Dionisius Ep. to Demophilus.

Si distinctiones ordines (que) confundere Sacratissimas Dei Sanctiones jura transgredi est, omni profectò ratione caret Dei causâ pervertere traditum divinitùs ordinem; ne (que) enim in seipsum Dei sermo divisus est, alioquin quomodo staret ejus regnum?

Clem. Alex. Lib. Strom. 7. p. 841.

Quomodo ergo in bello non est ordo deserendus quem dedit imperator militi, ita nec est deserendus ordo quem dedit nobis verbum, quem ac­cepimus principem ac ducem cognitionis & vitae.

I may prove this by others, but Tertull. whose Authority is que­stioned by none, speaking to this exceeding pertinently, I propose again, as in his Book Adversus Marcion.

Et oportuerit uti (que) prius alium Deum exponi, postea ejus disciplinam induci; quia Deus auctoritatem praestet disciplinae, non Deo disciplina.

This I suppose proves sufficiently, That in the Church no Disci­pline ought to be set up, but what Christ in the Gospel hath com­manded.

The second thing to be considered, is, The Ministery without the Church, erected by Christ in the world to fit for the Church.

1. The Books of Arnobius, Lactantius, Justin Martyr, called Serm. ad Gentes, prove it.

Clem. Alex. ad Gentes.

Venite, venite ô meorum juvenum caetus nisi: enim rursus efficiamini ut pueri, & regeneremini ut ait Scriptura eum qui vero est pater non recipietis, ne (que) unquam in regnum Coelorum intrabitis, quando enim est hospiti permissum ingredi, sed quando ut puto inscriptus fuerit & cives effectus, & patrem acceperit; tunc erit in numero filiorum patris, tunc dignus habebitur qui sit haeres.

Come ye, come ye, O Congregation of my yong men, for un­less ye become again as children, and be new born, as the Scripture saith, ye cannot receive him who is truly the Father, nor shall ye ever enter into the Kingdom of Heaven: When is it permitted the stran­ger to enter, but when, as I think, he is inrolled and made a Citizen, and hath received the Father? then he shall be in the number of the Fathers children.

That this was to unconverted Gentiles, is without doubt; and farther shews, They were to be inrolled, and receive the Father (that is, I suppose) they were to profess Faith in and Obedience unto God, before he could be a Citizen or a Son, which at first must be an estate of childehood in the Church again (though men by nature) or they could not enter.

Clemens in Orat. adhor. ad Gentes.

Praecursor Johannis vox verbum praecurrit, vox adhortatoria prae­parans ad salutem, vox adhortans, ad haereditatem Coelorum per quam sterilis & deserta non est infertilis.

This shews what the work of this Ministery was, even onely to prepare for, and perswade men of the necessity there was to become members of the Church, and to be of the society of the Saints, that the barren and the desert souls may not be unfruitful, he alluding herein to Johns preaching in the wilderness of Judea.

Tertull. adversus Marcion.

Lex & Prophetae us (que) ad Joannem ex quo regnum Dei annuncia­tur, quasi non & nos limitem quendam agnoscamus Joannem constitu­tum inter vetera & nova ad quem desineret Judaismus, & à quo inci­peret Christianismus: non tamen, & ab alia virtute facta sit sedatio le­gis & prophetarum & initiatio Evangelii in quo est Dei regnum Christus ipse.

1. This Ministery in John the Baptist was set up among the Jews, Gods own ancient people, to prepare them for the Gospel estate, which proves the Ministery to be exercised among all other people, to prepare them for the Church estate, if it had been needless among any, it had been among the Jews.

2. This Ministery is clearly confirmed by the Apostle, 2 Tim. 1.11. who is [...]; here Apostle and Teacher are the two extremes of the Church, Ministery the first and last, highest and lowest, between which, the Prophet, the Evangelist and [Page 4] Pastor are contained; before all which, the [...] is placed, who pre­pares for the Church Ministery, but is not of it.

Eusebius Lib. 6. cap. 2.

Cum Ecclesiae apud Alexandriam Magisterii deesset officium, cum (que) omnes perturbati persequtorum minis & ferocitatibus anfugissent, aliquanti Gentilium conveniebant ad Originem tunc adhuc Grammati­cum docentem audire de eo verbum de nostra fide ac Religione Cupien­tes; quos ille non tantum ad fidem de perfidia convertebat, sed etiam perfectae vitae institutionibus informabat. Hence Mr. More in his Chronol. Tables, calls Origen Catechist, as if he had obtained no other degree of Ministery.

It is remarkable he saith, he did not onely convert them from in­fidelity to the Faith (which was the proper work of the Ministery without the Church, and so here implyed) but informed them in the Institutions of a better life.

1. This was more, I suppose, then any before Origen ever did by an ordinary Call.

2. It is true, the Ministery were all fled, and so none left to do it.

3. Called on of the people to do it.

3. A word or two will not be amiss, to shew the maner of Ad­mission to Church society, as recorded by the Ancients.

Clem. Alex. Lib. 7, pag. 834.

Num ergo si quis pacta conventa non observaverit, & transgressus fuerit eam quae fit apud nos confessionem, propter eum qui non stetit suae professioni abstinebimus nos quo (que) à veritate? sed ut oportet virum probum minimè esse mendacem & nihil infirmare eorum quae est polli­citus, etiamsi aliqui alia pacta conventa transiliant, ita nos quo (que) nullo modo convenit transilire regulam ecclesiasticam, & maximè eam quae fit de rebus maximis professionem.

Tertul. de Spectaculis: Cum aquam ingressi Christianam fidem in legis suae verba profitemur, renunciasse nos diabolo & pompae ejus & Angelis ejus ore nostro contestamur.

Dionisius cap. 2. de Hierar. sets it out thus, He that is taken with the love and desire of sublime and celestial benefits, comes to one of the number of the faithful, and desires him to bring him to the Priest, promising he would observe all that should be required of him with his whole heart; desiring him he would also take the care of the [Page 5] ordering of his remaining life. Now although the believer be in­flamed with a sacred love of the salvation of his soul, yet consider­ing the height of the thing, and humane infirmity, forthwith horror and distress invade him: At length he bountifully promiseth him to do what is desired, and taking the man, brings him to the high Priest (or Evangelist) who with great joy receives the man no otherways then as a lost sheep on his shoulders; then he (that is, the high Priest) gathers all the sacred Orders, that they may co-operate with him (which is the Pastor and Teacher, admitting him for a Member) and that they may rejoyce together for the man, and as the holy Church (that is, the society of the Saints) they give thanks to the Divine Clemency, and in the beginning singeth some Hymn, inserted in the sacred Books, together with all the Orders of the Church, post haec deosculatis Sanctis altaribus: After this, the Priest comes to the man standing by, and demands of him, What moved him to come there; he accusing himself (as he was taught by him that took the charge of him) of ungodliness, and ignorance of the true God, and sighing for that he hath been so long destitute of the work of the divine life; and praying, That by his most sacred Office and Prayer, he may be permitted to enjoy God and the Divine Mysteries. Now on this it is witnessed unto him by the Priest, that he ought to come to God with his whole heart, and in all things to be perfect and unblame­able. Then the Priest opening the nature of a divine Conversation and life, it is demanded of him, if he will live so, yea or no; which when he hath promised, he puts his hand on his head, Consignans (que) illum, he commits him to the Priests, they Record the man, and him that undertook for him. Other Ceremonies are by the perverters of Antiquity added after, which I pass by as spurious things, and then the Evangelist, Pastor and Teacher proceed to the Baptizing of him.

Clem. Alex. Lib. 7. Stro. p. 790.

Nam ante mysteriorum quo (que) seu Sacramentorum traditionem ex­hiberi oportere quasdam expiationes iis qui sunt initiandi mysteriis; utpote quod oporteat impia deposita opinione ad veram converti tra­ditionem.

Herein that this was done to those were to be initiated, at their initiating (by the mysteries) that is, at their Baptism; before which they were to promise the denyal of themselves, and the forsaking their old Conversation, and a subjecting themselves to the Gospel, [Page 6] and promise to live the life of Christ, in society with the Saints.

Now in these do I suppose begins the bonds and tyes spoken of Ephesians 4.16. Colloss. 3.19. in which, the member is bound to Christ, to the Minister, the members by Promise, by Sacraments, by Profession of Faith, &c. and Christ unto the Christian.

Application of this is, That seeing the collection of Churches was in this maner set down in the Gospel, and practised for Two hun­dred years after in the Church, sure the same way is still to be ob­served, or the constitution of our Churches cannot be said to be ac­cording to Christ in the Gospel, or the Churches in the Primitive pa­tern; but must resemble the estate of Churches as they were set up under Antichrist, or that Form which made way for him, and con­tributed to the inthronizing of him.

Justin. Apol. 2.

Eucharistae nemo admittitur nisi qui credit veram esse nostram doctri­nam, ablutus regenerationis lavacro in remissionem peccatorum, & sic vivens ut Christus docuit.

The fourth general is of the Ministery, that appertains unto the Church onely.

Their number are said to be three onely.

Tertull. de Exhort. Castitatis.

Differentiam inter ordinem & plebem constituit ecclesia auctoritas & honor per ordinis confessum sanctificatus à Deo, ubi non est eccle­siastici ordinis consessus, & Offers, & Tingis, & Sacerdos es tibi so­lus, sed ubi tres, ecclesia est.

The words for the Ministery are obsolete; but he that is not a stranger to his Writings, will not admire at it, especially in his Apolog.

Dionisius Eccles. Hierar. cap 5. par. prima.

Nunc jam Sacerdotalis perfunctio suo est loco, exponenda, in pur­gantem at (que) illuminantem Consummantem (que) ordinem distributa, which he calls cap. 6. Minister, Sacerdos, Pontifex.

Now, saith he, the Sacerdotal Calling is to be expounded in its place, and is distributed into the Purging Order, which is the Teach­ers, the illuminating the Pastors, and the Perfecting Order, which is the Evangelists.

And after idem ibid. he clears it thus, Rudes hactenus purgat, Me­dia (que) purgatos ratione Sacratioris eruditionis illuminat, ultima quae [Page 7] & priores concludet & complet quod ineruditos Suarum instructio­num scientia perfecit.

Which plainly proves the Ministery then exercised in the Church, to be threefold, and distinguished by the operations of them, pur­ging, illuminating, perfecting, and by the Order they are placed in the Church; as, the first Ministery, the middle Ministery, the last Ministery.

In the Ep. Decretal of Lucius it is said, That a Bishop should have two Priests and three Deacons following him, which was in­tended for the constituting of a Church according to the Gospel, and not for pompous pride, as Papists understand for Popes.

Ignatius Ep. to the Church of Trallis.

Quid vero Presbyterium nisi collegium Sacrum? consiliarii & con­sessores Episcopi: quid item Diaconi nisi imitatores Angelicarum virtutem ei ministrantes ministerium purum & immaculatum ut San­ctus Stephanus beato Jacobo, & Timotheus ac Linus Paulo, & Ana­cletus at (que) Clemens Petro? qui igitur inobediens fuerit his Atheus & impius omninò fuerit & Christum improbans.

I the sooner quote this Epistle, because not questioned, and this matter, because its used by Ignatius demonstratively; in which he proves their Presbytery, consisting of a Bishop and two Presbyters, to agree with that of Paul, Timothy and Linus, Peter, Anacletus and Clemens, and so to be according to the Apostolical institution: This Epistle spoken of by Nicephor, lib. 3. cap. 29. Hyreneus. Eu­sebius.

The reason why Irenaeus speaks so little of these things in his Five Books, Advers. Haeres. I suppose is, because he wrote a Book De Disciplina, mentioned by Hieron. de vita Iraenei, which with the true History of Egisip. and that Book of Josep. Antioch. called Speculum perfectae militiae ecclesiae Primitivae, are all lost; and the beginning of the first Lib. of Strom. of Clemens Alexandrinus, which was the Key of his Books of Stromes doubtless.

Hyraen. Lib. 4. cap. 43.

Quapropter eis qui in ecclesia sunt Presbyteris obaudire oportet his qui successionem habent ab Apostolis sicut ostendimus, qui cum Epis­copatus successione Charisma veritatis certum, secundum placitum patris acceperunt.

In which he shews, That in every Church there ought to be Pres­byters, who are to have their succession from the Apostles.

This may be seen in Origen. Euseb. Hist. Lib. 6. cap. 2. Videns De­metrius Episcopus quod ad ipsum praecipuè doctrinae gratiâ & praedica­tionis verbi multitudines plurimae convolarent, & Calezizandi ei, id est, docendi magisterium in ecclesia tribuit, which I take to be Cate­chizing.

Lib. 6. cap: 5. Nam cum apud Palaestinam praecipui & eminentes inter Episcopos viri id est, Hierosolimorum Alexander, & Theotistus, Cesareae, videntes divinum opus verbo Dei ordinassent eum Presbyte­rum, ac eum Sacerdotio jam nam (que) dignum probarent.

