themselves who keep off from Baptism upon the scruple of an administrator for they themselves preach the Gospel which is a greater thing then to baptize and therefore why should they scruple to baptize or at least to receive Baptism from one who is able to preach the Gospel for he that may do the greater may do the lesse also Now that it is a greater matter to preach the Gospel then to administer Baptism is most evident by that of the Apostle 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Meaning that to preach the Gospel was more apostolical then to administer Baptism the latter might better be done by inferiour hands then the former as I shewed before The true tendency therefore of this opinion that none may receive Baptism because there is none duly qualified to administer it is to eject and cast all preaching of the Gospel out of the world aâ— well as baptism for if there be none qualified to administer Baptism which is the lesse there is none qualified to minister the word which is the greater SECT. 33. But because some also are gone so far out of the way as to think that none may preach the Gospel except they were so indued with power from on high as were the Apostles and could speak by immediate revelation of the spirit as they did I shall here insert one word from the Scriptures to prove the contrary It doth sufficiently appear that even in the Apostles days whilest yet extraordinary gifts were abroad men might prophesie who yet could not speak by any such immediate and infallible revelation of the spirit as the Apostles did Therefore the Apostle cautions those that prophesied in the Church at Rome to prophesie according to the proportion of faith Rom. 12 6. that is either according to the rule of faith or according to that measure of faith and knowledge which they had attained in the Doctrine of the Gospel which caution were needlesse if they had prophesied according to the immediate dictates of the spirit as they did who speak as the spirit gave them utterance for then they could not be in danger of erring in their prophecying because prophesie in this kind came not at any time by or according to the will of man but holy men of God spake as they were moved by the Holy Ghost as the Apostle Peter hath it 2 Pet. 1.21 Yea if any had the spirit of prophesie in this sence they could not though they had a desire to speak otherwise then the spirit moved them as appears in the case of Baalam who said if Balak would give me his house full of Silver and Gold I cannot go beyond the Commandement of the Lord to do either good or bad of mine own mind but what the Lord saith that will I speak Num. 24 13. And it is not unlike but that the extraordinary Prophets sometimes spake things by the guidance of the spirit which they themselves understood not I heard saith Daniel but I understood not Dan. 12.8 See 1 Pet. 1.10.11.12 But these who are directed to prophesie according to the proportion of faith are to keep within the bounds of their own knowledge and not undertake to teach others what they do not well understand themselves Besides the Apostle describing the subject matter of those prophecyings which were used in the Churches saith He that prophecieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.3 which to do were things not peculiar to extraordinary Prophets but common duties among Christians 1 Thes. 5.11 Wherefore comfort your selves together and edifie one another even as also ye do and exhort one another daily Heb. 3.13 and 10.25 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold Grace of God 1 Pet. 4.10 In which the Apostle gives this caution verse 11 if any man speak let him speak as the Oracles of God that is according to and as becomes the words of God of which caution there had been no use as I said before if none had spoke in a way of prophecying that is to edification exhortation and comfort but onely such as spake by immediate revelation And whatever the gift was which Timothy received by the putting on of Paul's hands 2 Tim. 1.6 or which afterward he received by prophesie and the laying on of the hands of the Presbytery 1 Tim 4.14 I say what ever other gift it was it seems it was not a gift of preaching the Gospel by immediate revelation of the spirit because in order to his teaching he is exhorted to give attendance to reading 1 Tim. 4.13 and is admonished also to take heed unto his Doctrine verse 16. and directed to hold fast the form of sound words which he had heard of Paul 2 Tim. 1.13 for all which there had been no place if what he had taught had been onely by the immediate dictates of the spirit for he that speakes by immediate revelation and infallible guidance of the spirit needs not give attendancâ— to reading in order thereunto nor is in danger unlesse he take heed of miscarrying in his Doctrine or of expressing himself in unsound words Nor doth the Apostle in his directions about the choice