baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to evangelize The disjunctive seems to divide the work to proper persons according to their call This seems to be the way of God in the Churches because the most perfect way and most like God 1. It hath unity answering in some kinde to Episcopacy 2. Joynt fellowship in Government by Eldership with Presbytery 3. Community in Priviledges with Independency Without all question these all have somewhat of the way of God in it Gods way takes up all 1. Episcopacy could not have deceived the world else in its first institution succeeding the primitive times and the hiding of the Church 2. Presbytery could not plead so strongly for a combination in Government from the word else 3. Independency could not else refuse an external power of command to reside in any out of the Church 1 For Episcopacy How it is likely it arose out of the Churches first institution 1. The ministry of the Gospel being one and ending in the evangelist the other two ministers ministring to him whether hence Episcopacy took not an occasion to visit over mascores of divided congregations 2. Whether the Lord writing to the Angel of the Church of Ephesus wrote not to the Evangelist as first in order and hence that Bishops pleaded their ground for Government 3. Whether that corrupt and exorbitant way of lording it over many congregations may not be a light to us that succeeding the Primitive times to shew us that in the true Church there was a conjunction of ministers in the Church-ministry more then one served together therein 4. This appears in that Episcopacy did counterfeit the way of the true churches but in a corrupted way grosly 1. Setting up their Bishopricks in Cities as Paul the churches which I suppose is necessary to be done now 2. In these places are a combination of ministers but far more then they finde in the text and for a quite contrary end 3. Whether in union of churches the mother church represent not the Evangelists meeting the chappels the meeting places of the Pastor and Teacher and then that the Sacrament of the Lords Supper was to be administred onely in the mother-church Whether this hath not in it a discovery of the evangelicall practice I leave to all the Saints to judge I shall grant to Bishops 1. That there are by the Gospel government more then one assembly or congregation do belong unto one compleat church 2. One was to be the mother-church or chief assembly in which some things were to be done that were not to be done in the other meeting-places 3. That the members of the other two congregations were to come there and do them 4. That the Evangelist had a priority in the church before all other officers as Pastors Teachers Elders Deacons 5. That cities were the usuall places in which the church-ministry and ordinances usually were erected For the ground of Prebytery's rise and growth 1. It is cleer the ministry is in the Gospel one onely ministry 2. All had their institution from Jesus Christ 3. Government is common to the whole ministry and elders in the Scriptures 4. All are comprehended under the same names in the Scriptures 5. All are to teach the same Gospel 6. God hath in Scripture condemned lordlike authority in any and that the greatest was to be minister to the rest by which and many other things whether or no that the ministers came not to see the unjust domineering power of Episcopacy and how that the Scriptures held out no such authority to be left of Christ in the church 1. Whether this occasioned not the ministers to break off the yoak of that bondage and every one dividedly in his own place without reference to other as condemning episcopall Jurisdiction for tyrannical and therefore saw a necessity of breaking off from that union that should not be And now I suppose they break also from that union which should be 2. They finding the many inconveniences by standing singly without advice and mutual help together with the Scriptures which speak of the Presbyters as of many persons they were necessitated to joyn in a way of Community for Government again 3. Now from the joyning together of Ministers and Elders in the Primitive Church of one Church onely I suppose arose the Classical or National combination of Ministers in the Presbytery 4. All these have somewhat of truth in them which when God shall reveal it fully will help to set up the Church which until then will but keep it down I agree with Presbytery 1. That in things which generally concern the Church nothing ought to be done without consultation first had with the Ministery and the Presbytery of the Church 2. That there were Meetings of the Presbytery for the debate of doubtful things 3. That several Ministers are joyned together for this work 4. That one Minister ought not to Lord it over another in the Church they being co-ordinate in the Ministery 5. That every Minister in the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop over his flock and nothing to be done therein without his being first acquainted with it by the other Ministers of the same consociation 6. That helps in Government are to be used in the Church as that of ruling Elders Deacons Widows 7. That the ruling Elders are to be chosen by the Church and to be joyned to the ministring