the Word which requires outward obedience so far as the demonstration and power of the Spirit comes so far are we taught and enabled outwardly to obey Now the demonstration of the Spirit is as I conceive the Spirits evidencing and making manifest the true intent and minde of the Apostles in the Ministery as it did evidence and make manifest its own minde in their Administrations when they did administer Now the Apostles they spake by the Spirit and had the minde of Christ He therefore that will interpret their minde in their Ministery which was none other but the minde of Christ must do it by the power demonstration and evidence of the same Spirit by which they spake which was unerring and infallible 1 Cor. 2.11 12 16 Who knows the minde of a man but the spirit of a man c. Again though it might be supposed that there were a clear demonstration of the Spirit yet without the power of the same Spirit believers were not sufficiently furnished to obedience Luke 24.45 49. Act. 1.2 4. Acts 10.38 This Power I take to be a power of Authority as well as Ability Matth. 28.18 and this Authority and Ability are both required at least in some of the branches of a believers obedience In particular the business of the Ministery and the Administrations which are particular to a Church I conceive are such as unto which there is required in whomsoever they may concern a clear understanding by the Spirit so as to be able to say I have the minde of Christ and Thus speaks the Lord and not I. A true Power of Authority as well as Ability to do that work which they say by the Spirit is their duty to do Luke 24.45 49. Acts 4.7 Matth. 9.6 8. A clear evidence and manifestation thereof not onely in themselves but to manifest to others for their profit 1 Cor. 12.7 Now if there be such Believers who not onely touching their own personal estate and condition but also touching Visible Administrations of Publike Worship can say in truth by the Spirit We have the minde of Christ and This speaks the Lord and not we and have also a true and lawful authority to act those things they say they know I shall leave such persons to the trial of their spirits and not doubt but to be able to see that spirit demonstrating it self to the world either in them or others to the praise and glory of the God and Father of spirits In the mean time I shall conceive that whatsoever in the Word is required of believers to do personally as believers that ought to be endeavoured after by every one that is truely so But whatsoever is relatively appropriated to persons as such and such due regard is to be had to God's Order and Dispensation there according to the limits and bounds he hath set Better it is to be fed of Ravens or fast fourty days then distrusting God's provision turn stones into bread Read 1 Sam. 13.11 12 13 a fair pretence but he that believeth maketh not haste Quest Whether those Signes and Wonders whereby God manifested his presence with the Apostles Quest were not rather to confirm their Word and Doctrine then to bear witness to their persons being sent Heb. 2.4 Answ It is in my understanding a truth Answ that those Signes and Wonders were to confirm their Word and Doctrine Mark 16.20 but the case is evident that the works which God wrought by them were not onely to confirm their Word but also to testifie of their Persons that they were sent of God Joh. 5.36 The works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me compared with Joh. 20.21 As my Father sent forth me so I send forth you Joh. 17.18 If the Father sent forth Christ and the works which Christ did testified of him that he was sent of God Joh. 11.42 then Christ sending forth his Disciples as the Father sent forth him Acts 4.13 14 16 the works which they do testifie of them that they are sent of Christ as the works which he did testified of him that he was sent of God 2 Cor. 12.12 The signes of an Apostle were wrought among you c. Quest Seeing gifts are given to profit withal Quest and talents to be improved How according to Rule and Order may the Saints edifie one another and improve their talents for the honour of Jesus Christ out of a Church-estate 1 Cor. 12.7 Answ Such as the gifts and talents be which are given Answ such must the improvement of them be for the honour of Christ I pray you consider the Scripture you have quoted 1 Cor. 12. Where those gifts of the Spirit which are there spoken of are to be found there need not be any care taken how to improve them out of a Church for surely then and there will be a glorious Church where and when those gifts of the Spirit are given to profit with Where there is given by the Spirit a word of Wisdom a word of Knowledge a gift of Faith a gift of Healing a gift of Miracles a gift of Prophecie a gift of discerning of Spirits a gift of Tongues and Interpretation of Tongues when the manifestation of the Spirit is given to every one to profit withal as the Scripture expresseth then there will be an Orderly Administration and an Effectual Operation to the honour of Jesus Christ In the mean time I could desire the Lord's people to consider of that thing they call Gift or Gifts and try by what Name or Title they may be distinguished or called Whether any of these before mentioned or some other If