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
salutem vox adhortans ad haereditatem Coelorum per quam sterilis deserta non est infertilis This shews what the work of this Ministery was even onely to prepare for and perswade men of the necessity there was to become members of the Church and to be of the society of the Saints that the barren and the desert souls may not be unfruitful he alluding herein to Johns preaching in the wilderness of Judea Tertull. adversus Marcion Lex Prophetae usque ad Joannem ex quo regnum Dei annunciatur quasi non nos limitem quendam agnoscamus Joannem constitutum inter vetera nova ad quem desineret Judaismus à quo inciperet Christianismus non tamen ab alia virtute facta sit sedatio legis prophetarum initiatio Evangelii in quo est Dei regnum Christus ipse 1. This Ministery in John the Baptist was set up among the Jews Gods own ancient people to prepare them for the Gospel estate which proves the Ministery to be exercised among all other people to prepare them for the Church estate if it had been needless among any it had been among the Jews 2. This Ministery is clearly confirmed by the Apostle 2 Tim. 1.11 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Apostle and Teacher are the two extremes of the Church Ministery the first and last highest and lowest between which the Prophet the Evangelist and Pastor are contained before all which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed who prepares for the Church Ministery but is not of it Eusebius Lib. 6. cap. 2. Cum Ecclesiae apud Alexandriam Magisterii deesset officium cumque omnes perturbati persequtorum minis ferocitatibus anfugissent aliquanti Gentilium conveniebant ad Originem tunc adhuc Grammaticum docentem audire de eo verbum de nostra fide ac Religione Cupientes quos ille non tantum ad fidem de perfidia convertebat sed etiam perfectae vitae institutionibus informabat Hence Mr. More in his Chronol Tables calls Origen Catechist as if he had obtained no other degree of Ministery It is remarkable he saith he did not onely convert them from infidelity to the Faith which was the proper work of the Ministery without the Church and so here implyed but informed them in the Institutions of a better life 1. This was more I suppose then any before Origen ever did by an ordinary Call 2. It is true the Ministery were all fled and so none left to do it 3. Called on of the people to do it 3. A word or two will not be amiss to shew the maner of Admission to Church society as recorded by the Ancients Clem. Alex. Lib. 7 pag. 834. Num ergo si quis pacta conventa non observaverit transgressus fuerit eam quae fit apud nos confessionem propter eum qui non stetit suae professioni abstinebimus nos quoque à veritate sed ut oportet virum probum minimè esse mendacem nihil infirmare eorum quae est pollicitus etiamsi aliqui alia pacta conventa transiliant ita nos quoque nullo modo convenit transilire regulam ecclesiasticam maximè eam quae fit de rebus maximis professionem Tertul. de Spectaculis Cum aquam ingressi Christianam fidem in legis suae verba profitemur renunciasse nos diabolo pompae ejus Angelis ejus ore nostro contestamur Dionisius cap. 2. de Hierar sets it out thus He that is taken with the love and desire of sublime and celestial benefits comes to one of the number of the faithful and desires him to bring him to the Priest promising he would observe all that should be required of him with his whole heart desiring him he would also take the care of the ordering of his remaining life Now although the believer be inflamed with a sacred love of the salvation of his soul yet considering the height of the thing and humane infirmity forthwith horror and distress invade him At length he bountifully promiseth him to do what is desired and taking the man brings him to the high Priest or Evangelist who with great joy receives the man no otherways then as a lost sheep on his shoulders then he that is the high Priest gathers all the sacred Orders that they may co-operate with him which is the Pastor and Teacher admitting him for a Member and that they may rejoyce together for the man and as the holy Church that is the society of the Saints they give thanks to the Divine Clemency and in the beginning singeth some Hymn inserted in the sacred Books together with all the Orders of the Church post haec deosculatis Sanctis altaribus After this the Priest comes to the man standing by and demands of him What moved him to come there he accusing himself as he was taught by him that took the charge of him of ungodliness and ignorance of the true God and sighing for that he hath been so long destitute of the work of the divine life and praying That by his most sacred Office and Prayer he may be permitted to enjoy God and the