Elders for the removing of scandals and scandalous persons out of the Church the Church being not possibly all on every occasion of meeting to be present nor in many things are they able to determine and therefore appoint chosen men hereunto to do for them so as if done by themselves And here I cannot but observe how all Ways deduce the strength of their way from the Way of God and in what it fails of that it lieth naked to be wounded by the adversaries Episcopacie pleaded unity of Ministery but taking the whole Authority to it self from those who were to be joyned with it proved its subversion It pleaded community of Churches but when from three to three hundred and from these to those which he was to have no relation to did shew it to be an Antichristian power 2. Presbytery pleads a community or combination in the Church of Ministery and so shakes Independency which hath not any combination in Government of Ministery 3. Independency again shakes Presbytery in its combination it being a combination of men that are not set over the flock nor feed it and yet exercise authority over them 4. Hence see the Way of God is that which holds up and casts down the ways of Worship or Government in the Church Applic. 1. Of what strength will the Way of God be when it is in perfection revealed unto us without mixture of humane inventions to cast down all other Ways of Worship Illustrat As Christ coming into the Temple whipt out of the Temple the buyers and sellers and none durst to stand
against him so will Truth be in power when it s clearly revealed men will not be able so to dispute against it as now they do there will not be that ground for Reason to object against it the Word agrees with it it will condemn every tongue shall speak against it For Independency I agree with it that Corinth Jerusalem and Ephesus is said to be but one Church though it consisted of three several congregations 2. That this Church was ruled by Officers of its own and not by any other Officers of another Church but that all Officers and Offices ought to be compleat in her by which all things ought to be done by her alone 3. I agree with it that people ought to be congregated in a Church-fellowship from the world Applic. is That I verily suppose that Independency comes neerest the minde of Christ of any Yet lest I should be thought to be engaged to them more then others I shall next shew in what I disagree 1 She hath not her full ministry 2 Not the right use of her ministry 3 Not the right way of making her members 4 Not the right way to increase the gifts of God in her members as ordained of the Lord in the word 5 Not the consultations ought to be had and held with the other Ministers to be had in and to be of its own consociation of whom it may be said as Solomon said of others that a three-fold is not easily broken In the government of the Church clearly appears according to the wisdom of God that all Government is comprehended in it Monarchy in that there was one chief Pastor Aristocracy in the consociation of Ministers and Elders Democracy in that many things which concerned the whole Church were to be done by and with consent of the Church 1 Bishops they with the help of Elders they together oppresse the people depriving them of all power 2 The Bishops they grew too great for the Elders and oppressed them 3 The Pope he grew too great for the Bishops now it was all their worke to adulterate the way of Christ in the Churches onely to feed their own greatnesse and further their own vile ends But the grand corruption of all was in that resemblance of Monarchy set up in the Church against Christ against his Law to the casting down of Christ and his worship Now in the revolution of the Churches estate it comes again by degrees to its restauration 1 The Bishops they cast off the Popes yoake 2 By the same argument Bishops cast off the Popes yoake the Presbytery cast off the Bishops 3 The people with a ministry joyn together against Presbytery for Independency 4 In the end when God shall restore the Church to its former estate all these severall wayes of government shall be reestated in the Church again without clashing one with another which now as divided are in some kinde used as it were to the destruction one of another yea of all we are willing to have one alone without the other and so strive to destroy the way God hath constituted in his Church making one form to serve all when all are to be exercised joyntly in the house of God for the more excellent perfect and exact government of it which by no means can be done by any of those powers alone dividedly which what wee doe in seeking one or setting up one above another or against another to the destruction one of other is not easily apprehended especially if wee consider 1. That the priority of the Evangelist was but in one Church-ministry not such as to have it to be as the Papacy or Episcopacy over whole countreys and counties 2. That the consociation or combination of the Presbytery was not over a Nation to exalt it over all but of the ministry joyned in fellowship for the edification of one onely Church consisting of onely an Evangelist Pastor and Teacher ordinarily 3. The Independency was not such as was of one onely minister and members