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
readiness to be admitted so the Church judging of his profession of Faith and fitness manifests her consent by receiving him in the Name of the Lord Jesus either by Baptism or without according as they have faith in that Particular I mean that Fellowship or Society which so admits him Now if this be the Method or Ordinary way of proceeding in a Church after it is gathered Is not the gathering of that Church in its first beginning to be supposed equivalent hereunto forasmuch as the same relation wherein one single believer doth stand with reference to a true Church rightly constituted so do a Company of Believers stand in relation to Christ in their first congregating into the Visible Order of a Church-estate Which may be thus demonstrated Christ is the Bridegroom The Church is the Bride the Lamb's wife A company of Believers are supposed to be made willing by the power of Light and Love to be married to Christ and to put on that Conjugal-Yoke of visible Churchship wherein they may manifest their obedience to him subjecting themselves to such Ordinances and Appointments of his as are commanded touching that particular But to whom shall they make manifest this their willingness Who shall supply the room of the Bridegroom Or who is the Bridegroom's friend that can Ministerially declare Christ's acceptance of these Believers to become his Church his Wife and he to become their Bridegroom their Husband their Lord their Law-giver giving them power to sit upon Thrones for him to open and shut a door for him to binde and to loose in his Name and Power Believers I conceive can no more in this case give their own consents and Christ's too then a particular believer that would be joyned to a Visible Church can give his own consent and the Churches too Therefore as the true Church doth Ministerially contain in her self the state of power to binde and loose to open and shut in Christ's Name to signifie his consent and in his Name to receive or not receive the person who pretends to or assays to be joyned to her so is it seriously to be considered who did at first Ministerially supply the room of the Bridegroom who did at first judge of these Believers fitness or who did in Christ's Name accept of them as they do in Christ's Name accept of others that desire to joyn to them That the true Visible Church is the Spouse the Bride the Wife of the Lord Jesus these Scriptures among others witness Cant. 4.8 Eph. 5.32 Rev. 21.9 That the consent between Christ and his Church at first was acted Ministerially by such as himself had designed for that purpose viz. to accept of the believers consent on their part and to espouse them to Christ and that this was effected by that Ministery which was wont to precede and go before the Church and its feeding Ministery appears from the consideration of these Scriptures 1 Cor. 4.15 For in Christ Jesus have I begotten you through the Gospel 2 Cor. 5.29 We pray you in Christ's stead be ye reconciled to God And as this Ministery was thus instrumental towards their personal conversion so was it also touching their Visible Admission into their Espoused i. e. Church-estate For not onely did they in Christ's stead beseech them to be reconciled to God but also did receive them being so reconciled 2 Cor. 11.2 the Apostle Paul testifieth touching the Church of Corinth that he did espouse that Church to one husband that he might present it a chaste Virgin to Christ And of the Churches of Macedonia it is said in 2 Cor. 8.5 that they gave their own selves first unto the Lord and unto us by the will of God All that this Discourse intends is but to put persons whose spirits can bear it upon the consideration how they became a Church at first And whether that the practice of the present Churches doth not justly occasion that enquiry forasmuch as the reason is the same that the first Beginners of a Church have as much necessity of some person or persons Ministerially deputed by Christ to try and to accept of them as well as for them afterwards to try and judge and accept of others in the Name and Authority of Christ who desire to be added to them The consideration of which may serve for Answer to that part of the Question which concerns the present Churches That forasmuch as it is not demonstrable that the present Churches have been so constituted by persons Ministerially deputed on Christ's part to whom they might give up themselves Visibly as well as unto the Lord and by whom they might Visibly and Ministerially have the Lord's consent manifested to them as they themselves now manifest it to those which would be added to them but that they reckon it sufficient to be made free and willing in themselves and without any Visible or Ministerial Authority to try and judge one another and to accept of one another in Christ's Name and stead and so become a Church contrary to their own after-practice towards others Seems to be altogether without president from the Word of God and consequently are not to be acknowledged for the true Visible constituted Churches of Christ according to the Primitive Pattern To the second branch of the Question touching the present Ministery Quest Whether they are to be acknowledged the Ministery of Christ according to the first Pattern Besides what hath been spoken already it may be further added Answ That a Ministery of Jesus Christ may be considered Immediately or Mediately such either as coming of that Apostolical Race who had their call immediately from Christ as the first Messengers had Matth. 