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
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
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
same persons though diversly set out as 1 Pet. 6.1 An Elder and Witness and Paul 2 Tim. 1.11 An Apostle a Teacher which implyeth the same thing Tertul. de Pudicitia Apostoli emittunt ad eos qui jam ex Nationibus allegi caeperant Visum est Spiritui Sancto nobis Where he leaves out the word Elders and mentions Apostles onely intimating that the Apostles and Elders were the same men Clemens of Rome Ep. to James Proretae officium Episcopus impleat Praesbyteri Nautarum Diaconi dispensatorum locum tenent hi qui Catechizant Nautalogis conferantur Epibatis autem totius fraternitatis multitudo sit similis The rest of his works if this Epistle be not is spurious and this grosly corrupted But here the Catechist and the Presbyters are distinct workers in the Gospel work or Ministery the Presbyters were not to Catechize Hyeren lib. 4. cap. 37. Per omnia haec Deus pater ostenditur Spiritu quidem operante filio vero administrante patre vero comprobante homine vero consummante ad salutem And after shews how it is done saying Divisiones charismatum sunt idem autem Spiritus divisiones ministeriorum idem autem Dominus divisiones operationum sunt idem autem Deus qui operatur omnia in omnibus 1. The gifts ars said to be the Spirits 2. The Ministeries or execution of them the Sons 3. The operations which depend on the several gifts of Evangelist Pastor Teacher and their several teachings are said to be Gods or the Fathers 4. These all tend to perfect the Believer Similitud Hormae Disc Paul Similitud 8. Nuncius Domini coronas jussit afferri allatae sunt autem coronae velut ex Palmis factae coronavit eos viros nuncius in quorum virgis Pampinos invenerat fructum jussit eos ire in turrim sed illos viros misit in turrim in quorum virgis Pampinos invenerat sine fructu dato eis sigillo nam vestem eandem habebant id est candidam sicut nivem cum quâ jubebat ipsos ire in turrim Nec minus eos qui reddiderant virgas suas sicut acceperant virides datâ eis veste candidâ sic eos dimisit ire in turrim his consummatis ait ad Pastorem illum ego vado tu vero dimitte hos intra muros in eo loco quo quisque meruit habitare This Book is wonderfully corrupted throughout yet many things thereof would serve to prove the things asserted but this being clear and full sufficeth Hieron Ep. ad Evagrium Et ut sciamus traditiones Apostolicas sumptas de veteri Testamento quod Aaron filii ejus atque Levitae in Templo fuerint hoc sibi Episcopi Presbyteri Diaconi in ecclesia Here he compares Aaron and his two Sons to the Evangelist Pastor and Teacher though I suppose the true order was broken before Hieroms time and the Levites to the Deacons Gregory is forced to confess the truth though as it were against his will 16 Hom. super Ezek. lib. 2. p. 72. Orientalis via tres hinc tres inde Thalamos habere memoratur non inconvenienter accipimus si tres esse fidelium ordines Now as there are three Orders of Believers so there were three Chambers or Meeting-places to meet in and Ministery implyed though then at Rome were no such Order Policarp Ep. ad Philippenses Rogo igitur vos omnes insistere verbo justitiae patientiae quam oculata fide vidistis non solum in beatissimis illis Ignatio scilicet Zozimo Rufo These three being the whole Church Ministery mentioned by Nicephor lib. 3. cap. 29. Zozimus and Rufus were never Bishops of Antioch as in the Catalogue of the Bishops appears 5. The ground generally laid down for this threefold Ministery is taken from the Trinity of persons in that one Divine Essence of God Clem. Alex. Strom. Lib. 7. p. 799. calls the three Assemblies of the Church Beatam Sanctorum mansionum trinitatem then by which it could not be expressed more fitly commending it unto us in the highest mystery in whom they are indeed made one to which Christ alludes Joh. 17. ver 11 21. Dionysius cap. 5. de Eccles Hierarch Et quidem Hierarchiam omnem in trinitatis distribuerimus numerum And truly saith he we distribute all Hierarchy into the number of the Trinity that is of three Ignatius Ep. 6. ad Philad Vnus Episcopus una cum Presbyterorum Collegio Diaconis conservis meis quando quidem unus ingenitus Deus pater unus unigenitus filius Deus verbum homo unus paracletus Spiritus veritatis Hyren Lib. 4. cap. 75. Per hanc ordinationem hujusmodi convenientiam talis factus plasmatus homo secundum imaginem similitudinem infecti Dei patre quidem bene sentiente filio vero ministrante formante spiritu vero nutriente augente homine vero paulatim proficiente perveniente ad perfectum 6. Now as the Ministers are three so they had a threefold Mininistery which were distinguished diversly one from the other Clem. Alex. Lib. 7. p. 779. Salutares hae conversiones pro ordine mutationis dividuntur temporibus locis honoribus