Divine Mysteries Now on this it is witnessed unto him by the Priest that he ought to come to God with his whole heart and in all things to be perfect and unblameable Then the Priest opening the nature of a divine Conversation and life it is demanded of him if he will live so yea or no which when he hath promised he puts his hand on his head Consignansque illum he commits him to the Priests they Record the man and him that undertook for him Other Ceremonies are by the perverters of Antiquity added after which I pass by as spurious things and then the Evangelist Pastor and Teacher proceed to the Baptizing of him Clem. Alex. Lib. 7. Stro. p. 790. Nam ante mysteriorum quoque seu Sacramentorum traditionem exhiberi oportere quasdam expiationes iis qui sunt initiandi mysteriis utpote quod oporteat impia deposita opinione ad veram converti traditionem Herein that this was done to those were to be initiated at their initiating by the mysteries that is at their Baptism before which they were to promise the denyal of themselves and the forsaking their old Conversation and a subjecting themselves to the Gospel and promise to live the life of Christ in society with the Saints Now in these do I suppose begins the bonds and tyes spoken of Ephesians 4.16 Colloss 3.19 in which the member is bound to Christ to the Minister the members by Promise by Sacraments by Profession of Faith c. and Christ unto the Christian Application of this is That seeing the collection of Churches was in this maner set down in the Gospel and practised for Two hundred years after in the Church sure the same way is still to be observed or the constitution of our Churches cannot be said to be according to
primam sequentiam ad augustissimam illius subvehamur lucem idem ibid. cap. 2. Rudis ex seipso non statim continenter hanc cupiet vero sensim ac per gradus ad priora semper digniora atque ad excellentiora conscendit sicque perfectus ad supremum illum tandem divinumque ordinem gradu proficiente subvehetur Clem. Alex. Lib. 3. Pedag. Multa per aenigmata multa per parabolas quoque possunt prodesse iis qui in ea incidunt sed non est meum inquit paedagogus hac docere sed magistro ad sancta verba exponenda opus habemus ad quem nobis eundum est jam quidem tempus est mihi cessandi à paedogogia vobis autem audiendi Magistrum cum is autem vos acceperit in bona disciplina eductos edocebit eloquia 1. Hence it is clear one Ministery ended in the other and fitted for the other and none taught the others Doctrine 2. Here Magistrum is put for Pastorem he taught the Doctrine of Milk in his Paedagogus which was the Teachers office is clear Tertul. de Resurrect carniss Num homo interior hic utique renovari habebit per suggestum spiritus proficiens fide disciplina die ac die non illic id est non post resurrectionem ubi non utique die ac die renovare habemus sed semel ad summum 1. He shews the renovation of the inward man spoken of is to be in this life 2. That it is to be day by day 3. It is by a proficiency in Faith 4. This proficiency of Faith must have with it also a proficiency in Discipline day by day ministred to it that it may grow in Faith accordingly Clem. Alex. Lib. 7. illustrates this by a sweet Simile Atque à deo usque ad nos ipsos alii sub alios sunt collocati quomodo ergo vel minima pars ferri unà monetur spiritu lapidis magnetis extensa per multos annulos ferreos ita etiam qui sunt virtute praediti Domino spiritu attracti cum prima mansione conjunguntur deinceps autem alii usque ad postremam This seventh Book I suppose was written to perfect men and signifieth that some are placed in the first Order others of the second even to our selves of the third Mansion therefore as a small piece of Iron moved by the spirit of a Load-stone drawn through many small Iron Rings so also they that are indued with vertue are drawn by the Lords Spirit when they are joyned in the first Mansion then to the other unto the third and last Mansion A clearer proof of the practice of the Church I suppose cannot be brought by which the Church-Government is to be exercised amongst us and before this be done it is unpossible that the Saints should thrive by any means ministred unto them in that confused way of Antichristian Discipline amongst us at present Dionysius Areop cap. 6. p. prima the whole Chapter shews this These three Ministeries and their several operations are in an imperfect maner according to the imperfect estate of the Church thus touched by Tertul. de Corona Alia est conditio c. ut illorum quos Johannes admittebat ad lavacrum ut centurionum fidelissimorum quos Christus probat quos Petrus Catechizat In this there is a threefold act given to these three which are to be exercised by the Ministery to every Christian Catechizing Baptizing and the approbation