at all 3. Hence the condition propounded to all old and yong rich and poor is That unless they become as little children sit among them learn among them c. bearing the image of the heavenly Infancy of Christ as of Adam they cannot enter the kingdom of heaven that is the Churches Society 1 Cor. 15.49 he that cannot deny himself in this is not fit for the kingdom That we may see we are not left onely to this Traditional Exposition onely but that we have Divine Authority more fully to confirm the same by see James 2. ver 1 7. The Objections are many against this the Scriptures abounds with as many Answers The Objections may be reduced to two chief heads 1. Do ye think old men will be made children and sit with children and endure to sit with them 2. Will rich men sit on Mats and poor men sit in Chairs what dishonor were this to greatness 1. This is one thing makes the entrance into the Kingdom so difficult Luke 18.17 Matth. 19.23 2. God respects not any mans person for his greatness 3. It is according to the will of God that goodness in his presence should be honored not riches 4. Hence the richest man of the world cannot be Christs disciple unless he thus deny himself But to the Scripture James 2.1 1. It is necessary to let you know That this Epistle was written to men out of Church society as this we are in whose meetings the Church Order or Discipline was not observed in which greatness not goodness was looked on 2. The Apostle reproves this corruption in the Jews and tells them This was an injury offered to the faith of Christ which is worthy of more honor then any thing else and make a man more honorable before God though not before the world 3. He shews in Church Discipline no respect of persons is of God to be permitted 4. That in Church-meetings before God onely faith is had in esteem and to be honored so that the way of the Church and of God are quite contrary to the world and our Church-way which is according to the world and not the word Ver. 2. 1. He shews in whom it was done in two men exemplarily 2. Where it was done and that was in their Synagogue 3. How it was and that was by placing one in a place of note a chair and the other on the Mat at his footstool 4. For what the one hath his good place and that is for his Apparel and gold Ring and the other is placed meanly because he have no better clothes 1. In which God reproves all carnal respect in Spiritual things either to disesteem the godly because poor or to honor others in the Church because rich Here let no man think that I write this to shadow the greatness or Authority of any in the Common-weal to whom God commands for conscience obedience of his people they having their Authority and Institution from God for the good peace and weal of the State in which we live Ver. 4. God condemns them for partiality and Ver. 5. Opposes the riches of the Saint to the natural mans riches and saith He is rich in faith far exceeding worldly goods and tells them They are also chosen of God though they condem them and imply That it is a grievous thing before God in Gods house to set up earthly glory and depose that that is the glory of the kingdom which thing is not according to God nor godliness And then tells them The poor are heirs of the kingdom and that the place and honor thereof may belong to them as to any other and to take it from him is to rob him of his inheritance as to take a rich mans possessions were to rob him Ver. 7. He shews them their error by representing the ungodly practice of graceless great men and thence shews how unfit they were to be honored in the Church 1. They were persecutors of those believers drawing them before Judgement-seats 2. They blasphemed that worthy name by which they were called by railing against accusing and condemning Godliness to the world 1. As to the Church that they give honor to none in the Church until they have that in them makes them honorable for the honor in the Church cometh from God first 2. Not to dishonor God or Godliness in a poor man for his poverty 3. To Christians not to imitate the Pharisees in their corruptions by seeking to have the chief places in Synagogues but to be content with that place Christ the Lord of the Church shall place thee in It is illustrated Luke 14.8 10. when called to a wedding that is to the Society of Christ in the Gospel sit not down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chief place v. 10. but sit down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest lest one more honorable then thou c. I believe that were the Jewish customs known better of us then they are many Gospel mysteries would be unfolded which now are hid the variety of words imply a diversity of matter intended as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God reveals that we without the Jews shall not be made perfect God will again come to honor that people to the world in these