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
is properly applyed to places of office and trust 4. In Vers 7. the Apostle saith The Spirits manifestation is given to every man to profit withall shewing that the Church by the help of the Spirit had the benefit of all these gifts in the several Administrations of the Gospel 4. To these several Churches add the course of our Saviour who gave us an example herein Mark 6.7 When he did send forth his Disciples he sends them forth two by two to preach the Gospel which proves the work of the Ministry not to be a single work Object Christ sends forth two only you say there should be three Resp. 1. None was fit to officiate the Evangelists while that Christ was alive and this he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I remember not that ever the Apostles during Christs being on earth were ever said to Evangelize Christ was that to them they are now to us they teaching what they received from him as we teach what we received from them 2. The time of gathering Churches was not yet come they during Christs being on earth said only as John The Kingdom of Heaven is at hand 3. They were but to prepare for the Kingdom until upon the Lords Ascension they should have sent down on them the Spirit of grace to inable them thereunto 4. The compleat Church was not to be until the world or time to come so called among the Jews which was that time which was to succeed Moses Ministry and therefore as the Church was not to be compleat so was not the Ministry And here I cannot pass by the common acceptation of the word Church it was gross when only taken for the places of Assembly and indeed it is but little better as taken for our mixt assemblies Again others they prove their Church to be a true Church from the right Administration of Sacraments and true preaching of the Word but where or in what society this is done as yet I am altogether ignorant of But that the Scripture holds out is clear 1. Three distinct persons to be teachers in the Church 2. Distinguished by distinct Appellations as Evangelist Pastors and Teacher 3. Qualified with differing gifts 4. Have several Administrations committed to them to exercise their gifts in 5. That all these are but one compleat Ministry belonging to one Church only Question is How all these can be exercised in one Church Resol The Church of the Jews being the Mother Church and above all most excellently constituted I shall propose that for a further example to clear up this mystery to help us whereunto it is necessary we make use of those words in Galat. 2.9 where it is agreed amongst the Apostles that James Cephas and John be Ministers to the Jews set out by the Circumcision and Paul and Baritabas for the Gentiles James is here placed for Evangelist Peter for Pastor John for the Teacher of the Jews Church James who was the Evangelist whose work it was to lay the foundation of the Church among the Jews as Paul among the Gentiles writes his Epistles to such as were without the Church to prepare for it in the first place 1. As appears by the word Synagogue where the Gospel was not preached but as to a mixt multitude as appears in all the teachings of the Apostles mentioned in the Acts and is spoken of in Scripture in opposition to Church-society Acts 13.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation be dismissed 2. As by the nature of the doctrine appears he calls upon some to wash their hands and cleanse their hearts to put away outward and inward corruptions with which they were defiled In the 5. Chap. he threats wo against them for oppressing the laborers James 5.19 20. he writes to unconverted persons 3. As appears by the dedicating his Epistie he writes it not to any by the name of a Church as men called out of the world in communion with Christ not to such as were Saints nor to such as were called of God nor to those that were apprehended to pertain to Gods Election only he adds the word Brother to it a word of common relation when used singly and without other expression thereto Que. Why James had not rather written as an Evangelist to his own Charge 1. This was part of his own Ministry he being to begin the work among the Jews as well as to perfect and to this I conceive our Saviour may allude when he saith That he that would be greatest should be their servant which in this work he did as it were serve in his Ministry to the Doctor and Pastor though after they did again as it were serve to him in the other part of his Ministry The second part of Ministry that attended next the preparatory Ministry was that of the Doctor for though the Apostle in descending begins with the Apostles the most eminent in the Church and ends with the lowest so if we ascend we must begin at the lowest and end in the chiefest and this was Johns work 1. How clearly this appears in the Epistle from the difference of the matter and maner of teaching of that that is written in the Epistle of James That the one was of the Church Ministry the other to mixt Societies this of Johns is full of sweetness the other of terror to one he tells them You are beloved you are sanctified you are called the sons of God you have passed from death to life James cals those he writes unto Adulterers and Adulteresses and tells them their tongues are set on fire of hell 2. How clearly it appears that John was Doctor or Teacher of the babes in the Church of Jerusalem is evident 1. In that he directs it to the little children 1 John 2.1 and these he names before either fathers or young men 2. He calls them My little children he doth not appropriate any such interest to himself either in the young men when he speaks of them or the fathers 3. 1 Iohn 2.18 19. He comforts the whole Congregation of children against the apostacy of some saying They went out from us mark the emphasis of the expression in the Apostles stile joyning him to the society of the Infants 4. The whole doctrine is doctrine for babes speaking of the new birth of passing from death to life of being anointed and being called the sons of God and many other signs only to set forth and to discover the state of regeneracy from unregeneracy The third part of Ministry or second of the Church-Ministry and that is the Pastors office and this was done by Peter Now that his Ministry was to the young men which Iohn had before mentioned in his Epistle appears from his second Epistle which it is like was written to his particular charge in Ierusalem he being as it should seem by the postscript absent from thence 2. In the Introduction he calls them Elect and looks on them as such as had received like precious faith which in