of Elders 1 Tim 3. where he insists at large on the qualifications requisite in such Officers speak one word of those extraordinary gifts And as the Apostle would not have the prophecying then used in the Church to be despised so he would not have ought delivered therein to be received without examination and tryal 1 Thes. 5.20.21 despise not prophecying prove all things c. which shews that those that did then prophesie might possibly deliver errour as well as truth which those who spake onely as the spirit gave them utterance could not do but of this onely by the way I shall now return to add a word more towards their satisfaction who lay so great a stress upon a baptized administrator of Baptism as for the supposed want whereof they are content that both Baptism and all those other Ordinances in Church communion which depend thereon should lie desolate and wast SECT. 34. 4. That therefore which I shall say in the last place to such is that the want of a baptized administratour can be no just plea for any among us to keep off from obeying Jesus Christ in submitting to the Ordinance of baptism because blessed be God there are many amongst us meet to administer that Ordinance who have been themselves baptized by such as were baptized also Neither is it necessary nor indeed reasonable for any man to suspend his submitting to Baptism till he be able to make out by clear proof not onely that he from whom he is about to receive baptism was baptized but also that that third person from whom the second received it and a fourth from whom the third received it and so on to John the Baptist or the
lightly imaginable They indeed first set it on broach in the Nations but there were many others who were instrumental to hand it up and down the world Many of whom the Apostle upon that account calls Fellow-labourers Fellow-helpers and Fellow-workers together with them both of men and women 1 Thes. 3.2 Phil. 4.3 Rom. 16.3.2 Cor. 8.23 Col. 4.11 Philem. 1.24 It was indeed the Apostles sound that went into all the earth and they were their words that went to the ends of the world Rom. 10.18 they made the whole world to ring with their Doctrine but yet the Beleevers which were also made such by their preaching helped to carry this sound from one place to another till it had filled the world In which work the Beleevers at Rome had not the least share they having a greater advantage and opportunity this way then many others inasmuch as the place of their abode was in the Metropolitan City of the world where the Emperour thereof had his seat and residence whither and from whence upon that account men had recourse from and to all parts of the known world whither the influence of the Imperial Government did extend and by that means the same of the faith of the Gospel professed at Rome went out into all the world as the Apostle informs us Rom. 1.8 I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world But whoever were the immediate instruments the Apostles themselves were the original ministers even to all that beleeved In which respect all those that have beleeved the Gospel in what place or age of the world soever since the Apostles are all said to beleeve through their word John 17.20 For when Christ saith speaking of his Apostles Neither pray I for these alone but for them also which shall beleeve on me through their word he plainly implies that all that ever should thereafter beleeve should beleeve through their word unlesse we will suppose that Christ did not pray for all Beleevers In which respect likewise I conceive Christ promiseth his Apostles to be present with them to wit in their ministry unto the end of the world Mat. 28.20 which also shews that their Ministry in their Doctrine should continue even unto the end of the world If then the Ministry of the Apostles be of the same extent with their Doctrine and that the one is as broad and as long as the other and that whomsoever the one reaches the other reaches 〈◊〉 the affirmative whereof I conceive hath been abundantly proved then the case is clear and out of doubt that the Ministry of the Apostles is now amongst us to direct and authorise in what is to be done in the Christian life in matters of worship Ordinances and otherwise as well as it was among those Churches which were planted in their days because we have the same Doctrine with us in the Scriptures by authority whereof Churches were planted and Ordinances administred in the first times of the Gospels publication And that the different terms upon which we now have and the Beleevers then had the same Doctrinal instructions and directions from the Apostles the one by word of mouth the other by writing doth not alter the case so as to leave us out of that capacity of injoying Gospel Ordinances which they were in I shall now come further to clear in the next head of this discourse Therefore SECT. 27. 