I take to bee the forme of the Temple which was divided unto three parts shadowing the three societies of Saints under the Gospel 1. The Porch the Doctor society 2. The place of Priests sacrifice 3. The Sanctum Sanctorum the Evangelist society So that by the measuring of the Temple I suppose is intended of God that a strict survey should in these times come to be taken of what pertained to each differing Church society Ordinances and Orders appertaining thereunto The second thing Measured is the Altar 1. Under the Law there were two Altars which shadowed the Divine nature and humane nature of Christ here reduced to one mentioned Heb. 13.10 2. Christ here represented is not to bee measured Joh. 3. vers 34. the Spirit was not given by measure to him so that man cannot measure Christ gifts as Mediator much lesse as God hence this can not be meant of Christ as in himselfe but as in the word 3. Hence the measuring of the Altar is only that Christ should be preached so to the society of children as the Word the measure holds him out in the Elementary or Doctrinall part thereof 1 Thess 2.4 Paul Timothy Sylvanus preach only as they are allowed of God therein the Gospel an allowance what to Preach to each society viz. Doctrine in the Doctors Exhortations in the Pastor Consolation in the Evangelists society 4. That in all the Saints Societies Christ is to be set up as an Altar at which all are to offer all having to offer to God thereon as well Infants as men Heb. 13.10 1. The differing Ministries are set down in the Temple in severall distinct places 2. The Doctrine in the Altars measuring 3. As these are measured for the people so the people are measured for them 1. Signifying none are to be admitted to the first Gospel Ministry without measuring 2. In the Gospel is a measure for all Saints by which Infants are known to be Infants young men known from Infants and Fathers from either but of these more largely in an Exposition I intend to set forth on the Revelation if God permit Appli That God will in these dayes have the Gospel estate re-erected according to the pattern in which Ministry meanes and members shall be all made answerable to the Gospel pattern or measure 3. All Formes come short of this can stand no more then Dagon before the Arke I shall adde one place more to those in my other Tracts used to prove mixt societies to shew how invalid they are and how unfitly applied 2 Tim. 2.20 In a great house are vessels of gold silver wood and earth therefore say some in the Church are to be good and bad Chrysost in locum Quemadmodum in majori domo necessaria est magna differentia vasorum ita in toto orbe non enim eam similttudinem ad Eccelesiaem refert sed ad universum mundum Throp in Verb. In magna domo vasa esse diversa hunc mundum esse non Ecclesiam dicit in hoc loco nam in Ecclesia nil vult ligneum esse sed ex auro universa effecta aurea qui virtute sunt praediti lignea sunt impii si non ad virtutem ad mundi tamen confirmationem statum sunt utiles vel ad dispensationes nonnullas maximè conferunt ut Pharao 1. It will appeare more plaine if wee consider God when hee compares the Church compares it to heaven and heavenly things this is too earthy to bee a representative of the Church Rev. 21.18.21 1 Gal. 6.10 God speaking of the Church as of a house cals it the houshold of Faith 3. The Church is the Patterne of Heavenly not Earthly things Object The Church is compared to a graine of mustard seed leaven c. Respons These thing a respect the grace of the gospel in men and the power of God and not the societyes of Saints which here is said only to be intended 18. That this forme of Government is aimed at by the Apostles is also clearly seen in the generall form of the Epistle which is no small Argument to prove it as well as part cular instructions and instances contained in particular places of Scripture The Epistle I shall instance in is that of the Apostle Paul to the Colossians THe first generall part of the Epistle I take to bee generally applyed to the whole Church and is contained in chap. 1. unto the first foure verses of the second Chapter 1. Part whereof containes Salutations and Prayer for the whole Church chap. 1 from ver 2. to 11. 