of the Evangelist in Baptizing Hence Ignatius Ep. to Philadelp That none should be Baptized without the approbation of the Bishop Non licet sine Episcopo baptizare In the same Epistle he divides the threefold Society thus Sine ipsis ecclesia electa non est the Evangelist Neque Collectio Sanctorum the Pastors Neque Congregatio Sancta the Doctors Society And to this purpose it is that the Apostles call in the Gospel those ministred in the Gospel with them Fellow-laborers co-workers and helpers in the Gospel the one Catechizing the people without the other admitting them into the Church by Baptism another exhorting and exercising their gifts to fit them for that Ministery perfected them Cyp. Ep. 10. lib. 3. A primordio Episcopatus mei statuerim sine consilio vestro id est Compresbyterorum sine consensu plebis meâ privatim sententiâ gerere nihil Dionysius cap. 2. Eccles Hierarch Deinde Sacros omnes gradus sibi cooperentur c. Cypr. lib. 1. Ep. 4. calls Felix and Sabinus Coepiscopi and after Quod factum videmus in Sabini Collegae nostri ordinatione the word Collega is the same with Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though it is thought that those Coepiscopi a word fit for the whole Church Ministery were Bishops of diverse Societies especially reading in other of his Epistles where he is said to have many Colleagues which may be corruptions inserted by the Papists Thus we see what corruptions are in Ignatius Epistles multitudes of officers and offices inserted that were never thought on and so in Cyprians much more Lib. 3. Ep. 9. he speaks of his own Colleagues and Rogations also It is my opinion That no Book extant is more corrupted then Cyprians of his time for the Church was strangely corrupted he yet in many things retains some Principles of the true Church and wrote more clearly of them then others of his time though I confess after the Two hundred years the face of the Church was so changed as that it was not to be known about which time he lived and it is plain he retained the Apostles term which few after him do and it were strange if he did no more but that Here I suppose it will not be unnecessary to set down an Answer usually made by many to those enquire the Reason Why the Churches are not constituted as they were in the Apostles rnd immediately after they say The Church was then in its Infancy which was the onely grand ground of Apostacy at the first of men from the truth as if the first form in the Gospel were not the best and the patern for future times as Moses patern in the Mount for him Ambrose on Ephes 4. At ubi autem omnia loca circumplexa est ecclesia Conventicula sunt constituta rectores caetera officia in ecclesiis sunt ordinata ut nullus de clero auderet qui ordinatus non esset praesumere officium quod sciret non sibi creditum vel concessum caepit alia ordine providentia gubernari ecclesia More then this need not be said to prove the practice of the then Church and how then of the after Churches and the Churches for some time before upon this Atheistical Antichristian ground to be in the form totally subverted so that the form of Church-Government then and for some time before cannot be brought to prove or warrant any now the true form of the Gospel being destroyed nor was it scarce known which was
indeed the hiding of the Church no wonder if it be a hidden thing to us he saith in this place Omnes docebant omnes baptizabant he saith They observed not the time nor fasted before Baptism nor had Peter any Deacons at Cornelius house to Baptize as if the Deacons office was onely to Baptize he not minding that some of the seven may be with him and Baptize in all which he corruptly quarrels with the Apostles practice as if they had found a better form to serve God by then that of the Gospel which the Bishops of the times preceeding did correct and like the carnal Gentiles seeking to be wise became fools and like the foolish woman in the Proverbs pull'd down the House of God with both their hands and worse then she set up a Cage for unclean birds of their own predicted by Zech. 5.8 9. But of this in its place Ignatius Ep. to Policarpus He writing to Policarpus mentions the Presbytery and saith Vnà laborate inter vos unà certate unà currite c. ut dispensatores assessores ministri Dei. In the word Dispencers the admission of members to Ordinances is signified in Assessors their Government in general intended in Ministers their teaching 8. The Church was governed by these three conjunctly in Ecclesiastical things Ignatius to Trallis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary whatever ye do ye go about nothing that is of Ecclesiastical publike concernment without the Bishop but also that ye submit to the Presbytery as to the Apostles of Jesus