3. The weight efficacy authorizing and obliging vertue of the Apostles Doctrinal instructions about matters of salvation worship administration of Ordinances and the like did not depend upon the Apostles themselves as they were such and such men but upon the will pleasure and Grace of God which was indeed made known by them For which cause the Apostles frequently labour to carry mens thoughts and expectations off from themselves as touching the import energie operation and vertue of the things ministred by them and to charge the same wholly upon God that is upon his will and appointment and the influence of his power and grace as concurrent with his own appointments 1 Cor. 3.7 So then neither is he that planteth any thing neither is he that watereth but God that giveth the increase Though Paul plant and Apollo water yet the effects which the Gospel doth produce in men depend no more upon Paul or Apollo then the increase of the seed depends upon the hand of him that plants or waters it which by the blessing of God is wont to grow and increase by what hand soever planted and watered Again 2 Cor. 4.7 But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us Where we see likewise that the excellency of the power of this treasure did not depend upon the vessels as such to wit the persons of the Apostles in which it was brought but upon the Will Grace and Power of God how weak or earthen soever the Vessels are in which it is carried unto men See further for this 1 Cor. 15.10 and 2 Cor. 3.5 Act. 3.12 This being so it follows that we having the same will of God now made known to us by the writings of the Apostles by which men were directed authorized and warranted to beleeve be baptized gather into Churches and to hold communion in all Ordinances in the Apostles days that therefore we also are every whit as well authorized and required to repent beleeve be baptized unite in Church bodies hold communion in all Ordinances of the Gospel as they were for the will of God which is the ground and foundation of all is the same whether it be expressed by speaking or writing And I fear it will be found a slender excuse for men in the great day of reckokoning to say that therefore they had not kept his Orninances because he did not deliver his mind about them upon the same terms to all as he had done to some when as notwithstanding he hath sufficiently enough discovered his mind will herein And why should any think either that God will more excuse men in these days from obeying him in his Ordinances then he did in the Apostles times or that men have lesse need now of the help and benefit of all the Ordinances of the Gospel then they then had SECT. 28. What hath been said already touching the presence of the apostolical ministry among us and the validity of their writings as being equivolent with their personal speaking to authorise men in the use and administration of Ordinances may I suppose abundantly satisfie any that are desirous of satisfaction touching an Administrator and mens power of administring baptism now in these daies yet because men might in this kind have good measure heaped up pressed down and running over into their bosoms I shall speak yet something further to that particular case The question is what power any man hath in these days to administer Baptism The
until Iohns ministry began not ended for when Christ said the law and the Prophets were until Iohn and that since that time speaking of a time already past the Kingdom of God is preached and every man presseth into it as they did to the baptisme of Iohn Luk. 16.16 I say when Christ spake these words referring unto a time past Iohns ministry was not as yet finished he being then alive as you may perceive plainly if you read Mat. 11. from Vers 2. to Vers 13. and therefore those words VNTIL Iohn cannot refer unto the ending but unto the beginning of Iohns Ministry Which is also yet more manifest in that Christ said even while Iohn and his Ministry were yet in being Mat. 11.12 From the days of Iohn the Baptist VNTIL NOW The Kingdom of Heaven suffereth violence and the violent take it by force which words from the days of Iohn the Baptist until now could not be spoken of the ending of Iohns Ministry because when this was said his Ministry was yet on foot as appears V. 2. So that cleerly Iohns preaching the Baptism of repentance for the remission of sins was the preaching of the Kingdom of God to wit the Gospel of the Kingdom as that which is distinguished from the Ministration of the Law and Prophets and therefore not legal but Evangelical Besides to shew yet further that water Baptism was not limited unto Iohns Ministry Iohns Ministry was confined within the Territories of Canaan or rather Judea as was also that of the Apostles till after the Resurrection of Christ Mat. 10.5 whereas after the Resurrection of the Lord and immediately before his Ascention Christ gave commission to his Apostles to teach