The churches resurrection, or, The creating of the new heavens written by an unworthy gospel-minister, John Bryan.

Dionysius cap. 2. Eccles. Hierarch.

Deinde Sacros omnes gradus sibi cooperentur, &c.

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

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

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

Ambrose on Ephes. 4. At ubi autem omnia loca circumplexa est ecclesia, Conventicula sunt constituta, & rectores & caetera officia

in ecclesiis sunt ordinata, ut nullus de clero auderet qui ordinatus non esset, praesumere officium quod sciret non sibi creditum vel concessum, & caepit alia ordine & providentia gubernari ecclesia.

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

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

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

Ignatius to Trallis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

Tertull. in the forecited place de Exhortatione Castitatis, Honor

per ordinis consessum sanctificatus, adeò ubi non est ecclesiastici ordinis consessus, & Offers, & Tinguis, & Sacerdos, &c. before he saith these have Ecclesiae aucthoritas, the Church authority.

This is Consessus Ecclesiaestici ordinis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and any other Eccle∣siastical convent, then this Juridical is not according to the Primitive Church and Gospel-frame; this was the true Presbytery, and all o∣ther then these are spurious and false.

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

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

To this may be applyed that of Egisippus, cited by Eusebius, Ʋnà cum Apostolis suscepit Ecclesiam administrandam frater Domini Ja∣cobus, qui justus ab omnibus cognominatus. This was understood of Peter and John, Gal. 2.9. and not of all the Apostles: Paul and Barnabas ministred to the Gentiles; James the less was slain, before he took this Government, by Herod: So that it is without question,

here is onely meant the three Apostles, who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Peter calls himself, 1 Pet. 6.1. according to the form of Government in the other Gospel Churches, they being not differing one from an∣other in form of Government, Jerusalem being the patern or mo∣ther Church. This Book is said to contain Apostolical Traditions, but is lost, and a counterfeit left in its place, Nicephor. Eccl. Hist. l. 3. c. 26.

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

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

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

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

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

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

1. Here are three bounds expressed of the Church.

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

3. In Athansius time these bounds were destroyed.

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

Dionisius distinguisheth them by these names, Rudes, illuminati, per∣fecti.

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

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

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

Clemens saith of the children or Doctors Society, Non enim nos pueri & infantes appellati sumus, quòd sit puerilis & contemnenda no∣stra disciplina, ut nos calumniati sunt qui inflati sunt scientia.

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

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

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

Dionysius cap. 6, Eccles. Histor. seems to mention a ceremonial practice in use in the Church, at the changing of Societies, by a

change of Garments, alluding unto Coloss. 3.10, 12, 13.

Prioris autem vestis positio, alterius{que} assumptio, migrationem il∣lam à media vita (licet sacra) ad perfectiorem significat; sicut in Divi∣na regeneratione promotionem indicabat à purgata vita, ad contemplan∣tem, illuminantem{que} habitum illa vestis condentis immutatio.

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

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

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

Ambrose, 1 Tim. 3.12. When the Church was taking her leave of the world, sets down the full Ecclesiastical Officers, called by Igna∣tius fitly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is more then any since, that I have read, have done.

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

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

Haec traditio Synagogae est, quam vos vult sectari; quia Christianis quidem scripsit, sed ex Gentibus factis, non à Judoeis: ut sedentes di∣sputent seniores dignitate (not in age) in Cathedris, sequentes in sub∣selliis, novissimi in pavimento, super Mattas, quibus si revelatum fuc∣rit dandum locum dicendi praecepit, nec despiciendos, quia membra cor∣poris sunt.

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

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

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

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

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

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

3. Hence the condition propounded to all, old and yong, rich and poor, is, That unless they become as little children, sit among them, learn among them, &c. bearing the image of the heavenly Infancy of Christ, as of Adam, they cannot enter the kingdom of heaven, that is, the Churches Society, 1 Cor. 15.49. he that cannot deny him∣self in this, is not fit for the kingdom.

That we may see we are not left onely to this Traditional Expo∣sition onely, but that we have Divine Authority more fully to con∣firm the same by, see James 2. ver. 1, 7.

