversa hunc mundum esse non Ecclesiam dicit in hoc loco nam in Ecclesia nil vult ligneum esse sed ex auro universa effecta aurea qui virtute sunt praediti lignea sunt impii si non ad virtutem ad mundi tamen confirmationem statum sunt utiles vel ad dispensationes nonnullas maximè conferunt ut Pharao 1. It will appeare more plaine if wee consider God when hee compares the Church compares it to heaven and heavenly things this is too earthy to bee a representative of the Church Rev. 21.18.21 1 Gal. 6.10 God speaking of the Church as of a house cals it the houshold of Faith 3. The Church is the Patterne of Heavenly not Earthly things Object The Church is compared to a graine of mustard seed leaven c. Respons These thing a respect the grace of the gospel in men and the power of God and not the societyes of Saints which here is said only to be intended 18. That this forme of Government is aimed at by the Apostles is also clearly seen in the generall form of the Epistle which is no small Argument to prove it as well as part cular instructions and instances contained in particular places of Scripture The Epistle I shall instance in is that of the Apostle Paul to the Colossians THe first generall part of the Epistle I take to bee generally applyed to the whole Church and is contained in chap. 1. unto the first foure verses of the second Chapter 1. Part whereof containes Salutations and Prayer for the whole Church chap. 1 from ver 2. to 11. 2. From verse 12. to the end of the 4 verse chap. 2. hee holds out Christ and the Communion Paul and Timothy had with them and they with all Saints in Heaven and Earth in Iesus Christ as members in a body of which Christ is Head and Saviour In the next place the Apostle prepares or makes way to descend to the particular Church societyes Ver. 5. He comes to mention the order observed by them in the government of their Church Ver. 6. He exhorts them as they have received Christ so they would walk in him which implieth there was among them a different receiving of Christ some received him in the gospel milke others in the gospel meate some received him from the Doctor in his Ministry others from the Pastor in his Ministry differing first in Degrees secondly in Meanes thirdly in the Word and Ministry also Ver. 7. Hee sweetly and plainly illustrates this truth by a threefold Metaphor 1. Rooting an allusion taken from a tree and fitly to be applyed to the Doctor-Ministry who teacheth the Principles and Fundamentals of Christ the first way of receiving Christ 2. And built in him a Metaphor taken from a house not founded but built up having a higher degree in it of Christ another way of receiving Christ Note the change of the Metaphor hath in it a signification of difference to bee in the societies the Saints had among them at Colosse and also of their differing condition in Christ hee otherwise might have used one Metaphor as significantly and have said being founded on and builded up in him c. but changing the Metaphor he significantly sets out and implies a Mystery therein to bee unfolded 3. And established which is the last way of receiving Christ under the dispensations of the Gospel Ministers in this present life Ap. That in these clearly the order named vers 5 is here explained how and in what it did consist in the Ministeries right rooting beginners and building up other believers and establishing others in the grace of the Gospel by several degrees as they had received Jesus Christ Object The Apostle if he meant the change of societies in the change of metaphors in the first Why he did not change them in the last Resp. The thing was sufficiently cleared in the first metaphor to those Churches who had this order erected among them 2 This of established may be applied to other metaphors as
then a way and means is offered to those other Towns that are capable of this Government to set it up in them also 4. Before this can be set up Parochial bounds ought to be dissolved 5. Where are not publike meeting places there any convenient private houses are to be made use of 6. That those Ministers that are not of the Church ministry be not admitted to baptize or administer the Sacraments of the Lords Supper in the place they exercise 8. That they are to be subject to the Presbytery of that Church they are Members of that so they preach no other Doctrine but what is to be taught without the Church 7. That the Ministers without the Church be Members of some Church near them or not be admitted to minister to which they shall minister preparing men for it It is observable there was no standing ministry in the Apostles time but where were Churches of Saints in Communion the other ministry if they were persecuted in a place may leave it 9. Those that teach without the Church should be maintained by the state allowance Tithes dissolved Gal. 6.6 Let him that is catechized communicate c. which without the Magistrates help would not be done by unbeleevers who love their Gold not their God 10. The Church Teachers should freely be maintained by their Members as by a freewil-offering 11. The whole of the Papal Episcopal Presbyterial Form is to be dissolved 1. This was done in the Mosaical Government and shall it not be in the Antichristian 2. Christ saith no man patcheth a new garment with an old peece no not a peece 3. It seems to me plain That the single Antichristian Minister Matth. 