and baptize all Nations in the doing of which as of other his commands he promiseth his presence with them to the end of the world Mat. 28.19.20 which clearly shews that Baptism was not confined to Iohns Ministry SECT. VI But if they say that 's not water Baptism but the Baptism of the spirit of which Christ speaks Mat. 28.19.20 which yet is too unreasonable to affirm yet the practice of the Apostles acting upon this commission will evince that they understood it otherwise For surely when Peter exhorted the Iews to repent and be baptized for the remission of sins Act. 2.38 he did not perswade them to be baptized with the spirit for the remission of sins because the Baptism of which he there speaks he perswades them to use in order to their receiving the spirit as it there follows Repent and be baptized c. and ye shall receive the gift of the Holy Ghost And those that will construe the baptism here spoken of of the Baptism of the Spirit take course to render the Apostle to speak as little sence as they do truth as will appear if you read the words according to their interpretation thus Repent and be baptized with the Holy Ghost and ye shal receive the Gift of the Holy Ghost And whereas the Eunuch desired Philip to baptize him in water Act. 8.36 will not every man conclude that Philip in preaching the Gospel to him had convinced him of it as a Christian duty how or why else should he desire Baptism up on Philips preaching Besides when Philips answer to his desire of being Baptized runs thus If thou beleevest withall thine heart thou mayest does it not cleerly imply that water baptism is a priviledge peculiar to Beleevers for if it had been then to be used only as a thing indifferent as they suppose circumcission was it might have been lawful for him to have been baptized whether he had beleeved or no unless we will suppose that his not beleeving would have made an indifferent and lawful thing to become unlawful to him Nor can it reasonably be thought that the men and women of Samaria deluded till then by Symon the Sorcerer would have been baptized by Philip but that they were by his preaching convinced that it was their duty so to be Act. 8.11.12 Nor will any I hope be so unreasonable as to say this was the Baptism of the Spirit since in the 15.16 verse this Baptism is cleerly distinguished from that of the Spirit For the Spirit saith he was fallen upon none of them only they were baptized in the Name of the Lord Iesus So that this Baptism went before their receiving the Spirit and therefore could not be their being baptized with the Spirit And when Peter said concerning Cornelius and his company Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we Acts 10.47 and withall commanded them to be baptized in the Name of the Lord Iesus Verse 48. Will any imagine that Peters commanding them to be baptized was beside the business for which he was sent thither of God and not in direct pursuance of his commission or that mens having the Spirit though in an excellent degree as they had is any excuse from water Baptism or that it was a thing indifferent to be baptized or not baptized especially considering that the Angel had told Cornelius that Peter should tell him what he OVGHT to do Act. 10.6 and declare to him words by which he and all his should be saved Acts 11.14 And Cornelius his expectation accordingly was not to hear from him things which might be done or let alone but such things as were commanded him of God Act. 10.33 And doubtless when Peter commanded Cornelius to be baptized in the Name of the Lord Cornelius had reason to conclude that this as well as any thing else was that which he ought to do and that those Words as well as others were Words by which he should be saved according to the Item before given him by the Angel Or can it enter into the heart of any Christian to think that the holy Apostle would be so prophane as to command and cause a thing to be acted and done in the Name of the Lord which the Lord had not commanded All which considered what is more plain then that water Baptism was no indifferent thing but the express Will of God even after such time as the ministry of Iohn Baptist was at an end SECT. VII And whereas when we alledge the use and practise of water-Baptism after the ministry of Iohn ceased they to counter ballance this aleadge the use of circumcision at the same time though circumcision was at that time de jure abolished as they say To this I answer likewise 1. If Circumcision was used as an indifferent thing yet it was not commanded and enjoyned by the Apostles to be used in the Name of the Lord as Baptism was Act. 10.48 nor for remission of sins and in order to mens receiving the Holy Ghost as Baptism was Acts. 2.38 nor as a priviledge belonging onely to beleevers as Baptism was Acts 8.36 therefore water-baptism was not practised upon the same terms as circumcision was in the Apostles times 2. If Circumcision was allowed
