THE CHURCH'S RESURRECTION: OR, The CREATING of the New Heavens.  
Written by an unworthy Gospel-Minister, JOHN BRAYN.  
Rev. 21.2. And I John saw the holy City, etc.  
Acts 13.41, Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you.  
London, Printed for George Whittington, at the Blue-anchor in Cornhill, near the Royal-Exchange. 1649.   

To the Honourable, The General Council OF THE ARMY.  
IN that I am assured you and your despised Armies, are they by whom the Church is to be ushered out of her long hid estate into the world again; I presume to present you with this ensuing Tract, as belonging to you, which may something serve to help-direct your Counsels in Church-affairs, in the sound foundation whereof you will find to consist the strength of your undertake, Counsels and comforts to depend, and issues to succeed, it being the work only of God, to give man to his labour an expected end. Now the Lord so direct you in your great undertake, to do the work of the Lord, that he may have glory, and you mercy in the day of Christ, is the desire of  
Your Servant in the Gospel, JO: BRAYN.   

To the Reader.  
I Think good to acquaint thee, that God may have the greater glory, That the Form of Government I drew wholly from the Word, before I saw the least footstep of it in the Primitive Practice, mentioned by the Fathers; which when I came to see them to be as so many Witnesses to the Truth, I could not for the Truth's sake but make it public for thy profit. It is not as large as intended, but Epitomised only, my allowance for my Ministry being detained from me; nor did I therefore translate but few of the Authorities cited; some are, for the use of the unlearned. I desire you to pass by the errors committed in Printing it, because having other occasions, I could not attend the Press, and it shall be your honour, and be esteemed of  
Your Servant in the Gospel, JO: BRAYN.   

IN these times it hath been the way of men to cry down the sound and saving Truths of God and the Gospel, by branding them with terms of Novelty, and New found Notions, proudly and scornfully calling them ridiculous things, in branding the men that God reveals them to with odious names, hindering many from so much as trying the Truth; than which, Satan hath not had a greater Engine against the way of God in these last times, which the trial of the first and purest of Antiquity will reveal unto us, and show us how; and I shall endeavour, as my weak ability, small reading, and other great employments will give me leave, in these few sheets of Paper following to manifest. And first,  
THat the Government of the Church in the Primitive times, was not looked on as in these latter times it hath been (even to be a thing to be made conformal to every estate in which the Gospel is preached prudentially) which is clearly to be proved by many witnesses; but in that the Scripture saith, Under two or three witnesses every thing shall be established, I shall only prove them by two or three, and no more, as being sufficient hereunto alone.  
Tertullian, who lived about Two hundred years after Christ, saith, Nobis vero nihil ex nostro arbitrio inducere licet, sed nec eligere quod aliquis ex suo arbitrio induxerit, Apostolos Domini habemus auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt, sed acceptam à Christo disciplinam fideliter Nationibus assignarunt itaque etiamsi Angelus de coelis aliter Evangelizaret, anathema diceretur à nobis. De Praescrip. Heret.  
The sense this: It is not lawful for us to induce any thing at our pleasure, nor to choose that any one hath induced of his own will; we have the Apostles of the Lord, Authors, who themselves nor chose nor brought in (to the Church) any thing of their free will, but they faithfully assigned to the Nations the discipline received from Christ: Therefore, though an Angel from heaven should teach otherways, let him be accounted as accursed of us.  
Ap. What place is there then for a prudential Government in the Church? How can Ministers plead for it, or Magistrates set it up?  

Dionysius Ep. to Demophilus.  
Si distinctiones ordinesque confundere Sacratissimas Dei Sanctiones jura transgredi est, omni profectò ratione caret Dei causâ pervertere traditum divinitùs ordinem; neque 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 Martion.  
Et oportuerit utique 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 Ministry 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, neque 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 young 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 enrolled and made a Citizen, and hath received the Father? then he shall be in the number of the Father's children.  
That this was to unconverted Gentiles, is without doubt; and farther shows, They were to be enrolled, 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 childhood 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 shows what the work of this Ministry was, even only to prepare for, and persuade 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 John's preaching in the wilderness of Judea.   

Tertull. adversus Martion.  
Lex & Prophetae usque 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 Ministry in John the Baptist was set up among the Jews, Gods own ancient people, to prepare them for the Gospel estate, which proves the Ministry 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 Ministry is clearly confirmed by the Apostle, 2 Tim. 1.11. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; here Apostle and Teacher are the two extremes of the Church, Ministry the first and last, highest and lowest, between which, the Prophet, the Evangelist and Pastor are contained; before all which, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed, who prepares for the Church Ministry, but is not of it.   

Eusebius Lib. 6. cap. 2.  
Cum Ecclesiae apud Alexandriam Magisterii deesset officium, cumque 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 Ministry.  
It is remarkable he saith, he did not only convert them from infidelity to the Faith (which was the proper work of the Ministry without the Church, and so here employed) but informed them in the Institutions of a better life.  
1. This was more, I suppose, than any before Origen ever did by an ordinary Call.  
2. It is true, the Ministry 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 show the manner 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 quoque à veritate? sed ut oportet virum probum minimè esse mendacem & nihil infirmare eorum quae est pollicitus, etiamsi aliqui alia pacta conventa transiliant, ita nos quoque 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.  
Dionysius 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 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 cooperate with him (which is the Pastor and Teacher, admitting him for a Member) and that they may rejoice 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, Consignansque 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 Baptising of him.   

Clem. Alex. Lib. 7. Stro. p. 790.  
Nam ante mysteriorum quoque 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 denial of themselves, and the forsaking their old Conversation, and a subjecting themselves to the Gospel, and promise to live the life of Christ, in society with the Saints.  
Now in these do I suppose gins the bonds and ties spoken of Ephesians 4.16. coloss. 3.19. in which, the member is bound to Christ, to the Minister, the members by Promise, by Sacraments, by Profession of Faith, etc. and Christ unto the Christian.  
Application of this is, That seeing the collection of Churches was in this manner 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 pattern; 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 Ministry, that appertains unto the Church only.  
Their number are said to be three only.   

Tertull. de Exhort. Castitatis.  
Differentiam inter ordinem & plebem constituit ecclesia auctoritas & honour 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 Ministry are obsolete; but he that is not a stranger to his Writings, will not admire at it, especially in his Apolog.   

Dionysius Eccles. Hierar. cap 5. par. prima.  
Nunc jam Sacerdotalis perfunctio suo est loco, exponenda, in purgantem atque illuminantem Consummantemque 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, Mediaque purgatos ratione Sacratioris eruditionis illuminat, ultima quae & priores concludet & complete quod ineruditos Suarum instructionum scientia perfecit.  
Which plainly proves the Ministry 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 Ministry, the middle Ministry, the last Ministry.  
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 atque 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 it's 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 shows, 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 Catechising.  
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 namque dignum probarent.  
Sacerdos is usually applied to the Pastor's Ministry, which he was thought worthy of, but received it not; which proves this Presbytership he now received, was nothing else but the Doctor's 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 usque 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 ministered at Alexandria.  
2. By his second at Antioch.  
3. He was under Zebenus the Bishop at Antioch, he never assumed that degree of Ministry in the Church.  
4. He was Catechist before, by the ordination of Demetrius.  
5. In this is observable, 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, etc.   

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 only 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 always, no true Church having one more than another.  
Egisippus. Vnà 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 shows the Apostles and Elders were the same persons, though diversely set out, as 1 Pet. 6.1. An Elder and Witness, and Paul, 2 Tim. 1.11. An Apostle, a Teacher, which implieth 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, only 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, high 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 grossly corrupted: But here the Catechist and the Presbyters are distinct workers in the Gospel work or Ministry, the Presbyters were not to Catechise.   

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 shows 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 are 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.  
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 quisque 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 atque 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 Ministry employed, though then at Rome were no such Order.   

Policarp. Ep. add 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 Ministry 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 Ministry, 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.  
Vnus 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 diversely one from the other.   

Clem. Alex. Lib. 7. p. 779.  
Salutares hae conversiones pro ordine mutationis dividuntur & temporibus, & locis, & honoribus, & cognitionibus, & haereditatibus, & ministeriis usque ad eam quae transcendit contemplationem, & est proxima Domino in aeternite.  
These saving conversions for order of change, are divided both in times, places, honours, knowledge, inheritances, ministeries; and implieth, That the Saints in the Church came (in time) to change their Ministry, and with their Ministry, their former place of Ministry, and had greater honour in the Church, and had a higher degree of knowledge ministered 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 man's life, which he would not boast of, that is, other man's Ministry.  
Dionysius Ep. Tito. divides the Ministry 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, etc. 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 Ministry to the other more perfect Ministry.   

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 atque ad excellentiora conscendit, sicque perfectus ad supremum illum tandem divinumque ordinem gradu proficiente subvehetur.   

Clem. Alex. Lib. 3. Pedag.  
Multa per aenigmata, multa per parabolas quoque 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 Ministry 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 Teacher's office, is clear.   