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
against him so will Truth be in power when it s clearly revealed men will not be able so to dispute against it as now they do there will not be that ground for Reason to object against it the Word agrees with it it will condemn every tongue shall speak against it For Independency I agree with it that Corinth Jerusalem and Ephesus is said to be but one Church though it consisted of three several congregations 2. That this Church was ruled by Officers of its own and not by any other Officers of another Church but that all Officers and Offices ought to be compleat in her by which all things ought to be done by her alone 3. I agree with it that people ought to be congregated in a Church-fellowship from the world Applic. is That I verily suppose that Independency comes neerest the minde of Christ of any Yet lest I should be thought to be engaged to them more then others I shall next shew in what I disagree 1 She hath not her full ministry 2 Not the right use of her ministry 3 Not the right way of making her members 4 Not the right way to increase the gifts of God in her members as ordained of the Lord in the word 5 Not the consultations ought to be had and held with the other Ministers to be had in and to be of its own consociation of whom it may be said as Solomon said of others that a three-fold is not easily broken In the government of the Church clearly appears according to the wisdom of God that all Government is comprehended in it Monarchy in that there was one chief Pastor Aristocracy in the consociation of Ministers and Elders Democracy in that many things which concerned the whole Church were to be done by and with consent of the Church 1 Bishops they with the help of Elders they together oppresse the people depriving them of all power 2 The Bishops they grew too great for the Elders and oppressed them 3 The Pope he grew too great for the Bishops now it was all their worke to adulterate the way of Christ in the Churches onely to feed their own greatnesse and further their own vile ends But the grand corruption of all was in that resemblance of Monarchy set up in the Church against Christ against his Law to the casting down of Christ and his worship Now in the revolution of the Churches estate it comes again by degrees to its restauration 1 The Bishops they cast off the Popes yoake 2 By the same argument Bishops cast off the Popes yoake the Presbytery cast off the Bishops 3 The people with a ministry joyn together against Presbytery for Independency 4 In the end when God shall restore the Church to its former estate all these severall wayes of government shall be reestated in the Church again without clashing one with another which now as divided are in some kinde used as it were to the destruction one of another yea of all we are willing to have one alone without the other and so strive to destroy the way God hath constituted in his Church making one form to serve all when all are to be exercised joyntly in the house of God for the more excellent perfect and exact government of it which by no means can be done by any of those powers alone dividedly which what wee doe in seeking one or setting up one above another or against another to the destruction one of other is not easily apprehended especially if wee consider 1. That the priority of the Evangelist was but in one Church-ministry not such as to have it to be as the Papacy or Episcopacy over whole countreys and counties 2. That the consociation or combination of the Presbytery was not over a Nation to exalt it over all but of the ministry joyned in fellowship for the edification of one onely Church consisting of onely an Evangelist Pastor and Teacher ordinarily 3. The Independency was not such as was of one onely minister and members joyned to him with helping governours in whom onely all Church-power should reside but was to be joyned in a combination with other ministers of the same church who were to have their helpers added to them for as Solomon saith In the multitude of Counsellors there is safety 1. The priority of the Evangelist is kept in its limits by the joyning of the Pastor and Teacher with him 2. The power of the Presbytery is moderated by the Elders exceeding them in number 3. The whole Presbytery if they are wanting to the church in things wherein peace and purity do consist are to be subject to the church to give an accompt thereof unto it Acts 11.2 3. Peter having been with Cornelius a Gentile was questioned by some of those that were of the Church at Jerusalem for going in to the uncircumcised and eating with them to which charge of the members Peter gives an accompt rehearsing the matter from the beginning and expounding it unto them 1 Cor. 5.7 the Apostle writes to the whole church to purge out the old leaven Now this was the work of all not of some as appears by the means ordained hereunto which was excommunication not practised then as done by Episcopacy in which the whole power of the Church was clean taken from them 4. Without all question the saying of Christ Go and tell the Church who had no respect to the then Jewish Church but the constitution of Christian Church to be doth imply that in the Church did reside authority and power to punish offenders with ecclesiasticall censures and without them it cannot be done which was the gracious provision God was pleased to make for the Church and the members thereof That this was not meant the Jewish Church appears because there was but little good to be done by telling them of any thing who had cast out all of their congregations that did confesse the name of Jesus Christ 2 He begins in the beginning of the chapter with the Kingdome of heaven which was the Gospel-government Matth. 