as lawful and so practised by any with consent of the Apostles yet this was onely among the Iews And therefore though Timothy was circumcised yet it was in that his mother was a Iewesse Acts 16.1.4 Whereas when the same thing was desired in the behalf of Titus the Apostle would by no means consent unto it for as much as he was a Greek the Apostle aleadging that as a reason of his refusal Gal. 2.3 And further tels the Gentiles that if they were circumcised Christ should profit them nothing Gal. 5.2 And the decree of the Apostles was express herein when some would have had the beleeving Gentiles circumcised that those among the Gentiles that were turned to God should not be troubled with any the Jewes customes but onely that they should abstain from things strangled and from blood c. Acts 15.19.20 with v. 28.29 But now water baptism was used among the beleeving Gentiles as well as the beleeving Jews all along as well after this decree of the Apostles as before Act. 16.15.33 and 18.8 which clearly evinceth the baptism we speak of to be no Jewish rite as is pretended nor yet to be practised upon like terms as circumcision was in the Apostles days SECT. VIII To those that lay aside not onely baptism but other ordnances also as things fleshly I shall in short say but this to convince them that those notions which lead them to this proceed not from the holy spirit but from the foul spirit the Devil 1. The Lord Jesus himself whose measure of the spirit was greater then any mans and the Apostles and other Saints in their times whose measure of the spirit were greater then any in these times can reasonably pretend to in that they did such works then as none now can do yet they were guided by the holy spirit to use and to enjoyn others to use water baptism the word breaking of bread and prayer as the History of the new Testament doth abundantly witness And therefore for those that have not so much of the spirit yet to conceit themselves to be elivated higher in the spirit and to be carryed above those forms which those that had more of the spirit were directed to use is such an immagination as may be sensibly felt to be a delusion of the Devil and not any inspiration of the Spirit of God Those in the Apostles days who separated themselves from the Churches of Christ and communion with them in ordinances of the Gospel though probably upon the same pretences with men of like separation in our times are charractorized by the Apostle to be sensual not having the spirit Jud. 19. 2. Therefore secondly what ever is meant by mens knowing of Christ not after the flesh 2 Cor. 5.16 or by other Scriptures of like import most certain it is that this is not the meaning of them that men should not know Christ in Ordinances because the Apostles themselves knew Christ in these and had communion with him and with his Saints in these yea and it was their business to perswade others hereunto and I hope no man will think that the spirit inspired them to speak contradictions For as God is true saith the Apostle our word toward you was not yea and nay 2. Cor. 1.18 3. When the Appostle opposeth the spirit unto the letter in 2. Cor. 3.6 he doth noâ— mean by letter Gospel Ordinances but the Ministration of Moses for that which he calls the letter in this 6 Verse he also calls the ministration of death written and engraven in stones Verse 7. which can rightly be understood of nothing else but the ministration of Moses And therefore they bewray much ignorance who from this Scripture cry down Gospel Ordinances as being but the letter when as indeed the Apostle doth oppose the whole Gospel ministration which as to the external part is made up of Ordinances as being spiritual unto that of the law which was but litteral And the reason why the Ordinances of the Gospel are said to be spiritual and those of the law but litteral You may understand by the sequel of the Apostles discourse in this Chapter which is this viz. because the end and spiritual meaning of the Ordinances of the Law was little understood or discerned but was vailed and hid under those shaddows so that as he says Verse 13. The children of Israel could not stedfastly look to the end of those things which now are abolished Whereas the end scope spirit and meaning of Gospel Ordinances is plainly revealed and may cleerly be discerned and therefore the Apostle by way of magnifying the ministration of the Gospel above that of the Law saith Verse 12.13 We use great plainness of speech and not as Moses who put a vail over his face c. and again vers. 18. We all with open face behold as in a glasse the glory of the Lord And therefore it is doubtless in respect of this difference that the Gospel ministration the outward part whereof consists in Ordinances is in other Scriptures as spiritual opposed to the ordinances of the Law as things fleshly Gal. 3.3 Are ye so foolish having began