that power and authority given to these that Christ hath given to his Church for the Saints to have exercised in the Church among them 1 For removing scandalous things and persons 2 For advice and counsel 3 For exhortation reproof 2 It is for the work of the ministry 1 These all only can do but the work of the ministry that is to be done in the Church I speak not here of that part of ministry exercised to those without the Church 2 Without all these as I have formerly shewed they are and ought to be in the Church the work of the ministry cannot be done according to Gospel rules 3 There is no other worke to be done by the ministry either in teaching or ruling then what is to be done by these only 4 The Church is not nor cannot be sufficiently provided for without all these but it must be imperfect and must be straightned in the worke of the ministry which is the onely worke we ought to strive to have wrought amongst us 5 Ordination being a Presbyterial or ministerial act is in every right constituted Church virtually as other ordinances of the Church are 6 Hence the Church hath all power in it selfe that is or can be for its good communicated of Christ unto it and needs not to go out of it self to any other for help 1 Conclusion Hence is this that there is no other way to be found out more mighty to convince gainesayers to order Assem Ites to build up the Saints maintain unity and peace to restore the humbled to cast out the profane or to doe whatsoever else is to be done ministerially in or for the Church then what these and none but these are to doe 2 Nor hath God left to his Church any other way or means to doe it and especiall care is to be had what authority is exercised what way is erected in the Church of Christ over his people that it prove not Antichristian and turn not unto tyranny over the Saints God complains those that ruled over his people made them to cry and shews Gods people can bear no yoake as Christs that is gentle nor no yoake but Christs the other yoake is an unequall yoake they can never draw easie in it 3 The third thing this ministry is to doe is to edifie the body more then these three things remaines not to be done by the ministry for the church on earth 1 The Apostles and Prophets gave the Scriptures as that by which it may be edifyed 2 The Prophets forwarned her of her sad times and told her again of her glad times to come 3 The Doctor he drew the milke out of the word for the children 4 The Pastor brought forth thence the young mans meat 5 The Evangelist he furnish from thence the strong mans table with strong meat fit to feed him Now judge and tell me without which of these the church can be and how sufficiently God hath provided for his church and people in these 1 Who can preach without the Apostles 2 Who can comfort without the Prophets 3 How can the child live without milke 4 How shall the other christians live without meat Obj. This were not provision sufficient against Heresies Resp Let us take heed of questioning the Lords wisdome in the order taken for the subsistence of the church as if the Lord knew not there would be heresies because he provided not sufficiently against them or that he knew not best how or by whom or by what means to preserve the church against it 2 God doubtlesse will not be wanting to his own Way and whenever his way shall be erected amongst us there will be other manner of gifts communicated by him to the church to doe this and all other things for its good 3. See how little good Counsels have done in this kind since that the frame of Gospel government hath been subverted 4. The Apostle shews ver 14. that this is the only means to preserve men from being carryed away by every wind of doctrine or by the cunning craft of men that lye in wait to deceive 1. More then this what is to be done 2. Shall we now Idolize our own wisdom or submit to Gods way in this matter If we oppose here against God shall we not kick against the pricks 1 Tim. 3.15 The Church is called the pillar and ground of truth as rightly constituted until the Church was driven away the enemy could never set up their heresies so as after Conclusion 1. Let us set up Gods way and that will pul down heresie dissentions will fall quickly and quietly Gods weapons hereunto are full of all might ours full of weakness 2. No Authority is to be made use of in a right constituted Church but that God hath errected only Illustration 1. Gal. 1. The Apostle writes to the Churches of Galatia 1. In Galatia were more Churches then one and so no national Church 2. These Churches are written all unto to amend their corruptions they had within them each one distinctly without any command of acting one with or over another as perfect bodies furnisht with compleat Authority thereunto without any extrinsecal power joyned unto it for assistance The main ground in Scripture brought to prove the Combination of a Ministry in Classes and in provincial and national Assembly I suppose is taken from Acts 15.2 where it is said the Church of Antioch did send to the Apostles and Elders of the Church of Jerusalem about the question Resp 1. This