The unlimitted Authority of Chriſts Diſciples cleared.
The firſt part
CHAP. 1.
IN that Book he mindeth what the better ſort of Seekers (ſo called) can do, and what they cannot do, they ought (ſaith he) p. 2. to read, pray, and give Almes, from Acts 8. & 10.1.2. and this for ſeveral ends, p. 3. but for the preſent Churches and Miniſtery, they ſee no ground: theſe being Chriſt's grand, capital, and comprehenſive inſtitutions, to which he gave gifts, for comparing theſe with the word they conform not, p. 4.
3I anſwer; Chriſt requireth not only reading, praying, and almes-giving; but alſo Church-meeting and Miniſtery, as, forſake not the fellowſhip that you have among your ſelves, exhort one another daily, love brotherly fellowſhip, Heb. 3.13. and 10.25. 1 Pet. 2.17. ſuch as gladly received his word were baptized, and they continued in the Apoſtles Doctrine and fellowſhip, Act 2.41, 42.
Why can you not conform to one as well as to the other, ſince Chriſt requireth the one as much as the other?
1. Theſe (ſaith he) are great and capital inſtitutions.
I anſwer, the more great and weighty, the rather to be obeyed, they were hypocrites that tythed Mint and Annis, and left the weightieſt matters of the Law, Mat. 23.23, 24.
2. To theſe (ſaith he) Chriſt gave gifts.
I anſwer, if by gifts he mean the gift of faith, love, joy, &c. ſurely if theſe be wanting, not Church & Miniſtery only; but praying, reading, and almes giving alſo, are alike vain; for who can call on him in whom they believe not, Rom. 10. and if we give all our Goods to the poor, and have not love, it profits not. 1 Cor. 13.3. and reading, if without faith profits not; for, without faith it is unpoſſible to pleaſe God. Heb. 11.5. but it by gifts he mean tongues and Miracles, as I judge4 he doth) then I reply, that miracles were to confirm the word, and not to beget obedience to it in ſuch as before knew it, tongues alſo, were not for them that believe, but for them that believe not: theſe gifts were not given to make knowers obey, but to make non knowers to know, Mark 16.20. 1 Cor. 14.22. Heb. 2.4. Do you own the Scripture to be Gods word, and therefore read it, though you ſaw no miracle to confirm it? much more ſhould you obey it though you ſee no miracle: or do you in ſome things conform to it without ſeeing miracles? you might do ſo alſo in other things on the ſame ground, and you cannot diſobey it for want of miracles, without diſowning it on the ſame account, and as well might you for want here of diſobey it in every thing as in ſom thing.
But the inference of theſe words (to theſe he gave gifts) is, that the Church or Miniſtery that hath them not, is not Chriſts Church or Miniſtery, and then, Chriſt may be obeyed though theſe be rejected.
I anſwer, the Scripture ſaith, theſe tokens ſhall follow them that believe, Mark 16. but it doth not ſay, ſuch tokens ſhall accompany the Miniſtery, and be in every viſible Church: therefore you might rather queſtion (as ſome do) whether any in the world do believe, ſince theſe are wanting:5 then for want of theſe, to queſtion the truth of the Church and Miniſtery, which thoſe by you judged believers do enjoy.
2. You herein queſtion the truth of the Church and Miniſtery, that have been as much as thoſe that now are; for John a Goſpel-Miniſter, Mark. 1.1, 2, 3, 4. did no Miracle, John 10.41. and though the Corinth. had all gifts, 1 Cor. 1.7. and the Galatians had ſome, yet we read not of any in the Churches of Macedonia, or Aſia, or the Epheſians, Bereans, Philippians, or almost any Church ſpoken of.
Obj. God hath ſet ſuch in the Church, 1 Cor. 12.28, 29.
I anſwer, it is in that place evident, that the Church there ſpecified, is no particular Church, but the Church general, called elſe-where the general Aſſembly of the firſt born written in Heaven, Heb. 12. of which if we be not Members, not only Church and Miniſtery, but our readings, prayings, and diſtributions are little worth.
But if we be of this Church general, (as all believers be) then may we acceptably pray, read, &c. and as acceptably aſſociate, preach, break bread, and what not? for if juſtified by faith, we have peace God-ward through our Lord Jeſus Chriſt, by him alſo we have acceſs to this grace,6 wherein we ſtand, Rom. 5.2. Rejoyce not in men, for all is ours, Paul, Apollo, things preſent, or to come, all is ours, and we Chriſts, 1 Cor. 3.21, 22, 23.
3. Theſe ſaith he, if compared with the word conform not.
I anſwer, as much as your praying, reading, or Almes-giving do; though we examine only his own quotations. The Eunuch and Cornelius, who acceptably read, prayed and gave Alms, had quickly, the one a man, the other an Angel, ſent them to eſtate them into Goſpel Church and Miniſtery, which he hath not to this day enjoyed: therefore his own practice conformeth not to his own quotation.
Obj. They are not ſo unſuitable as to be diſowned.
I anſwer, I ſay the ſame of the preſent Churches and Miniſtery, their unſutablenes may be parallel'd by ſome owned in Scripture for Churches, and the Temple (he ſaith elſe-where) was a Type of the Goſpel Church State; but in that, though the free harted could not come nigh the firſt pattern, how doth God incourage them notwithſtanding, Haggai 2.4, 5, 6. therefore if you can pray, and read, &c. though you therein come ſhort of the primitive pattern, you might alſo conform to the preſent Church and7 Miniſtery among the free and upright hearted, though they come ſhort of the firſt pattern. And ſo much to that.
CHAP. 2.
IN the ſaid Book he alſo ſaith, though ſome ſay the Commiſſion, Mat. 28.19, 20. was given to Diſciples as Diſciples, or to preaching Diſciples; but Chriſt (ſaith he) p. 5. ſingled out ſome from others to preach, Mat. 10.1.16. Mark 3.13. Luke 6.13. and this Commiſſion, Mat. 28. was given to the ſame perſons, p. 6.
I anſwer, that Commiſſion, Mat. 10. was in its extent limitted both for time and perſons, it was to be expenced.
by —
- ſingled out men
- only to the•ews
- before Chriſt's death.
But this Mat. 28. is every way unlimitted, it extendeth to
- all Nations.
- all Ages.
And may be, yea muſt be diſpenſed by Diſciples.
Obj: It was given to the very ſame perſons.
8I anſwer, it was given to them, and alſo to the reſt that were with them, as Luke 24: 33. to the end.
2 If it had been given perſonally to no more then the eleven; yet were they when that was given, Mat. 10. called Apoſtles; but now called diſciples, verſe 16. and Chriſt could as eaſily have called them Apoſtles as Diſciples, had he herein conſidered them as Apoſtles, and not as Diſciples.
