and did perform their part in the subsequent part of the Chapter and History of the Acts. Act. 14.23 Act. 6.3 5 6 8 10. Tit. 1.5 Secondly There is a Ministery of Christ which is not so immediate but more mediate and they were such as whom the Apostles in the behalf and by the suffrage or the election of the Churches did ordain and to whom they did delegate the power and authority of Jesus Christ for the work of the Ministery in the Churches And in his Name and power such gifts were bestowed as might fit those persons for the work whereunto they were chosen and ordained Act. 6.6 2 Tim. 1.6 These though it be not to be denied but they are to be accounted the Ministers of Christ because they are indeed his by appointment and institution yet they are such more mediately and the Churches more immediately whose also they are and out of whom and for whose sake they were immediately chosen and appointed while the other Ministery were to travel abroad and to fulfill their Ministery towards the World for which work they were Commissioned Mar. 16.15 Go ye into all the World and preach the Gospel to every creature This distinction is grounded upon these Scriptures 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 2 Cor. 8.23 If any enquire of these they are the Apostles of the Churches or as we have it translated they are the Messengers of the Churches and the Glory of Christ Philip. 2.25 I suppose it necessary to send to you Epaphroditus my brother but your Apostle If a person do entitle himself a Minister of Christ he must profess himself to be so under one of these two considerations If he be one of the first sort his Call must be immediate from the Bridegroom the Lord Jesus and his gifts and qualifications must be sutable to his work a powerful enabling to go forth to the World If he be one of the later sort his Call must be from the Bridegroom's friends the Apostles or an Apostolical Ministery Act. 14.23 compared with vers 14 of the same Chapter When the Apostles Barnabas and Paul Vers 23 when they i. e. the Apostles had ordained them Elders in every Church Tit. 1.5 For this cause I left thee in Cret that thou shouldst set in order the things that are wanting and ordaine Elders in every City as I had appointed thee Or else the call of this later sort must be from the Bride her self in whose custody was left the power of all Administrations 1 Cor. 11.2 I praise you brethren that you keep the Ordinances as I delivered them to you And sutable to this Call whether it be by the Bridegroom's friends or by the Bride her self must be the gifts bestowed If Paul do lay hands on Timothy and separate him to the work of the Ministery the Lord confers upon him thereby some gift which he had not before and such a gift to which he is to give attendance Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 If the Church by her Presbytery for so some will have that place to be understood do lay hands on Timothy it is not an empty and bare Ceremony but such an action as wherein God appears conferring by way of gift somewhat which was not before and this likewise is to be attended to Neglect not the gift that is in thee which was given thee by Prophecie with the laying on of the hands of the Presbytery Now the Ministery of these times being compared and considered will appear neither called nor qualified according to the Primitive Patterns Friends of the Bridegroom in the first sence they are not as being immediately sent out from him with an Apostolical Mission or Embassage furnished to wooe and win the Nations to represent the person of the Bridegroom and to be as in his stead beseeching men to be friends with God intreating them to be reconciled to him Their want of the heavenly Furniture of power from on high for this work of the Ministery doth evidence the truth hereof Secondly Nor are they called and sent out by the friends of the Bridegroom either by Apostles Evangelists or Prophets who had their Call and Mission from Christ Forasmuch as they acknowledge no such Ministery now extant but say it was temporary and extraordinary though it be not demonstrable from Scripture when the Entail was cut off or such a Ministery to cease according to designation or appointment Thirdly Nor is it so evident as it is imagined that they have a true Visible Call from the Bride her self a true Visible Constituted Church of Christ who hath been her self first espoused to him visibly and Ministerially by some person or persons hereunto deputed and designed as the Church of Corinth was 2 Cor. 11.2 according to the first established visible Order by Faith and Baptism But from a Company of well-minded people who reading the Scriptures and observing what is spoken touching the Ministery its usefulness and necessity judge it also necessary lawful and expedient to chuse out from among themselves or others some such person as they best approve of to go before them and administer to them and this is accounted a true Call to the Ministery Whereas it would be first enquired Where the Scripture doth in any place give power to a people how holy how godly soever to give a true visible Call to the Ministery themselves not first being visibly and Ministerially a constituted Church of Christ and so his Spouse his Wife according to the Primitive Pattern Whose power how far it extends after she is espoused I dispute not but seriously enquire after the actions of power which are performed by any people before they are visibly espoused and consequently impowered thereunto Hence I conceive it is that this being practised the one giving the other accepting the Call of the Ministery without questioning the Power of either it may without offence be said that a Powerless People give Call to a Giftless Ministery for as they have not power so they confer not any who for lack of Gifts study to acquire Arts wherein also having attained they therein exercise themselves the wisdom of God suffering it to be so that they should style themselves Masters of Arts. But in the beginning it was not so For when the gifts of God could not be bought nor sold and consequently not appropriated to the gain or profit of the Possessor then must Humane Arts be invented which darken the Sun and the Air and the gifts of God exploded and called extraordinary because they too much resemble the heavenly Manna of old a food which proved too dry for the growing interest of that time which the most High beholding withheld and suffered not that blessed and heavenly dew to fall But contrariwise suffered them