25.18 had nothing Gold but the Talent he hid which was the Word in a strange tongue or if any thing else it was and will be taken from him 4. It is well observed by One Deum solere uno sigillo varias materias signare The truth wherof we may see in the two Temples before Christ the first was burnt and destroyed by the Chaldees so the first Temple estate by persecution was destroyed by Antichrist and the Heathen Emperors the second is builded by Zorubabel which is by Interpretation Fan Bable which is as truly to be verified now as then and more fully in us then them for they did not indeed Fan Bable but those set up the second Temple under the Gospel shall do it 5. Revel 21.5 Behold I will make all things new All things not some in the business of the new Jerusalem are to be made new The maner how it shall be done is set down by Peter and men cannot prevent it but those are happy that further it 2 Pet. 3.10 The Heavens and the host of them they pass away and are dissolved and burnt up I shall God willing in my Exposition of the Revelation speak of the new Earth Vers 11. Then there is the new Heaven follows in which dwelleth in Righteousness so that it is a most certain truth all present Forms Government and ways of worship must be yea shall be dissolved before yea and for the advancement of the true way of Gospel worship Revel 6.12 13 14. shews you the time when this shall be and that is under the opening of the sixt Seal in which we at this instant are under and see the effects produced according to the truth of the great God revealed however the mockers and scoffers of the world have derided it so that they must and shall have their mouths stopped and be made ashamed at it Object In many great Towns and places where have been a faithful painful Ministry and are a godly people to constitute a Church in they have but one publike meeting place and how then can the several Ministries be set up there in Resp The Synagogues were the places the Apostles preached in to men without and separated the Disciples to private houses In which for the purest times of the Church the Saints were ministred unto and had no publike meeting places as now Which order is so clearly set out unto us in Scripture that it cannot be excepted against Acts 28.30 The necessity hereof appears 1. From the confusion in the Church and Church-Ordinances in which as they are now exercised nothing is done to the Saints edification 1. Men without the Spirit and without understanding cannot pray nor praise God but minde the things sung or said in a carnal maner against the minde of God they are dead to God to whom God is not a God nor they a people 2. In Preaching to Saints the Doctrine to be preached to the world cannot be to edification 2. And as there is a necessity of dividing the World from Saints so Saints from Saints without which can be no right edification among the Saints Illust The Gospel is compared to Leaven by degrees the lump so the Gospel is to be preached to men without to leaven them or gather them to the Society of Saints which would be gathered as yet into a few Churches Now as the Saints are increased and fit matter of a church prepared the Minister of the place may require helpers to be joyned with him for the constituting of the church to be constituted Obj. The people will not endure it Resp The people ordained to eternal life will rejoyce in it others that do not are not worthy of it In Hebr. chapt 8.20 we have mention made of two covenants the new and the old under which two covenants there are to be differing administrations the one of which ceaseth in the being of the other But before we proceed we may for the better understanding of things consider the covenant as it was made with Abraham Gen. 17.2 and 7. which is made to one man a beleever in Christ Galat. 3.16 to Abraham and his seed were the promises he saith not And to seeds as of many but as of one and to thy seed which is Christ Now the administrations of divine Worship were exercised by the first-born of the Family they were the Priests during its time of standing The Apostle in this chapter speaks of the state of the covenant as after it was made to Moses ver 9. when God took them by the hand to lead them out of Egypt Now in this there was in respect of the administrations and extent of it such a difference as if it had been another covenant 1 It is made to the whole Nation Exod 6.6 7. Say to the children of Israel c. I will take you to me for a people and I will be to you a God 2 The Priesthood is now a National Priesthood ver 3. 3 The sacrifices are for all the people Heb. 8.37 4 The Tabernacle is the standing place for publick worship to the whole people mentioned ver 5. Which cleerly proves that God respected the administrations under the covenant as made to the Israelites nationally in Egypt and not as made with Abraham before under which the
people lived untill John the Baptist Ver. 9. He sheweth that the covenant made with man under the Gospel should be far differing from that made with the Israelites in Egypt and therefore called a new covenant to which the old should give place decay and vanish away 1. The ministry under the new covenant or rather new administrations of the covenant is said to be a more excellent ministry Christ himself being the high Priest and Mediatour and not Moses intimated ver 2. nor Aaron 2. Having better promises Exod. 6. v. 6. it was to bring them from the burdens of the Egyptians and redeem them and bring them into the Land of Canaan This to be heirs of the Kingdom of heaven and redeemed from hell 3. A better covenant in that under it they have the Laws of God written in their hearts and mindes under Moses in stony Tables 4 Shewing That God would under these administrations have none to be his