3 If it had been given to them only, and if they had now alſo been termed Apoſtles; yet it would plainly appear to be given to them not conſidered as Apoſtles, but as Diſciples; yea ſo, as to include therein the whole body of Diſciples in all Nations, and in all Ages, as much as they.
For theſe are herein bid〈…〉〈 in non-Latin alphabet 〉[by teaching to make Diſciples all Nations] with this addition, verſe 20: teaching them to obſerve all things whatſoever I have commanded you, and loe, I am with you always, &c: teaching them, to wit, the diſcipliſed, whether Jew or Gentile, to obſerve, to do, to practice all things, every Goſpel Command, whatſoever I have ever ſince I eſtated to you, in Goſpel Worſhip Commanded•ou.
But Chriſt had taught theſe to be baptized,•o pray, to preach, to baptize, to aſſemble, to9 break bread. Act. 2.41.42. Ergo the diſcipliſed, muſt do the ſame, of what Nation or age ſoever, therefore as praying Diſciples may pray, ſo preaching Diſciples may preach, uniting Diſcipls may unite, if they have ability they want not authority, being Diſciples, and ſo we being Diſciples, learners of Chriſt, hearkners to Chriſt, have authority to practiſe what we finde in Scripture be Chriſts Goſpell commands.
Conſider alſo theſe things.
1. Were thoſe to whom in perſon this commiſſion was given, Apoſtles, then, the ſame Goſpell commands, that Apoſtles were to obſerve, muſt Diſciples obſerve alſo.
2. Were they Jews, then, the Goſpell-commands that Jews were to practiſe, muſt Gentiles practiſe alſo.
3. Were they with Chriſt, and was this before Chriſts aſcenſion, then the ſame commands that were to be obſerved while Chriſt was preſent, and before his aſcention: muſt be obſerved after his aſcenſion and in his abſence.
4. The ſame authority given before his death to ſingled out men, is after his reſurrection given to them and others as Diſciples but then it was limited to Apoſtles, but now to Diſciples boundleſſe Therefore the authority of Diſciples is far greater then the authority of Apoſtles.
105. Sith this commiſſion was given to Diſciples before they had received the promiſed power from on high, we learn that Diſciples authority was as great before they received that power as after, and then, the ſaid power is ability, not authority.
6. Was this commiſſion given to the eleven, and the others with then, as Luke 24.33.47, 48, 49. Thoſe that could work miracles, and thoſe that could not too; then, ſuch Diſciples as cannot work miracles, have as much authority as thoſe that can, And ſo much to this alſo.
CHAP. 3.
In the next place he propoundeth 4. queſtions. p. 6. and giveth thereto 4 poſitive anſwers in ſubſtance thus.
1. As of old: adminiſtrations were committed to choice men, Ex. 28.1.2. ſo now, is preaching and baptizing to a Miniſtery. p. 7. Mar. 3. Lu. 6. Acts. 10 1. & 1, 2.17.25.
I Anſw. As then the Levits were choſen for•rieſts, and Aarons family for high Prieſts. Ex. •8.
So now is Chriſt our high Prieſt, and his diſci••es are Prieſts. Heb. 3.1. 1 Pet. 2.5, 6. and faith••ll preachers are choice men.
11His quotations were minded in the 2d. chap. Only here are two more added by him, as Act. 1. Acts 10. but both do gaine, ſay, what he draws from them.
Act. 1. declareth, firſt, That, that which he jumbles together, are diſtinct, and Judas had a ſhare in both, Miniſterie and Apoſtleſhip, verſe 25. Seconly, That Apoſtles did not only preach and baptize, but were alſo eye-witneſſes of Chriſts death and reſurrection. v. 22.
Thirdly, this place ſheweth plainly that the Miniſterie was bounded in Diſcipls, & that Diſciples have authority to rectifie what by Scripture they find to be amiſſe, yea authority to place men into offices, yea into Apoſtleſhip, and ſo diſciples authority is greater them Apoſtles authority: for Peter ſtood up among the Diſciples and ſaid Men and brethren, this Scripture muſt be fullfilled. &c. verſ 15, 16. and then his advice being given to verſe 22. the effect is, and they appointed two: they, to wit, the diſciples, the men and brethren, afore ſpecified: and verſe 24. 'tis ſaid further, and they prayed &c. and they gave forth the Lots &c. they appointed, they caſt Lots, they numbred him with then Apoſtles; thus his own quottaion is ſufficient againſt him.
Ob. Verſe 1 He gave commandement to the Apoſtles whom he had choſen, & Act 10 but to us12 choſen before of God and he commanded us to preach &c.
I Anſw. That he now did give Commandements to thoſe before choſen and called Apoſtles, is true, but that his commands were given but to them, or that they were herein conſidered, not as diſciples is falſe, for.
Firſt, as they were given to them, ſo to the reſt with them,
Secondly, they were to teach the diſcipliſed, to obſerve the ſame, as in chap. 2
And ſo in act 10, 41, 42 He appeared openly, not to all the people, that is, not to all the Jews, good and bad, but to us choſen before of God, not us Apoſtles only, but to us brethren, to 500 at once, 1 Cor. 15, 6 even to us which did eat and drink with him after he roſe againe, and he commanded us to preach, &c. us that eat and drank with him, which is the eleven and the reſt that were with them, as Lu•24.33, 43, 48, 49. and ſo much to this,
His ſecond affirmation is in p. 8 that the ſaid Miniſtry is expreſt Eph 4, 12, 13 for number, names,•nd, and duration; all theſe are ſet in the Church,••s inſtitutions to abide 1 Cor 12, 28. p. 9, to perfect,〈◊〉edifie; ſome in the world to precede the Church,••me placed in it, to edifie p. 10, Muſt Saints be••rfected and edified, not by one, but by all theſe?13 p. 11. then is Chriſts miniſterie breeding, and feeding; one prepares gathereth, the other buildeth further, both are one miniſterie, fruits of one purchaſe, both needfull, one to convert and enlighten, the other to edifie and ſtrengthen, therefore to continue together; the latter hath not been without the former he thinks, as p. 12
I Anſw. Is converſion by the firſt part of this miniſtery, and edification by the latter; then the firſt muſt be now, or no converſion now; and the latter now, or no edification now; and then, well may he opoſe a Feeding miniſtrie, that hath not pertak't of the breeding miniſtery.
Secondly, The denying this miniſtery now to be, is the belying that place, Eph. 4. for that (as he ſaid) declareth not only the number, names, end, but alſo the duration of Goſpel-miniſterie, and that, till all the ſaints meet, to a perfect man. It is to perfect, till all are perfected (converted as he ſaith) by this it appeareth now to be, except converſion be paſt.