not these but some other I would consider what it is Whether it be given to them to believe Phil. 1.29 to hope joy suffer pray to distribute to the Lord 's poor to bear the burden of the afflicted to mourn over the desolations of the Israel of God to wait for the Day of Restoration to long to groan in expectation for the Day of the Lord. Now if the gifts you speak of be of the first kinde mentioned in 1 Cor. 12. they bring manifestation enough with them to direct to the improvement of them and where-ever they are found surely a Church of Christ is not far off If they be of the later sort I conceive the Spirit of the Lord whose gifts they are is not wanting to manifest to such to whom they are given how they in their measure may be improved to the glory of him that is the author of them But yet a few words more particularly to what I conceive may be the scope of the Question The Apostle in 1 Cor. 10.6 11. speaking of the Jews and that which befel them saith Those things happened to them in types and Whatsoever was written before-time was written for our learning Now it is to be noted that in their travelling condition while they were
the most High was pleased to manifest in the first ordering or disposing of the Administrations of the Jewish Church which he committed to the hands of some chosen and peculiar persons distinguished from others of the people to whom the like power was not committed as to Aaron and his Sons Exod. 28.1 2. And by then signal of his displeasure manifested against those who would not acknowledge it Num. 1 6. but confederated in the Conspiracy of Korah Now if the Lord took such care to set in order and keep right that house whereof Moses had the management viz. the Jewish Church and therefore called Moses his House and to establish its Ministery is it not as equal that the Lord Jesus should take the like care for his House viz. the Christian Church and provide for its Ministery and that as the former so the later should consist of persons peculiarly set apart and appointed thereunto This sort of reasoning from the Old to the New and from the Former to the Latter Dispensations the Apostle doth use by way of Equity many times to prove the matter whereabouts he was reasoning Doth God take care for Oxen If so then it is as equal at least that he should take care for such as labour and tread out the Corn under the Gospel But if this have not weight enough to prove the matter in question Secondly it may be evidenced from Scriptures that are direct as to this purpose That it was committed to certaine numbers of persons who from among many others were appointed and set apart for this work appeares from the Scriptures afore mentioned Mark 13. He called to him whom he would and they came unto him and he ordained twelve that they might be with him and that he might send them forth to preach of them which came unto him he ordained twelve And somewhat more plain doth Luke relate this action Luk. 6.13 He called to him his Disciples and of them he chose twelve whom also he named Apostles or Messengers or men sent out Now though this seeme to relate to them onely as to Preaching yet it is to be considered that to these very same individual persons thus chosen and called and set apart from others was the Commission given to Preach and Baptize Matth. 28.16 18 19. The eleven Disciples went away into Galilee and Jesus came and spake unto them saying c. Act. 10.41 42 Not to all the people but unto Witnesses chosen before of God even to us and he commanded us to Preach unto the people c. Now that they were ordained and appointed to serve as a Ministery it appears from the first Chapter of the Acts the second Verse compared with vers 17 and 25. Vntil the day in which he was taken up after that he through the Spirit had given commandment to the Apostles whom he had chosen And in vers 17 speaking of Judas saith He was numbred with us and had obtained part of this Ministery And in vers 25 it is said of Matthias That he may take part of this Ministery and Apostleship from which Judas by transgression fell away And the lot fell upon Matthias and he was numbred with the eleven Apostles or Messengers or men who were sent out to preach and baptize the Nations To the second What the nature of that Ministery was which the Lord Jesus appointed to succeed him in this service Besides what hath been spoken already the Scripture doth declare what plentiful provision the Lord of the Harvest made in point of a Ministery In Ephes 4.11 12 13 you have the Gospel-Ministery expressed both in their Names and Numbers their Nature and End in reference to their Use and Duration in the same Order and Degree which the God of Order hath placed them in For their Name and Number the reading of the eleventh Verse declares both For their nature and use it 's laid down either more generally in this term for the work of the Ministery or more particularly in these two Termes Viz. For the perfecting of the Saints For the edifying the body of Christ The duration of this Ministery was to be till we all came to the Unity of the Faith even all this whole Ministery so numbered and named as before who were all as well as any the fruit of Christ's Ascension The Gifts given to men for the work of the