The smoak of the Temple cleared, through the light of the Scripture· By the unworthiest of al the ministers of Christ Jo. Brayne.

For Independency,

I agree with it, that Corinth, Jerusalem and Ephesus is said to be but one Church, though it consisted of three several con∣gregations.

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 compleat 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 neerest the minde of Christ of any. Yet lest I should be thought to be engaged to them more then others, I shall next shew 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 consociati∣on; of whom it may be said, as Solomon said of others, that a three-fold is not easily broken.

In the government of the Church, clearly appears accor∣ding to the wisdom of God, that all Government is compre∣hended 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 oppresse the people, depriving them of all power.

2 The Bishops they grew too great for the Elders, and op∣pressed them.

3 The Pope he grew too great for the Bishops: now it was all their worke, to adulterate the way of Christ in the Churches, onely to feed their own greatnesse, 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 wor∣ship.

Now, in the revolution of the Churches estate, it comes a∣gain by degrees to its restauration.

1 The Bishops they cast off the Popes yoake.

2 By the same argument Bishops cast off the Popes yoake, the Presbytery cast off the Bishops.

3 The people with a ministry, joyn together against Pres∣bytery for Independency.

4 In the end, when God shall restore the Church to its for∣mer estate, all these severall wayes of government shall be reestated in the Church again, without clashing one with an∣other, which now, as divided, are in some kinde 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 joyntly 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 wee doe in seeking one, or setting up one above another, or a∣gainst another, to the destruction one of other, is not easily apprehended; especially if wee consider, 1. That the prio∣rity of the Evangelist was but in one Church-ministry, not such as to have it to be as the Papacy or Episcopacy, over whole countreys 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 joyned in fellowship for the edification of one onely Church, consisting of onely an Evangelist, Pastor and Teacher ordinarily. 3. The Inde∣pendency was not such as was of one onely minister and members joyned to him, with helping governours, in whom onely all Church-power should reside; but was to be joyn∣ed 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 joyning of the Pastor and Teacher with him.

2. The power of the Presbytery is moderated by the El∣ders, 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 accompt thereof unto it. Acts 11.2, 3. Peter having been with Cornelius a Gen∣tile, 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 accompt, 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 practi∣sed 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 then 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 ecclesiasticall 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 confesse the name of Jesus Christ.

2 He begins in the beginning of the chapter with the King∣dome 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 di∣sciples understandings, fetcheth another parable taken from the likenesse of the Kingdome of heaven, which was the estate of the Church to be under Gospel-government, ver. 23.

Object. Christ meant here the Church of the Jewes: there was no other, nor could the Disciples understand of what he spake, if not of the Jews Church.

Respon. They then understood nothing whatever he taught, for he onely taught the mystery of the Kingdom.

Obj. How should they understand it?

Reso. The holy Spirit tels us, that it was given to them to know the mysteryes of the kingdome; 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 amisse 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 then Jewish administrations to which Christ alludes.

1. The ministry of Christ was evangelicall. 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 onely 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 cleer 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 cleerly discerned, as in the Parables of the tares and fish follow to be spoken of.

The last generall that wee now come to speak of for fur∣ther discovery of the exercise of these severall administrati∣ons in the church, may be (for that it is implyed in the Scri∣pture) of church-meetings, though one intire church, yet usu∣ally not to be assembled in one place.

1 Cor. 14.23. If therefore the whole Church meet together in one place. The conditionall expression sheweth, they usually met not in one place: it would have been confused for all the severall Ministers to have taught their severall 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 generall meetings.

2. Their meeting together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 severall places, for to a∣void confusion, and be a help to edification: But in the admi∣nistration of the Sacraments, in which every child had his in∣terest, as wel as the man Christian, in this all were to meet to∣gether, 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 tryall of the members gifts, to see whether those under the teachers ad∣ministration were fitted for to partake with the Pastors 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 prophesie, ver. 24 & 31.

2. This prophesie was to be according to the measure of faith, either as a child, or a man; according to the severall de∣grees 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 pro∣phesie, but on tryall of members: In this kinde 1 Cor. 12.29. Are all prophets? Are all teachers? which shews the office of teaching in ordinary meetings was proper work of some particular persons. When none but the Pastor or Teacher did teach onely, the rest were onely to sit still and judge.

1. Some there are that take these words [all] all may pro∣phesie, collectively for all the Prophets or Teachers, which can∣not be; because the Apostle saith, Two or three may speake, the rest judge: now sure the Church had not so many faithfull 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 onely, then not all. 2 The holy Ghost saith, they may pro∣phesie according to the proportion of faith; which shews 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 triall of gifts, and the bringing of the Christian from company to company for his furtherance in knowledge and grace?

