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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29276	The churches resurrection, or, The creating of the new heavens written by an unworthy gospel-minister, John Bryan.	Brayne, John.	1649 (1649)	Wing B4321; ESTC R23804	57,437	84

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

Stars Whence is great matter of encouragement to be ministred to men to grow in grace and to contend for perfection in the Church for this life for that to come whereas in our Societies there is none at all Tertul. in the same book hath excellently distinguished them had not the enemies of truth labored to obscure it saying Non omnis caro est eadem caro non ad denegandum substantiae communionem sed praerogativae peraequationem corpus honoris non generis in differentiam redigens in hoc figurata subjicit exempla animalium elementorum alia caro hominis id est servi Dei qui vere homo est alia Jumenti id est Ethnici de quò propheta Adsimilatus est homo irrationalibus Jumentis alia caro volucrum id est Martyrum alia caro piscium id est quibus aquâ baptismatis sufficit Here Caro volucrum should be for Martyrum Juvenum for Tertul. applyeth it to the differing estate of the general Church Societies and then the comparison sweetly agrees with the Church and the world Ethnick to which it is compared but the words following abundantly clear it Ad disciplinam totam hoc dirigit now Martyrdom pertains not to Church discipline ut hic dicat portandam imaginem Christi in ista carne in justo tempore disciplinae Mark it well in just time of discipline applying to the times of infancy of youth and Christian man-age according to the order of Christian discipline in the Church and not natural growth Again for the manifestation of the study and endeavor of these children of Error to pervert the right ways of God for which they had leave of God to accomplish his own purpose for the hiding of the Church and proves the way to be the true way because they endeavored so much to hide it Tertul. de praescr Haeret. Quid ergo si Episcopus si Diaconus si vidua si virgo si Doctor si etiam Martyr lapsus à regula fuerit ideo haereses veritatem videbuntur obtinere ex personis probamus fidem an ex fide personas 1. Here is vidua and Diaconus before Doctor and in stead of Pastor virgo put in a meer plain Popish foist and no way countenanced of the truth 2. I suppose as virgo so Martyr is also added to make the confusion the greater For how can a man be a Martyr as that word is usually taken and fall from the Rule in which is to be seen how unprofitable the writing of the Ancients are in themselves what diligent care is to be taken in them and how useless without the Word unto us 3. If this be not assented to how can the whole Church officers be mentioned in this place as intended by the Author so that there is a putting in and putting out and inversion of order clearly seen in it and this was practised before Tertullians days but much more after appears by the Obtestation placed by Hyrenaeus at the end of a book now lost Adjuro te qui transcribis librum istum per Dominum Jesum Christum per gloriosum ejus adventum quò judicaturus est vivos mortuos ut conferas postquam transcripseris emendes illum ad exemplar unde scripsisti diligentissime hanc quoque obtestationem similiter transferas ut juvenisti in exemplari 10. Now that the people were thus in Ministery and places ordinarily divided and at the administration of the Sacraments were to meet together 1 Cor. 11.20 appears Ignatius Ep. to Philadelp Vnus etiam panis pro omnibus confractus est unus calix totius ecclesiae That this Epistle is ancient appears from the allowance of the Cup to the whole Church Clem. Alex. tells Those were newly ingrafted into the Church they were not to enjoy mean things onely as they looked on them At vero augustior illa unius ejusdemque panis calicis communis pacifita que communio concordiae illis ut fratribus unà educatis Divinas statuit leges Dionysius only shews the manner how it was to be communicated to the members of the several Societies cap. 3. de Eccl. Hist. Elementísque which are the Sacramental bread and wine illius ad inferiora secunda processus finem facit diviniorem ad prima principaliora redditum 1. Here are three Societies expressed in the inferiour second and first 2. With his elements of bread and wine he comes to the children and then proceeds to the second the young men and returning ends at the first and more principall Society of Fathers How full and cleer this testimony is I leave to all to judge seeing it is the childrens bread but not the Catechumeni they were not baptized nor had any part in the Sacrament of the Lords Supper 11. That the severall Societies under the severall Ministers were one Church appears Ignat. Ep. 5. ad Philadelph Gaudium sempiternum est singulare maximè iis quî sunt in unum cum Episcopo cum Presbyteris Diaconis probatis in voluntate Dei Patris per Dominum Jesum Christum In unum that is in unum corpus in one body This order was glanced at by Basil de Sp. Sanct. but I doubt not practised in the Church he living about 370. Profectò stulti omnino infantilis animi est pueríque cui revera lacte opus est ignorare magnum illud necessarium salutis quod quemadmodum doctores facere solent in instituendis discipulis ita nos in exercitatione pietatis dum ad perfectionem inducimur primum perceptu facilioribus ac nostro modulo congruentibus ad incomprehensibilem scientiam paulatim introducti fuimus c. then after gives the reason ne protinus spectaculo purae lucis offensi caligaremus Gregor Nissen 380 An. de orat pauper Quemadmodum hi pueros è parentum manibus susceptos adhuc infantes balbutientes non protinus abditis disciplinarum praeceptionibus onerant sed primò literarum formas insculpunt in ceris earúmque nomina declarant ipsorum manus per impressos illos literarum ductus agunt exercent mox illos ad cognitionem syllabarum pervehunt atque ita deinceps ad verborum expressionem perducunt sit etiam Ecclesiae duces initio documenta quaedam quae sunt instar elementorum auditoribus proponunt Deinceps gradatim ea quae perfectiora magísque recondita sunt patefaciunt Jerem Ep. to Marcell shews a strange confusion to be in his time in the government of the Church An. 370. Episcopus tertius est apud Montanistas habent primos de Pepusa Phrygiae Patriarchas secundos quos Canones appellant atque ita in tertium id est penè ultimum locum Episcopi devolvuntur And then after of the Bishops who among the Montanists were degraded thus Locum Apostolorum tenent apud nos Which shews 1. In these times some Churches retained some more likenesse of the Gospel form then other though the true