Ministery those were to abide as to Institution one as well as another one as long as another the one without the other not being perfect as in another case it 's said Heb. 11.40 As these were given to continue till we all came to the Unity of the Faith Ephes 4.13 so they were set in the Churches by Ordinance and establishment 1 Cor. 12.28 as that which was to continue But to return to the nature and use of this Ministery Viz. To perfect the Saints To edifie the body of Christ The Word which is here used To perfect the Saints will be read properly to perfect the number of the Saints as well as their graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad coagmentationem Sanctorum vers 12. until there be not one Saint or Elect more to be added to the number It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod propriè de numero dicitur Or from the the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectum reddo vel omnibus numeris absolutum reddere The Translators have rendered it severally in several places Viz. to prepare Heb. 10.5 A body hast thou prepared me Rom. 9.22 Adapta ad interitum Fitted to destruction To restore or put in joint Luxata membra in locum restituere And so it is used in Gal. 6.1 Ye which are spititual restore such a one with the spirit of meekness 1 Cor. 1.10 Be ye perfectly knit together in the same minde Sitis compacti vel coadunati If some one member of a true Church should be overtaken with a fault and in that sence be out of joint the rest which are spiritual should restore i. e. put such a bone in joint againe But if many members should do the like and the whole prove dislocated and disjointed Who shall restore them to their former order againe but the hand of that Ministery by which they were adapted and fitted and first knit together For they were not onely given for this end that they might perfect the number of the Saints by fitting and preparing them and puting them in joynt and this act rendered as transient to pass away in the very acting or once doing but they are said to be set in the Church i. e. statuit aut determinavit the word is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.6 Statuo in Sione lapidem Behold I lay i. e. set or appoint by an irrevocable decree in Sion a chiefe corner-stone Act. 13.47 Constituite c. I have set or appointed thee to be a light to the Gentiles Act. 1.7 It is not for you to know the times or
is applied to such as had power that is authority to preach the Evangel yet it is distinguished as a thing differing from preaching when Evangelizing and Preaching come together Luk. 8.1 it 's said of Christ He went thorow every city and village Praedicans Evangelizans regnum Dei They do not say in the English Preaching and preaching the kingdom of God but Preaching and shewing the glad tidings of the kingdom of God Which later expression shews the true proper meaning of Evangelizing shewing or declaring glad tidings whether by Preaching or otherwise Of Philip it 's said not onely that he evangelized but it 's also said of him that he preached Christ to them of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.5 and he baptized them also vers 12 which is not said of any of the other Disciples which were of this dispersion either in the eighth or eleventh Chapter And not without some reason may this distinction be between Philip and the rest of the dispersion forasmuch as he was one of those who was admitted into the service of the Church by laying on of hands Acts 6.5 6. and was also an Evangelist Act. 12.8 and consequently one of those the Apostle numbers up in Ephes 4.11 which Christ gave for the work of the Ministery Wherefore not without reason may it be observed that of him onely it is said He preached and baptized of the rest onely They evangelized Secondly The Disciples in Acts 11.19 20 't is said They spake the word to none but to the Jews onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemini loquentes verbum So vers 20 Loquebantur ad Graecos They spake unto the Graecians The same word is used in Ephes 4.25 Loquimini quisque veritatem proximo suo Speak every man truth with his neighbour Thirdly Where they are said in the next words to evangelize the Lord Jesus which is translated preach both here and frequently elsewhere it is a word which signifieth to publish or declare good being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annuntiatio It is said of Mary Magdalene Joh. 20.18 she did declare or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Disciples So it is recorded of her Mark 16.10 Illa profecto annunciavit iis qui cum ipso fuerant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She did shew or declare or tell them that had been with him c. Matth. 28.