THE SMOKE OF THE Temple Cleared, through the LIGHT OF THE SCRIPTURE. By the unworthiest of all the Ministers of Christ Jo. Brain.  JAMES 4.5. Do ye think the Scripture saith in vain, the Spirit that dwelleth in us, lusteth enviously? CHAP. 1.21. Wherefore lay aside all filthiness and superfluity of naughtiness, and receive with meekness the ingraffed word, which is able to save your souls. 
LONDON, Printed for Thomas Vere, at the upper end of the Old Bayley. MDCXLVIII.   

The Epistle Dedicatory.  
TO the Saints of God in all the world, especially the Godly Magistrates and Ministers of this Land, and the Kingdom of Scotland: To you do I earnestly desire of God grace and Peace may be daily multiplied; beseeching each of you in your several places, to have especially care of preserving the peace of the people of God, knowing how easy a matter it is to occasion a War, Religion being made the ground thereof: How were the Heathens stirred up to fight for their Idol-gods; how did Papists fight for Popery? And it's not long since we had a War for Episcopacy; the Lord grant our War end not in a War for Presbytery or Independency. I have written this ensuing Tract without leaning to any party, desiring a friendly acceptation of all; desiring, if possibly, to have here by the truth discovered, which is only able to unite us in judgement, and make us one, which War can never do, but rather bring us all to nothing; and remember Christ died to prevent the death and destruction of Saints, and God is styled the preserver of men, whom we ought in this to imitate: let us lay aside all affectedness to any way of our own, and diligently search after truth, though never so much contrary to ourselves, our way and practise submitting to the way of God in the Scriptures, as that only is to be walked in, though never so difficult to be erected, in which only is peace and Righteousness to be found; and if there be any thing contained in the ensuing Tract, that may farther the ends proposed in the Church of God, I shall greatly rejoice, for which I shall earnestly seek the Lord night and day, as in duty I am bound to do, and rest,  
A most unworthy servant, yet glad to do any service in the Church for Jesus sake and the Gospel. J. Brain.   

To the Reader.  
BEloved Friend, the desire of the Saints Peace and Love to the truth, especially moved me to write of that Subject that follows, which as John's Doctrine seems to be new to the world, which I suppose on trial thou wilt find to be that truth, which was from the beginning, which though not so clear at present, yet by this, God may be pleased to raise up some more learned godly and Judicious man to write more fully and clearly, of the Comfort and consolation of all Saints: I desire thee not to carp at the imperfectness of the Copy, it is very rude and indigested; having other affairs I could not attend the reading of the Copy after written, being written in much haste, nor was there any at the press able to correct the faults committed in the writing, most of which shall be in some kind amended in the Errata; thus desiring thy favour, thy increase of grace, and knowledge, with thy prayer for me and the whole Church of God, I rest,  
Thy Friend and Servant in the Gospel of Christ to do thee all service always, J. Brain.   

The Principal things Contained in the ensuing Treatise are,  

1 THat there is a Church Ministry pertaining thereunto only.  
2. This Ministry consists of Apostles, Prophets, Evangelists, Pastors, and Teachers.  
3. Three of these only are to be a continuing standing Ministry in the Church, to the end of the World.  
4. There is a Ministry which is to be officiated out of the Church, and prepares for the Church Ministry.  
5. This is proved by the practice of the Church of Corinth, by the Epistles written to Rome, Galatia, Ephesus, Colosse.  
6. By the Church at Jerusalem, which was the mother Church, and pattern of Churches, the rest for the most part being imperfect, and, as the Apostle saith, wanting things to be put in Order.  
7. Of the complete Government left by Christ to be exercised in the Church, representing Monarchy, which Bishops took up; Aristocracy, which Presbyterians took up; Democracie, which Independents took up.  
8. The opening of several Scriptures, as the Parables of the Tares, and of the Fish, usually applied to maintain mixed Congregations, which rightly applied make much against them, and that of Acts 15. usually brought to prove and maintain the Dependency of Churches.  
9 That there is to be a combination of teaching and Ruling Elders, but these to consist only of the Evangelist, Pastor, and Teacher, with their other helps in Government.  
10. That these only are sufficient for the whole work of the Church-Ministry, the edifying of the body, and the perfecting of the Saints, is proved.  
11. This is illustrated by the Vision of Ezechiel, concerning the Temple, which is not yet fulfilled, but now near to be erected, in a spiritual way.  
12. Something is spoken concerning the places of administrating the public administrations in the distinct societies of the Saints, as spoken of in the Gospel.    

ERRATA.  
PAge 2. line 2. subjecting one. P. 3. l. 21. officiated. P. 5. l. 3. for these, r. their ministry. P. 6. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 8. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 22; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 9 l. 10. I shall leave. l. 30. immediate. P. 10. l. 6. private. P. 12. l. 1. as Evangelist. P. 19 l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. the manner. P. 22. l. 14. how they ought to be diversely. P. 23. l. 24. and in. P. 25. l. 13. the work l, 27. but pulled. l. 37. three admininistrations. P. 28, l, 6. baptism l. 14. Apostle, l, 29, though he. P, 32, l, 2, if he, l, 14, thy ministry. P, 33, l, 7, (public) is to be left out, l, 33, are not exercised. P, 35, l, 8, by all means. P, 36, l, 36, priority. P, 37, l, 15, many scores. P, 41, l, 9, a threefold cord. P, 43, l, 35, confirm as some say P, 44, l, 8, rent, l, 37, on Christ as on. P, 46, l, 16, things which may be done successively may easily be granted. P, 47, l, 3, (of and in) are not to be read.   

THE Smoke of the Temple EXPELLED By the Light of the Scriptures.  
GOD above all blessings blessed the World in the Gospel, to which was added the Ministry of it, the exercise whereof the chief Founder of the Gentile Churches hath written unto us, Eph. 3.9. saying, That to him grace was given, to make all men see, what is the fellowship of the mystery, which hath been hid in God from the beginning of the world: In which are intimated;  
1. That the fellowship of the mystery was a hidden thing, and not the mystery only, which is the Salvation itself, but the means of it; and the manner how the fellowship of this mystery is to be enjoyed by the Saints in the Church, is a great mystery.  
2. That the discovery of this mystery was, and is, only from, and by, the Apostles.  
3. That none can see, until they are made to see.  
4. That it is so discovered in the Word, when God shall reveal it, it shall be plain for all to see that have eyes to see, or shall be made to see.  
5. The truth of this is clearly manifested in respect of the irreconcilablenes that at the present is between men of differing judgements, which evidence, that the light is not so clear nor convincing of either party, as to prevail with the spirits even of spiritual men to a subjection to the other; which here the Apostle shows, in the light revealed by him in the Scriptures, shall be such, that all men shall see it, yea and though they do not see it, they shall be made to see; so that there is a very commanding power, in the light to be revealed, to reveal the way of Jesus Christ to the Church.  
An Objection hence may be made, that it is true indeed it was hid from the world in the Ages past, but revealed now.  
Answer. It was indeed revealed by the Apostles, and practised by them in the then Churches; but when God hide the Church in the wilderness, than the fellowship of the mystery came to be hid with it; for in the hiding of the one the other came to be hid, which is to continue so hid 1260 years.  
Now, as God hide Moses body, no man could possibly find it ever after: And as God himself is said to dwell in inapproachable light, so the way of God, in the Church, is in the Scriptures hid as in inapproachable light which cannot be approached unto until God give a man the sight thereof.  
First, it was said to be hid in God before revelation; now it may be said to be hid in the Word, to which we are to apply ourselves for direction and discovery.  
Now the chief way, as I apprehend, for the discovery of the fellowship of this mystery by us, will be by a finding out of the clearest & most apparent means of public communion in Church-dispensations, which is that I shall, by God's assistance, endeavour to manifest in the ensuing tract.  
The ground whereof I take from Ephesians 4.11, 12. where it is written, Christ ascended up on high, and gave some, Apostles; some, Prophets; some, Evangelists; some, Pastors, and Teachers.  
1. This clearly shows, that to the right constituting of every true Church there ought to be set up these several Administrations therein.  
2. The words of the 12. verse prove the necessity and end of it.  
1. They are for the perfecting of the Saints, without which the Saints cannot be perfected, but are left to continue in imperfection.  
2. They are for the work of the Ministry, so that the Ministry cannot be performed by any in the Church, but by these.  
3. They only, without any other added to them, serve sufficiently for the work which Christ left to be done in the Church by the Ministry.  
4. Without all these the work of the Ministry cannot be done, but will be imperfectly administered in the Church.  
5. The failing of these Administrations prove to become failings in the Church, among whom these Administrations ought to be exercised; so that the Church cannot be without them, no more than a ship without a Pilot, or a Child without a Nurse to feed it; now that we may see how the Church hath been, or aught to be provided for, is to be judged hence.  
1. As under Episcopacy, it is well known to all, there ere abundance of supernumerary Officers and Offices pertaining to Ecclesiastical affairs, whose names were not written in the Gospel-Calender, which gave just occasion to the adversary to except against them.  
2. I suppose Presbytery to be as far too short; the whole frame of the Ministerial Government being swallowed up in one office, and officiated by one person: Here I desire my Brethren, the Ministers, that differ in judgement from me, and occasioned the writing of this rude and indigested thing, to consider of;  
1. Where one man may lawfully excercise the several Administrations, before specified, to be in the Church by an ordinary Call.  
2. How necessary it is the Church should enjoy her differing Administrations and Administrators, and what enemies they were who took them down in the Church.  
3. How unwarrantable a thing it is, to set up that in the Church for a Church-Ministry, which God hath not set up to rule by Authority, not derived from Jesus Christ over the family of God.  
I know many of you may say to me, as the Pharisees to the blind man, Wilt thou teach us? Brethren, I gladly acknowledge my unworthiness, weakness, wickedness, and will be yet more and more vile, than man can make me, for the Gospel's sake and Church of Christ, whose servant I have made myself to be in the Ministry of the Gospel, though every way unworthy, and thence account my self engaged to witness to the truth, and plead her cause, though my sufferings abound thereby, Jesus Christ witnessing with my own conscience, my purposes are not but for the discovery of the truth, and the knowledge of the way of Christ in the Churches.  
3. In the true Church are found all these and no other Administrations than are mentioned by the Apostle in the Scripture beforesaid.  
Quest. What, shall we have no Church nor Church-Ministry, until we have new Apostles?  
Ans. New Apostles there are never to be.  
Quest. How shall these then be in our Churches?  
Resp. These being ordained by Jesus Christ to be in the Church, for the ends and purposes before proposed, must be in it some way to do this, though not personally, either ordinarily or extraordinarily.  
2. That way which Moses and the Prophets were in the Jews Church under the Law, that way are the Apostles and Prophets in the Gospel Church under the Administrations thereof, Luk. 16.29. They have Moses and the Prophets, let them hear them; so it is plainly proved, though the Jews had them not with them personally, yet they had them with them ministerially.  
3. Hence is it said, Moses was preached in their Synagogues every Sabbath; so is Paul's doctrine taught by faithful Teachers, as if Paul taught it in the Church.  
4. Things being fully considered, we may conceive the Apostles to be more fully with us then any before, in some kind.  
1. The Epistles not being written to any one Church, nor all written until after Paul's time.  
2. After they were written, they were not suddenly collected for the public use of the Church.  

The second Church-Administration is that of Prophets.  
1. By Prophets, here I understand not those that wrote before Christ's time only, but those since also, as the Revelations written by John, and Paul's Prophecies and Peter's; these all were for the edifying of the Church, and without whom the Church could not be: Now as Christ said to the Church, before the Gospel-Ministry, concerning Moses and the Prophets, so the Apostle saith of Apostles and Prophets, Ephesians 2.20. We are, saith the Apostle, builded on the foundation of the Apostles and Prophets; so that these are in and to the Church as a foundation to a house.  
2. If the Apostles and Prophets were not in the Church, what means of Ministry were there left unto the Church to edify it in the world by?  