people in communion but such as had his Law that is of Faith written in their hearts The Law was given by Moses but grace and truth came by Jesus Christ And so sheweth that the Gospel covenant or the administrations of the covenant under the Gospel admitted not of a Nationall Society and in this the new covenant is said to excell the old this being the ground of the covenant and being to go before it This is illustrated in that when Christ set up the Gospel Church he called men out of the National Church requiring that men first should be taught and beleeve before they be added to the church in which was plainly the vanishing of the old and the administrations of the new set out So that to maintain a Nationall church is to abolish the new and set up the old covenant and is Judaising being quite contrary to the tenour of the Gospel administrations Ver. 10. The holy Ghost sets down the time when the administrations of the new covenant take place that is after those dayes viz. after that Moses Ministry should have an end then the new covenant should take place and begin Ver. 11. It is said They shall not teach every man his neighbour and his brother saying Know the Lord as under the old covenant for all shall know mee from the greatest to the least The Eposition some make of these words to elude the true sense of them is That in the last days there shall be such abundance of knowledg that all shall know God but if we apply the words before or after this it s easily refuted as that all shall have it written in their hearts or that God will be merciful to the unrighteousness of all and not remember their sins any more is a thing I think that none will dare affirm when all that have this knowledg here spoken of written in their hearts shall have 1. Note that these words were to be fulfilled after the date of the old Covenant under the Administrations of the New in the Apostles times or in all times to come in which the true Gospel-Dispensations under the New Covenant shall be administred and have no respect more to time to come more then the Apostles times past 2. The words all shall know me are not to be understond only as a prophesie of the abundance of knowledg to be revealed of God under the Dispensation of Grace but also are to be understood as a conditional thing that was required of all even the least Christian the Infant in Christ before he could enjoy Communion of the Gospel Administrations with the Saints this is clearly held out 1 John 2. l 3. I write to you fathers who are here said to be the greatest because ye have known him which is from the beginning and then after I write to you little children because ye have known the Father and these are here called the least who without this knowledg are uncapable of being writ unto or preached unto in the Gospel way how much more unfit are they then for other more spiritual exercises And hence the Apostle shews That the New Covenant requires the least Christian to have the knowledg of God in him or he is not to be admitted a Church Member or accounted a Covenanter with God This knowledg and Communion with God shall have forgive-of sins and iniquities with it which make the knowledg of God sweet in its soul to it Quere Are none to be admitted Members under the New Covenant but those have the Law written in their hearts and have their iniquities pardoned Resp All that are true Members have and all that are admitted should have 2. The condition of making Members must be something visible the Church being not able to judg of the invisible estate of men 3. Here the condition is contained in the 11. Verse which is That the least Member shall have a knowledg of God and be able to manifest it to the Church whether it be in his heart or not God only knoweth 3. To make him a Covenanter he is to profess his faith in God according to the knowledg he hath of God in which he is said to take God to him to be his God and so became a visible Member of the Church 4. This Covenant was made with the Gentiles drawn from Idolatry 2 Cor. 6.16 And after the great defection made under Antichrist it comes to be made again at the beginning of the estate of the new Ierusalem Rev. 21.3 which time is yet to be I desire that it may be seriously considered how this making National Churches doth wholy destroy not only Christian priviledges but how it also makes void much of the Scriptures which are by this means as good as razed out of the Book of God As in the Scriptures that speak of the world as opposed to the Church 1. I desire those that maintain National Churches to shew where the world is in this Kingdom that they account wholly to be of the Church or a Church Iohn 15.29 I have chosen you out of the world therefore the world hateth you Iohn 17.9 I pray not for the world Vers 6. I pray for them thou hast given me out of the world 1 Cor. 11.32 That ye should not be condemned with the world and elsewhere be ye not conformed to this present evil world 2. I desire to know how these Scriptures can be made right use of or be rightly applyed to the use of Saints until these are divided one from the other 3. How this doth hinder the Manifestation of the Calling of Saints and the Manifestation of their love to God and Graces 4. Now it hardens wicked men while there is no difference made between Saints and them in Church Privildges and how it suddens the hearts of Saints 5. How the Glory of God in the Saints is obscured by these means whom God hath endowed as it were with glorious light to shine to the world by 6. How the government of the Church can otherwise be then confused