Christ In these is the Church true Presbytery onely and alone in these the Synod and Colledge of Ministery is existent and in none other Other Authority is Antichristian and tends to oppression of the Saints Tertull. in the forecited place de Exhortatione Castitatis Honor per ordinis consessum sanctificatus adeò ubi non est ecclesiastici ordinis consessus Offers Tinguis Sacerdos c. before he saith these have Ecclesiae aucthoritas the Church authority This is Consessus Ecclesiaestici ordinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and any other Ecclesiastical convent then this Juridical is not according to the Primitive Church and Gospel-frame this was the true Presbytery and all other then these are spurious and false To this well agreeth that of Mat. 18.19 that if two of you agree on earth c. The Church while it was according to the Gospel institution governed by these three it was called The pillar and ground of Truth but when that fell and Ministers of other Societies ruled then came the corruption of the Church the Lord not approving of them as is well observed in the Preface of the Bibles written To the Reader printed in King James's days yet for all that the learned knew That certain worthy men have been brought to untimely death for no other fault but for seeking to reduce their countrey-men to good order and discipline and that in some Common-weals it was made a capital crime once to motion the making of a new Law for the abrogating of an old though the same were most pernicious and that certain which would be accounted pillars of the State and paterns of vertue and prudence could not be brought for a long time to give way to good letters and refined speech but bare themselves as averse from them as from Rocks and boxes of Poyson And he was no babe viz. Greg. Theol. but a great Cler. that gave forth and in writing to posterity in passion peradventure That he had not seen any profit to come by any Synod or Meeting of the Clergy but rather the contrary By saying it was in passion was a good plaister for such a dangerous sore He shews what the Councels before him he living about 380. did and indeed God ordained That not many together but seven men of several ages signified by the seven Angels are onely to restore the faln Church Hieron 1 Cap. ad Titum saith When Presbyters governed Ecclesiae cura aequaliter inter plures dividebatur To this may be applyed that of Egisippus cited by Eusebius Vnà cum Apostolis suscepit Ecclesiam administrandam frater Domini Jacobus qui justus ab omnibus cognominatus This was understood of Peter and John Gal. 2.9 and not of all the Apostles Paul and Barnabas ministred to the Gentiles James the less was slain before he took this Government by Herod So that it is without question here is onely meant the three Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls himself 1 Pet. 6.1 according to the form of Government in the other Gospel Churches they being not differing one from another in form of Government Jerusalem being the patern or mother Church This Book is said to contain Apostolical Traditions but is lost and a counterfeit left in its place Nicephor Eccl. Hist l. 3. c. 26. 9. As the Ministers so the People were distinguished Anthanasius cites Theognostus in his Tract de verbis Evang. Matthei cap. 2. ver 31. quicunque dixerit c. Qui semel atque iterum terminos praetergressus ost minus feret supplicii qui vero tertio contempserit nullam veniam consequi potest Here by the bounds of the Church I understand the threefold Societies of the Saints under the third whereof if any contemned there was no pardon Athanasius primum secundum terminos appellat Catechesin hoc est initiationem de patre filio tertium vero qui est in consummatione mysteriorum sermone qui traditur in communicatione spiritus This shews the Government was much hid in Athanasius time he saith Catechizing was initiation which was not but in Baptism under the Doctors Ministery was initiation and not under the Catechists Ministery And then he saith In Catechizing were to be understood the two first bounds which was but one part of Ministery and that not of the Church neither without doubt Theognostus alludes to that of the Apostle Heb. 6.4 5 6. He is more clear in that which followeth Verum ex his nequaquam aliquis dicere poterit quod doctrina spiritus excellentior sit doctrina filii sed filius sese dimittat ad imbecillitatem imperfectorum spiritus autem signaculum est eorum qui perfecti sunt proinde non irremissibilis incondonabilis est blasphemia in spiritum quòd spiritus major est filio sed quod imperfectis detur venia iis vero qui gustaverunt coeleste donum quique perfecti sunt nulla relinquatur ad veniam excusatio aut paenae excusatio 1. Here are three bounds expressed of the Church 2. In these the Saints are divided according to their gifts in one the imperfect the other the perfect 3. In Athansius time these bounds were destroyed 4. He alludes these three Mansions to the Trinity making that the ground of them as the other before Dionisius distinguisheth them by these names Rudes illuminati perfecti Simil. Herm. 9. Omnos enim infantes honorati