3. Is there not their work in our Ministry working with us now still as heretofore?  
4. Are not these the ground of all other public Church-Administrations? so that this being pulled down all the rest comes down after.  
Hence I may say of these as the Spirit of God on another occasion said, They being dead, yet speak; they are not silent now they are dead.   

The third Administration is an Evangelist.  
1. Some think this office ceased in those that wrote the Gospels; but that is clearly evinced by the Scriptures before mentioned, Eph. 2.20. We are builded on the Apostles and Prophets, but not on the Evangelists: Now were those to be builded on, would the Apostle not have set them out unto us to be so, or should those be left out in the building?  
2. Mark and Luke are not where called Evangelists in Scripture, which did write the Gospels, and those which wrote them not are called Evangelists, as Philip, Acts 21.8. Titus and Timothy.  
3. The work of an Evangelist is a preaching work, 2 Tim. 4.5. Do the work of an Evangelist, make full proof of thy Ministry; and differs from that which Mark and Luke did, as is thought, concerning the Gospels, who only wrote them as dictated by the Apostles.  
Now this work being not extraordinarily in the Church, as can be made to appear by any work remaining in the Church, for its public edification; it remains that it ought to be in the Church ordinarily for the Church's edification.  
2. That it is an ordinary work pertaining to an ordinary standing office in the Church to remain to the world's end, appears;  
1. From Rom. 10.5. How beautiful are the feet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that Evangelize peace, that Evangelize good things, which without question is no other but the ordinary office of that part of Ministry in the Church, thus in 1 Pet. 1.12. those things are now reported to you, by them which have Evangelized; which Evangelizing was no other than what is proper to the ordinary Ministry; for it was no other than the applying of the grace prophesied of, to be under the Gospel-Ministry, to the then times in which it was administered.  
Object. Were not Timothy and Titus Evangelists, and have we not their Epistles?  
Resp. The Epistles written to them were the Apostle Paul's Epistles, not theirs; so that they left nothing thereby to the Church as theirs.  
2. They left in their name of Evangelist this unto the Church, that there was such on office pertaining to the Church-Ministry in the primitive times, and that that office ought to be still in the Church for edification.  
Chrysostom, on the words aforesaid, Ephes. 4.11. tells us of walking Evangelists, and after of others; Qui occupabantur circa unum duntaxat locum, ut Timoth. & Titus; alias, ex hoc loco subiectio & praelatura colligi non potest; which is, that other Evangelists were employed about one only place, as Timothy and Titus; or hence subjection and prelature cannot be gathered.  
For the walking Evangelist, I suppose, there were none in the Church Authoritatively, but as Acts 14.7. some men Evangelized, being by persecution dispersed, did where ever they came, out of the gracious apprehensions they had in their hearts of the excellency of Christ, exalt him to others, by which they may be said to Evangelize, Mat. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor are Evangelized. So that, I suppose, there is much difference between one speaking, as Evangelized, or taught by an Evangelist, and an Evangelist teaching one to be Evangelized.  
The Conclusion hence concerning the Evangelists Ministry may be this:  
1. That that Church which is without the ordinary administration of an Evangelist, is an imperfect Church, and imperfect Church-Ministry.  
2. That if Moses were careful to do all things according to the pattern in the Mount, concerning the shadows of the Gospel-grace, than there ought to be much more respect had by us now concerning the dispensation of the word contained in the Gospel: Moses left not out a ring or an ouch, but made all according to the pattern; for which faithfulness of his God left him commendations in the word, to be preached in the Church to the end of the world; and why? but that his fidelity may make us faithful, and show how God accepts it in whomsoever he finds it; now of what concernment this is to Magistrate and Minister, may appear to all, in these times especially.  
3. I cannot but conceive, that when the way of God comes clearly to be revealed, God will gather up the Spirits of his Saints into a gracious union again, though now divided: When the controversy about a right Ministry, about making Members, and separation, and combination in the Ministry, will be taken all up and ended.   

The fourth Officer in the Church is the Pastor.  
1. That this Office ought to be in the Church, is confessed; but what it is, and how to be employed in the Church, that is not agreed on.  
2. If this be not known to us, no wonder then if not the Evangelists, which was an office tending more fully to perfection. Some say the Pastor's Office is to expound Scriptures, others to exhort; this is no distinct Office in our meetings, every one doing the same in his daily Ministry; so that this part of Ministry we have not in the Church, or at least, not distinctly, as in the Ministry in the Apostles times used in the Church.  
3. I suppose, that both Evangelists and Pastors lost their place with the Churches losing her visibility, & ever since have been in that lost estate. Cant. 5.7. it is said, the watchmen beat her and wounded her, and those that kept the walls took away her vail, which signified, as some conceive, that persecution the Church should undergo under the Gospel by persecutors, and then how Antichrist should take away her vail, depriving her of her Ornaments, which Christ had left her to be adorned with in the world; then the restoring of which there cannot be a work more admirable to be done by Angels or men, by the godly Magistrate or Minister.   

The fifth Officer, is the Doctor or Teacher, which office is not now so executed amongst us, as under the first Institution, it being not done in a Church way.  
Object. Then it may seem hence we have no Ministry.  
Resp. I say not, we have no Ministry, but no Church-Ministry; for besides these, there was a Ministry which prepared for the Church, but was not of the Church-Ministry.  
1. It went before the Collection of Churches; as John the Baptist, who went before to prepare for Christ's Ministry, and to this it is Christ alludes; saying, that the least in the Kingdom of Heaven, that is, the least ministerial Officer in the Kingdom of Heaven, was greater than he; which implies John's Ministry was not of the Kingdom's Ministry.  
2. Christ himself, before the calling of his Disciples, and the constituting of his Church, did officiate this Ministry, Mat. 4.17. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach or to commend the Kingdom of God to men, which was to prepare for a Church, and after that was gathered, than he Teacheth and Evangelizeth, Acts ult. 31. Paul was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching, sc. to prepare the people, and then being prepared, he is said also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them; these two are distinct things, and are to be performed by divers administrations.  
3. Christ did, as I may so say, this part of Ministry in reference to his Disciples Ministry, which was to succeed him, who were indeed to erect the Kingdom State to the world, which before Christ's death was not to be set up; his death putting an end to the other administration: hence our Saviour speaks, as unto a people out of Church-Society, Mat, 12. the whole Chapter.  
4. In the Scripture, the order observed by the Holy Ghost in the expression is to be observed, the Lord placing preaching before teaching, the one being a Ministry to be communicated to all, the other only to those that are in Church-fellowship, and of the communion of Saints, and always followeth the other.  
Now for this Ministry, as well as the other, aught to be contained in the world still, for though the Apostle tells us, that the other of Evangelists, Pastors and Teachers belong only to the Church for the edifying of the Church; yet he saith not, this ought not to be exercised for the preparing men for that other Ministry of the Saints, as the Temple stones squared before brought to the Temple to be laid on the building.  
Quest. If our Ministry established amongst us at present be a Church-Ministry?  
Resp. I shall speak this to all that are godly and wise to judge of by what hath been said: I do not deny God hath a Church by this Ministry, that now is in this Kingdom, but is an invisible one only.  
Quest. What our Ministry hath done then amongst us?  
Resp. It hath only prepared for a Church.  
Object. It may be, some will say, the Ministers now do all these in their places.  
Resp. But by what warrant we do these things, were very good for us all to consider of.  
2. How, or to whom to apply the words of James, I know not, unless in this kind, that some men, then as we now did undertake the dispensations of divers administrations among the Jews, James 3.1. be ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many teachers, (consider the Reason rendered that seems to clear it) knowing we shall receive the greater condemnation, and ye know Timothy a man highly commended for gifts and grace, yet undertakes it not until he be called thereto by Paul; he bidding him do the work of an Evangelist, 2 Tim. 4.  
Object. But it may be said, Paul executeth all these.  
Resp. 1. That which the Apostle did by Inardiat call and warrant from Christ is one thing, we of the contrary are forbidden it.  
2. The Apostles were to do all, to teach others to do it when others were fit to do it, than they put them to do it also.  
That Evangelists, Pastors and Teachers are three distinct public offices, and are executed in every Church, is proved by the Epistles written to the Churches.  
1. Rome, a Church constituted according to the Gospel frame, Chap. 12. ver. 6, 7, 8. Having then gifts differing according to the grace that is given to us; where prophecy, let us prophesy, or Ministry, let us wait on Ministry, or exhortation, let us wait on exortation, or he that teacheth, on teaching: It is without all question, the Apostle speaks here of public Ministry, and of private Christian duty, and only of Church-Ministry.  
1. They are joined subordinately to prophesy a public duty.  
2. They are commanded to wait on them.  
3. Each man is enjoined a waiting on his own work only, and not others.  
4. The Apostle saith they are differing gifts.  
5. Ruling, a public office follows them, and then private duties after that again; and whereas the Apostle saith, they are divers gifts: I cannot but think, that if ever there were a Church rightly constituted in this Kingdom, greater gifts would be bestowed on men, than any have been since the Apostles time, whence once they came to be employed to that end which the Lord ordained them.  
I grant indeed, that in the Scripture all the Church-Ministry is set out oft times by one word in Scripture, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like, but the Scriptures are not then wanting to prove the truth of this doctrine, for these are in the plural number, signifying, God had respect to more than one Teacher in a Church.  
2. That the three are but one complete Ministry.  
3. That they all belong but to one Church.  
4. That what the one doth the other doth, but in a different kind.  
5. That superiority, was not to be sought for of them, nor to be amongst them.  
Object. This is a way never to be errected; in these times we have not one Minister for a Church, you say we should have three.  
Resp. What may the world have said, when there were but twelve Apostles only, yet they set up many Churches in a little time against many enemies, and in the time of Heathenish darkness.  
1. God will not be wanting to his own Ordinance.  
2. Five men, in this way, may do more in a City, than fifteen now do.  
3. Though this was scarce done in the Country villages, in the Apostles time, yet now in many places, the Ministry having prevailed so with the people, they are far more meet hereto now, then otherwise they could have been, or the villagers were, in Paul's time; for the Apostles at first erected the Churches in the chief Cities of the world, as appears by their Epistles, being places in which the greatest confluence of people were; and hence the villagers were called Pagani quasi ex pagis, the villages of many Continents being a long time ignorant of the Gospel after it had been preached in the Cities thereof.  
The third Church I shall now speak of is that of Corinth.  
1 Cor. 12.4. The Apostle tells us that there are diversities of gifts; and after tells what these gifts are, in these words, To one is given the word of knowledge, to another the word of wisdom.  
2. Lest any should appropriate these to one individual person, ordinarily he distinguished them, and saith, to one, and to another, and therefore not to the same man.  
3. Lest any should think these were meant of gifts given to private men only, he saith, That these divers gifts have also divers administrations added to them, which is properly applied to places of office and trust.  
4. In Vers. 7. the Apostle saith, The Spirits manifestation is given to every man to profit withal: showing that the Church by the help of the Spirit, had the benefit of all these gifts in the several Administrations of the Gospel.  
4. To these several Churches add the course of our Saviour, who gave us an example herein, Mark 6.7. When he did send forth his Disciples he sends them forth two by two to preach the Gospel, which proves the work of the Ministry not to be a single work.  
Object, Christ sends forth two only, you say there should be three.  
Resp. 1. None was fit to officiate the Evangelists while that Christ was alive, and this he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I remember not that ever the Apostles, during Christ's being on earth, were ever said to Evangelize: Christ was that to them they are now to us; they teaching what they received from him, as we teach what we received from them.  
2. The time of gathering Churches was not yet come; they, during Christ's being on earth, said only as John, The Kingdom of Heaven is at hand.  
3. They were but to prepare for the Kingdom, until, upon the Lord's Ascension, they should have sent down on them the Spirit of grace to enable them thereunto.  
4. The complete Church was not to be, until the world, or time to come, so called among the Jews, which was that time which was to succeed Moses Ministry, and therefore as the Church was not to be complete so was not the Ministry.  