3 By this tryall the Church came to know the proof of men, who among them were fitted to send forth for the pro∣pagation of the Gospel in other places.

4 It is implyed, that the admitting of members to be the first society, (and then doubtlesse it was so in the other also) it was a publick worke 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 dealings there used; which was as it is to be thought a practise of the officers in the Church, who brought in false brethren privily without publick tryall, and not at the Churches publick meetings against the course of the Church: Jude saith the like, That false brethren are crept in unawares, Jude 4.

Obj. How could the Church meet in one place?

Res. 1 They had exceeding large roomes in Jerusalem, as appeares in the multitude met in one place, Act. 21. in which three thousand were converted at one sermon.

2 The word implyeth they did do it.

3 They being to doe it, not to hear, but to receive the Sa∣crament and the like, that may be done successively, it may easily be granted.

4 It may be the Church increasing, they may increase the roome.

5 As the Atheists of old questioned the Scriptures by que∣stioning the possiblity of Noahs 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 Applycation, I came to shew that there is no Church, nor Church way that is according to God, but this of A∣postles, 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 compleat and perfect Church-administration exercised.

3 These in combination only, need no other to be joyned to them for the ordering of Church affaires, as appeares, Christ having given the ministry above said. Ephes. 4.12, he tels us they are for the perfecting of the Saints, the worke of the ministry, and the edifying of the body.

1 It is for the perfecting of the saints.

1 Shew, The Saints are not to be perfected by any one of they must have all to perfect them; which shews 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 exer∣cised 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 shewed, they are and ought to be in the Church) the work of the ministry can∣not be done according to Gospel rules.

3 There is no other worke to be done by the ministry, ei∣ther in teaching or ruling, then 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 straightned in the worke of the ministry; which is the onely worke 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 it selfe that is or can be for its good, communicated of Christ unto it, and needs not to go out of it self to any other for help.

1 Conclusion, Hence is this, that there is no other way to be found out more mighty to convince gainesayers, to order Assem Ites, to build up the Saints, maintain unity and peace, to restore the humbled, to cast out the profane, or to doe

whatsoever else is to be done ministerially in or for the Church, then what these, and none but these are to doe.

2 Nor hath God left to his Church any other way or means to doe it: and especiall care is to be had what authori∣ty 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 shews, Gods people can bear no yoake as Christs that is gentle, nor no yoake but Christs: the other yoake is an unequall yoake, they can never draw easie in it.

3 The third thing this ministry is to doe, is to edifie the body; more then these three things remaines 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 edifyed.

2 The Prophets forwarned her of her sad times, and told her again of her glad times to come.

3 The Doctor he drew the milke out of the word for the children.

4 The Pastor brought forth thence the young mans meat.

5 The Evangelist he furnish from thence the strong mans 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 milke?

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 wisdome 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 doubtlesse 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 doe 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 shews ver. 14. that this is the only means to pre∣serve men from being carryed away by every wind of doctrine, or by the cunning craft of men that lye in wait to deceive.

1. More then this, what is to be done?

2. Shall we now Idolize our own wisdom, or submit to Gods 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 Gods way, and that will pul down heresie, dissentions will fall quickly and quietly, Gods 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 then one, and so no national Church.

2. These Churches are written all unto to amend their corrup∣tions they had within them, each one distinctly without any com∣mand of acting one, with, or over, another, as perfect bodies fur∣nisht with compleat Authority thereunto, without any extrinsecal power joyned unto it for assistance.

The main ground in Scripture brought to prove the Combina∣tion of a Ministry in Classes, and in provincial and national Assem∣bly, 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 Apo∣stles 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 shew, in which it appears, the Corinthians had sought to advice of the A∣postles 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 A∣postles, 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 it self; 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 write to the Apostles; that indeed was no extrin∣secal Authority: but here they write to the Elders also that were at Jerusalem, and this was extrinsecal.

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 controversie.

1. I have shewed before how James, Peter and John were in the ordinary way of Ministry designed to officiate, as other Mini∣sters in the Church of Jerusalem.

2, Those that held Episcopacy, held James to be Bishop of Je∣rusalem; those for Presbytery, that he was President 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not only an Elder, but an Elder with o∣thers in the Church of Jerusalem, which were James and John.

4. None do speak to the question, but Peter and Iames, in the Counsel. Iohn, it is like, was not present; and if others had been re∣quired 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 go∣vernment only.