Sacerdos is usually applyed to the Pastors Ministery, which he was thought worthy of, but received it not; which proves this Presbyter­ship he now received, was nothing else but the Doctors office, as ap­pears more clearly in the words following, Origines apud Alexan­driam Doctor ecclesiae valdè clarus habebatur.

Lib. 6. cap. 17. Post Philetum autem apud Antiochiam Zebenus ecclesiam suscepit, quo in tempore Origines rogatus est ab ecclesiis; (that is, the distinct Societies at Antioch) apud Antiochiam ut illò us (que) pro convincendis haereticis qui inibi liberius convaluerant perveniret, quò cum pergeret & iter necessariò ageret per Palestinam, Presbyter apud Caesaream ab illius provinciae Episcopis ordinatur.

1. By his first Presbytership he ministred at Alexandria.

2. By his second at Antioch.

3. He was under Zebenus the Bishop at Antioch, he never assumed that degree of Ministery in the Church.

4. He was Catechist before, by the ordination of Demetrius.

5. In this is observeable, That the People of Antioch had the call of their Ministers, and none assumed that Authority over them in those days.

Justin Martyr speaks nothing of the Discipline of the Church, but in his second Apology made to Antonius Pius, at the end of it, in which he speaks of the Praesul and Praepositus, Lector and Deacons; but the Papists have so corrupted it, as that there is no use to be made of it, there is foisted in it the carrying about of the Sacraments to the sick, the Minister, not the Deacon, to collect the Alms of the Church, &c.

Ignatius Ep. 3. ad Magnesianos.

Caeterum quoniam merui videre vos per Damam Deo dignum Epis­copum vestrum, & Presbyteros Deo dignos, Bassum & Apollonium & convivam meum Sotionem Diaconum.

Here the Pretbyters are clearly by name expressed, who are onely two; if there had been more, he would not have left them out, and have named Sotion the Deacon: And in all his Epistles, when he writes of Presbytery, you are to understand the same number alway, no true Church having one more then another.

Egisippus. Ʋnà cum Apostolis suscepit ecclesiam administrandam frater Domini Jacobus, qui Justus ab omnibus cognominatus.

Which Apostles were Peter and John, Gal. 2.9.

Hence Irenaeus, lib. 3. cap. 12. writing of that Acts 15. Ascendis­sent Paulus & Barnabas Hierosolimam ad alteros Apostolos propter hanc quaestionem, & universa ecclesia convenisset in unum: Here he speaks of the Apostles and Church, but not Elders, which shews the Apostles and Elders were the same persons, though diversly set out, as 1 Pet. 6.1. An Elder and Witness, and Paul, 2 Tim. 1.11. An Apostle, a Teacher, which implyeth the same thing.

Tertul. de Pudicitia.

Apostoli emittunt ad eos qui jam ex Nationibus allegi caeperant, Visum est Spiritui Sancto & nobis.

Where he leaves out the word Elders, and mentions Apostles, one­ly intimating, that the Apostles and Elders were the same men.

Clemens of Rome, Ep. to James.

Proretae officium Episcopus impleat, Praesbyteri Nautarum, Diaconi dispensatorum locum tenent, hi qui Catechizant Nautalogis conferan­tur, Epibatis autem totius fraternitatis multitudo sit similis. The rest of his works (if this Epistle be not) is spurious, and this grosly cor­rupted: But here the Catechist and the Presbyters are distinct workers in the Gospel work or Ministery, the Presbyters were not to Catechize.

Hyeren. lib. 4. cap. 37.

Per omnia haec Deus pater ostenditur Spiritu quidem operante, filio vero administrante, patre vero comprobante, homine vero consummante ad salutem. And after shews how it is done, saying, Divisiones cha­rismatum sunt, idem autem Spiritus; divisiones ministeriorum, idem autem Dominus; divisiones operationum sunt, idem autem Deus qui operatur omnia in omnibus.

1. The gifts ars said to be the Spirits.

2. The Ministeries or execution of them, the Sons.

3. The operations which depend on the several gifts of Evange­list, Pastor, Teacher, and their several teachings, are said to be Gods or the Fathers.

[Page 10]4. These all tend to perfect the Believer.

Similitud. Hormae. Disc. Paul. Similitud. 8.

Nuncius Domini coronas jussit afferri, allatae sunt autem coronae velut ex Palmis factae, & coronavit eos viros nuncius in quorum virgis Pam­pinos invenerat & fructum, & jussit eos ire in turrim: sed & illos vi­ros misit in turrim in quorum virgis Pampinos invenerat sine fructu, dato eis sigillo, nam vestem eandem habebant, id est, candidam sicut ni­vem, cum quâ jubebat ipsos ire in turrim. Nec minus & eos qui red­diderant virgas suas sicut acceperant virides, datâ eis veste candidâ & sic eos dimisit ire in turrim: his consummatis ait ad Pastorem il­lum; ego vado, tu vero dimitte hos intra muros in eo loco quo quis (que) meruit habitare.

This Book is wonderfully corrupted throughout, yet many things thereof would serve to prove the things asserted, but this being clear and full, sufficeth.

Hieron. Ep. ad Evagrium.

Et ut sciamus traditiones Apostolicas sumptas de veteri Testamento, quod Aaron & filii ejus at (que) Levitae in Templo fuerint, hoc sibi E­piscopi Presbyteri & Diaconi in ecclesia.

Here he compares Aaron and his two Sons to the Evangelist, Pa­stor and Teacher (though I suppose the true order was broken before Hieroms time) and the Levites to the Deacons.

Gregory is forced to confess the truth, though, as it were, against his will, 16 Hom. super Ezek. lib. 2. p. 72. Orientalis via tres hinc & tres inde Thalamos habere memoratur: non inconvenienter acci­pimus, si tres esse fidelium ordines.

Now as there are three Orders of Believers, so there were three Chambers or Meeting-places to meet in, and Ministery implyed, though then at Rome were no such Order.

Policarp. Ep. ad Philippenses.

Rogo igitur vos omnes insistere verbo justitiae & patientiae quam oculata fide vidistis non solum in beatissimis illis Ignatio scilicet, & Zozimo & Rufo.

These three being the whole Church Ministery mentioned by Ni­cephor. lib. 3. cap. 29. Zozimus and Rufus were never Bishops of Antioch, as in the Catalogue of the Bishops appears.

5. The ground generally laid down for this threefold Ministery, is taken from the Trinity of persons in that one Divine Essence of God.

Clem. Alex. Strom. Lib. 7. p. 799. calls the three Assemblies of the Church, Beatam Sanctorum mansionum trinitatem, then by which it could not be expressed more fitly, commending it unto us in the highest mystery, in whom they are indeed made one, to which Christ alludes, Joh. 17. ver. 11, 21.

Dionysius cap. 5. de Eccles. Hierarch.

Et quidem Hierarchiam omnem in trinitatis distribuerimus nu­merum.

And truly, saith he, we distribute all Hierarchy into the number of the Trinity, that is, of three.

Ignatius Ep. 6. ad Philad.

Ʋnus Episcopus, una cum Presbyterorum Collegio & Diaconis con­servis meis, quando quidem & unus ingenitus Deus & pater, & unus unigenitus filius Deus verbum & homo, unus paracletus Spiritus veritatis.

Hyren. Lib. 4. cap. 75.

Per hanc ordinationem & hujusmodi convenientiam & talis factus & plasmatus homo secundum imaginem & similitudinem infecti Dei, patre quidem bene sentiente, filio vero ministrante & formante, spiritu vero nutriente & augente, homine vero paulatim proficiente & per­veniente ad perfectum.

6. Now as the Ministers are three, so they had a threefold Mini­nistery, which were distinguished diversly one from the other.

Clem. Alex. Lib. 7. p. 779.

Salutares hae conversiones pro ordine mutationis dividuntur & temporibus, & locis, & honoribus, & cognitionibus, & haereditatibus, & ministeriis us (que) ad eam quae transcendit contemplationem, & est proxima Domino in aeternite.

These saving conversions for order of change, are divided both in times, places, honors, knowledge, inheritances, ministeries; and implieth, That the Saints in the Church came (in time) to change their Ministery, and with their Ministery, their former place of Mi­nistery, and had greater honor in the Church, and had a higher degree of knowledge ministred to them then formerly: So that it is clear, the same Doctrine was not preached by the Evangelist, that was by the Pastor or Doctor; nor did they preach to the same people, or in the same place, as men dream. 2 Cor. 10.16. the Apostle speaks of another mans life, which he would not boast of, that is, other mans Ministery.

Dionysius Ep. Tito. divides the Ministery into Nutriens, Reno­vans, Perficiens Ministerium.

In his Eccles, Hierarch. Pontificalis ordo non perficere solum, ve­rum & illuminare & purgare novit.

Sacerdotum vero virtus habet in se, illuminantem & purgantem.

Verum qui inferiores ad praestantiora transire nequeunt, propterea quod fas illis non est ad istjusmodi prosilire superbiam.

Tertul. de Exhort. Castitatis.

Si habes jus Sacerdotis in temetipso ubi necesse est habeas, oportet etiam disciplinam Sacerdotis ubi necesse sit habere jus Sacerdotis: Di­gamus Tinguis, Digamus offers, quanto magis, &c. of this more fully in my Letters sent to the Assembly, printed.

7. And then by degrees, as believers were fitted, they were passed from one Ministery to the other more perfect Ministery.

Dionysius cap. 5. Eccles. Histo.

Ista quidem Sacrosancta Lex est, ut per primam & sequentiam ad augustissimam illius subvehamur lucem, idem ibid. cap. 2. Rudis ex seipso non statim continenter hanc cupiet, vero sensim ac per gradus ad priora semper & digniora at (que) ad excellentiora conscendit, sic (que) perfectus ad supremum illum tandem divinum (que) ordinem gradu proficiente sub­vehetur.

Clem. Alex. Lib. 3. Pedag.

Multa per aenigmata, multa per parabolas quo (que) possunt prodesse iis qui in ea incidunt: sed non est meum inquit paedagogus hac docere, sed magistro ad sancta verba exponenda opus habemus, ad quem nobis eundum est; & jam quidem tempus est mihi cessandi à paedogogia, vo­bis autem audiendi Magistrum; cum is autem vos acceperit, in bona disciplina eductos edocebit eloquia.

1. Hence it is clear, one Ministery ended in the other, and fitted for the other, and none taught the others Doctrine.

2. Here Magistrum is put for Pastorem; he taught the Doctrine of Milk in his Paedagogus, which was the Teachers office, is clear.

Tertul. de Resurrect. carniss.

Num & homo interior hic uti (que) renovari habebit per suggestum spi­ritus, proficiens fide & disciplina die ac die; non illic, id est, non post resurrectionem, ubi non uti (que) die ac die renovare habemus, sed semel ad summum.

1. He shews the renovation of the inward man spoken of, is to be in this life.

[Page 13]2. That it is to be day by day.

3. It is by a proficiency in Faith.

4. This proficiency of Faith must have with it also a proficiency in Discipline day by day ministred to it, that it may grow in Faith accordingly.

Clem. Alex. Lib. 7. illustrates this by a sweet Simile, At (que) àdeo us (que) ad nos ipsos alii sub alios sunt collocati, quomodo ergo vel minima pars ferri unà monetur spiritu lapidis magnetis, extensa per multos an­nulos ferreos; ita etiam qui sunt virtute praediti, Domino spiritu at­tracti, cum prima mansione conjunguntur, deinceps autem alii us (que) ad postremam.

This seventh Book I suppose was written to perfect men; and signifieth that some are placed in the first Order, others of the se­cond, even to our selves of the third Mansion: therefore as a small piece of Iron moved by the spirit of a Load-stone, drawn through many small Iron Rings; so also they that are indued with vertue, are drawn by the Lords Spirit, when they are joyned in the first Mansion, then to the other, unto the third and last Mansion.

A clearer proof of the practice of the Church, I suppose, cannot be brought, by which the Church-Government is to be exercised amongst us; and before this be done, it is unpossible that the Saints should thrive by any means ministred unto them in that confused way of Antichristian Discipline amongst us at present.

Dionysius Areop. cap. 6. p. prima, the whole Chapter shews this.

These three Ministeries, and their several operations, are in an im­perfect maner, according to the imperfect estate of the Church, thus touched by Tertul. de Corona.

Alia est conditio, &c. ut illorum quos Johannes admittebat ad la­vacrum, ut centurionum fidelissimorum quos Christus probat, quos Petrus Catechizat.

In this there is a threefold act given to these three, which are to be exercised by the Ministery to every Christian, Catechizing, Baptizing, and the approbation of the Evangelist in Baptizing. Hence Ignatius Ep. to Philadelp. That none should be Baptized without the appro­bation of the Bishop, Non licet sine Episcopo baptizare.

In the same Epistle he divides the threefold Society thus;

Sine ipsis ecclesia electa non est, the Evangelist.

Ne (que) Collectio Sanctorum, the Pastors.

Ne (que) Congregatio Sancta, the Doctors Society.