And here I cannot pass by the common acceptation of the word Church; it was gross when only taken for the places of Assembly, and indeed it is but little better as taken for our mixed assemblies. Again others they prove their Church to be a true Church from the right Administration of Sacraments, and true preaching of the Word: but where, or in what society, this is done, as yet I am altogether ignorant of.  
But that the Scripture holds out is clear.  
1. Three distinct persons to be teachers in the Church.  
2. Distinguished by distinct Appellations, as Evangelist, Pastors and Teacher.  
3. Qualified with differing gifts.  
4. Have several Administrations committed to them to exercise their gifts in.  
5. That all these are but one complete Ministry, belonging to one Church only.  
Question is, How all these can be exercised in one Church?  
Resol. The Church of the Jews, being the Mother Church, and above all most excellently constituted; I shall propose that for a further example to clear up this mystery, to help us whereunto, it is necessary we make use of those words in Galat. 2.9. where it is agreed amongst the Apostles that James, Cephas and John be Ministers to the Jews, set out by the Circumcision, and Paul and Baritabas for the Gentiles.  
James is here placed for Evangelist, Peter for Pastor, John for the Teacher of the Jews Church.  
James, who was the Evangelist, whose work it was to lay the foundation of the Church among the Jews, as Paul among the Gentiles, writes his Epistles to such as were without the Church to prepare for it in the first place.  
1. As appears by the word Synagogue, where the Gospel was not preached but as to a mixed multitude, as appears in all the teachings of the Apostles mentioned in the Acts, and is spoken of in Scripture in opposition to Church-society, Acts 13.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation be dismissed.  
2. As by the nature of the doctrine appears, he calls upon some to wash their hands and cleanse their hearts, to put away outward and inward corruptions with which they were defiled: In the 5. Chap. he threats woe against them for oppressing the laborers: James 5.19, 20. he writes to unconverted persons.  
3. As appears by the dedicating his Epistie, he writes it not to any by the name of a Church, as men called out of the world, in communion with Christ; not to such as were Saints, nor to such as were called of God, nor to those that were apprehended to pertain to God's Election; only he adds the word Brother to it, a word of common relation, when used singly, and without other expression thereto.  
Que. Why James had not rather written as an Evangelist to his own Charge?  
1. This was part of his own Ministry, he being to begin the work among the Jews as well as to perfect; and to this I conceive our Saviour may allude, when he saith, That he that would be greatest should be their servant; which in this work he did, as it were, serve in his Ministry to the Doctor and Pastor, though after they did again, as it were, serve to him in the other part of his Ministry.  
The second part of Ministry, that attended next the preparatory Ministry, was that of the Doctor; for though the Apostle, in descending, gins with the Apostles, the most eminent in the Church, and ends with the lowest; so, if we ascend, we must begin at the lowest and end in the chiefest, and this was John's work.  
1. How clearly this appears in the Epistle from the difference of the matter and manner of teaching of that that is written in the Epistle of James, That the one was of the Church Ministry, the other to mixed Societies; this of john's is full of sweetness, the other of terror; to one he tells them You are beloved, you are sanctified, you are called the sons of God, you have passed from death to life: James calls those he writes unto Adulterers and Adulteresses, and tells them their tongues are set on fire of hell.  
2. How clearly it appears that John was Doctor or Teacher of the babes in the Church of Jerusalem, is evident;  
1. In that he directs it to the little children, 1 John 2.1. and these he names before either fathers or young men.  
2. He calls them My little children; he doth not appropriate any such interest to himself, either in the young men, when he speaks of them, or the fathers.  
3. 1 john 2.18, 19 He comforts the whole Congregation of children against the apostasy of some, saying, They went out from us; mark the emphasis of the expression in the Apostles style joining him to the society of the Infants.  
4. The whole doctrine is doctrine for babes; speaking of the new birth, of passing from death to life, of being anointed, and being called the sons of God; and many other signs only to set forth and to discover the state of regeneracy from unregeneracy.  
The third part of Ministry, or second of the Church-Ministry, and that is the Pastor's office, and this was done by Peter: Now that his Ministry was to the young men, which john had before mentioned in his Epistle, appears from his second Epistle, which, it is like, was written to his particular charge in jerusalem, he being, as it should seem by the postscript, absent from thence.  
2. In the Introduction he calls them Elect, and looks on them as such as had received like precious faith, which in the other Epistle he writes to the dispersed only.  
3. The doctrine proves it, in that the whole Epistle doth concern such only as are exercised in the understanding of the Scriptures, Chap. 1. he calls on them to add virtue to virtue; and tells them ver. 11. so an entrance shall be ministered to them abundantly into the Kingdom of our Lord and Saviour Jesus Christ; it's not to be questioned but they were entered; but the Apostle speaks of a more further degree obtainable, which they were to strive to enter into in this life.  
2 Pet. 2.20, 21. If, after they have escaped the pollutions of the world, by the knowledge of our Lord, they are again entangled, the latter end of them is worse than the beginning: And again, It had been better they had not known the way of righteousness, then after they have known it to turn away. It is clear hence, the Apostle here speaks only to such as had their senses exercised in the knowledge of the Gospel, as in the last words of the Epistle, Grow in grace, and in the knowledge of our Lord and Saviour.  
3. This agreeth to the name given to him that exerciseth this part of the Ministry, which is Exhorter, he exhorting to perfection.  
The fourth part of Church-Ministry, which is the Evangelists part, that the Church of the Jews may be a perfect pattern to all others, the supply hereof was done by the Apostle Paul in his Epistle to the Hebrews.  
1. That this was written to the strong Christians, is clear from Heb. 6.1. Not laying again the beginnings of Christ, repentance from dead works, but let us go on to perfection.  
2. He saith of those he wrote to, they might have been teachers of others, who have now need to be taught again the first principles.  
3. Peter, in his second Epistle, Chap. 3. ver. 15. gives it this stile, that it was written according to the wisdom given to beloved Paul: It is very observable, that it was said to be done according to his wisdom, that is, according to the excellency and depth of that that was given to him.  
Hence, I suppose, may be given the true and only Reason of the Apostle Paul's not prefixing his name to the Epistle of the Hebrews.  
1. Because he was not the Apostle of the Jews, therefore he writes not himself Apostle, and then because, if he had write himself otherways to the Church, it had been, as it were, a diminishing his Authority, in which he was not inferior to any of the Apostles.  
2. Hence James writes not himself Apostle in the Epistle written by him, because written to strangers, and such as were not in the fellowship of Saints.  
3. It is clear, the Apostle conceals not his name in the Epistle of the Hebrews, because of the Jews, being offended at his writing or doctrine for his sake, as some suppose.  
1. Peter, in his Epistle to the Church, shows that Paul had written an Epistle to them which, could be no other than that we had, unless any other be writ ten or lost.  
2. Peter calls him there, beloved Brother Paul.  
3. In the last Chapter of the Hebrews, the Author saith, that if Timothy came shortly, he would come with him: Now Timothy was Paul's companion, and fellow-labouror in the Gospel, and he was known to the Church, and acceptable to them, or he had not said he would come to them.  
4. He had been at Jerusalem many times, as appears in the Scriptures, and was received of the Church, and had the right hand of fellowship from the Apostles and Elders of the Church given him.  
5. An example of this is also to be seen in the Church of coloss, Chap. 3.10. Put off the old man, and put on the new man, which is the first work of Christianity, containing the doctrine of repentance.  
2. ver. 12. Put on as the elect of God, bowels of mercies; here is another putting on for the exercise of Christianity.  
3. To all these they were to put on charity, the bond of perfection; And after, Verse 15. he speak of peace which is the doctrine of the Evangelical preacher, which holds out a threefold estate to be aimed at by the Apostle to be in the Church of Coloss.  
First, Hence note that the Apostles never did the work of the Ministry alone by themselves, Phil. 2.22. Timothy was said to serve with Paul in the Gospel, as being done conjunctively by them in the same Church, to the same end, and the same Ministry, and the same times, though in a differing way of Administration.  
Secondly, Hence in no Church, unless on extraordinary occasions, were there more than three teaching Ministers; a clear evidence that three were a complete Ministry at the divisions of the Church of Antioch, Acts 15. It is true, there were many teachers, but they were such as came from jerusalem to establish the brethren, who when they saw the Church established left them and departed: And again, they were not there as Pastors to the Church.  
Thirdly, They went no where to the work, but two or three went together, Acts 15.36, 37. Acts 19.22. He sent two of them that ministered to him: Here it may seem the Apostle had more than two helpers: It is true, he may have three, as Apostle, to minister to him, his office being to prepare for the Church as well as to edify those that were in society, which he may for a time commit to some faithful man.  
Fourthly, In all the Epistles the Apostle never writes to any Church in which he acknowledgeth not others to have joined with him, in the work of the Ministry to the constituting of the Church he wrote unto, 1 Thes. 2.1. Ye know our: entrance to you, which shows Paul came not alone, when he came to do the work of the Gospel at Thessalonica: thus 2 Tim. 4.11. Only Luke is with me, take Mark and bring himwith thee, for he is profitable to me in the Ministry.  
First, Paul had not need of Mark to instruct him in any thing concerning the Ministry, nor was he a lazy Pastor to sit still while Mark preached.  
Secondly, He had Luke with him, yet he must have Mark brought also, seeing there was work for more than two, where Paul was ministering.  
Thirdly, He saith all were gone from him, which shows that he had helps with him before, and this was for the dispensations of the Word, and not as any helps in government of the Church by lay Elders, as we say.  
Application: Hence may we not conclude, that there is a threefold Administration of the Ministry in the Church to be used, which the Apostles themselves did not exercise alone in the Church without the help of others.  
Secondly, If any could do it, or should have done it, the Apostles should.  
Thirdly, If they did it not, than we ought not to do it; for who is sufficient for these things? If the Apostles were not, how shall we think ourselves to be?  
Fourthly, Hence it is clear, the work of the Ministry is not now rightly done amongst us, and the greatest Reformation that ever was made in Ecclesiastical things, is to be made, we being all as yet without Church and Church-Ministry, and yet also confident of their way & judgement, as that theywil fight to uphold it, and die for it; O what comfort will proceed from hence to us! Let us first know the truth, and then stand and strive together for it.  
Quest. Whether these differing Administrations differ not in degrees?  
Resp. Yea, more is required in the Ministry of the Apostle and Prophet, then in the Evangelist, more in the Pastor then in the Teacher; so the Apostle 1 Cor. 12.5. There are differing Administrations.  
First, The Administration is according to those to whom it is administered unto: Now the Doctors administered to babes only, the Evangelists to men, the Apostles to Evangelists, Christ to the Apostles; thus John writ to his children, young men and fathers.  
Secondly, The Church of God is called the house of God, and a great house in the Scripture, n which are infants, young men, fathers, and yet all but one Family, so these divided Congregations make but one Church.  
Consider but the Agreement of these:  
1. In their number; an Evangelist, Pastor, Teacher, for men, young men and babes.  
2. In the constitution; one Ministry, one Church, all three one, both in the Ministry, and in those that are to be ministered unto, it is but to perfect the same man.  
3. The Constitutors only are differed in their gifts by a majus and a minus; so the constituted are the same, only differenced by the degrees of stature and perfection, that is obtained under the dispensations of the Ministry.  
4. The one's Ministry ends in the other, the Doctors in the Pastors, the Pastors in the Evangelists; to those it is ministered unto; the childhood is swallowed up in youth, the youth in manhood, as the lesser is swallowed up in the greater light.  
David Evangelically spoke hereof, Psal. 84.7. They shall go from strength to strength, until they appear perfect before God in Zion: The Apostle alludes here to the Gospel state, as in 1 Pet. 1.12. They did minister these things to us, not to themselves, that are reported to us: they not having the grace we have in the fellowship of the Gospel under their Mosaical Ministry; the words in the Original seem more fully and clearly to aim at such a thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, as in the ordinary marginal notes is read, they shall go from company to company; and so Kerkeras of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepissime collective pro cietu usurpatur; oft times the word is used collectively for accompany. Again a Gospel testimony seems to be of this thing, in 2 Cor. 3.18. We all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as of the Lord the Spirit.  