and many other things But the Scripture shews That a man must first sit in the lowest place and continue there until called higher that is to the higher means of grace when he should have honor of all I may say of this Scripture as the Apostle of another Doth God take care of Oxen so doth God take care of feasting onely here in feasting was but the bark the Church order the pith though I do not say but it serves to direct men in that also which is as the shell to the kernel Jam. 1.9 makes a sweet application of these things to the poor That though they were poor in the world yet by grace came to be exalted above worldly advancements Ver. 10. the rich they are exhorted to rejoyce in that they are made low that they have a heart to become children to see grace in a poor Saint set up above greatness in himself and his heart not oppose it For its hard for a rich man to enter into the kingdom of heaven and 1 Cor. 1. Not many rich not many wise c. so that the mercy is the greater to those rich men are called and thus indowed with an humble minde and nature thus overcome in them by grace 1 Cor. 15.41 Tertul. in his book de Resurrectione carnis applyeth There is one glory of the sun another of the moon another of the stars to the differing estates of the Saints in the Church but if not to them if to the Saints in heaven it shews that there 's an agreement between the glory of Saints in heaven and those in earth those of the third Mansion of men shine as the Sun those of the second of youth as the Moon those of the first as
universus populus concreditus erat Quid ergo juniores erant Pastores ac Doctores admodum erant enim circumeuntibus Evangelizantibus inferiores qui habitando quieti circa unum duntaâ—at locum occupabantur ut Timotheus ac Titus verùm alias ex hoc loco subjectio praelatura colligi non potest and after Nè quid huic expositionis meae contradicas potest fieri ut Evangelistas eos hic intelligta qui Evangelium conscripserunt If Chrysostome were thus ignorant of the Office of Evangelists no wonder if we are one while he is for walking Evangelists then for those abide in one place and to these he adheres or else prelature cannot be proved thence and then he comes to those wrote the Gospells how can it be thought possible so great a darknesse should come on the world in so short a time on those who had the learning of the age And it is like the Ancient copies of the primitive Writers were either lost hid or corrupted before his time making way for the departure of the Church now about to take its leave of the world Bazil in an Epistle to Ambrose cals on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montacu of Tythes understands this complaint of his to be only about the dividing of Cappadocia into two Metropolitans which had been one at Caesarea 1. I conceive Bazil understands the first tract of the Fathers in which only was a reformation that was right and not that went immediately before 2. Nor could that be understood well for the old marks for it were not 200. years before that there were no provinciall Bishops in all the world And after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which shewes he sought this in some spirituall way and for a spirituall end quite contrary to that objected before And in his Epistle to Athanasius I conceive he implieth the same when he calls on him to joyne with him in restoring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he alludes to the allusion of John the Baptist to the Gospell Government Mat. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully manifests the Gospell truth and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more full to which no government then did so fitly agree as the Gospell government Applic. Seeing he calls on Athanasius and Ambrose to reforme by the first times it proves there is no true reformation to be made of the Church by the practice of the then times least we would seek to prove one corruption by another 2. That the true Church-discipline was neare gone from the world or going as he instanceth onely Antioch whose practice he commends which doubtlesse was deficient in many things in those times Ambrose Eph. 4. Coepit alio ordine providentiâ gubernari Ecclesia and points out the time to be ubi omnia loca circumplexa est Ecclesia it was after doubtlesse the 200. yeare O Ambrose did they think of the curse denounced of the Apostle against men or Angells should attempt this or had they divine revelations to do it or Apostolicall Authority delegated that they dare to do such a thing After he gives us the reason Scripta Apostoli ideo non per omnia conveniunt ordinationi quae nunc in Ecclesia est quia hac inter primordia sunt conscripta As if the government written in the Gospell and exercised by the Apostles was onely for the Apostles time or Church-Infancy and would not serve all estates thereof in which we see the