the other Epistle he writes to the dispersed only 3. The doctrine proves it in that the whole Epistle doth concern such only as are exercised in the understanding of the Scriptures Chap. 1. he calls on them to add vertue to vertue and tells them ver 11. so an entrance shall be ministred to them abundantly into the Kingdom of our Lord and Saviour Jesus Christ it s not to be questioned but they were entred but the Apostle speaks of a more further degree obtainable which they were to strive to enter into in this life 2 Pet. 2.20 21. If after they have escaped the pollutions of the world by the knowledg of our Lord they are again intangled the latter end of them is worse then the beginning And again It had been better they had not known the way of righteousness then after they have known it to turn away It is clear hence the Apostle here speaks only to such as had their sences exercised in the knowledg of the Gospel as in the last words of the Epistle Grow in grace and in the knowledg of our Lord and Saviour 3. This agreeth to the name given to him that exerciseth this part of the Ministry which is Exhorter he exhorting to perfection The fourth part of Church-Ministry which is the Evangelists part that the Church of the Jews may be a perfect pattern to all others the supply hereof was done by the Apostle Paul in his Epistle to the Hebrews 1. That this was written to the strong Christians is clear from Heb. 6.1 Not laying again the beginnings of Christ repentance from dead works but let us go on to perfection 2. He saith of those he wrote to they might have been teachers of others who have now need to be taught again the first principles 3. Peter in his second Epistle Chap. 3. ver 15. gives it this stile that it was written according to the wisdom given to beloved Paul It is very observable that it was said to be done according to his wisdom that is according to the excellency and depth of that that was given to him Hence I suppose may be given the true and only Reason of the Apostle Pauls not prefixing his name to the Epistle of the Hebrews 1. Because he was not the Apostle of the Jews therefore he writes not himself Apostle and then because if he had write himself otherways to the Church it had been as it were a diminishing his Authority in which he was not inferior to any of the Apostles 2. Hence James writes not himself Apostle in the Epistle written by him because written to strangers and such as were not in the fellowship of Saints 3. It is clear the Apostle conceals not his name in the Epistle of the Hebrews because of the Jews being offended at his writing or doctrine for his sake as some suppose 1. Peter in his Epistle to the Church shews that Paul had written an Epistle to them which could be no other then that we had unless any other be writ ten or lost 2. Peter cals him there beloved Brother Paul 3. In the last Chapter of the Hebrews the Auther saith that if Timothy came shortly he would come with him Now Timothy was Pauls companion and fellow-labouror in the Gospel and he was known to the Church and acceptable to them or he had not said he would come to them 4. He had been at Jerusalem many times as appears in the Scriptures and was received of the Church and had the right hand of fellowship from the Apostles and Elders of the Church given him 5. An example of this is also to be seen in the Church of Colloss Chap. 3.10 Put off the old man and put on the new man which is the first work of Christianity containing the doctrine of repentance 2. ver 12. Put on as the elect of God bowels of mercies here is another putting on for the exercise of Christianity 3. To all these they were to put on charity the bond of perfection And after Verse 15. he speake of peace which is the doctrine of the Evangelical preacher which holds out a three-sold estate to be aimed at by the Apostle to be in the Church of Coloss First Hence note that the Apostles never did the work of the Ministry alone by themselves Phil. 2.22 Timothy was said to serve with Paul in the Gospel as being done conjunctively by them in the same Church to the same end and the same Ministry and the same times though in a differing way of Administration Secondly Hence in no Church unless on extraordinary occasions were there more then three teaching Ministers a clear evidence that three were a compleat Ministry at the divisions of the Church of Antioch Acts 15. It is true there were many teachers but they were such as came from Ierusalem to establish the brethren who when they saw the Church established left them and departed And again they were not there as Pastors to the Church Thirdly They went no where to the work but two or three went together Acts 15.36 37. Acts 19.22 He sent two of them that ministred to him Here it may seem the Apostle had more then two helpers It is true he may have three as Apostle to minister to him his office being to prepare for the Church as wel as to edifie those that were in society which he may for a time commit to some faithful man Fourthly In all the Epistles the Apostle never writes to any Church in which he acknowledgeth not others to have joyned with him in the work of the Ministry to the constituting of the Church he wrote unto 1 Thes 2.1 Ye know our enterance to you which shews Paul came not