And to this purpose it is, that the Apostles call in the Gospel those ministred in the Gospel with them, Fellow-laborers, co-workers, and helpers in the Gospel; the one Catechizing the people without, the other admitting them into the Church, by Baptism; another, exhorting, and exercising their gifts to fit them for that Ministery, perfected them.

Cyp. Ep. 10. lib. 3. A primordio Episcopatus mei statuerim sine consilio vestro, id est, Compresbyterorum, & sine consensu plebis, meâ privatim sententiâ gerere nihil.

Dionysius cap. 2. Eccles. Hierarch.

Deinde Sacros omnes gradus sibi cooperentur, &c.

Cypr. lib. 1. Ep. 4. calls Felix and Sabinus, Coepiscopi; and after, Quod & factum videmus in Sabini Collegae nostri ordinatione; the word Collega is the same with Pauls [...]: and though it is thought that those Coepiscopi, a word fit for the whole Church Mi­nistery, were Bishops of diverse Societies; especially reading in o­ther of his Epistles, where he is said to have many Colleagues, which may be corruptions inserted by the Papists: Thus we see what cor­ruptions are in Ignatius Epistles, multitudes of officers and offices inserted, that were never thought on; and so in Cyprians much more.

Lib. 3. Ep. 9. he speaks of his own Colleagues and Rogations also: It is my opinion, That no Book extant is more corrupted, then Cyprians, of his time, for the Church was strangely corrupted; he yet in many things retains some Principles of the true Church, and wrote more clearly of them then others of his time; though I confess, after the Two hundred years, the face of the Church was so changed, as that it was not to be known about which time he lived: and it is plain, he retained the Apostles term, which few after him do, and it were strange if he did no more but that.

Here I suppose it will not be unnecessary to set down an Answer, usually made by many, to those enquire the Reason, Why the Church­es are not constituted as they were in the Apostles, rnd immediately after; they say, The Church was then in its Infancy, which was the onely grand ground of Apostacy, at the first, of men from the truth, as if the first form in the Gospel were not the best, and the patern for future times, as Moses patern in the Mount for him.

Ambrose on Ephes. 4. At ubi autem omnia loca circumplexa est ecclesia, Conventicula sunt constituta, & rectores & caetera officia [Page 15] in ecclesiis sunt ordinata, ut nullus de clero auderet qui ordinatus non esset, praesumere officium quod sciret non sibi creditum vel concessum, & caepit alia ordine & providentia gubernari ecclesia.

More then this need not be said to prove the practice of the then Church, and how then of the after Churches, and the Churches for some time before, upon this Atheistical Antichristian ground to be in the form totally subverted; so that the form of Church-Government then and for some time before, cannot be brought to prove, or war­rant any now, the true form of the Gospel being destroyed; nor was it scarce known which was indeed the hiding of the Church; no wonder if it be a hidden thing to us: he saith in this place, Omnes docebant, omnes baptizabant, he saith, They observed not the time, nor fasted before Baptism, nor had Peter any Deacons at Cornelius house to Baptize, as if the Deacons office was onely to Baptize, he not minding that some of the seven may be with him and Baptize; in all which he corruptly quarrels with the Apostles practice, as if they had found a better form to serve God by, then that of the Go­spel; which the Bishops of the times preceeding did correct, and like the carnal Gentiles, seeking to be wise, became fools; and like the foolish woman in the Proverbs, pull'd down the House of God with both their hands, and worse then she, set up a Cage for unclean birds of their own, predicted by Zech. 5.8, 9. But of this in its place.

Ignatius Ep. to Policarpus, He writing to Policarpus, mentions the Presbytery, and saith, Ʋnà laborate, inter vos unà certate, unà currite, &c. ut dispensatores, & assessores, & ministri Dei. In the word Dispencers, the admission of members to Ordinances is signified; in Assessors, their Government in general intended; in Ministers, their teaching.

8. The Church was governed by these three conjunctly in Ecclesiastical things.

Ignatius to Trallis. [...].

It is necessary, whatever ye do, ye go about nothing (that is of Ec­clesiastical publike concernment) without the Bishop; but also, that ye submit to the Presbytery, as to the Apostles of Jesus Christ. In these is the Church true Presbytery; onely and alone in these the Sy­nod and Colledge of Ministery is existent, and in none other. Other Authority is Antichristian, and tends to oppression of the Saints.

Tertull. in the forecited place de Exhortatione Castitatis, Honor [Page 16] per ordinis consessum sanctificatus, adeò ubi non est ecclesiastici ordinis consessus, & Offers, & Tinguis, & Sacerdos, &c. before he saith these have Ecclesiae aucthoritas, the Church authority.

This is Consessus Ecclesiaestici ordinis [...] and any other Eccle­siastical convent, then this Juridical is not according to the Primitive Church and Gospel-frame; this was the true Presbytery, and all o­ther then these are spurious and false.

To this well agreeth that of Mat. 18.19. that if two of you agree on earth, &c. The Church, while it was according to the Gospel in­stitution, governed by these three, it was called, The pillar and ground of Truth; but when that fell, and Ministers of other Societies ruled, then came the corruption of the Church, the Lord not approving of them, as is well observed in the Preface of the Bibles written To the Reader, printed in King James's days: yet for all that, the learned knew, That certain worthy men have been brought to untimely death for no other fault, but for seeking to reduce their countrey-men to good order and discipline; and that in some Common-weals it was made a capital crime, once to motion the making of a new Law, for the abrogating of an old, though the same were most pernicious; and that certain which would be accounted pillars of the State, and pa­terns of vertue and prudence, could not be brought for a long time to give way to good letters and refined speech, but bare themselves as averse from them, as from Rocks and boxes of Poyson: And he was no babe, viz. Greg. Theol. but a great Cler. that gave forth, and in writing to posterity (in passion peradventure) That he had not seen any profit to come by any Synod or Meeting of the Clergy, but ra­ther the contrary. By saying it was in passion, was a good plaister for such a dangerous sore. He shews what the Councels before him, he living about 380. did; and indeed God ordained, That not many together, but seven men of several ages, signified by the seven Angels, are onely to restore the faln Church.

Hieron. 1 Cap. ad Titum. saith, When Presbyters governed, Eccle­siae cura aequaliter inter plures dividebatur.

To this may be applyed that of Egisippus, cited by Eusebius, Ʋnà cum Apostolis suscepit Ecclesiam administrandam frater Domini Ja­cobus, qui justus ab omnibus cognominatus. This was understood of Peter and John, Gal. 2.9. and not of all the Apostles: Paul and Barnabas ministred to the Gentiles; James the less was slain, before he took this Government, by Herod: So that it is without question, [Page 17] here is onely meant the three Apostles, who were [...], as Peter calls himself, 1 Pet. 6.1. according to the form of Government in the other Gospel Churches, they being not differing one from an­other in form of Government, Jerusalem being the patern or mo­ther Church. This Book is said to contain Apostolical Traditions, but is lost, and a counterfeit left in its place, Nicephor. Eccl. Hist. l. 3. c. 26.

9. As the Ministers, so the People were distinguished.

Anthanasius cites Theognostus in his Tract. de verbis Evang. Matthei cap. 2. ver. 31. quicun (que) dixerit, &c. Qui semel at (que) iterum terminos praetergressus ost, minus feret supplicii; qui vero tertio contempserit, nullam veniam consequi potest.

Here, by the bounds of the Church, I understand the threefold So­cieties of the Saints; under the third whereof, if any contemned, there was no pardon.

Athanasius primum & secundum terminos appellat Catechesin, hoc est initiationem de patre & filio; tertium vero qui est in consummatione mysteriorum, & sermone; qui traditur in communicatione spiritus.

This shews the Government was much hid in Athanasius time; he saith, Catechizing was initiation, which was not; but in Baptism un­der the Doctors Ministery was initiation, and not under the Cate­chists Ministery: And then he saith, In Catechizing were to be un­derstood the two first bounds, which was but one part of Ministery, and that not of the Church neither; without doubt Theognostus al­ludes to that of the Apostle, Heb. 6.4, 5, 6.

He is more clear in that which followeth, Verum ex his nequaquam aliquis dicere poterit, quod doctrina spiritus excellentior sit doctrina filii, sed filius sese dimittat ad imbecillitatem imperfectorum, spiritus autem signaculum est eorum qui perfecti sunt: proinde non irremissibi­lis & incondonabilis est blasphemia in spiritum, quòd spiritus major est filio, sed quod imperfectis detur venia, iis vero qui gustaverunt coeleste donum, qui (que) perfecti sunt, nulla relinquatur ad veniam excusatio, aut paenae excusatio.

1. Here are three bounds expressed of the Church.

2. In these the Saints are divided according to their gifts, in one the imperfect, the other the perfect.

3. In Athansius time these bounds were destroyed.

4. He alludes these three Mansions to the Trinity, making that the ground of them, as the other before.

Dionisius distinguisheth them by these names, Rudes, illuminati, per­fecti.

Simil. Herm. 9. Omnos enim infantes honorati sunt apud Dominum, & primi habentur; and after, Hi omnes candidi juvenes sunt, qui credi­derunt & qui credituri sunt, ex eodem enim genere sunt.

And being a Pastor, mentions not the society of Fathers, alluding to 1 Joh. 2.14. unless the copy be corrupted, or they closely intended in lapidibus rotundis, of these he saith, Hi omnes de candido monte sunt.

Tertul. de Praescrip. Haeret. shewing how the Hereticks by their wiles corrupted the Church, saith, De scripturis aguni, & de scriptu­ris suadent; and after, in ipso vero congressu firmos quidem fatigant, infirmos capiunt, medios cum scrupulo dimittunt.

Clemens saith of the children or Doctors Society, Non enim nos pueri & infantes appellati sumus, quòd sit puerilis & contemnenda no­stra disciplina, ut nos calumniati sunt qui inflati sunt scientia.

Strom. l. 1. Parvuli ergo sunt etiam philosophi, nisi à Christò viri fiunt, he calls them, Primogeniti qui descripti in coelis sunt, because their Names written after Baptism in the Church Rolls, alluding to that Heb. 12.23. He calls the other Church members, youth and perfect men, Germani and amici Dei, Athletae, perfecti Dei alumni.

Vatablus, Psal. 84.8. De turma ad turmam, de cumulo ad cumulum, vel de caterva ad catervam, comparebit quis (que) eorum apud Deum, &c. id est, ad singulas catervas accedent, ut audiant laudes Dei, vel ibunt turmatim donec videant Deum, &c. vel apparuerint coram eo in Sion, ac si diceret, nunquam quiescent donec pervenient ad Templum ipsum, ubi Deus super arcam conspicitur. Quidam vertunt, ibunt de virtute in virtutem, videbitur Deus in Sion: alii, de doctrina in doctrinam, vel de academia in academiam, id est, crescet illorum doctrina àdeo ut unusquis (que) videat eam in ecclesia: aut crescet donec perveniant ad pen­fectam Dei notitiam. Doctoris magis placet illa versio, de virtute in virtutem, id est, Collectis inde novis viribus donec appareat illis Domi­nus in Sion. Without question in these words the Gospel-Govern­ment is aymed at, and sweetly set out, when things shall be made more clear unto us.

Clem. Lib. 7. Strom. p. 811. Mihi quidem videtur esse prima quaedam salutaris mutatio quae fuit à Gentibus ad fidem, ut prius dixi, secunda est à fide in cognitionem 3 illa vero trajiciens ad charitatem; a three­fold change clearly exprest, as in words they may, and that matter and way by which, and unto which, as excellently set down.

Dionysius cap. 6, Eccles. Histor. seems to mention a ceremonial practice in use in the Church, at the changing of Societies, by a [Page 19] change of Garments, alluding unto Coloss. 3.10, 12, 13.

Prioris autem vestis positio, alterius (que) assumptio, migrationem il­lam à media vita (licet sacra) ad perfectiorem significat; sicut in Divi­na regeneratione promotionem indicabat à purgata vita, ad contemplan­tem, illuminantem (que) habitum illa vestis condentis immutatio.

Clem. Strom. lib. 7. p. 817. Sunt enim quomodo Gymnicis certamini­bus, ita etiam in ecclesia coronae virorum & puerorum.

Dr. Field observes, there were in ancient Rome, certain Churches called Baptismal Churches, because in them onely Baptism was origi­nally ministred, and not in all. Vid. Potter, of 666. cap. 17. p. 114.

Clem. lib. 7. p. 810. Cum cessaverint quidem à purgatione, cessave­rint etiam ab alio ministerio, & sic sit sanctum & inter sanctos: deindo iis qui sunt mundo corde per proximam Domino adhaesionem perpetuae contemplationi permanet restitutio.

Ambrose, 1 Tim. 3.12. When the Church was taking her leave of the world, sets down the full Ecclesiastical Officers, called by Igna­tius fitly [...], which is more then any since, that I have read, have done.

