us and the greatest Reformation that ever was made in Ecclesiastical things is to be made we being all as yet without Church and Church-Ministry and yet also confident of their way judgment as that theywil fight to uphold it and dye for it O what comfort will proceed from hence to us Let us first know the truth and then stand and strive together for it Quest Whether these differing Administrations differ not in degrees Resp. Yea more is required in the Ministry of the Apostle and Prophet then in the Evangelist more in the Pastor then in the Teacher so the Apostle 1 Cor. 12.5 There are differing Administrations First The Administration is according to those to whom it is administred unto Now the Doctors administred to babes only the Evangelists to men the Apostles to Evangelists Christ to the Apostles thus John writ to his children young men and fathers Secondly The Church of God is called the house of God and a great house in the Scripture n which are infants young men fathers and yet all but one Family so these divided Congregations make but one Church Consider but the Agreement of these 1. In their number an Evangelist Pastor Teacher for men young men and babes 2. In the constitution one Ministry one Church all three one both in the Ministry and in those that are to be ministred unto it is but to perfect the same man 3. The Constitutors only are differed in their gifts by a majus and a minus so the constituted are the same only differenced by the degrees of stature and perfection that is obtained under the dispensations of the Ministry 4. The ones Ministry ends in the other the Doctors in the Pastors the Pastors in the Evangelists to those it is ministred unto the childhood is swallowed up in youth the youth in manhood as the lesser is swallowed up in the greater light David Evangelically spake hereof Psal 84.7 They shall go from strength to strength until they appear perfect before God in Sion The Apostle alludes here to the Gospel state as in 1 Pet. 1.12 They did minister these things to us not to themselves that are reported to us they not having the grace we have in the fellowship of the Gospel under their Mosaical Ministry the words in the Original seem more fully and clearly to aim at such a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in the ordinary marginal notes is read they shal go from company to company and so Kerkeras of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepissime collective pro cietu usurpatur oft times the word is used collectively for accompany Again a Gospel testimony seems to be of this thing in 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as of the Lord the Spirit 1. Generally the Apostle shews the work is the Spirits that is here spoken of 2. The first part of it is an unvailing the face which must be done and is done in all which is the first degree of grace having in it the discovery of Jesus Christ 3. Upon this discovery he is by sanctification of the Spirit said to be changed in his life and in himself to a glorious estate 4. This glory hath yet another change to glory that is to a greater measure of sanctification and grace Some understand these words from glory to glory to have respect to grace here and glory hereafter but the words before make it plain that here is understood none else but the work of the Gospel-Ministry officiated in the Church by the appointment of Christ 2. If we look on the words themselves they prove as much unto us for this is to be done by looking on Christ in the word as in a glass a clear distinction used by the Apostle to distinguish the estate of Saints here and that in heaven hereafter 1 Cor. 13.12 Now we see darkly through a glass then face to face hear now and then distinguish the times present and that to come the glass and the face distinguish the manner of the discovery of God here and that which is to be hereafter The Lord speaks not of the first change because in that the soul is not come to be made like to the Lord nor to have put on his glory but when he is come to be made like Christ and put on his image then he is said to be carryed from glory to glory which shews that the work of the Ministry is to be a work which worketh these things by degrees in the Saints and shew forth to us the footsteps of God having on it the image and superscription of God commending to us his wisdom and prudence who far herein exceeds the principles of humane policy and wisdom To this also sweetly agreeth the charge of Christ to Peter John ult 15.16.17 in which Christ commands Peter to feed his lambs his sheep his sheep There are in these words of Christ closely and mysteriously meant three sorts persons though but two at first seem to be only named lambs and sheep but he manner of feeding them clearly distiugnisheth them First The Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed my lambs Secondly The other two are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep which seems to make them the same but not without some eminent cause the Lord hath clearly distinguished them so as that they may be and are to be understood of two sorts and this distinction is not in themselves but the feeding them First He gives the younger sheep the name of the elder and makes them one with them in that Secondly in their feeding distinguishing them signified to Peter that in the Ministry there was to be exercised a differing administration even unto sheep and sheep and not to be taught the same doctrines this appears to the first sheep it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here for feeding is the same before for the feeding of the lambs though they are sheep Now of the other sheep which were sheep indeed he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are sheep and fed as sheep the others are sheep and fed as lambs and may be considered as of a differing growth nor lambs nor sheep but between both Object Peter grieved it is said to hear Christ speak thus three times to him he understood no such thing and therefore sure there is no such thing intended in the word Resp Many things were hid as yet from the Disciples and likely this not any Churches being as yet gathered nor had they yet instruction to gather them Acts 1.30 Christ was with his Disciples 40 days instructing them in the things pertaining to the Kingdom of God which were especially doubtless concerning the way God would have taken in the Church for the edification of it Secondly Nor were the gifts given thereunto until after Christs Resurrection as appears by the words of the Apostle
THE SMOAK OF THE Temple Cleared through the LIGHT OF THE SCRIPTURE By the unworthiest of al the Ministers of Christ Jo. Brayne JAMES 4.5 Do ye think the Scripture saith in vain the Spirit that dwelleth in us lusteth enviously CHAP. 1.21 Wherefore lay aside all filthiness and superfluitie of naughtiness and receive with meekness the ingraffed word which is able to save your souls LONDON Printed for Thomas Vere at the upper end of the Old Bayley MDCXLVIII The Epistle Dedicatory TO the Saints of God in all the world especially the Godly Magistrates and Ministers of this Land and the Kingdom of Scotland To you do I earnestly desire of God grace and Peace may be dayly multiplyed beseeching each of you in your severall places to have especially care of preserving the peace of the people of God knowing how easie a matter it is to occasion a War Religion being made the ground thereof How were the Heathens stirred up to fight for their Idol-gods how did Papists fight for Popery And it s not long since we had a War for Episcopacie the Lord grant our War end not in a War for Presbyterie or Independencie I have written this ensuing Tract without leaning to any partee desiring a friendly acceptation of al desiring if possibly to have here by the truth discovered which is onely able to unite us in Iudgement and make us one which War can never do but rather bring us all to nothing and remember Christ dyed to prevent the death and destruction of Saints and God is stiled the preserver of men whom we ought in this to imitate let us lay aside all affectedness to any way of our own and diligently search after truth though never so much contrary to our selves our way and practise submitting to the way of God in the Scriptures as that onely is to be walked in though never so difficult to be erected in which onely is peace and Righteousness to be found and if there be any thing contained in the ensuing Tract that may farther the ends proposed in the Church of God I shall greatly rejoyce for which I shal earnestly seek the Lord night and day as in duty I am bound to do and rest A most unworthy servant yet glad to do any service in the Church for Jesus sake and the Gospel J. Brayne To the Reader BEloved Friend the desire of the Saints Peace and Love to the truth especially moved me to write of that Subject that follows which as Johns Doctrine seems to be new to the world which I suppose on tryall thou wilt finde to be that truth which was from the beginning which though not so cleer at present yet by this God may be pleased to raise up some more learned godly and Judicious man to write more fully and cleerly of the Comfort and consolation of all Saints I desire thee not to carp at the imperfectness of the Coppie it is very rude and indigested having other affaires I could not attend the reading of the Copy after written being written in much haste nor was there any at the presse able to correct the faults committed in the writing most of which shall be in some kind amended in the Errata thus desiring thy favour thy increase of grace and knowledge with thy prayer for me and the whole Church of God I rest Thy Friend and Servant in the Gospel of Christ to do thee all service alwayes J. Brayne The Principall things Contained in the ensuing Treatise are 1 THat there is a Church Ministry pertaining thereunto