Tertul. de Resurrect. carniss.  
Num & homo interior hic utique renovari habebit per suggestum spiritus, proficiens fide & disciplina die ac die; non illic, id est, non post resurrectionem, ubi non utique die ac die renovare habemus, sed semel ad summum.  
1. He shows the renovation of the inward man spoken of, is to be in this life.  
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 ministered to it, that it may grow in Faith accordingly.  
Clem. Alex. Lib. 7. illustrates this by a sweet Simile, Atque àdeo usque 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 usque 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 ourselves of the third Mansion: therefore as a small piece of Iron moved by the spirit of a Loadstone, drawn through many small Iron Rings; so also they that are endued with virtue, are drawn by the Lord's Spirit, when they are joined 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 impossible that the Saints should thrive by any means ministered unto them in that confused way of Antichristian Discipline amongst us at present.  
Dionysius Areop. cap. 6. p. prima, the whole Chapter shows this.  
These three Ministeries, and their several operations, are in an imperfect manner, according to the imperfect estate of the Church, thus touched by Tertul. de Corona.  
Alia est conditio, etc. 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 Ministry to every Christian, Catechising, Baptising, and the approbation of the Evangelist in Baptising. Hence Ignatius Ep. to Philadelp. That none should be Baptised 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.  
Neque Collectio Sanctorum, the Pastors.  
Neque Congregatio Sancta, the Doctor's Society.  
And to this purpose it is, that the Apostles call in the Gospel those ministered in the Gospel with them, Fellow-labourers, co-workers, and helpers in the Gospel; the one Catechising the people without, the other admitting them into the Church, by Baptism; another, exhorting, and exercising their gifts to fit them for that Ministry, 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, etc.  
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 Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and though it is thought that those Coepiscopi, a word fit for the whole Church Ministry, were Bishops of divers 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, than 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 than 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 inquire 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 only grand ground of Apostasy, at the first, of men from the truth, as if the first form in the Gospel were not the best, and the pattern for future times, as Moses pattern in the Mount for him.  
Ambrose on Ephes. 4. At ubi autem omnia loca circumplexa est ecclesia, Conventicula sunt constituta, & rectores & caetera officia 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 than 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 Baptise, as if the Deacons office was only to Baptise, he not minding that some of the seven may be with him and Baptise; 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 preceding did correct, and like the carnal Gentiles, seeking to be wise, became fools; and like the foolish woman in the Proverbs, pulled down the House of God with both their hands, and worse than 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, Vnà laborate, inter vos unà certate, unà currite, etc. ut dispensatores, & assessores, & ministri Dei. In the word Dispensers', 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 public 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; only and alone in these the Synod and College of Ministry is existent, and in none other. Other Authority is Antichristian, and tends to oppression of the Saints.  
Tertull. in the forecited place the Exhortatione Castitatis, Honour per ordinis consessum sanctificatus, adeò ubi non est ecclesiastici ordinis consessus, & Offers, & Tinguis, & Sacerdos, etc. before he saith these have Ecclesiae aucthoritas, the Church authority.  
This is Consessus Ecclesiaestici ordinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and any other Ecclesiastical convent, than this Juridical is not according to the Primitive Church and Gospel-frame; this was the true Presbytery, and all other than these are spurious and false.  
To this well agreeth that of Mat. 18.19. that if two of you agree on earth, etc. 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 Bible's written To the Reader, printed in King James' 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 countrymen to good order and discipline; and that in some commonweals 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 patterns of virtue and prudence, could not be brought for a long time to give way to good letters and refined speech, but bore themselves as averse from them, as from Rocks and boxes of Poison: 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 plaster for such a dangerous sore. He shows what the Counsels 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 only to restore the fallen Church.  
Hieron. 1 Cap. ad Titum. saith, When Presbyters governed, Ecclesiae cura aequaliter inter plures dividebatur.  
To this may be applied that of Egisippus, cited by Eusebius, Vnà 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 ministered to the Gentiles; James the less was slain, before he took this Government, by Herod: So that it is without question, here is only 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 pattern 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 citys Theognostus in his Tract. de verbis Evang. Matthei cap. 2. ver. 31. quicunque dixerit, etc. Qui semel atque iterum terminos praetergressus , 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 shows the Government was much hid in Athanasius time; he saith, Catechising was initiation, which was not; but in Baptism under the Doctor's Ministry was initiation, and not under the Catechists Ministry: And then he saith, In Catechising were to be understood the two first bounds, which was but one part of Ministry, 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, quique 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.  
Dionysius 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. showing how the Heretics by their wiles corrupted the Church, saith, De scriptures aguni, & de scriptures suadent; and after, in ipso vero congressu firmos quidem fatigant, infirmos capiunt, medios cum scrupulo dimittunt.  
Clemens saith of the children or Doctor's Society, Non enim nos pueri & infants 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 quisque eorum apud Deum, etc. id est, ad singulas catervas accident, ut audiant laudes Dei, vel ibunt turmatim donec videant Deum, etc. vel apparuerint coram eo in Zion, 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 Zion: alii, de doctrina in doctrinam, vel de academia in academiam, id est, crescet illorum doctrina àdeo ut unusquisque 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 Zion. Without question in these words the Gospel-Government is aimed 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 expressed, 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 change of Garments, alluding unto Coloss. 3.10, 12, 13.  
Prioris autem vestis positio, alteriusque assumptio, migrationem illam à media vita (licet sacra) ad perfectiorem significat; sicut in Divina regeneratione promotionem indicabat à purgata vita, ad contemplantem, illuminantemque 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 only Baptism was originally ministered, 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 than 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 shows what the Ecclesiastical officers, in every Gospel Church, aught to be at the departure of the Church, he living about 380. as which he showeth are to be seven Deacons, two Presbyters, and one Bishop in a city.  
Ambros. on 1 Cor. 14.31. Ye may all Prophesy one by one; shows, how they were distinguished in their general Meetings in their manner 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.  
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 only 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 sat on Maps, may be of fuller age than those sat 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 honour 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 Ministry, it was permitted to any to speak; and gives the Reason, Because they are members: by which he shows 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 honoured; 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 showeth, 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 young, rich and poor, is, That unless they become as little children, sit among them, learn among them, etc. bearing the image of the heavenly Infancy of Christ, as of Adam, they cannot enter the kingdom of heaven, that is, the Church's 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 only to this Traditional Exposition only, but that we have Divine Authority more fully to confirm the same by, see James 2. ver. 1, 7.  
The Objections are many against this, the Scriptures abounds with as many Answers. The Objections may be reduced to two chief heads.  
1. Do ye think old men will be made children, and sit with children, and endure to sit with them?  
2. Will rich men sit on Mats, and poor men sit in Chairs? what dishonour 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 man's person for his greatness.  
3. It is according to the will of God, that goodness in his presence should be honoured, not riches.  
4. Hence the richest man of the world cannot be Christ's 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 honour than any thing else, and make a man more honourable before God, though not before the world.  
3. He shows in Church Discipline, no respect of persons is of God to be permitted.  
4. That in Church-meetings, before God only, faith is had in esteem; and to be honoured so, that the way of the Church, and of God, are quite contrary to the world and our Churchway, which is according to the world, and not the word.  
Ver. 2. 1. He shows 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 honour others in the Church, because rich.  
Here let no man think, that I writ 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 man's riches, and saith, He is rich in faith, far exceeding worldly goods; and tells them, They are also chosen of God, though they condemn them, and imply, That it is a grievous thing before God, in God's 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 honour 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 man's possessions were to rob him.  
Ver. 7. He shows them their error, by representing the ungodly practice of graceless great men; and thence shows how unfit they were to be honoured 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 honour to none in the Church, until they have that in them makes them honourable, for the honour in the Church cometh from God first. 2. Not to dishonour 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 honourable than thou, etc. I believe, that were the Jewish customs known better of us than 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 honour that people to the world in these and many other things: But the Scripture shows, 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 honour 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; only here in feasting was but the bark, the Church order, the pith, though I do not say; but it serves to direct men in that also, which is as the shell to the kernel. Jam. 1.9. makes a sweet application of these things to the poor, That though they were poor in the world, yet by grace came to be exalted above worldly advancements. Ver. 10. the rich they are exhorted to rejoice, 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, etc. so that the mercy is the greater to those rich men are called, and thus endowed with an humble mind, and nature thus overcome in them by grace.  
1 Cor. 15.41. Tertul. in his book the Resurrectione carnis, applieth, 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 shows 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 ministered 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 laboured 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. applieth it to the differing estate of the general Church Societies, and then the comparison sweetly agrees with the Church and the world Ethnic, to which it is compared; but the words following abundantly clear it, Ad disciplinam totam hoc dirigit (now Martyrdom pertains not to Church discipline) ut hic dicat portandam imaginem Christi in ista carne in justo tempore disciplinae. Mark it well, in just time of discipline, applying to the times of infancy, of youth, and Christian man-age, according to the order of Christian discipline in the Church, and not natural growth. Again, for the manifestation of the study and endeavour 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 endeavoured so much to hid 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 mere 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 Tertullia's days, but much more after, appears by the Obtestation placed by Hyrenaeus, at the end of a book, now lost, Adjuro te qui transcribis librum istum per Dominum Jesum Christum, & per gloriosum ejus adventum, quò judicaturus est vivos & mortuos; ut conferas postquam transcripseris, & emendes illum ad exemplar unde scripsisti diligentissime, hanc quoque obtestationem similiter transferas ut juvenisti in exemplari.  
10. Now that the people were thus in Ministry, and places ordinarily divided, and at the administration of the Sacraments were to meet together, 1 Cor. 11.20. appears.   