2. From verse 12. to the end of the 4 verse chap. 2. hee holds out Christ and the Communion Paul and Timothy had with them and they with all Saints in Heaven and Earth in Iesus Christ as members in a body of which Christ is Head and Saviour In the next place the Apostle prepares or makes way to descend to the particular Church societyes Ver. 5. He comes to mention the order observed by them in the government of their Church Ver. 6. He exhorts them as they have received Christ so they would walk in him which implieth there was among them a different receiving of Christ some received him in the gospel milke others in the gospel meate some received him from the Doctor in his Ministry others from the Pastor in his Ministry differing first in Degrees secondly in Meanes thirdly in the Word and Ministry also Ver. 7. Hee sweetly and plainly illustrates this truth by a threefold Metaphor 1. Rooting an allusion taken from a tree and fitly to be applyed to the Doctor-Ministry who teacheth the Principles and Fundamentals of Christ the first way of receiving Christ 2. And built in him a Metaphor taken from a house not founded but built up having a higher degree in it of Christ another way of receiving Christ Note the change of the Metaphor hath in it a signification of difference to bee in the societies the Saints had among them at Colosse and also of their differing condition in Christ hee otherwise might have used one Metaphor as significantly and have said being founded on and builded up in him c. but changing the Metaphor he significantly sets out and implies a Mystery therein to bee unfolded 3. And established which is the last way of receiving Christ under the dispensations of the Gospel Ministers in this present life Ap. That in these clearly the order named vers 5 is here explained how and in what it did consist in the Ministeries right rooting beginners and building up other believers and establishing others in the grace of the Gospel by several degrees as they had received Jesus Christ Object The Apostle if he meant the change of societies in the change of metaphors in the first Why he did not change them in the last Resp. The thing was sufficiently cleared in the first metaphor to those Churches who had this order erected among them 2 This of established may be applied to other metaphors as
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
primam sequentiam ad augustissimam illius subvehamur lucem idem ibid. cap. 2. Rudis ex seipso non statim continenter hanc cupiet vero sensim ac per gradus ad priora semper digniora atque ad excellentiora conscendit sicque perfectus ad supremum illum tandem divinumque ordinem gradu proficiente subvehetur Clem. Alex. Lib. 3. Pedag. Multa per aenigmata multa per parabolas quoque possunt prodesse iis qui in ea incidunt sed non est meum inquit paedagogus hac docere sed magistro ad sancta verba exponenda opus habemus ad quem nobis eundum est jam quidem tempus est mihi cessandi à paedogogia vobis autem audiendi Magistrum cum is autem vos acceperit in bona disciplina eductos edocebit eloquia 1. Hence it is clear one Ministery ended in the other and fitted for the other and none taught the others Doctrine 2. Here Magistrum is put for Pastorem he taught the Doctrine of Milk in his Paedagogus which was the Teachers office is clear Tertul. de Resurrect carniss Num homo interior hic utique renovari habebit per suggestum spiritus proficiens fide disciplina die ac die non illic id est non post resurrectionem ubi non utique die ac die renovare habemus sed semel ad summum 1. He shews the renovation of the inward man spoken of is to be in this life 2. That it is to be day by day 3. It is by a proficiency in Faith 4. This proficiency of Faith must have with it also a proficiency in Discipline day by day ministred to it that it may grow in Faith accordingly Clem. Alex. Lib. 7. illustrates this by a sweet Simile Atque à deo usque ad nos ipsos alii sub alios sunt collocati quomodo ergo vel minima pars ferri unà monetur spiritu lapidis magnetis extensa per multos annulos ferreos ita etiam qui sunt virtute praediti Domino spiritu attracti cum prima mansione conjunguntur deinceps autem alii usque ad postremam This seventh Book I suppose was written to perfect men and signifieth that some are placed in the first Order others of the second even to our selves of the third Mansion therefore as a small piece of Iron moved by the spirit of a Load-stone drawn through many small Iron Rings so also they that are indued with vertue are drawn by the Lords Spirit when they are joyned in the first Mansion then to the other unto the third and last Mansion A clearer proof of the practice of the Church I suppose cannot be brought by which the Church-Government is to be exercised amongst us and before this be done it is unpossible that the Saints should thrive by any means ministred unto them in that confused way of Antichristian Discipline amongst us at present Dionysius Areop cap. 6. p. prima the whole Chapter shews this These three Ministeries and their several operations are in an imperfect maner according to the imperfect estate of the Church thus touched by Tertul. de Corona Alia est conditio c. ut illorum quos Johannes admittebat ad lavacrum ut centurionum fidelissimorum quos Christus probat quos Petrus Catechizat In this there is a threefold act given to these three which are to be exercised by the Ministery to every Christian Catechizing Baptizing and the approbation of the Evangelist in Baptizing Hence Ignatius Ep. to Philadelp That none should be Baptized without the approbation of the Bishop