in the spirit are ye now made perfect by the flesh Their folly was this for which he chids them In that they having first embraced the Doctrine and Ordinance of the Gospel by which Christ had before their eyes been evidently set forth as crucified among them Verse 1. and by which they had received the spirit vers. 2. yet were so weak as to think to better their condition at last by taking up the Ordinance of the Law which in comparison of those of the Gospel which they had already received were but weak and beggerly elements Chap. 4.9 Most evident it is that those Galatians began their Christianity in the beleeving the Gospel and putting on Christ in baptism Chap. 3.26.27 which here in Chap. 3. vers. 3. the Apostle calls their having began in the spirit If so then certainly they are not of the Apostles mind who deem water Baptism to be but fleshly If then the Ordinances of the Gospel as a great part of the Gospel Ministration be spiritual and in Scripture opposed to carnal ordinances as we see they are then most manifest it is that those poor souls whom the Devil hath so far beguild as to conceit themselves so spiritual and subline as to be above ordinances are indeed and in truth so poor low as and carnal to be grosly ignorant of the mind of God thus plainly laid down in Scripture SECT. IX My next Coralary from my first position shall be this If Christ be a Prophet of the New Testament as Moses was of the old then it follows that as the Law first given by Moses was a standing rule according to which the Jews upon all back-slidings were to reform themselves in worship and all other things until the coming of Christ in the flesh so likewise the Gospel in all the Doctrines Precepts and Ordinances
wrote this Bernard in his 65 Sermon on Cant. pag. 144. as Mr. Blackwood in his storming of Antichrist pag. 31. but as quoted by Mr. Tombs in his 66 Sermon hath this complaint against this people They laugh at us saith he because we baptize infants because we pray for the dead because we require the prayers of Saints c. by which it appears they held the baptizing of infants ridiculous SECT. 17. Secondly It may further appear that this people or at least many among them were called Anabaptists because when Luther and Calvin rise up in their times they bitterly inveigh against the Anabaptists as well as the Papists as their writings do abundantly declare by which it appears that they in their times found such a people in being as well as Papists And that these were of the same sort of people of which Bernard and the Frier had formerly complained may well be conceived inasmuch as the foresaid Author Du Plessis saith they were so spread abroad in Germany and France where Luther and Calvin had to do as that their prints and footsteps are to be discerned throughout the course of all Histories pag. 403. and that we see their Churches out live so many miseries and even untill these times consist and continue flourishing and largely propagated pag. 565. And History also relates how the Anabaptists in Germany spread themselves into the Netherlands and as it seems from thence into England For as Mr. Fox relates in his Acts and Monuments Vol. 2. fol. 95. in King Hen. 8. time there were two and twenty Dutchmen Anabaptists apprehended and about ten of them put to death in the year 1535. Since which time there hath remained in the Low Countries or England or both of the same race unto this every day If then this kind of people by Adversaries own confession did continue from the Apostles days and that their prints and footsteps are to be discerned throughout all Histories till Luther's time and so downwards why should any man be tender of being confident especially having those Scriptures of Mat. 16.18 Epk. 4.12 13. to back him that there hath a successive line of true Churches and true Gospel Administrators run along throughout all ages from the Apostles times to this day SECT. 18. Thirdly Though it should be granted which yet may not that the line of succession both of duly constituted Churches and of all due administrators of Gospel Ordinances had been cut off by the prevailings of Apostacy in times of Popery yet it would not hence follow that there neither is nor can be now true Churches or right Administrators of Ordinances because we have upon the matter and in substance and effect the same apostolical power now amongst us to plant and settle churches to administer Ordinances as was injoied in the Apostles days The ground upon which I build this assertion is this viz. Because we have the same instructions and directions from the Apostles in their writings about things of this nature as they had who lived in the Apostles times For though the Beleevers then were sometimes taught the use of Ordinances by word of mouth from the Apostles yet other while they were taught the same but in the same way as we also now are that is to say by their writings or