onely 2. This Ministry consists of Apostles Prophets Evangelists Pastors and Teachers 3. Three of these onely are to be a continuing standing Ministry in the Church to the end of the World 4. There is a Ministry which is to be officiated out of the Church and prepares for the Church Ministry 5. This is proved by the practise of the Church of Corinth by the Epistles written to Rome Galatia Ephesus Colosse 6. By the Church at Jerusalem which was the mother Church and pattern of Churches the rest for the most part being imperfect and as the Apostle saith wanting things to be put in Order 7. Of the compleat Government left by Christ to be exercised in the Church representing Monarchy which Bishops took up Aristocracie which Presbyterians took up Democracie which Independents took up 8. The opening of severall Scriptures as the Parables of the Tares and of the Fish usually applyed to maintain mixt Congregations which rightly applyed make much against them and that of Acts 15. usually brought to prove and maintain the Dependency of Churches 9. That there is to be a combination of teaching and Ruling Elders but these to consist onely of the Evangelist Pastor and Teacher with their other helps in Government 10. That these onely are sufficient for the whole work of the Church-Ministry the edifying of the body and the perfecting of the Saints is proved 11. This is illustrated by the Vision of Ezechiel concerning the Temple which is not yet fulfilled but now neer to be erected in a spirituall way 12. Something is spoken concerning the places of administrating the publick administrations in the distinct societies of the Saints as spoken of in the Gospel ERRATA PAge 2. line 2. subjecting one P. 3. l. 21. officiated P. 5. l. 3. for these r. their ministry P. 6. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 8. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 9. l. 10. I shal leave l. 30. immediate P. 10. l. 6. private P. 12. l. 1. as Evangelist P. 19. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. the manner P. 22. l. 14. how they ought to be diversly P. 23. l. 24. and in P. 25. l. 13. the work l 27. but pulled l. 37. three admininistrations P. 28 l 6. baptism l. 14. Apostle l 29 though he P 32 l 2 if he l 14 thy ministry P 33 l 7 publike is to be left out l 33 are not exercised P 35 l 8 by all means P 36 l 36 priority P 37 l 15 many scores P 41 l 9 a threefold cord P 43 l 35 confirm as some say P 44 l 8 rent l 37 on Christ as on P 46 l 16 things which may be done successively may easily be granted P 47 l 3 of and in are not to be read THE Smoak of the Temple EXPEL'D By the Light of the Scriptures GOD above all blessings blessed the World in the Gospel to which was added the Ministry of it the exercise whereof the chief Founder of the Gentile Churches hath written unto us Eph. 3.9 saying That to him grace was given to make all men see what is the fellowship of the mystery which hath been hid in God from the beginning of the world In which are intimated 1. That the fellowship of the mystery was a hidden thing and not the mystery only which is the Salvation it self but the means of
is properly applyed to places of office and trust 4. In Vers 7. the Apostle saith The Spirits manifestation is given to every man to profit withall shewing that the Church by the help of the Spirit had the benefit of all these gifts in the several Administrations of the Gospel 4. To these several Churches add the course of our Saviour who gave us an example herein Mark 6.7 When he did send forth his Disciples he sends them forth two by two to preach the Gospel which proves the work of the Ministry not to be a single work Object Christ sends forth two only you say there should be three Resp. 1. None was fit to officiate the Evangelists while that Christ was alive and this he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I remember not that ever the Apostles during Christs being on earth were ever said to Evangelize Christ was that to them they are now to us they teaching what they received from him as we teach what we received from them 2. The time of gathering Churches was not yet come they during Christs being on earth said only as John The Kingdom of Heaven is at hand 3. They were but to prepare for the Kingdom until upon the Lords Ascension they should have sent down on them the Spirit of grace to inable them thereunto 4. The compleat Church was not to be until the world or time to come so called among the Jews which was that time which was to succeed Moses Ministry and therefore as the Church was not to be compleat so was not the Ministry And here I cannot pass by the common acceptation of the word Church it was gross when only taken for the places of Assembly and indeed it is but little better as taken for our mixt assemblies Again others they prove their Church to be a true Church from the right Administration of Sacraments and true preaching of the Word but where or in what society this is done as yet I am altogether ignorant of But that the Scripture holds out is clear 1. Three distinct persons to be teachers in the Church 2. Distinguished by distinct Appellations as Evangelist Pastors and Teacher 3. Qualified with differing gifts 4. Have several Administrations committed to them to exercise their gifts in 5. That all these are but one compleat Ministry belonging to one Church only Question is How all these can be exercised in one Church Resol The Church of the Jews being the Mother Church and above all most excellently constituted I shall propose that for a further example to clear up this mystery to help us whereunto it is necessary we make use of those words in Galat. 