plea now used is an old one An instance he gives of this in Timothy made a Presbyter by Paul and called a Bishop ut recedente eo sequens ei succederet that is the Evangelist dying the senior Presbyter the Pastor succeeded him he being next in place and office The reason of this change is this Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatos tenendos mutata est ratio prospiciente consilio ut non ordo sed meritum crearet Episcopum multorum judicio constitutum nè indignus temerè usurparet et esset multis scandalum 1. If any such there had been the Lord had provided a remedy against it by giving the Church a power among themselves to prevent it which here the Bishops to the destruction of that priviledge usurp to themselves 2. It is done by a Councell that it may have the more fair pretence and that hereby unworthy men may not come ad primatos tenendos That the senior Presbyter succeeded the Evangelist if fit is illustrated in that of Aaron and Eleazer his eldest son Numb 20.25 26. But see what the Bishops did with this usurped authority when wrested from the Church quickly after Sozom. lib. 7. cap. 8. tells a story of a Bishop chosen by Bishops for Constantinople He was chosen by Diodorus meanes and commended to the Councell his name was Nectarius That which they chose him for is because he had a white head a sacerdotall Countenance and the like this fitted him ad primatos tenendos 1. He was not a man baptized it is said Diodorus seeing him so grave a man thought he had been baptized 2. He is exhorted to give him to reading which shewes he had little abilities in him to teach 1. Ap. Could this be said of a senior Presbyter he must be better qualified then so 2. Let man never give leave to man to change the everlasting Ordinances of God for never so faire pretences for the foolishnesse of God is wiser then men In the same manner Ambrose was elected before baptized against the Word Ambrose on the same 4. Eph. saith of the Teachers Doctores sunt hi qui lectionibus imbuendi infantes solebant imbuere sicut mos Iudaeorum est quorum traditio ad nos transitum fecit quâ— per negligentiam obsolevit He sheweth though the custome were taken from the Jewes yet it belonged to the Gentiles to have it exercised in their Churches also The Doctor being to initiate their children in grace as the Jewish theirs in nature which through negligence is out of use of whose Ordination he thus writes Prophetia est qua eligitur quasi Doctor futurus idoneus manus verò impositiones verba sunt mystica quibus confirmatur ad opus electus auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offerre 1 Timoth. 4.14 1 Timoth. 5. Apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia seniores habuit quorum sine Consilio nihil agebatur in Ecclesia quòd qua negligentia obsoluerit nescio nisi fortè Doctorum desidiâ aut magis superbiâ dum soli volunt aliquid videri Hereby Seniores M. B lson will not admit the helping Governor or ruling Elder to be understood but that advice which Bishops used to take of Presbyters was now not taken in Church-Government 1. He alludes in this place as I suppose to that
to the Deacon which he makes his godly life and faithfull Ministry in his Deaconship 3. The one Talent he understands to be the Peoples knowledge 1. The Ministry of the Gospel was fallen in Chysostomes times in most places of the world hence it is no wonder if it be applyed to the Ministry the application holdeth not correspondency with the Text. 2. If one be to be applyed to the Ministry then all are there is no difference in call in appointment to the Ministry in the Stewardship in the nature of the goods that the one had or the other but in the quantity only 3. If this be said of the people and Ministers then all Ministeriall differences are destroyed betwixt People and Ministers hereby Many have given their judgement what these Talents are severall wayes as Salmeron in Parabolis but I passe that and come to the mysticall sence or prophetick 1. God predicts by the unprofitablenesse of the man only which had but one Talent which indeed is the first Ministry called the Doctor the misery of the Church under a single Ministry in the time of Antichrist whose work it was to destroy the true Gospel-Ministry of three and set up his Bable Ministry of one singly in the World instead thereof 2. God predicts he should have but one Talent that should bee truly gold which is the Word the rest under that Ministry should be corrupt spurious false and fained things indeed scroffe and drosse to be burned 3. Vnder this one unfaithfull Ministry should be a hiding of that Talent it had which signifieth a hiding or shutting up of the Scriptures in an unkwon tongue 4. The converting the Gospel-Government contained in the Word which was from heaven and heavenly into an earthly constitution tending only to wordly glory and greatnesse the one being of God the other of