Thirdly Perſons miniſtring are Miniſters, that about which they miniſter is the miniſtrie; the breeding and feeding miniſtrie is where converſion and edifying is; The Jews had Moſes and the Profits, when they had their writings; in the ſame ſence now, have we the Apoſtles, and Prophets; which is a miniſtrie both breeding and feeding;14 tis breeding Joh. 20.30 ▪ 31. Many other ſignes he did which are not written in this book, but theſe are written, that ye might believe that Jeſus is the Chriſt the Son of God, and that in believing ye might have life through his name.
And feeding 1 Jo. 5.13. Theſe things have I written unto you that beleeve in the name of the Son of God; that ye may know ye have eternall life, and may beleeve on the name of the Son of GOD.
Yet theſe writings neither beget nor feed, if God aſſiſt not, neither did Pauls perſonall planting, nor Apollos watering, except God gave the encreaſe.
Fourthly let us honour the Miniſterie above Miniſters. God begets by his word Jam 1.18, ſomtime through the mouth of one unbegot himſelfe as we ſee, Eſa 42 19 20
His opening of
- Perfecting
- Edifying
I oppoſe not
CHAP. IIII.
HIs third affirmation is, Scripture doth not clear Church gathering, without Miniſterie and Baptiſme preceding p 12
I Anſwer, true, and we by the aforeſaid miniſtery17 were converted, and were alſo baptized, before we congregated.
He addeth ſome ſay believers may conſent to be a Church, &c. & as a viſible church appoint one to baptize, &c.
I anſwer none but ſelf-ſeekers will ſo ſay, who being before leaders would be ſo ſtill, and ſo found out this by way: others after baptiſme, by conſent became a Church.
But this he oppoſeth alſo, as if we now err from our firſt principles, for ſaith he, we now take not one in, though he conſent, till the Church (as in Chriſts name) Judge him fit; but (ſaith he p 13) who at firſt declared in Chriſts name to us, that Chriſt accepted of us as a Church? but ſome were diſigned thereto (ſaith he) a preceding miniſterie converting and eſpouſing them p 14 1 Cor 4 15 2 Cor 5 25. & 11.2 & 8 5.
I anſwer, as now the whole Church Judgeth of the fitneſſe of ſuch as would be added, ſo at firſt, every particular was approved of by the whole; and ſo we ſwerve not from our firſt practiſe.
And that ſome were deſigned, to judge whether Chriſt would accept of a people &c. is falſe and againſt the Goſpell; for as touching believing who ever cometh to Chriſt, he will in no wi•e caſt off, Joh. 6. ſo alſo in obedience, if the mind be18 willing he accepteth according to what we have. 2. Cor. 8.12. he diſpiſeth not the day of ſmall things. He reſpecteth tender Grapes: Cant. 2.14 15. and ſo, he deſigneth ſome to ſtrengthen weak hands, to confirme feeble knees: to ſay to the fearfull in heart, be ye ſtrong, &c. Eſa 35.3.4. he deſigneth none, to tell people (though they ſet themſelves to ſerve the Lord, yet it is queſtionable whether he will accept of their ſo doing, and his quotations prove no ſuch thing. Paul in one, telleth the Cor. that he was their Father, he had begot them through the Goſpell, in another he ſaith, that he in Chriſts ſtead intreated them to be reconciled, in the third place, he ſaith, he had eſpouſed them to a Husband, and in the laſt place, ſpeaking of the Macedonians ſaith, they gave themſelves up ▪ firſt to the Lord then to us by the will of God; here note, firſt their voluntary act, they gave up themſelves.
2dly. to whom, firſt to the Lord, then to us, (ſaith he.)
3dly. by whoſe appointment? by the will of God.
Had the Apoſtles been deſigned to judge whether peoples ſubmiſſion would be accepted off, then ſhould they have firſt given up themſelves to them, and then to the Lord, if the Apoſtles had judged them fit. Se how oppoſite19 his quotations are to him, and he to them.
Tis one thing to beget people by the word, to intreat people to be reconciled: and to be as judge, to judge whether ſuch as are begotten, on are reconciled, ſhall be accepted off, is another thing, to eſpouſe that is, to perſwade them to accept of Chriſts eſpouſalls, by declaring his readineſſe, to accept of any that give themſelves up to him, is one thing, & to judge whether though people do ſo, Chriſt will accept of it, is another thing; ſome were by Chriſt deſigned to the firſt, but not the latter.
This Speech of his therefore tendeth to eclips Gods grace to ſadden his people, to bolſter up people in diſobedience to their own hurt and Gods diſhonour, who is glorified by peoples being Chriſts Diſciples. Joh. 15.8. Luk. 7.29.30. and ſo much to the third particuler.
CHAP V.
HIs laſt affirmation is, that the preſent Miniſtrie, is not Chriſts, his being p. 15. called immediatly Mat. 10.1. & 28.16. Ga•. 1.12. with ſutable gifts Mar. 1.15. Act. 1.4, 8. theſe are Miniſters of Chriſt 1. Cor. 4.1.
Or called mediatly that is, hereto impoured, by Apoſtles, for the Church: and with their ſuffrag and election. p. 16. Act. 6. Tit. 1.5. theſe are the Churches20 Meſſengers 2 Cor. 8 23. Phil. 2.25. theſe muſt be called by Apoſtles, or Apoſtolicall Miniſterie Act. 14.14.23. or by the Bride into whoſe Cuſtodie adminiſtrations were left, 1. Cor. 11.2 who convey gifts on them. 2 Tim. 1 6
But the call of the preſent Miniſtery, was not immediate, nor by Apoſtles, nor by a true conſtituted Church, eſpouſed by ſome hereto deſigned, as 1. Cor. 11 2 according to the eſtabliſh't order (faith and Baptiſme) and ſo, a powerleſſe people call a giftleſſe Miniſterie, p 17, 18 who wanting gift ſtudy arts, fullfilling Eſ. 28 7 8 till that enlightening be. Rev. 18 1 & 14 6 In the meane while, believers make not haſt. Eſ. 24.28 16 & 37.32.
I Anſwer firſt, doth Chriſt give call to the Miniſtery, a firſt, a ſecond and a third way, then they, that are called the firſt way only, or ſecond, or third way only: are notwithſtanding rightly called, and if there be a fourth, or fifth way, then ſuch as are called thereto, the fourth, or fift way, though not the firſt, ſecond or third, are notwithſtanding rightly called, and ſo, the preſent Miniſtery may be rightly called, though not called either of the three firſt wayes.
But Phillip and others ſcattered ones, Act. 8. 21& 11. which were not Miniſters of the Word before were called to the miniſtery of the word and Baptiſme.