2.9 where it is agreed amongst the Apostles that James Cephas and John be Ministers to the Jews set out by the Circumcision and Paul and Baritabas for the Gentiles James is here placed for Evangelist Peter for Pastor John for the Teacher of the Jews Church James who was the Evangelist whose work it was to lay the foundation of the Church among the Jews as Paul among the Gentiles writes his Epistles to such as were without the Church to prepare for it in the first place 1. As appears by the word Synagogue where the Gospel was not preached but as to a mixt multitude as appears in all the teachings of the Apostles mentioned in the Acts and is spoken of in Scripture in opposition to Church-society Acts 13.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation be dismissed 2. As by the nature of the doctrine appears he calls upon some to wash their hands and cleanse their hearts to put away outward and inward corruptions with which they were defiled In the 5. Chap. he threats wo against them for oppressing the laborers James 5.19 20. he writes to unconverted persons 3. As appears by the dedicating his Epistie he writes it not to any by the name of a Church as men called out of the world in communion with Christ not to such as were Saints nor to such as were called of God nor to those that were apprehended to pertain to Gods Election only he adds the word Brother to it a word of common relation when used singly and without other expression thereto Que. Why James had not rather written as an Evangelist to his own Charge 1. This was part of his own Ministry he being to begin the work among the Jews as well as to perfect and to this I conceive our Saviour may allude when he saith That he that would be greatest should be their servant which in this work he did as it were serve in his Ministry to the Doctor and Pastor though after they did again as it were serve to him in the other part of his Ministry The second part of Ministry that attended next the preparatory Ministry was that of the Doctor for though the Apostle in descending begins with the Apostles the most eminent in the Church and ends with the lowest so if we ascend we must begin at the lowest and end in the chiefest and this was Johns work 1. How clearly this appears in the Epistle from the difference of the matter and maner of teaching of that that is written in the Epistle of James That the one was of the Church Ministry the other to mixt Societies this of Johns is full of sweetness the other of terror to one he tells them You are beloved you are sanctified you are called the sons of God you have passed from death to life James cals those he writes unto Adulterers and Adulteresses and tells them their tongues are set on fire of hell 2. How clearly it appears that John was Doctor or Teacher of the babes in the Church of Jerusalem is evident 1. In that he directs it to the little children 1 John 2.1 and these he names before either fathers or young men 2. He calls them My little children he doth not appropriate any such interest to himself either in the young men when he speaks of them or the fathers 3. 1 Iohn 2.18 19. He comforts the whole Congregation of children against the apostacy of some saying They went out from us mark the emphasis of the expression in the Apostles stile joyning him to the society of the Infants 4. The whole doctrine is doctrine for babes speaking of the new birth of passing from death to life of being anointed and being called the sons of God and many other signs only to set forth and to discover the state of regeneracy from unregeneracy The third part of Ministry or second of the Church-Ministry and that is the Pastors office and this was done by Peter Now that his Ministry was to the young men which Iohn had before mentioned in his Epistle appears from his second Epistle which it is like was written to his particular charge in Ierusalem he being as it should seem by the postscript absent from thence 2. In the Introduction he calls them Elect and looks on them as such as had received like precious faith which in