man the one the pattern of heavenly things the other of earthly things The doome of God written of him vers 29. cleares the truth of the intended mystery from him that hath not shall be taken that which he hath 1. This cannot be understood of any but of a Minister nor be verified in a particular person but must be done in a publick spirituall generall sence of Scripture you may apply it to Judas in some kinde who was the lively representative of Antichrist But 1. he without all question had more then one Talent 2. This here doth mainly intend the ordinary Church-Ministry and not extraordinary 2. The Scripture saith he hath the goods of his Lord and againe he is said not to have them 1. Signifying that he should have nominally formally and in shew those things the true Church of God hath 2. That he hath them not really and indeed according to the Lords Institution the Word indeed it hath and the people may be said not to have it while they have it having it in an unknown tongue 3. God will take away that which he seemeth to have 1. This we see partly done in the discovery the World hath in part already made of her Idolatrous Worship 2. In the Saints condemning her Church Church-Ministry and Ordinances to be Anti-christian Superstitious Heathenish and ungodly 3. The full taking away will be when God shall erect a true faithfull Ministry and pure Ordinances among his Saints in the place of that Idol worship as in vers 28. Appl. 1. These all meet in Antichrist as lines of a circumference in its Center and so in him as in none but him 2. Antichrist is he the Gospel Prophesies aime at that should disturb counterfeit and oppose the truth of the Lord under whom the Church changes should be 3. Antichrist is he from whom the Talent shall be taken who is indeed tho unprofitable servant to his Lord in the Ministry hee being to be destroyed 4. How in a generall Scripture-sence these can be understood of any but Anti-christ I know not but should gladly be enformed he is to be a called Minister and intrusted with the Gospel which the first Bishops were by the Lords Institution he proves unfaithfull hides the Word turnes the Discipline of it to earthly advancements that hiding the Gospel ends must have a fall and be ruin'd his Ministry taken from him after which the Church is to be restored 3. Mystery in the vers 28. where the Talent is taken from him and given to him that hath tenne Talents 1. In which is shewed Antichrists Ministry shall be destroyed 2. In that it is given to the first it shewes the restauration of the Gospel-Ministry and Government in the Church againe to bee as in the beginning 3. That God will blesse by degrees in the use of meanes that Ministry to whom the one Talent shall be given abundantly from five to tenne which shewes it will be extraordinary but not by an extraordinary way as vers 16. 4. It is given to the first Ministry which is the Evangelist the act of Ordination being Primarily in him by whom with others the Church should come to be re-estated and to him had two which was the Pastors 5. The taking away of the one and the giving of the one Talent signifies that Authoritatively by some one that has power to doe it this act shall be done in the Church before the burnings of Anti-christ Object 1. Here he that had five hath tenne which is more then all the Ministry had which were but eight in all and therefore one man may exercise all 1. Shewes the abundance of knowledge the Ministers of the Gospel that shall be shall be blessed with and how happy the world shall be in them or in particular him that is designed for the Churches restauration 2. What is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other five Talents first they are other indeed but not in kinde as the three other Talents are which doe differ in kinde from his five but the same five Talents or gifts are encreased in him in the use of them more then they were double 3. Though he had tenne the other that had two had foure and the unprofitable servant had his one so that he that had the tenne did not like Pharohs cattell one eat up the other 4. The one's being given to him that had the ten was but that he that had the ten as the Apostles by their extraordinary Call did before come to set up by Gods approbation the Ordinances in the Church of Christ as they were first instituted in the Word which when once done he was to leave it to them to exercise as the Apostles had done before him and only exercise his owne part ordinarily in the Church 17. Having spoken of the Church-Ministry we now come to speak of the Church-Elder or helping Ruler MEn to please the Magistrate have demolished this Officer out of the Church and set up a counterfeit in his place for whom I dare boldly affirm there is no one word of Institution in the Gospel to be found to doe that he is