cognitionibus haereditatibus ministeriis usque ad eam quae transcendit contemplationem est proxima Domino in aeternite These saving conversions for order of change are divided both in times places honors knowledge inheritances ministeries and implieth That the Saints in the Church came in time to change their Ministery and with their Ministery their former place of Ministery and had greater honor in the Church and had a higher degree of knowledge ministred to them then formerly So that it is clear the same Doctrine was not preached by the Evangelist that was by the Pastor or Doctor nor did they preach to the same people or in the same place as men dream 2 Cor. 10.16 the Apostle speaks of another mans life which he would not boast of that is other mans Ministery Dionysius Ep. Tito divides the Ministery into Nutriens Renovans Perficiens Ministerium In his Eccles Hierarch Pontificalis ordo non perficere solum verum illuminare purgare novit Sacerdotum vero virtus habet in se illuminantem purgantem Verum qui inferiores ad praestantiora transire nequeunt propterea quod fas illis non est ad istjusmodi prosilire superbiam Tertul. de Exhort Castitatis Si habes jus Sacerdotis in temetipso ubi necesse est habeas oportet etiam disciplinam Sacerdotis ubi necesse sit habere jus Sacerdotis Digamus Tinguis Digamus offers quanto magis c. of this more fully in my Letters sent to the Assembly printed 7. And then by degrees as believers were fitted they were passed from one Ministery to the other more perfect Ministery Dionysius cap. 5. Eccles Histo Ista quidem Sacrosancta Lex est ut per
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
Stars Whence is great matter of encouragement to be ministred to men to grow in grace and to contend for perfection in the Church for this life for that to come whereas in our Societies there is none at all Tertul. in the same book hath excellently distinguished them had not the enemies of truth labored to obscure it saying Non omnis caro est eadem caro non ad denegandum substantiae communionem sed praerogativae peraequationem corpus honoris non generis in differentiam redigens in hoc figurata subjicit exempla animalium elementorum alia caro hominis id est servi Dei qui vere homo est alia Jumenti id est Ethnici de quò propheta Adsimilatus est homo irrationalibus Jumentis alia caro volucrum id est Martyrum alia caro piscium id est quibus aquâ baptismatis sufficit Here Caro volucrum should be for Martyrum Juvenum for Tertul. applyeth it to the differing estate of the general Church Societies and then the comparison sweetly agrees with the Church and the world Ethnick to which it is compared but the words following abundantly clear it Ad disciplinam totam hoc dirigit now Martyrdom pertains not to Church discipline ut hic dicat portandam imaginem Christi in ista carne in justo tempore disciplinae Mark it well in just time of discipline applying to the times of infancy of youth and Christian man-age according to the order of Christian discipline in the Church and not natural growth Again for the manifestation of the study and endeavor of these children of Error to pervert the right ways of God for which they had leave of God to accomplish his own purpose for the hiding of the Church and proves the way to be the true way because they endeavored so much to hide it Tertul. de praescr Haeret. Quid ergo si Episcopus si Diaconus si vidua si virgo si Doctor si etiam Martyr lapsus à regula fuerit ideo haereses veritatem videbuntur obtinere ex personis probamus fidem an ex fide personas 1. Here is vidua and Diaconus before Doctor and in stead of Pastor virgo put in a meer plain Popish foist and no way countenanced of the truth 2. I suppose as virgo so Martyr is also added to make the confusion the greater For how can a man be a Martyr as that word is usually taken and fall from the Rule in which is to be seen how unprofitable the writing of the Ancients are in themselves what diligent care is to be taken in them and how useless without the Word unto us 3. If this be not assented to how can the whole Church officers be mentioned in this place as intended by the Author so that there is a putting in and putting out and inversion of order clearly seen in it and this was practised before Tertullians days but much more after appears by the Obtestation placed by Hyrenaeus at the end of a book now lost Adjuro te qui transcribis librum istum per Dominum Jesum Christum per gloriosum ejus adventum quò judicaturus est vivos mortuos ut conferas postquam transcripseris emendes illum ad exemplar unde scripsisti diligentissime hanc quoque obtestationem similiter transferas ut juvenisti in exemplari 10. Now that the people were thus in Ministery and places ordinarily divided and at the administration of the Sacraments were to meet together 1 Cor. 11.20 appears Ignatius Ep. to Philadelp Vnus etiam panis pro omnibus confractus est