Ignatius Ep. to Philadelp.  
Vnus etiam panis pro omnibus confractus est, & unus calix totius ecclesiae.  
That this Epistle is ancient, appears from the allowance of the Cup to the whole Church.  
Clem. Alex. tells, Those were newly engrafted into the Church, they were not to enjoy mean things, only as they looked on them.  
At vero augustior illa unius ejusdemque & panis & calicis communis pacifita que communio, concordiae illis ut fratribus unà educatis Divinas statuit leges.  
Dionysius only shows 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 inferior, 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 principal Society of Fathers. How full and clear this testimony is, I leave to all to judge, seeing it is the children's bread, but not the Catechumeni, they were not baptised, nor had any part in the Sacrament of the Lords Supper.  
11. That the several Societies under the several Ministers were one Church, appears.  
Ignat. Ep. 5. ad Philadelph.  
Gaudium sempiternum est & singular, maximè iis quî sunt in unum cum Episcopo, cum Presbyteris & Diaconis probatis in voluntate Dei Patris, per Dominum Jesum Christum. (In unum, that is, in unum corpus, in one body.  
This order was glanced at by Basil. de Sp. Sanct. but I doubt not practised in the Church he living about 370.  
Profectò stulti & omnino infantilis animi, est pueríque cui revera lacte opus est, ignorare magnum illud necessarium salutis, quod quemadmodum doctores facere solent in instituendis discipulis; ita nos in exercitatione pietatis, dum ad perfectionem inducimur, primum perceptu facilioribus ac nostro modulo congruentibus, ad incomprehensibilem scientiam paulatim introducti fuimus, etc. 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 infants & 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. shows 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 Canon's 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 shows, 1. In these times some Churches retained some more likeness 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 Heretics and Schismatics, they not observing the Decrees of the Counsels 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 urban) 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 Tentmaking, 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 persuading of men or women to embrace the doctrine Paul taught in public, as Act. 18.16. which was not a ministerial 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 he salutes, which were of that Society doubtless, from the commendation given them for their eminency of gifts. Epinetus is the first fruits of Achaia; Mary laboured much on them; Andronicus and Junia were in Christ before Paul himself; and then salutes Vrban the catechist, an helper with Aquila, which was a member of that Society; Apelles approved, Stachys and Amplias my beloved ones.  
2. He comes to salute the other Societies, having done with the Evangelists, and gins 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 than three in the Church of Rome, of Church-Societies.  
Resp. The expressions by the Apostle are changed, and so the mind 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. he joins the whole Church together with this, Salute one another, with an holy kiss.   