people lived untill John the Baptist Ver. 9. He sheweth that the covenant made with man under the Gospel should be far differing from that made with the Israelites in Egypt and therefore called a new covenant to which the old should give place decay and vanish away 1. The ministry under the new covenant or rather new administrations of the covenant is said to be a more excellent ministry Christ himself being the high Priest and Mediatour and not Moses intimated ver 2. nor Aaron 2. Having better promises Exod. 6. v. 6. it was to bring them from the burdens of the Egyptians and redeem them and bring them into the Land of Canaan This to be heirs of the Kingdom of heaven and redeemed from hell 3. A better covenant in that under it they have the Laws of God written in their hearts and mindes under Moses in stony Tables 4 Shewing That God would under these administrations have none to be his people in communion but such as had his Law that is of Faith written in their hearts The Law was given by Moses but grace and truth came by Jesus Christ And so sheweth that the Gospel covenant or the administrations of the covenant under the Gospel admitted not of a Nationall Society and in this the new covenant is said to excell the old this being the ground of the covenant and being to go before it This is illustrated in that when Christ set up the Gospel Church he called men out of the National Church requiring that men first should be taught and beleeve before they be added to the church in which was plainly the vanishing of the old and the administrations of the new set out So that to maintain a Nationall church is to abolish the new and set up the old covenant and is Judaising being quite contrary to the tenour of the Gospel administrations Ver. 10. The holy Ghost sets down the time when the administrations of the new covenant take place that is after those dayes viz. after that Moses Ministry should have an end then the new covenant should take place and begin Ver. 11. It is said They shall not teach every man his neighbour and his brother saying Know the Lord as under the old covenant for all shall know mee from the greatest to the least The Eposition some make of these words to elude the true sense of them is That in the last days there shall be such abundance of knowledg that all shall know God but if we apply the words before or after this it s easily refuted as that all shall have it written in their hearts or that God will be merciful to the unrighteousness of all and not remember their sins any more is a thing I think that none will dare affirm when all that have this knowledg here spoken of written in their hearts shall have 1. Note that these words were to be fulfilled after the date of the old Covenant under the Administrations of the New in the Apostles times or in all times to come in which the true Gospel-Dispensations under the New Covenant shall be administred and have no respect more to time to come more then the Apostles times past 2. The words all shall know me are not to be understond only as a prophesie of the abundance of knowledg to be revealed of God under the Dispensation of Grace but also are to be understood as a conditional thing that was required of all even the least Christian the Infant in Christ before he could enjoy Communion of the Gospel Administrations with the Saints this is clearly held out 1 John 2. l 3. I write to you fathers who are here said to be the greatest because ye have known him which is from the beginning and then after I write to you little children because ye have known the Father and these are here called the least who without this knowledg are uncapable of being writ unto or preached unto in the Gospel way how much more unfit are they then for other more spiritual exercises And hence the Apostle shews That the New Covenant requires the least Christian to have the knowledg of God in him or he is not to be admitted a Church Member or accounted a Covenanter with God This knowledg and Communion with God shall have forgive-of sins and iniquities with it which make the knowledg of God sweet in its soul to it Quere Are none to be admitted Members under the New Covenant but those have the Law written in their hearts and have their iniquities pardoned Resp All that are true Members have and all that are admitted should have 2. The condition of making Members must be something visible the Church being not able to judg of the invisible estate of men 3. Here the condition is contained in the 11. Verse which is That the least Member shall have a knowledg of God and be able to manifest it to the Church whether it be in his heart or not God only knoweth 3. To make him a Covenanter he is to profess his faith in God according to the knowledg he hath of God in which he is said to take God to him to be his God and so became a visible Member of the Church 4. This Covenant was made with the Gentiles drawn from Idolatry 2 Cor. 6.16 And after the great defection