1. Not by Chriſt immediatly.
2. Nor by Apoſtles with Churches election.
3. Nor by the Church, but 4ly. By a providence, (being ſcattered) there is therefore a providentiall call.
5. The Evangeliſt Titus was left in Creta to redreſs what was wanting, and ordain Elders in every City, only minding, that they be rightly quallified.
6. Paul bad Timothy not to hinder any that ſhould deſire this Office, in caſe they that deſire it, are ſuitably qualified, this is a ſixt way.
So then if the preſent Miniſtery, be thereto called, neither of the three firſt wayes; yet are they rightly called, if by either of the three laſt wayes, Providentiall, Evangelicall, or deſirable, if they be ſuitably qualyfied, 1 Tim. 3. Tit. 1.
But is their call neither of the three firſt waies,
1. To Diſciples Chriſt gave his commiſſion, they have authority given them, and they have given call to this Miniſtery.
2. The Apoſtles Miniſtery, I mean the Scripture calleth thoſe that are ſuitably qualified thereto.
223. Chriſt immediatly hath inwardly called, and ſterd them up thereto, which is authoritive for the practiſe of a precept already given out, as Hagg. 1.14. thus for our call.
2dly. Our Churches being in the right faith and order, Col. 2.5. (I meane in the main) and conſiſting of Diſcples, they are not powerleſſe, as in chap. 2. is ſhewn, and if our Miniſters do inſtrumentally convert and edefie and be indude with extraordinary vertuouſneſſe, as, if they be blameleſs the Husband of one Wife, having children not accuſed of riot, nor unrulie if he be, not ſelfe willed, not ſoon angry,•ot given to wi•e, nor filthy lukar, no ſtriker, but a lover of Hoſptality, and of good men, being, ſober, Juſt, Holy Temperate, able to convince, then is he ſutably gifted, Tit. 1.5, 6, 7, 8, 9. 1 Tim. 3.1, 2, 3. any man that is thus qualified is ſutably gifted: Therefore ſaith Paul to Timothy, if any deſire the office, &c: and to Titus, bidding ordain Elders, he addeth if any be blameleſſe, the Husband of one wife, &c. Shewing plainly, that theſe are the ſutable gifts.
2 Though Timothy had a gift conveyed, we read not ſo of all, neither is it minded as a requiſite to a right call
3. Neither was it conveyed, by vertue of his call, but by laying on of hands.
4. Neither was it the gift of Miracles; for he might by ſtirring it up inlarge it.
23And the ſignes, to wit, Miracles that did follow, or accompany the word Mark 16 are not minded as a Miniſters Caracter, neither can it ſo be, for ſome Miniſters of Chriſt wanted theſe, and ſome falſe Miniſters have them as John 10 41. with Dutr. 13 1, 2, 3. and Mat. 24.
And they that were bid wait for power Act 1 were not bid: not to Preach or Baptiſe till then, but to bide at Jeruſalem, and not to go to the Nations to teach them till then; and ſo this power is not authority, but ability to teach Nations, which they had not, till with the gift of Tongues they were impowred.
And if ſtudiouſneſs in the Scripture, be the art he ſaith we have inſtead of gifts; I am ſure, Paul bid gifted Timothy do this. 1 Tim. 4 13, 14, 15,
3. They called Meſſengers of the Churches 2 Cor. 8 23 Ph. 2 25 are ſuch as were with ſome Meſſage ſent from one Church to another.
4 The enlightning he ſpeaks of, is but a clearer diſcovery of received truths, for who ſo teacheth otherwiſe, is to be accurſed; Gal, 8 and the beſt way to know, is to practiſe what we do know; John 7 17. & 8 31,
5. Without all diſpute, Believers do make haſt to keep Chriſts commands, Pſal. 119 59 6•Act 2 41 & 16 33 and ſo much to the ſubſtance of this Book.
The ſecond part.
THough his Anſwer to Objections, hangs on theſe hinges, and what hath been ſpoken, might ſerve as anſwer to what follows, if ſeriouſly weighed, yet to cleare the truth the better to the weaker ſort; I ſhall alſo wave his Objections and his Anſwers to them
The firſt Objection propounded and anſwered by him, is for ſubſtance thus,
1 Ob. Commiſſion to Preach and Baptize, was given to Diſciples as Diſciples, Mat. 28 and Diſciples while diſciples ſo did; John 3 22 24 Mat. 4 21.
He Anſwerth, Chriſt was then with them, but when he left them, he deligated to them, the power that after his reſurrection was given him, Mat. 28. John 17 18 now, they are in Chriſts ſtead, then Diſciples, now Maſter-builders; their Miniſtery is Apoſtleſhip, not Diſcipleſhip, Act 1.2 & 2 41.
I Reply, Though Chriſt be not preſent now, as then he was, yet are his commands as forcible now, as they were then; he will deſtroy at his next•omming ſuch as diſobey him in the time of his ab••nce; Luke 19 14 17.
252. The ſame men, (then Diſciples, now maſter-builders) are imployed in the ſame work now, that they were then.
3. And muſt teach Diſciples now to do, what he then taught them, as minded, chap. 2.
4. If Chriſt had not power given him till after his reſurrection, (as he ſaith) then their preaching and baptizing is his preſence, was as powerleſs as ours in his abſence.
To the ſecond branch of the queſtion he anſwers.
1 They might be Apoſtles before Johns impriſonment, though mentioned after.
I reply, not ſo, for it is ſaid, they baptized in Jordan, and Iohn in Enon; for Iohn was not yet in priſon.
2. He anſwereth if they were only Diſciples, yet Baptiſme was not theirs but Chriſts, authoritatively he did it: but he that hath authority, can judge of the fitneſs of thoſe he baptizeth, as did John, Philip and Peter, Mat. 3. Acts 8 38. & 10.40.
I reply, was their Miniſtry Chriſts authoritatively, ſo is ours; for, we as Diſciples, do thoſe things that they were bid in Mat. 28. to teach Diſciples to do.
2 They could not judge infallibly of the fitneſs of thoſe they baptized, witneſs the unfitneſs26 of many that they did baptize. Alſo, John confeſt that he that came after him, was he that had his fan in his hand, and which would throughly purge his floore.
3 Before he ſaid power was given to Chriſt after his Reſurrection, and now (ſaith he) it was Chriſts authoritively, a flat contradiction:
His third anſwer is, be it granted, that Diſciples did preach and baptiſe, not only with, but a part from Chriſt: yet their practiſe is not our pattern, Chriſt being till his death, a Member and Miniſter of the Jewiſh Church, and they ſubſervient to him, Rom. 15.8. but after his Reſurrection he gave power to preach and baptiſe, not to Diſciples as Diſciples,
I reply, he was not a Miniſter of that Church, he preacht the Goſpel to the Jews, and ſo was a Miniſter of the Circumciſſion, in the ſame ſence after Chriſts death was Paul a Miniſter of the Gentiles, and Peter of the Circumciſion, but not of the Jews Church.
