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
baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to evangelize The disjunctive seems to divide the work to proper persons according to their call This seems to be the way of God in the Churches because the most perfect way and most like God 1. It hath unity answering in some kinde to Episcopacy 2. Joynt fellowship in Government by Eldership with Presbytery 3. Community in Priviledges with Independency Without all question these all have somewhat of the way of God in it Gods way takes up all 1. Episcopacy could not have deceived the world else in its first institution succeeding the primitive times and the hiding of the Church 2. Presbytery could not plead so strongly for a combination in Government from the word else 3. Independency could not else refuse an external power of command to reside in any out of the Church 1 For Episcopacy How it is likely it arose out of the Churches first institution 1. The ministry of the Gospel being one and ending in the evangelist the other two ministers ministring to him whether hence Episcopacy took not an occasion to visit over mascores of divided congregations 2. Whether the Lord writing to the Angel of the Church of Ephesus wrote not to the Evangelist as first in order and hence that Bishops pleaded their ground for Government 3. Whether that corrupt and exorbitant way of lording it over many congregations may not be a light to us that succeeding the Primitive times to shew us that in the true Church there was a conjunction of ministers in the Church-ministry more then one served together therein 4. This appears in that Episcopacy did counterfeit the way of the true churches but in a corrupted way grosly 1. Setting up their Bishopricks in Cities as Paul the churches which I suppose is necessary to be done now 2. In these places are a combination of ministers but far more then they finde in the text and for a quite contrary end 3. Whether in union of churches the mother church represent not the Evangelists meeting the chappels the meeting places of the Pastor and Teacher and then that the Sacrament of the Lords Supper was to be administred onely in the mother-church Whether this hath not in it a discovery of the evangelicall practice I leave to all the Saints to judge I shall grant to Bishops 1. That there are by the Gospel government more then one assembly or congregation do belong unto one compleat church 2. One was to be the mother-church or chief assembly in which some things were to be done that were not to be done in the other meeting-places 3. That the members of the other two congregations were to come there and do them 4. That the Evangelist had a priority in the church before all other officers as Pastors Teachers Elders Deacons 5. That cities were the usuall places in which the church-ministry and ordinances usually were erected For the ground of Prebytery's rise and growth 1. It is cleer the ministry is in the Gospel one onely ministry 2. All had their institution from Jesus Christ 3. Government is common to the whole ministry and elders in the Scriptures 4. All are comprehended under the same names in the Scriptures 5. All are to teach the same Gospel 6. God hath in Scripture condemned lordlike authority in any and that the greatest was to be minister to the rest by which and many other things whether or no that the ministers came not to see the unjust domineering power of Episcopacy and how that the Scriptures held out no such authority to be left of Christ in the church 1. Whether this occasioned not the ministers to break off the yoak of that bondage and every one dividedly in his own place without reference to other as condemning episcopall Jurisdiction for tyrannical and therefore saw a necessity of breaking off from that union that should not be And now I suppose they break also from that union which should be 2. They finding the many inconveniences by standing singly without advice and mutual help together with the Scriptures which speak of the Presbyters as of many persons they were necessitated to joyn in a way of Community for Government again 3. Now from the joyning together of Ministers and Elders in the Primitive Church of one Church onely I suppose arose the Classical or National combination of Ministers in the Presbytery 4. All these have somewhat of truth in them which when God shall reveal it fully will help to set up the Church which until then will but keep it down I agree with Presbytery 1. That in things which generally concern the Church nothing ought to be done without consultation first had with the Ministery and the Presbytery of the Church 2. That there were Meetings of the Presbytery for the debate of doubtful things 3. That several Ministers are joyned together for this work 4. That one Minister ought not to Lord it over another in the Church they being co-ordinate in the Ministery 5. That every Minister in the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop over his flock and nothing to be done therein without his being first acquainted with it by the other Ministers of the same consociation 6. That helps in Government are to be used in the Church as that of ruling Elders Deacons Widows 7. That the ruling Elders are to be chosen by the Church and to be joyned to the ministring Elders for the removing of scandals and scandalous persons out of the Church the Church being not possibly all on every occasion of meeting to be present nor in many things are they able to determine and therefore appoint chosen men hereunto to do for them so as if done by themselves And here I cannot but observe how all Ways deduce the strength of their way from the Way of God and in what it fails of that it lieth naked to be wounded by the adversaries Episcopacie pleaded unity of Ministery but taking the whole Authority to it self from those who were to be joyned with it proved its subversion It pleaded community of Churches but when from three to three hundred and from these to those which he was to have no relation to did shew it to be an Antichristian power 2. Presbytery pleads a community or combination in the Church of Ministery and so shakes Independency which hath not any combination in Government of Ministery 3. Independency again shakes Presbytery in its combination it being a combination of men that are not set over the flock nor feed it and yet exercise authority over them 4. Hence see the Way of God is that which holds up and casts down the ways of Worship or Government in the Church Applic. 1. Of what strength will the Way of God be when it is in perfection revealed unto us without mixture of humane inventions to cast down all other Ways of Worship Illustrat As Christ coming into the Temple whipt out of the Temple the buyers and sellers and none durst to stand
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