in sending to the Apostles was not to send to Members of another Church but of their own Church the Apostles being Members of all the Churches in the world 2. In the Apostles times the word was not written nor the mind of God fully known therefore no doubtful thing was to be resolved but by their advice as the Epistles of Corinth shew in which it appears the Corinthians had sought to advice of the Apostles in very many cases Object They had Apostolical Authority before they need not to send to Jerusalem for that Paul himself being with them Resp The Church was not builded on one Apostle but the Apostles Ephes 2.20 2. God required that every truth should be confirmed by the Testimony of two or three so that to Apostolical Testimony it was necessary there should be two or three for to confirm it yea God saith there are three that do bear witness in Heaven it self so that it was in this case for confirmation of the Church in the truth that there should be the Testimony of two or three Apostles to witness to it Object They write to the Apostles that indeed was no extrinsecal Authority but here they write to the Elders also that were at Jerusalem and this was extrinsecal Resp. The Apostles and Elders were but one and the same men they were not several persons and here as I suppose is the great mistake in the controversie 1. I have shewed before how James Peter
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
it and the manner how the fellowship of this mystery is to be injoyed by the Saints in the Church is a great mystery 2. That the discovery of this mystery was and is only from and by the Apostles 3. That none can see until they are made to see 4. That it is so discovered in the Word when God shall reveal it it shall be plain for all to see that have eyes to see or shall be made to see 5. The truth of this is clearly manifested in respect of the irreconcilablenes that at the present is between men of differing judgments which evidence that the light is not so clear nor convincing of either party as to prevail with the spirits even of spiritual men to a subjection to the other which here the Apostle shews in the light revealed by him in the Scriptures shall be such that all men shall see it yea and though they do not see it they shal be made to see so that there is a very commanding power in the light to be revealed to reveal the way of Jesus Christ to the Church An Objection hence may be made that it is true indeed it was hid from the world in the Ages past but revealed now Answer It was indeed revealed by the Apostles and practised by them in the then Churches but when God hid the Church in the wilderness then the fellowship of the mystery came to be hid with it for in the hiding of the one the other came to be hid which is to continue so hid 1260 years Now as God hid Moses body no man could possibly find it ever after And as God himself is said to dwel in inapproachable light so the way of God in the Church is in the Scriptures hid as in inapproachable light which cannot be approached unto until God give a man the sight thereof First it was said to be hid in God before revelation now it may be said to be hid in the Word to which we are to apply our selves for direction and discovery Now the chief way as I apprehend for the discovery of the fellowship of this mystery by us will be by a finding out of the clearest most apparent means of publick communion in Church-dispensations which is that I shall by Gods assistance endevor to manifest in the ensuing tract The ground whereof I take from Ephesians 4.11 12. where it is written Christ ascended up on high and gave some Apostles some Prophets some Evangelists some Pastors and Teachers 1. This clearly shews that to the right constituting of every true Church there ought to be set up these several Administrations therein 2. The words of the 12. verse prove the necessity and end of it 1. They are for the perfecting of the Saints without which the Saints cannot be perfected but are left to continue in imperfection 2. They are for the work of the Ministry so that the Ministry cannot be performed by any in the Church but by these 3. They only without any other added to them serve sufficiently for the work which Christ left to be done in the Church by the Ministry 4. Without all these the work of the Ministry cannot be done but will be imperfectly administred in the Church 5. The failing of these Administrations prove to become failings in the Church among whom these Administrations ought to be exercised so that the Church cannot be without them no more then a ship without a Pilot or a Child without a Nurse to feed it now that we may see how the Church hath been or ought to be provided for is to be judged hence 1. As under Episcopacy it is wel known to all there ere abundance of supernumerary Officers and Offices pertaining to Ecclesiastical affairs whose names were not written in the Gospel-Calender which gave just occasion to the adversary to except against them 2. I suppose Presbytery to be as far too short the whole frame of the Ministerial Government being swallowed up in one office