alone when he came to do the work of the Gospel at Thessalonica thus 2 Tim. 4.11 Only Luke is with me take Mark and bring himwith thee for he is profitable to me in the Ministry First Paul had not need of Mark to instruct him in any thing concerning the Ministry nor was he a lazy Pastor to sit still while Mark preached Secondly He had Luke with him yet he must have Mark brought also seeing there was work for more then two where Paul was ministring Thirdly He saith all were gone from him which shews that he had helps with him before and this was for the dispensations of the Word and not as any helps in government of the Church by lay Elders as we say Application Hence may we not conclude that there is a threefold Administration of the Ministry in the Church to be used which the Apostles themselves did not exercise alone in the Church without the help of others Secondly If any could do it or should have done it the Apostles should Thirdly If they did it not then we ought not to do it for who is sufficient for these things If the Apostles were not how shall we think our selves to be Fourthly Hence it is clear the work of the Ministry is not now rightly done amongst
the Church lay the foundation of the Church in which he served to the rest of the ministry preparing for them in this as they prepared for him after the greatest office is for service in the Church in which to place any is the worke of the Lord Jesus Christ who tryeth the spirits and knoweth the gifts of all better then they that have them and from whom they have them The last office we are to speake of is the Pastors distinguisht in the Gospell 1 His ministry is contained in those parts of Scripture in which the Saints are stirred up to duty 2 In those that invite to perfection 3 In those that exercise the Saints Iudgment in the knowledge of the word and the work of righteousnesse hence is he called the exhorter and doctrine exhortation Noting unto us what Judgement wisdome experience and Understanding is required to be in the man that officiats this part of ministry in the Church Heb. 5.12 All their Doctrine is spoken of together distinctly 1 milke for babes 2. Ver. 13. the skilfulnesse in the word of Righteousnesse was for the young man in which he differs from the babe and the Apostle shews it that he that useth milk is unskilfull in the word of Righteousnesse this is for the Pastor 3. Ver. 14. the Apostle saith concerning the growne Christians he should have strong meat Now I come to shew how all these Ministers are but one compleat ministry in the Church of God 1 They preach the same Gospell doing the same work 2 It s the same faith in the beleever as a child and a strong-man onely it is to be perfected in him by degrees according to that way God hath ordained in his word therefore 3 They are all for the same end which is for edification of the whole body 4 They respect the same persons only consisting in government Liberty peace and purity Heb. 13.17 submit your selves to your leaders that is meant of the ministring officers mentioned before and not governing Elders as appears from verse 7. which words will hardly be applyed rightly to the Episcopall Presbyterian or Independent way they having but one Minister in a Church as they call it here are many and in their relation so they are said to be joyned to the flock as no Pastor can be more neerly joyned 1 They watch for their souls 2 They must give an account for them Now I suppose under these two words are comprehended the whole of the ministerial duty together with that in ver 7. where it is said that they have spoken to them the word of God here is both ministry and government but no government is here allowed to any other but those that ministed nor subjection required of the Church to any other which proves that the Church ministery was not a single ministry nor were they governed by an externall power Now where any of these are wanting in a Church 1 There is a deficiency in officers 2 Thence a deficiency in the office 3 Thence a deficiency in the end for which this office was ordained in the Church which is the edifying of the Church and constituting of it 4 A deficiency in the Church it self 1 Where the Church ministry and ordinances are exercised there cannot properly be said to be a Church visible nor can I conceive but that as yet the Church remaines hid in respect of outward government and order to the world and hath not put on its ornaments as yet 2 I commend it to all my brethren the Ministers to judge whether our ministry as now exercised be any other then that which is without the Church and prepares onely for a Church ministry 3 I doe not say but a Church constitution may be without any other ministry then the teachers until that men are become capable of the other parts of ministry when that is come to passe the Church ought not to continue in its deficiency but by all men to have Gods ordinances exalted among them Again not only people Ministers and ordinary ministry in some kinde resembling the Trinity and are three and yet but one but we shall see the whole Scripture is divided among five two for the giving the other ordinary three for the exercise of the word 2 Tim 3.16 17. 