made under Antichrist it comes to be made again at the beginning of the estate of the new Ierusalem Rev. 21.3 which time is yet to be I desire that it may be seriously considered how this making National Churches doth wholy destroy not only Christian priviledges but how it also makes void much of the Scriptures which are by this means as good as razed out of the Book of God As in the Scriptures that speak of the world as opposed to the Church 1. I desire those that maintain National Churches to shew where the world is in this Kingdom that they account wholly to be of the Church or a Church Iohn 15.29 I have chosen you out of the world therefore the world hateth you Iohn 17.9 I pray not for the world Vers 6. I pray for them thou hast given me out of the world 1 Cor. 11.32 That ye should not be condemned with the world and elsewhere be ye not conformed to this present evil world 2. I desire to know how these Scriptures can be made right use of or be rightly applyed to the use of Saints until these are divided one from the other 3. How this doth hinder the Manifestation of the Calling of Saints and the Manifestation of their love to God and Graces 4. Now it hardens wicked men while there is no difference made between Saints and them in Church Privildges and how it suddens the hearts of Saints 5. How the Glory of God in the Saints is obscured by these means whom God hath endowed as it were with glorious light to shine to the world by 6. How the government of the Church can otherwise be then confused
1. All the Churches before An 200. constituted according to the Apostles were Jerusalem and after to the 400 year 2. All the Idolatrous false Churches set up after Antichrist of Rome since the year 46. are Romes daughters 3. All the Societies separated from Rome within this 150. years being not according to the Gospell frame or patterne are Samarias daughters 1. Their Priest was brought from Assyria or Babell as was Martine Luther from the Monastery 2. They made Gods of their owne every Nation as they please 2. Kings 17.27.29 3. Ver. 41. These Nations feared the Lord and served the graven Images both their children and childrens children as did their fathers The Application I leave to the Reader 1. It is observable Ierusalem is first Sodom next Samaria last in Scripture and in time yet ver 46. Samaria is called the elder sister and Sodom the younger yet first in time and Scripture God in this shewing the Samaritan estate had more of the truth then Sodoms estate and so may be said to be elder and hath honour given her of God in it and Sodom dishonour 2. Ierusalems Sodoms Samarias daughters shall be brought all again to their former estate that is the primitive gospel-government 3. In the bringing Sodoms and Samarias God will bring again Ierusalems Captives the Iewes in the midst of them their call promised and time intimated 4. Ver. 61. Thou shalt receive thy sister thy elder and thy younger here Samaria is spoke of first who first shall have the gospel government set up in her and shall be acknowledged by the gospel to be so and then God shewes how in saying he will give them to Ierualem for daughters who before were Sodoms and Samarias Rev. 20.6 this is the first resurrection of Churches Q. When shall this bee 1. When Ierusalem hath born her lewdnesse ver 5.8 2. After Ierusalem hath had all her daughters and Rome or Sodome all her daughters and Samaria or the Church departed from Rome had her daughters 1. They and their daughters are said to dye as it were as the true Churches were abolished by Anti-christ Anti-christ by Samaria God now by giving the truth abolisheth Episcopacy and Presbytery the daughters of Samaria and giving the true knowledge of the gospel-government first to Samaria which I think will be seen in England God is said to bring Samarias daughters and then after will Romes daughters France Spaine c. among whose returne the Iewes shall be called and returne also and the new Ierusalem shall receive them for daughters So that I suppose the true gospel-government will be set up and spread into farther parts Dominions and Countreys then ever the Apostles spread it and continue much longer in time and purity in the world 4. Sodom and Samaria shall lay down in a short time their corruptions abominations and false government taking up the way of God 5. This cannot be understood of the last day of Iudgement that after that resurrection the spirituall harlot Sodom or Samaria shall be daughters that is be constituted Churches according to the gospel pattern 6. Nor of Sodom burnt by fire in Gen. 20. for they shall never hereafter be given to be daughters to Ierusalem 7. This Scripture held by some to make against the call of the Iews rightly understood makes a strong and undeniable proof of it as any whatsoever 1. The Scripture following Mat. 25.20 compared with Luke 19.17 the first which is he in Matthew had