Non licet sine Episcopo baptizare In the same Epistle he divides the threefold Society thus Sine ipsis ecclesia electa non est the Evangelist Neque Collectio Sanctorum the Pastors Neque Congregatio Sancta the Doctors Society And to this purpose it is that the Apostles call in the Gospel those ministred in the Gospel with them Fellow-laborers co-workers and helpers in the Gospel the one Catechizing the people without the other admitting them into the Church by Baptism another exhorting and exercising their gifts to fit them for that Ministery perfected them Cyp. Ep. 10. lib. 3. A primordio Episcopatus mei statuerim sine consilio vestro id est Compresbyterorum sine consensu plebis meâ privatim sententiâ gerere nihil Dionysius cap. 2. Eccles Hierarch Deinde Sacros omnes gradus sibi cooperentur c. Cypr. lib. 1. Ep. 4. calls Felix and Sabinus Coepiscopi and after Quod factum videmus in Sabini Collegae nostri ordinatione the word Collega is the same with Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though it is thought that those Coepiscopi a word fit for the whole Church Ministery were Bishops of diverse Societies especially reading in other of his Epistles where he is said to have many Colleagues which may be corruptions inserted by the Papists Thus we see what corruptions are in Ignatius Epistles multitudes of officers and offices inserted that were never thought on and so in Cyprians much more Lib. 3. Ep. 9. he speaks of his own Colleagues and Rogations also It is my opinion That no Book extant is more corrupted then Cyprians of his time for the Church was strangely corrupted he yet in many things retains some Principles of the true Church and wrote more clearly of them then others of his time though I confess after the Two hundred years the face of the Church was so changed as that it was not to be known about which time he lived and it is plain he retained the Apostles term which few after him do and it were strange if he did no more but that Here I suppose it will not be unnecessary to set down an Answer usually made by many to those enquire the Reason Why the Churches are not constituted as they were in the Apostles rnd immediately after they say The Church was then in its Infancy which was the onely grand ground of Apostacy at the first of men from the truth as if the first form in the Gospel were not the best and the patern for future times as Moses patern in the Mount for him Ambrose on Ephes 4. At ubi autem omnia loca circumplexa est ecclesia Conventicula sunt constituta rectores caetera officia in ecclesiis sunt ordinata ut nullus de clero auderet qui ordinatus non esset praesumere officium quod sciret non sibi creditum vel concessum caepit alia ordine providentia gubernari ecclesia More then this need not be said to prove the practice of the then Church and how then of the after Churches and the Churches for some time before upon this Atheistical Antichristian ground to be in the form totally subverted so that the form of Church-Government then and for some time before cannot be brought to prove or warrant any now the true form of the Gospel being destroyed nor was it scarce known which was
at all 3. Hence the condition propounded to all old and yong rich and poor is That unless they become as little children sit among them learn among them c. bearing the image of the heavenly Infancy of Christ as of Adam they cannot enter the kingdom of heaven that is the Churches Society 1 Cor. 15.49 he that cannot deny himself in this is not fit for the kingdom That we may see we are not left onely to this Traditional Exposition onely but that we have Divine Authority more fully to confirm the same by see James 2. ver 1 7. The Objections are many against this the Scriptures abounds with as many Answers The Objections may be reduced to two chief heads 1. Do ye think old men will be made children and sit with children and endure to sit with them 2. Will rich men sit on Mats and poor men sit in Chairs what dishonor were this to greatness 1. This is one thing makes the entrance into the Kingdom so difficult Luke 18.17 Matth. 19.23 2. God respects not any mans person for his greatness 3. It is according to the will of God that goodness in his presence should be honored not riches 4. Hence the richest man of the world cannot be Christs disciple unless he thus deny himself But to the Scripture James 2.1 1. It is necessary to let you know That this Epistle was written to men out of Church society as this we are in whose meetings the Church Order or Discipline was not observed in which greatness not goodness was looked on 2. The Apostle reproves this corruption in the Jews and tells them This was an injury offered to the faith of Christ which is worthy of more honor then any thing else and make a man more honorable before God though not before the world 3. He shews in Church Discipline no respect of persons is of God to be permitted 4. That in Church-meetings before God onely faith is had in esteem and to be honored so that the way of the Church and of God are quite contrary to the world and our Church-way which is according to the world and not the word Ver. 2. 