however their writings were as authentique this waies as their preachings and instructions were when they were present This is plain from 2 Thes. 2.15 Therefore Brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The word here translated traditions would surely be better translated Ordinances as it is 1 Cor. 11.2 as those that are well skild in Greek do inform and so Mr. Tindal hath translated it in this place In this Text there are two things chiefly to be observed to our purpose 1. That the Apostles instructed or taught men about the use of Ordinances as well by their Epistles as by word of mouth 2. That men were to use practice and keep those Ordinances they had been taught by the Apostles writings as well as when they had been taught the same by word of mouth their writings did as well authorise yea oblige them to hold fast to wit in use and practise the Ordinances they had been taught thereby as any other way of teaching used by the Apostles SECT. 19. Neither did the Epistles of the Apostles if any should make a doubt of this So appropriately belong to those to whom first and immediately they were directed but that they also were intended for the good of all that call on the name of the Lord Jesus Christ for so the 1 Cor. 1.1.2 shews being directed as well to all those which in every place cal on the name of Jesus Christ as unto them For so the words run Paul called to be an Apostle of Jesus Christ through the will of God and Softhenes our brother unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints WITH ALL THAT IN EVERY PLACE call upon the name of our Lord Jesus Christ both theirs and ours So that if we or any others in any place of the world call upon the name of Jesus Christ this Epistle as well belongs to us as it did unto the Corinthians in like cases Besides many of the Epistles of the Apostles are called general Epistles as being intended indefinitely to all whom they might concern so the 1 and 2 Epistle of Peter 1 Epist. John and the Epist. of Jude and the 7 Epist. to the 7 Churches in Asia though immediately directed to them yet even every one that hath an ear to hear is to hearken what the spirit saith unto the Churches as you have it in the close of every Epistle Revel. 2.7.11.17.29 3.6.13.23 Seeing then that the Apostles writings do as well concern us as they did those to whose hands they first came what being written aforetime being written for our learning as the Apostle teaches to reason Rom. 15.4 and since also these writings of theirs do sufficiently direct men about and authorise them in the use of Gospel Ordinances it thence follows that we have in substance and effect the same Apostolical power among us to direct and warrant us in the use of Ordinances in Church communion as those Beleevers had who lived in the Apostles daies SECT. 20. And because the knowledge and beleef hereof is of soveraign use to cure that infirmity which troubles many and keeps them out of the way of Jesus Christ and to resolve the main doubt therefore I shall yet make this further manifest by what follows I. Then since Christ Jesus is the Prophet of the New-Testament as Moses was of the old as hath been oft-minded it will not be amisse to shew that Moses by his writings was a Minister to the Jews as well when he was dead as while he was alive John 5.45 There is one that accuses
he discharged his office and trust towards them and that they were made partakers of his Ministry even by that Epistle which he now wrote to them Which is also further manifest by Rom. 11.13 For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I MAGNIFIE mine Office How did he speak to them but by his Epistle and why but because he being the Apostle of the Gentiles he hereby magnified his Office that is laboured to make the most of it or to improve it to the utmost And therefore when he wanted opportunity otherwise he discharged his Office of an Apostle by writing If so what else is the consequence but that men by the Apostles writings are partakers of the Apostles ministry SECT. 24. And it is worth observing and that which makes this Scripture case the more applicable to us viz. in that when the Apostle wrote this Epistle to these Romans he had not as yet been personally with them at Rome as may easily be made out by comparing Rom. 15.23 24 25 26. with Acts 19.21 together with the precedent History of Paul's travels in the book of the Acts For if Paul were an Apostle to those that had his mind and Doctrine in writing who otherwise never saw his face then the Apostle is an Apostle to us also who have his writings as well as they then had To the former Scriptures you may adde Col. 2.1 compared with chap. 1. ver. 25. It should seem that Paul had never seen the faces of those Colossians to whom he writes I would saith he that ye knew what great conflict I have for you and for them of Laodicea and for as many as have not seen my face in the