the five Talents is promised to bee in Luke made Ruler of ten Cities which seemes to me to shew that there shall be abundance more of Churches under the new Ierusalem to be then under that that was the Gentiles shall bring their glory riches that is wisedom learning knowledge their all unto it In which is shewn how the Ministry shall bee taken from the single Ministry and given to the true Church Combination after which before the end may be Apostacy to a twofold Ministry but never to a single Ministry more Math 25.14 15 The Kingdom of Heaven c. In these words of Matthew are to bee considered two generall things 1. That which is the Parabolicall sence of the Scripture 2. That which is the Mysticall or the Prophetick sence In the first we are to consider what this Parable is alledged for by the Lord and that is to set out the Kingdom of Heaven by not in the inward operations of it on the Soule but the outward administrations of it in the Ministry of the word c. 2. Yee have the way the Lord takes in the disposing the government of the Church called the Kingdom of Heaven 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did it by a call the way by which he ordained his Disciples at the first and still doth by an ordinary call of his messengers and without which none are to undertake the Ministry 2. Those that are called ate called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own servants in which is signified the separating of the Ministers of the gospel from all other imployments and the destinating of them unto this only Acts 6.4 without which the Ministry cannot be discharged 3. After their Call and Separation then he comes to intrust them with the dispensations of the gospel rightly called his goods in which Sathan nor the world have not the least property which are left to the Ministers only not the people 1 Cor. 4.1.2 4. In the number of his servants which are three they have the number of the Ministers ordained by Christ for the right government of the Church in this world untill the end 5. Yee have the disposing of these goods of Christ remarkably set down the manner how and that is not all to any one but one hath one another two the third five Talents 6. He that had his one had his Call from Christ his Ordination from Christ his intrustment his Talent from Christ that is Jure Divino as well as he that had five 7. These are delivered to each according to his ability 1. Signifying that one of the Church Ministers hath more committed to him then an other 2. He that had five had as much as his ability could enable him to exercise he could not exercise the two the second had or that one more then his own five which the third had 3. Which shewes it was not the minde of Christ nor is it in the power of man to exercise the whole Ministry which by the Lords Institution is to be done by three Object This is a novelty and a new found Exposition Resp If it be the truth receive it though but Clemen Alex. lib. 1. Stro. understands hereby the Teachers of the Church 2. An uncertaine Author on Mathew translated by Erasmus and bound up with the third Tom. of Chrysostome◠applyeth these to the Ministry first the five Talents to the Presbytery which he makes to be Government Preaching Baptism offering Sacrifice and Prayer for the People 2. The two Talents
then a way and means is offered to those other Towns that are capable of this Government to set it up in them also 4. Before this can be set up Parochial bounds ought to be dissolved 5. Where are not publike meeting places there any convenient private houses are to be made use of 6. That those Ministers that are not of the Church ministry be not admitted to baptize or administer the Sacraments of the Lords Supper in the place they exercise 8. That they are to be subject to the Presbytery of that Church they are Members of that so they preach no other Doctrine but what is to be taught without the Church 7. That the Ministers without the Church be Members of some Church near them or not be admitted to minister to which they shall minister preparing men for it It is observable there was no standing ministry in the Apostles time but where were Churches of Saints in Communion the other ministry if they were persecuted in a place may leave it 9. Those that teach without the Church should be maintained by the state allowance Tithes dissolved Gal. 6.6 Let him that is catechized communicate c. which without the Magistrates help would not be done by unbeleevers who love their Gold not their God 10. The Church Teachers should freely be maintained by their Members as by a freewil-offering 11. The whole of the Papal Episcopal Presbyterial Form is to be dissolved 1. This was done in the Mosaical Government and shall it not be in the Antichristian 2. Christ saith no man patcheth a new garment with an old peece no not a peece 3. It seems to me plain That the single Antichristian Minister Matth. 