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.  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 than the Doctors, Ministers properly and fitly so called.  
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 believers 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 Church of Rome had no other meeting places but private houses?  
Resp. Act. 28.30. Paul taught in Rome in his own hired house three years.  
Fox in his martyrology in the life of Severus, An. 224. records this Story, to show the Christians of Rome had no Church builded, nor public 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.  
Vsque adeo nisi & Laici ea observent per quae Praesbyteri adleguntur, quomodo erunt Praesbyteri qui de Laicis adleguntur?  
Saith he, insomuch, unless the Laymen observe those things, for which the Presbyters are deputed; how shall they be Presbyters that are deputed of the Laics?  
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.  
Alexandria 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 baptised, is chose Bishop against the mind 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.  
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 inhuman hatred, or extreme spite.  
In the following story, the Bishops of the Church of Caesarea plead only his sufficiency in Preaching the Word, as if that were enough to justify 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 practice of the Churches of Christ; though after in the Council of Nice this was taken violently from the Church, as I shall show 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 darkening 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, etc. Which shows, 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 extreme 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 dark night; each society being Ministered 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 Virtues.  
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 only of him in our Faith and Knowledge, 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 applied to an Usher of an ordinary School, as by some.  
3. The ground of this Separation, was not altogether for his ease, but the people's profit; that the Ministry may prove to be for the people's greater edification.  
4. He is approved for his virtue and knowledge, as a Minister of the Gospel ought to be.  
(And then) he made him partaker of his office and labour.  
1. He was partaker with him of his labour, labouring with him in the Gospel.  
2. Of his office, to show 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.  
(last) What his office and his labour was, is set down in the last words. Showing,  
The office delegated to him, was to teach the first Elements to Beginners.  
But reserveth to himself the Instruction of the Perfect.  
This agreed nearly to the Gospel Pattern, 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 Presbytery is laid,) thought otherways of it then those which succeed him do, who for aught I understand did better discern the Estate of the Church under that way of Administration, than 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 showing much uncertainty or unresolvedness how the differing Ministry is to be exercised 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 signs only or shadows as yet appear of them.  
If this be truth, than we are to inquire further for the knowledge of the true form of Church-discipline than Calvine went, further than whom I think Presbytery proceeds not, though with higher and greater confidence than he did go; or were he living, I presume would go on his first discoveries from his own words; nor do I see any thing altered in the Offices or dispensations of them now under the Presbyterial form, 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 claim to a Jus Divinum for a conformation of it.  
14. I come now to speak a word of the Apostasy of Church-discipline in the Church. Euseb. 3. l. 26. cap.  
Vsque 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, 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, etc.  
1. Here is the time of the Church's continuance in its purity or virgin estate.  
2. Here is the time and cause of its Apostasy, Theobutus an Heretic 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 form 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 legal 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 pass, the whole Governments being rightly called Episcopacy, as said of Judas, Acts 1.20. Let an other take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now in time the signior 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 ways. And Scultetus after all the objections he had made against his antiquity, saith, Quiscunque autem Dionysius iste fuerit, antiquus fuerit necesse est, quòd ipsa ecclesiastica ordinationis forma docet, etc. 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 pass under his name, now have only the History of the Jews destruction, and nothing of the Apostolical 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. complains of the Lay People's taking the Ministry on them, saith, Qui hodie Presbyter, cras Laicus.  
Again he shows 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 Heretics.  
3. The devil of this was such, he observes it was not known 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 Kingdom are?  
About this time in this Kingdom 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 own histories, which I take to be the first time of preaching of the Gospel here, or at least to take a place in the Kingdom, 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 always 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 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 known of it, and would not have past it by in his enumeration of Churches.  
2. Lucius, according to harrison's Cronology, whom Holinshed fellows, saith, he began his Reign 165. who did send to Rome Elvan and Meduin to Eleutherius the Bishop to send Ministers to instruct the people of this Land, and baptise them; who did send Eugatianus and Damianus, who baptised the King with all his Family and People, and therewith removed the worshipping of Idols 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. Flamens, 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 Kingdom 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 baptised the people until all the Land was baptised, going from Town to Town, baptising 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, etc. Inibi erant pontifices 25. quos Flamines vocabant.  
1. That this is right Romish work, contrary to the primitive practice, none will deny I think.  
2. This was the first Nation that became a Nationall Church.  
3. It was made so under a Satanical Government.  
4. From this it went unto other Lands, and other than this was never in this Kingdom, if there had been any Church or Ministry hear, Lucius would never have sent to Rome to have some thence to baptise 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 itself, and no wonder our Nation continued so long under it, that Bishops have pleaded the antiquity of their government.  
Three things confirm this story.  
1. That Gregory, who did send Austin into this Kingdom, appointed that the Sea of York should have the same extent it had under Samson 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 Canonical obedience to that Sea, until the year 1466. when as George Nevil was Bishop, in whose time the Scots Bishops cast off their Canonical obedience on this ground, that in respect of the many and bloody wars, 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 david's, 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 (its like) of them their memory perished with them: For Flora that Romish Harlot being of those flamen mentioned of Onuphrius, was, as the remains prove, of her Festival among us, of our 28. and came from Rome.  
It came hereby to be the mother of Idolatry, as it was Antichristian Rome, the Jews joined Mosaycal Ceremonies and the Gospel, the Gentiles Gentile Superstitions and the Gospel together, 1. Cor. 10.20.21.  
Again, in that Tertull. about the year 200. saith, the Britain's 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 Gospel's Government from the practice of the then Churches, they being fallen into a strange apostasy from the Gospel's institution.  
2. As they fell somewhat from the practice, so the corruptions added of the Papists to them, make them abundantly the more useless to the Church.  
Of the third 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 ministered, 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, Quoth in praedicatione verbi satis clarè effloruerat. Euseb. l. 6. cap. 17.  
It appears in that Zebenus the Bishop was so much offended at it,  
1. It was not according to the Gospel.  
2. It was not practised in the Churches.  
3. The Bishops than did not plead, that it was proper to their function only, and not to Presbyters, as now.  
This will more clearly appear, 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 origen's Scholar 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 unsound and uncertain judgement? yet learned and witty; who did acknowledge in taking Ordination from Demetrius at the first, for Catechising, that the power of Ordination did reside in every true constituted Church: And who knoweth where God permitted him to Emasculinate himself as a judgement on him for destroying that order by which God raised up seed in the Church, he being best to take the literal, no man since but hath taken mystically as other things, being all forced: it may be Origen did this for some controversy had between Demetrius of Alexandria and himself, and to honour Theotistus and Alexander, who had showed exceeding favour to him in his banishment at Ceserea, who it is like were willing to take this honour to themselves, robbing the Church of its choicest Jewel.  
Hieron. In the first times Bishops differed nothing from Presbyters, and are now above them rather by the custom of the Church, then by the truth of the Lords disposing, and aught to rule the Church in common, which shows, that the Bishop's 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 numberless 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 appears 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 Country.  
By no means (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 Country Towns and Villages to matriculate and incorporate themselves into the Church of some City, by whose Bishop their Presbyters living were governed, and dying were supplied.  
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 Episcopal 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 Episcopal 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 beforehand they promise not submission to the City-Bishops Jurisdiction, and this granted by a Bishop's confession, which shows the subtle 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,  
Ambrose, 370.  
Augustinus, 370.   
The Church was to go into the wilderness, and be hid to the world in the Year 406.  
It was to remain hid 1260. years.  
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 clear these of these times could not be extraordinarily called, nor I think were they extraordinarily gifted; until these times the Church kept its true form, and it's like the signior Presbyter was of many called the Evangelist, however altered in their writings.  
2. It seems that after these times the name and the office of Evangelist ceased in the Church.  
1. In the Council 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 Council there were in some Cities two Bishops, there being in them two complete Churches. A high step, made to help Antichrist into his throne.  
Council of Antioch took down 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 Council 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, shows the act was lawful according to God, or how could it be done by the allowance of men.  
3. If it were lawful according to God, than 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 than 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 form, 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 baptised none but Cryspus and Gaius, etc. If many were baptised, other Pastors not Paul baptised them, and so they were baptised in other Assemblies, then in those in which Paul baptised, Acts. 18.8. Many Corinthians were baptised.  
I pass by these and come to my task, though these are the truths I intent.  
Chrysost. on Eph. 4.11. Tertio Evangelistas non circumeuntes, sed Evangelizantes; ut erant Priscilla & Acyla, pastors & 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 chrysostom 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 Gospels, how can it be thought possible so great a darkness 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 calls on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Montacu of Tithes, 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 provincial Bishops in all the world.  
And after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which shows, he sought this in some spiritual way, and for a spiritual end, quite contrary to that objected before.  
And in his Epistle to Athanasius, I conceive he implieth the same, when he calls on him to join with him in restoring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which he alludes to the allusion of John the Baptist, to the Gospel's Government, Mat. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to me it seems, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully manifests the Gospel's truth, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more full, to which no government than did so fitly agree, as the Gospel's government.  
Applic. Seeing he calls on Athanasius and Ambrose to reform by the first times, it proves there is no true reformation to be made of the Church by the practice of the then times, lest we would seek to prove one corruption by another.  
2. That the true Church-discipline was near gone from the world, or going, as he instanceth, only Antioch, whose practice he commends, which doubtless 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 doubtless the 200. year.  
O Ambrose! did they think of the curse denounced of the Apostle against men or Angels, should attempt this, or had they divine revelations to do it, or Apostolical 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 Gospel, and exercised by the Apostles, was only 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 signior 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 against it, by giving the Church a power among themselves to prevent it, which here the Bishops, to the destruction of that privilege usurp to themselves.  
2. It is done by a Council, that it may have the more fair pretence, and that hereby unworthy men may not come ad primatos tenendos.  
That the signior Presbyter succeeded the Evangelist, if fit, is illustrated in that of Aaron and Eleazar 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 means, and commended to the Council, his name was Nectarius.  
That which they chose him for is, because he had a white head, a sacerdotal Countenance, and the like; this fitted him ad primatos tenendos.  
1. He was not a man baptised; it is said Diodorus seeing him so grave a man, thought he had been baptised.  
2. He is exhorted to give him to reading, which shows, he had little abilities in him to teach.  
1. Ap. Can this be said of a signior 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 fair pretences, for the foolishness of God is wiser than men.  
In the same manner Ambrose was elected before baptised, 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 showeth, though the custom were taken from the Jews, 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 quibus confirmatur ad opus electus auctoritatem teste conscientia sua ut audeat vice Domini sacrificium Deo offer, 1 Timoth. 4.14.  
1 Timoth. 5. Apud omnes utique 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 down Episcoporum rather then Doctorum, which comprehends the whole Ministry.  
3. It is clear 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 far, 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, etc.  
1. This of judging in civil causes, was the office of the helping Governor, which the Bishops in and after Ambrose time executed themselves.  
2. M. Calvin saith, this was a business 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, shows it was a business pertained to some, and it must be a Church-Officer, though not them which was the Ruling Elder.  