1. Generally, the Apostle shows the work is the Spirits that is here spoken of.  
2. The first part of it is an unvailing the face, which must be done and is done in all, which is the first degree of grace, having in it the discovery of Jesus Christ.  
3. Upon this discovery he is by sanctification of the Spirit said to be changed in his life and in himself to a glorious estate.  
4. This glory hath yet another change to glory, that is to a greater measure of sanctification and grace.  
Some understand these words, from glory to glory, to have respect to grace here and glory hereafter, but the words before make it plain, that here is understood none else but the work of the Gospel-Ministry officiated in the Church by the appointment of Christ  
2. If we look on the words themselves, they prove as much unto us, for this is to be done by looking on Christ in the word as in a glass, a clear distinction used by the Apostle to distinguish the estate of Saints here, and that in heaven hereafter, 1 Cor. 13.12. Now we see darkly through a glass, than face to face; hear now, and then distinguish the times present and that to come, the glass and the face distinguish, the manner of the discovery of God here, and that which is to be hereafter.  
The Lord speaks not of the first change, because in that the soul is not come to be made like to the Lord, nor to have put on his glory; but when he is come to be made like Christ, and put on his image, than he is said to be carried from glory to glory, which shows that the work of the Ministry is to be a work which worketh these things by degrees in the Saints, and show forth to us the footsteps of God, having on it the image and superscription of God, commending to us his wisdom and prudence, who far herein exceeds the principles of humane policy and wisdom.  
To this also sweetly agreeth the charge of Christ to Peter, John ult. 15.16.17. in which Christ commands Peter to feed his lambs, his sheep, his sheep. There are in these words of Christ closely and mysteriously meant three sorts persons, though but two at first seem to be only named lambs and sheep; but he manner of feeding them clearly distiugnisheth them.  
First, The Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed my lambs.  
Secondly, The other two are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep, which seems to make them the same, but not without some eminent cause; the Lord hath clearly distinguished them, so as that they may be, and are to be understood of two sorts, and this distinction is not in themselves, but the feeding them.  
First, He giveth the younger sheep the name of the elder, and makes them one with them in that.  
Secondly, in their feeding, distinguishing them, signified to Peter, that in the Ministry there was to be exercised a differing administration, even unto sheep and sheep, and not to be taught the same doctrines; this appears; to the first sheep, it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here for feeding, is the same before for the feeding of the lambs, though they are sheep. Now, of the other sheep, which were sheep indeed, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are sheep; and fed as sheep; the others are sheep, and fed as lambs, and may be considered as of a differing growth, nor lambs, nor sheep, but between both.  
Object. Peter grieved, it is said, to hear Christ speak thus three times to him; he understood no such thing, and therefore sure there is no such thing intended in the word.  
Resp. Many things were hid as yet from the Disciples, and likely this, not any Churches being as yet gathered, nor had they yet instruction to gather them, Acts 1.30. Christ was with his Disciples 40 days, instructing them in the things pertaining to the Kingdom of God, which were especially, doubtless, concerning the way God would have taken in the Church for the edification of it.  
Secondly, Nor were the gifts given thereunto, until after Christ's Resurrection, as appears by the words of the Apostle mentioned in the Ephesians, where it is said, Christ ascended, and gave gifts unto men.  
Thirdly, This clearly proves the Apostles had a call to officiate this threefold office in the Church from Christ immediately, and not only Peter, but all the other Apostles.  
Fourthly, That first the Saints are to be said as lambs, then as younger sheep, then as elder sheep; a clearer proof, I think, there needs none, to show the diversity of gifts and administrations in the Church ought thus to these to be diversely administered.  
Thus the Apostle (from 2 Cor. 6.1. where it is written, we then as workers together with God,) Ministers these conclusions to be deduced thence.  
First, That the Ministry of the Gospel is not one single work, or the work of one only man, as now amongst us it is done.  
Secondly, That in the primitive times, there were in every Church, that was constituting, two at the least, and in every Church that was constituted three.  
These Ministers do not teach distinctively, but are co ordinate in the work one to the other, and are one for the other, and cannot be one without the other in a constituted Church.  
Tourthly, This Ministry in the Church is but one Ministry, 1 Cor. 3.8. He that plants, and he that waters, are one; that is, they are one Ministry, not one man, which was spoken of the Doctors and the Pastor's work in the Ministry.  
Fifthly, In no constituted Church we read of more than three in fellowship for the ordinary work of the Ministry, 2 Cor. 1.15. Paul, Sylvanus and Timothy are these before spoken of, and said to work together.  
Sixthly, Hence it was, I suppose, the Apostle condemns the practice of the Corinthians, 1 Cor. 1.12. for saying, one was of Paul, another's of Apollo, another of Cephas; These did, or others by these intended, did work together in the Ministry. Now it seems the infants boasted themselves against those that were not in Church-Society; the young men boasted themselves against the children, etc. Now compare the 4 Chap. ver. 6.7. the Scriptures clear it, they were puffed up one against another; and after saith to them, who made thee to differ? which showeth, that there was not only a difference in the Teacher, but also there was a difference made amongst those that were taught in themselves within, in their condition without.  
We of the Ministry now that bear the whole burden of the work alone, without question do that that never Apostle did, or ought not to be done in the Church: It may be said to us, we take too much upon us, what wisdom were it if we did submit to the Gospel rule, and think of a means how in Cities to join together to the Work of the Lord, as it is commanded.  
Object. The 1 Cor. 4.15, Though you have ten thousand instructors, yet have ye not many fathers. Hence it should seem the Church of Corinth had many more Teachers than three in it.  
Secondly, Compare 1 Cor. 3.12. with it, there are several bvilders brought in by the Apostles, as some building gold, silver, and precious stones, others are said to build of hay, wood, and stubble.  
Resp. 1. That the true Church then must have successively more true Teachers then three, because the Apostle could not stay long with them, but having planted the Church here, goeth to some other place, but before his departure he ordained others to supply his place in his absence; and of those that went with him to the work elsewhere, and in this kind they must have many Teachers, Acts 14.23. When they had oadained Elders in every City, they departed, which shows, they departed not until they had ordained Elders.  
Secondly, The words are a Hyperbolical expression, and prove nothing in particular; only they had many, and that if they had never so many more, he was he that begat them in Christ.  
Now for the second part of the objection taken out of 1 Cor 3.12.  
1 Note here are two sorts of teachers distingished, the one true, the other false, the faithful teachers are three, the corrupt are the same number.  
The true are distingisht in the difference of the materials set down; all are precious, but not all alike precious; it clearly shows there was to be a difference in the ministry, a difference in gifts, and difference in doctrine; the one inricheth men with silver of the Gospel, the other with the gold of the Gospel, the other with the precious stones of it.  
2 Now the false ministry counterfeits the true.  
1 They will have three in their work of their ministry, as the Apostle had in his:  
2 They differ in the doctrine also among themselves, as hay, wood and stubble do.  
3 Becave the Apostle was he which laid the foundation of the Church of Corinth, and was the glory of the ministry; they will also themselves take on themselves to be Apostles also.  
4 The Apostles build immediately on Christ, we on the Apostles, they build on Christ immediately not on the Apostles; they of say Paul his speech is contemptible 1 Cor. 3.10. And here I suppose was the first corruption or counterfeiting of the Church and Church despensations, which was not like that mad of Rome, in which not only things were counterfeied to pull down, and other set up in their steed, that for twelve hundred yeeers it hath not been known what the Church was governed by nor how.  
1 This confirms there were many teachers in Corinth indeed.  
2 But no more but three only in Church fellowship together.  
3 In that there were but three in the corrupt society no more nor less than in the true Church, it much consirmes the truth of the doctrine that in the true Church, which these did counterfeit, there were only threefold administrations in the Church then in use at Coriuth.  
4 It shows that the corrupt teachers did retain the same form of government in their Ghurch, as the Apostles had set up in the true: for otherwise they head not been able to draw men away so easily from the truth.  
5 Paul saith, that he transferred the things he spoke of the false teachers to the true, who were only three, Paul, Apollo, Cephas: it is like if they differed in the outward form, the Apostle would have reproved it in them. 1 Cor. 1.12. compared with 1 Cor. 4.6. 2 Cor. 11.13. he calls them false Apostles. Secondly, he calls them deceitful workers: now in that what they did against the truth was done by deceit, it showeth that they did as much as possibly they could to counterfeit the truth, and the true way practised by the Apostles in the Churches.  
A shadow of these things are also set out on the Mosaical service: Aaron and his sons signify Christ and his two disciples, or rather in the Priests and the Levites which were added to them as helpers in the same work. First, the one was to help kill, the other to help wash, and then then the Priest offered up the sacrifice; so the Apostle desired to offer up the— a chaste Virgin to Jesus Christ.  
Ezek. 47.3. the Prophet prophetically shows what was to be after the Gospell-institution took place, signified in the waters run out of the temple.  
1 The Lord measures the waters, and brings him through thrice, which signified as he was a Prophet, and did signify public ministry to be under the Gospel, that there was, to be a threefold administration of the Gospel: the first is but to his Ankles, the beginnings of Christ; the next higher, the next higher than that, and these are not in the same place, but one thousand reeds from the other; which shows that this ministry is not to be executed by one, nor preached at once to the same people.  
2 This directs us in ordaining ministers; they are to proceed by degrees, first preaching without for trial, then admitted within to the Doctor's ministry, than the Pastors, and lastly the Evangelists; this way Timotheus proceeded in the ministry.  
Now that we may more clearly see that it was the Teacher's Office to teach Babes, Rom. 2.20. and art, saith the Apostle there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Teacher of Babes, which shows, who are Teachers, Congregation, and what is to be taught in that Congregation, they being to be taught according to their capacity.  
1. The Scriptures clearly show what the Babe is, and who, and when to be admitted to church-society.  
2. The Scriptures show abundantly concerning that estate, and God hath therein provided abundantly for it.  
1. The Scriptures show who the Babe is, John 3.3.  
2. Of what he is to be borne and where, verse 5.  
3. The necessity of this new Birth, without which a man cannot enter into the Kingdom of Heaven.  
4. What is required of Babes, 1 Peter 2.1. to lay aside malice, hypocrisy, evil-speaking, and to desire the sincere milk of the Word that we may grow thereby.  
5. The Doctrine is set down, Hebr. 6.1. to be laying the foundation of repentance from dead Works faith towards God, the Resurrection of the dead.  
Shall God have Angels, heavenly Spirits, to attend the least of Saints, and shall he not allow many a Church-minister by whom her portion in the Word may be divided rightly to them?  
2. The Evangelists Office is distinguished from the Teachers by the Apostle in the 1 Cor. 1.17. where the Apostle tells us that he was not sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to baptise, which was the work and the Doctrine of the Doctor, as must clearly appears, Hebr. 6.1. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was to do the work of an Evangelist, as cocerning a man called to a distinct work from that of Baptising, which if so spoken of in the person of the Apostle, who had an extraordinary calling, to all; How then of those that have but an ordinary call, to one? And the words of Christ in Matthew to his Apostles, show that Baptising is joined to the first work of the Ministry following the making of Disciples, now if those God hath joined together are not to be separated by man, How shall we dare to feparate them, and as it were bestow them on others.  
2. The Apostle implieth, in saying he was not sent to baptise, that some are sent to baptise, and that men not sent are not to baptise, it being a part of the public ministerial Duty.  
3. He shows that they differ in the call to what they are to do, and that they have not baptised in commission equally, and so consequently for other of the Gospel Administrations, that that is proper to one is not to be done by another.  
4. He was sent to evangelise, which shows that the Apostle did prove his calling to do what he did do.  
Object. What is that to us? the Apostle was an extraordinary person.  
Resp. We are to consider him as in his ordinary and extra-ordinary capacity; in his extraordinary as a Prophet, and then he saith: that on him lieth the care of all the Churches; but if in his ordinary capacity, than we consider him as one using the Evangelists Office, to perform the which he took helpers with him, for the work of the Ministry joining himself to them,  
It is granted indeed that he did take on him the whole work of the Ministry.  