1. He shews in whom it was done in two men exemplarily 2. Where it was done and that was in their Synagogue 3. How it was and that was by placing one in a place of note a chair and the other on the Mat at his footstool 4. For what the one hath his good place and that is for his Apparel and gold Ring and the other is placed meanly because he have no better clothes 1. In which God reproves all carnal respect in Spiritual things either to disesteem the godly because poor or to honor others in the Church because rich Here let no man think that I write this to shadow the greatness or Authority of any in the Common-weal to whom God commands for conscience obedience of his people they having their Authority and Institution from God for the good peace and weal of the State in which we live Ver. 4. God condemns them for partiality and Ver. 5. Opposes the riches of the Saint to the natural mans riches and saith He is rich in faith far exceeding worldly goods and tells them They are also chosen of God though they condem them and imply That it is a grievous thing before God in Gods house to set up earthly glory and depose that that is the glory of the kingdom which thing is not according to God nor godliness And then tells them The poor are heirs of the kingdom and that the place and honor thereof may belong to them as to any other and to take it from him is to rob him of his inheritance as to take a rich mans possessions were to rob him Ver. 7. He shews them their error by representing the ungodly practice of graceless great men and thence shews how unfit they were to be honored in the Church 1. They were persecutors of those believers drawing them before Judgement-seats 2. They blasphemed that worthy name by which they were called by railing against accusing and condemning Godliness to the world 1. As to the Church that they give honor to none in the Church until they have that in them makes them honorable for the honor in the Church cometh from God first 2. Not to dishonor God or Godliness in a poor man for his poverty 3. To Christians not to imitate the Pharisees in their corruptions by seeking to have the chief places in Synagogues but to be content with that place Christ the Lord of the Church shall place thee in It is illustrated Luke 14.8 10. when called to a wedding that is to the Society of Christ in the Gospel sit not down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chief place v. 10. but sit down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest lest one more honorable then thou c. I believe that were the Jewish customs known better of us then they are many Gospel mysteries would be unfolded which now are hid the variety of words imply a diversity of matter intended as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God reveals that we without the Jews shall not be made perfect God will again come to honor that people to the world in these and many other things But the Scripture shews That a man must first sit in the lowest place and continue there until called higher that is to the higher means of grace when he should have honor of all I may say of this Scripture as the Apostle of another Doth God take care of Oxen so doth God take care of feasting onely here in feasting was but the bark the Church order the pith though I do not say but it serves to direct men in that also which is as the shell to the kernel Jam. 1.9 makes a sweet application of these things to the poor That though they were poor in the world yet by grace came to be exalted above worldly advancements Ver. 10. the rich they are exhorted to rejoyce in that they are made low that they have a heart to become children to see grace in a poor Saint set up above greatness in himself and his heart not oppose it For its hard for a rich man to enter into the kingdom of heaven and 1 Cor. 1. Not many rich not many wise c. so that the mercy is the greater to those rich men are called and thus indowed with an humble minde and nature thus overcome in them by grace 1 Cor. 15.41 Tertul. in his book de Resurrectione carnis applyeth There is one glory of the sun another of the moon another of the stars to the differing estates of the Saints in the Church but if not to them if to the Saints in heaven it shews that there 's an agreement between the glory of Saints in heaven and those in earth those of the third Mansion of men shine as the Sun those of the second of youth as the Moon those of the first as
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
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.
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
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