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
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
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
then a way and means is offered to those other Towns that are capable of this Government to set it up in them also 4. Before this can be set up Parochial bounds ought to be dissolved 5. Where are not publike meeting places there any convenient private houses are to be made use of 6. That those Ministers that are not of the Church ministry be not admitted to baptize or administer the Sacraments of the Lords Supper in the place they exercise 8. That they are to be subject to the Presbytery of that Church they are Members of that so they preach no other Doctrine but what is to be taught without the Church 7. That the Ministers without the Church be Members of some Church near them or not be admitted to minister to which they shall minister preparing men for it It is observable there was no standing ministry in the Apostles time but where were Churches of Saints in Communion the other ministry if they were persecuted in a place may leave it 9. Those that teach without the Church should be maintained by the state allowance Tithes dissolved Gal. 6.6 Let him that is catechized communicate c. which without the Magistrates help would not be done by unbeleevers who love their Gold not their God 10. The Church Teachers should freely be maintained by their Members as by a freewil-offering 11. The whole of the Papal Episcopal Presbyterial Form is to be dissolved 1. This was done in the Mosaical Government and shall it not be in the Antichristian 2. Christ saith no man patcheth a new garment with an old peece no not a peece 3. It seems to me plain That the single Antichristian Minister Matth. 25.18 had nothing Gold but the Talent he hid which was the Word in a strange tongue or if any thing else it was and will be taken from him 4. It is well observed by One Deum solere uno sigillo varias materias signare The truth wherof we may see in the two Temples before Christ the first was burnt and destroyed by the Chaldees so the first Temple estate by persecution was destroyed by Antichrist and the Heathen Emperors the second is builded by Zorubabel which is by Interpretation Fan Bable which is as truly to be verified now as then and more fully in us then them for they did not indeed Fan Bable but those set up the second Temple under the Gospel shall do it 5. Revel 21.5 Behold I will make all things new All things not some in the business of the new Jerusalem are to be made new The maner how it shall be done is set down by Peter and men cannot prevent it but those are happy that further it 2 Pet. 3.10 The Heavens and the host of them they pass away and are dissolved and burnt up I shall God willing in my Exposition of the Revelation speak of the new Earth Vers 11. Then there is the new Heaven follows in which dwelleth in Righteousness so that it is a most certain truth all present Forms Government and ways of worship must be yea shall be dissolved before yea and for the advancement of the true way of Gospel worship Revel 6.12 13 14. shews you the time when this shall be and that is under the opening of the sixt Seal in which we at this instant are under and see the effects produced according to the truth of the great God revealed however the mockers and scoffers of the world have derided it so that they must and shall have their mouths stopped and be made ashamed at it Object In many great Towns and places where have been a faithful painful Ministry and are a godly people to constitute a Church in they have but one publike meeting place and how then can the several Ministries be set up there in Resp The Synagogues were the places the Apostles preached in to men without and separated the Disciples to private houses In which for the purest times of the Church the Saints were ministred unto and had no publike meeting places as now Which order is so clearly set out unto us in Scripture that it cannot be excepted against Acts 28.30 The necessity hereof appears 1. From the confusion in the Church and Church-Ordinances in which as they are now exercised nothing is done to the Saints edification 1. Men without the Spirit and without understanding cannot pray nor praise God but minde the things sung or said in a carnal maner against the minde of God they are dead to God to whom God is not