Nunc autem septem Diaconos esse oportet, aliquantos Presbyteros, ut bini sint per ecclesias, & unus in civitate Episcopus: in which he shews what the Ecclesiastical officers, in every Gospel Church, ought to be at the departure of the Church, he living about 380. as which he sheweth are to be seven Deacons, two Presbyters, and one Bishop in a city.

Ambros. on 1 Cor. 14.31. Ye may all Prophesie one by one; shews, how they were distinguished in their general Meetings in their maner of sitting, which Meetings by Dionysius is fitly called Synaxis.

Haec traditio Synagogae est, quam vos vult sectari; quia Christianis quidem scripsit, sed ex Gentibus factis, non à Judoeis: ut sedentes di­sputent seniores dignitate (not in age) in Cathedris, sequentes in sub­selliis, novissimi in pavimento, super Mattas, quibus si revelatum fuc­rit dandum locum dicendi praecepit, nec despiciendos, quia membra cor­poris sunt.

This is a Tradition of the Synagogue, which he will have us to fol­low, because he hath written it to Christians, but done of the Gen­tiles, not of the Jews; That the Seniors in dignity should dispute sit­ting in Chairs, those next them on Forms, the last upon Mats on the the pavement; to whom, if any thing were revealed, he requireth that they should have leave to speak, and not to be despised because they are members of the body.

[Page 20]1. He confesseth this order of placing members in this their general Church-meeting, to be derived from the Jewish Synagogue; but the exercise here required of the Gentiles was such, as the Jews in their Synagogues practised not.

2. He proves sufficiently this oft to be the Christian Church pra­ctice, because written to the Gentiles.

3. Here are onely three sorts of people mentioned; the first where­of are Seniors, yet not senectute, but dignitate, not in age, but dig­nity; the last sort, some of them that sate on Maps, may be of fuller age then those sate in Chairs: This being one of the distinctions made by Clemens among the Church members, Dignitatibus, p. [...] and these are Elders indeed, and no man is to despise their youth, but honor them for their gifts sake. Now this being the means they had to try the ability of their members, to fit them for the succeeding Ministery, it was permitted to any to speak; and gives the Reason, Because they are members: by which he shews these were none, but such as were of Church communion.

Ap. Of this may be fitly this, That as in the natural man there are differing statures, according to which men are differenced and ho­nored; so in the Spiritual there are differing statures, according to which, Christ hath in the Gospel differenced them, and appointed them so to be in the Church.

2. It sheweth, Flesh and blood shall not inherit the kingdom of God; so that men cannot inherit it by prerogatives thence, or accordingly thereunto (durus sermo) or in consideration of any thing thereof: Man, as natural, hath nothing to do therein 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?

[Page 21]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, [Page 23] 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 [Page 24] 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 quo (que) 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.

Ʋnus 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 ejusdem (que) & 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 puerí (que) 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 form was not observed by Jerom. 2. It is like some Church might retain the true form in those times, but condemned for He­reticks and Schismaticks, they not observing the Decrees of the Councels of these times.

The Apostle Paul divides the Ministry, as is observed by Am­brose on the Ep. to the Rom. which is very remarkably done in his Salutation to the Romans; whom he salutes not in the beginning of the Epistle as others in the other Epistles; but in the last Chap­ter; the form whereof was not changed without cause of note.

1. The Evangelists Society, ch. 16. ver. 5. in which he salutes the house of Aquila, and the church therein.

Quest. How appears this to be the Evangelists Society?

R. 1. He calls that Society the Church Synecdochi [...].

2. He calls Aquila my helper, (not ours, as usually, and after as he saith of Ʋrban) signifying he did at Rome what Paul was to do had he been there, or that he did do when he was there.

Obj. Priscilla is said to help Paul also with Aquila: there­fore it was in Tent-making, not in Church-edification.

R. 1. Ver. 3. They are said to be his helpers in Christ.

2. Priscilla, as those women Phil. 4.3. [...], which was a work required of all, Phil. 1.17. with one spirit striving together: and this was a private perswading of men or women to imbrace the doctrine Paul taught in publick, as Act. 18.16. which was not a ministeriall work.

3. Paul in this would honour Priscilla in Aquila; giving ho­nour to her as to the weaker vessel.

But the chief grounds proving this Society to be the Evange­lists are, 1 From those hee salutes, which were of that Society doubtlesse, from the commendation given them for their eminency of gifts. Epinetus is the first fruits of Achaia; Mary laboured [Page 27] much on them; Andronicus and Junia were in Christ before Paul himself; and then salutes Ʋrban the chatechist, an helper with Aquila, which was a member of that Society; Apelles approved, Stachys and Amplias my beloved ones.

2. Hee comes to salute the other Societies, having done with the Evangelists, and begins with those [...] where is to be understood for perfecting the sense [...], that is, those of the brethren of Aristobulus Society, ver. 10.

3. Ver. 11. Salute those of the brethren of Narcissus mini­stry.

4. Those from ver. 12. to 15. were members belonging to both Societies of Pastor and Teacher.

Object. Ver. 14, 15. it is said, Salute the Brethren with them: Hence the Apostle had no such purpose in this place; or there were no more Societies then three in the Church of Rome, of Church-Societies.

Resp. The expressions by the Apostle are changed, and so the minde of the Apostle appears plainly to differ: in ver. 11. it is [...] in ver. 14 and 15. [...], which may be under­stood of men serving or sojourning with them of the dispersed Saints. And after, ver. 16. hee joyns the whole Church together with this, Salute one another, with an holy kisse.

Ambros. Rom. 16.11.

Narcissus hic illo tempore Praesbyter dicitur fuisse, sicut legi in aliis codicibus, & quia praesens non erat, videris quâ causâ eos in Domino salutet ut sanctos qui ex ejus erant domo. Hic autem Narcissus Presbyter officio peregrini fungebatur, exhortationibus firmans credentes.

1. His ministry consisted in exhortations; the Pastor's proper duty. 2. He saith he had it from former writings; and therefore the more to be considered. 3. Where-ever he was, they are by the holy Ghost said to be his; he was to give account to God for them.

Ver. 10. those of Aristobulus.

Iste Aristobulus congregator intelligitur fratrum fuisse in Christo credentium, cujus factum sic probat ut ejus discipulos suâ saluta­tione dignos ducat.

1. He was the gatherer of the Brethren; which could be no o­ther then the Doctors, Ministers properly and fitly so called.

[Page 28]2. These Disciples, he saith, were believers.

3. They are his Disciples.

4. Without question, as Ambrose had that of Narcissus left written by some of the Apostles times or immediately after; so he had this of Aristobulus.

5. These two with Aquilas society make up the full Church Ministry.

Theophilact on those of Narcissus.

Hos nominatim non explicat, quia forte erant eorum quos supra meminit similes: alluding to the Church in the House of A­quila.

Adeod on ver. 5. saith, There were an Assembly of beleevers did assemble together at Aquila's house; and that there were divers small assemblies in one City.

Object. Is it to be thought the famous Chuch of Rome had no other meeting places but private houses?

Resp. Act. 28.30. Paul taught in Rome in his own hired house three yeers.

Fox in his Martyrologie in the life of Severus, An. 224. re­cords this Story, to shew the Christians of Rome had no Church builded, nor publick house quietly obtained; because the Chri­stians having got some convenient place for the assembling of their Congregation (in which time it was doubtless much increased,) the company of Cooks or Tiplers made challenge of the place to belong to them: but the matter being brought before the Empe­ror, he judged it more honest that the place should serve for the worship of God, how ever it were, then to the dirty slobering of Cooks and Scullions.

12 El ction of Ministers.

Cypr. lib. 2. Ep. 11. A. 240.

Cognoscant & intelligant, Episcopo semel facto, & Collegarum & plebis testimonio & judicio comprobato, alium constitui nullo modo posse.

Tertull. de exhort. castitatis.

Ʋsque adeo nisi & Laici ea observent per quae Praesbyteri adle­guntur, quomodo erunt Praesbyteri qui de Laicis adleguntur?

Saith he, insomuch, unless the Lay-men observe those things, [Page 29] for which the Presbyters are deputed; how shall they be Presbyters that are deputed of the Laicks?

Ministers took the several Ministeries on them by degrees, as Timothy and others.

Cyp. lib. 4. epist. 2. Saith of Cornelius of Rome, Ad Sacerdotii sublime fastidium cunctis religionis gradibus ascendit.

This appears in Clemens Alexandrinus.

1. Some call him Catechist from his writing to the Gentiles, some Presbyter, some Bishop, from the several places and ministry, as appears in his Paedag.; and Stromes he successively took in the Church, and not per saltum.

Hieron ad Evagrium.

Alexandriae a Marco ad Heraclem & Dionisium Episcopos, Praebyteri semper unum ex se electum, in excelsiori gradu colloca­tum Episcopum nominabant.

Ambrose, Tim. 3.8.

Post Episcopum Diaconatus ordinationem subjecit; quare nisi quia Episcopi & Praesbyteri una ordinatio est? uterque enim sacer­dos est, sed Episcopus primus est, ut omnis Episcopus Presbyter sit, non tamen omnis Presbyter Episcopus.

See here what the change of names is; had he held to the name Evangelist, it had been Truth, but is now false, and by Scripture reproved. Paul calls the whole ministry of Ephesus, Acts 20.28. Bishops.

I mention not the Election of Ambrose, Euseb. lib. 11. cap. 11. Auxentius being dead, he a Caterechumenus, not baptized, is chose Bishop against the minde of God, 1 Tim. 3.6. [...].

Ordination pertained to every true Church.

Cyp. lib. 1. epist. 3.

Plane Episcopi non de voluntate Dei fiunt qui extra ecclesiam fiunt, sed contra dispositionem & traditionem Evangeli fiunt.

Euseb. lib. 6, 17.

Post Philetum autem apud Antiochiam Zebenus ecclesiam suscepit, quo in tempore Origenes rogatus est ab ecclesiis qui sunt apud Antiochiam, ut illuc usque pro convincendis haereticis qui inibi liberius convaluerant, perveniret. Quo cum pergeret, & inter necessarios ageret per Palaestinam, Presbyter apud Caesaream ab illius Provincae Episcopis ordinatur, pro hoc autem adversum eum in humanus clivor accenditur.

[Page 30]1. Here he is ordained at Caesarea.

2. For his taking Order of Pastorship or Presbyter there, and not at Antioch where he was to minister, of that Presbytery he kindled against himself inhumane hatred, or extream spite.

In the following story, the Bishops of the Church of Caesarea plead onely his sufficiency in Preaching the Word, as if that were enough to justifie the act, and in that they plead this, it appears they had none but this, and that it was done against the Gospel Institution, and the precedent practise of the Churches of Christ; though after in the Councel of Nice this was taken violently from the Church, as I shall shew after.

Again, the same Origen, lib. 6. cap. 2.

In the Church of Alexandria by Demetrius of the same Church, is made Catechist; Ei docendi magisterium in ecclesia tri­buit. The same power the Presbytery of Alexandria had to or­dain him Catechist, they had to ordain him Pastor and Teacher, and none had it but that Church in which it was to be exercised.

13. For constituting of a Church, I know but one example in story extant that may give us any light herein, which was done in the beginning of the darkning of the Church way, and by him that holp to darken it.

But before I proceed, it will be necessary to clear an Objection made by Bilson, c. 12. perp. Church-Government; which is, that Origen, Clemens, Pautenus, were but lay men upon the words of Demetrius, spoken of Origen before his Ordination.

2. Master Fox thinks that Heraclas was Usher to Origen, in keeping his School.

Euseb. lib. 6. cap. 2. Igitur Origenes, injuncto sibi à Dimetrio Episcopo Magisterii Officio, Grammaticam Scholam negligere coepit. Cap. 5. Origenes apud Alexandriam Doctor ecclesiae valde clarus habebatur. Lib. 6. cap. 2. Tunc adhuc Gammaticam do­centem, &c. Which shews, he taught not School long after he taught the Gospel, cap. 6. He had not an hours time to do it as after; and Heraclas teaching with Origen, was that way, by which he came after to become Bishop of Alexandria, and governed that Church, succeeding Demetrius therein, Euseb. lib. 6.

Euseb. cap. 11. lib. 6.

Interea cum videret Origenes se non sufficere ad omnia, id est;

1. Vel in profundioribus & divinioribus pertractandis.

2. Vel in sanctae Scripturae explanationibus disserendis.

3. Vel etiam in eorum qui quotidie fidei addebantur instructioni­bus, vel institutionibus adimplendis.

Ex quibus omnibus ne respirare quidem ei unius saltem horae liberum tempus dabatur, dum semper ex aliis in alia vocaretur, ita ut prima luce usque ad profundam vesperam neutiquam cessaret auditorium suum, aliis vero non recedentibus dum verbi Dei dulcedine colligati sunt, utilius esse ratus est segregare incipientium turbas, & uni ex discipulis suis plene jam & optime instructo, viro atque in omnibus virtutibus sibi probato Heracli tradere: participemque eum officii sui ac laboris assumere; erat enim in Sermone disertissimus & in omnibus Philosophicis eruditionibus opprimè institutus. Huic ergo tradendi prima elementa incipienti­bus delegat officium, sibi vero perfectorum instructiones reservat.