1. Being extraordinarily called.  
2. Extraordinarily gifted.  
3. Others being at that time not to be had to supply it for him; but in this case he is no precedent for us to do the like, especially seeing he was sent to do the Evangelists Office, though in the absence of other, or in the first laying the foundation of the Church, he may begin the works, as in Corinth, he is sent to evangelise.  
1. It being next in place to his extraordinary Offices.  
2. As being more fully instructed to that Duty than any other.  
3. The Evangelists place requiring greatest abilities in him that doth administer the same both in regard of the Ministry itself and those to whom it is to be ministered unto.  
3. The Evangelists Office is of the most sublime administration, it dispencing the highest things of God in its Ministry, that are communicated to the Saints by ordinary means in this World.  
1. Christ teaching Nicodemus the Doctrine of Repentance and New Birth, calls these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly things, things taught to men of the World.  
2. He calls the more spiritual part of Doctrine to be ministered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavenly things, which showeth that there is a wide difference between the subject, matter, or way of dispensing the Doctrines pertaining to these two Administrations.  
3. To this agreeth that of the Apostle, Rom. 10.15. How beautiful are the feet of those that evangelise good things and that evangelise peace, which shows that the subject, matter of the Evangelists Ministry, to those under his charge, is generally contained under those two Heads of peace and good things, holding out the glory follows the revelation of Jesus Christ to the Soul, and the good that belongs unto him; yea, this requires the greatest experience, the most heavenly sense, and nearest enjoyment of communion with God; for he must come first to know these things in himself before he can teach them to others.  
4. The Evangelists Office is the chief in the work of the Ministry, as appears in that after Timothy had made use of the public Ministry, Paul in his 2 Tim 4 5, bids Timothy do the work of an Evangelist, and make full proof in the Ministry.  
1. Signifying that in other administrations, there is not a perfect work of the Ministry.  
2. That the Evangelists Office is that that perfects the Ministry, both in respect of the Minister and People.  
Not that the Evangelists Office is a full Ministry without the other, or the other without that, but that the Ministry ends in this and tends thereunto.  
Again a Congregation under the Ministry of a Doctor called out from the World and united to Christ, having the administration of God's Ordinance among them, are a Church, though in its infacie and childhood lying under imperfections.  
1. As not perfected in themselves.  
2. Not in their Ministry.  
3. Not in their society, the strong being commanded to bear with the weak.  
5. The Apostle proves 6. Hebr. 1. both that the Evangelists Office is the highest and a distinct Office from the Doctors; where he showeth, that under that administration the Doctrine of Repentance fromidead Works, is to be left, and of the beginnings of Christ under this administration; and in saying Let us go to perfection, he showeth that under the former administration these Doctrines which he was now about to teach them, had not been taught.  
1. If their Congregations were according to the Papal congregational ways, and not divided, there were no leaving the first Principles, because daily some being to be added to the Church, and in infancy, would then be left to perish for the lack of means, of means of grace.  
And here fitly may I speak a word of this lack of this dividing the Ministry to the work, How it is savoured by godly men in the Land.  
1. A man preaching that Doctrine is preparatory to fit for the Church, is not so acceptable to men called and sanctified, and this is cried out as a Legal Ministry; others they preach the Gospel grace to men in a natural estate, and do apply it in a general way; they are hardened by it, and these are called Antinomists, though not approving the error; but how to remedy this that is not apprehended, nor indeed can it be but by dividing People, and then dividing the Ministry, before which it is nothing but confusion in all that we do.  
Object. It is very strange that men in the Euangelical Ministry must not preach the Doctrine of repentance, but leave that. Must not repentance be preached to the higher and the lower congregations?  
Resp. The Apostles Answer is not suitable for any estate, but that of evangelized Christians, which live under the highest dispensations of Gospel mercy, as appears verse 4. chap. 6. where he showeth what these are that are thus to be lead to perfection, they must be men enlightened, men that have tasted the heavenly gift, and are made partakers of the holy Ghost and have tasted the good Word of God, and the powers of the World to come; if these fall away there is no preaching repentance to them, it is impossible to renew them again thereby, and on this ground the Doctrine preached in the first congregation is left in the last.  
1. Hence see what degrees of common gifts is required of men before they be admitted to be of this fellowship.  
2. See to what perfection the Saints were brought who lived under this government; it is not the governments that are erected by men can have that in it, nor that from God which he communicates to his own Church.  
3. It showeth that there may be hypocrites, men that fall away in the chiefest Societies.  
4. See the ground of this Gospel dispensation.  
1. It is to carry men onwards to perfection, What a lack do all the Saints of God lack of this help from the Ministry here and in all the World?  
2. How are the Saints gifts left to whither in them by reason that means which should stir up their affections, and enlarge their hearts, is wanting to them; they are only shut up to lesser and lower things, below that measure of manifestation the Spirit hath given to them to apprehend God in and by; as the Jews were under Pedagogues, so these are straitened in the present Ministry.  
3. Those that fail under this dispensation cannot be restored, and therefore no need of the Doctrine of Repentance, they being as the Salt which hath lost its savour and cannot be seasoned.  
I know this Doctrine will be mightily distasted of us Ministers, we having desires naturally in us, as we have heard to be in the Apostles, every one desiring to be chief, and few content to deny himself, so as to serve with others in the Gospel.  
1. Brethren, let us consider, Do we Christ's work or do we our own? if Christ's, let us take a care and do it as he will have it done.  
2. As it is said of Christ when he washed his Disciples feet, he said, he did this for example; so Christ's Ministry, being at first but preparatory, showeth us that he was content to do any thing for his Church, and shows how we should follow his example herein, and he presseth Peter, yet he loved him, he should feed his lambs as well as his sheep.  
3 Consider our parts, they are not sufficient for the dispencing of the lowest administration; for saith the Apostle, we are the savour of life to life in those that are saved, and of death to death in those that perish, and who is sufficient for these things? here he saith, we joining as fellow workers; in their other part of work with himself and for all or any, he implieth none is worthy, no not man nor Angel; the lowest place will take up all thy gifts, knowledge wisdom, love, mercy, heavenly mindedness, and find thy heart much wanting to God in the execution of it both to thyself, this ministry, God and his flock.  
4 We had rather teach in a confused way to the multitude, in an unprofitable way, then in God's way to do good among them; our very natural opposition to this work and way proves the divineness and excellency of it.  
5 God saith, 1 Tim. 3.14. if a man have obtained the office of a Deacon, he hath obtained a good degree in the house of God, and David he esteems highly of a door keeper's place in the house of God.  
6 If God hath gifted us for the more eminent places, he will in his time call us thereunto; before which it is not good for us to seek any or exercise any.  
1 By this means men in the ministry, that is without the Church ministry, will come to have their gifts known and parts exercised.  
2 The Church ministry to be sound and incorrupt, that the Church come not to be corrup by false teachers.  
3 men's gifts for teaching highly improved.  
4 men's abilities to the uttermost manifested.  
Apl. Let us take heed of that of James 4.5. the spirit that dwelleth in us lusteth to envy; mark your own spirit how it is with God when God requires thee to part with any thing for the Gospel, how apt it is to swell against it, and argue against it, deny it, condemn it, and also speak hardly of it; as you know the Scribes and Pharises did to Paul concerning the way of God. I can the more freely speak of this, because mine own heart abundanly abounds with these daily in me, being indeed a fruit more bitter than death.  
2 Cor. 1.5. We have made ourselves your servants for Christ's sake; remember this, and we cannot refuse any place we shall be employed in the Church at all, unless public; we say so Complementally only to God and the Church.  
Again hath not Christ said, he that will be greatest let him be your servant? yea and did not the Evangelist in the Church, lay the foundation of the Church, in which he served to the rest of the ministry, preparing for them in this, as they prepared for him after: the greatest office is for service in the Church, in which to place any is the work of the Lord Jesus Christ, who tryeth the spirits, and knoweth the gifts of all better than they that have them, and from whom they have them.  
The last office we are to speak of, is the Pastors distinguished in the Gospel.  
1 His ministry is contained in those parts of Scripture in which the Saints are stirred up to duty.  
2 In those that invite to perfection.  
3 In those that exercise the Saints judgement in the knowledge of the word and the work of righteousness; hence is he called the exhorter, and doctrine exhortation: Noting unto us what Judgement, wisdom, experience and Understanding is required to be in the man that officiats this part of ministry in the Church.  
Heb. 5.12. All their Doctrine is spoken of together distinctly; 1 milk for babes. 2. Ver. 13. the skilfulness in the word of Righteousness was for the young man, in which he differs from the babe; and the Apostle shows it, that he that useth milk is unskilful in the word of Righteousness; this is for the Pastor. 3. Ver. 14. the Apostle saith, concerning the grown Christians, he should have strong meat.  
Now I come to show how all these Ministers are but one complete ministry in the Church of God.  
1 They preach the same Gospel, doing the same work.  
2 It's the same faith in the believer, as a child, and a strong-man, only it is to be perfected in him by degrees, according to that way God hath ordained in his word therefore.  
3 They are all for the same end, which is for edification of the whole body.  
4 They respect the same persons only, consisting in government, Liberty, peace, and purity. Heb. 13.17. submit yourselves to your leaders; that is meant of the ministering officers mentioned before; and not governing Elders, as appears from verse. 7. which words will hardly be applied rightly to the Episcopal, Presbyterian, or Independent way, they having but one Minister in a Church as they call it; here are many, and in their relation so they are said to be joined to the flock, as no Pastor can be more nearly joined.  
1 They watch for their souls.  
2 They must give an account for them.  
Now I suppose under these two words are comprehended the whole of the ministerial duty, together with that in ver. 7. where it is said that they have spoken to them the word of God: here is both ministry and government, but no government is here allowed to any other, but those that ministed, nor subjection required of the Church to any other; which proves that the Church ministry, was not a single ministry, nor were they governed by an external power.  
Now where any of these are wanting in a Church.  
1 There is a deficiency in officers.  
2 Thence a deficiency in the office.  
3 Thence a deficiency in the end for which this office was ordained in the Church, which is the edifying of the Church, and constituting of it.  
4 A deficiency in the Church itself.  
1 Where the Church ministry and ordinances are exercised, there cannot properly be said to be a Church visible; nor can I conceive but that as yet the Church remains hid in respect of outward government and order to the world; and hath not put on its ornaments as yet.  
2 I commend it to all my brethren the Ministers to judge whether our ministry, as now exercised, be any other then that which is without the Church, and prepares only for a Church ministry.  
3 I do not say but a Church constitution may be without any other ministry than the teachers; until that men are become capable of the other parts of ministry, when that is come to pass, the Church ought not to continue in its deficiency; but by all men to have God's ordinances exalted among them.  
Again not only people, Ministers, and ordinary ministry, in some kind resembling the Trinity, and are three, and yet but one; but we shall see the whole Scripture is divided among five; two for the giving, the other ordinary three, for the exercise of the word. 2 Tim 3.16, 17.  
1 All Scripture is given by divine inspiration; here the Apostles, and Prophet's work is set forth.  
2 The use of it is for the Doctrine, which is the Doctor's part for a babe in Christ.  
3 For instruction to righteousness, this is proper to the ministry of the Pastor, in the Congregation of the youngmen.  
4 That the man of God may be perfect, this is proper to the Evangelists office.  
1 That the whole Scriptures are employed by this ministry.  
2 That by these they are rightly exercised for Edification.  
3 That there is nothing wanting in the Scripture to exercise them, is a most strong and undeniable ground, that this is the Scripture ministry; and that ministry that hath more officers or less than this, is not the true Scripture, or Church ministry; and this will more clearly appear if you consider,  
1 That this ministry is bounded and directed in the Gospel, which other ministry is not, by and in the word which proves it Evangelicall.  