1 All Scripture is given by divine inspiration here the Apostles and Prophets worke is set forth 2 The use of it is for the Doctrine which is the Doctors part for a babe in Christ 3 For instruction to righteousnesse this is proper to the ministry of the Pastor in the Congregation of the young-men 4 That the man of God may be perfect this is proper to the Evangelists office 1 That the whole Scriptures are imployed by this ministry 2 That by these they are rightly exercised for Edification 3 That there is nothing wanting in the Scripture to exercise them is a most strong and undenyable ground that this is the Scripture ministry and that ministry that hath more officers or lesse then this is not the true Scripture or Church ministry and this will more clearly appear if you consider 1 That this ministry is bounded and directed in the Gospell which other ministry is not by and in the word which proves it Evangelicall 1 The Doctrine for the teacher which is the ground worke 2 Exhortation to the Pastor which succeeds rightly Dotrine 3. Evangelicall peace to the evangelized christian man 2. Their ministry is bounded in respect of the people to whom it is to be ministred 1. Doctrine is not for all but babes onely 2. Exhortation for young men onely And 3. Evangelicall ministry for the perfect men onely 3. Their ministry is bounded for the place of it which is the Church of God these offices are not to be at all exercised but in the Church The Apostle in 1 Cor. 4.1 saith Let a man account of us as of the ministers of Christ and stewards of the mysteryes of God Note here the combination implyed in the word us us ministers us stewards 1. Shewing in the ministry is to be more then one 2. That as they are ministers so they are stewards also 3. Of what they are ministers they are also stewards the doctor is minister and steward of the doctrinall part of Scriture the Evangelist of the evangelicall part From hence I desire it may be conscienciously considered of 1. Whether any Sacraments be to be administred untill we are in a Church-way 2. To whose ministry and stewardship they do belong 3. Whether the doctrine of baptisme belonging to the doctor baptism belong not to him alone of which he is both minister and steward 4. The ministry of the sacrament of the Lords Supper to whose stewardship that pertains in the Church 5. Whether any of these may be exercised ordinarily in the Church by any but those to whom they are of God recommended in particular 6. Whether the Apostle did not aim at this in saying the Lord hath not sent me to
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
and John were in the ordinary way of Ministry designed to officiate as other Ministers in the Church of Jerusalem 2 Those that held Episcopacy held James to be Bishop of Jerusalem those for Presbytery that he was President of the Counsel which was fulfilled in his Evangelical office by which he had a kind of priority in the Church 3. In 2 Pet. 5.1 Peter who was an Apostle as James was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an Elder but an Elder with others in the Church of Jerusalem which were James and John 4. None do speak to the question but Peter and Iames in the Counsel Iohn it is like was not present and if others had been required to answer to the question it is like they would have been put on to speak to it if they had spoken to it it had been doubtless written of 5. It being a question of doctrine it is likely here the Church did not send to these Elders who were ordained for helps in government only 6. I suppose none could joyn with the Apostles that were ordinary men to say as the Apostles did ver 28. saying it seemed good to us and the Holy Ghost 7. If I should grant that there were other Elders and not the Apostles I suppose we should not have sufficient ground from hence to practise it 1. These had extraordinary gifts the Holy Ghost having visibly before descended on them 2. That there was some more then ordinary cause in it appears because they pass by other Churches and send to that though they were neerer to them and that not only because she was the Mother Church Quest Why did they send to the Apostles under both Titles and not use one of them only if there be meant the same persons in this place only 1 As Elders they wrote concerning their Members and their sending forth to the Churches in which they had relation to them as Pastors 2. As Apostles so they wrote concerning the doctrine for the Answer is made from them distinctly and divided into these two heads Acts 15.24 It pleased the Apostles and Elders with the whole Church to write For as much as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the Law to whom we gave no such Commandment 1. This was done of them as Elders joyntly with the Church where they officiated their ministerial calling Verse 28. It seemed good to the Holy Ghost and to us to lay no greater burden on you Now this the Apostles did as Apostles not as Elders for it was not in the power of any Church to impose a burden on another Church which Christ had not imposed I may in this kind speak much more in Answer to this Objection but I am diversly at present straightned One of the most usual Scriptures brought to confirm mixt Congregations is that of the Tares Mat. 13. then which I think none more fully condemns it I shall shew you the wrong