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
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
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
appointed to doe The true helping Governour 1. Is indeed a 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
in his Church what hath Christ among the people where he hath not this 4. As the Church is divided from the world so is its government they themselves though being subject to the Magistrate as Gods Vicegerent 5. The Magistrate Rom. 13.3 is said to be ordained for the praise of them that do well now the Elder in the Church preventing scandals in the world composing differences preserving peace in the Church in a Gospel way according to Christ doth well therefore the Magistrate is to encourage him uphold him against those that oppose him 6. The Elders of the Church Nationall 2 Chron. 19. are reduced to the government of the Church particular 1 Cor. 5.13 these Elders have not to do to judge any without the Church their authority is bounded Object This is the way to exempt the Church from the publick Magistrates command 1. They are commanded obedience to them as to the higher Power and as ordained of God 2. Are to pay Custome and Tribute to them 3. To defend honour and maintaine them 4. To pray for them 1. Magistracy is exalted by it in that they rule over those which rule in a more excellenr way then other Under-rulers in the Common-wealth 2. The Churches obedience is better then theirs of the world they obey of conscience the other of necessity and feare 3. In the world a naturall man may be a fit helper in the Church he must be a wise beleever and a Saint 4. The Magistrates office is to see the Church under his Iurisdiction hath all that liberty authority and power left free to it to exercise within it selfe Christ left it without impaire 5. It is necessary the Magistrate have a help in Church as well as in the world hee being no more able to do all the one then all the other of himselfe That the Church ought to choose this Officetr 1. They have the choyce of all other as Ministers and Deacons and of this also therefore it were wrong to deprive the Church of the choyce of these as of the other 2 The Elders Constitution depends on his Election by the Church 3 By this the people more gladly assent to his determination because chosen of themselves 4. To prevent all meanes of rise of offence in the Church 5. To shew hee must be approvedly known for integrity and ability that is to be intrusted herewith 6. They being enlightned men know how and whom to choose better then others and therefore God trusted them with these priviledges themselves and left it not to Ministers within or Magistrates of or without the Church Appl. Gods people will make no ill use of this that the Magistrate should have cause to feare them for they will choose the most godly wise man among them which is the best choyce for the Magistrate and themselves also In the Exercise of this Authority 1. The Elders of one Church have no Authoritative power over any other Church then their own 2. Nor have they to doe with men of the world without the Church 3. I suppose if differences arise between members of severall Churches then some of the Elders of each Church may be nominated to compose them 4. If injury be done to a member by one not belonging to any Church if satisfaction cannot be had any other way he may appeale the Offender before the Iudge without scandall 5. If injury bee done by a member to one without the party offended may seek restitution and complaine to the Elders against him 6. This Goverment is the golden scepter the compulsory power by corporall punishments is as the Iron rod. 7. By this cost is spared poverty prevented unity and peace continued scandals prevented to the world without and members within and edification exceedingly furthered hereby among the Saints I now adde a word more to prove this generall practice of this government held out in Scriptures to bee exercised in the Church Deut. 32.1 1. Heare O Heavens that is the Church or Saints of God 2. Heare O Earth that is the World of unbelievers two sorts of persona being intended herein 3. It is emplyed that what he had to say concerned both these two sorts of people 4. Note in the Metaphor raine comes down from heaven and not goes up to heaven as the words here signified must if heaven be meant literally 1. The Earths ministry is meant in this heare the words of my mouth 2. The Church-Ministry 1. It distils as the deaw 2. It drops as the raine on the tender herb 3. As the showers upon the grasse 1. How fitly these hold out the differing Ministry the Doctor Ministry distilling the principles of grace as deaw 2. The Pastor dropping 3. The Evangelist showring it down in abundance 4. Here are two sorts expressed the tender herb the grown grasse but 3 emplyed the tender herb being to set out the children of the Church and the youth by distilling and dropping being both set before and applyed to the◠tender herb Cant. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Dove is one my perfect one is one shee is deare to her mother the choice one of her that bare her 1. I chose this place above other because Mr Brightman and others understood it to signifie the Gospel estates 2. It is without question wholy spoken of the Church 1. Here is her birth as born under the Doctor Ministry 2. Her Doveship or reservednesse to Christ under the Pastor 3. Her perfection under the Evangelist 4. Her unity expressed though under divers Administrations and estates shee is one she is one Math. 13.33 The three measures of meale signifie the three societies of Saints the Leaven and hiding of it the Gospel and the threefold Ministry thereof Math. 13.23 The good ground is said to bring out in some a hundred in other sixty in other thirtyfold 1. The seed is one 2. The ground is said to be good 3. It is differenced not in it selfe but in its fruit 4. This difference is only threefold to shew amongst the Saints in the Church there was a threefold division and no more the least is thirty the second doubles it the third is more then both Rev. 11.1 There was a Reed given me like a rod and the Angel stood and said Arise ond measure the Temple of God and the Altar and the Worshipers therein 1. This was done under the sixth Trump and respects that time in which we live 2. In this time the Gospel Primitive pattern is revealed by which at first the way and Church of God was set up in the world and governed 3. All are reduced to these three heads that are to be measured first the Temple secondly the Altar thirdly the worshippers 1. A materiall Temple is not meant God intending not the building of any 2. Nor can the mysticall Temple be meant here that is set out in that word worshippers 3. Though not the Temple yet something of the Temple is alluded unto of God in this place which