10.1 2. Matth. 28.16 18 19 c. Gal. 1.1 12 Paul an Apostle or a Messenger or a man sent out not of men neither by man but by Jesus Christ and God the Father And these in the Scriptures are properly called Ministers of Jesus Christ 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Now for a man to be a Minister of Christ in this sence requires to have an immediate call and sending forth with gifts sutable to such a Ministery Mark 16.15 20 Go ye forth into all the world and preach the Gospel to every Creature And they went forth and preached everywhere the Lord working with them and confirming the word with signes following Act. 1.4 5 8 And being assembled with them i.e. the Apostles whom he had chosen Vers 2. commanded them that they should not depart from Hierusalem but wait for the promise of the Father Vers 4. For ye shall be Baptized with the holy Spirit not many dayes hence Vers 5 Ye shall receive power after that the holy Spirit is come upon you and ye shall be Witnesses unto me c. Vers 8. Which was accordingly performed on God's part for they did receive the promise of the Father Act. 2.1 2 3
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
sin which accordingly he did as many places testifie So although the same Apostle when he was at first called had not an express Command touching Baptism as the Eleven had in so many words yet nevertheless he wanted not sufficient Authority for to baptize those whom he did baptize without degrading this Ordinance and making of it inferiour to Preaching as this Objection would infer from the Apostle's speech when he saith Christ sent me not to baptize but to evangelize Which inference being inforced as a consequence needs a proof from Scripture before it can impose belief upon any person Object Object When Christ gave power and authority to the eleven Disciples to teach all nations baptizing them in the Name of the Father Son and holy Spirit he added Matth. 28.20 Lo I am with you all the days even unto the end of the world How is this Scripture fulfilled if there be not a Ministery continued to the end of the world Answ Answ This command of Christ to his Apostles and this promise of his presence with them to the end of the world must be considered as being made to those eleven individual persons or else with such others as were to succeed them in that work of Ministery teaching the Nations baptizing them in the Name of the Father Son and holy Spirit teaching them to observe all things whatsoever Christ had commanded them First If it respecteth the Eleven onely then there must be another understanding of those words The end of the world then is most commonly received for according to the common acceptation of the end of the world taking it for the utmost and extremest part of time so it could not be applied to the Apostles personally who lived not to see the end of the world in that sence according to that Scripture Zech. 1.5 Your fathers where are they the Prophets do they live forever Secondly If it respect a Succession of Ministery it must be either an Apostolical National Ministery for breeding the Church or a Pastoral Congregational Ministery for feeding the Church or both Now that this Succession of Ministery in both or either of these kindes is not so visible as it 's commonly judged hath been already proved and needs not again be repeated Nor doth it hence follow that any imputation of unfaithfulness should be fixed upon the most righteous God as if he must needs be rendered unrighteous unless there be a continuation of Ministery either Apostolical or Pastoral because that he hath said that they teaching the Nations to observe whatsoever he had commanded c. lo he was with them all the days to the end of the world And that this may the more clearly appear consider what is spoken touching Eli and his house in 2 Sam. 2.30 to the end I said that thy house and the house of thy father should walk before me for ever i. e. in the Priesthood Exod. 28.1 41 43. Exod. 40.13 14 15. But now the Lord saith Be it far from me for them that honour me I will honour and they that despise me shall be lightly esteemed God had promised Aaron and his seed after him and that by a Statute for ever the execution of the Priests office Exod. 40.15 yet there was implied in this promise this condition that they should continue to honour God in that Administration And though this was not exprest it was ever understood as is evident de facto in the case of Nadab and Abihu Levit. 