19.1 and was the cause of what sayings ensued concerning dealing with an offending brother 3. Christ to clear up his meaning in these words to his disciples understandings fetcheth another parable taken from the likenesse of the Kingdome of heaven which was the estate of the Church to be under Gospel-government ver 23. Object Christ meant here the Church of the Jewes there was no other nor could the Disciples understand of what he spake if not of the Jews Church Respon They then understood nothing whatever he taught for he onely taught the mystery of the Kingdom Obj. How should they understand it Reso The holy Spirit tels us that it was given to them to know the mysteryes of the kingdome so that the mysteries and hidden things of the Gospel and Government were in some measure revealed to them though not as after the descending of the holy Spirit on them And here it will not be amisse to
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
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
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
of man 4. The net is full before he draws which shews 1. He observes the time in drawing 2. He draws not for nothing 3. He must not neglect to draw 4. I suppose the net then full when there are sufficient for numbe rand fitness to injoy communion withall in publike Ordinances 5. He draws to shore away from communion with the rest of the ungodly world 2 Cor. 6.17 Come out from among them and be ye seperate Now this was that part of Ministry done without the Church the second part begins 1. They sate down which shews 1. Their sedulity and care in doing what they did 2. That they were to attend on this same 3. That this work was a conjunctive work not of any single person 4 That they must be drawn out of the Sea before any putting them into the vessels Now by putting them that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair into vessels may be understood of the Nations severally gathered into several Churches but I rather understand the Lord here speaking of a particular Church in which there are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels and the fish to be put in its own proper vessel which is either to his company of youth children or men 2. They sate down shews the disposing of the Saints in their several places for Communion is a Conjunctive work of the Ministry 3. The casting out of the bad is a word used in the Scriptures usually for casting out men by Church-Censures out of Church-Communion Obj. That the casting into the Sea the sitting down and putting into the vessels are not said to be done by any other then the same persons Answer 1. The work is one and the same 2. As in the former Parable the son of man did sow the seed but the Angels gathered out the tares So ver 49. the Angels Ministry is to seperate the good from the bad they are not said to cast the net into the Sea 3. This work was to begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Moses Ministry 4. This work of Seperation among the Gentiles is to be continued in the Church until all offences and offenders are gathered out of Christs Kingdom which is unto the end of the world Vers 52. of this Chapter is indeed the key of this Scripture without which it cannot be rightly understood in which it is said a housholder bringeth forth of his treasury new things and old 1. Hence it is clear Christ mainly intended in these Parables the Gospel-estate 2. He that would understand them rightly must apprehend somewhat of that estate which went before the Gospel 3. It is implyed that unless all things were understood rightly both of the old and new if but any thing of them all were misunderstood it would bring a misunderstanding of all as experementally the end of the world misunderstood begat generally a misunderstanding of the whole Scripture Ezekiel's Vision Chap. 40.41 which is of a new Temple and seems to allude unto that which we have formerly written of which I shall write in a few words That the vision is apprehended to set out the Church under the Gospel estate and its several conditions unto the end of the world is assented unto of some 1. Then by the wall in the gate whereof stood the man who had line and the rod in his hand I understand the primitive times in which Christ was and wherein the measure was given unto the Apostles to measure the Church by which was the Gospel 2. In the outer Court I suppose was intended Luthers time which had but little measuring in it which was further off from the Temple-estate and next insued the ending of the Church after the primitive times 3. He is brought to the inward Court which I suppose to have reference to the Reformation made by Calvin which was farther from the wall signifying the primitive times and nearer to the Temple-state of which much is spoken in the Epistle to Philadelphia Rev. 3.12 which if it be understood to typifie with the 6 other Churches the estate of the Church to the end of the world as many suppose will then fall out to be accomplished in these times and that are now to succeed and also in Rev. 11.1 Chap. 15.8 which estate did succeed the Sardin estate in which was but a name of life and is rightly understood by some to represent Luthers time as Bernard in his Introduction to the Revel 1. In the former