unus calix totius ecclesiae That this Epistle is ancient appears from the allowance of the Cup to the whole Church Clem. Alex. tells Those were newly ingrafted into the Church they were not to enjoy mean things onely as they looked on them At vero augustior illa unius ejusdemque panis calicis communis pacifita que communio concordiae illis ut fratribus unà educatis Divinas statuit leges Dionysius only shews the manner how it was to be communicated to the members of the several Societies cap. 3. de Eccl. Hist. ElementÃsque which are the Sacramental bread and wine illius ad inferiora secunda processus finem facit diviniorem ad prima principaliora redditum 1. Here are three Societies expressed in the inferiour second and first 2. With his elements of bread and wine he comes to the children and then proceeds to the second the young men and returning ends at the first and more principall Society of Fathers How full and cleer this testimony is I leave to all to judge seeing it is the childrens bread but not the Catechumeni they were not baptized nor had any part in the Sacrament of the Lords Supper 11. That the severall Societies under the severall Ministers were one Church appears Ignat. Ep. 5. ad Philadelph Gaudium sempiternum est singulare maximè iis quî sunt in unum cum Episcopo cum Presbyteris Diaconis probatis in voluntate Dei Patris per Dominum Jesum Christum In unum that is in unum corpus in one body This order was glanced at by Basil de Sp. Sanct. but I doubt not practised in the Church he living about 370. Profectò stulti omnino infantilis animi est puerÃque cui revera lacte opus est ignorare magnum illud necessarium salutis quod quemadmodum doctores facere solent in instituendis discipulis ita nos in exercitatione pietatis dum ad perfectionem inducimur primum perceptu facilioribus ac nostro modulo congruentibus ad incomprehensibilem scientiam paulatim introducti fuimus c. then after gives the reason ne protinus spectaculo purae lucis offensi caligaremus Gregor Nissen 380 An. de orat pauper Quemadmodum hi pueros è parentum manibus susceptos adhuc infantes balbutientes non protinus abditis disciplinarum praeceptionibus onerant sed primò literarum formas insculpunt in ceris earúmque nomina declarant ipsorum manus per impressos illos literarum ductus agunt exercent mox illos ad cognitionem syllabarum pervehunt atque ita deinceps ad verborum expressionem perducunt sit etiam Ecclesiae duces initio documenta quaedam quae sunt instar elementorum auditoribus proponunt Deinceps gradatim ea quae perfectiora magÃsque recondita sunt patefaciunt Jerem Ep. to Marcell shews a strange confusion to be in his time in the government of the Church An. 370. Episcopus tertius est apud Montanistas habent primos de Pepusa Phrygiae Patriarchas secundos quos Canones appellant atque ita in tertium id est penè ultimum locum Episcopi devolvuntur And then after of the Bishops who among the Montanists were degraded thus Locum Apostolorum tenent apud nos Which shews 1. In these times some Churches retained some more likenesse of the Gospel form then other though the true
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
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
universus populus concreditus erat Quid ergo juniores erant Pastores ac Doctores admodum erant enim circumeuntibus Evangelizantibus inferiores qui habitando quieti circa unum duntaâ—at locum occupabantur ut Timotheus ac Titus verùm alias ex hoc loco subjectio praelatura colligi non potest and after Nè quid huic expositionis meae contradicas potest fieri ut Evangelistas eos hic intelligta qui Evangelium conscripserunt If Chrysostome were thus ignorant of the Office of Evangelists no wonder if we are one while he is for walking Evangelists then for those abide in one place and to these he adheres or else prelature cannot be proved thence and then he comes to those wrote the Gospells how can it be thought possible so great a darknesse should come on the world in so short a time on those who had the learning of the age And it is like the Ancient copies of the primitive Writers were either lost hid or corrupted before his time making way for the departure of the Church now about to take its leave of the world Bazil in an Epistle to Ambrose cals on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montacu of Tythes understands this complaint of his to be only about the dividing of Cappadocia into two Metropolitans which had been one at Caesarea 1. I conceive Bazil understands the first tract of the Fathers in which only was a reformation that was right and not that went immediately before 2. Nor could that be understood well for the old marks for it were not 200. years before that there were no provinciall Bishops in all the world And after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which shewes he sought this in some spirituall way and for a spirituall end quite contrary to that objected before And in his Epistle to Athanasius I conceive he implieth the same when he calls on him to joyne with him in restoring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he alludes to the allusion of John the Baptist to the Gospell Government Mat. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully manifests the Gospell truth and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more full to which no government then did so fitly agree as the Gospell government Applic. Seeing he calls on Athanasius and Ambrose to reforme by the first times it proves there is no true reformation to be made of the Church by the practice of the then times least we would seek to prove one corruption by another 2. That the true Church-discipline was neare gone from the world or going as he instanceth onely Antioch whose practice he commends which doubtlesse was deficient in many things in those times Ambrose Eph. 4. Coepit alio ordine providentiâ gubernari Ecclesia and points out the time to be ubi omnia loca circumplexa est Ecclesia it was after doubtlesse the 200. yeare O Ambrose did they think of the curse denounced of the Apostle against men or Angells should attempt this or had they divine revelations to do it or Apostolicall Authority delegated that they dare to do such a thing After he gives us the reason Scripta Apostoli ideo non per omnia conveniunt ordinationi quae nunc in Ecclesia est quia hac inter primordia sunt conscripta As if the government written in the Gospell and exercised by the Apostles was onely for the Apostles time or Church-Infancy and would not serve all estates thereof in which we see the plea now used is an old one An instance he gives of this in Timothy made a Presbyter by Paul and called a Bishop ut recedente eo sequens ei succederet that is the Evangelist dying the senior Presbyter the Pastor succeeded him he being next in place and office The reason of this change is this Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatos tenendos mutata est ratio prospiciente consilio ut non ordo sed meritum crearet Episcopum multorum judicio constitutum nè indignus temerè usurparet et esset multis scandalum 1. If any such there had been the Lord had provided a remedy against it by giving the Church a power among themselves to prevent it which here the Bishops to the destruction of that priviledge usurp to themselves 2. It is done by a Councell that it may have the more fair pretence and that hereby unworthy men may not come ad primatos tenendos That the senior Presbyter succeeded the Evangelist if fit is illustrated in that of Aaron and Eleazer his eldest son Numb 20.25 26. But see what the Bishops did with this usurped authority when wrested from the Church quickly after Sozom. lib. 7. cap. 8. tells a story of a Bishop chosen by Bishops for Constantinople He was chosen by Diodorus meanes and commended to the Councell his name was Nectarius That which they chose him for is because he had a white head a sacerdotall Countenance and the like this fitted him ad primatos tenendos 1. He was not a man baptized it is said Diodorus seeing him so grave a man thought he had been baptized 2. He is exhorted to give him to reading which shewes he had little abilities in him to teach 1. Ap. Could this be said of a senior Presbyter he must be better qualified then so 2. Let man never give leave to man to change the everlasting Ordinances of God for never so faire pretences for the foolishnesse of God is wiser then men In the same manner Ambrose was elected before baptized against the Word Ambrose on the same 4. Eph. saith of the Teachers Doctores sunt hi qui lectionibus imbuendi infantes solebant imbuere sicut mos Iudaeorum est quorum traditio ad nos transitum fecit quâ— per negligentiam obsolevit He sheweth though the custome were taken from the Jewes yet it belonged to the Gentiles to have it exercised in their Churches also The Doctor being to initiate their children in grace as the Jewish theirs in nature which through negligence is out of use of whose Ordination he thus writes Prophetia est qua eligitur quasi Doctor futurus idoneus manus verò impositiones verba sunt mystica quibus confirmatur ad opus electus auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offerre 1 Timoth. 4.14 1 Timoth. 5. Apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia seniores habuit quorum sine Consilio nihil agebatur in Ecclesia quòd qua negligentia obsoluerit nescio nisi fortè Doctorum desidiâ aut magis superbiâ dum soli volunt aliquid videri Hereby Seniores M. B lson will not admit the helping Governor or ruling Elder to be understood but that advice which Bishops used to take of Presbyters was now not taken in Church-Government 1. He alludes in this place as I suppose to that
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
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