application of the words and the right using together for brevity sake the Parable and Exposition made by Christ in the Chapter together 1. The man is Christ which sowed the word in his field that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world 2. The tares who are the children of the wicked and ungodly men they appear among the good seed which is the godly 3. The Ministers ver 28. would gather forth the wicked from the good but Christ saith let them alone lest they root up good men with the bad 4. They must both grow together vers 30. untill the harvest which is the end of the world being the day of judgment and then God sends forth the Angels the reapers to gather them and burn them Others hence say this was not to continue mixt societies with ungodlymen that were openly prophane but that the tares were so like the wheat as that the Apostles may be deceived in the likeness of them and pull up one for another But briefly to speak to the point the falacie lyeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these being rightly understood shew the truth and it is thus Christ he preaching the word to the people of Church-Commuon calls it the world his Ministry works on some that they were born again by the immortal seed of the word others they hearing shew their hate against it the Apostles see a necessity for the good of the wheat that the tares be pulled away which they desire but are forbid until the accomplishment of this time which is the time of continuance of Moses Ministry in which Christ then was and endured until Christs Resurrection when the harvest was to begin ver 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we understand it generally when the Angels the Ministers of the Gospel were to be sent out and when the tares were to be gathered out as Mat. 28. the Apostles were sent out by Christ heretofore Mat. 9.37 38. The harvest is great the labourers are few Pray the Lord of the harvest that he send forth labourers into his harvest Now whether the harvest in this acceptation be not to succeed the end of Moses Ministry in which Believers were only added to the Church or such as did outwardly profess the Gospel and others excluded I leave to be judged and then what is to be gathered out all that doth offend Ceremonies and all things offensive and then the persons offending both persons and things are to be taken thence to which if we add the place to which the corn in harvest is brought It will yet more plainly appear ver 30. it is to be carryed into Christs barn which is the Church and the estate of grace here ver 41. after all things offences and offenders are gathered out which is not to be untill the end of the world and the wicked are cast into hell then the righteous shine in the Kingdom of their Father Now this hath respect to the state of glory in the Heavens the Fathers Kingdom being now under administration then before they were this Parable I suppose was chiefly directed to the Jews the Parable of the fish to the Gentiles which is used in the same nature to prove the same thing as this that is mentioned before 1. Mat. 13.47 The net is the Gospel the Sea the Heathen world in opposittion to the Jew set out by the field and in respect of the troublesomness of the people under the Gospel-Ministry as it was prophesied by the Psalmist Psal 2.1 Why do the Gentiles rage 2. In that it is said they took of every kind signified the many Nations tongues and people should be brought in and converted by the Gospel to God 3. The Gospel under this Metaphorical expression a net is said to gatherthem to bring men to hear it to gain on mens affections and then to draw them signifying the power of the Gospel in the heart
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
went before to prepare for Christs Ministry and to this it is Christ alludes saying that the least in the Kingdom of Heaven that is the least ministerial Officer in the Kingdom of Heaven was greater then he which implies Johns Ministry was not of the Kingdoms Ministry 2. Christ himself before the calling of his Disciples and the constituting of his Church did officiate this Ministry Mat. 4.17 He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach or to commend the Kingdom of God to men which was to prepare for a Church and after that was gathered then he Teacheth and Evangelizeth Acts ult 31. Paul was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching sc to prepare the people and then being prepared he is said also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them these two are distinct things and are to be performed by divers administrations 3. Christ did as I may so say this part of Ministry in reference to his Disciples Ministry which was to succeed him who were indeed to erect the Kingdom State to the world which before Christs death was not to be set up his death putting an end to the other administration hence our Saviour speaks as unto a people out of Church-Society Mat 12. the whole Chapter 4. In the Scripture the order observed by the Holy Ghost in the expression is to be observed the Lord placing preaching before teaching the one being a Ministry to be communicated to all the other only to those that are in Church-fellowship and of the communion of Saints and always followeth