2 Had he been a Miniſter of that Church, it were not to his purpoſe, except in this he had executed that Miniſtery; but in preaching and baptizing they executed Goſpel-Miniſtery: therefore well may their practiſe be our pattern.
27And that he did alſo after his reſurrection impowr Diſciples as Diſciples: I have ſhewn in chap. 2. from Math. 28. for he called them Diſciples, bid them teach the Diſcipliſed, to doe what ever he had taught them to do, &c.
2. Obj. Gifted Diſciples, men able to preach may Baptize Act. 8. & Act 11.
He anſw. They may not, excepe they alſo have power. 70. more were gifted, yet was the commiſſion given only to the eleven. p. 22.
I reply, If it had been given only to them perſonally, yet being given to them as Diſciples, and they bid teach Diſciples to do the ſame; it muſt needs include preaching Diſciples, but to the eleven and others with them, it was given, as before ſhewn, and ſo to the 70. if they were with them, (and may be they were) for, whom he apeared to, and gave commiſſion to; thoſe he alſo at the ſame time bid wait at jeruſalem, &c. and (accordingly, wait they did, to the number of 120. which is above 70. read Luk 24.32. to the end, with Acts 1.13.14.15.
His ſecond anſwer is, that there is difference between preaching and declaring in p. 23, 24, 25. and that the ſcattered Diſciples did but declare: only Philip preacht, and baptiſed, and good reaſon; he being admitted to the ſervice of the Church, and wa•an Evangeliſt, one of thoſe mentioned; Eph. 4, 13 as Act. •5. & 21.8. and converſion by this meanes28 was to the Apoſtles ſo rare, that they ſent Peter and John, which needed not, had their Miniſtery been ſufficient, p. 26.
I anſw as Diſciples declared and Baptized; ſo they may now, and if converſion by ſuch, were rare then; ſlight not the ſame now.
2dly. Peter and John were not ſent to mend what Diſciples had done; but to do, what Diſciples could not: Diſciples adminiſtred the word and Baptiſme, but conveyed not the Spirit, Act 8.16, 17.
Alſo they were ſent to Phillips converts, ſo that he oppoſeth Baptiſme adminiſtred by that Preacher, as much as the baptiſme adminiſtred by declarers, but he would have the reader think otherwiſe
3dly. Did Philip preach? then Diſciples may, for his Deaconſhip was not to miniſter the Word, but to ſerve tables, Act. 6.2. and he was not an Evangeliſt, till after he had by preaching evangelized, nor ſo called, til long after.
His third anſwer, If theſe Diſciples did prea•h, yet not baptize, p. 27. or if they did baptiſe, they were baptized Members of a Church, if this be our pattern, let us be, 1. Members of a true viſible Church they were, and have gifts called extraordinary, they had.
3dly. Have Chriſts power and preſence with us29 promiſed, Mat. 28. for they went not forth to preach without miracles. p 28. Mar. 16.20.
I reply, Diſciples did baptize, ſith Philip did (as before minded) and others too, for as they declared, the hand of the Lord went ſo with them, that many believed, and were added or turned to the Lord, Act. 11. how added? after believing, but by Baptiſme for Act. 2.41. they that gladly received his word were baptized and that day there were added three thouſand.
Secondly, as we want the gift of Tongues, ſo did they, they could declare the word but to their Countreymen Act. 11.19.20. but they that Tongues fell on, could ſpeak in any Tongue to any people Acts 2. and as they were of a viſible Church, ſo are we, though we limit not preaching and baptizing ſo to it as on conſideration, to be, by one that is no viſible Church-Member; for Iohn preacht and baptized, and in ſo doing began the Goſpell. Mar. 1, 2, 3, 4. before a Goſpel viſible-Church had a being alſo though theſe had been of a viſible Church, yet now their Church-ſtate was broken by perſecution, yea all people were preacht to, and baptized, before they became a viſible Church (as he confeſeth.)
3ly. Here is no mention of their miracles, and that none went out to preach without, or that30 miracles muſt be wrought by every preacher is directly falſe: for John did none it preacht Jo. 10 41.
Fourthly, if miracles be the promiſed preſence, then John had it not, but this preſence, Mat. 28. is an accepting, or likeing preſence, ſo as Paul was preſent in ſpirit, when abſent in body Ioying at their faith and order. Coll. 2.5.
Fifthly, were, miracles this promiſed preſence (as it is not) yet it being a promiſe anixt to a dutie we ſhould, firſt, do the duty, to wit, all things that were commnaded them, & then expect the promiſe.
Ob. 3. Paul was not ſent to baptiſe but to preach, yet did baptiſe, he that doth the greater, may do the leſſe.
He anſ. not ſent to baptiſe, not in expreſſe words ſaid baptiſe as it was to others: ſo he authoritively might, they muſt. p. 29. 30. as Peter might preach to the Gentiles.
Secondly, inſtitutions (ſaith he) are not one inferior to another.
I reply, If Paul was not by expreſſe word bid baptiſe, and yet authoritively might, by the ſame rule we may preach and baptiſe; though not by name called out thereto, for he could not authoritively go beyond his particular commiſſion, but by vertue of the generall commſſion31 given to Diſciples, he being one and the ſame Commiſſion giveth the ſame Authority to other Diſciples alſo. Yea the ſame to Diſciples, as to Apoſtles, the ſame to Gentiles as to Iews, the ſame to us ſince, as to them before Chriſts aſcention.
2. He ſaid p. 4. theſe two are the grand and capital inſtitutions of Chriſt: and here, his inſtitutions are not inferior, one to another, a contradiction.
4. Obj. Mat. 28. is not fulfilled, if a Ministry be not to the worlds end.
He anſwers, if it were given only to the eleven, then we are otherwiſe to underſtand, (worlds end) Jer. 1.5.
2. If it reſpect a ſucceſſive Miniſtry, 'tis either breeding or feeding, or both: neither of which hath been viſible: yet Chriſt not unfaithful, ſince 'tis conditional, though for our eternal ſtate, his foundation is ſure, yet in temporalls, he forſaketh ſuch as forſake him, and particularly in the Miniſtry, to this purpoſe is page 32, 33, 34, 35, 36, 37. but the number of Saints being not yet perfected, we may expect enlightning, if we cry mightily, page 38. 39. 40.
I reply, What he in 8 or 9 pages goeth to prove, I grant, to wit, that this promiſe is conditional, and32 ſo need not to wave ſuch proofs, but being ſo?
1 Let us perform the condition, and then expect the fullfilling of the promiſe.
2 This is that condition that God hath engaged himſelf to work in his people, he will teach the humble his way, Pſal. 25.9. therefore though Gods foundation be ſure, yet we may queſtion our being in this foundation, if God teach us not his way.