flesh From which those that write upon this Epistle gather that Paul had never seen the face of these Colossians when he wrot this Epistle to them Which opinion is much confirmed by the 6 7 8 9. ver. of chap. 1. where it appears that they came to the knowledge of the Gospel by the ministry not of Paul but of Epaphras who having acquainted Paul with the successe of his Ministry Paul thereupon takes occasion to write this Epistle to them By the writing of which Epistle he acted the part of a Minister or an Apostle towards them as you may see chap. 1.25 Whereof I am made a Minister according to the dispensation of God which is given to me for you to fulfill the Word of God or fully to preach the word of God as the marginal reading hath it Where note that Paul had received from God such a dispensation or Stewardship as it s rendred by some from the Greek to them ward or on their behalf according to which he was made a Minister of the Church in general and this Stewardship he discharged towards them by writing not having opportunity of dischaâ—ging it otherwise So that still we see that the Apostles were Ministers and Apostles to men by their writings as well as otherwise And should the Apostles come again personally amongst us yet doubtlesse they would preach but the same thing for substance which now we have in their writings 2 Cor. 10.11 Let such an one think this saith he that such as we are in word by letters when we are absent such will we be also indeed when we are present And it must needs be so because the Gospel is but one simple and unchangeable thing whether preached or written 2 Cor. 1.18 But as God is true our word toward you was not yea and nay SECT. 25. 2. The Ministry of the Apostles reaches as far as their Doctrine reaches Rom. 10.14.15 How then shall they call on him in whom they have not beleeved and how shall they beleeve in him of whom they have not heard and how shall they hear without a preacher and how shall they preach except they be sent Here the Apostle makes all mens beleeving the Gospel to depend upon the Apostles preaching of it I say upon the Apostles preaching of it For when he saies how can they preach except they be sent he speaks of those that were first sent to preach the Gospel to wit the Apostles who indeed could never have found out nor have preached such a Doctrine to the world as the Gospel is had they not been sent on this errand had they not been indued with power from on high wherwith to do it the Apostle denies any such sufficiency to be of themselves and ascribes it wholly unto God 2 Cor. 3.5 That the sending here spoken of Rom. 10.15 is Christs sending his Apostles to preach the Gospel will further appear if you compare the effects with their causes as here set down in order by the Apostle How can they saith he beleeve in him of whom they have not heard That 's a principle in reason that a man cannot beleeve that of which he hath never heard And how shall they hear without a Preacher Here 's another thing as manifest in reason for which cause the Apostle makes themselves Judges in the case a man cannot hear that of which no report hath been given or of which no Declaration hath been made And how shall they preach except they be sent that is how should any man at the first have divulged the Gospel and Doctrine of salvation had he not first been taught it of God and impowered with knowledge and utterance from him wherewith to preach it which was the Apostles case And that the preaching and sending here spoken of is the preaching and sending of the Apostles appears yet further by the 18. verse of the same chap. where having continued his discourse of the hearers and preachers of which he had spoken three verses before ver. 14.15 he here saith of the same Preachers that their sound went into all the earth and their words unto the ends of the world which all acknowledge to be spoken of the Apostles If then every mans beleeving depends upon his hearing the Gospel and if his hearing of iâ— likewise depends upon their declaring or preaching it who first received it from God viz. the Apostles for if they had not declared it we had never heard it then it is a thing out of doubt that every mans beleeving the Gospel doth depend upon the preaching and ministery of the Apostles And if so then the Apostles by their Doctrine are preachers to all those that in all places and ages where the Gospel comes do beleeve SECT. 26. Which thing viz that the Apostles Ministry extends as far as their Doctrine may be further illustrated and confirmed thus The Apostles Commission was to preach the Gospel to every Creature in all the world Mark 16.15 and the Apostle Paul whilest he was yet living affirmed that accordingly it had been preached to every creature under Heaven Col. 1.23 But how did twelve Apostles think we in their own persons carry the Gospel to every man and woman under Heaven Why surely no that is not