The Objections are many against this, the Scriptures abounds with as many Answers. The Objections may be reduced to two chief heads.

1. Do ye think old men will be made children, and sit with chil∣dren, and endure to sit with them?

2. Will rich men sit on Mats, and poor men sit in Chairs? what dishonor were this to greatness?

1. This is one thing makes the entrance into the Kingdom so dif∣ficult, Luke 18.17. Matth. 19.23.

2. God respects not any mans person for his greatness.

3. It is according to the will of God, that goodness in his presence should be honored, not riches.

4. Hence the richest man of the world cannot be Christs disciple, unless he thus deny himself.

But to the Scripture, James 2.1.

1. It is necessary to let you know, That this Epistle was written to men out of Church society, as this we are in, whose meetings the Church Order or Discipline was not observed, in which greatness, not goodness, was looked on.

2. The Apostle reproves this corruption in the Jews, and tells them, This was an injury offered to the faith of Christ, which is wor∣thy of more honor then any thing else, and make a man more ho∣norable before God, though not before the world.

3. He shews in Church Discipline, no respect of persons is of God to be permitted.

4. That in Church-meetings, before God onely, faith is had in esteem; and to be honored so, that the way of the Church, and of God, are quite contrary to the world and our Church-way, which is according to the world, and not the word.

Ver. 2. 1. He shews in whom it was done, in two men exemplarily.

2. Where it was done, and that was, in their Synagogue.

3. How it was, and that was, by placing one in a place of note, a chair, and the other on the Mat at his footstool.

4. For what the one hath his good place, and that is, for his Ap∣parel, and gold Ring; and the other is placed meanly, because he have no better clothes.

1. In which God reproves all carnal respect in Spiritual things, either to disesteem the godly, because poor, or to honor others in the Church, because rich.

Here let no man think, that I write this to shadow the greatness or Authority of any in the Common-weal, to whom God com∣mands (for conscience) obedience of his people, they having their Authority and Institution from God, for the good, peace and weal of the State in which we live.

Ver. 4. God condemns them for partiality: and,

Ver. 5. Opposes the riches of the Saint, to the natural mans riches, and saith, He is rich in faith, far exceeding worldly goods; and tells them, They are also chosen of God, though they condem them, and imply, That it is a grievous thing before God, in Gods house to set up earthly glory, and depose that that is the glory of the king∣dom, which thing is not according to God nor godliness: And then tells them, The poor are heirs of the kingdom, and that the place and honor thereof may belong to them as to any other, and to take it from him, is to rob him of his inheritance, as to take a rich mans possessions were to rob him.

Ver. 7. He shews them their error, by representing the ungodly practice of graceless great men; and thence shews how unfit they were to be honored in the Church: 1. They were persecutors of those believers, drawing them before Judgement-seats. 2. They blasphemed that worthy name by which they were called, by railing against, ac∣cusing and condemning Godliness to the world; 1. As to the Church, that they give honor to none in the Church, until they have that in them makes them honorable, for the honor in the Church cometh from God first. 2. Not to dishonor God or Godliness in a poor man for his poverty. 3. To Christians, not to imitate the Pharisees in their corruptions, by seeking to have the chief places in Synagogues, but to be content with that place Christ the Lord of the Church shall place thee in. It is illustrated Luke 14.8, 10. when called to a wedding (that is, to the Society of Christ in the Gospel) sit not down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the chief place, v. 10. but sit down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lowest, lest one more honorable then thou, &c. I believe, that were the Jewish customs known better of us then they are, many Gospel mysteries would be unfolded, which now are hid: the variety of words imply a diversity of matter intended, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which God reveals, that we without the Jews shall not be made perfect, God will again come to honor that people to the world in these and many other things: But the Scripture shews, That a man must first sit in the lowest place, and continue there until called higher; that is, to the higher means of grace, when he should have honor of all. I may say of this Scripture, as the Apostle of an∣other, Doth God take care of Oxen? so doth God take care of feast∣ing; onely here in feasting was but the bark, the Church order, the pith, though I do not say; but it serves to direct men in that also,

which is as the shell to the kernel. Jam. 1.9. makes a sweet applicati∣on of these things to the poor, That though they were poor in the world, yet by grace came to be exalted above worldly advancements. Ver. 10. the rich they are exhorted to rejoyce, in that they are made low, that they have a heart to become children, to see grace in a poor Saint, set up above greatness in himself, and his heart not oppose it; For its hard for a rich man to enter into the kingdom of heaven: and, 1 Cor. 1. Not many rich, not many wise, &c. so that the mercy is the greater to those rich men are called, and thus indowed with an hum∣ble minde, and nature thus overcome in them by grace.