3 Becauſe we are not ſo enlightned as we may be, we ſhould therefore walk by rule, ſo far as we have attained, Phil. 3.16. and though we come ſhort of what we ſhould do, or hereafter may do, yet heartily endeavouring, God accepteth according to what we have, Haggai 2.4.5.
4. The beſt way for more light is to practice what we have, John 7.17. and 8.31. which if we do not, what we have will be loſt, & though we cry we ſhall not be heard, Prov. 1.28.
5. Obj. We may not expect more Apoſtles, for the laſt have been, 1 Cor. 4.9.
He anſwers 1. that the ſame word in Luke 14.9. is loweſt.
2 Be it laſt, it is the laſt that hath been, not that ſhall be; for by whom ſhall Iſrael be gathered, or Gentiles converted, Jer. 32.37, 38. and 22.3. Mark 13.10. Mat. 24.14. p. 41.
33I reply, why not the laſt that ſhall be, fore, if Paul and others that Chriſt (as you ſay elſe where, ſingled out) be the loweſt, who are the chiefeſt, and if they be the laſt, to wit, that had been, who were before them, and ſo the firſt, and if theſe (as he ſaith) be Church preſceders and part of the foundation, Chriſt being the chiefe Corner ſtone, then the laſt that ſhall be, for no other foundation may be laid nor this laid again who ever bringeth another Goſpell, then what hath beene brought, is to be accurſed, Gal. 1. 1 Cor. 3.
And others beſide ſuch perſonall Apoſtles have been imployed in gathering Jew and Gentile into the true fold, Mat. 10. Act. 8. & 11. why not again.
Obj. 6. Apoſtles writings may be called Apoſtls.
He anſ. In a figure they may, Eſay was a Prophet to the Eunuch into whoſe hands his prophecy came, but he needed a guid, and ſo do we, and God that ſent him one, may ſend us one if he ſee our need &c.
I reply, as he granteth we have the Apoſtles in their writings, ſo I grant we need a guid, but a guide directeth in wayes we know not, and is uſeleſſe in known wayes; he knew not of whom the Prophet ſpake; and ſo needed guiding; but we know this and much more.
34We know we ſhould believe in Chriſt, ſhould pray, ſhould be baptized ſhould aſſemble, ſhould teach, heare, break bread, &c. as God giveth ability and oportunity.
Secondly, God himſelf will guide the meek in judgement he will teach the humble his way, Pſa. 25.9.
Obj. 7. Paul took care for Churches, taught Timothy how to behave himſelf in the Church, did alſo bid him teach the ſame things to faithfull men, who might teach others alſo, 2 Tim. 2.2.
He anſ. True, but Paul foretold a falling from it.
I reply, and therefore he bids the truly Godly to contend earneſtly for the faith that was once given them.
Obj. 8. May not the Saints (being Kings by Chriſt) reſtore worſhip as King Joſiah did 2 2 King. 22.
He anſ. Such Lawes God gave Prince Moſes Ex. 39 32.42.43. and Joſuah (types of Chriſt) and David had a pattern of the Temple 1 Cor. 28. the Kings built and reſtored, but the people (though a royall prieſthood Exo. 19.6. and kingly people, 1 Cor. 16.12. ) went not to repaire without their King; therefore the firſt builders ſhould be reſtorers.
Chriſt adminiſtred once by himſelf, then by Appoſtles,35 but never by the people &c. but by choſen men p 4•.45. Eph. 4.11, 12. 1 Cor 12.29. Act. 10.41. furniſht with ſuch a power and preſence of Chriſt as declared them to be ſent.
I reply, as Chriſt hath adminiſtred by himſelf, and his Apoſtles: ſo alſo by the people, to wit Diſciples, for firſt (as hath been ſhown) thoſe to whom that generall and durable commiſſion Mat. 28. was given, were bid teach the Diſcipliſed Nations, or peoples, to do the ſame things that themſelves were taught to do, and the Apoſtle Paul, bids the people to follow him as he did Chriſt, 1 Cor. 11. & to the people he ſaith ye ought ſo to walk as you have us (us Apoſtles) for an example and Chriſt commends the people, for trying and ſo finding them lyers which ſaid they were Jews and were not Rev. 2. and who caſt lots for an Apoſtle in Judas roome, namely the people, the men and brethren the Diſciples Act. 1. yea to the Church or people Paul ſaith. what ſoever you have heard and ſeen, and learned, and received of me; thoſe things do, and the God of peace ſhall be with you Phil. 4.9. and ſo for reſtoring, the people muſt contend earneſtly for the faith (ſtreight wayes, as Act. 13.) that was once given, Jud. 3. Chriſt bids the people repent and do their firſt work Rev 2.5. thus we ſee Chriſt hath not only adminiſtred by Apoſtles36 but alſo, and equally by other Diſciples, and they when need is, ought to reſtore worſhip, and therefore when they do ſo; they do it not without their King. And though ſome of his quotations declare what Officers be in Chriſts univerſall Church (as before minded) yet not one ſaith, he never adminiſtred by the people to wit, Diſciples.
Queſt. Is not the Apoſtles miniſtery, as efficacious, to poſſeſſe people of liberty, and put them on their duty, now, as formerly; ſith they ſhould teach Nations to obſerve, what ever was commanded them? Mat. 28. 2 Tim. 2.2.
He premiſeth, that their Miniſtery, was in word only or power, 1 Theſ 1.5. the power, is outward or inward Act. 19.6. Rom. 15.18.19. Heb. 2.4. be it outward, inward, or both obedience; is anſwerable Mat. 7.22. Luk 10.17. Gal. 5.22.23.26. 2 Cor. 2.4.
Then his anſwer is, we are by their Miniſtery, ſo far put on duty as it commeth with power 1 Cor. 1.5. 2 Cor. 3.6. & 4.5. and though believers had the ſpirits demonſtration, yet are they not furniſht to obedience without power, Luk 24, 45.49. Act. 1, 2, 4: & 10.38. both ability to ſay thus ſaith Chriſt, and authority ſo to ſay, Act. 4.7. Mat. 9.6.8.
I reply, Firſt it is in word only to them that37 obey it not, and in power to thoſe in whom it produceth obedience.
Secondly outward power of conformity may be without the inward — but the inward is not without the outward, If Gods Law be in the heart, the tongue ſpeaks to edifying, the feet ſhun ſlyding Pſa. 37.31 Though ſome have the forme of Godlineſſe, that deny the power, none have the power that deny the forme.
Thirdly the power ſpecified, Theſ. 1.5. is not, (as he would have it viſible gifts, as tongues and miracles, but it is, what he by that place oppoſeth, to wit, reall and viſible obedience.