1 The Doctrine for the teacher, which is the ground work.  
2 Exhortation to the Pastor which succeeds rightly Dotrine.  
3. Evangelicall peace to the evangelized christian man.  
2. Their ministry is bounded in respect of the people to whom it is to be ministered.  
1. Doctrine is not for all, but babes only 2. Exhortation for young men only. And 3. Evangelicall ministry for the perfect men only.  
3. Their ministry is bounded for the place of it, which is the Church of God; these offices are not to be at all exercised but in the Church: The Apostle in 1 Cor. 4.1. saith, Let a man account of us as of the ministers of Christ, and stewards of the mysteries of God. Note here the combination employed in the word us, us ministers, us stewards.  
1. Showing, in the ministry is to be more than one.  
2. That as they are ministers, so they are stewards also.  
3. Of what they are ministers they are also stewards: the doctor is minister and steward of the doctrinal part of scripture, the Evangelist of the evangelical part.  
From hence I desire it may be conscientiously considered of; 1. Whether any Sacraments be to be administered until we are in a Churchway.  
2. To whose ministry and stewardship they do belong.  
3. Whether the doctrine of baptism belonging to the doctor, baptism belong not to him alone, of which he is both minister and steward.  
4. The ministry of the sacrament of the Lords Supper, to whose stewardship that pertains in the Church.  
5. Whether any of these may be exercised ordinarily in the Church by any but those to whom they are of God recommended in particular.  
6. Whether the Apostle did not aim at this, in saying, the Lord hath not sent me to baptise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to evangelise. The disjunctive seems to divide the work to proper persons according to their call.  
This seems to be the way of God in the Churches, because the most perfect way, and most like God.  
1. It hath unity answering in some kind to Episcopacy.  
2. Joint fellowship in Government by Eldership with Presbytery.  
3. Community in Privileges with Independency. Without all question these all have somewhat of the way of God in it; God's way takes up all.  
1. Episcopacy could not have deceived the world else in its first institution, succeeding the primitive times, and the hiding of the Church.  
2. Presbytery could not plead so strongly for a combination in Government from the word else.  
3. Independency could not else refuse an external power of command to reside in any out of the Church.  
1 For Episcopacy; How it is likely it arose out of the Churches first institution.  
1. The ministry of the Gospel being one, and ending in the evangelist, the other two ministers ministering to him, whether hence Episcopacy took not an occasion to visit over mascores of divided congregations.  
2. Whether the Lord writing to the Angel of the Church of Ephesus, wrote not to the Evangelist as first in order, and hence that Bishops pleaded their ground for Government.  
3. Whether that corrupt and exorbitant way of lording it over many congregations may not be a light to us? that succeeding the Primitive times, to show us that in the true Church there was a conjunction of ministers in the Church-ministry: more than one served together therein.  
4. This appears in that Episcopacy did counterfeit the way of the true churches, but in a corrupted way, grossly.  
1. Setting up their Bishoprics in Cities, as Paul the churches, which I suppose is necessary to be done now.  
2. In these places are a combination of ministers; but far more than they find in the text, and for a quite contrary end.  
3. Whether in union of churches, the mother church represent not the Evangelists meeting; the chapels the meeting places of the Pastor and Teacher; and than that the Sacrament of the Lords Supper was to be administered only in the mother-church. Whether this hath not in it a discovery of the evangelical practice, I leave to all the Saints to judge.  
I shall grant to Bishops;  
1. That there are by the Gospel government more than one assembly or congregation do belong unto one complete church.  
2. One was to be the mother-church or chief assembly, in which some things were to be done that were not to be done in the other meeting-places.  
3. That the members of the other two congregations were to come there and do them.  
4. That the Evangelist had a priority in the church before all other officers, as Pastors, Teachers, Elders, Deacons.  
5. That cities were the usual places in which the church-ministry and ordinances usually were erected.   

For the ground of Prebytery's rise and growth:  
1. It is clear, the ministry is in the Gospel one only ministry.  
2. All had their institution from Jesus Christ.  
3. Government is common to the whole ministry and elders in the Scriptures.  
4. All are comprehended under the same names in the Scriptures.  
5. All are to teach the same Gospel.  
6. God hath in Scripture condemned lordlike authority in any, and that the greatest was to be minister to the rest: by which and many other things, whether or no that the ministers came not to see the unjust domineering power of Episcopacy, and how that the Scriptures held out no such authority to be left of Christ in the church.  
1. Whether this occasioned not the ministers to break off the yoke of that bondage, and every one dividedly in his own place, without reference to other, as condemning episcopal Jurisdiction for tyrannical, and therefore saw a necessity of breaking off from that union that should not be. And now I suppose they break also from that union which should be.  
2. They finding the many inconveniences by standing singly without advice and mutual help, together with the Scriptures which speak of the Presbyters as of many persons, they were necessitated to join in a way of Community for Government again.  
3. Now from the joining together of Ministers and Elders in the Primitive Church of one Church only, I suppose arose the Classical or National combination of Ministers in the Presbytery.  
4. All these have somewhat of truth in them; which, when God shall reveal it fully, will help to set up the Church; which, until then, will but keep it down.   

I agree with Presbytery,  
1. That in things which generally concern the Church, nothing ought to be done without consultation first had with the Ministry and the Presbytery of the Church.  
2. That there were Meetings of the Presbytery for the debate of doubtful things.  
3. That several Ministers are joined together for this work.  
4. That one Minister ought not to Lord it over another in the Church, they being  in the Ministry.  
5. That every Minister in the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishop over his flock, and nothing to be done therein without his being first acquainted with it by the other Ministers of the same consociation.  
6. That helps in Government are to be used in the Church, as that of ruling Elders, Deacons, Widows.  
7. That the ruling Elders are to be chosen by the Church, and to be joined to the ministering Elders, for the removing of scandals and scandalous persons out of the Church; the Church being not possibly all on every occasion of meeting to be present, nor in many things are they able to determine, and therefore appoint chosen men hereunto, to do for them so as if done by themselves.  
And here I cannot but observe how all Ways deduce the strength of their way from the Way of God; and in what it fails of that, it lieth naked to be wounded by the adversaries.  
Episcopacy pleaded unity of Ministry: but taking the whole Authority to itself, from those who were to be joined with it, proved its subversion. It pleaded community of Churches: but when from three to three hundred, and from these, to those which he was to have no relation to, did show it to be an Antichristian power.  
2. Presbytery pleads a community or combination in the Church of Ministry, and so shakes Independency, which hath not any combination in Government of Ministry.  
3. Independency again shakes Presbytery in its combination, it being a combination of men that are not set over the flock, nor feed it, and yet exercise authority over them.  
4. Hence see the Way of God is that which holds up and casts down the ways of Worship or Government in the Church.  
Applic. 1. Of what strength will the Way of God be when it is in perfection revealed unto us, without mixture of humane inventions, to cast down all other Ways of Worship?  
Illustrate. As Christ coming into the Temple whipped out of the Temple the buyers and sellers, and none durst to stand against him; so will Truth be in power when it's clearly revealed; men will not be able so to dispute against it as now they do; there will not be that ground for Reason to object against it; the Word agrees with it, it will condemn every tongue shall speak against it.   

For Independency,  
I agree with it, that Corinth, Jerusalem and Ephesus is said to be but one Church, though it consisted of three several congregations.  
2. That this Church was ruled by Officers of its own, and not by any other Officers of another Church; but that all Officers and Offices ought to be complete in her, by which all things ought to be done by her alone.  
3. I agree with it, that people ought to be congregated in a Church-fellowship from the world.  
Applic. is, That I verily suppose that Independency comes nearest the mind of Christ of any. Yet lest I should be thought to be engaged to them more than others, I shall next show in what I disagree.  
1 She hath not her full ministry.  
2 Not the right use of her ministry.  
3 Not the right way of making her members.  
4 Not the right way to increase the gifts of God in her members, as ordained of the Lord in the word.  
5 Not the consultations ought to be had and held with the other Ministers, to be had in, and to be of its own consociation; of whom it may be said, as Solomon said of others, that a threefold is not easily broken.  
In the government of the Church, clearly appears according to the wisdom of God, that all Government is comprehended in it. Monarchy, in that there was one chief Pastor. Aristocracy, in the consociation of Ministers and Elders. Democracy, in that many things which concerned the whole Church, were to be done by, and with consent of the Church.  
1 Bishops, they with the help of Elders, they together oppress the people, depriving them of all power.  
2 The Bishops they grew too great for the Elders, and oppressed them.  
3 The Pope he grew too great for the Bishops: now it was all their work, to adulterate the way of Christ in the Churches, only to feed their own greatness, and further their own vile ends. But the grand corruption of all was in that resemblance of Monarchy set up in the Church against Christ, against his Law, to the casting down of Christ and his worship.  
Now, in the revolution of the Church's estate, it comes again by degrees to its restauration.  
1 The Bishops they cast off the Pope's yoke.  
2 By the same argument Bishops cast off the Pope's yoke, the Presbytery cast off the Bishops.  
3 The people with a ministry, join together against Presbytery for Independency.  
4 In the end, when God shall restore the Church to its former estate, all these several ways of government shall be reestated in the Church again, without clashing one with another, which now, as divided, are in some kind used as it were to the destruction one of another, yea of all; we are willing to have one alone without the other, and so strive to destroy the way God hath constituted in his Church, making one form to serve all, when all are to be exercised jointly in the house of God for the more excellent, perfect, and exact government of it, which by no means can be done by any of those powers alone dividedly: which what we do in seeking one, or setting up one above another, or against another, to the destruction one of other, is not easily apprehended; especially if we consider, 1. That the priority of the Evangelist was but in one Church-ministry, not such as to have it to be as the Papacy or Episcopacy, over whole countries and counties. 2. That the consociation or combination of the Presbytery was not over a Nation to exalt it over all, but of the ministry joined in fellowship for the edification of one only Church, consisting of only an Evangelist, Pastor and Teacher ordinarily. 3. The Independency was not such as was of one only minister and members joined to him, with helping governor's, in whom only all Church-power should reside; but was to be joined in a combination with other ministers of the same church, who were to have their helpers added to them: for as Solomon saith, In the multitude of Counsellors there is safety.  
1. The priority of the Evangelist is kept in its limits by the joining of the Pastor and Teacher with him.  
2. The power of the Presbytery is moderated by the Elders, exceeding them in number.  
3. The whole Presbytery, if they are wanting to the church in things wherein peace and purity do consist, are to be subject to the church, to give an account thereof unto it. Acts 11.2, 3. Peter having been with Cornelius a Gentile, was questioned by some of those that were of the Church at Jerusalem, for going in to the uncircumcised, and eating with them: to which charge of the members Peter gives an account, rehearsing the matter from the beginning, and expounding it unto them. 1 Cor. 5.7. the Apostle writes to the whole church to purge out the old leaven. Now this was the work of all, not of some, as appears by the means ordained hereunto, which was excommunication, not practised then as done by Episcopacy, in which the whole power of the Church was clean taken from them.  
4. Without all question, the saying of Christ, Go and tell the Church, (who had no respect to the than Jewish Church, but the constitution of Christian Church to be) doth imply, that in the Church did reside authority and power to punish offenders with ecclesiastical censures, and without them it cannot be done; which was the gracious provision God was pleased to make for the Church and the members thereof. That this was not meant the Jewish Church, appears, because there was but little good to be done by telling them of any thing, who had cast out all of their congregations that did confess the name of Jesus Christ.  
2 He gins in the beginning of the chapter with the Kingdom of heaven, which was the Gospel-government, Matth. 19.1. and was the cause of what sayings ensued concerning dealing with an offending brother.  
3. Christ, to clear up his meaning in these words to his disciples understandings, fetcheth another parable taken from the likeness of the Kingdom of heaven, which was the estate of the Church to be under Gospel-government, ver. 23.  
Object. Christ meant here the Church of the Jews: there was no other, nor could the Disciples understand of what he spoke, if not of the Jews Church.  
Respon. They then understood nothing whatever he taught, for he only taught the mystery of the Kingdom.  
Obj. How should they understand it?  