the other Now for this Ministry as well as the other ought to be contained in the world still for though the Apostle tells us that the other of Evangelists Pastors and Teachers belong only to the Church for the edifying of the Church yet he saith not this ought not to be exercised for the preparing men for that other Ministry of the Saints as the Temple stones squared before brought to the Temple to be layd on the building Quest If our Ministry established amongst us at present be a Church-Ministry Resp I shall speak this to all that are godly and wise to judg of by what hath been said I do not deny God hath a Church by this Ministry that now is in this Kingdom but is an invisible one only Quest. What our Ministry hath done then amongst us Resp It hath only prepared for a Church Object It may be some will say the Ministers now do all these in their places Resp But by what warrant we do these things were very good for us all to consider of 2. How or to whom to apply the words of James I know not unless in this kind that some men then as we now did undertake the dispensations of divers administrations among the Jews James 3.1 be ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many teachers consider the Reason rendred that seems to clear it knowing we shall receive the greater condemnation and ye know Timothy a man highly commended for gifts and grace yet undertakes it not until he be called thereto by Paul he bidding him do the work of an Evangelist 2 Tim. 4. Object But it may be said Paul executeth all these Resp 1. That which the Apostle did by Inardiat call and warrant from Christ is one thing we of the contrary are forbidden it 2. The Apostles were to do all to teach others to do it when others were fit to do it then they put them to do it also That Evangelists Pastors and Teachers are three distinct publike offices and are executed in every Church is proved by the Epistles written to the Churches 1. Rome a Church constituted according to the Gospel frame Chap. 12. ver 6 7 8. Having then gifts differing according to the grace that is given to us where prophesie let us prophesie or Ministry let us wait on Ministry or exhortation let us wait on exortation or he that teacheth on teaching It is without all question the Apostle speaks here of publike Ministry and of private Christian duty and only of Church-Ministry 1. They are joyned subordinately to prophesie a publike duty 2. They are commanded to wait on them 3. Each man is injoyned a waiting on his own work only and not others 4. The Apostle saith they are differing gifts 5. Ruling a publike office follows them and then private duties after that again and whereas the Apostle saith they are diverse gifts I cannot but think that if ever there were a Church rightly constituted in this Kingdom greater gifts would be bestowed on men then any have been since the Apostles time whence once they came to be imployed to that end which the Lord ordained them I grant indeed that in the Scripture all the Church-Ministry is set out oft times by one word in Scripture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like but the Scriptures are not then wanting to prove the truth of this doctrine for these are in the plural number signifying God had respect to more then one Teacher in a Church 2. That the three are but one compleat Ministry 3. That they all belong but to one Church 4. That what the one doth the other doth but in a different kind 5. That superiority was not to be sought for of them nor to be amongst them Object This is a way never to be errected in these times we have not one Minister for a Church you say we should have three Resp What may the world have said when there were but twelve Apostles only yet they set up many Churches in a little time against many enemies and in the time of Heathenish darkness 1. God will not be wanting to his own Ordinance 2. Five men in this way may do more in a City then fifteen now do 3. Though this was scarce done in the Country villages in the Apostles time yet now in many places the Ministry having prevailed so with the people they are far more meet hereto now then otherwise they could have been or the villagers were in Pauls time for the Apostles at first erected the Churches in the chief Cities of the world as appears by their Epistles being places in which the greatest confluence of people were and hence the villagers were called Pagani quasi ex pagis the villages of many Continents being a long time ignorant of the Gospel after it had been preached in the Cities thereof The third Church I shall now speak of is that of Corinth 1 Cor. 12.4 The Apostle tells us that there are diversities of gifts and after tells what these gifts are in these words To one is given the word of knowledg to another the word of wisdom 2. Lest any should appropriate these to one individual person ordinarily he distinguished them and saith to one and to another and therefore not to the same man 3. Lest any should think these were meant of gifts given to private men only he saith That these divers gifts have also divers administrations added to them which
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
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
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