Courts were only 30 single Chambers on a row one by another in the Temple-estate there are 3 Chambers one over another so in order and the wideness of the house still upward from the lower to the middle and so to the upper as having an allusion to the three-fold Congregation belonging to the Church the last having most enlargements in it 2. In this estate before the doors of the Chamber was a separate place but none in the Courts 3. In this estate Rev. 11.1 the Temple is measured and the worshippers but not in the other 4. In this estate the Courts are left out and not to be measured by command which John would have done else as is to be thought having been before measured Object Why may not Episcopacy be looked on as the first Court Resp. They were brought off from it by King Henry the eight but Christ was to bring these from Court to Court and not man as I verily suppose both Calvin and Luther were as appeared by the work the Lord wrought by them the last great work which the Lord brings the Church to is the Temple-estate which will greatly differ from the other estates in which the world will be more blessed then ever For which is reserved the greatest mercy in which will be amends made to the Saints for their many miseries abundantly through the grace that is to be revealed of Jesus Christ To end al one word more of places of Assembly spoken in the Scripture 1. The Synagogue was a place the Apostles oft preach't in but never as to the Church but disputing or perswading the things of the Kingdom as having to do with men arguing against the way of God there and not perswaded of it being a mixt people 2. When men were brought to beleeve the Gospel then they were seperated thence to some private house where they had set up the Gospel Ordinances among them Acts 18.4 7 8. We read not that in the Synagogues any publike Church-work was done as baptizing administring the Lords Supper and the like 3. Because that one house it is like could not contain all for number and to avoid confusion in the execution of the Ministry in publike meetings it was necessary that they should be distributed according to the several administrations of the Gospel dispensed among them into several places Hence Paul writing to the whole Church of Rome writes in particular to the Church in the house of Priscilla Rom. 16.3.5 here called a Church Synec dochically for a part of the Church of Rome as the Pastors part or Teachers for the whole 4. The place where the whole Church met as is observed by Master Mead was called by the name of Church figuratively calling so the thing containing for the people contained in it 2 Cor. 11.22 Have ye not houses to eate in or despise ye the Church of God where he notes That the Church here set in opposition to their houses is to be taken for a material house seperated to publike meetings among them Obj. May be made That there was no particular place for general meetings or for receiving Sacraments The Scripture saith they went from house to house breaking of bread Resp As Mr. Mead hath well observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house which some understand to be the house in which the Disciples were at the descending of the Holy Ghost 5. I suppose that whereas in several places of Scripture we have mention made of certain Churches in particular houses I suppose it serves to illustrate the truth of the doctrine proposed and this one thing I dare affirm that the way of God when ever brought out to the world will be as strange though contained in the word as if it had been never written in it as appears in Ezekiel's writing of the Government to be under the Temple-state Ezek. 43.10 11. which is yet to be Thou son of man shew the house to the house of Israel that they may be ashamed of their iniquities and let them measure the pattern And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof the goings out thereof and the commings in thereof and all the forms thereof and all the Laws thereof and all the Ordinances thereof write it in their sight which sheweth that all these things were to be hid for the sins of the people when revealed it should be as a thing now written and new to the world which the Lord will not reveal until the putting away of our abominations out of his sight and have pulled down the posts we have set up by his posts and the thresholds placed by his thresholds which keeps the Lord and his way from us and may occasion being hid through dissentions destruction to us from which God and his truth can only rescue and save us which is to be diligently sought for of al as that in which our lives and peace are bound up in of our posterity by which we shal become one in God in Christ in the Faith in way and worship of the Lord and become all of one mind and one spirit as becometh the Saints and the Servants of the Lord Jesus Christ all which the good Lord for the glory of his grace works in all the Saints according to his mighty working which he worketh in those that beleeve to peace and righteousness here and eternal life hereafter Amen The Orthodox true Minister the Seducer and false Prophet