Reso. The holy Spirit tells us, that it was given to them to know the mysteries of the kingdom; so that the mysteries and hidden things of the Gospel and Government were in some measure revealed to them, though not as after the descending of the holy Spirit on them.  
And here it will not be amiss to speak a word more of this Scripture; which is, that Christ did herein at least confirm the dependency of Church upon Church now, from the then dependency which was in the than Jewish administrations to which Christ alludes.  
1. The ministry of Christ was evangelical. Mark 1.14, Christ is said to preach the Gospel of the kingdom.  
2 This being part of his ministry, proves that Christ had respect herein to the Gospel administration.  
3 Christ intended this only without mixture or relation to the other, Matth. 9.16. No man putteth a piece of new cloth to an old garment. Mark it well, there is not a piece to be put to it, for that which is to fill it up, will make the ren the worse: see then what it is to patch old with new, or new with old; it is clear Christ used it not in his ministry.  
Obj. Matth. 13.52. Every wise Scribe bringeth forth of his treasury new things and old, that is, Law and Gospel.  
Resp. It is true; but then he distinguisheth them, in that they come to be clearly discerned, as in the Parables of the tares and fish follow to be spoken of.  
The last general that we now come to speak of for further discovery of the exercise of these several administrations in the church, may be (for that it is employed in the Scripture) of church-meetings, though one entire church, yet usually not to be assembled in one place.  
1 Cor. 14.23. If therefore the whole Church meet together in one place. The conditional expression showeth, they usually met not in one place: it would have been confused for all the several Ministers to have taught their several doctrines at the same time in the same place; the Apostle doth adjudge it so, saying, One had a doctrine, another a Psalm, which he saith ought not to be: And this was in their general meetings.  
2. Their meeting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was for those things which were generally of common concernment to all the members, 1 Cor. 11.20. When ye meet together in the fame place, is this to eat the Lords Supper?  
Note, the doctrine which they were to be taught differing, and the Ministers they were to meet in several places, for to avoid confusion, and be a help to edification: But in the administration of the Sacraments, in which every child had his interest, as well as the man Christian, in this all were to meet together, feasting on him as in a feast upon a Sacrifice.  
This Scripture 1 Cor. 14.23. of the gathering of the whole church together, I suppose to be occasioned for the trial of the members gifts, to see whether those under the teacher's administration were fitted for to partake with the Pastor's charge, and those under the Pastor to be admitted to society with the Evangelists congregation.  
1. Hence in this meeting the Apostle saith, All may prophesy, ver. 24 & 31.  
2. This prophecy was to be according to the measure of faith, either as a child, or a man; according to the several degrees of knowledge he had in him of the Gospel, and of God, so was he to propesie in this meeting.  
3. Nor do I think that this was ordinary with them to prophesy, but on trial of members: In this kind 1 Cor. 12.29. Are all prophets? Are all teachers? which shows the office of teaching in ordinary meetings was proper work of some particular persons. When none but the Pastor or Teacher did teach only, the rest were only to sit still and judge.  
1. Some there are that take these words [all] all may prophesy, collectively for all the Prophets or Teachers, which cannot be; because the Apostle saith, Two or three may speak, the rest judge: now sure the Church had not so many faithful teachers pertaining to their church.  
2 Others understand it of some of their choyest Christians only. 1 They cannot agree with the word all; for if some only, than not all. 2 The holy Ghost saith, they may prophesy according to the proportion of faith; which shows that it did belong to those of the Children congregation, as well as those of the men; and whereunto should this serve if not for trial of gifts, and the bringing of the Christian from company to company for his furtherance in knowledge and grace?  
3 By this trial the Church came to know the proof of men, who among them were fitted to send forth for the propagation of the Gospel in other places.  
4 It is employed, that the admitting of members to be the first society, (and then doubtless it was so in the other also) it was a public work of the Church, in which great care is to be had; that neglected, proved the ill calamities and trouble of the Church; and so again for the casting them forth.  
2 Gal. 4. The Apostles reproves the underhand deal there used; which was as it is to be thought a practice of the officers in the Church, who brought in false brethren privily without public trial, and not at the Churches public meetings against the course of the Church: Judas saith the like, That false brethren are crept in unawares, Judas 4.  
Obj. How could the Church meet in one place?  
Res. 1 They had exceeding large rooms in Jerusalem, as appears in the multitude met in one place, Act. 21. in which three thousand were converted at one sermon.  
2 The word implieth they did do it.  
3 They being to do it, not to hear, but to receive the Sacrament and the like, that may be done successively, it may easily be granted.  
4 It may be the Church increasing, they may increase the room.  
5 As the Atheists of old questioned the Scriptures by questioning the possibility of Noah's ark, carrying the creatures in it, and the provision for them: So now men question the Scriptures, by questioning how these could come to meet all in one place, being so great a multitude as the Scripture affirms them to be.  
In the Application, I came to show that there is no Church, nor Church way that is according to God, but this of Apostles, Prophets, Evangelists, Pastor, and teacher.  
1 These must be to the constitution of a true Church, or it cannot be a true Church.  
2 In the lack of one of these, there can be no complete and perfect Church-administration exercised.  
3 These in combination only, need no other to be joined to them for the ordering of Church affairs, as appears, Christ having given the ministry above said. Ephes. 4.12, he tells us they are for the perfecting of the Saints, the work of the ministry, and the edifying of the body.  
1 It is for the perfecting of the saints.  
1 Show, The Saints are not to be perfected by any one of they must have all to perfect them; which shows how it it should be the desire of the Christians to see this way of God set up among them, as the true and only means of their perfection.  
2 If these serve for the perfecting of the Saints, what need we any more, yea who shall add more?  
3 There is all that power and authority given to these that Christ hath given to his Church, for the Saints to have exercised in the Church among them.  
1 For removing scandalous things and persons.  
2 For advice and counsel.  
3 For exhortation, reproof &.  
2 It is for the work of the ministry.  
1 These all only can do but the work of the ministry that is to be done in the Church: I speak not here of that part of ministry exercised to those without the Church.  
2 Without all these (as I have formerly showed, they are and aught to be in the Church) the work of the ministry cannot be done according to Gospel rules.  
3 There is no other work to be done by the ministry, either in teaching or ruling, than what is to be done by these only.  
4 The Church is not, nor cannot be sufficiently provided for without all these, but it must be imperfect, and must be straightened in the work of the ministry; which is the only work we ought to strive to have wrought amongst us.  
5 Ordination being a Presbyterial or ministerial act, is in every right constituted Church, virtually as other ordinances of the Church are.  
6 Hence the Church hath all power in itself that is or can be for its good, communicated of Christ unto it, and needs not to go out of itself to any other for help.  
1 Conclusion, Hence is this, that there is no other way to be found out more mighty to convince gainsayers, to order Assem Ites, to build up the Saints, maintain unity and peace, to restore the humbled, to cast out the profane, or to do whatsoever else is to be done ministerially in or for the Church, than what these, and none but these are to do.  
2 Nor hath God left to his Church any other way or means to do it: and especial care is to be had what authority is exercised, what way is erected in the Church of Christ over his people, that it prove not Antichristian, and turn not unto tyranny over the Saints. God complains, those that ruled over his people made them to cry; and shows, God's people can bear no yoke as Christ's that is gentle, nor no yoke but Christ's: the other yoke is an unequal yoke, they can never draw easy in it.  
3 The third thing this ministry is to do, is to edify the body; more than these three things remains not to be done by the ministry for the church on earth.  
1 The Apostles and Prophets gave the Scriptures as that by which it may be edified.  
2 The Prophets forewarned her of her sad times, and told her again of her glad times to come.  
3 The Doctor he drew the milk out of the word for the children.  
4 The Pastor brought forth thence the young man's meat.  
5 The Evangelist he furnish from thence the strong man's table with strong meat fit to feed him.  
Now judge and tell me without which of these the church can be, and how sufficiently God hath provided for his church and people in these.  
1 Who can preach without the Apostles?  
2 Who can comfort without the Prophets?  
3 How can the child live without milk?  
4 How shall the other christians live without meat?  
Obj. This were not provision sufficient against Heresies?  
Resp. Let us take heed of questioning the Lords wisdom in the order taken for the subsistence of the church: as if the Lord knew not there would be heresies, because he provided not sufficiently against them; or that he knew not best how, or by whom, or by what means to preserve the church against it.  
2 God doubtless will not be wanting to his own Way; and whenever his way shall be erected amongst us, there will be other manner of gifts communicated by him to the church, to do this and all other things for its good  
3. See how little good Counsels have done in this kind, since that the frame of Gospel government hath been subverted.  
4. The Apostle shows ver. 14. that this is the only means to preserve men from being carried away by every wind of doctrine, or by the cunning craft of men that lie in wait to deceive.  
1. More than this, what is to be done?  
2. Shall we now Idolise our own wisdom, or submit to God's way in this matter? If we oppose here against God, shall we not kick against the pricks?  
1 Tim. 3.15. The Church is called the pillar and ground of truth, as rightly constituted until the Church was driven away, the enemy could never set up their heresies so as after.  
Conclusion, 1. Let us set up God's way, and that will pull down heresy, dissensions will fall quickly and quietly, God's weapons hereunto are full of all might, ours full of weakness.  
2. No Authority is to be made use of in a right constituted Church, but that God hath errected only.  
Illustration: 1. Gal. 1. The Apostle writes to the Churches of Galatia.  
1. In Galatia were more Churches than one, and so no national Church.  
2. These Churches are written all unto to amend their corruptions they had within them, each one distinctly without any command of acting one, with, or over, another, as perfect bodies furnished with complete Authority thereunto, without any  power joined unto it for assistance.  
The main ground in Scripture brought to prove the Combination of a Ministry in Classes, and in provincial and national Assembly, I suppose, is taken from Acts 15.2. where it is said, the Church of Antioch did send to the Apostles and Elders of the Church of Jerusalem about the question.  
Resp. 1. This, in sending to the Apostles, was not to send to Members of another Church, but of their own Church; the Apostles being Members of all the Churches in the world.  
2. In the Apostles times the word was not written, nor the mind of God fully known; therefore no doubtful thing was to be resolved, but by their advice, as the Epistles of Corinth show, in which it appears, the Corinthians had sought to advice of the Apostles in very many cases.  
Object. They had Apostolical Authority before, they need not to send to Jerusalem, for that Paul himself being with them.  
Resp. The Church was not builded on one Apostle, but the Apostles, Ephes. 2.20.  
2. God required that every truth should be confirmed by the Testimony of two or three; so that to Apostolical Testimony it was necessary there should be two or three for to confirm it; yea, God saith, there are three that do bear witness in Heaven itself; so that it was in this case for confirmation of the Church in the truth, that there should be the Testimony of two or three Apostles to witness to it.  
Object. They writ to the Apostles; that indeed was no  Authority: but here they writ to the Elders also that were at Jerusalem, and this was .  
Resp. The Apostles and Elders were but one and the same men, they were not several persons; and here, as I suppose, is the great mistake in the controversy.  
1. I have showed before how James, Peter and John were in the ordinary way of Ministry designed to officiate, as other Ministers in the Church of Jerusalem.  
2, Those that held Episcopacy, held James to be Bishop of Jerusalem; those for Presbytery, that he was Precedent of the Counsel, which was fulfilled in his Evangelical office, by which he had a kind of priority in the Church.  
3. In 2 Pet. 5.1. Peter, who was an Apostle, as James was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an Elder, but an Elder with others in the Church of Jerusalem, which were James and John.  
4. None do speak to the question, but Peter and james, in the Counsel. john, it is like, was not present; and if others had been required to answer to the question; it is like they would have been put on to speak to it; if they had spoken to it, it had been doubtless written of.  
5. It being a question of doctrine, it is likely here the Church did not send to these Elders who were ordained for helps in government only.  
6. I suppose none could join with the Apostles that were ordinary men, to say as the Apostles did, ver. 28. saying, it seemed good to us, and the Holy Ghost.  
7. If I should grant that there were other Elders, and not the Apostles, I suppose we should not have sufficient ground from hence to practise it.  