to grow drunk with Wine to erre in Vision to stumble in Judgement to surfeit of their Quails their Humane Arts of their own inventing under which they have laboured many hundred yeers fulfilling that Scripture Isai 28.7 8. and so it may be until the time the full time is come that that great Angel shall yet once again enlighten the earth Rev. 18.1 and the ancient Gospel be preacht again to kindreds nations tongues and people Rev. 14.6 Rev. 10. ult Then may we expect and hope that this Artificial Ministery and its Artificial Teaching the most High will consume with the breath of his mouth and with the brightness of his coming The zeal of the Lord can perform this Isa 37.32 Isa 28.16 Object onely he that believeth maketh not haste Objection 1. Christ gave his Commission to his Disciples in the name of Disciples intimating that they as such might both preach and baptize Matth. 28.18 2. The Dispciles of Christ did baptize before they were called and sent out even while they were Disciples Joh. 3.22 24. even before John was cast into prison and many of the Disciples were not so much as called then Matth. 4.12 18 21. Therefore Disciples as Disciples may baptize Answer What hath been already alleadged in this case Answ might suffice for answer to the first branch of this Objection especially if there be added this Consideration That the nature of their Employment at the time when Christ was to leave the world and them was far different from what it had been all the while he had been with them For with respect to the Lord Jesus whose they were and whom they served so long as he was with them in the flesh they were his Disciples and Scholars but now he was to go away from them and to delegate his power to them which the Father had given unto him after his Resurrection Matth. 28.18 19. All power is given me in heaven and earth Go ye therefore and teach all nations baptizing them c. Joh. 17.18 As thou hast sent me into the world even so have I sent them into the world They were to be left Ministerially in his stead 2 Cor. 5.20 We in Christ's stead beseech you to be reconciled to God Now they were no longer to be reckoned Disciples or Scholars but Teachers Instructers Master-builders 1 Cor. 3.10 And therefore with respect to Christ though they might be called Disciples so long as he was with them yet with respect to the Power and Commission given unto them by Christ they were called Apostles by way of distinction from other Disciples or Believers Acts 1.2 Acts 2.42 their Doctrine was called The Apostles doctrine and their Ministery was not called Discipleship but Apostleship Act. 1.24 25 26. To the second branch of this Objection That the Disciples of Christ did baptize before they were called Apostles or sent out to preach First I answer that it 's not so safe concluding from a consequence as that because Matthew relates a passage touching John's being put into prison before he mentions the calling of the Disciples or Apostles that therefore they were not called till after John was in prison and consequently did baptize before they were Apostles Forasmuch as it 's very apparent the Evangelists do not observe the same method or order in the placing and relating the Histories of the Gospel some putting that before which another puts after which hath cast no small trouble to those who have attempted to Harmonize the Gospel Secondly Admit it be as it is objected and that they did Baptize while they were Disciples the Baptisme is not reckoned theirs but Christs It 's said he made and baptized more disciples then John Joh. 4.1 Joh. 3.22 He baptized Authoritatively they Instrumentally He made and baptized He that Ministerially doth baptize another by vertue of Authority to him given hath likewise Power and Authority to judge of the fitness of the person whom he baptizeth so did John by those whom he baptized Matth. 3.7 8 9. So did Philip by the Eunuch Act. 8.37 So did Peter by Cornelius and his Friends Act. 10.46 47 48 by whose Commission at least if not by his hand they were baptized So here the Disciples were said to baptize Joh. 4 but Jesus was with them Joh. 3.22 After these things came Jesus and his Disciples into the Land of Judea and there he tarried with them and baptized The persons then which were baptized by his Authority and Commission he being with them while they were baptized must needs have their fitness for admittance to be judged of by him and so the Baptism must be said to be his He may be said to baptize because 't was done in his presence and by his Authority they onely have this share in the Work that they are used Instrumentally to do that which their Lord and Master did Authoritively Thirdly If it may be granted as I suppose it may not that the Disciples did Baptize in the fourth of John by Warrant and Commission from Christ given to them apart from himself yet I suppose their example therein is not to be drawn into practice by believers now forasmuch as Christ himself was a member of the Jewish Church both living and dying as it may be easily proved if desired and a Minister of that Church Rom. 15.8 Now I say that Iesus Christ was a Minister of the Circumcision for the truth of God to confirme the promises made unto the Fathers So were his Disciples likewise members of the same Church and subservient to their Lord and Master in that Ministration as hath been proved at large in the former part of this Discourse Now what Christ did perform among them by himself or by his Disciples Ministerially would not be Warrant to these Gentiles for their Practice of the same had he not after his Resurrection and receiving Power from on high given Power and Command to the Apostles to teach the Nations whatsoever he had Commanded them Matth. 8.19 20. Now unless it can be shewed where and when the Lord Jesus or the Apostles did ever teach Believers or Disciples as Disciples to Baptize one another since his Resurrection and his taking possession of all Power to himself and commanding the Apostles to deliver that to the Gentiles to be by them observed which he had formerly taught the Disciples to observe themselves I say unless it can be found in Precept or Practice since that time I conceive the former Practice of the Disciples in the fourth of Iohn if it were every way as the Objection speaks baptizing the members of their own Church in the presence and by the Authority of their Lord he being the Minister of the Circumcision for the Truth of God will not prove a sufficient ground for the Practice of such Disciples as is pleaded for by this Objection Obj. 2. Disciples that are able to Preach the Gospel may Baptize Obj. 2. as appears by the Practice of
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