In the mean time when Origen saw himself not to be able to do all, that is;

1. Either for the handling of the more profound and divine things,

2. Or for declaring the Explanations of Scripture,

3. Or else for perfecting the Instructions of those who daily were added to the Faith.

1. Here are the three operations declared of the threefold Ministry.

2. He was put on these things in a time of extream necessity.

3. Those were no things pertaining to Philosophical School.

(He proceeds) by reason whereof, there was not given him one hours time to breath in, whiles that always he was called from some to others; so as that from the Morning light, to the dark night, his audience never ceased: Some not departing.

1. Here it is remarkable, he taught not all confusedly together, but went from some to others. That is, from those he taught the profound things, to those he declared the expositions of Scripture; and thence to those whom he instructed in the Institutions of Christianity, who were daily added to the Faith.

2. See some stayed until others were exercised, even unto the [Page 32] dark night; each society being Ministred unto according to his proper capacity, in its proper time and allotted place.

(Again) Whiles they are gathered by the sweetness of the Word of God; he thinking it more profitable to separate the Assembly of Beginners, and to commit them to Heracles, one of his Disciples, being a man well instructed and approved in all Vertues.

1. This was the way of the Apostles, taking helpers with them to the Work.

2. The Church did ordain (that was constituted) Members of their society of men for Ministers, as here, Heracles, of whom it is said, Cap. 2. Qui cum ab eo non solum in fide nostra atque scientia, sed & vitae purioris institutionibus ad perfectum fuisset instructus, Alexandrinae Ecclesiae praeesse post Demetrium subrogatus est. Who, saith he, was not instructed onely of him in our Faith and Knowledg, but also in the Institutions of a purer life to perfecti­on; who was appointed after Demetrius, to govern the Church of Alexandria. Now this could not be applyed to an Usher of an ordinary School, as by some.

3. The ground of this Separation, was not altogether for his ease, but the peoples profit; that the Ministry may prove to be for the peoples greater edification.

4. He is approved for his vertue and knowledg, as a Minister of the Gospel ought to be.

(And then) he made him partaker of his office and labor.

1. He was partaker with him of his labor, laboring with him in the Gospel.

2. Of his office, to shew that to this work he had a call, and without it he could not undertake it, which in schooling was not required; and that he could make him partaker of his office by Ordination and Election of the Church.

(Lastly) What his office and his labor was, is set down in the last words. Shewing,

The office delegated to him, was to teach the first Elements to Beginners.

But reserveth to himself the Instruction of the Perfect.

This agreed neerly to the Gospel Patern, and was also practi­sed in the Church of Alexandria before, but on a better call; from which Institution, Origen like himself, changeth and seeketh to destroy, as after.

For Neoterics, it is not my purpose to cite any but that ye may see Calvine (on whose judgement and practice the foundation of the Presbyterie is laid,) thought otherwaies of it then those which succeed him do, who for ought I understand did better dis­cern the Estate of the Church under that way of Administration, then those succeed him in it do or seem to do. Calvine 1. Ep. Cor. 12.28. God hath set in the Church, First Apostles. Secondarily Pro­phets. Thirdly Teachers, he having spoken largely before and shew­ing much uncertainty or unresolvednesse how the differing Mini­stry is to be exercized in the Church, in the end concludes thus.

Si quis dissentat facilè patior, neque rixas propterea excitabo: est enim difficile judicare de donis & muneribus quibus tam dui jam orba­ta fuit Ecclesia, nisi quòd vestigia tantùm vel umbra adhuc apparent. If any (saith he) dissents, I am well content, nor will I therefore stir up contentions; for it is hard to judge of the gifts and Offices of which the Church hath now been so long deprived; so that the signes only or shaddowes as yet appeare of them.

If this be truth, then we are to inquire further for the know­ledge of the true forme of Church-discipline then Calvine went, further then whom I think Presbytery proceeds not, though with higher and greater confidence then he did go; or were he li­ving, I presume would goe on his first discoveries from his owne words; nor do I see any thing altered in the Offices or dispensati­ons of them now under the Presbyteriall forme, from that Calvine in his institutions hath proposed; but rather in that we rest, as in the full and perfect discovery of the way of God; laying claime to a Jus Divinum for a conformation of it.

14. I come now to speak a word of the Apostacy of Church-disci­pline in the Church. Euseb. 3. l. 26. cap.

Ʋsque ad tempora Trajani virgo munda & immaculata permansit Ecclesia, corruptoribus veritatis & divini verbi temeratoribus, aut nunquam omnino extantibus, aut etiam si qui fortè fuerant in occul­tis & abditis hiatibus terrae delitescentibus: ut verò & Apostolorum chorus, & omnis illa aetas quae a Domino susceperat, vivae voces audi­tum de hac luce discessit, tum velut in vacuam domum falsae doctrinae, impius se error immersit, & tanquam ubi nullus jam diutius census de­sensor existeret nudato ut aiunt capite corripientes arma mendacii, [Page 34] oppugnare Apostolicam veritatem nituntur, sed istud bellum intrin­secùs gerebatur.

Nicephorus Eccles. hist. l. 3. cap. 19. saith, Heresies began about Ignatius time.

Euseb. lib. 4. cap. 21. He saith, Simon the son of Mary Cleo­phas was ordained Bishop: Electus ab omnibus pro eo quód esset con­sobrinus Domini, propterea autem tunc Ecclesia virgo vocabatur, quòd nondum fuerat adulterini verbi subreptione corrupta, sed Theobutes quidem quia repulsus, non meruit Episcopatum, ipse caepit in initio perturbare omnia & corrumpere, qui erat ex septem haeresibus in po­pulo constitutis, &c.

1. Here is the time of the Churches continuance in it's purity or virgin estate.

2. Here is the time and cause of it's Apostacy, Theobutus an Heretike troubling and corrupting all things, because he could not be advanced to the Episcopacy of Jerusalem.

Yet with the Apostle John we may say, that Antichrist already wrought, for in these times when the Church kept not the forme of sound words, not calling their Ministers by their proper names, they made way for Antichrist to rise in a unspeakable manner, lit­tle thought they that their allusions to the legall Ministry, and na­ming the Evangelist Pontifex from Aaron, the Pastor Sacerdos from his sons, and the Teacher Minister from the Levits, was the name, means and way by which Antichrist at his inthronment should take up. The same may be said of Ignatius, if the word Episcopus be not adulterous, and put in for Evangelist, which I suppose came thus to passe, the whole Governments being rightly called Episcopacy, as said of Judas, Acts 1.20. Let an other take his [...]; now in time the senior Presbyter or Government by way of eminency was called Bishop: though à principio non fuit, Hyreneus requires in Presbyters, lib. 4. cap. 43. successionem Episcopatus. Those wrote now mentioned here in this tract, Clement Rom. whose 1. Epist is strangely corrupted, and divers other spurious writings go un­der his name written long since, vide Scult. Anno 90. Ignatius, Poli­carp. Epist Anno 70.

Dionysius Areopag. who is questioned for his antiquity: the very things he is questioned for prove it many waies. And Sculte­tus after all the objections he had made against his antiquity, saith, Quiscunque autem Dionysius iste fuerit, antiquus fuerit necesse est, [Page 35] quòd ipsa ecclesiastica ordinationis forma docet, &c. In his Medulla Theolog. Patrum he is said to be about an. 80.

In the second Century corruptions began to increase much.

Justinus 130.

Hogesippus 190. the 5. Books passe under his name, now have only the History of the Jewes destruction, and nothing of the A­postolicall traditions, as the right Egisippus is said by Eusebius, Nicephorus and others to have.

Ireneus 170. Clem. Alex. 200.

Tertull. Anno. 200. some would 160.

Tertull. de proscrip. advers. haeret. complaines of the Lay Peoples taking the Ministry on them, saith, Qui hodie Presbyter, cras Lai­cus.

Againe he shewes in his time began the corruption of the Church by a mixture of societies, crying out, Pariter adeunt, pari­ter audiunt, pariter erant; quis Cathecumenus, quis fidelis incertum est.

1. See, in the beginning it was only of Catechists and Belie­vers, that they came in one place together, were taught together, and prayed together: what would he say of our Societies in which all altogether do these, and more also, receiving Sacraments also together?

2. He calls these Societies only then the Societies of Heretikes.

3. The devill of this was such, he observes it was not knowne who was a believer, who a Catecumenus: may not we say to him, as the Pharisees to Christ, in saying this thou reproachest us also: and no people ever were more guilty of reproach hence then we in this Kingdome are?

About this time in this Kingdome was set up the first Nation­all Church in the world, the first Archbishops, and their suffragans in the world, if we may give any credit to our owne histories, which I take to be the first time of preaching of the Gospel here, or at least to take a place in the Kingdome, what ever men say of Paul, Simon Zelotes, Joseph of Aramathea preaching here, which they may do and not constitute a Church here, for the Apostles constituted not alwaies Churches where ever they came, and prea­ched the Gospel.

Moreover, Hyreneus who lived Anno 170. in France, in his lib. 1. cap. 3. adversus Heres. mentions the Churches that were known [Page 36] then to be in the world, but not a word of Britain, Et neque in Germaniis fundatae Ecclesiae aliter credunt aut aliter tradunt, neque in Hispaniis, neque in Celtis, neque in Egypto, neque in Libya, neque in Oriente, neque hae quae in medio mundo sunt constitutae: Sure if in his time had been any Church in England, he should have knowne of it, and would not have past it by in his enumeration of Churches.

2. Lucius, according to Harrisons Cronology, whom Holinshed fellowes, saith, he began his Raigne 165. who did send to Rome Elvan and Meduin to Eleutherius the Bishop to send Ministers to instruct the people of this Land, and baptize them; who did send Eugatianus and Damianus, who baptized the King with all his Family and People, and therewith removed the worshipping of Idolls and false gods, and taught the right means and way to wor­ship the true God, there were, saith he, in the bounds of Britain 28. Flamins, and three Archflamins, which were as Bishops and Archbishops, or Superintendants, of the Pagan or the gentile Re­ligion, in whose place they being removed, were instituted 28. Bi­shops, and three Archbishops of the Christian Religion, one of the which Archbishops held his Sea at London, to whom was subject Cornwall and all the middle part of England, to Humber, another of their Seas was at York; to whom was subject the North part of Britain, from Humber to the end of Scotland: the third Archfla­mins Sea was at Carleon Arwiske in Clamorganshire, to whom was subject all Wales.

He saith further this Kingdome was the first that openly that is indeed that did universally, nationally) received the Gospel. Holinshed Lif. Lucius.

An Ancient Author I have by me saith, one Pagan and Elybain were sent from Rome by Eleutherius, who baptized the people untill all the Land was baptized, going from Towne to Towne, baptizing men, more he saith, King Lucius made two Archbishops and many Bishops.

Fox out of Monumetensis and others relates the same in his sto­ry of the Church.

Eleutherius, as Platin saith, lived about 171. Epistolam accepit à Lucio Rege Britanno, &c. Inibi erant pontifices 25. quos Flamines vocabant.

1. That this is right Romish work, contrary to the primitive practice, none will deny I think.

[Page 37]2. This was the first Nation that became a Nationall Church.

3. It was made so under a Satanicall Government.

4. From this it went unto other Lands, and other then this was never in this Kingdome, if there had been any Church or Mini­stry hear, Lucius would never have sent to Rome to have some thence to baptize him.

1. Ep. Clement Rom. Though corrupt yet is it Ancient: In illis verò civitatibus in quibus olim apud Ethnicos Archiflamines eorum atque primi legis Doctores erant Episcoporum Primates poni, vel Pa­tríarchas ordinavit, qui reliquorum Episcoporum judicia & majora negotia quoties necesse foret in fide agitarent, & secundum Dei vo­luntatem sicut constituerunt sancti Apostoli, ita ut nè quis injustè pe­riclitaretur definirent.

Hence we may see the ground of Government of Archbishops and Bishops, whence taken, and how and when it did begin to be, even within two years of the truth it selfe, and no wonder our Na­tion continued so long under it, that Bishops have pleaded the antiquity of their government.

Three things confirme this story.

1. That Gregory, who did send Austin into this Kingdome, appointed that the Sea of York should have the same extent it had under Sampson the first Archbishop in Lucius time, which suc­ceeded the Archflamine, whose Jurisdiction was all Scotland, and part of England: All the Bishops of Scotland since that time have fetched their consecration thence, and swear Canonicall obedience to that Sea, untill the year 1466. when as George Nevil was Bishop, in whose time the Scots Bishops cast off their Canonicall obedience on this ground, that in respect of the many and bloody warres, between the two Nations, the Metroplitan of York could bear no fatherly affection to his sons of Scotland.

2. It is said that the Bishop of Meneva, or Davids, to which that of Caerleon was removed, had seven suffragan Bishops under him, at the coming of Austin unto the Land, who gave him a meeting to compose differences between them being about an. 600.