a God nor they a people 2. In Preaching to Saints the Doctrine to be preached to the world cannot be to edification 2. And as there is a necessity of dividing the World from Saints so Saints from Saints without which can be no right edification among the Saints Illust The Gospel is compared to Leaven by degrees the lump so the Gospel is to be preached to men without to leaven them or gather them to the Society of Saints which would be gathered as yet into a few Churches Now as the Saints are increased and fit matter of a church prepared the Minister of the place may require helpers to be joyned with him for the constituting of the church to be constituted Obj. The people will not endure it Resp The people ordained to eternal life will rejoyce in it others that do not are not worthy of it In Hebr. chapt 8.20 we have mention made of two covenants the new and the old under which two covenants there are to be differing administrations the one of which ceaseth in the being of the other But before we proceed we may for the better understanding of things consider the covenant as it was made with Abraham Gen. 17.2 and 7. which is made to one man a beleever in Christ Galat. 3.16 to Abraham and his seed were the promises he saith not And to seeds as of many but as of one and to thy seed which is Christ Now the administrations of divine Worship were exercised by the first-born of the Family they were the Priests during its time of standing The Apostle in this chapter speaks of the state of the covenant as after it was made to Moses ver 9. when God took them by the hand to lead them out of Egypt Now in this there was in respect of the administrations and extent of it such a difference as if it had been another covenant 1 It is made to the whole Nation Exod 6.6 7. Say to the children of Israel c. I will take you to me for a people and I will be to you a God 2 The Priesthood is now a National Priesthood ver 3. 3 The sacrifices are for all the people Heb. 8.37 4 The Tabernacle is the standing place for publick worship to the whole people mentioned ver 5. Which cleerly proves that God respected the administrations under the covenant as made to the Israelites nationally in Egypt and not as made with Abraham before under which the
people lived untill John the Baptist Ver. 9. He sheweth that the covenant made with man under the Gospel should be far differing from that made with the Israelites in Egypt and therefore called a new covenant to which the old should give place decay and vanish away 1. The ministry under the new covenant or rather new administrations of the covenant is said to be a more excellent ministry Christ himself being the high Priest and Mediatour and not Moses intimated ver 2. nor Aaron 2. Having better promises Exod. 6. v. 6. it was to bring them from the burdens of the Egyptians and redeem them and bring them into the Land of Canaan This to be heirs of the Kingdom of heaven and redeemed from hell 3. A better covenant in that under it they have the Laws of God written in their hearts and mindes under Moses in stony Tables 4 Shewing That God would under these administrations have none to be his people in communion but such as had his Law that is of Faith written in their hearts The Law was given by Moses but grace and truth came by Jesus Christ And so sheweth that the Gospel covenant or the administrations of the covenant under the Gospel admitted not of a Nationall Society and in this the new covenant is said to excell the old this being the ground of the covenant and being to go before it This is illustrated in that when Christ set up the Gospel Church he called men out of the National Church requiring that men first should be taught and beleeve before they be added to the church in which was plainly the vanishing of the old and the administrations of the new set out So that to maintain a Nationall church is to abolish the new and set up the old covenant and is Judaising being quite contrary to the tenour of the Gospel administrations Ver. 10. The holy Ghost sets down the time when the administrations of the new covenant take place that is after those dayes viz. after that Moses Ministry should have an end then the new covenant should take place and begin Ver. 11. It is said They shall not teach every man his neighbour and his brother saying Know the Lord as under the old covenant for all shall know mee from the greatest to the least The Eposition some make of these words to elude the true sense of them is That in the last days there shall be such abundance of knowledg that all shall know God but if we apply the words before or after this it s easily refuted as that all shall have it written in their hearts or that God will be merciful to the unrighteousness of all and not remember