Christ Ezek. 47.3 the Prophet prophetically shewes what was to be after the Gospell-institution took place signified in the waters run out of the temple 1 The Lord measures the waters and brings him through thrice which signified as he was a Prophet and did signifie publick ministery to be under the Gospell that there was to be a three-fold administration of the Gospell the first is but to his Anckles the beginnings of Christ the next higher the next higher then that and these are not in the same place but one thousand reeds from the other which shews that this ministery is not to be executed by one nor preached at once to the same people 2 This directs us in ordaining ministers they are to proceed by degrees first preaching without for tryall then admitted within to the Doctors ministry then the Pastors and lastly the Evangelists this way Timotheus proceeded in the ministry Now that we may more clearly see that it was the Teachers Office to teach Babes Rom. 2.20 and art saith the Apostle there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Teacher of Babes which shewes who are Teachers Congregation and what is to be taught in that Congregation they being to be taught according to their capacitie 1. The Scriptures clearly shew what the Babe is and who and when to be admitted to Church-societie 2. The Scriptures shew abundantly concerning that estate and God hath therein provided abundantly for it 1. The Scriptures shew who the Babe is John 3.3 2. Of what he is to be borne and where verse 5. 3. The necessitie of this new Birth without which a man cannot enter into the Kingdom of Heaven 4. What is required of Babes 1 Peter 2.1 to lay aside malice hypocrisie evil-speaking and to desire the sincere milke of the Word that we may grow thereby 5. The Doctrine is set down Hebr. 6.1 to be laying the foundation of repentance from dead Workes faith towards God the Resurrection of the dead Shall God have Angels heavenly Spirits to attend the least of Saints and shall he not allow many a Church-minister by whom her portion in the Word may be divided rightly to them 2. The Euangelists Office is distinguisht from the Teachers by the Apostle in the 1 Cor. 1.17 where the Apostle tels us that he was not sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize which was the worke and the Doctrine of the Doctour as must clearly appeares Hebr. 6.1 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was to do the worke of an Euangelist as cocerning a man called to a distinct worke from that of Baptizing which if so spoken of in the person of the Apostle who had an extraordinary calling to all How then of those that have but an ordinary call to one And the words of Christ in Matthew to his Apostles shew that Baptizing is joyned to the first worke of the Ministerie following the making of Disciples now if those God hath joyned together are not to be separated by man How shall we dare to feparate them and as it were bestow them on others 2. The Apostle implieth in saying he was not sent to baptize that some are sent to baptize and that men not sent are not to baptize it being a part of the publique ministerial Dutie 3. He shewes that they differ in the call to what they are to do and that they have not baptized in commission equally and so consequently for other of the Gospel Administrations that that is proper to one is not to be done by another 4. He was sent to euangelize which shewes that the Apostle did prove his calling to do what he did do Object What is that to us the Apostle was an extraordinary person Resp. We are to consider him as in his ordinary and extra-ordinary capacitie in his extraordinary as a Prophet and then he saith that on him lieth the care of all the Churches but if in his ordinary capacitie then we consider him as one using the Euangelists Office to performe the which he took helpers with him for the worke of the Ministerie joyning himselfe to them It is granted indeed that he did take on him the whole worke of the Ministerie 1. Being extraordinarily called 2. Extraordinarily gifted 3. Others being at that time not to be had to supply it for him but in this case he is no president for us to do the like especially seeing he was sent to do the Euangelists Office though in the absence of other or in the first laying the foundation of the Church he may begin the workes as in Corinth he is sent to euangelize 1. It being next in place to his extraordinary Offices 2. As being more fully instructed to that Dutie than any other 3. The Euangelists place requiring greatest abilities in him that doth administer the same both in regard of the Ministerie it selfe and those to whom it is to be ministered unto 3. The Euangelists Office is of the most sublime administration it dispencing the highest things of God in its Ministerie that are communicated to the Saints by ordinary means in this World 1. Christ teaching Nicodemus the Doctrine of Repentance and New Birth cals these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things things taught to men of the World 2. He cals the more spiritual part of Doctrine to be ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things which sheweth that there is a wide difference between the subject matter or way of dispensing the Doctrines pertaining to these two Administrations 3. To this agreeth that of the Apostle Rom. 10.15 How beautifull are the feet of those that euangelize good things and that euangelize peace which shews that the subject matter of the Euangelists Ministerie to those under his charge is generally contained under those two Heads of peace and good things holding out the glorie followes the revelation of Jesus Christ to the Soul and the good that belongs unto him yea this requires the greatest experience the most heavenly sense and nearest enjoyment of communion with God for he must come first to know these things in himselfe before he can teach them to others 4. The Euangelists Office is the chief in the worke of the Ministerie as appeares in that after Timothie had made use of the publique Ministerie Paul in his 2 Tim 4 5 bids Timothie do the worke of an Euangelist and make full proof in the Ministerie 1. Signifying that in other administrations there is not a perfect worke of the Ministerie 2. That the Euangelists Office is that that perfects the Ministerie both in respect of the Minister and People Not that the Euangelists Office is a full Ministerie without the other or the other without that but that the Ministerie ends in this and tends thereunto Again a Congregation under the Ministerie of a Doctour called out from the World and united to Christ having the administration of Gods Ordinance among them are a Church though in its infacie and childhood lying under imperfections 1. As not perfected in
speak a word more of this Scripture which is that Christ did herein at least confirm the dependency of Church upon Church now from the then dependency which was in the then Jewish administrations to which Christ alludes 1. The ministry of Christ was evangelicall Mark 1.14 Christ is said to preach the Gospel of the kingdom 2 This being part of his ministry proves that Christ had respect herein to the Gospel administration 3 Christ intended this onely without mixture or relation to the other Matth. 9.16 No man putteth a piece of new cloth to an old garment Mark it well there is not a piece to be put to it for that which is to fill it up will make the ren the worse see then what it is to patch old with new or new with old it is cleer Christ used it not in his ministry Obj. Matth. 13.52 Every wise Scribe bringeth forth of his treasury new things and old that is Law and Gospel Resp It is true but then he distinguisheth them in that they come to be cleerly discerned as in the Parables of the tares and fish follow to be spoken of The last generall that wee now come to speak of for further discovery of the exercise of these severall administrations in the church may be for that it is implyed in the Scripture of church-meetings though one intire church yet usually not to be assembled in one place 1 Cor. 14.23 If therefore the whole Church meet together in one place The conditionall expression sheweth they usually met not in one place it would have been confused for all the severall Ministers to have taught their severall doctrines at the same time in the same place the Apostle doth adjudge it so saying One had a doctrine another a Psalm which he saith ought not to be And this was in their generall meetings 2. Their meeting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was for those things which were generally of common concernment to all the members 1 Cor. 11.20 When ye meet together in the fame place is this to eat the Lords Supper Note the doctrine which they were to be taught differing and the Ministers they were to meet in severall places for to avoid confusion and be a help to edification But in the administration of the Sacraments in which every child had his interest as wel as the man Christian in this all were to meet together feasting on him as in a feast upon a Sacrifice This Scripture 1 Cor. 14.23 of the gathering of the whole church together I suppose to be occasioned for the tryall of the members gifts to see whether those under the teachers administration were fitted for to partake with the Pastors charge and those under the Pastor to be admitted to society with the Evangelists congregation 1. Hence in this meeting the Apostle saith All may prophesie ver 24 31. 