Fourthly the power promiſed and waited for, Luk, 24.45 49. is not (as he would have it) the power of authority; but of abillity, Authority to pray, preach, chuſe Officers and the like, was given, when that commiſſion, Math. 28 was given, theſe they might do, and did do, while they waited, therefore was their waiting for the power of ability to teach all Nations, which they had not til tongues fell on them, they had authority to Diſcipliſe the Nations, when the Commiſsion ſo to do, was given them but they muſt abide at Jeruſalem til ability be alſo given.
He whoſe heart is Godward, having abillity and oportunity, wanteth not authority, for [as was ſhewn] authority hath its reſidence among38 Diſciples, and ſo in this that he moſt glorieth in, he mainly miſtakes.
Queſt. Were not miracles rather to confirme the word, then to witneſſe perſons being ſent? Heb. 2.4
He anſ. as to confirme the word, Mar. 16 20: ſo alſo to witneſſe perſons being ſent, Chriſts works teſtified that the Father ſent him, Io. 5 36 & 11 42 & 20 21 and as the Father ſent forth him ſo he ſent forth them, Jo. 17 18 Act 413, 14•6 therefore their works teſtifie their being ſent of Chriſt the ſignes of an Apoſtle were wrought among you 2 Cor: 12 12.
I Anſwer the people opoſing Chriſt, he tells them of ſeverall that bore witneſſe of him, as firſt Iohn chap. 5. v 33. 2dly his works v 36 Thirdly the Father v 37. Fourthly the Scripture v 39 all theſe were witneſſes of his being the Meſſiah: that ſo by coming to him they might have life v 40:
That miracles was (among others) one witneſſe that Chriſt is the Meſſiah is true, but that they were alſo appointed to witneſſe who are the witneſſes of Chriſt is falſe, for Iohn who did bear witneſſe of Chriſt, wrought none, Ioh. 10 41 alſo ſome that opoſe the truths of God, have wrought miracles, and ſhall againe Deuter. 13 1, 2, 3 Rev. 13.1•.
Ob. As he was ſent, ſo he ſent them into be World Iohn 17, 18.
39I anſwer though in ſome things theſe be ſent as he was, yet not in every thing, not with miracles to witneſſe that they are Meſſiahs, as he was ſent with miracles to witneſſe himſelf to be the Meſſiah, but as he was ſent to bear witneſſe to the truth, ſo were they, and ſo was Iohn, who wrought not miracles, as Chriſt did.
Secondly thoſe ſent by Chriſt into the world; as he was ſent into the World; are not Apoſtles only,•or only miracle workers, but other Saints thoſe that were given him out of the World which received and kept his word, which knew him to be ſent of God as verſe 6, 7, 8 even ſuch as are not of the World, as he is not of the world; are the very perſons, that he ſendeth into the world, as he was ſent into the world as v 14 16, 17, 18.
Obj. But the ſignes of an Apoſtle were wrought among you.
I anſwer that miracles are not the Caracter of an Apoſtle, was lately ſhewn. Secondly this place would have proved it, if the fol•owing words were not added, with ſignes, wonders, and mighty deeds, theſe ſignes and mighty deeds, are an overplus, to the ſigns of an Apoſtle.
Thirdly the ſame Apoſtle doth to the ſame people declare other things to be the ſignes of an Apoſtle, as his having ſeen Chriſt, and his having brought them into the direct wayes of40 Chriſt, ſo in 1 Cor. 9.1.2. Am not I an Apoſtle? am not I free? have not I ſeen Jeſus Chriſt our Lord? are not ye my work in the Lord? if I be not an Apoſtle to others, yet doubtleſſe I am to you: for ye are the ſeal of mine Apoſtleſhip in the Lord, here are Apoſtles Charactorized indeed, even by the Apoſtle himſelf minded as••aractors without doubt.
Therefore would profeſſed Chriſtians trye again whether they have ſhare in the Apoſtles miniſtery, let them not try it by the miracles that the inſtruments of their good have wrought: but whether the Doctrine taught them, and the wayes they are brought into, be indeed the truths and wayes of Chriſt, as 2 Cor 13 verſe 5.
Queſtion Gifts are to be improved, for edification: and how can it be orderly done out of a Church ſtate.
He anſwers, as the gift is, ſo muſt be the improvement, and where theſe are, the Church is ſo glorious they need not take care how to improve them out of a Church.
Be it wiſdome knowledge faith, miracles healing propheſie, &c. or be it joy hope, love and the like, the ſpirit is not wanting to teach improvement p. 50.
I reply, by this rule exhortations and dehortations41 be in vain, in vaine ſaith Paul, ſtirre the gift that is in thee, 2 Tim. 1 6 in vaine ſaith Peter, let every man as he hath received the gift, ſo adminiſter, 1 Pet. 4 10. in vain ſaith John, theſe things I write to you that your joy might be full.
He anſwers further, what was ever written is for our learning, they in the Templeſtate and wilderneſſe, are our types, 1 Cor. 10, 11 2 Cor. 6.16 Rev. 11 8. but ſome worſhip was to be in the Temple only Duter. 12. but prayer, private, or publick, ſhould be in the land of their Captivity, p. 50.51. 1 King. 1 & 44.50 51. &c. 4, 5, 16 to teach us, that now, ſomething is peculiar to a Church (as binding and looſing &c.
I anſwer, it hath been ſhewn firſt, that we are a Church, and that preaching and baptizing hath been by John out of a viſible Church ſtate, though binding and looſing hath not.
He addeth, ſome ſay we have truth, others ſay we have: builders and ſtones are at odds; If the true miniſtery were on foot, would this confuſion be, is not might therefore your viſion, and a rent your Girdle; but God hath given us hope if we cry mightily.
I reply, this declares it ſo with ſome, but not withall, when Michah and others contended, the word of the Lord came to me ſaith one, tis42 not ſo ſaith tother, but Michah had the word of the Lord, and night was not his viſion.
Alſo that famous Goſpell Church at Antioch, contended about Circumciſition, Act. 15. & ſome had truth on their ſide, but the Church could not diſtinguiſh, and yet a Church of Chriſt ſtill, and as they had recourſe to the Apoſtles and Elders at Jeruſalem, ſo may we to the Apoſtles writings, and if need be to other Churches.
Ob. but ſaith he) the builders and ſtones are at odds.
I reply, So it was with Paul the Corinthians (though he had beg it, builded, eſpouſed them) they queſtioned the truth of his Apoſtleſhip, 1 Cor. 9.1, 2, 3. & 2 Cor. 11 4, 5, 6 & 13.3. yet Paul a true an Apoſtle, they a true Church, and had the true miniſtery.