3. Rome was to be the Mother of Harlots, she was the cause of this Idolatry before, as Heathenish Rome; for Onuphrius saith, in Heathenish Rome were three Archflamins called Dialis, Marti­alis, Quirinalis, He mentions only 15. more, the rest (it's like) of them their memory perished with them: For Flora that Ro­mish [Page 38] Harlot being of those flamins mentioned of Onuphrius, was, as the remains prove, of her Festivall among us, of our 28. and came from Rome.

It came hereby to be the mother of Idolatry, as it was Anti­christian Rome, the Jewes joyned Mosaycal Ceremonies and the Gospell, the Gentiles Gentile Superstitions and the Gospell to­gether, 1. Cor. 10.20.21.

Again, in that Tertull. about the year 200. saith, the Britains are subject to the true Christ, but he saith not in the true way of Christ.

1. Applic. That after the 200. year of Christ there is no proving the true Gospell Government from the practice of the then Churches, they being fallen into a strange apostacy from the Gos­pell institution.

2. As they fell somwhat from the practice, so the corruptions added of the Papists to them, make them abundantly the more uselesse to the Church.

Of the thrid Century were

Origen An. 230. Cyprian An 240. Cornelius Rom. 250.

Origen, I suppose to be the first corrupted the order of Ordina­tion in the Church, taking it not from the People and Presbytery, in which he ministred, but from other Bishops of other Churches: Pro hoc autem adversum eum inhumanus livor accenderit; and the Bishops ordained the justification of their fact, plead only, Quod in praedicatione verbi satis clarè effloruerat. Euseb. l. 6. cap. 17.

It appeares in that Zebenus the Bishop was so much offended at it,

1. It was not according to the Gospell.

2. It was not practised in the Churches.

3. The Bishops then did not plead, that it was proper to their function only, and not to Presbyters, as now.

This will more clearly appeare, in that of Hieron. ad Evagrium. Alexandria à Marco ad Heraclam & Dionysium Episcopos: Pres­byteri semper unum ex se electum in excelfiori gradu collocatum Epis­copum nominabant.

Heraclas was Origens Scholler in whose time the old form ob­served by the Church, from Mark to that day was broken; and who was more like to break it then Origen, who was of that Church, and a man (not unknown to any that have read him) of [Page 39] unsound and uncertain judgement? yet learned and witty; who did acknowledge in taking Ordination from Dimetrius at the first, for Catechizing, that the power of Ordination did reside in eve­ry true constituted Church: And who knoweth where God per­mitted him to Emasculinate himselfe as a judgement on him for destroying that order by which God raised up seed in the Church, he being best to take the litterall, no man since but hath taken mys­tically as other things, being all forced: it may be Origen did this for some controversie had between Dimetrius of Alexandria and himselfe, and to honor Theotistus and Alexander, who had shewed exceeding favour to him in his banishment at Ceserea, who it is like were willing to take this honor to themselves, robbing the Church of it's choicest Jewell.

Hieron. In the first times Bishops differed nothing from Presbyters, and are now above them rather by the custome of the Church, then by the truth of the Lords disposing, and ought to rule the Church in common, which shewes, that the Bishops practice in Jeroms time differed from that of the Apostles, and that the true primitive practice was fallen in his time.

In Cornelius time Euseb. l. 6. cap. 43. at Rome numbers un­der one Bishop, 46. Priests, 7. Deacons, 7. Subdeacons, 42. Aco­luths, 52. Exorcists, and a numberlesse company of Readers and Sextons: if these are not Popish corruptions, the Church in 50. years was strangely altered.

Cyprian mentions in his Epistles the same names of Officers whose names are not written in the Gospell-Kalender.

In his time also there were Bishops of Provinces, and although he held the name of Colleagues and Compresbyeters, yet the number were altered, and so the order among them (as appeares in many Epistles) is to be doubted.

Bilson in his 14. cap. of Perp. Church-Government tells us, how Bishops came to extend their Jurisdiction so vastly far about them in the Countrey.

By no meanes (saith he) could any Countrey-Parishes in the Primitive Church have any Presbyters but from some City, and that not without the liking of the Bishop, which forced all Coun­trey Townes and Villages to matriculate and incorporate them­selves into the Church of some City, by whose Bishop their Pres­byters living were governed, and dying were supplyed.

[Page 40]1. It's confessed, they must incorporate, or should have no Pres­byter.

2. The people and Presbyter are forced to be under his Juris­diction, or they should have no Presbyter, nor will let Episcopall Authority go from him.

3. It must be with the liking of the Bishop, conditions are first agreed on between Presbyter and Bishop, and Bishop and People.

So that whereas the Episcopall power should reside in every true and right constituted Church, the Bishops would keep it from them, the Presbyter shall not be ordained, nor people be taught, if before-hand they promise not submission to the City-Bishops Jurisdiction, and this granted by a Bishops confession, which shews the subtil course taken to raise Antichrist.

The 4. Century.

Eusebius Caesariensis, 320. Lactantius wrote to the Gentiles, but nothing of the Church-Discipline at all.

• Athanasius 370.
• Hylarius 370.
• Bazilius,
• Chrysost. 370.
• Hieronimus,
• Ambrosius, 370.
• Augustinus, 370.

The Church was to go into the wildernesse, and be hid to the world in the Yeare 406.

It was to remain hid 1260. yeers.

That the number of Antichrist may be 1666.

1. Eusebius, l. 5. cap. 9. saith of the time of Pantenus, about 210.

Erant enim adhuc in illis Temporibus & Evangelistae nonnulli, qui ad imitationem sanctorum Apostolorum in diversis orbis partibus oberrantes, per gratiam Dei & animi sui virtutem.

1. It is to cleare these of these times could not be extraordina­rily called, nor I think were they extraordinarily gifted; untill these times the Church kept it's true forme, and it's like the senior Presbyter was of many called the Evangelist, however altered in their writings.

2. It seemes that after these times the name and the office of Evangelist ceased in the Church.

1. In the Councell of Nice, his office was destroyed, and an Antichristian Officer put in his place.

Canon 10. Et nè in una civitate sunt duo Episcopi; which proves, before this Canon or Councell there were in some Cities two [Page 41] Bishops, there being in them two compleat Churches. A high step, made to help Antichrist into his throne.

Councell of Antioch took downe the Country Evangelist or Bishop; as Nice the City.

Conceditur Chorepiscopis, ut ordinent Lectores, Subdiaconos, & Ex­orcistas, de superioribus ordinibus decernitur, ut nec Presbyterium nec diaconum ordinare audeant praeter civitatis Episcopum, cui ipse cum possessione subjectus est.

1. Had not Country Bishops ordained all degrees of orders in the Church, they by a Councell would not have granted the lesser, and have denied the greater.

2. Whereas he may do it by leave of the City Bishop, though not without, shewes the act was lawfull according to God, or how could it be done by the allowance of men.

3. If it were lawfull according to God, then the tyranny of Antichrist was great in these times.

Zozomen l. 7. cap. 19.

Etenim per Scithiam cum civitates multae unum duntaxat, hae omnes Episcopum habent, apud alias vero Nationes reperias ubi in pagis E­piscopi ordinantur, sicut apud Arabes; Cyprios, apud Novatianos, Montanistas.

1. This is more then is written of any after his time, this was quickly altered when Antichrist came to his throne in the world.

2. These that held the Church forme, went under the name of Novatians, Montanists, Sectaries.

The ground they had to distinquish the Country from the City Bishop, was that the Country Bishop was resembled in the 70. the City Bishop in the Apostles.

But as it is well observed of Mr. Rutherford, p. 476. of a Presby. Church at Antioch.

Look what frame of Churches the Apostles did institute in Ci­ties, that same they behoved to institute in villages also, for places cannot change the institution of Christ.

And before p. 470. on Acts. 8.5.6. When Peter and John came to Samaria, to help Philip, it cannot be that they all went to one house, and to one single assembly to preach the Word.

And Page before 460. on 1. Cor. 14.15. I baptized none but Cryspus and Gaius, &c. If many were baptized, other Pastors not Paul baptized them, and so they were baptized in other Assem­blies, [Page 42] then in those in which Paul baptized, Acts. 18.8. Many Co­rinthians were baptized.

I passe by these and come to my task, though these are the truths I intend.

Chrysost. on Eph. 4.11. Tertio Evangelistas non circumeuntes, sed Evangelizantes; ut erant Priscilla & Acyla, Pastores & Doctores quibus viz. universus populus concreditus erat; Quid ergo juniores erant Pastores ac Doctores? admodum erant enim circumeuntibus, & Evangelizantibus inferiores, qui habitando quieti circa unum dun­ta [...]at locum occupabantur; ut Timotheus ac Titus, verùm alias ex hoc loco subjectio & praelatura colligi non potest; and after, Nè quid huic expositionis meae contradicas, potest fieri, ut Evangelistas eos hic intelligta, qui Evangelium conscripserunt. If Chrysostome were thus ignorant of the Office of Evangelists, no wonder if we are; one while he is for walking Evangelists, then for those abide in one place; and to these he adheres, or else prelature cannot be proved thence; and then he comes to those wrote the Gospells, how can it be thought possible so great a darknesse should come on the world in so short a time, on those who had the learning of the age?

And it is like the Ancient copies of the primitive Writers, were either lost, hid, or corrupted before his time, making way for the departure of the Church, now about to take its leave of the world.

Bazil. in an Epistle to Ambrose cals on him [...].

Montacu of Tythes, understands this complaint of his to be only about the dividing of Cappadocia into two Metropolitans; which had been one at Caesarea.

1. I conceive Bazil understands the first tract of the Fathers, in which only was a reformation that was right, and not that went immediately before.

2. Nor could that be understood well, for the old marks for it were not 200. years, before that there were no provinciall Bishops in all the world.

And after, [...], &c. which shewes, he sought this in some spirituall way, and for a spirituall end, quite contrary to that objected before.

And in his Epistle to Athanasius, I conceive he implieth the [Page 43] same, when he calls on him to joyne with him in restoring the Church [...], in which he alludes to the allusi­on of John the Baptist, to the Gospell Government, Mat. 3.12. [...], to me it seems, that [...] more fully manifests the Gospell truth, and then [...] more full, to which no government then did so fitly agree, as the Gospell government.

Applic. Seeing he calls on Athanasius and Ambrose to reforme by the first times, it proves there is no true reformation to be made of the Church by the practice of the then times, least we would seek to prove one corruption by another.

2. That the true Church-discipline was neare gone from the world, or going, as he instanceth, onely Antioch, whose practice he commends, which doubtlesse was deficient in many things in those times.

Ambrose Eph. 4. Coepit alio ordine & providentiâ gubernari Ec­clesia; and points out the time to be ubi omnia loca circumplexa est Ecclesia, it was after doubtlesse the 200. yeare.

O Ambrose! did they think of the curse denounced of the A­postle against men or Angells, should attempt this, or had they di­vine revelations to do it, or Apostolicall Authority delegated, that they dare to do such a thing!

After he gives us the reason; Scripta Apostoli ideo non per om­nia conveniunt ordinationi quae nunc in Ecclesia est, quia hac inter pri­mordia sunt conscripta.

As if the government written in the Gospell, and exercised by the Apostles, was onely for the Apostles time, or Church-Infan­cy, and would not serve all estates thereof, in which we see the plea now used is an old one.

An instance he gives of this in Timothy, made a Presbyter by Paul, and called a Bishop, ut recedente eo, sequens ei succederet, that is, the Evangelist dying, the senior Presbyter, the Pastor succeeded him, he being next in place and office.

The reason of this change is this: Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatos tenendos, mutata est ratio pro­spiciente consilio, ut non ordo, sed meritum crearet Episcopum multo­rum judicio constitutum, nè indignus temerè usurparet et esset multis scandalum.

1. If any such there had been, the Lord had provided a remedy [Page 44] against it, by giving the Church a power among themselves to pre­vent it, which here the Bishops, to the destruction of that privi­ledge usurp to themselves.

2. It is done by a Councell, that it may have the more fair pre­tence, and that hereby unworthy men may not come ad primatos tenendos.

That the senior Presbyter succeeded the Evangelist, if fit, is il­lustrated in that of Aaron and Eleazer his eldest son, Numb. 20.25, 26.

But see what the Bishops did with this usurped authority, when wrested from the Church quickly after.

Sozom. lib. 7. cap. 8. tells a story of a Bishop chosen by Bishops, for Constantinople.

He was chosen by Diodorus meanes, and commended to the Councell, his name was Nectarius.

That which they chose him for is, because he had a white head, a sacerdotall Countenance, and the like; this fitted him ad prima­tos tenendos.

1. He was not a man baptized; it is said Diodorus seeing him so grave a man, thought he had been baptized.

2. He is exhorted to give him to reading, which shewes, he had little abilities in him to teach.

1. Ap. Could this be said of a senior Presbyter, he must be bet­ter qualified then so.

2. Let man never give leave to man to change the everlasting Ordinances of God for never so faire pretences, for the foolish­nesse of God is wiser then men.