1 Cor. 15.41. Tertul. in his book de Resurrectione carnis, applyeth, There is one glory of the sun, another of the moon, another of the stars, to the differing estates of the Saints in the Church; but if not to them, if to the Saints in heaven, it shews that there's an agreement between the glory of Saints in heaven, and those in earth; those of the third Mansion, of men, shine as the Sun, those of the second, of youth, as the Moon, those of the first, as Stars: Whence is great matter of en∣couragement to be ministred to men to grow in grace, and to contend for perfection in the Church for this life, for that to come, whereas in our Societies there is none at all.

Tertul. in the same book hath excellently distinguished them, had not the enemies of truth labored to obscure it, saying, Non omnis caro est eadem caro, non ad denegandum substantiae communionem, sed praero∣gativae peraequationem, corpus honoris non generis in differentiam redi∣gens, in hoc & figurata subjicit exempla animalium & elementorum, alia caro hominis, id est, servi Dei qui vere homo est, alia Jumenti, id est, Ethnici, de quò propheta, Adsimilatus est homo irrationalibus Ju∣mentis: alia caro volucrum, id est, Martyrum, alia caro piscium, id est, quibus aquâ baptismatis sufficit.

Here Caro volucrum should be for Martyrum (Juvenum) for Tertul. applyeth it to the differing estate of the general Church Soci∣eties, and then the comparison sweetly agrees with the Church and the world Ethnick, to which it is compared; but the words fol∣lowing abundantly clear it, Ad disciplinam totam hoc dirigit (now Martyrdom pertains not to Church discipline) ut hic dicat portandam imaginem Christi in ista carne in justo tempore disciplinae. Mark it well, in just time of discipline, applying to the times of infancy, of youth, and Christian man-age, according to the order of Christian di∣scipline in the Church, and not natural growth. Again, for the ma∣nifestation

of the study and endeavor of these children of Error to pervert the right ways of God, for which they had leave of God to accomplish his own purpose, for the hiding of the Church, and proves the way to be the true way, because they endeavored so much to hide it.

Tertul. de praescr. Haeret. Quid ergo si Episcopus, si Diaconus, si vi∣dua, si virgo, si Doctor, si etiam Martyr lapsus à regula fuerit? ideo hae∣reses veritatem videbuntur obtinere? ex personis probamus fidem, an ex fide personas? 1. Here is vidua and Diaconus, before Doctor; and in stead of Pastor, virgo put in, a meer plain Popish foist, and no way countenanced of the truth. 2. I suppose, as virgo, so Martyr is also added, to make the confusion the greater: For how can a man be a Martyr, as that word is usually taken, and fall from the Rule; in which is to be seen, how unprofitable the writing of the Ancients are in themselves, what diligent care is to be taken in them, and how use∣less without the Word unto us. 3. If this be not assented to, how can the whole Church officers be mentioned in this place, as intended by the Author? so that there is a putting in and putting out, and inver∣sion of order clearly seen in it: and this was practised before Tertul∣lians days, but much more after, appears by the Obtestation placed by Hyrenaeus, at the end of a book, now lost, Adjuro te qui transcri∣bis librum istum per Dominum Jesum Christum, & per gloriosum ejus adventum, quò judicaturus est vivos & mortuos; ut conferas postquam transcripseris, & emendes illum ad exemplar unde scripsisti diligen∣tissime, hanc quo{que} obtestationem similiter transferas ut juvenisti in exemplari.

10. Now that the people were thus in Ministery, and places ordina∣rily divided, and at the administration of the Sacraments were to meet together, 1 Cor. 11.20. appears.