2. This prophesie was to be according to the measure of faith either as a child or a man according to the severall degrees of knowledge he had in him of the Gospel and of God so was he to propesie in this meeting 3. Nor do I think that this was ordinary with them to prophesie but on tryall of members In this kinde 1 Cor. 12.29 Are all prophets Are all teachers which shews the office of teaching in ordinary meetings was proper work of some particular persons When none but the Pastor or Teacher did teach onely the rest were onely to sit still and judge 1. Some there are that take these words all all may prophesie collectively for all the Prophets or Teachers which cannot be because the Apostle saith Two or three may speake the rest judge now sure the Church had not so many faithfull teachers pertaining to their church 2 Others understand it of some of their choyest Christians only 1 They cannot agree with the word all for if some onely then not all 2 The holy Ghost saith they may prophesie according to the proportion of faith which shews that it did belong to those of the Children congregation as well as those of the men and whereunto should this serve if not for triall of gifts and the bringing of the Christian from company to company for his furtherance in knowledge and grace 3 By this tryall the Church came to know the proof of men who among them were fitted to send forth for the propagation of the Gospel in other places 4 It is implyed that the admitting of members to be the first society and then doubtlesse it was so in the other also it was a publick worke of the Church in which great care is to be had that neglected proved the ill calamities and trouble of the Church and so again for the casting them forth 2 Gal. 4. The Apostles reproves the underhand dealings there used which was as it is to be thought a practise of the officers in the Church who brought in false brethren privily without publick tryall and not at the Churches publick meetings against the course of the Church Jude saith the like That false brethren are crept in unawares Jude 4. Obj. How could the Church meet in one place Res 1 They had exceeding large roomes in Jerusalem as appeares in the multitude met in one place Act. 21. in which three thousand were converted at one sermon 2 The word implyeth they did do it 3 They being to doe it not to hear but to receive the Sacrament and the like that may be done successively it may easily be granted 4 It may be the Church increasing they may increase the roome 5 As the Atheists of old questioned the Scriptures by questioning the possiblity of Noahs ark carrying the creatures in it and the provision for them So now men question the Scriptures by questioning how these could come to meet all in one place being so great a multitude as the Scripture affirms them to be In the Applycation I came to shew that there is no Church nor Church way that is according to God but this of Apostles Prophets Evangelists Pastor and teacher 1 These must be to the constitution of a true Church or it cannot be a true Church 2 In the lack of one of these there can be no compleat and perfect Church-administration exercised 3 These in combination only need no other to be joyned to them for the ordering of Church affaires as appeares Christ having given the ministry above said Ephes 4.12 he tels us they are for the perfecting of the Saints the worke of the ministry and the edifying of the body 1 It is for the perfecting of the saints 1 Shew The Saints are not to be perfected by any one of they must have all to perfect them which shews how it it should be the desire of the Christians to see this way of God set up among them as the true and only means of their perfection 2 If these serve for the perfecting of the Saints what need we any more yea who shall add more 3 There is all
against him so will Truth be in power when it s clearly revealed men will not be able so to dispute against it as now they do there will not be that ground for Reason to object against it the Word agrees with it it will condemn every tongue shall speak against it For Independency I agree with it that Corinth Jerusalem and Ephesus is said to be but one Church though it consisted of three several congregations 2. That this Church was ruled by Officers of its own and not by any other Officers of another Church but that all Officers and Offices ought to be compleat in her by which all things ought to be done by her alone 3. I agree with it that people ought to be congregated in a Church-fellowship from the world Applic. is That I verily suppose that Independency comes neerest the minde of Christ of any Yet lest I should be thought to be engaged to them more then others I shall next shew in what I disagree 1 She hath not her full ministry 2 Not the right use of her ministry 3 Not the right way of making her members 4 Not the right way to increase the gifts of God in her members as ordained of the Lord in the word 5 Not the consultations ought to be had and held with the other Ministers to be had in and to be of its own consociation of whom it may be said as Solomon said of others that a three-fold is not easily broken In the government of the Church clearly appears according to the wisdom of God that all Government is comprehended in it Monarchy in that there was one chief Pastor Aristocracy in the consociation of Ministers and Elders Democracy in that many things which concerned the whole Church were to be done by and with consent of the