In the same manner Ambrose was elected before baptized, a­gainst the Word.

Ambrose on the same 4. Eph. saith of the Teachers, Doctores sunt hi qui lectionibus imbuendi infantes solebant imbuere, sicut mos Iudaeorum est quorum traditio ad nos transitum fecit, qu [...] per negli­gentiam obsolevit.

He sheweth, though the custome were taken from the Jewes, yet it belonged to the Gentiles, to have it exercised in their Churches also.

The Doctor being to initiate their children in grace, as the Jewish theirs in nature, which through negligence is out of use, of whose Ordination he thus writes, Prophetia est qua eligitur qua­si Doctor futurus idoneus, manus verò impositiones verba sunt mystica [Page 45] quibus confirmatur ad opus electus auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offerre, 1 Timoth. 4.14.

1 Timoth. 5. Apud omnes uti (que) gentes honorabilis est senectus, unde Synagoga & postea Ecclesia, seniores habuit, quorum sine Consilio nihil agebatur in Ecclesia, quòd qua negligentia obsoluerit nescio, nisi fortè Doctorum desidiâ aut magis superbiâ dum soli volunt aliquid videri.

Hereby Seniores M. B lson will not admit the helping Governor, or ruling Elder to be understood, but that advice which Bishops used to take of Presbyters, was now not taken in Church-Go­vernment.

1. He alludes in this place, as I suppose, to that 2 Chron. 19.8, 9, 10. where with the Priests and Levites there are of the heads of the people [...].

2. Here it seems to me Senior is opposed to Doctor, I suppose if he had intended as it is objected, he would have set downe E­piscoporum rather then Doctorum, which comprehends the whole Ministerie.

3. It is cleare the Church-ruling Elder in 1 Cor. 6. was ceased before his time, and practised as I think by the Bishops and Do­ctors.

August. cited by Calvin on 1 Cor. 6. saith thus, which confirms it; In libro de opere Monachorum ubi suas occupationes commemorat, hanc sibi de multis vel molestissimam esse asserit, quòd secularibus ne­gotiis partem diei impendere cogatur, se tamen patienter ferre, quia ejusmodi necessitatem sibi Apostolus injungat ex hoc loco, & quadam Epistola apparet, solitos certis horis sedere Episcopos ad lites-dirimendas, quasi eos hic designet Apostolos, ut autem res in deterius semper labun­tur, ex illo errore deinde manabit Jurisdictio, quam sibi in causis pe­cuniariis Episcoporum officiales usurpant, in illo autiquo more duo sunt reprehensione digna, quod Episcopi alienis à suo officio negotiis implicabantur, &c.

1. This of judging in civill causes, was the office of the helping Governour, which the Bishops in and after Ambrose time exe­cuted themselves.

2. M. Calvin saith, this was a businesse belonged not to Bi­shops; he calls it in them malum tolerabile, yet see how Augustine saith, it was designed them by Apostles.

3. In that he saith, in alienis negotiis, shewes it was a businesse [Page 46] pertained to some, and it must be a Church-Officer, though not them which was the Ruling Elder.

Hieron. on Ep. Tit. cap. 1. shewes the reason why it was decreed in the whole world, that all the care of the Church should pertain to one, and that was from the primary dissentions of Presbyters; which was, that whereas when the three Presbyters governed the Church together, they could not agree among themselves: there­fore they would have the Government onely to be in one, and not in three any more. A faire excuse it was, even for the peace of the Church.

1. If they walked by the Rule, how could they disagree?

2. Tyranny of Antichrist could never get up by three, but by one in giving government to one in the Church, was much of An­tichrist revealed, and made way for all.

Applic. 1. Mixt societies are set up, and Nationall Churches con­stituted, Ordination is taken from the Church, and the Govern­ment of the Church by its owne Presbyters is destroyed, Evan­gelists rooted up, and Teachers office cast down, and the helping Ruler is taken away: whereas were two Bishops in a City, now one rules a whole Province; these proceed to Patriarks, which preceded the Pope, all this is left upon Record, & that the govern­ment of the Church was not in Ambrose time such as in the A­postles.

2. I desire those read, and intend to write against what is here­in contained to cleare,

1. How.

2. When these things thus said to be altered, came to be re­stored.

3. Whether that a government be right that hath not all, and no more then all that the Apostles practised and left to be practi­sed in the Church.

4. Whether the Conventicula quae constituta sunt & Rectores & caetera Officia in Ecclesia ordinata, spoke of Ambrose, Eph. 4. have not respect to single Congregations the same now amongst us, in opposition to Gospell Churches, consisting of severall societies set up usually in Cities, if not what they were then?

5. Whether his Capit alio ordine & prudentia gubernari Eccle­sia, signifie not that then one Minister came to do all, and all parts of Ministery were done in the Conventiculis, and [...]er have been [Page 47] since, and where this used by us be not ab alio ordine & prudentia quam eo quod à Deo est in Evangelio, if not, in what the constitution of our Churches do differ from theirs here mentioned.

That I may bring you to the Pope, in whose manifestation the Gospell-Government was fully hid; In the time of Theodo. the younger, Anno, 423. which is but 17. yeares after the time of the Churches obscuring, the highest of Antichrist was manifested in a manner in the publike Charter, granted Bononia for the making of an University.

This made the Pope truly Antichrist, when he counterfeited Christs Ordinance, by setting up that in his false Church in a false way, which Christ set up in the true; his 12. to Christs 12. which are above Archbishops and Bishops, Dukes and Princes.

Clem. recognit. l. 3. though a counterfeit, yet is it ancient. Haec au­tem & his similia cum dixisset Petrus, manibus superpositis Zacheo, oravit ut inculpabiliter Episcopatus sui servaret officium: post haec 12. Presbyteros ordinavit, & diaconos 4. These are said to be or­dained to serve at Cesarea to justifie the Roman practice, and their 12. Cardinals, though not a word in Scripture witnesse any such thing at all.

Having briefly spoken of the fall, I shall propose one Propheticall Scripture for the rise of the fallen Churches, Gentiles as well as Jewes, together now shortly to be within 18. years in most of the world.

Ezek. 16.55. When thy Sister Sodome and her daughters shall returne to their former estate, and Samaria and her daughters shall returne to their former estates, then thou and thy daughters shall returne to your former estate.

1. To understand this, note that in Scripture, the first Churches are called Mother Churches, those that succeed them, and are constituted according to them, and receive ministry and means mediately from them, are not unfitly called Daughter Churches, whether they are true or false, and in this it well agrees, such as the mother such as the daughter.

2. In this sence it cannot be said of literall Sodome, she was no Church, she had no daughters, but in Rev. 11.8. Rome mystically is said to be called Sodome; and surely no where, if not here in all the Book of God, she is the mother of Harlots, that is of idolatrous Churches, and societies: and in 7. Sess. Councell of Trent, can. 3. De Baptismo, she is called Mater omnium Ecclesiarum.

1. All the Churches, before An 200. constituted according to the Apostles, were Jerusalem and after to the 400 year.

2. All the Idolatrous false Churches, set up after Antichrist of Rome since the year 46. are Romes daughters.

3. All the Societies separated from Rome within this 150. years, being not according to the Gospell frame, or patterne, are Samarias daughters.

1. Their Priest was brought from Assyria, or Babell, as was Martine Luther from the Monastery.

2. They made Gods of their owne, every Nation as they please, 2. Kings 17.27.29.

3. Ver. 41. These Nations feared the Lord, and served the gra­ven Images, both their children and childrens children, as did their fathers.

The Application I leave to the Reader.

[Page 49]1. It is observable, Ierusalem is first, Sodom next, Samaria last, in Scripture and in time; yet ver. 46. Samaria is called the elder sister, and Sodom the younger; yet first in time and Scripture, God in this shewing the Samaritan estate had more of the truth then Sodoms estate, and so may be said to be elder, and hath honour gi­ven her of God in it, and Sodom dishonour.

2. Ierusalems, Sodoms, Samarias daughters, shall be brought all again to their former estate, that is the primitive gospel-govern­ment.

3. In the bringing Sodoms and Samarias, God will bring again Ierusalems Captives, the Iewes in the midst of them, their call pro­mised, and time intimated.

4. Ver. 61. Thou shalt receive thy sister, thy elder and thy younger; here Samaria is spoke of first, who first shall have the gospel government set up in her, and shall be acknowledged by the gospel to be so, and then God shewes how, in saying he will give them to Ierualem for daughters, who before were Sodoms and Sama­rias, Rev. 20.6. this is the first resurrection of Churches

Q. When shall this bee?

1. When Ierusalem hath born her lewdnesse, ver. 5.8.

2. After Ierusalem hath had all her daughters, and Rome or So­dome all her daughters, and Samaria or the Church departed from Rome had her daughters.

1. They and their daughters are said to dye, as it were, as the true Churches were abolished by Anti-christ, Anti-christ by Sa­maria; God now by giving the truth, abolisheth Episcopacy and Presbytery the daughters of Samaria, and giving the true know­ledge of the gospel-government, first to Samaria which I think will be seen in England; God is said to bring Samarias daughters, and then after will Romes daughters, France, Spaine, &c. a­mong whose returne the Iewes shall be called, and returne also, and the new Ierusalem shall receive them for daughters. So that I suppose the true gospel-government will be set up, and spread into farther parts, Dominions and Countreys, then ever the Apostles spread it, and continue much longer in time and purity in the world.

4. Sodom and Samaria shall lay down in a short time their corruptions, abominations, and false government, taking up the way of God.

[Page 50]5. This cannot be understood of the last day of Iudgement, that after that resurrection the spirituall harlot Sodom or Samaria shall be daughters, that is be constituted Churches according to the gospel pattern.

6. Nor of Sodom burnt by fire, in Gen. 20. for they shall never hereafter be given to be daughters to Ierusalem.

7. This Scripture held by some to make against the call of the Iews, rightly understood, makes a strong and undeniable proof of it as any whatsoever.

1. The Scripture following, Mat. 25.20. compared with Luke 19.17. the first which is he in Matthew had the five Talents, is promised to bee in Luke made Ruler of ten Cities, which seemes to me to shew that there shall be abundance more of Churches under the new Ierusalem to be, then under that that was; the Gentiles shall bring their glory, riches, that is, wisedom, learning, knowledge, their all unto it. In which is shewn how the Ministry shall bee taken from the single Ministry, and given to the true Church Com­bination, after which, before the end, may be Apostacy to a twofold Ministry, but never to a single Ministry more.

Math, 25.14, 15, The Kingdom of Heaven. &c.

In these words of Matthew, are to bee considered two generall things. 1. That which is the Parabolicall sence of the Scripture. 2. That which is the Mysticall or the Prophetick sence. In the first we are to consider what this Parable is alledged for by the Lord, and that is to set out the Kingdom of Heaven by, not in the inward operations of it on the Soule, but the outward administrations of it in the Ministry of the word, &c.

2. Yee have the way the Lord takes in the disposing the govern­ment of the Church, called the Kingdom of Heaven.

1. [...], hee did it by a call, the way by which he ordained his Disciples at the first, and still doth by an ordinary call of his messen­gers, and without which none are to undertake the Ministry.

2. Those that are called, ate called [...] his own servants: in which is signified the separating of the Ministers of the gospel from all other imployments, and the destinating of them unto this only, Acts 6.4. without which the Ministry cannot be discharged.

3. After their Call and Separation, then he comes to intrust them with the dispensations of the gospel, rightly called his goods, in which Sathan nor the world have not the least property, which [Page 51] are left to the Ministers only, not the people, 1 Cor. 4.1.2.

4. In the number of his servants which are three, they have the number of the Ministers ordained by Christ, for the right govern­ment of the Church in this world untill the end.

5. Yee have the disposing of these goods of Christ remarkably set down, the manner how, and that is not all to any one, but one hath one, another two, the third five Talents.

6. He that had his one, had his Call from Christ, his Ordination from Christ, his intrustment, his Talent from Christ, that is Jure Divino as well as he that had five.

7. These are delivered to each according to his ability:

1. Signifying, that one of the Church Ministers hath more com­mitted to him then an other.

2. He that had five, had as much as his ability could enable him to exercise, he could not exercise the two the second had, or that one more then his own five which the third had:

3. Which shewes, it was not the minde of Christ, nor is it in the power of man to exercise the whole Ministry, which by the Lords Institution is to be done by three.

Object. This is a novelty and a new found Exposition.

Resp. If it be the truth, receive it though; but Clemen. Alex. lib. 1. Stro. understands hereby the Teachers of the Church.

2. An uncertaine Author on Mathew translated by Erasmus, and bound up with the third Tom. of Chrysostome [...], applyeth these to the Ministry; first, the five Talents to the Presbytery, which he makes to be Government, Preaching, Baptism, offering Sacrifice, and Prayer for the People.