their sins any more is a thing I think that none will dare affirm when all that have this knowledg here spoken of written in their hearts shall have 1. Note that these words were to be fulfilled after the date of the old Covenant under the Administrations of the New in the Apostles times or in all times to come in which the true Gospel-Dispensations under the New Covenant shall be administred and have no respect more to time to come more then the Apostles times past 2. The words all shall know me are not to be understond only as a prophesie of the abundance of knowledg to be revealed of God under the Dispensation of Grace but also are to be understood as a conditional thing that was required of all even the least Christian the Infant in Christ before he could enjoy Communion of the Gospel Administrations with the Saints this is clearly held out 1 John 2. l 3. I write to you fathers who are here said to be the greatest because ye have known him which is from the beginning and then after I write to you little children because ye have known the Father and these are here called the least who without this knowledg are uncapable of being writ unto or preached unto in the Gospel way how much more unfit are they then for other more spiritual exercises And hence the Apostle shews That the New Covenant requires the least Christian to have the knowledg of God in him or he is not to be admitted a Church Member or accounted a Covenanter with God This knowledg and Communion with God shall have forgive-of sins and iniquities with it which make the knowledg of God sweet in its soul to it Quere Are none to be admitted Members under the New Covenant but those have the Law written in their hearts and have their iniquities pardoned Resp All that are true Members have and all that are admitted should have 2. The condition of making Members must be something visible the Church being not able to judg of the invisible estate of men 3. Here the condition is contained in the 11. Verse which is That the least Member shall have a knowledg of God and be able to manifest it to the Church whether it be in his heart or not God only knoweth 3. To make him a Covenanter he is to profess his faith in God according to the knowledg he hath of God in which he is said to take God to him to be his God and so became a visible Member of the Church 4. This Covenant was made with the Gentiles drawn from Idolatry 2 Cor. 6.16 And after the great defection made under Antichrist it comes to be made again at the beginning of the estate of the new Ierusalem Rev. 21.3 which time is yet to be I desire that it may be seriously considered how this making National Churches doth wholy destroy not only Christian priviledges but how it also makes void much of the Scriptures which are by this means as good as razed out of the Book of God As in the Scriptures that speak of the world as opposed to the Church 1. I desire those that maintain National Churches to shew where the world is in this Kingdom that they account wholly to be of the Church or a Church Iohn 15.29 I have chosen you out of the world therefore the world hateth you Iohn 17.9 I pray not for the world Vers 6. I pray for them thou hast given me out of the world 1 Cor. 11.32 That ye should not be condemned with the world and elsewhere be ye not conformed to this present evil world 2. I desire to know how these Scriptures can be made right use of or be rightly applyed to the use of Saints until these are divided one from the other 3. How this doth hinder the Manifestation of the Calling of Saints and the Manifestation of their love to God and Graces 4. Now it hardens wicked men while there is no difference made between Saints and them in Church Privildges and how it suddens the hearts of Saints 5. How the Glory of God in the Saints is obscured by these means whom God hath endowed as it were with glorious light to shine to the world by 6. How the government of the Church can otherwise be then confused
whiles carnal men are admitted who by no means cannot bear the yoke or tread the path of the Lord Jesus 7. How this destruction 1 Cor. 10.32 gave no offence nor to Jew nor to Gentile nor to the Church here the Jew and Gentile are set down in opposition to the Church which the Saints must not offend according to the Apostles mind can be observed among us Application to Ministers to take heed of consenting to these things this was the great abomination Antichrist was to do in the world even to make desolate the Church pull down her wals pull up her marks and destroy her bounds 2. In this grand defection Antichrist hath no less part in England then in Rome and Popery is never destroyed while this remains nor Reformation made 3. Nor will God make any peace with the people of this Land until this