10. who for offering with strange fire which the Lord commanded them not were devoured by fire from the Lord. Levit. 10.3 And Moses said This is that the Lord said I will be sanctified in all them that come nigh me and before all the people will I be glorified And Aaron held his peace The like manner of God's proceedings doth appear in express terms in the case of Eli and his sons in the place before alleadged though God had said touching him and his father's house that they should walk before him for ever 1 Sam. 2.30 and yet doth there say Behold I will cut off thine arm and the arm of thy fathers house And the man of thine which I shall not cut off from my altar shall be to consume thine eyes and to grieve thy heart And he that is left in thy house shall say Put me I pray thee into one of the Priests offices that I may eat a piece of bread Which was accordingly fulfilled in the next Chapter and in 1 Kings 2.27 The Lord gives the reason of this seeming-contradiction why he should say of Eli and of his father's house that they should walk before him in the Priesthood for ever and yet doth also declare and accordingly accomplish that the Continuation or Succession shall be cut off as it was from the posterity of Eli and likewise from the line of Aaron before the time of the expiration of the Mosaical dispensation The reason of this the Lord expresseth in these words But now be it far from me for them that honour me I will honour and they that despise me shall be lightly esteemed Though with respect to the Eternal condition of believers the foundation of God stands sure having this seal The Lord knows who are his 2 Tim. 2.19 and that there is no condemnation to them that are in Christ Jesus Rom. 8.1 and though neither life nor death nor angels nor principalities nor powers nor any other creature shall be able to separate a believer from the love of God which is in Christ Jesus Rom. 8. ult forasmuch as the Father which gave them to Christ is greater then all and none shall be able to pluck them out of the Fathers hands Joh. 10.28 29. nay sin it self shall not be able to have dominion over them Rom. 6.14 Rom. 7.25 26. Yet with respect to any External condition which may befal them how eminently-glorious soever it may be and what promise soever may be made unto it yet the Equity of this condition is implied if not expressed that the person to whom such promise of External blessing or presence is made are engaged to walk with God to be found honouring of God c. Upon this is the Entail to be reckoned and God no longer can in faith be expected to perform his part then such a person or people are found faithful with God on their part He that honours me I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 31 c. 1 Chron. 28.7 9 If thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever Which forsaking and casting off are expounded in Psal 89.30 31 32 33 34 If his children forsake my law and walk not in my judgements I will visit their transgressions with the rod and their iniquity with stripes nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail And in 2
entering upon the work of the Ministery Luke 4.18 till the time of finishing of that Ministration Afterward he performed it by his Apostles whom he had chosen ordained and sent out for that purpose together with those other gifts of Ministery which as the fruit of his ascension to his Father he gave for that end to perfect i. e. to gather and edifie his Body the Church until they should all come in the unity of the faith and of the knowledge of the Son of God to a perfect man c. He did not leave it upon his people promiscuously to be equally and alike gifted for that work Compare Ephes 4.11 12 with 1 Cor. 12.29 Therefore there doth remain an Order to be observed in the exercise of the Ministery and the Disorder thereof is to be bewailed and Jesus Christ to whom all power is given of the Father and by whom at first it was derived and delegated to chosen men Acts 10.40 41 42 to be waited upon for restoration thereof in whose hand the power is and without whom we can do nothing Joh. 15.5 That he should do it by such instruments as he pleaseth furnished with such power and authority and with such a presence of Christ as may demonstrate them to be sent of God for that work or service by the Divine light and heat of the fire of the Spirit of God Act. 2. furnishing them with the true knowledge of the mind of God concerning the Fundamentals of Doctrine Worship together with true power to evince the truth thereof against all gainsayers of whom the world was never more full whether we respect Jews or Infidels or False Christians To be furnished with ability to shew to all Kindreds Nations Tongues and Peoples the glory of the Mystery of the ancient Gospel which once was declared and received but from which there hath been so deep a falling away according as was foretold 2 Thess 2.7 1 Tim. 3.16 1 Tim. 4.1 2 3 and accordingly effected through the power of the Beast Rev. 13. ult Quest Is not the Ministery of the Apostles as efficacious to possess the Saints of the enjoyment of their Liberties purchased by Christ Quest and to put them upon the doing their duties required of them in our Times as it was in theirs seeing that they by their Ministery were commanded to teach all nations to observe whatsoever Christ had commanded them Matth. 