6. I suppose none could joyn with the Apostles that were or∣dinary 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 then ordinary cause in it, appears, because they pass by other Churches, and send to that, though they were neerer to them, and that not only because she was the Mo∣ther 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, subvert∣ing 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 joyntly 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 diversly at present straightned.

One of the most usual Scriptures brought to confirm mixt Con∣gregations, is that of the Tares, Mat. 13. then which I think none more fully condemns it.

I shall shew 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. untill the harvest, which is the end of the world, being the day of judgment; and then God sends forth the Angels, the reapers to gather them, and burn them.

Others hence say, this was not to continue mixt societies with ungodlymen, that were openly prophane, but that the tares were so like the wheat, as that the Apostles may be deceived in the like∣ness of them, and pull up one for another.

But briefly, to speak to the point, the falacie lyeth in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these being rightly under∣stood, shew the truth, and it is thus.

Christ, he preaching the word to the people of Church-Commu∣on, calls it the world, his Ministry works on some that they were born again by the immortal seed of the word; others, they hearing shew 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 forbid, until the accomplishment of this time, which is the time of continuance of Moses Ministry, in which Christ then was, and endured until Christs Resurrection, when the harvest was to begin, ver. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ga∣thered out, as Mat. 28. the Apostles were sent out by Christ here∣tofore, 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 then 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 ap∣pear, ver. 30. it is to be carryed into Christs barn, which is the Church, and the estate of grace here: ver. 41. after all things, of∣fences and offenders are gathered out, which is not to be untill the end of the world, and the wicked are cast into hell, then the righte∣ous shine in the Kingdom of their Father: Now this hath respect

to the state of glory in the Heavens; the Fathers Kingdom being now under administration then, before they were; this Parable, I suppose, was chiefly 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 trouble∣somness 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 ga∣therthem, to bring men to hear it, to gain on mens 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 shews; 1. He observes the time in drawing: 2. He draws not for nothing: 3. He must not neglect to draw: 4. I suppose the net then full, when there are sufficient for num∣be rand fitness, to injoy communion withall in publike Ordinances.

5. He draws to shore, away from communion with the rest of the ungodly world, 2 Cor. 6.17. Come out from among them, and be ye se∣perate; Now this was that part of Ministry done without the Church, the second part begins.

1. They sate down, which shews, 1. Their sedulity and care in doing what they did: 2. That they were to attend on this same: 3. That this work was a conjunctive work, not of any single person: 4 That they must be drawn out of the Sea, before any putting them into the vessels.

Now, by putting them that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fair into vessels, may be under∣stood 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vessels, and the fish to be put in its own proper vessel, which is either to his company of youth, children or men.

2. They sate down, shews, the disposing of the Saints in their se∣veral places, for Communion is a Conjunctive work of the Mini∣stry.

3. The casting out of the bad, is a word used in the Scriptures, u∣sually for casting out men by Church-Censures out of Church-Com∣munion.

Obj. That the casting into the Sea, the sitting down, and putting in∣to the vessels, are not said to be done by any other then the same persons.

Answer, 1. The work is one and the same.

2. As in the former Parable, the son of man did sow the seed, but the Angels gathered out the tares. So ver. 49. the Angels Ministry is to sepe∣rate the good from the bad, they are not said to cast the net into the Sea.

3. This work was to begin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the end of Moses Ministry.

4. This work of Seperation among the Gentiles, is to be continued in the Church, until all offences and offenders are gathered out of Christs Kingdom, which is unto the end of the world.

Vers. 52. of this Chapter, is indeed the key of this Scripture, without which it cannot be rightly understood, in which it is said, a housholder bringeth forth of his treasury new things and old.

1. Hence it is clear, Christ mainly intended, in these Parables, the Gospel-estate.

2. He that would understand them rightly, must apprehend some∣what of that estate which went before the Gospel.

3. It is implyed, that unless all things were understood rightly, both of the old and new; if but any thing of them all were misunderstood, it would bring a misunderstanding of all, as experementally the end of the world misunderstood, begat generally a misunderstanding of the whole Scripture.

Ezekiel's Vision, Chap. 40.41. which is of a new Temple, and seems to allude unto that which we have formerly written of, which I shall write in a few words; That the vision is apprehended to set out the Church under the Gospel estate; and its several conditions unto the end of the world is assented unto of some.

1. Then, by the wall, in the gate whereof stood the man who had line and the rod in his hand; I understand the primitive times, in which Christ was, and wherein the measure was given unto the Apostles to measure the Church by, which was the Gospel.