and officiated by one person Here I desire my Brethren the Ministers that differ in judgment from me and occasioned the writing of this rude and indigested thing to consider of 1. Where one man may lawfully excercise the several Administrations before specified to be in the Church by an ordinary Call 2. How necessary it is the Church should injoy her differing Administrations and Administrators and what enemies they were who took them down in the Church 3. How unwarrantable a thing it is to set up that in the Church for a Church-Ministry which God hath not set up to rule by Authority not derived from Jesus Christ over the family of God I know many of you may say to me as the Pharisees to the blind man Wilt thou teach us Brethren I gladly acknowledg my unworthiness weakness wickedness and will be yet more and more vile then man can make me for the Gospels sake and Church of Christ whose servant I have made my self to be in the Ministry of the Gospel though every way unworthy and thence account my self engaged to witness to the truth and plead her cause though my sufferings abound thereby Jesus Christ witnessing with my own conscience my purposes are not but for the discovery of the truth and the knowledg of the way of Christ in the Churches 3. In the true Church are found all these and no other Administrations then are mentioned by the Apostle in the Scripture beforesaid Quest What shal we have no Church nor Church-Ministry until we have new Apostles Ans New Apostles there are never to be Quest How shall these then be in our Churches Resp These being ordained by Jesus Christ to be in the Church for the ends and purposes before proposed must be in it some way to do this though not personally either ordinarily or extraordinarily 2. That way which Moses and the Prophets were in the Jews Church under the Law that way are the Apostles and Prophets in the Gospel Church under the Administrations thereof Luk. 16.29 They have Moses and the Prophets let them hear them so it is plainly proved though the Jews had them not with them personally yet they had them with them ministerially 3. Hence is it said Moses was preached in their Synagogues every Sabbath so is Pauls doctrine taught by faithful Teachers as if Paul taught it in the Church 4. Things being fully considered we may conceive the Apostles to be more fully with us then any before in some kind 1. The Epistles not being written to any one Church nor all written until after Pauls time 2. After they were written they were not suddenly collected for the publick use of the Church The second Church-Administration is that of Prophets 1. By Prophets here I understand not those that wrote before Christs time only but those since also as the Revelations written by John and Pauls Prophesies and Peters these all were for the edifying of the Church and without whom the Church could not be Now
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
mentioned in the Ephesians where it is said Christ ascended and gave gifts unto men Thirdly This clearly proves the Apostles had a call to officiate this three-fold office in the Church from Christ immediatly and not only Peter but all the other Apostles Fourthly That first the Saints are to be sed as lambs then as younger sheep then as elder sheep a clearer proof I think there needs none to shew the diversity of gifts and administrations in the Church ought thus to these to be diversly administred Thus the Apostle from 2 Cor. 6.1 where it is written we then as workers together with God Ministers these conclusions to be deduced thence First That the Ministry of the Gospel is not one single work or the work of one only man as now amongst us it is done Secondly That in the primitive times there were in every Church that was constituting two at the least and in every Church that was constituted three These Ministers do not teach distinctively but are co ordinate in the work one to the other and are one for the other and cannot be one without the other in a constituted Church Tourthly This Ministry in the Church is but one Ministry 1 Cor. 3.8 He that plants and he that waters are one that is they are one Ministry not one man which was spoken of the Doctors and the Pastors work in the Ministry Fifthly In no constituted Church we read of more then three in fellowship for the ordinary work of the Ministry 2 Cor. 1.15 Paul Sylvanus and Timothy are these before spoken of and said to work together Sixthly Hence it was I suppose the Apostle condemns the practise of the Corinthians 1 Cor. 1.12 for saying one was of Paul anothers of Apollo another of Cephas These did or others by these intended did work together in the Ministry Now it seems the infants boasted themselves against those that were not in Church-Society the young men boasted themselves against the children c. Now compare the 4 Chap. ver 6.7 the Scriptures clear it they were puffed up one against another and after saith to them who made thee to differ which sheweth that there was not only a difference in the Teacher but also there was a difference made amongst those that were taught in themselves within in