Hieron. on Ep. Tit. cap. 1. shows 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 dissensions 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 only to be in one, and not in three any more. A fair 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. Mixed societies are set up, and Nationall Churches constituted, Ordination is taken from the Church, and the Government of the Church by its own Presbyters is destroyed, Evangelists rooted up, and Teacher's 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 Patriarches, 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 intent to write against what is herein contained to clear,  
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 than 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 Gospel Churches, consisting of several societies set up usually in Cities, if not what they were then?  
5. Whether his Capit alio ordine & prudentia gubernari Ecclesia, signify not that then one Minister came to do all, and all parts of Ministry were done in the Conventiculis, and ●●er have been 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. years after the time of the Churches obscuring, the highest of Antichrist was manifested in a manner in the public Charter, granted Bononia for the making of an University.  
WE Theodosius by the grace of God, Emperor of the Romans, ever Augustus, moved with the commodiousness and fertility of the place, having 25. months taken found and deliberate advice therein, sitting in our seat of Majesty, a general council of Christians being assembled in the presence of Celestine high Bishop of Rome, 12. Cardinals, Archbishops and Bishops innumerable, and sundry other Dukes and Princes of divers degrees and callings, Baldwine Earl of Flanders, and Gaulter Earl Poitiers, Ambassadors, the one representing the person of the King of France, the other of the King of England, the whole College of an 100 senators sitting, do by this inviolable act, etc.  
Given at Rome in the Capitol. Anno 423. May. 11.  
This made the Pope truly Antichrist, when he counterfeited Christ's Ordinance, by setting up that in his false Church in a false way, which Christ set up in the true; his 12. to Christ's 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 Caesarea to justify the Roman practice, and their 12. Cardinals, though not a word in Scripture witness any such thing at all.  
Having briefly spoken of the fall, I shall propose one Prophetical Scripture for the rise of the fallen Churches, Gentiles as well as Jews, together now shortly to be within 18. years in most of the world.  
Ezek. 16.55. When thy Sister Sodom and her daughters shall return to their former estate, and Samaria and her daughters shall return to their former estates, than thou and thy daughters shall return 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 sense it cannot be said of literal Sodom, she was no Church, she had no daughters, but in Rev. 11.8. Rome mystically is said to be called Sodom; 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. Council 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 Rome's daughters.  
3. All the Societies separated from Rome within this 150. years, being not according to the Gospel's frame, or pattern, are Samarias' daughters.  
1. Their Priest was brought from Assyria, or Babel, as was Martin Luther from the Monastery.  
2. They made Gods of their own, 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 children's children, as did their fathers.  
The Application I leave to the Reader.  
1. It is observable, jerusalem 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 showing the Samaritan estate had more of the truth than Sodom's estate, and so may be said to be elder, and hath honour given her of God in it, and Sodom dishonour.  
2. jerusalems', 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 jerusalems' Captives, the jews 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 shows how, in saying he will give them to jerualem for daughters, who before were Sodoms and Samarias', Rev. 20.6. this is the first resurrection of Churches  
Q. When shall this be?  
1. When jerusalem hath born her lewdness, ver. 5.8.  
2. After jerusalem hath had all her daughters, and Rome or Sodom all her daughters, and Samaria or the Church departed from Rome had her daughters.  
1. They and their daughters are said to die, 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 Rome's daughters, France, Spain, etc. among whose return the jews shall be called, and return also, and the new jerusalem shall receive them for daughters. So that I suppose the true gospel-government will be set up, and spread into farther parts, Dominions and Countries, than 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.  
5. This cannot be understood of the last day of judgement, that after that resurrection the spiritual 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 jerusalem.  
7. This Scripture held by some to make against the call of the jews, 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 be in Luke made Ruler of ten Cities, which seems to me to show that there shall be abundance more of Churches under the new jerusalem to be, then under that that was; the Gentiles shall bring their glory, riches, that is, wisdom, learning, knowledge, their all unto it. In which is shown how the Ministry shall be taken from the single Ministry, and given to the true Church Combination, after which, before the end, may be Apostasy to a twofold Ministry, but never to a single Ministry more.  
Math, 25.14, 15, The Kingdom of Heaven. etc.  
In these words of Matthew, are to be considered two general things. 1. That which is the parabolical sense of the Scripture. 2. That which is the Mystical or the Prophetic sense. In the first we are to consider what this Parable is alleged for by the Lord, and that is to set out the Kingdom of Heaven by, not in the inward operations of it on the Soul, but the outward administrations of it in the Ministry of the word, etc.  
2. Ye have the way the Lord takes in the disposing the government of the Church, called the Kingdom of Heaven.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he 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, eaten called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own servants: in which is signified the separating of the Ministers of the gospel from all other employments, and the destinating of them unto this only, Acts 6.4. without which the Ministry cannot be discharged.  
3. After their Call and Separation, than he comes to intrust them with the dispensations of the gospel, rightly called his goods, in which Satan nor the world have not the least property, which 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 until the end.  
5. Ye 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 Talon 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 than his own five which the third had:  
3. Which shows, it was not the mind of Christ, nor is it in the power of man to exercise the whole Ministry, which by the Lord's 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 uncertain Author on Matthew translated by Erasmus, and bound up with the third Tom. of Chrysostome●, applieth 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 faithful Ministry in his Deaconship.  
3. The one Talon he understands to be the People's 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 applied to the Ministry; the application holdeth not correspondency with the Text.  
2. If one be to be applied to the Ministry, than 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, than all Ministerial differences are destroyed betwixt People and Ministers hereby.  
Many have given their judgement what these Talents are several ways, as Salmeron in Parabolis, but I pass that, and come to the mystical sense or prophetic.  
1. God predicts by the unprofitableness of the man only which had but one Talon, 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 Babble Ministry of one singly in the World instead thereof.  
2. God predicts he should have but one Talon that should be truly gold, which is the Word; the rest under that Ministry, should be corrupt spurious false and feigned things, indeed scroffe and dross to be burned.  
3. Under this one unfaithful Ministry should be a hiding of that Talon 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 worldly glory and greatness, the one being of God, the other of man, the one the pattern of heavenly things, the other of earthly things.  
The doom of God written of him, vers. 29. clears 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 public spiritual general sense of Scripture; you may apply it to Judas in some kind, who was the lively representative of Antichrist: But 1. he without all question had more than one Talon: 2. This here doth mainly intent the ordinary Church-Ministry and not extraordinary.  
2. The Scripture saith he hath the goods of his Lord, and again he is said not to have them.  
1. Signifying that he should have nominally, formally, and in show 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.  
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 faithful 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 Centre, and so in him as in none but him.  
2. Antichrist, is he the Gospel Prophecies aim 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 Talon shall be taken, who is indeed tho unprofitable servant to his Lord in the Ministry, he being to be destroyed.  
4. How in a general Scripture-sence, these can be understood of any, but Anti-christ I know not (but should gladly be informed) he is to be a called Minister, and entrusted with the Gospel which the first Bishops were by the Lord's Institution; he proves unfaithful, hides the Word, turns the Discipline of it to earthly advancements, that hiding the Gospel ends must have a fall and be ruined, his Ministry taken from him, after which the Church is to be restored.  
3. Mystery, in the vers. 28. where the Talon is taken from him, and given to him that hath ten Talents.  
1. In which is showed Antichrists Ministry shall be destroyed.  
2. In that it is given to the first, it shows the restauration of the Gospel-Ministry and Government in the Church again to be as in the beginning.  
3. That God will bless by degrees in the use of means, that Ministry to whom the one Talon shall be given, abundantly, from five to ten, which shows 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 reestated, and to him had two which was the Pastors.  
5. The taking away of the one, and the giving of the one Talon, signifies that Authoritatively by some one that has power to do it, this act shall be done in the Church before the burn of Anti-christ.  
Object. 1. Here he that had five, hath ten, which is more than all the Ministry had, which were but eight in all; and therefore one man may exercise all.  
1. Shows 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 Church's restauration.  
2. What is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, other five Talents; first, they are other indeed, but not in kind as the three other Talents are which do differ in kind from his five, but the same five Talents or gifts are increased in him, in the use of them more than they were double.  
3. Though he had ten, the other that had two, had four, and the unprofitable servant had his one, so that he that had the ten, did not like pharoh's cattles, 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 God's 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 own 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 do that he is appointed to do.  
The true helping Governor:  
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.  
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 civil affairs.  
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 Antichristian Office acting by a Antichristian power, unless 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 Christ's 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 Ecclesiastical things, but 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ordinary business, 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 clearly.  
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 governor set up by the Corinthians were jure divino.  
The Governors Rom 12.8. 1 Cor. 12.28. are said to be set up of God in the Church; the same is meant doubtless, 1 Tim. chap. 5. ver. 17. Institution for an other Governor than this in this 6 to the Corinthians; I prove all those hold the contrary, to show, 1. The grounds to be observed by the Church in ordaining Lay-Elders, are laid down by the Apostle in this Chapter as fully as for the ordaining any other Officer in the Church: First he must be qualified with wisdom, a wise man: Secondly a Church-member: Thirdly a member of their own 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 be set up to judge by the Church's authority. Fifthly the Apostle doth approve the practice by arguments drawn à majore ad minùs; they are just, therefore fit to judge, and more fit than those are unjust, before whom they brought their Causes to trial, they shall judge the World and Angels, how much more the things of this life.  
Q. If these are jure 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 Commonwealths these judges must cease, because there is no cause of declinining the Tribunal of Christian Magistrates.  
Yet he himself confesseth these to be Governors and Moderatours of their brethren's quarrels and contentions; others he finds not in the Apostolic writings, but such as withal were watchmen and seeders, Chap. ibid. pag. 142. who then if not these were the helping Governors?  
1. He calls them Governors, and yet saith they 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 public 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 bilson's Title of his Book, is the Perpetual Government of Christ's Church, which shows that the Government in the beginning instituted by the Apostles in the Church, and consequently the Governors, are to be perpetual, 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 be 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 eclipse Magistracy.  
1. He ruleth for the Magistrate, and under him, Rom. 13. and is to be accountable to the Magistrate for his acts if required.  
2. He ruleth not as the Magistrate by the sword to compel or force, or lay any pecuniary mulcts on those that disobey, or corporal punishment; that indeed were to take the sword out of the Magistrates hand; but by the word and by love, showing what is the command of Christ in their several cases one to perform to another.  
3. To me it seems the Apostle alludes to this power in the Church only, he writing to the Church, Rom. 13.1. Let every soul be subject to the higher Power, and so calls the Church Elder the inferior 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 privilege God hath given the Saints, is no more than 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 public Magistrate  
Respons. True, the Elder rules in the Church by the gospel, which if the world could bear, it were far better if all were ruled by it only.  
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 merciful 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, than 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 counsel according to the nature of the fact, the ecclesiastical Officers being first acquainted with it, they may suspend from Sacraments, excommunicate, and deny society to them until 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?  
4. As the Church is divided from the world, so is its government, they themselves though being subject to the Magistrate as God's 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 public Magistrates command.  
1. They are commanded obedience to them, as to the higher Power, and as ordained of God.  
2. Are to pay Custom and Tribute to them.  
3. To defend, honour, and maintain 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 than other Under-rulers in the Commonwealth.  
2. The Church's obedience is better than theirs of the world; they obey of conscience, the other of necessity and fear.  
3. In the world a natural man may be a fit helper in the Church, he must be a wise believer and a Saint.  
4. The Magistrate's office is to see the Church under his jurisdiction hath all that liberty, authority and power left free to it, to exercise within itself, Christ left it without impair.  
5. It is necessary the Magistrate have a help in Church as well as in the world, he being no more able to do all the one than all the other of himself.  