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annuntiate fratribus meis Shew my brethren or declare to my brethren that they go into Galilee Who would not conclude from these Scriptures that Mary Magdalene was a true Preacher of the Resurrection of Christ and did truely evangelize the tidings thereof Yet the Translations render it that she told the discisples and Go tell my disciples whenas if it be well considered it might as truely have been said of Mary that she preached the Lord Jesus and the Resurrection as it is said of those Disciples in Acts 11.19 of whom it may be thus said That having by the providence of God been scattered by means of Stephen's persecution they could not but speak the things which they had heard and seen Acts 4.20 And in 1 Joh. 1.2 3 the two words are expressed which the Apostles use in Acts 4.19 20 touching these Disciples We cannot but speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shew unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vers 3 it 's rendered in English We declare unto you So it might fall out with these Disciples in their dispersion that the glory which they had seen they could not but tell it and declare it and speak it everywhere as they went and wheresoever the tidings of it came it was news and in respect of the Subject of it it was good news it was Gospel or glad tidings But as the tidings hereof was strange and rare to the Gentiles to whom it thus unexpectedly came so the tidings of their receiving it by this means and upon this occasion was as strange to the Church at Jerusalem who upon the hearing of it sent Peter and John to Samaria and Barnabas to Antioch Which seems to me a thing needless if in the Church's account the Disciples Ministery had been esteemed sufficient for this work But lest it should be thought this distinction may not be sufficiently grounded upon the Word of Truth but may savour of a Critical Curiosity I shall submit what hath been spoken to the examination and censure of an Impartial Judgement In the mean time while that which hath been spoken lies under Examination that which remains to be spoken may serve to answer the Objection Therefore I propose in the second place 2. If it might be supposed or admitted that the scattered Disciples mentioned in the eighth and eleventh of the Acts did as truely preach as they were truely scattered yet it 's not said that they did Baptize as the Brethren do who urge this Scripture for their practice Philip onely excepted who is also called an Evangelist Acts 21. which is a part of the gift given by Christ for the work of the Ministery Eph. 4.11 12. Admit they did both Preach and Baptize yet it must be remembred that they were Disciples who themselves were Baptized For they were members of the true Church at Hierusalem and scattered from thence Act. 8.1 2. Act. 11.19 If the Brethren urging these for a pattern of Imitation for Preaching and Baptizing will be measured by this pattern It must be then supposed First That they be members of a truly-constituted visible Church as these of the Dispersion were Act. 8.1 2. Secondly That they are gifted with the knowledge of Fundamentals of worship and with those gifts of the Holy Spirit now called extraordinary gifts with which that Church was endued and these scattered members amongst others might not want their share considering that in Act. 2.3 4 it 's said that there appeared cloven tongues like as of fire and sate upon each of them And they were all filled with the holy Spirit and began to speak with other tongues as the Spirit gave them utterance But lest it should be said This was onely the pouring out of the holy Spirit upon the Apostles according to the promise of the Father Act. 1.4 8 or if it do extend it self to all present it could be but to the hundred and twenty who continued together with one accord waiting for the promise of the Father And whereas there was a great and plentiful increase and addition of Believers and Disciples to this first number as appears Act. 2.41.47 therefore it 's said after this great increase and plentiful addition of Disciples in the fourth Chapter of the Acts that when the Apostles Peter and John had been examined and threatned by the high-Priest and his accomplices Act. 4.6 it 's said in Vers 23 They returned to their owne company and reported all that the chiefe Priests and Elders had said of them And when they heard that they lift up their
voyce with one accord and said Lord thou art the God c. The Company lift up their voyce as well as Peter and John for it was done by them all with one accord And in Vers 30 31 when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Spirit and spake the word of God with boldness Thirdly That they go forth with a power and presence of Jesus Christ to the World as Christ had promised to afford to those first Messengers Matth. 28.20 Lo I am with you and accordingly did accompany their Message for it's confirmation Mar. 16.20 The Lord working with them confirming the Word with Signes following Which he also did manifest to Philip Act. 8.5 6 7 who confirmed his word by the miracles which he did which is not said of the rest of the Dispersion who Evangelized or as we read it Preached the Word To all which this may againe be remembred That no person did ever go forth and Preach to the World the Gospel of Christ sincerely in the Term that here is used viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was enabled to confirm that Word by the visible presence of the Lord Jesus viz. by Signes and Miracles according to Matth. 