joyned to him with helping governours in whom onely all Church-power should reside but was to be joyned in a combination with other ministers of the same church who were to have their helpers added to them for as Solomon saith In the multitude of Counsellors there is safety 1. The priority of the Evangelist is kept in its limits by the joyning of the Pastor and Teacher with him 2. The power of the Presbytery is moderated by the Elders exceeding them in number 3. The whole Presbytery if they are wanting to the church in things wherein peace and purity do consist are to be subject to the church to give an accompt thereof unto it Acts 11.2 3. Peter having been with Cornelius a Gentile was questioned by some of those that were of the Church at Jerusalem for going in to the uncircumcised and eating with them to which charge of the members Peter gives an accompt rehearsing the matter from the beginning and expounding it unto them 1 Cor. 5.7 the Apostle writes to the whole church to purge out the old leaven Now this was the work of all not of some as appears by the means ordained hereunto which was excommunication not practised then as done by Episcopacy in which the whole power of the Church was clean taken from them 4. Without all question the saying of Christ Go and tell the Church who had no respect to the then Jewish Church but the constitution of Christian Church to be doth imply that in the Church did reside authority and power to punish offenders with ecclesiasticall censures and without them it cannot be done which was the gracious provision God was pleased to make for the Church and the members thereof That this was not meant the Jewish Church appears because there was but little good to be done by telling them of any thing who had cast out all of their congregations that did confesse the name of Jesus Christ 2 He begins in the beginning of the chapter with the Kingdome of heaven which was the Gospel-government Matth. 19.1 and was the cause of what sayings ensued concerning dealing with an offending brother 3. Christ to clear up his meaning in these words to his disciples understandings fetcheth another parable taken from the likenesse of the Kingdome of heaven which was the estate of the Church to be under Gospel-government ver 23. Object Christ meant here the Church of the Jewes there was no other nor could the Disciples understand of what he spake if not of the Jews Church Respon They then understood nothing whatever he taught for he onely taught the mystery of the Kingdom Obj. How should they understand it Reso The holy Spirit tels us that it was given to them to know the mysteryes of the kingdome so that the mysteries and hidden things of the Gospel and Government were in some measure revealed to them though not as after the descending of the holy Spirit on them And here it will not be amisse to
THE SMOAK OF THE Temple Cleared through the LIGHT OF THE SCRIPTURE By the unworthiest of al the Ministers of Christ Jo. Brayne JAMES 4.5 Do ye think the Scripture saith in vain the Spirit that dwelleth in us lusteth enviously CHAP. 1.21 Wherefore lay aside all filthiness and superfluitie of naughtiness and receive with meekness the ingraffed word which is able to save your souls LONDON Printed for Thomas Vere at the upper end of the Old Bayley MDCXLVIII The Epistle Dedicatory TO the Saints of God in all the world especially the Godly Magistrates and Ministers of this Land and the Kingdom of Scotland To you do I earnestly desire of God grace and Peace may be dayly multiplyed beseeching each of you in your severall places to have especially care of preserving the peace of the people of God knowing how easie a matter it is to occasion a War Religion being made the ground thereof How were the Heathens stirred up to fight for their Idol-gods how did Papists fight for Popery And it s not long since we had a War for Episcopacie the Lord grant our War end not in a War for Presbyterie or Independencie I have written this ensuing Tract without leaning to any partee desiring a friendly acceptation of al desiring if possibly to have here by the truth discovered which is onely able to unite us in Iudgement and make us one which War can never do but rather bring us all to nothing and remember Christ dyed to prevent the death and destruction of Saints and God is stiled the preserver of men whom we ought in this to imitate let us lay aside all affectedness to any way of our own and diligently search after truth though never so much contrary to our selves our way and practise submitting to the way of God in the Scriptures as that onely is to be walked in though never so difficult to be erected in which onely is peace and Righteousness to be found and if there be any thing contained in the ensuing Tract that may farther the ends proposed in the Church of God I shall greatly rejoyce for which I shal earnestly seek the Lord night and day as in duty I am bound to do and rest A most unworthy servant yet glad to do any service in the Church for Jesus sake and the Gospel J. Brayne To the Reader BEloved Friend the desire of the Saints Peace and Love to the truth especially moved me to write of that Subject that follows which as Johns Doctrine seems to be new to the world which I suppose