That the Church ought to choose this Officetr.  
1. They have the choice of all other as Ministers and Deacons, and of this also; therefore it were wrong to deprive the Church of the choice of these as of the other.  
2 The Elders Constitution depends on his Election by the Church.  
3 By this the people more gladly assent to his determination, because chosen of themselves.  
4. To prevent all means of rise of offence in the Church.  
5. To show he must be approvedly known for integrity and ability, that is to be entrusted herewith.  
6. They being enlightened men, know how and whom to choose better than others, and therefore God trusted them with these privileges themselves, and left it not to Ministers within, or Magistrates of or without the Church.  
Appl. God's people will make no ill use of this, that the Magistrate should have cause to fear them, for they will choose the most godly wise man among them, which is the best choice for the Magistrate and themselves also.   

In the Exercise of this Authority.  
1. The Elders of one Church have no Authoritative power over any other Church then their own.  
2. Nor have they to do with men of the world without the Church.  
3. I suppose if differences arise between members of several Churches, than some of the Elders of each Church may be nominated to compose them.  
4. If injury be done to a member by one not belonging to any Church, if satisfaction cannot be had any other way, he may appeal the Offender before the judge without scandal.  
5. If injury be done by a member to one without, the party offended may seek restitution, and complain to the Elders against him.  
6. This Government is the golden sceptre; the compulsory power by corporal punishments, is as the Iron rod.  
7. By this, cost is spared, poverty prevented, unity and peace continued, scandals prevented to the world without and members within, and edification exceedingly furthered hereby among the Saints.  
I now add a word more to prove this general practice of this government held out in Scriptures to be exercised in the Church.  
Deut. 32.1.  
1. Hear O Heavens, that is the Church or Saints of God.  
2. Hear O Earth, that is the World of unbelievers; two sorts of persona being intended herein.  
3. It is emplyed that what he had to say concerned both these two sorts of people.  
4. Note in the Metaphor, rain comes down from heaven and not goes up to heaven, as the words here signified must if heaven be meant literally.  
1. The Earth's ministry is meant in this, hear the words of my mouth.  
2. The Church-Ministry; 1. It distils as the dew; 2. It drops as the rain on the tender herb; 3. As the showers upon the grass.  
1. How fitly these hold out the differing Ministry, the Doctor Ministry distilling the principles of grace as dew.  
2. The Pastor dropping.  
3. The Evangelist showering it down in abundance.  
4. Here are two sorts expressed, the tender herb, the grown grass; but 3 emplyed, the tender herb being to set out the children of the Church and the youth, by distilling and dropping, being both set before and applied to the● tender herb.  
Cant. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Dove is one, my perfect one is one, she is dear to her mother, the choice one of her that bore her.  
1. I chose this place above other, because Mr Brightman and others understood it to signify the Gospel estates.  
2. It is without question, wholly spoken of the Church.  
1. Here is her birth, as born under the Doctor Ministry.  
2. Her Doveship or reservedness to Christ under the Pastor.  
3. Her perfection under the Evangelist.  
4. Her unity expressed, though under divers Administrations and estates, she is one, she is one.  
Math. 13.33. The three measures of meal signify the three societies of Saints; the Leaven and hiding of it, the Gospel and the threefold Ministry thereof.  
Math. 13.23. The good ground is said to bring out in some a hundred, in other sixty, in other thirtyfold.  
1. The seed is one.  
2. The ground is said to be good.  
3. It is differenced not in itself, but in its fruit.  
4. This difference is only threefold, to show amongst the Saints in the Church, there was a threefold division and no more, the least is thirty, the second doubles it, the third is more then both.  
Rev. 11.1. There was a Reed given me like a rod, and the Angel stood and said, Arise and measure the Temple of God, and the Altar, and the Worshippers therein.  
1. This was done under the sixth Trump, and respects that time in which we live.  
2. In this time, the Gospel Primitive pattern is revealed, by which at first the way and Church of God was set up in the world and governed.  
3. All are reduced to these three heads, that are to be measured; first, the Temple; secondly, the Altar; thirdly, the worshippers.  
1. A material Temple is not meant, God intending not the building of any.  
2. Nor can the mystical Temple be meant here, that is set out in that word worshippers.  
3. Though not the Temple, yet something of the Temple is alluded unto of God in this place, which I take to be the form of the Temple which was divided unto three parts, shadowing the three societies of Saints under the Gospel.  
1. The Porch, the Doctor society; 2. The place of Priest's sacrifice; 3. The Sanctum Sanctorum, the Evangelist society.  
So that by the measuring of the Temple, I suppose is intended of God, that a strict survey should in these times come to be taken of what pertained to each differing Church society, Ordinances and Orders appertaining thereunto.   