28.20 Mark 16. to the end And on the contrary I read not that any which did Evangelize the Lord Jesus to the World either upon occasion of their dispersion or otherwise were so enabled to confirm their Doctrine the Apostles onely excepted who did Preach as well as Evangelize or rather did indeed preach the Evangel according to that which is spoken of Christ himself Luk. 8.1 And these as they did preach by Command and Authority so they were enabled to confirm that Authority by a visible presence of Christ with them Vt supra The Brethren therefore who urge these Scriptures for their Warrant for Preaching and Baptizing one another being measured by this pattern I conceive their disparity will be apparent if it be but friendly and candidly considered and may somewhat abate the displeasure which seems to be taken against those who cannot practise as they do for the Reasons before alleadged Object Object Paul saith of himself that Christ sent him not to Baptize but to Preach the Gospel Intimating that to Baptize is inferiour to preaching Therefore they which may do the greater may do the less Answ Answ That the Apostle Paul did Baptize as well as Preach is evident from the same Scripture 1 Cor. 1. where he saith he baptized Crispus and Gaius and the houshold of Stephanus and this he did not without Authority the speech therefore of the Apostle in saying Christ sent me not to Baptize but to Preach is rather to be taken Comparatively then Positively not so much to Baptize as to Preach according to that saying in Joh. 6.27 Labour not for the me at that perisheth but for the meat which endureth unto everlasting life Which expression if it were Positive that men were not to labour for the meat which perisheth how should that be understood of the Apostle which exhorts to labour Ephes 1.4 28. 2 Thes 3.10 This we commanded you that if any man would not work he should not eat Besides the example of himself Act. 20.34 35. Nor may it be therefore urged that because the Apostle useth this speech comparatively that therefore Baptisme must be an Ordinance or Appointment of the Lord Jesus inferiour to Preaching for it would be inquired Where this distinction of Superiority and inferiority hath it's rise and foundation among the Institutions of Christ and particularly between these two viz. Preaching and Baptizing the rather considering that to whom and at what time he gave the command touching Preaching to them and at that time he gave the other touching Baptizing Matth. 28.18 19 20. From whence this Conclusion hath been drawn formerly and as I conceive according to truth That they which have power and authority to Preach have likewise power and authority to Baptize Not from this Reason because that having power to do the greater viz. Preaching therefore they have power to do the less viz. Baptizing for this is a distinction made by some men but not countenanced by the holy Scripture But rather in asmuch as the Lord Jesus did at one and the same time to one and the self-same persons give command that they should both preach and baptize and that by vertue of the power given to him thence it follows most evidently that to them to whom power was given to Preach to them also was authority given to Baptize else the Apostle Paul had wanted authority for the baptizing of them he did baptize or that he had no other then this viz. that because he might do the greater which was to preach therefore he might do the less which was to Baptize Which Conclusion as it is not clear so it is not safe because it is not found in Scripture To which may be added these few words which offer themselves rather for a friendly trial then for a positive assertion The Apostle Paul witnesseth of himself that he was one of the least of the Apostles and was as one born out of due time 1 Cor. 15.8 9. Now it is to be observed that to the Eleven was the command given to baptize the Nations in express termes Matth. 28. We do not read that the same command was in so many words laid upon him when he was called and sent forth by the Lord Jesus In that he did baprize any one it was not of his own head for he had the minde of Christ 1 Cor. 2.16 who gave to his Ambassadours or Messengers not onely power to preach but authority to baptize also Matth. 28.19 And in that he was not more frequent in baptizing or baptized no more he was not thereunto so especially sent as the former who had the command in express words He had it onely in Authority and therefore upon occasion did exercise and perform it They had it not onely in Authority but also in Command therefore they must perform it and might not omit it they being sent in an especial manner thereunto This kinde of reasoning the Apostle gives occasion for in another case touching the exercise of his Ministery whereas he testifieth of himself in a especial manner that he was an Apostle of the Gentiles and therein did magnifie his office Rom. 11.13 and that unto Peter was committed the Apostleship of the Circumcision Gal. 2. 7 8 9 as unto him the Gospel of Vncircumcision And this distribution was very eminent yet not so but that Peter might preach to the Gentiles as Paul also did to the Jews as appeareth by his frequent preaching in the Synagogues Act. 13. ult c. Whence may be concluded Though the Apostle Paul had a particular Mission to the Gentiles whose Ambassadour or Apostle he particularly was yet he also might preach to the Jews where-ever they were and that without