their condition without We of the Ministry now that bear the whole burden of the work alone without question do that that never Apostle did or ought not to be done in the Church It may be said to us we take too much upon us what wisdom were it if we did submit to the Gospel rule and think of a means how in Cities to joyn together to the Work of the Lord as it is commanded Object The 1 Cor. 4.15 Though you have ten thousand instructors yet have ye not many fathers Hence it should seem the Church of Corinth had many more Teachers then three in it Secondly Compare 1 Cor. 3.12 with it there are several builders brought in by the Apostles as some building gold silver and precious stones others are said to build of hay wood and stubble Resp 1. That the true Church then must have successively more true Teachers then three because the Apostle could not stay long with them but having planted the Church here goeth to some other place but before his departure he ordained others to supply his place in his absence and of those that went with him to the work elsewhere and in this kind they must have many Teachers Acts 14.23 When they had oadained Elders in every City they departed which shews they departed not until they had ordained Elders Secondly The words are a Hyperbolical expression and prove nothing in particular only they had many and that if they had never so many more he was he that begat them in Christ Now for the second part of the objection taken out of 1 Cor 3.12 1 Note here are two sorts of teachers distingished the one true the other false the faithfull teachers are three the corrupt are the same number The true are distingisht in the difference of the materials set down all are precious but not all alike precious it clearly shews there was to be a difference in the ministry a difference in gifts and difference in doctrine the one inricheth men with silver of the Gospell the other with the gold of the Gospell the other with the precious stones of it 2 Now the false ministry counterfeits the true 1 They will have three in their worke of their ministry as the Apostle had in his 2 They differ in the doctrine also among themselves as hay wood and stubble doe 3 Becaue the Apostle was he which laid the foundation of the Church of Corinth and was the glory of the ministry they will also themselves take on themselves to be Apostles also 4 The Apostles build immediatly on Christ we on the Apostles they build on Christ immediately not on the Apostles they of say Paul his speach is contemtible 1 Cor. 3.10 And here I suppose was the first corruption or counterfeiting of the Church and Church despensations which was not like that mad of Rome in which not onely things were counterfeied to pull down and other set up in their steed that for twelve hundred yeeers it hath not been known what the Church was governed by nor how 1 This confirmes there were many teachers in Corinth indeed 2 But no more but three only in Church fellowship together 3 In that there were but three in the corrupt society no more nor lesse then in the true Church it much consirmes the truth of the doctrine that in the true Church which these did counterfeit there were onley threefold administrations in the Church then in use at Coriuth 4 It shews that the corrupt teachers did retaine the same form of government in their Ghurch as the Apostles had set up in the true for otherwise they hed not been able to draw men away so easily from the truth 5 Paul saith that he transferred the things he spake of the false teachers to the true who were only three Paul Apollo Cephas it is like if they differed in the outward form the Apostle would have reproved it in them 1 Cor. 1.12 compared with 1 Cor. 4.6 2 Cor. 11.13 he calls them false Apostles Secondly he calls them deceitfull workers now in that what they did against the truth was done by deceit it sheweth that they did as much as possibly they could to counterfeit the truth and the true way practised by the Apostles in the Churches A shadow of these things are also set out on the Mosaicall service Aaron and his sons signifie Christ and his two disciples or rather in the Priests and the Levites which were added to them as helpers in the same work First the one was to help kill the other to help wash and then then the Priest offered up the sacrifice so the Apostle desired to offer up the a chaste Virgine to Jesus
baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to evangelize The disjunctive seems to divide the work to proper persons according to their call This seems to be the way of God in the Churches because the most perfect way and most like God 1. It hath unity answering in some kinde to Episcopacy 2. Joynt fellowship in Government by Eldership with Presbytery 3. Community in Priviledges with Independency Without all question these all have somewhat of the way of God in it Gods way takes up all 1. Episcopacy could not have deceived the world else in its first institution succeeding the primitive times and the hiding of the Church 2. Presbytery could not plead so strongly for a combination in Government from the word else 3. Independency could not else refuse an external power of command to reside in any out of the Church 1 For Episcopacy How it is likely it arose out of the Churches first institution 1. The ministry of the Gospel being one and ending in the evangelist the other two ministers ministring to him whether hence Episcopacy took not an occasion to visit over mascores of divided congregations 2. Whether the Lord writing to the Angel of the Church of Ephesus wrote not to the Evangelist as first in order and hence that Bishops pleaded their ground for Government 3. Whether that corrupt and exorbitant way of lording it over many congregations may not be a light to us that succeeding the Primitive times to shew us that in the true Church there was a conjunction of ministers in the Church-ministry more then one served together therein 4. This appears in that Episcopacy did counterfeit the way of the true churches but in a corrupted way grosly 1. Setting up their Bishopricks in Cities as Paul the churches which I suppose is necessary to be done now 2. In these places are a combination of ministers but far more then they finde in the text and for a quite contrary end 3. Whether in union of churches the mother church represent not the Evangelists meeting the chappels the meeting places of the Pastor and Teacher and then that the Sacrament of the Lords Supper was to be administred onely in the mother-church Whether this hath not in it a discovery of the evangelicall practice I leave to all the Saints to judge I shall grant to Bishops 1. That there are by the Gospel government more then one assembly or congregation do belong unto one compleat church 2. One was to be the mother-church or chief assembly in which some things were to be done that were not to be done in the other meeting-places 3. That the members of the other two congregations were to come there and do them 4. That the Evangelist had a priority in the church before all other officers as Pastors Teachers Elders Deacons 5. That cities were the usuall places in which the church-ministry and ordinances usually were erected For the ground of Prebytery's rise and growth 1. It is cleer the ministry is in the Gospel one onely ministry 2. All had their institution from Jesus Christ 3. Government is common to the whole ministry and elders in the Scriptures 4. All are comprehended under the same names in the Scriptures 5. All are to teach the same Gospel 6. God hath in Scripture condemned lordlike authority in any and that the greatest was to be minister to the rest by which and many other things whether or no that the ministers came not to see the unjust domineering power of Episcopacy and how that the Scriptures held out no such authority to be left of Christ in the church 1. Whether this occasioned not the ministers to break off the yoak of that bondage and every one dividedly in his own place without reference to other as condemning episcopall Jurisdiction for tyrannical and therefore saw a necessity of breaking off from that union that should not be And now I suppose they break also from that union which should be 2. They finding the many inconveniences by standing singly without advice and mutual help together with the Scriptures which speak of the Presbyters as of many persons they were necessitated to joyn in a way of Community for Government again 3. Now from the joyning together of Ministers and Elders in the Primitive Church of one Church onely I suppose arose the Classical or National combination of Ministers in the Presbytery 4. All these have somewhat of truth in them which when God shall reveal it fully will help to set up the Church which until then will but keep it down I agree with Presbytery 1. That in things which generally concern the Church nothing ought to be done without consultation first had with the Ministery and the Presbytery of the Church 2. That there were Meetings of the Presbytery for the debate of doubtful things 3. That several Ministers are joyned together for this work 4. That one Minister ought not to Lord it over another in the Church they being co-ordinate in the Ministery 5. That every Minister in the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop over his flock and nothing to be done therein without his being first acquainted with it by the other Ministers of the same consociation 6. That helps in Government are to be used in the Church as that of ruling Elders Deacons Widows 7. That the ruling Elders are to be chosen by the Church and to be joyned to the ministring Elders for the removing of scandals and scandalous persons out of the Church the Church being not possibly all on every occasion of meeting to be present nor in many things are they able to determine and therefore appoint chosen men hereunto to do for them so as if done by themselves And here I cannot but observe how all Ways deduce the strength of their way from the Way of God and in what it fails of that it lieth naked to be wounded by the adversaries Episcopacie pleaded unity of Ministery but taking the whole Authority to it self from those who were to be joyned with it proved its subversion It pleaded community of Churches but when from three to three hundred and from these to those which he was to have no relation to did shew it to be an Antichristian power 2. Presbytery pleads a community or combination in the Church of Ministery and so shakes Independency which hath not any combination in Government of Ministery 3. Independency again shakes Presbytery in its combination it being a combination of men that are not set over the flock nor feed it and yet exercise authority over them 4. Hence see the Way of God is that which holds up and casts down the ways of Worship or Government in the Church Applic. 