on tryall thou wilt finde to be that truth which was from the beginning which though not so cleer at present yet by this God may be pleased to raise up some more learned godly and Judicious man to write more fully and cleerly of the Comfort and consolation of all Saints I desire thee not to carp at the imperfectness of the Coppie it is very rude and indigested having other affaires I could not attend the reading of the Copy after written being written in much haste nor was there any at the presse able to correct the faults committed in the writing most of which shall be in some kind amended in the Errata thus desiring thy favour thy increase of grace and knowledge with thy prayer for me and the whole Church of God I rest Thy Friend and Servant in the Gospel of Christ to do thee all service alwayes J. Brayne The Principall things Contained in the ensuing Treatise are 1 THat there is a Church Ministry pertaining thereunto onely 2. This Ministry consists of Apostles Prophets Evangelists Pastors and Teachers 3. Three of these onely are to be a continuing standing Ministry in the Church to the end of the World 4. There is a Ministry which is to be officiated out of the Church and prepares for the Church Ministry 5. This is proved by the practise of the Church of Corinth by the Epistles written to Rome Galatia Ephesus Colosse 6. By the Church at Jerusalem which was the mother Church and pattern of Churches the rest for the most part being imperfect and as the Apostle saith wanting things to be put in Order 7. Of the compleat Government left by Christ to be exercised in the Church representing Monarchy which Bishops took up Aristocracie which Presbyterians took up Democracie which Independents took up 8. The opening of severall Scriptures as the Parables of the Tares and of the Fish usually applyed to maintain mixt Congregations which rightly applyed make much against them and that of Acts 15. usually brought to prove and maintain the Dependency of Churches 9. That there is to be a combination of teaching and Ruling Elders but these to consist onely of the Evangelist Pastor and Teacher with their other helps in Government 10. That these onely are sufficient for the whole work of the Church-Ministry the edifying of the body and the perfecting of the Saints is proved 11. This is illustrated by the Vision of Ezechiel concerning the Temple which is not yet fulfilled but now neer to be erected in a spirituall way 12. Something is spoken concerning the places of administrating the publick administrations in the distinct societies of the Saints as spoken of in the Gospel ERRATA PAge 2. line 2. subjecting one P. 3. l. 21. officiated P. 5. l. 3. for these r. their ministry P. 6. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 8. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 9. l. 10. I shal leave l. 30. immediate P. 10. l. 6. private P. 12. l. 1. as Evangelist P. 19. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. the manner P. 22. l. 14. how they ought to be diversly P. 23. l. 24. and in P. 25. l. 13. the work l 27. but pulled l. 37. three admininistrations P. 28 l 6. baptism l. 14. Apostle l 29 though he P 32 l 2 if he l 14 thy ministry P 33 l 7 publike is to be left out l 33 are not exercised P 35 l 8 by all means P 36 l 36 priority P 37 l 15 many scores P 41 l 9 a threefold cord P 43 l 35 confirm as some say P 44 l 8 rent l 37 on Christ as on P 46 l 16 things which may be done successively may easily be granted P 47 l 3 of and in are not to be read THE Smoak of the Temple EXPEL'D By the Light of the Scriptures GOD above all blessings blessed the World in the Gospel to which was added the Ministry of it the exercise whereof the chief Founder of the Gentile Churches hath written unto us Eph. 3.9 saying That to him grace was given to make all men see what is the fellowship of the mystery which hath been hid in God from the beginning of the world In which are intimated 1. That the fellowship of the mystery was a hidden thing and not the mystery only which is the Salvation it self but the means of
and John were in the ordinary way of Ministry designed to officiate as other Ministers in the Church of Jerusalem 2 Those that held Episcopacy held James to be Bishop of Jerusalem those for Presbytery that he was President of the Counsel which was fulfilled in his Evangelical office by which he had a kind of priority in the Church 3. In 2 Pet. 5.1 Peter who was an Apostle as James was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an Elder but an Elder with others in the Church of Jerusalem which were James and John 4. None do speak to the question but Peter and Iames in the Counsel Iohn it is like was not present and if others had been required to answer to the question it is like they would have been put on to speak to it if they had spoken to it it had been doubtless written of 5. It being a question of doctrine it is likely here the Church did not send to these Elders who were ordained for helps in government only 6. I suppose none could joyn with the Apostles that were ordinary men to say as the Apostles did ver 28. saying it seemed good to us and the Holy Ghost 7. If I should grant that there were other Elders and not the Apostles I suppose we should not have