Obj. How ſhall Gods name be great among the Gentiles? Mat. 1.11.
He anſwers, God will provide, he can bring it about Mich. 2.7 10 & 3 5 6 7 & 4 Eſa 22, 7 Rom. 10 15.
I reply, Though God can and will bring his work about; yet it ſhall not be to our honour or comfort, if we refuſe to help, yea, though he want not might, yet ſuch as come not forth to help the Lord, are curſed bitterly, Judg. 4 8, 9 & 5. 23, 24.
43Secondly, in the time of Captivity ſom dwelt in fieled houſes when Gods houſe lay waſte, they ſaid, the time is not come, but God ſharply reproveth them, and giveth them to know they ſhould have gained time for his as well as for their own.
Obj. No miniſtery no believing, how can they believe on him of whom they have not, heard or hear without a preacher, Rom. 10.14.
He anſwer by they is ment the Jewes p. 55. 56 they muſt have a preacher ere they believe, they have heard and rejected, and ſo are blinded, till the time come, for the diſperſed to come to Zion,
I reply, that by they is ment the Jewes, I fully grant, and yet he anſwers not the Objection for the Apoſtle draweth their particular from the generall, faith cometh ſayth he) by hearing, and hearing, by the Word preacht; ſo that no preaching no hearing, no hearing, no believing, how then can they, (the Jewes) believe except they heare, or heare, without a preacher?
He addeth, not, but that ſome Jewes and Gentiles may hear of God and Chriſt and believe to ſalvation without a ſpeciall ſending to preach, but the Nation ſhall not.
The Samaritans and Cornelius believed without authoritive preaching, ſome may by a Godly life,44 ſome by the ſcattered ones declaring, who were ſo far from being ſent that they were ſent after, p. 58 59.
Therefore though faith come by hearing; yet may ſome believe that have not ſo heard, and this adds ſtrength to the mourners of Zion, and to free them from the Bull; not to queſtion the preſent miniſtery leſt alſo they queſtion their own believing, &c.
I reply, If ſome Jewes (though not the Nation) may believe without preaching, then may ſome gentiles alſo; and it is but ſome, that now do belive and obey.
2dly, If ſome, may believe without preaching, why may not more do ſo alſo.
3dly. If ſome believe without ſo hearing, then was the Apoſtle out, in ſaying faith commeth by hearing, and hearing, by the word preacht.
4thly, If Paul ſpeak truth in ſaying faith cometh by hearing and hearing by the word preacht, then ſurely where believing is, hath been preaching, though we ſay otherwiſe.
5thly, It is where the word hath been declared, that holy life tends to converſion, it convens not without; but joyntly with the word, 1 Pet. 3.1.
6ly, Were thoſe ſcattered far from being ſent, and yet declared and baptized, then may Diſciples45 alſo do ſo now, though no more ſent then they were,
7thly, They that were ſent (as he ſaith after the ſcantered ones,) were not ſent, to declare null, nor yet to mend, what they had done; but to do what they could not do; to lay〈◊〉hands and convey the ſpirit.
8ly, The b•ll he ſpeaketh of; hath not been ſo much among the Churches as among the non-Church ones, they have not only queſtioned the preſent miniſtery but their own believing alſo, for want of miracles &c.
9ly, Though there doth ariſe comfort; not only to the Churches but to ſuch as have not light therein; if their conſcience can truly witneſſe, that they have a willing minde; then God accepteth according to what we have; and ſo it was with the Eunuch and Cornelius; &c. but if our not being of a Church, and in Chriſts way be not, through want of light but want of love thereto, then is our caſe very dangerous, and the true hearted ſhall not abide long ignorant hereof; as was ſhewn, and ſo it was with the Eunuch and Cornelius, and others
And therefore hinder not the work of Chriſt, as ye will anſwer it before the Apoſtle and high Prieſt of our profeſsion, at the great day of his appearing; who will reward every one, according to what he did in the fleſh whether good or bad.
- 46
- I Apoſtles practice is Diſciples pattern, Phil. 3 1 Theſ. 3 6, 7.
- II When people ſet up God for their God, or when God ſets up any for his precious people they are engaged to walk in his wayes, to keep his Ordinances, his commands & lawes Deut. 26.17, 18.
- III The worſhipping God as he appoints, is walking in his way, Levit. 26 3.
- IIII Such as ſee themſelves in wrong wayes, ought to enquire for the good old way and to walke therein, Ier. 6.16.
- V God is by promiſe engaged, to teach all that are humble and inquiſitive, the knowledge of himſelf and his wayes, Prov. 5.1, 2, 3, 4, 5. Pſa. 25: 9.
- VI The Scripture is a guide, to finde out Gods wayes and commands, to the Law and to the teſtimony if they ſpeak not according to this word there is no light in them, Eſa 8 20 the Iewes by reading Scripture found dwelling in Boothes, a Law for them to obſerve, and ſo betook themſelves to the practiſe of it with great joy, for they had been ſo long without it, that they know it not to be a Law til they found it ſo to
- VII be by reading Scripture. And as this being given to Iſraelites, Iſraelites might obey it, ſo Goſpel commands were given by Chriſt to diſciples,47 and therefore Diſciples may ſet to the practiſe of them, Matth. 28 19, 20 Binde up the teſtimony among my Diſciples Eſa. 8: 16
- VIII They whoſe hearts are now as free, to obey Chriſt as once they were to ferve ſin are Chriſts Diſciples or ſervants, Rom. 6.19.
- IX Miracles do not declare, who are Diſciples, or who have authority to practiſe Chriſts commands, for
- 1 Falſe Prophets ſhall in latter daies, work mira•les, 2 Theſ. 2 9
- 2 To believe and obey without ſeeing miracles is commendable, and the contrary reproveable, John 4.48 & 20 ▪ 29 1 Pet. 1 8.
- 3 The miracles that in Scripture we read of, are in all ages uſefull, Iohn 20 30 31.
- 4 Signes are for ſuch as believe not, 1 Cor. 14.
- 5 Miracles ſeekers are by Chriſt termed adultereus, Mat. 12 39.
- X Church meetings is Diſciples duty alſo for:
- 1 One main end of the miniſtery is the gathering Saints together. Eph. 4.
- 2 To ſuch as gather together in Chriſts name hath he promiſed his preſence i.e. acceptance Math. 18.
- 48
3 The moſt neceſſary duties cannot be obſerved, without Church-meetings; we are to break bread in remembrance ef Chriſt, but this cannot be done without Church aſſembling Act. 20.7. 1 Cor. 11.
We need oft to exhort each other which cannot be except we aſſemble; Heb. 3 & 10 25 neither can publike prayer be without Church meeting Act. 1
- 4 We are to love brotherly fellowſhip, 1 Pe. 2.17.