Church 1 Bishops they with the help of Elders they together oppresse the people depriving them of all power 2 The Bishops they grew too great for the Elders and oppressed them 3 The Pope he grew too great for the Bishops now it was all their worke to adulterate the way of Christ in the Churches onely to feed their own greatnesse and further their own vile ends But the grand corruption of all was in that resemblance of Monarchy set up in the Church against Christ against his Law to the casting down of Christ and his worship Now in the revolution of the Churches estate it comes again by degrees to its restauration 1 The Bishops they cast off the Popes yoake 2 By the same argument Bishops cast off the Popes yoake the Presbytery cast off the Bishops 3 The people with a ministry joyn together against Presbytery for Independency 4 In the end when God shall restore the Church to its former estate all these severall wayes of government shall be reestated in the Church again without clashing one with another which now as divided are in some kinde used as it were to the destruction one of another yea of all we are willing to have one alone without the other and so strive to destroy the way God hath constituted in his Church making one form to serve all when all are to be exercised joyntly in the house of God for the more excellent perfect and exact government of it which by no means can be done by any of those powers alone dividedly which what wee doe in seeking one or setting up one above another or against another to the destruction one of other is not easily apprehended especially if wee consider 1. That the priority of the Evangelist was but in one Church-ministry not such as to have it to be as the Papacy or Episcopacy over whole countreys and counties 2. That the consociation or combination of the Presbytery was not over a Nation to exalt it over all but of the ministry joyned in fellowship for the edification of one onely Church consisting of onely an Evangelist Pastor and Teacher ordinarily 3. The Independency was not such as was of one onely minister and members joyned to him with helping governours in whom onely all Church-power should reside but was to be joyned in a combination with other ministers of the same church who were to have their helpers added to them for as Solomon saith In the multitude of Counsellors there is safety 1. The priority of the Evangelist is kept in its limits by the joyning of the Pastor and Teacher with him 2. The power of the Presbytery is moderated by the Elders exceeding them in number 3. The whole Presbytery if they are wanting to the church in things wherein peace and purity do consist are to be subject to the church to give an accompt thereof unto it Acts 11.2 3. Peter having been with Cornelius a Gentile was questioned by some of those that were of the Church at Jerusalem for going in to the uncircumcised and eating with them to which charge of the members Peter gives an accompt rehearsing the matter from the beginning and expounding it unto them 1 Cor. 5.7 the Apostle writes to the whole church to purge out the old leaven Now this was the work of all not of some as appears by the means ordained hereunto which was excommunication not practised then as done by Episcopacy in which the whole power of the Church was clean taken from them 4. Without all question the saying of Christ Go and tell the Church who had no respect to the then Jewish Church but the constitution of Christian Church to be doth imply that in the Church did reside authority and power to punish offenders with ecclesiasticall censures and without them it cannot be done which was the gracious provision God was pleased to make for the Church and the members thereof That this was not meant the Jewish Church appears because there was but little good to be done by telling them of any thing who had cast out all of their congregations that did confesse the name of Jesus Christ 2 He begins in the beginning of the chapter with the Kingdome of heaven which was the Gospel-government Matth. 19.1 and was the cause of what sayings ensued concerning dealing with an offending brother 3. Christ to clear up his meaning in these words to his disciples understandings fetcheth another parable taken from the likenesse of the Kingdome of heaven which was the estate of the Church to be under Gospel-government ver 23. Object Christ meant here the Church of the Jewes there was no other nor could the Disciples understand of what he spake if not of the Jews Church Respon They then understood nothing whatever he taught for he onely taught the mystery of the Kingdom Obj. How should they understand it Reso The holy Spirit tels us that it was given to them to know the mysteryes of the kingdome so that the mysteries and hidden things of the Gospel and Government were in some measure revealed to them though not as after the descending of the holy Spirit on them And here it will not be amisse to