sufficient ground from hence to practise it 1. These had extraordinary gifts the Holy Ghost having visibly before descended on them 2. That there was some more then ordinary cause in it appears because they pass by other Churches and send to that though they were neerer to them and that not only because she was the Mother Church Quest Why did they send to the Apostles under both Titles and not use one of them only if there be meant the same persons in this place only 1 As Elders they wrote concerning their Members and their sending forth to the Churches in which they had relation to them as Pastors 2. As Apostles so they wrote concerning the doctrine for the Answer is made from them distinctly and divided into these two heads Acts 15.24 It pleased the Apostles and Elders with the whole Church to write For as much as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the Law to whom we gave no such Commandment 1. This was done of them as Elders joyntly with the Church where they officiated their ministerial calling Verse 28. It seemed good to the Holy Ghost and to us to lay no greater burden on you Now this the Apostles did as Apostles not as Elders for it was not in the power of any Church to impose a burden on another Church which Christ had not imposed I may in this kind speak much more in Answer to this Objection but I am diversly at present straightned One of the most usual Scriptures brought to confirm mixt Congregations is that of the Tares Mat. 13. then which I think none more fully condemns it I shall shew you the wrong application of the words and the right using together for brevity sake the Parable and Exposition made by Christ in the Chapter together 1. The man is Christ which sowed the word in his field that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world 2. The tares who are the children of the wicked and ungodly men they appear among the good seed which is the godly 3. The Ministers ver 28. would gather forth the wicked from the good but Christ saith let them alone lest they root up good men with the bad 4. They must both grow together vers 30. untill the harvest which is the end of the world being the day of judgment and then God sends forth the Angels the reapers to gather them and burn them Others hence say this was not to continue mixt societies with ungodlymen that were openly prophane but that the tares were so like the wheat as that the Apostles may be deceived in the likeness of them and pull up one for another But briefly to speak to the point the falacie lyeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these being rightly understood shew the truth and it is thus Christ he preaching the word to the people of Church-Commuon calls it the world his Ministry works on some that they were born again by the immortal seed of the word others they hearing shew their hate against it the Apostles see a necessity for the good of the wheat that the tares be pulled away which they desire but are forbid until the accomplishment of this time which is the time of continuance of Moses Ministry in which Christ then was and endured until Christs Resurrection when the harvest was to begin ver 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we understand it generally when the Angels the Ministers of the Gospel were to be sent out and when the tares were to be gathered out as Mat. 28. the Apostles were sent out by Christ heretofore Mat. 9.37 38. The harvest is great the labourers are few Pray the Lord of the harvest that he send forth labourers into his harvest Now whether the harvest in this acceptation be not to succeed the end of Moses Ministry in which Believers were only added to the Church or such as did outwardly profess the Gospel and others excluded I leave to be judged and then what is to be gathered out all that doth offend Ceremonies and all things offensive and then the persons offending both persons and things are to be taken thence to which if we add the place to which the corn in harvest is brought It will yet more plainly appear ver 30. it is to be carryed into Christs barn which is the Church and the estate of grace here ver 41. after all things offences and offenders are gathered out which is not to be untill the end of the world and the wicked are cast into hell then the righteous shine in the Kingdom of their Father Now this hath respect to the state of glory in the Heavens the Fathers Kingdom being now under administration then before they were this Parable I suppose was chiefly directed to the Jews the Parable of the fish to the Gentiles which is used in the same nature to prove the same thing as this that is mentioned before 1. Mat. 13.47 The net is the Gospel the Sea the Heathen world in opposittion to the Jew set out by the field and in respect of the troublesomness of the people under the Gospel-Ministry as it was prophesied by the Psalmist Psal 2.1 Why do the Gentiles rage 2. In that it is said they took of every kind signified the many Nations tongues and people should be brought in and converted by the Gospel to God 3. The Gospel under this Metaphorical expression a net is said to gatherthem to bring men to hear it to gain on mens affections and then to draw them signifying the power of the Gospel in the heart