2. The two Talents to the Deacon, which he makes his godly life and faithfull Ministry in his Deaconship.

3. The one Talent he understands to be the Peoples knowledge.

1. The Ministry of the Gospel was fallen in Chysostomes times, in most places of the world; hence it is no wonder if it be applyed to the Ministry; the application holdeth not correspondency with the Text.

2. If one be to be applyed to the Ministry, then all are; there is no difference in call, in appointment to the Ministry, in the Steward­ship, in the nature of the goods that the one had or the other, but in the quantity only.

3. If this be said of the people and Ministers, then all Ministeriall [Page 52] differences are destroyed betwixt People and Ministers hereby.

Many have given their judgement what these Talents are seve­rall wayes, as Salmeron in Parabolis, but I passe that, and come to the mysticall sence or prophetick.

1. God predicts by the unprofitablenesse of the man only which had but one Talent, which indeed is the first Ministry called the Doctor, the misery of the Church under a single Ministry, in the time of Antichrist, whose work it was to destroy the true Gospel-Ministry of three, and set up his Bable Ministry of one singly in the World instead thereof.

2. God predicts he should have but one Talent that should bee truly gold, which is the Word; the rest under that Ministry, should be corrupt spurious false and fained things, indeed scroffe and drosse to be burned.

3. Vnder this one unfaithfull Ministry should be a hiding of that Talent it had, which signifieth a hiding or shutting up of the Scriptures in an unkwon tongue.

4. The converting the Gospel-Government contained in the Word, which was from heaven and heavenly, into an earthly constitution tending only to wordly glory and greatnesse, the one being of God, the other of man, the one the pattern of heavenly things, the other of earthly things.

The doome of God written of him, vers. 29. cleares the truth of the intended mystery, from him that hath not, shall be taken that which he hath.

1. This cannot be understood of any but of a Minister, nor be verified in a particular person, but must be done in a publick spiri­tuall generall sence of Scripture; you may apply it to Judas in some kinde, who was the lively representative of Antichrist: But 1. he without all question had more then one Talent: 2. This here doth mainly intend the ordinary Church-Ministry and not ex­traordinary.

2. The Scripture saith he hath the goods of his Lord, and againe he is said not to have them.

1. Signifying that he should have nominally, formally, and in shew those things the true Church of God hath.

2. That he hath them not really and indeed according to the Lords Institution, the Word indeed it hath, and the people may be said not to have it while they have it, having it in an unknown tongue.

[Page 53]3. God will take away that which he seemeth to have:

1. This we see partly done in the discovery the World hath in part already made of her Idolatrous Worship.

2. In the Saints, condemning her Church, Church-Ministry and Ordinances, to be Anti-christian, Superstitious, Heathenish and ungodly.

3. The full taking away, will be when God shall erect a true faithfull Ministry and pure Ordinances among his Saints in the place of that Idol worship, as in vers. 28.

Appl. 1. These all meet in Antichrist as lines of a circumfe­rence in its Center, and so in him as in none but him.

2. Antichrist, is he the Gospel Prophesies aime at, that should disturb, counterfeit, and oppose the truth of the Lord, under whom the Church changes should be.

3. Antichrist, is he from whom the Talent shall be taken, who is indeed tho unprofitable servant to his Lord in the Ministry, hee being to be destroyed.

4. How in a generall Scripture-sence, these can be understood of any, but Anti-christ I know not (but should gladly be enformed) he is to be a called Minister, and intrusted with the Gospel which the first Bishops were by the Lords Institution; he proves unfaith­full, hides the Word, turnes the Discipline of it to earthly advance­ments, that hiding the Gospel ends must have a fall and be ruin'd, his Ministry taken from him, after which the Church is to be re­stored.

3. Mystery, in the vers. 28. where the Talent is taken from him, and given to him that hath tenne Talents.

1. In which is shewed Antichrists Ministry shall be destroyed.

2. In that it is given to the first, it shewes the restauration of the Gospel-Ministry and Government in the Church againe to bee as in the beginning.

3. That God will blesse by degrees in the use of meanes, that Ministry to whom the one Talent shall be given, abundantly, from five to tenne, which shewes it will be extraordinary, but not by an extraordinary way, as vers. 16.

4. It is given to the first Ministry which is the Evangelist, the act of Ordination being Primarily in him, by whom with others the Church should come to be re-estated, and to him had two which was the Pastors.

[Page 54]5. The taking away of the one, and the giving of the one Ta­lent, signifies that Authoritatively by some one that has power to doe it, this act shall be done in the Church before the burnings of Anti-christ.

Object. 1. Here he that had five, hath tenne, which is more then all the Ministry had, which were but eight in all; and therefore one man may exercise all.

1. Shewes the abundance of knowledge the Ministers of the Gospel that shall be, shall be blessed with, and how happy the world shall be in them, or in particular him that is designed for the Churches restauration.

2. What is signified by the words [...], other five Talents; first, they are other indeed, but not in kinde as the three other Talents are which doe differ in kinde from his five, but the same five Talents or gifts are encreased in him, in the use of them more then they were double.

3. Though he had tenne, the other that had two, had foure, and the unprofitable servant had his one, so that he that had the tenne, did not like Pharohs cattell, one eat up the other.

4. The one's being given to him that had the ten, was but that he that had the ten as the Apostles by their extraordinary Call, did before come to set up by Gods approbation, the Ordinances in the Church of Christ as they were first instituted in the Word, which when once done, he was to leave it to them to exercise as the Apostles had done before him, and only exercise his owne part ordinarily in the Church.

17. Having spoken of the Church-Ministry, we now come to speak of the Church-Elder, or helping Ruler.

MEn to please the Magistrate have demolished this Officer out of the Church, and set up a counterfeit in his place, for whom I dare boldly affirm there is no one word of Institution in the Go­spel to be found, to doe that he is appointed to doe.

The true helping Governour:

1. Is indeed a Lay-Elder.

2. His Institution is without laying on of hands, Bilson. cap. 11. perp. Church-Government; if they had laying on of hands, they had not been Lay-Elder.

[Page 55]3. The gospel hath instituted no Church-lay Officer, but that of 1 Cor, 6.1.6. who was only set up to compose differences in the Church in civill affaires.

4. There is no institution for any such Officer in the Church, as the Lay-Elders under Presbytery are assigned unto: so they cannot but be an Anti-Christian Office acting by a Anti-Christian power, unlesse we say there are to be Officers and Offices in the Church that are not of gospel institution. As for that brought to prove them out of 2 Chron. 19.9.10. it is of no validity; Christ saith, No man putteth an old piece, no not a piece to a new Garment; therefore that is not Christs mind that they whatever their Office was, should be to rule under the gospel, though I think their Office was far differing from Lay-Elders now.

5. The Office of the Elder was not about Ecclesiasticall things, but 1. [...], an ordinary businesse, ver. 1. and then ver. 2. [...], the lesser things, ver. 3. [...], things of this life or live­lihood; and to this, Chron. 2.19.11. Amariah is for the mat­ters of the Lord, and Zebadiah in the matters of the King, ver. 10. proves it clearely.

The word [...] signifieth the Churches instituting some, and in an autoritative way among themselves for determining differen­ces amongst them, occasioned about things abovesaid, as in ver. 4.

Question will be whether the governour set up by the Corin­thians were Iure divino.

The Governours Rom 12.8. 1 Cor. 12.28. are said to be set up of God in the Church; the same is meant doubtlesse, 1 Tim. chap. 5. ver. 17. Institution for an other Governour then this in this 6 to the Corinthians; I prove all those hold the contrary, to shew, 1. The grounds to be observed by the Church in ordaining Lay-Elders, are laid downe by the Apostle in this Chapter as fully as for the ordaining any other Officer in the Church: First hee must be qualified with wisedome, a wise man: Secondly a Church-member: Thirdly a member of their owne Church, a wise man amongst them; which proves it to be a proper office pertaining to the well governing of every Church: Fourthly they are to bee set up to judge by the Churches authority. Fifthly the Apostle doth approve the practise by arguments drawn à majore ad minùs; they are just, therefore fit to judge, and more fit then those are unjust, before whom they brought their Causes to tryall, they shall judge [Page 56] the World and Angels, how much more the things of this life.

Q. If these are Iure divino, then whether are they to continue in the Church or not, they being set down in Scripture to be set up in the Primitive Church?

Respons. Master Bilson Chap. 10. Perpet. Church Government, saith, they had no authority, necessity, nor perpetuity; and after in Christian Common-Wealths these Iudges must cease, because there is no cause of declinining the Tribunall of Christian Magistrates.

Yet he himselfe confesseth these to be Governours and Mode­ratours of their brethrens quarrels and contentions; others he finds not in the Apostolick writings, but such as withall were watchmen and seeders, Chap. ibid. pag. 142. who then if not these were the helping Governours?

1. He cals them Governours, and yet saith rhey had no autho­rity, and 1 Tim. 5.17. God requires obedience to those that rule well.

2 They were set up or appointed by the whole Church, which must be a publick intrustment of the Church bestowed upon some particular persons for this end in the Church, which is the common ground of authority that is set up over a free people as the Church in this case.

3. Master Bilsons Title of his Book, is the Perpetuall Govern­ment of Christs Church, which shewes that the Government in the beginning instituted by the Apostles in the Church, and consequent­ly the Governours, are to bee perpetuall, of which this 1 Cor. 6.1. was one.

Object. These were set up only to prevent scandals among the Heathen, under the Christian Magistrate; it needs not to be.

1. Christ never intended the being of a Nationall Church in the World.

2. If once Churches come to bee collected, there is the same reason for them now, that ever there was in the World.

3. It was instituted to prevent scandals, as well within the Church from offending one another, as without from the offending the world.

Object. This were to ecclipse Magistracy.

1. He ruleth for the Magistrate, and under him, Rom. 13. and is to bee accomptable to the Magistrate for his acts if required.

2. He ruleth not as the Magistrate by the sword to compell or [Page 57] force, or lay any pecuniary mulcts on those that disobey, or corporall punishment; that indeed were to take the sword out of the Magi­strates hand; but by the word and by love, shewing what is the command of Christ in their severall cases one to perform to ano­ther.

3. To me it seemes the Apostle alludes to this power in the Church only, he writing to the Church, Rom. 13.1. Let every soule be subject to the higher Power, and so cals the Church Elder the inferiour power, so that this establishes the Magistrate.

Object. You say the Church should set him up, and so he stands not by the Magistrate.

Respons. Indeed, he stands jure divino; now the priviledge God hath given the Saints, is no more then the Magistrate gives to every petty Incorporation, which is, that they shall choose their own Magistrate.

Object. The City Magistrate rules by the Law of the publick Magistrate

Respons. True, the Elder rules in the Church by the gospel, which if the world could beare, it were far better if all were ruled by it onely.

Illust. God ruled by the Magistracy of Rome, by the Law of nature, by Moses government, in a way that made men more ho­ly and mercifull one to another then others were: why so? God rules one way in the world, another way in the Church, more evan­gelically, mercifully; the members have a spirit of love by which they are taught to seek not their own, but the good of one another.

2. As in proceeding in the Church, first tell one or two, then the Church: so remedy should be sought by this way of the Church first before any other.

3. In case the member submit not to wholesome counsell accor­ding to the nature of the fact, the ecclesiasticall Officers being first acquainted with it, they may suspend from Sacraments, excommu­nicate, and deny society to them untill satisfaction in some way be given to the Church.

3. This is authority enough for Christ to rule by, which cannot be any way offensive to Magistrates, it is a small boon to be gran­ted Christ: every free subject is granted as much in his house, and shall not Christ have it in his Church? what hath Christ among the people, where he hath not this?

[Page 58]4. As the Church is divided from the world, so is its government, they themselves though being subject to the Magistrate as Gods Vicegerent.

5. The Magistrate, Rom. 13.3. is said to be ordained for the praise of them that do well; now the Elder in the Church prevent­ing scandals in the world, composing differences, preserving peace in the Church in a Gospel way, according to Christ, doth well; there­fore the Magistrate is to encourage him, uphold him against those that oppose him.

6. The Elders of the Church Nationall, 2 Chron. 19. are redu­ced to the government of the Church particular, 1 Cor. 5.13. these Elders have not to do to judge any without the Church, their authority is bounded.

Object. This is the way to exempt the Church from the publick Magistrates command.

1. They are commanded obedience to them, as to the higher Power, and as ordained of God.

2. Are to pay Custome and Tribute to them.

3. To defend, honour, and maintaine them.

4. To pray for them.

1. Magistracy is exalted by it, in that they rule over those which rule in a more excellenr way then other Under-rulers in the Common-wealth.

2. The Churches obedience is better then theirs of the world; they obey of conscience, the other of necessity and feare.

3. In the world a naturall man may be a fit helper in the Church, he must be a wise beleever and a Saint.

4. The Magistrates office is to see the Church under his Iuris­diction hath all that liberty, authority and power left free to it, to exercise within it selfe, Christ left it without impaire.

5. It is necessary the Magistrate have a help in Church as well as in the world, hee being no more able to do all the one then all the other of himselfe.