1. Of what strength will the Way of God be when it is in perfection revealed unto us without mixture of humane inventions to cast down all other Ways of Worship Illustrat As Christ coming into the Temple whipt out of the Temple the buyers and sellers and none durst to stand
of man 4. The net is full before he draws which shews 1. He observes the time in drawing 2. He draws not for nothing 3. He must not neglect to draw 4. I suppose the net then full when there are sufficient for numbe rand fitness to injoy communion withall in publike Ordinances 5. He draws to shore away from communion with the rest of the ungodly world 2 Cor. 6.17 Come out from among them and be ye seperate Now this was that part of Ministry done without the Church the second part begins 1. They sate down which shews 1. Their sedulity and care in doing what they did 2. That they were to attend on this same 3. That this work was a conjunctive work not of any single person 4 That they must be drawn out of the Sea before any putting them into the vessels Now by putting them that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair into vessels may be understood of the Nations severally gathered into several Churches but I rather understand the Lord here speaking of a particular Church in which there are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels and the fish to be put in its own proper vessel which is either to his company of youth children or men 2. They sate down shews the disposing of the Saints in their several places for Communion is a Conjunctive work of the Ministry 3. The casting out of the bad is a word used in the Scriptures usually for casting out men by Church-Censures out of Church-Communion Obj. That the casting into the Sea the sitting down and putting into the vessels are not said to be done by any other then the same persons Answer 1. The work is one and the same 2. As in the former Parable the son of man did sow the seed but the Angels gathered out the tares So ver 49. the Angels Ministry is to seperate the good from the bad they are not said to cast the net into the Sea 3. This work was to begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Moses Ministry 4. This work of Seperation among the Gentiles is to be continued in the Church until all offences and offenders are gathered out of Christs Kingdom which is unto the end of the world Vers 52. of this Chapter is indeed the key of this Scripture without which it cannot be rightly understood in which it is said a housholder bringeth forth of his treasury new things and old 1. Hence it is clear Christ mainly intended in these Parables the Gospel-estate 2. He that would understand them rightly must apprehend somewhat of that estate which went before the Gospel 3. It is implyed that unless all things were understood rightly both of the old and new if but any thing of them all were misunderstood it would bring a misunderstanding of all as experementally the end of the world misunderstood begat generally a misunderstanding of the whole Scripture Ezekiel's Vision Chap. 40.41 which is of a new Temple and seems to allude unto that which we have formerly written of which I shall write in a few words That the vision is apprehended to set out the Church under the Gospel estate and its several conditions unto the end of the world is assented unto of some 1. Then by the wall in the gate whereof stood the man who had line and the rod in his hand I understand the primitive times in which Christ was and wherein the measure was given unto the Apostles to measure the Church by which was the Gospel 2. In the outer Court I suppose was intended Luthers time which had but little measuring in it which was further off from the Temple-estate and next insued the ending of the Church after the primitive times 3. He is brought to the inward Court which I suppose to have reference to the Reformation made by Calvin which was farther from the wall signifying the primitive times and nearer to the Temple-state of which much is spoken in the Epistle to Philadelphia Rev. 3.12 which if it be understood to typifie with the 6 other Churches the estate of the Church to the end of the world as many suppose will then fall out to be accomplished in these times and that are now to succeed and also in Rev. 11.1 Chap. 15.8 which estate did succeed the Sardin estate in which was but a name of life and is rightly understood by some to represent Luthers time as Bernard in his Introduction to the Revel 1. In the