as Christ said to the Church before the Gospel-Ministry concerning Moses and the Prophets so the Apostle saith of Apostles and Prophets Ephesians 2.20 We are saith the Apostle builded on the foundation of the Apostles and Prophets so that these are in and to the Church as a foundation to a house 2. If the Apostles and Prophets were not in the Church what means of Ministry were there left unto the Church to edifie it in the world by 3. Is there not their work in our Ministry working with us now still as heretofore 4. Are not these the ground of all other publick Church-Administrations so that this being pul'd down all the rest comes down after Hence I may say of these as the Spirit of God on another occasion said They being dead yet speak they are not silent now they are dead The third Administration is an Evangelist 1. Some think this office ceased in those that wrote the Gospels but that is clearly evinced by the Scriptures before mentioned Eph. 2.20 We are builded on the Apostles and Prophets but not on the Evangelists Now were those to be builded on would the Apostle not have set them out unto us to be so or should those be left out in the building 2. Mark and Luke are no where called Evangelists in Scripture which did write the Gospels and those which wrote them not are called Evangelists as Philip Acts 21.8 Titus and Timothy 3. The work of an Evangelist is a preaching work 2 Tim. 4.5 Do the work of an Evangelist make full proof of thy Ministry and differs from that which Mark and Luke did as is thought concerning the Gospels who only wrote them as dictated by the Apostles Now this work being not extraordinarily in the Church as can be made to appear by any work remaining in the Church for its publick edification it remains that it ought to be in the Church ordinarily for the Churches edification 2. That it is an ordinary work pertaining to an ordinary standing office in the Church to remain to the worlds end appears 1. From Rom. 10.5 How beautiful are the feet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that Evangelize peace that Evangelize good things which without question is no other but the ordinary office of that part of Ministry in the Church thus in 1 Pet. 1.12 those things are now reported to you by them which have Evangelized which Evangelizing was no other then what is proper to the ordinary Ministry for it was no other then the applying of the grace prophesied of to be under the Gospel-Ministry to the then times in which it was administred Object Were not Timothy and Titus Evangelists and have we not their Epistles Resp The Epistles written to them were the Apostle Pauls Epistles not theirs so that they left nothing thereby to the Church as theirs 2. They left in their name of Evangelist this unto the Church that there was such on office pertaining to the Church-Ministry in the primitive times and that that office ought to be still in the Church for edification Chrysostom on the words aforesaid Ephes 4.11 tels us of walking Evangelists and after of others Qui occupabantur circa unum duntaxat locum ut Timoth. Titus alias ex hoc loco subiectio praelatura colligi non potest which is that other Evangelists were imployed about one only place as Timothy and Titus or hence subjection and prelature cannot be gathered For the walking Evangelist I suppose there were none in the Church Authoritatively but as Acts 14.7 some men Evangelized being by persecution dispersed did where ever they came out of the gracious apprehensions they had in their hearts of the excellency of Christ exalt him to others by which they may be said to Evangelize Mat. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are Evangelized So that I suppose there is much difference between one speaking as Evangelized or taught by an Evangelist and an Evangelist teaching one to be Evangelized The Conclusion hence concerning the Evangelists Ministry may be this 1. That that Church which is without the ordinary administration of an Evangelist is an imperfect Church and imperfect Church-Ministry 2. That if Moses were careful to do all things according to the pattern in the Mount concerning the shadows of the Gospel-grace then there ought to be much more respect had by us now concering the dispensation of the word contained in the Gospel Moses left not out a ring or an ouch but made all according to the pattern for which faithfulness of his God left him commendations in the word to be preacht in the Church to the end of the world and why but that his fidelity may make us faithful and shew how God accepts it in whomsoever he finds it now of what concernment this is to Magistrate and Minister may appear to all in these times especially 3. I cannot but conceive that when the way of God comes clearly to be revealed God will gather up the Spirits of his Saints into a gracious union again though now divided When the controversie about a right Ministry about making Members and seperation and combination in the Ministry will be taken all up and ended The fourth Officer in the Church is the Pastor 1. That this Office ought to be in the Church is confessed but what it is and how to be imployed in the Church that is not agreed on 2. If this be not known to us no wonder then if not the Evangelists which was an office tending more fully to perfection Some say the Pastors Office is to expound Scriptures others to exhort this is no distinct Office in our meetings every one doing the same in his dayly Ministry so that this part of Ministry we have not in the Church or at least not distinctly as in the Ministry in the Apostles times used in the Church 3. I suppose that both Evangelists and Pastors lost their place with the Churches losing her visibility ever since have been in that lost estate Cant. 5.7 it is said the watchmen beat her and wounded her and those that kept the walls took away her vayl which signified as some conceive that persecution the Church should undergo under the Gospel by persecutors and then how Antichrist should take away her vail depriving her of her Ornaments which Christ had left her to be adorned with in the world then the restoring of which there cannot be a work more admirable to be done by Angels or men by the godly Magistrate or Minister The fifth Officer is the Doctor or Teacher which office is not now so executed amongst us as under the first Institution it being not done in a Church way Object Then it may seem hence we have no Ministry Resp I say not we have no Ministry but no Church-Ministry for besides these there was a Ministry which prepared for the Church but was not of the Church-Ministry 1. It went before the Collection of Churches as John the Baptist who