The second thing Measured is the Altar.  
1. Under the Law, there were two Altars which shadowed the Divine nature, and humane nature of Christ, here reduced to one, mentioned Heb. 13.10.  
2. Christ here represented is not to be measured, Joh. 3. vers. 34. the Spirit was not given by measure to him, so that man cannot measure Christ gifts as Mediator, much less as God; hence this can not be meant of Christ, as in himself, but as in the word.  
3. Hence the measuring of the Altar, is only that Christ should be preached so to the society of children as the Word the measure holds him out in the Elementary or Doctrinal part thereof, 1 Thess. 2.4. Paul, Timothy, Sylvanus, preach only as they are allowed of God therein, the Gospel, an allowance what to Preach to each society, viz. Doctrine in the Doctors, Exhortations in the Pastor, Consolation in the Evangelists society.  
4. That in all the Saints Societies, Christ is to be set up as an Altar, at which all are to offer, all having to offer to God thereon, as well Infants as men, Heb. 13.10.  
1. The differing Ministries are set down in the Temple, in several distinct places.  
2. The Doctrine in the Altars measuring.  
3. As these are measured for the people, so the people are measured for them.  
1. Signifying, none are to be admitted to the first Gospel Ministry without measuring.  
2. In the Gospel is a measure for all Saints, by which Infants are known to be Infants, young men known from Infants, and Fathers from either; but of these more largely in an Exposition I intent to set forth on the Revelation, if God permit.  
Appli. That God will in these days have the Gospel estate reerected according to the pattern, in which Ministry, means and members shall be all made answerable to the Gospel pattern or measure.  
3. All Forms come short of this, can stand no more than Dagon before the Ark.  
I shall add one place more to those in my other Tracts, used to prove mixed societies to show how invalid they are, and how unfitly applied.  
2 Tim. 2.20. In a great house, are vessels of gold, silver, wood and earth; therefore say some, in the Church are to be good and bad.  
Chrysost. in locum  
Quemadmodum in majori domo necessaria est magna differentia vasorum, ita in toto orbe; non enim eam similttudinem ad Eccelesiaem refert, sed ad universum mundum.  
Throp. in Verb.  
In magna domo vasa esse diversa, hunc mundum esse non Ecclesiam dicit in hoc loco; nam in Ecclesia nil vult ligneum esse, sed ex auro universa effecta; aurea qui virtute sunt praediti; lignea sunt impii; si non ad virtutem, ad mundi tamen confirmationem & statum sunt utiles, vel ad dispensationes nonnullas maximè conferunt ut Pharaoh.  
1. It will appear more plain, if we consider God when he compares the Church, compares it to heaven and heavenly things; this is too earthy to be a representative of the Church. Rev. 21.18.21.  
1 Gal. 6.10. God speaking of the Church as of a house, calls it the household of Faith.  
3. The Church is the Pattern of Heavenly not Earthly things.  
Object. The Church is compared to a grain of mustard seed, leaven etc.  
Respons. These thing a respect the grace of the gospel in men, and the power of God, and not the societyes of Saints, which here is said only to be intended.   

18. That this form of Government is aimed at by the Apostles, is also clearly seen in the general form of the Epistle; (which is no small Argument to prove it) as well as part cular instructions and instances contained in particular places of Scripture. The Epistle I shall instance in, is that of the Apostle Paul to the Colossians.  
THe first general part of the Epistle, I take to be generally applied to the whole Church, and is contained in chap. 1. unto the first four verses of the second Chapter.  
1. Part whereof contains Salutations and Prayer for the whole Church, chap. 1 from ver. 2. to 11.  
2. From verse 12. to the end of the 4 verse chap. 2. he holds out Christ, and the Communion Paul and Timothy had with them, and they with all Saints in Heaven and Earth in jesus Christ, as members in a body, of which Christ is Head and Saviour.  
In the next place, the Apostle prepares or makes way to descend to the particular Church societyes.  
Ver. 5. He comes to mention the order observed by them in the government of their Church.  
Ver. 6. He exhorts them as they have received Christ, so they would walk in him, which implieth there was among them a different receiving of Christ; some received him in the gospel milk, others in the gospel meat, some received him from the Doctor in his Ministry, others from the Pastor in his Ministry differing first in Degrees, secondly in Means, thirdly in the Word and Ministry also.  
Ver. 7. He sweetly and plainly illustrates this truth by a threefold Metaphor.  
1. Rooting, an allusion taken from a tree, and fitly to be applied to the Doctor-Ministry, who teacheth the Principles and Fundamentals of Christ, the first way of receiving Christ.  
2. And built in him, a Metaphor taken from a house not founded, but built up, having a higher degree in it of Christ, another way of receiving Christ.  
Note the change of the Metaphor hath in it a signification of difference to be in the societies the Saints had among them at Colosse, and also of their differing condition in Christ; he otherwise might have used one Metaphor as significantly, and have said being founded on and builded up in him, etc. but changing the Metaphor, he significantly sets out and implies a Mystery therein to be unfolded.  
3. And established, which is the last way of receiving Christ, under the dispensations of the Gospel Ministers in this present life.  
Ap. That in these clearly the order named vers. 5, is here explained, how and in what it did consist, in the Ministeries right rooting beginners, and building up other believers, and establishing others in the grace of the Gospel by several degrees, as they had received Jesus Christ.  
Object. The Apostle, if he meant the change of societies in the change of metaphors in the first, Why he did not change them in the last?  
Resp. The thing was sufficiently cleared in the first metaphor to those Churches, who had this order erected among them.  
2 This of established may be applied to other metaphors, as well as that of building or planting.  
3. Though the metaphor be not changed, the act is a different act, which shows a different means to be used for the end intended by the Apostle in the thing spoken of.  
1 The text clearly proves it, that this order generally, for the rooting, building, and establishing, is to be done by teaching: so saith the holy Ghost, As ye have been taught.  
2 The adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows, that in the quality of teaching was contained the manner of receiving Christ; and shows, that as they differed in the receiving of Christ, so in the teaching Christ.  
2 General. From vers. 11 of chap. 2. to the end of vers. 11 of chap. 3. the Apostle applieth himself only to speak unto the rooting of rooted Christians.  
1 Showing there was to be a spiritual Circumcision wrought in them, by which is occasioned a putting off the body of the sins of the flesh, vers. 11. which consists in a spiritual sense given them of sin and nature, and an abominating of them required of those made members.  
2 After this they are to be baptised, in which they are said to be dead, and risen with him through the faith of the operation of God.  
3 After this, vers. 13, 14, 15, ye have what Christ hath done for those thus baptised, and how he is to be preached unto them.  
4 From vers. 16. ye have the end contained, the abolition of ceremonies, things which usually were a trouble to the weak, or the infant-society of the Saints.  
5 From chap 3. vers. 1, to the end of vers. 8, he provoketh the Saints to a spiritual trial of themselves, their estates and conversations, and shows what accompanieth true regeneration in the Saints. V 9 he gives the reason, they have put off the old man with his deeds, making a public renunciation of the deeds of the flesh before baptism, ver. 10. and have put on the new, that is, by covenants, promises, by sacraments, in which all are alike interessed: for nor Greek nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free, but Christ is all in all. Application in these verses predicted and applied, ye have generally set down what is to be taught the society of infants, and what is required of them, though the first Epistle of John is that which solely concerns the Infants of the Church; the Apostles, as they saw occasion, writing sometimes more largely of the duty of one Society to one Church then to another, as they saw occasion required in the Church's estate they wrote unto.  
The second part of Ministry, or the Society of Young men, as concerned in vers. 12, 13.  
1. Is intimated in a second putting on of Christ, which is to be according to the elect of God, as holy and beloved ones.  
2. This is to be manifested in the inward spiritual operations of Christ in the mind, set out in bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, ver. 13. Forbearing one another, forgiving one another; If any man have a quarrel against any man, even as CHRIST forgave you, so do ye also.  
1. In these do I suppose are contained the things chief to be pressed on the Saints of the Pastor's Society, and to reprove those that fail amongst them in obedience hereunto.  
2. Not that here, or in any other Epistle in particular, is all to be taught in this Society; but the whole Scripture pertaining to that Society, is, that is only sufficient to instruct them to, and fit them for the perfecting Ministry.  
3. 1 Ep. of John is only for the Rooting of Saints.  
1 Ep. of Peter, for the building up of Saints.  
Ep. to the Hebrews, for the stablishing of Saints, which here now as the Third general Part of Ministry; comes to be handled; and is contained in Verse 14, and Verse 17. In which Christ is to be put on in Charity, which is said, To be above all.  
First, This is said to be the bond of perfection; here, I suppose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath respect to Church bonds, by which men were bound to Christ in some public way, and to one another.  
Secondly, Verse 15. they should have the peace of God rule in them.  
Thirdly, The Word of God dwell richly in them, in all wisdom, teaching and admonishing one another in Psalms, Songs, Hymns.  
1. It is clear, these things were not to be applied to the Society of Infants, nor were all believers capable of it, only the men in Christ are here spoken unto, who were to have these things in a more abundant and excellent way than others were, and whether these Psalms were the Scripture-Psalms only, or whether those of that Society only were to be spiritually gifted therein; I shall not undertake to determine, they were to be eminently gifted doubtless in all grace.  
That that makes this doctrine the more clear; is,  
1 That with these he ends his doctrine to the Church, there being no other Society but these in or of the Church.  
2 Hence he applieth himself to domestic duties in the family.  
1. Verse 17, 18. is set down what is required of the wife to the husband, and husband to the wife.  
2. Verse 20, & 21. what is required of Parents to children, and Children to parents.  
3. From ver. 22, to ver. 25. Servant's duties to their Masters.  
4. Cap. 4. ver. 1. the duty of Masters to their Servants.  
5. Ver. 2, & 3. Family duties to God are set down to be exercised in private; which are; 1 Prayer. 2 Watchfulness. 3 Thanksgiving.  
6. Ver. 4. Especially they are to pray for, 1 The Gospel. 2 The Ministers thereof.   