former Courts were only 30 single Chambers on a row one by another in the Temple-estate there are 3 Chambers one over another so in order and the wideness of the house still upward from the lower to the middle and so to the upper as having an allusion to the three-fold Congregation belonging to the Church the last having most enlargements in it 2. In this estate before the doors of the Chamber was a separate place but none in the Courts 3. In this estate Rev. 11.1 the Temple is measured and the worshippers but not in the other 4. In this estate the Courts are left out and not to be measured by command which John would have done else as is to be thought having been before measured Object Why may not Episcopacy be looked on as the first Court Resp. They were brought off from it by King Henry the eight but Christ was to bring these from Court to Court and not man as I verily suppose both Calvin and Luther were as appeared by the work the Lord wrought by them the last great work which the Lord brings the Church to is the Temple-estate which will greatly differ from the other estates in which the world will be more blessed then ever For which is reserved the greatest mercy in which will be amends made to the Saints for their many miseries abundantly through the grace that is to be revealed of Jesus Christ To end al one word more of places of Assembly spoken in the Scripture 1. The Synagogue was a place the Apostles oft preach't in but never as to the Church but disputing or perswading the things of the Kingdom as having to do with men arguing against the way of God there and not perswaded of it being a mixt people 2. When men were brought to beleeve the Gospel then they were seperated thence to some private house where they had set up the Gospel Ordinances among them Acts 18.4 7 8. We read not that in the Synagogues any publike Church-work was done as baptizing administring the Lords Supper and the like 3. Because that one house it is like could not contain all for number and to avoid confusion in the execution of the Ministry in publike meetings it was necessary that they should be distributed according to the several administrations of the Gospel dispensed among them into several places Hence Paul writing to the whole Church of Rome writes in particular to the Church in the house of Priscilla Rom. 16.3.5 here called a Church Synec dochically for a part of the Church of Rome as the Pastors part or Teachers for the whole 4. The place where the whole Church met as is observed by Master Mead was called by the name of Church figuratively calling so the thing containing for the people contained in it 2 Cor. 11.22 Have ye not houses to eate in or despise ye the Church of God where he notes That the Church here set in opposition to their houses is to be taken for a material house seperated to publike meetings among them Obj. May be made That there was no particular place for general meetings or for receiving Sacraments The Scripture saith they went from house to house breaking of bread Resp As Mr. Mead hath well observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house which some understand to be the house in which the Disciples were at the descending of the Holy Ghost 5. I suppose that whereas in several places of Scripture we have mention made of certain Churches in particular houses I suppose it serves to illustrate the truth of the doctrine proposed and this one thing I dare affirm that the way of God when ever brought out to the world will be as strange though contained in the word as if it had been never written in it as appears in Ezekiel's writing of the Government to be under the Temple-state Ezek. 43.10 11. which is yet to be Thou son of man shew the house to the house of Israel that they may be ashamed of their iniquities and let them measure the pattern And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof the goings out thereof and the commings in thereof and all the forms thereof and all the Laws thereof and all the Ordinances thereof write it in their sight which sheweth that all these things were to be hid for the sins of the people when revealed it should be as a thing now written and new to the world which the Lord will not reveal until the putting away of our abominations out of his sight and have pulled down the posts we have set up by his posts and the thresholds placed by his thresholds which keeps the Lord and his way from us and may occasion being hid through dissentions destruction to us from which God and his truth can only rescue and save us which is to be diligently sought for of al as that in which our lives and peace are bound up in of our posterity by which we shal become one in God in Christ in the Faith in way and worship of the Lord and become all of one mind and one spirit as becometh the Saints and the Servants of the Lord Jesus Christ all which the good Lord for the glory of his grace works in all the Saints according to his mighty working which he worketh in those that beleeve to peace and righteousness here and eternal life hereafter Amen The Orthodox true Minister the Seducer and false Prophet