1. These had extraordinary gifts; the Holy Ghost having visibly before descended on them.  
2. That there was some more than ordinary cause in it, appears, because they pass by other Churches, and send to that, though they were nearer to them, and that not only because she was the Mother Church.  
Quest. Why did they send to the Apostles under both Titles, and not use one of them only, if there be meant the same persons in this place only?  
1 As Elders, they wrote concerning their Members, and their sending forth to the Churches, in which they had relation to them as Pastors.  
2. As Apostles, so they wrote concerning the doctrine; for the Answer is made from them distinctly, and divided into these two heads.  
Acts 15.24. It pleased the Apostles and Elders, with the whole Church, to write; For as much as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, ye must be circumcised, and keep the Law, to whom we gave no such Commandment.  
1. This was done of them as Elders jointly with the Church, where they officiated their ministerial calling.  
Verse 28. It seemed good to the Holy Ghost, and to us, to lay no greater burden on you.  
Now this the Apostles did as Apostles, not as Elders; for it was not in the power of any Church to impose a burden on another Church which Christ had not imposed. I may, in this kind, speak much more in Answer to this Objection, but I am diversely at present straightened.  
One of the most usual Scriptures brought to confirm mixed Congregations, is that of the Tares, Mat. 13. then which I think none more fully condemns it.  
I shall show you the wrong application of the words, and the right using together for brevity sake, the Parable and Exposition made by Christ in the Chapter together.  
1. The man is Christ, which sowed the word in his field, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world.  
2. The tares, who are the children of the wicked and ungodly men, they appear among the good seed, which is the godly.  
3. The Ministers ver. 28. would gather forth the wicked from the good, but Christ saith, let them alone, lest, they root up good men with the bad.  
4. They must both grow together vers. 30. until the harvest, which is the end of the world, being the day of judgement; and than God sends forth the Angels, the reapers to gather them, and burn them.  
Others hence say, this was not to continue mixed societies with ungodlymen, that were openly profane, but that the tares were so like the wheat, as that the Apostles may be deceived in the likeness of them, and pull up one for another.  
But briefly, to speak to the point, the fallacy lieth in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these being rightly understood, show the truth, and it is thus.  
Christ, he preaching the word to the people of Church-Commuon, calls it the world, his Ministry works on some that they were born again by the immortal seed of the word; others, they hearing show their hate against it; the Apostles see a necessity for the good of the wheat, that the tares be pulled away, which they desire: but, are forbidden, until the accomplishment of this time, which is the time of continuance of Moses Ministry, in which Christ then was, and endured until Christ's Resurrection, when the harvest was to begin, ver. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we understand it generally; when the Angels, the Ministers of the Gospel were to be sent out, and when the tares were to be gathered out, as Mat. 28. the Apostles were sent out by Christ heretofore, Mat. 9.37, 38. The harvest is great, the labourers are few; Pray the Lord of the harvest, that he send forth labourers into his harvest: Now whether the harvest in this acceptation be not to succeed the end of Moses Ministry, in which Believers were only added to the Church, or such as did outwardly profess the Gospel, and others excluded, I leave to be judged; and than what is to be gathered out? all that doth offend, Ceremonies, and all things offensive, and then the persons offending, both persons, and things are to be taken thence; to which if we add the place to which the corn in harvest is brought; It will yet more plainly appear, ver. 30. it is to be carried into Christ's barn, which is the Church, and the estate of grace here: ver. 41. after all things, offences and offenders are gathered out, which is not to be until the end of the world, and the wicked are cast into hell, than the righteous shine in the Kingdom of their Father: Now this hath respect to the state of glory in the Heavens; the Father's Kingdom being now under administration then, before they were; this Parable, I suppose, was chief directed to the Jews, the Parable of the fish to the Gentiles, which is used in the same nature, to prove the same thing, as this, that is mentioned before.  
1. Mat. 13.47. The net is the Gospel, the Sea the Heathen world, in opposittion to the Jew, set out by the field, and in respect of the troublesomeness of the people under the Gospel-Ministry; as it was prophesied by the Psalmist, Psal. 2.1. Why do the Gentiles rage?  
2. In that it is said, they took of every kind, signified, the many Nations, tongues and people should be brought in, and converted by the Gospel to God.  
3. The Gospel under this Metaphorical expression, a net is said to gatherthem, to bring men to hear it, to gain on men's affections, and then to draw them, signifying, the power of the Gospel in the heart of man.  
4. The net is full before he draws, which shows; 1. He observes the time in drawing: 2. He draws not for nothing: 3. He must not neglect to draw: 4. I suppose the net then full, when there are sufficient for numb rend fitness, to enjoy communion withal in public Ordinances.  
5. He draws to shore, away from communion with the rest of the ungodly world, 2 Cor. 6.17. Come out from among them, and be ye separate; Now this was that part of Ministry done without the Church, the second part gins.  
1. They sat down, which shows, 1. Their sedulity and care in doing what they did: 2. That they were to attend on this same: 3. That this work was a conjunctive work, not of any single person: 4 That they must be drawn out of the Sea, before any putting them into the vessels.  
Now, by putting them that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair into vessels, may be understood of the Nations, severally gathered into several Churches; but I rather understand the Lord here speaking of a particular Church, in which there are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels, and the fish to be put in its own proper vessel, which is either to his company of youth, children or men.  
2. They sat down, shows, the disposing of the Saints in their several places, for Communion is a Conjunctive work of the Ministry.  
3. The casting out of the bad, is a word used in the Scriptures, usually for casting out men by Church-Censures out of Church-Communion.  
Obj. That the casting into the Sea, the sitting down, and putting into the vessels, are not said to be done by any other than the same persons.  
Answer, 1. The work is one and the same.  
2. As in the former Parable, the son of man did sow the seed, but the Angels gathered out the tares. So ver. 49. the Angels Ministry is to separate the good from the bad, they are not said to cast the net into the Sea.  
3. This work was to begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Moses Ministry.  
4. This work of Separation among the Gentiles, is to be continued in the Church, until all offences and offenders are gathered out of Christ's Kingdom, which is unto the end of the world.  
Vers. 52. of this Chapter, is indeed the key of this Scripture, without which it cannot be rightly understood, in which it is said, a householder bringeth forth of his treasury new things and old.  
1. Hence it is clear, Christ mainly intended, in these Parables, the Gospel-estate.  
2. He that would understand them rightly, must apprehend somewhat of that estate which went before the Gospel.  
3. It is employed, that unless all things were understood rightly, both of the old and new; if but any thing of them all were misunderstood, it would bring a misunderstanding of all, as experementally the end of the world misunderstood, begat generally a misunderstanding of the whole Scripture.  
Ezekiel's Vision, Chap. 40.41. which is of a new Temple, and seems to allude unto that which we have formerly written of, which I shall write in a few words; That the vision is apprehended to set out the Church under the Gospel estate; and its several conditions unto the end of the world is assented unto of some.  
1. Then, by the wall, in the gate whereof stood the man who had line and the rod in his hand; I understand the primitive times, in which Christ was, and wherein the measure was given unto the Apostles to measure the Church by, which was the Gospel.  
2. In the outer Court, I suppose, was intended Luther's time, which had but little measuring in it, which was further off from the Temple-estate, and next ensued the ending of the Church after the primitive times.  
3. He is brought to the inward Court, which I suppose to have reference to the Reformation made by Calvin, which was farther from the wall, signifying the primitive times, and nearer to the Temple-state, of which much is spoken in the Epistle to Philadelphia, Rev. 3.12. which, if it be understood to typify, with the 6 other Churches, the estate of the Church to the end of the world, as many suppose, will then fall out to be accomplished in these times, and that are now to succeed; and also in Rev. 11.1. & Chap. 15.8. which estate did succeed the Sardin estate, in which was but a name of life, and is rightly understood by some to represent Luther's time, as Bernard in his Introduction to the Revel.  
1. In the former Courts, were only 30 single Chambers on a row, one by another; in the Temple-estate there are 3 Chambers one over another, so in order, and the wideness of the house still upward, from the lower to the middle, and so to the upper, as having an allusion to the threefold Congregation belonging to the Church, the last having most enlargements in it.  
2. In this estate, before the doors of the Chamber was a separate place, but none in the Courts.  
3. In this estate, Rev. 11.1. the Temple is measured, and the worshippers, but not in the other.  
4. In this estate, the Courts are left out, and not to be measured by command, which John would have done else, as is to be thought, having been before measured.  
Object. Why may not Episcopacy be looked on as the first Court?  
Resp. They were brought off from it by King Henry the eight; but Christ was to bring these from Court to Court, and not man, as I verily suppose both Calvin and Luther were, as appeared by the work the Lord wrought by them; the last great work which the Lord brings the Church to, is the Temple-estate which will greatly differ from the other estates, in which the world will be more blessed then ever. For which is reserved the greatest mercy, in which will be amends made to the Saints for their many miseries, abundantly, through the grace that is to be revealed of Jesus Christ.  
To end all, one word more of places of Assembly spoken in the Scripture.  
1. The Synagogue was a place the Apostles oft preached in, but never as to the Church, but disputing or persuading the things of the Kingdom, as having to do with men, arguing against the way of God there, and not persuaded of it, being a mixed people.  
2. When men were brought to believe the Gospel, than they were separated thence to some private house, where they had set up the Gospel. Ordinances among them, Acts 18.4, 7, 8. We read not, that in the Synagogues any public Church-work was done, as baptising, administering the Lords Supper, and the like.  
3. Because that one house, it is like, could not contain all for number, and to avoid confusion in the execution of the Ministry in public meetings; it was necessary, that they should be distributed according to the several administrations of the Gospel, dispensed among them into several places. Hence Paul, writing to the whole Church of Rome, writes in particular to the Church in the house of Priscilla, Rom. 16.3.5. here called a Church Synec dochically, for a part of the Church of Rome, as the Pastor's part, or Teachers for the whole.  
4. The place where the whole Church met, as is observed by Master Mead, was called by the name of Church, figuratively calling so the thing containing for the people contained in it, 2 Cor. 11.22. Have ye not houses to eat in, or despise ye the Church of God? where he notes, That the Church here set in opposition to their houses, is to be taken for a material house separated to public meetings among them.  
Obj. May be made, That there was no particular place for general meetings, or for receiving Sacraments: The Scripture saith, they went from house to house breaking of bread.  
Resp. As Mr. Mead hath well observed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house; which some understand to be the house in which the Disciples were, at the descending of the Holy Ghost.  
5. I suppose, that whereas in several places of Scripture, we have mention made of certain Churches in particular houses; I suppose it serves to illustrate the truth of the doctrine proposed; and this one thing I dare affirm, that the way of God, when ever brought out to the world, will be as strange, though contained in the word, as if it had been never written in it, as appears in Ezekiel's writing of the Government to be under the Temple-state, Ezek. 43.10, 11. which is yet to be.  
Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern; And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, the go out thereof, and the come in thereof, and all the forms thereof, and all the Laws thereof, and all the Ordinances thereof write it in their sight; which showeth, that all these things were to be hid for the sins of the people, & when revealed, it should be as a thing now written, and new to the world, which the Lord will not reveal until the putting away of our abominations out of his sight, and have pulled down the posts we have set up by his posts, and the thresholds placed by his thresholds, which keeps the Lord and his way from us, and may occasion, being hid, through dissensions, destruction to us, from which God and his truth can only rescue and save us, which is to be diligently sought for of all, as that, in which our lives and peace are bound up in, & of our posterity, by which we shall become one in God, in Christ, in the Faith, in way and worship of the Lord, and become all of one mind and one spirit, as becometh the Saints and the Servants of the Lord Jesus Christ; all which the good Lord, for the glory of his grace, works in all the Saints, according to his mighty working, which he worketh in those that believe to peace and righteousness here, and eternal life hereafter. Amen.   depiction of a man or minister preaching from the pulpit in a church full of people 
The Orthodox true Minister,   depiction of a man or minister preaching from the window of a house or inn, with a sign featuring a bell, to a crowd of people outside, including three in a tree 
the Seducer and false Prophet.