Now from public Duties in Church, and private in the family, he cometh to show what is to be done towards those that are without the Church, Ver. 5. & 6.  
1. In respect of their behaviour, it must be in wisdom.  
2. In their Speech, it must be seasoned with Salt.  
And thus having showed them, how things ought to be with them in the Gospel-way, he comes to show them how things were with him; knowing they would be desirous of his wellbeing, that shown such a desire to them in him of theirs.  
1. And thus he leaves in general, to the report of Tychicus and Onesimus, Vers. 7, 8, 9  
2. Vers. 11. He tells who minister with him at Rome, Vers. 12, 13. Commends Epaphras, Vers. 14. Remembers the salutes of Demas and Luke. Vers. 15. Salutes the Laodiceans. Vers. 16. Commands the Reading of the Epistle. Vers. 17. Minds Archippus of his ministry. And Vers. 18. Concludes the Epistle.   

19 For the setting of the Gospel state up, it must be set up as in the beginning.  
1. There must be a Mother-Church, in which the true form is to be set up.  
2. Then there must be Elders ordained, and sent forth to those Cities first that will receive the Gospel, Matth. 10.23. Luke 8.6. Christ preached in the villages, preparing for the Gospel-Government. Ezek. 47.8. as under the Temple state the warers were prophesied to be.  
3. And then a way and means is offered to those other Towns, that are capable of this Government, to set it up in them also.  
4. Before this can be set up, Parochial bounds ought to be dissolved.  
5. Where are not public meeting places, there any convenient private houses are to be made use of.  
6. That those Ministers that are not of the Church ministry, be not admitted to baptise, or administer the Sacraments of the Lords Supper in the place they exercise.  
8. That they are to be subject to the Presbytery of that Church, they are Members of, that so they preach no other Doctrine, but what is to be taught without the Church.  
7. That the Ministers, without the Church, be Members of some Church near them, or not be admitted to minister, to which they shall minister, preparing men for it. It is observable, there was no standing ministry in the Apostles time, but where were Churches of Saints in Communion; the other ministry, if they were persecuted in a place, may leave it.  
9 Those that teach without the Church, should be maintained by the state allowance, Tithes dissolved, Gal. 6.6. Let him that is catechised, communicate, etc. which without the Magistrates help, would not be done by unbelievers, who love their Gold not their God.  
10. The Church Teachers should freely be maintained by their Members, as by a freewil-offering.  
11. The whole of the Papal, Episcopal, Presbyterial Form, is to be dissolved.  
1. This was done in the Mosaical Government, and shall it not be in the Antichristian?  
2. Christ saith, no man patcheth a new garment with an old piece, no not a piece.  
3. It seems to me plain, That the single Antichristian Minister, Matth. 25.18. had nothing Gold but the Talon he hide, which was the Word in a strange tongue; or if any thing else, it was and will be taken from him.  
4. It is well observed by One, Deum solere uno sigillo varias materias signare. The truth whereof we may see in the two Temples before Christ; the first was burnt and destroyed by the Chaldees; so the first Temple estate by persecution, was destroyed by Antichrist, and the Heathen Emperors; the second, is builded by Zorubabel, which is by Interpretation Fan Babble; which is as truly to be verified now, as then, and more fully in us, then them; for they did not indeed Fan Babble, but those set up the second Temple under the Gospel, shall do it.  
5. Revel. 21.5. Behold, I will make all things new. All things, not some, in the business of the new Jerusalem, are to be made new. The manner how it shall be done, is set down by Peter, and men cannot prevent it, but those are happy that further it, 2 Pet. 3.10. The Heavens and the host of them, they pass away, and are dissolved, and burnt up. I shall, God willing, in my Exposition of the Revelation, speak of the new Earth. Vers. 11. Then there is the new Heaven follows, in which dwelleth in Righteousness; so that it is a most certain truth, all present Forms, Government, and ways of worship must be, yea, shall be dissolved before, yea, and for the advancement of the true way of Gospel worship. Revel. 6.12, 13, 14. shows you the time when this shall be, and that is under the opening of the sixth Seal, in which, we at this instant are under, and see the effects produced, according to the truth of the great God revealed; however the mockers and scoffers of the world, have derided it; so that they must and shall have their mouths stopped, and be made ashamed at it.  
Object. In many great Towns and places, where have been a faithful, painful Ministry, and are a godly people to constitute a Church in, they have but one public meeting place; and how then can the several Ministries be set up there in.  
Resp. The Synagogues were the places the Apostles preached in, to men without, and separated the Disciples to private houses. In which, for the purest times of the Church, the Saints were ministered unto, and had no public meeting places as now. Which order is so clearly set out unto us in Scripture, that it cannot be excepted against, Acts 28.30.  
The necessity hereof appears.  
1. From the confusion in the Church, and Church-Ordinances; in which, as they are now exercised, nothing is done to the Saints edification.  
1. Men without the Spirit, and without understanding, cannot pray, nor praise God; but mind the things sung or said, in a carnal manner against the mind of God, they are dead to God, to whom God is not a God, nor they a people.  
2. In Preaching to Saints, the Doctrine to be preached to the world, cannot be to edification.  
2. And as there is a necessity of dividing the World from Saints, so Saints from Saints; without which can be no right edification among the Saints.  
Illust. The Gospel is compared to Leaven; by degrees the lump; so the Gospel is to be preached to men without, to leaven them, or gather them to the Society of Saints, which would be gathered as yet into a few Churches. Now as the Saints are increased, and fit matter of a church prepared, the Minister of the place may require helpers to be joined with him for the constituting of the church to be constituted.  
Obj. The people will not endure it.  
Resp. The people ordained to eternal life will rejoice in it: others that do not, are not worthy of it.  
In Hebr. chapped. 8.20. we have mention made of two covenants, the new and the old; under which two covenants there are to be differing administrations; the one of which ceaseth in the being of the other. But before we proceed, we may (for the better understanding of things) consider the covenant as it was made with Abraham, Gen. 17.2. and 7. which is made to one man, a believer in Christ. Galat. 3.16. to Abraham and his seed were the promises: he saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ.  
Now the administrations of divine Worship were exercised by the firstborn of the Family: they were the Priests during its time of standing.  
The Apostle in this chapter speaks of the state of the covenant as after it was made to Moses, ver. 9 when God took them by the hand to lead them out of Egypt. Now in this there was (in respect of the administrations and extent of it) such a difference, as if it had been another covenant.  
1 It is made to the whole Nation, Exod: 6.6, 7. Say to the children of Israel, etc. I will take you to me for a people, and I will be to you a God.  
2 The Priesthood is now a National Priesthood, ver. 3.  
3 The sacrifices are for all the people, Heb. 8.37.  
4 The Tabernacle is the standing place for public worship to the whole people, mentioned ver. 5. Which clearly proves, that God respected the administrations under the covenant, as made to the Israelites nationally in Egypt, and not as made with Abraham before; under which the people lived until John the Baptist.  
Ver. 9 He showeth that the covenant made with man under the Gospel should be far differing from that made with the Israelites in Egypt, and therefore called a new covenant, to which the old should give place, decay, and vanish away.  
1. The ministry under the new covenant (or rather, new administrations of the covenant) is said to be a more excellent ministry, Christ himself being the high Priest and Mediator, and not Moses, intimated ver. 2. nor Aaron.  
2. Having better promises, Exod. 6. v. 6. it was to bring them from the burdens of the Egyptians, and redeem them, and bring them into the Land of Canaan: This to be heirs of the Kingdom of heaven, and redeemed from hell.  
3. A better covenant, in that under it they have the Laws of God written in their hearts and minds: under Moses, in stony Tables.  
4 Showing, That God would under these administrations have none to be his people in communion, but such as had his Law, that is, of Faith, written in their hearts: The Law was given by Moses; but grace and truth came by Jesus Christ. And so showeth, that the Gospel covenant, or the administrations of the covenant under the Gospel, admitted not of a Nationall Society; and in this the new covenant is said to excel the old; this being the ground of the covenant, and being to go before it.  
This is illustrated, in that when Christ set up the Gospel Church, he called men out of the National Church, requiring that men first should be taught and believe, before they be added to the church: in which was plainly the vanishing of the old, and the administrations of the new set out. So that to maintain a Nationall church, is to abolish the new, and set up the old covenant, and is Judaising, being quite contrary to the tenor of the Gospel administrations.  
Ver. 10. The holy Ghost sets down the time when the administrations of the new covenant take place, that is, after those days: viz. after that Moses Ministry should have an end, than the new covenant should take place and begin.  
Ver. 11. It is said, They shall not teach every man his neighbour, and his brother, saying, Know the Lord (as under the old covenant,) for all shall know me from the greatest to the least.  
The Eposition some make of these words to elude the true sense of them, is, That in the last days there shall be such abundance of knowledge, that all shall know God; but if we apply the words before or after this, it's easily refuted, as that all shall have it written in their hearts, or that God will be merciful to the unrighteousness of all, and not remember their sins any more, is a thing I think that none will dare affirm, when all that have this knowledge here spoken of written in their hearts shall have.  
1. Note, that these words were to be fulfilled after the date of the old Covenant, under the Administrations of the New, in the Apostles times or in all times to come, in which the true Gospel-Dispensations under the New Covenant shall be administered, and have no respect more to time to come, more than the Apostles times past.  
2. The words, all shall know me, are not to be understond only as a prophecy of the abundance of knowledge to be revealed of God under the Dispensation of Grace: but also are to be understood as a conditional thing that was required of all, even the least Christian, the Infant in Christ, before he could enjoy Communion of the Gospel. Administrations with the Saints; this is clearly held out, 1 John 2. l 3. I writ to you fathers (who are here said to be the greatest,) because ye have known him which is from the beginning; and then after, I writ to you little children, because ye have known the Father, (and these are here called the least,) who without this knowledge are uncapable of being writ unto, or preached unto in the Gospel way, how much more unfit are they then for other more spiritual exercises.  
And hence the Apostle shows, That the New Covenant requires the least Christian to have the knowledge of God in him, or he is not to be admitted a Church Member, or accounted a Covenanter with God.  
This knowledge and Communion with God shall have forgive-of sins and iniquities with it, which make the knowledge of God sweet in its soul to it.  
Quere, Are none to be admitted Members under the New Covenant, but those have the Law written in their hearts, and have their iniquities pardoned?  
Resp, All that are true Members have, and all that are admitted should have.  
2. The condition of making Members must be something visible, the Church being not able to judge of the invisible estate of men.  
3. Here the condition is contained in the 11. Verse, which is, That the least Member shall have a knowledge of God, and be able to manifest it to the Church, whether it be in his heart or not, God only knoweth.  
3. To make him a Covenanter, he is to profess his faith in God, according to the knowledge he hath of God, in which he is said to take God to him to be his God, and so became a visible Member of the Church.  
4. This Covenant was made with the Gentiles, drawn from Idolatry, 2 Cor. 6.16. And after the great defection made under Antichrist, it comes to be made again at the beginning of the estate of the new jerusalem, Rev. 21.3. which time is yet to be.  
I desire that it may be seriously considered, how this making National Churches doth wholly destroy, not only Christian privileges, but how it also makes void much of the Scriptures, which are by this means as good as razed out of the Book of God.  
As in the Scriptures that speak of the world, as opposed to the Church.  
1. I desire those that maintain National Churches, to show where the world is in this Kingdom, that they account wholly to be of the Church or a Church. john 15.29. I have chosen you out of the world, therefore the world hateth you. john 17.9, I pray not for the world: Verse. 6. I pray for them thou hast given me out of the world. 1 Cor. 11.32. That ye should not be condemned with the world, and elsewhere, be ye not conformed to this present evil world.  
2. I desire to know how these Scriptures can be made right use of, or be rightly applied to the use of Saints, until these are divided one from the other.  
3. How this doth hinder the Manifestation of the Calling of Saints, and the Manifestation of their love to God and Graces.  
4. Now it hardens wicked men, while there is no difference made between Saints and them in Church Privildges, and how it suddens the hearts of Saints.  
5. How the Glory of God in the Saints is obscured by these means, whom God hath endowed, as it were, with glorious light to shine to the world by.  
6. How the government of the Church can otherwise be then confused, whiles carnal men are admitted, who by no means cannot bear the yoke, or tread the path of the Lord Jesus.  
7. How this destruction, 1 Cor. 10.32. gave not offence, nor to Jew, nor to Gentile, nor to the Church: here the Jew and Gentile are set down in opposition to the Church, which the Saints must not offend, according to the Apostles mind, can be observed among us.  
Application to Ministers, to take heed of consenting to these things; this was the great abomination Antichrist was to do in the world, even to make desolate the Church, pull down her walls, pull up her marks, and destroy her bounds.  
2. In this grand defection Antichrist hath no less part in England then in Rome; and Popery is never destroyed while this remains, nor Reformation made  
3. Nor will God make any peace with the people of this Land, until this be reform, and the Church liberties and privileges be restored, 2 King. 2.22.  
Appl. 2. I shall end all in the exhortations of Haggai to the Magistrate, as being that properly pertains now to you, as then to them to whom God immediately sent it.  
1. The house lieth waste.  
2. God ends the Prophecies with the Gentiles, Haggai 2.22, 23 in which God would let you know this book concerned the Gentiles, and that the Scripture is never fulfilled, until done among them; That that Scripture speaks will be found true, and no lie, in these days, amongst us, which some say is only proper to us of Europe: O ye of the Magistracy, arise, begin to build the Lords house.  
2. To the Ministers, Dan. 9.27. for the over spreading of abominations he shall make it desolate.  
2. This desolation is said to be to the end of the war, that is, that war that Antichrist shall make with the Saints, v. 26. Rev. 13.7  
3. This desolation is to be until the confirmation, and that determined, be poured on the desolate.  
Quest. 1. If the Church be not in her desolate estate?  
2. Where or when that time is out?  
3. If our War be not part of that wrath said to be determined to be poured out.  
4. Where while the Church is left to its desolation, it be not a certain token all is not poured out; and the farther that time is off, the more wrath is to come?  
5. Where those hinder the restoration of the Temple-estate, are not the only causes of our lying under this heavy estate?  
6. Where if the Church be once restored, God would not immediately give us peace and mercy? try the Lord in this thing, and you will be blessed that trust him.  
7. Do not fear the Lords providing means, comforts, and mercy necessary, the Lord will not be wanting to us in his own way, and break us better in God's way, than all earthly good in any other: that which generally we have had other way have come to little.  
Appl. 3. To the People: Do not you show yourselves backward in Haggai 1.2? This people say, the time is not come to build the Lords house.  
1. God hath cursed you as the Jews, v. 6, 9  
2. If you show yourselves willing, God will then bless you as them, Hag. 1.11. Mat. 12.28. Take my yoke upon you, my yoke is easy.  
Appl 4. To the Soldiers. 1. Be faithful in your undertake, be humble under your victories, be thankful for your deliverances; labour to do all you do for the glory of God, and the advancement of the Gospel, that the Lords cause suffer not reproach, and the Lord may give you leave to see the glorious goodness will at last arise to this poor harrowed Nation from your hard labour, and be made partakers of the Lords grace yourselves, and do it not for others only, that only is able to sati fie you for your loss of Blood, your lack of Means, and restless pains. O look on this as your arrears, and you shall find in God a better paymaster than any you have yet met withal, and from whom you have much more to receive then from the Estate, and with whom your service is more acceptable then with man, as hath been abundantly witnessed; keep close to him, you have had, and may again have much need of him, & can do nothing without him: let not the world nor conscience be able justly to say, ye do any thing against God, and be sure that in what ye do for God, ye shall not want help to do it, and at last God will make your enemies love you, and the Saints of God will pray for you, and love you in the Lord always  
Appl. To the City, Rev. 16.19. The City of the Nations fell. This is the falling time; if ye fall from Antichrist to Christ, it is a happy fall, if not, a woeful one is predicted, in you is found all the blood of the English Martyrs, the injustice and pride of the land.  
Appl. To men of differing Judgements:  
1. Ye that are for Episcopacy, in this is the Angel Ministry ye contend for, Rev. 2.1. cast out of the Church as extraordinary, brought in again.  
2. Ye for Presbytery, in this ye have the true Church Presbyters, they governing jointly the Church.  
3. Ye for Independency, here is a Church governed by its own Officers, within itself, without any others to rule in it.  
4. Ye Antinomianists; here is the gospel purely preached to the Saints, the Law to unbelievers.  
5. Ye Seekers, here is a Church-government a long time hid, now to be revealed according to your expectation.  
6, Ye Anabaptists, as the Assembly say, the constituting of the Church was and is to be of Believers, which are after to be baptised, as confessed to be done in the Apostles day.  
So that without all question, when the true way of God shall be revealed, the spirits of all that are led of God, shall be gathered sweetly, unanimously, and gladly into communion one with another again, though now divided, that Ephraim shall not envy Juda, nor Juda, Ephraim more; which is that which is only sought for by me, and to be sought for of all that love the Lord and his Saints in truth, and expect mercy from him at his appearing.    
FINIS.