25.18 had nothing Gold but the Talent he hid which was the Word in a strange tongue or if any thing else it was and will be taken from him 4. It is well observed by One Deum solere uno sigillo varias materias signare The truth wherof we may see in the two Temples before Christ the first was burnt and destroyed by the Chaldees so the first Temple estate by persecution was destroyed by Antichrist and the Heathen Emperors the second is builded by Zorubabel which is by Interpretation Fan Bable which is as truly to be verified now as then and more fully in us then them for they did not indeed Fan Bable but those set up the second Temple under the Gospel shall do it 5. Revel 21.5 Behold I will make all things new All things not some in the business of the new Jerusalem are to be made new The maner how it shall be done is set down by Peter and men cannot prevent it but those are happy that further it 2 Pet. 3.10 The Heavens and the host of them they pass away and are dissolved and burnt up I shall God willing in my Exposition of the Revelation speak of the new Earth Vers 11. Then there is the new Heaven follows in which dwelleth in Righteousness so that it is a most certain truth all present Forms Government and ways of worship must be yea shall be dissolved before yea and for the advancement of the true way of Gospel worship Revel 6.12 13 14. shews you the time when this shall be and that is under the opening of the sixt Seal in which we at this instant are under and see the effects produced according to the truth of the great God revealed however the mockers and scoffers of the world have derided it so that they must and shall have their mouths stopped and be made ashamed at it Object In many great Towns and places where have been a faithful painful Ministry and are a godly people to constitute a Church in they have but one publike meeting place and how then can the several Ministries be set up there in Resp The Synagogues were the places the Apostles preached in to men without and separated the Disciples to private houses In which for the purest times of the Church the Saints were ministred unto and had no publike meeting places as now Which order is so clearly set out unto us in Scripture that it cannot be excepted against Acts 28.30 The necessity hereof appears 1. From the confusion in the Church and Church-Ordinances in which as they are now exercised nothing is done to the Saints edification 1. Men without the Spirit and without understanding cannot pray nor praise God but minde the things sung or said in a carnal maner against the minde of God they are dead to God to whom God is not a God nor they a people 2. In Preaching to Saints the Doctrine to be preached to the world cannot be to edification 2. And as there is a necessity of dividing the World from Saints so Saints from Saints without which can be no right edification among the Saints Illust The Gospel is compared to Leaven by degrees the lump so the Gospel is to be preached to men without to leaven them or gather them to the Society of Saints which would be gathered as yet into a few Churches Now as the Saints are increased and fit matter of a church prepared the Minister of the place may require helpers to be joyned with him for the constituting of the church to be constituted Obj. The people will not endure it Resp The people ordained to eternal life will rejoyce in it others that do not are not worthy of it In Hebr. chapt 8.20 we have mention made of two covenants the new and the old under which two covenants there are to be differing administrations the one of which ceaseth in the being of the other But before we proceed we may for the better understanding of things consider the covenant as it was made with Abraham Gen. 17.2 and 7. which is made to one man a beleever in Christ Galat. 3.16 to Abraham and his seed were the promises he saith not And to seeds as of many but as of one and to thy seed which is Christ Now the administrations of divine Worship were exercised by the first-born of the Family they were the Priests during its time of standing The Apostle in this chapter speaks of the state of the covenant as after it was made to Moses ver 9. when God took them by the hand to lead them out of Egypt Now in this there was in respect of the administrations and extent of it such a difference as if it had been another covenant 1 It is made to the whole Nation Exod 6.6 7. Say to the children of Israel c. I will take you to me for a people and I will be to you a God 2 The Priesthood is now a National Priesthood ver 3. 3 The sacrifices are for all the people Heb. 8.37 4 The Tabernacle is the standing place for publick worship to the whole people mentioned ver 5. Which cleerly proves that God respected the administrations under the covenant as made to the Israelites nationally in Egypt and not as made with Abraham before under which the