Selected quad for the lemma: life_n
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A77295
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The smoak of the Temple cleared, through the light of the Scripture· By the unworthiest of al the ministers of Christ Jo. Brayne.
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Brayne, John.
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1648
(1648)
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Wing B4332; Thomason E455_9; ESTC R205015
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42,833
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64
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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
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