I take to bee the forme of the Temple which was divided unto three parts shadowing the three societies of Saints under the Gospel 1. The Porch the Doctor society 2. The place of Priests sacrifice 3. The Sanctum Sanctorum the Evangelist society So that by the measuring of the Temple I suppose is intended of God that a strict survey should in these times come to be taken of what pertained to each differing Church society Ordinances and Orders appertaining thereunto The second thing Measured is the Altar 1. Under the Law there were two Altars which shadowed the Divine nature and humane nature of Christ here reduced to one mentioned Heb. 13.10 2. Christ here represented is not to bee measured Joh. 3. vers 34. the Spirit was not given by measure to him so that man cannot measure Christ gifts as Mediator much lesse as God hence this can not be meant of Christ as in himselfe but as in the word 3. Hence the measuring of the Altar is only that Christ should be preached so to the society of children as the Word the measure holds him out in the Elementary or Doctrinall part thereof 1 Thess 2.4 Paul Timothy Sylvanus preach only as they are allowed of God therein the Gospel an allowance what to Preach to each society viz. Doctrine in the Doctors Exhortations in the Pastor Consolation in the Evangelists society 4. That in all the Saints Societies Christ is to be set up as an Altar at which all are to offer all having to offer to God thereon as well Infants as men Heb. 13.10 1. The differing Ministries are set down in the Temple in severall distinct places 2. The Doctrine in the Altars measuring 3. As these are measured for the people so the people are measured for them 1. Signifying none are to be admitted to the first Gospel Ministry without measuring 2. In the Gospel is a measure for all Saints by which Infants are known to be Infants young men known from Infants and Fathers from either but of these more largely in an Exposition I intend to set forth on the Revelation if God permit Appli That God will in these dayes have the Gospel estate re-erected according to the pattern in which Ministry meanes and members shall be all made answerable to the Gospel pattern or measure 3. All Formes come short of this can stand no more then Dagon before the Arke I shall adde one place more to those in my other Tracts used to prove mixt societies to shew how invalid they are and how unfitly applied 2 Tim. 2.20 In a great house are vessels of gold silver wood and earth therefore say some in the Church are to be good and bad Chrysost in locum Quemadmodum in majori domo necessaria est magna differentia vasorum ita in toto orbe non enim eam similttudinem ad Eccelesiaem refert sed ad universum mundum Throp in Verb. In magna domo vasa esse diversa hunc mundum esse non Ecclesiam dicit in hoc loco nam in Ecclesia nil vult ligneum esse sed ex auro universa effecta aurea qui virtute sunt praediti lignea sunt impii si non ad virtutem ad mundi tamen confirmationem statum sunt utiles vel ad dispensationes nonnullas maximè conferunt ut Pharao 1. It will appeare more plaine if wee consider God when hee compares the Church compares it to heaven and heavenly things this is too earthy to bee a representative of the Church Rev. 21.18.21 1 Gal. 6.10 God speaking of the Church as of a house cals it the houshold of Faith 3. The Church is the Patterne of Heavenly not Earthly things Object The Church is compared to a graine of mustard seed leaven c. Respons These thing a respect the grace of the gospel in men and the power of God and not the societyes of Saints which here is said only to be intended 18. That this forme of Government is aimed at by the Apostles is also clearly seen in the generall form of the Epistle which is no small Argument to prove it as well as part cular instructions and instances contained in particular places of Scripture The Epistle I shall instance in is that of the Apostle Paul to the Colossians THe first generall part of the Epistle I take to bee generally applyed to the whole Church and is contained in chap. 1. unto the first foure verses of the second Chapter 1. Part whereof containes Salutations and Prayer for the whole Church chap. 1 from ver 2. to 11. 2. From verse 12. to the end of the 4 verse chap. 2. hee holds out Christ and the Communion Paul and Timothy had with them and they with all Saints in Heaven and Earth in Iesus Christ as members in a body of which Christ is Head and Saviour In the next place the Apostle prepares or makes way to descend to the particular Church societyes Ver. 5. He comes to mention the order observed by them in the government of their Church Ver. 6. He exhorts them as they have received Christ so they would walk in him which implieth there was among them a different receiving of Christ some received him in the gospel milke others in the gospel meate some received him from the Doctor in his Ministry others from the Pastor in his Ministry differing first in Degrees secondly in Meanes thirdly in the Word and Ministry also Ver. 7. Hee sweetly and plainly illustrates this truth by a threefold Metaphor 1. Rooting an allusion taken from a tree and fitly to be applyed to the Doctor-Ministry who teacheth the Principles and Fundamentals of Christ the first way of receiving Christ 2. And built in him a Metaphor taken from a house not founded but built up having a higher degree in it of Christ another way of receiving Christ Note the change of the Metaphor hath in it a signification of difference to bee in the societies the Saints had among them at Colosse and also of their differing condition in Christ hee otherwise might have used one Metaphor as significantly and have said being founded on and builded up in him c. but changing the Metaphor he significantly sets out and implies a Mystery therein to bee unfolded 3. And established which is the last way of receiving Christ under the dispensations of the Gospel Ministers in this present life Ap. That in these clearly the order named vers 5 is here explained how and in what it did consist in the Ministeries right rooting beginners and building up other believers and establishing others in the grace of the Gospel by several degrees as they had received Jesus Christ Object The Apostle if he meant the change of societies in the change of metaphors in the first Why he did not change them in the last Resp. The thing was sufficiently cleared in the first metaphor to those Churches who had this order erected among them 2 This of established may be applied to other metaphors as