whiles carnal men are admitted who by no means cannot bear the yoke or tread the path of the Lord Jesus 7. How this destruction 1 Cor. 10.32 gave no offence nor to Jew nor to Gentile nor to the Church here the Jew and Gentile are set down in opposition to the Church which the Saints must not offend according to the Apostles mind can be observed among us Application to Ministers to take heed of consenting to these things this was the great abomination Antichrist was to do in the world even to make desolate the Church pull down her wals pull up her marks and destroy her bounds 2. In this grand defection Antichrist hath no less part in England then in Rome and Popery is never destroyed while this remains nor Reformation made 3. Nor will God make any peace with the people of this Land until this be reformed and the Church liberties and priviledges be restored 2 King 2.22 Appl. 2. I shall end all in the exhortations of Haggai to the Magistrate as being that properly pertains now to you as then to them to whom God immediately sent it 1. The house lyeth waste 2. God ends the Prophesies with the Gentiles Haggai 2.22 23 in which God would let you know this book concerned the Gentiles and that the Scripture is never fulfilled until done among them That that Scripture speaks will be found true and no lye in these days amongst us which some say is only proper to us of Europe O ye of the Magistracy arise begin to build the Lords house 2. To the Ministers Dan. 9.27 for the over spreading of abominations he shall make it desolate 2. This desolation is said to be to the end of the war that is that war that Antichrist shall make with the Saints v. 26. Rev. 13.7 3. This desolation is to be until the confirmation and that determined be poured on the desolate Quest 1. If the Church be not in her desolate estate 2. Where or when that time is out 3. If our War be not part of that wrath said to be determined to be poured out 4. Where while the Church is left to its desolation it be not a certain token all is not poured out and the farther that time is off the more wrath is to come 5. Where those hinder the restoration of the Temple-estate are not the only causes of our lying under this heavy estate 6. Where if the Church be once restored God would not immediately give us peace and mercy try the Lord in this thing and you will be blessed that trust him 7. Do not fear the Lords providing means comforts and mercy necessary the Lord will not be wanting to us in his own way and break us better in Gods way then all earthly good in any other that which generally we have had other way have come to little Appl. 3. To the People Do not you shew your selves backward in Haggai 1.2 This people say the time is not come to build the Lords house 1. God hath cursed you as the Jews v. 6 9. 2. If you shew your selves willing God will then bless you as them Hag. 1.11 Mat. 12.28 Take my yoke upon you my yoke is easie Appl 4. To the Souldiers 1. Be faithful in your undertakings be humble under your victories be thankful for your deliverances labor to do all you do for the glory of God and the advancement of the Gospel that the Lords cause suffer not reproach and the Lord may give you leave to see the glorious goodness will at last arise to this poor harrowed Nation from your hard labor and be made partakers of the Lords grace your selves and do it not for others only that only is able to sati fie you for your loss of Blood your lack of Means and restless pains O look on this as your arrears and you shall finde in God a better pay-master then any you have yet met withal and from whom you have much more to receive then from the Estate and with whom your service is more acceptable then with man as hath been abundantly witnessed keep close to him you have had and may again have much need of him can do nothing without him let not the world nor conscience be able justly to say ye do any thing against God and be sure that in what ye do for God ye shall not want help to do it and at last God will make your enemies love you and the Saints of God will pray for you and love you in the Lord always Appl. To the City Rev. 16.19 The City of the Nations fell This is the falling time if ye fall from Antichrist to Christ it is a happy fall if not a woful one is predicted in you is found all the blood of the English Martyrs the injustice and pride of the land Appl. To men of differing Judgments 1. Ye that are for Episcopacy in this is the Angel Ministry ye contend for Rev. 2.1 cast out of the Church as extraordinary brought in again 2. Ye for Presbytery in this ye have the true Church Presbyters they governing joyntly the Church 3. Ye for Independency here is a Church governed by its own Officers within it self without any others to rule in it 4. Ye Antinomianists here is the gospel purely preached to the Saints the Law to unbeleevers 5. Ye Seekers here is a Church-government a long time hid now to be revealed according to your expectation 6 Ye Anabaptists as the Assembly say the constituting of the Church was and is to be of Beleevers which are after to be baptized as confessed to be done in the Apostles day So that without all question when the true way of God shall be revealed the spirits of all that are led of God shall be gathered sweetly unanimously and gladly into communion one with another again though now divided that Ephraim shall not envy Juda nor Juda Ephraim more which is that which is only sought for by me and to be sought for of all that love the Lord and his Saints in truth and expect mercy from him at his appearing FINIS