28.19 20. Rom. 10.6 7 8. 2 Tim. 2.2 Answ The Ministery of the Apostles may be considered Answ either in the word or in the power of it 1 Thess 1.5 The word of their Ministery without the power is not efficacious to put persons upon their duty Act. 2.11 13. Act. 17.18 The Power accompanying the Word is either Outward or Inward or both Outward and Inward The Outward power was the external demonstration of the Spirit expressed Acts 19.6 Rom. 15.18 19. Heb. 2.4 The Inward power was that internal operation of the Spirit expressed Acts 2.37 Acts 16.14 Now if the word of the Apostles Ministery be accompanied with a power and demonstration of the Spirit sutable to that demonstration and power will be the manifestation of the obedience that follows it according to Rom. 15.18 19. 1 Cor. 2.4 5. If the demonstration of the Spirit be visible and outward it directs to the Outward obedience according to the Rules of that demonstration If it be accompanied with power it not onely directs but enables to obedience in that particular according to Matth. 7.22 23. Luke 10.17 18 19 20. If the demonstration and power of the Spirit be onely Inward and Invisible it directs and enables to the more Inward and Invisible part of obedience Gal. 5.22 23 to believe hope joy love and to express the fruits thereof Gal. 5.26 If the demonstration and power of the Spirit which accompanieth the Word be both Outward and Inward then doth it direct and enable the soul both Inwardly and Outwardly to be obedient according to the Rules thereof Rom. 15.18 19. 1 Cor. 2.4 5. 1 Thes 1.5 Now it may so come to pass that the Word of the Lord or the Ministery of the Apostles may come in demonstration and power upon the outward man onely and extend no further it may convince that Acts 4.14 16 and may bring that under obedience Act. 8.12 13. but it seldome or never befals the Lord's people to be convinced in the outward man onely I say onely But it may and certainly doth many times befal them to finde and feel the inward power and demonstration of the Spirit invisibly and inwardly whenas they are deprived of the external Manifestations of it Matth. 16.15 16 17 when the soul cannot and what it cannot see it may by the inward power of the Spirit believe Heb. 11.1 when it cannot possess and enjoy it may by the power of the same Spirit be helped to wait for Rom. 8.24 25. and when it knows not what to pray for as it ought it may by the inward power of the same Spirit be enabled to sigh and groan to God Rom. 8.26 27. This did seeme to be the condition of those believers in the nineteenth of the Acts who though they believed through the inward power of the Spirit upon their hearts yet they were ignorant of the external power and demonstration of the Spirit and consequently what they were further to know and do Act. 19.2 6. Cornelius who though the power of the Spirit had been great upon his heart Act. 10.24 yet he was ignorant of that external demonstration and power which afterwards he received Act. 10.44 So Paul though it pleased God to reveale himself to him or in him in the way Gal. 1.16 and caused him to pray in or by the Spirit Act. 9.11 compared with Rom. 8.26 27 yet he remained ignorant of that external power and demonstration of the Spirit which afterward he received when Ananias came unto him and laid his hands upon him and opened his eyes and told him what he should do Act. 9.6 17. Sometimes the Word or the Apostles Ministery came both in word and power both in the outward demonstration and inward operation and then it made men obedient in word and deed Rom. 15.16 19. 1 Thess 1.5 1 Cor. 2.4 5. These things being premised I conceive I may say in answer to your Question That the word of the Gospel or Ministery of the Apostles as you call it is so far forth efficacious to put the Saints upon doing their duties as it comes furnished with the demonstration and power of the Spirit 1 Cor. 1.1.5 2 Cor. 4.5 2 Cor. 3.6 If the Spirit do demonstrate and make evident to the Soule that part of the Word which concerns the Soul's hope faith joy love c. according as that Word is evidenced with demonstration and power of the Spirit to the Soule so far is that Soule not onely taught but enabled to hope believe joy love and no farther So likewise for that part of