2. In the outer Court, I suppose, was intended Luthers time, which had but little measuring in it, which was further off from the Temple-estate, and next insued the ending of the Church after the pri∣mitive times.

3. He is brought to the inward Court, which I suppose to have re∣ference to the Reformation made by Calvin, which was farther from the wall, signifying the primitive times, and nearer to the Temple-state, of which much is spoken in the Epistle to Philadelphia, Rev. 3.12.

which, if it be understood to typifie, with the 6 other Churches, the estate of the Church to the end of the world, as many suppose, will then fall out to be accomplished in these times, and that are now to succeed; and also in Rev. 11.1. & Chap. 15.8. which estate did succeed the Sardin estate, in which was but a name of life, and is rightly understood by some to represent Luthers time, as Bernard in his Introduction to the Revel.

1. In the former Courts, were only 30 single Chambers on a row, one by another; in the Temple-estate there are 3 Chambers one over ano∣ther, so in order, and the wideness of the house still upward, from the lower to the middle, and so to the upper, as having an allusion to the three-fold Congregation belonging to the Church, the last having most enlargements in it.

2. In this estate, before the doors of the Chamber was a separate place, but none in the Courts.

3. In this estate, Rev. 11.1. the Temple is measured, and the wor∣shippers, 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, ha∣ving been before measured.

Object. Why may not Episcopacy be looked on as the first Court?

Resp. They were brought off from it by King Henry the eight; but Christ was to bring these from Court to Court, and not man, as I verily suppose both Calvin and Luther were, as appeared by the work the Lord wrought by them; the last great work which the Lord brings the Church to, is the Temple-estate which will greatly differ from the other estates, in which the world will be more blessed then ever. For which is reserved the greatest mercy, in which will be amends made to the Saints for their many miseries, abundantly, through the grace that is to be revealed of Jesus Christ.

To end al, one word more of places of Assembly spoken in the Scripture.

1. The Synagogue was a place the Apostles oft preach't in, but never as to the Church, but disputing or perswading the things of the King∣dom, as having to do with men, arguing against the way of God there, and not perswaded of it, being a mixt people.

2. When men were brought to beleeve the Gospel, then they were seperated thence to some private house, where they had set up the Gos∣pel. Ordinances among them, Acts 18.4, 7, 8. We read not, that in the Synagogues any publike Church-work was done, as baptizing, admini∣string the Lords Supper, and the like.

3. Because that one house, it is like, could not contain all for number,

and to avoid confusion in the execution of the Ministry in publike mee∣tings; it was necessary, that they should be distributed according to the several administrations of the Gospel, dispensed among them into seve∣ral 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 cal∣led a Church Synec dochically, for a part of the Church of Rome, as the Pastors part, or Teachers for the whole.

4. The place where the whole Church met, as is observed by Master Mead, was called by the name of Church, figuratively calling so the thing containing for the people contained in it, 2 Cor. 11.22. Have ye not houses to eate in, or despise ye the Church of God? where he notes, That the Church here set in opposition to their houses, is to be taken for a material house seperated to publike meetings among them.

Obj. May be made, That there was no particular place for general meetings, or for receiving Sacraments: The Scripture saith, they went from house to house breaking of bread.

Resp. As Mr. Mead hath well observed, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be un∣derstood for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 men∣tion 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 writ∣ten in it, as appears in Ezekiel's writing of the Government to be un∣der the Temple-state, Ezek. 43.10, 11. which is yet to be.

Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern; And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, the goings out thereof, and the commings in thereof, and all the forms thereof, and all the Laws thereof, and all the Ordinances thereof write it in their sight; which sheweth, that all these things were to be hid for the sins of the people, & when revealed, it should be as a thing now written, and new to the world, which the Lord will not reveal un∣til the putting away of our abominations out of his sight, and have pulled down the posts we have set up by his posts, and the thresholds placed by his thresholds, which keeps the Lord and his way from us, and may occasion, being hid, through dissentions, destruction to us, from which God and his truth can only rescue and save us, which is to be diligently sought for of al, as that, in which our lives and peace are bound up in, & of our posterity, by which we shal become one in God, in Christ, in the Faith, in way and worship of the Lord, and become all of one mind and one spirit, as becometh the Saints and the Servants of the Lord Jesus Christ; all which the good Lord, for the glory of his grace, works in all the Saints, according to his mighty working, which he worketh in those that beleeve to peace and righteousness here, and eternal life hereafter. Amen.

[illustration] depiction of a man or minister preaching from the pulpit in a church full of peopledepiction 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 Orthodox true Minister,

the Seducer and false Prophet.