be reformed and the Church liberties and priviledges be restored 2 King 2.22 Appl. 2. I shall end all in the exhortations of Haggai to the Magistrate as being that properly pertains now to you as then to them to whom God immediately sent it 1. The house lyeth waste 2. God ends the Prophesies with the Gentiles Haggai 2.22 23 in which God would let you know this book concerned the Gentiles and that the Scripture is never fulfilled until done among them That that Scripture speaks will be found true and no lye in these days amongst us which some say is only proper to us of Europe O ye of the Magistracy arise begin to build the Lords house 2. To the Ministers Dan. 9.27 for the over spreading of abominations he shall make it desolate 2. This desolation is said to be to the end of the war that is that war that Antichrist shall make with the Saints v. 26. Rev. 13.7 3. This desolation is to be until the confirmation and that determined be poured on the desolate Quest 1. If the Church be not in her desolate estate 2. Where or when that time is out 3. If our War be not part of that wrath said to be determined to be poured out 4. Where while the Church is left to its desolation it be not a certain token all is not poured out and the farther that time is off the more wrath is to come 5. Where those hinder the restoration of the Temple-estate are not the only causes of our lying under this heavy estate 6. Where if the Church be once restored God would not immediately give us peace and mercy try the Lord in this thing and you will be blessed that trust him 7. Do not fear the Lords providing means comforts and mercy necessary the Lord will not be wanting to us in his own way and break us better in Gods way then all earthly good in any other that which generally we have had other way have come to little Appl. 3. To the People Do not you shew your selves backward in Haggai 1.2 This people say the time is not come to build the Lords house 1. God hath cursed you as the Jews v. 6 9. 2. If you shew your selves willing God will then bless you as them Hag. 1.11 Mat. 12.28 Take my yoke upon you my yoke is easie Appl 4. To the Souldiers 1. Be faithful in your undertakings be humble under your victories be thankful for your deliverances labor to do all you do for the glory of God and the advancement of the Gospel that the Lords cause suffer not reproach and the Lord may give you leave to see the glorious goodness will at last arise to this poor harrowed Nation from your hard labor and be made partakers of the Lords grace your selves and do it not for others only that only is able to sati fie you for your loss of Blood your lack of Means and restless pains O look on this as your arrears and you shall finde in God a better pay-master then any you have yet met withal and from whom you have much more to receive then from the Estate and with whom your service is more acceptable then with man as hath been abundantly witnessed keep close to him you have had and may again have much need of him can do nothing without him let not the world nor conscience be able justly to say ye do any thing against God and be sure that in what ye do for God ye shall not want help to do it and at last God will make your enemies love you and the Saints of God will pray for you and love you in the Lord always Appl. To the City Rev. 16.19 The City of the Nations fell This is the falling time if ye fall from Antichrist to Christ it is a happy fall if not a woful one is predicted in you is found all the blood of the English Martyrs the injustice and pride of the land Appl. To men of differing Judgments 1. Ye that are for Episcopacy in this is the Angel Ministry ye contend for Rev. 2.1 cast out of the Church as extraordinary brought in again 2. Ye for Presbytery in this ye have the true Church Presbyters they governing joyntly the Church 3. Ye for Independency here is a Church governed by its own Officers within it self without any others to rule in it 4. Ye Antinomianists here is the gospel purely preached to the Saints the Law to unbeleevers 5. Ye Seekers here is a Church-government a long time hid now to be revealed according to your expectation 6 Ye Anabaptists as the Assembly say the constituting of the Church was and is to be of Beleevers which are after to be baptized as confessed to be done in the Apostles day So that without all question when the true way of God shall be revealed the spirits of all that are led of God shall be gathered sweetly unanimously and gladly into communion one with another again though now divided that Ephraim shall not envy Juda nor Juda Ephraim more which is that which is only sought for by me and to be sought for of all that love the Lord and his Saints in truth and expect mercy from him at his appearing FINIS