sufficient that they were deceivers yet he never makes that an Argument at all but goes about to vindicate his Apostleship as being nothing inferiour to those Transformed-Apostles sith he was not a whit behind the very chiefest Apostles The same consideration may be had of that place Rev. 2. 2. Thou hast tryed them which say they are Apostles and are not and hast found them Lyars For had there been no more Apostles but the chief Apostles there had been no need to try whether these were Apostles of Christ or not for still their very saying they were such had without more ado proved them Lyars and like as if any should arise and say I am Christ the Saviour of the World his very saying so were the greatest evidence that the same is a deceiver But why so verily because there is only one Lord Jesus our Saviour whom the Heavens must retain till the times of the restiâ—ution of all things even so if there were not a succession of Apostles it were one of the easiest things in the World to discover a false Apâ—stle Finally The Gospel must be preached in all the World for a witness to all people and then shall the end come Math. 24. 14. which supposes the being of a ministery whose work it is to preach To all Nations even to the end of the world Rev. 14. 6. The Angel a definite for an indefinite number messenger or Messengers must preach the everlasting Gospel immediately before great Babylon fall It followeth then that though darkness hath much prevailed since the first publication of the Gospel yet a ministery shall go forth even the messengers of the Gospel by whom the earth shall be enlightned And here let it be noted that the preacher or preachers of the everlasting Gospel hath not a Gospel to confirm with Signs and Wonders but a Gospel to preach to every Nation Kindred Tongue and People even the same that was preached by our Lord and confirmed to us by them that heard him The sum of that which we have said is this That as God hath given to his Church a fixed Ministery of Bishops Elders Pastors c. to take the care of particular Congregations so he hath given her a travelling ministery or unfixed in respect of particular Societies or Congregations to whom it appertains by virtue of their Office to take all occasions to cause the Light of the glorious Gospel to shine unto such as sit in darkness to plant Churches to confirm and settle them in the Faith and Order of the Gospel To visit and comfort those which have believed through grace Go ye preach the Gospel to every creature Jesus Christ who was preached among you by US even by me and Silvanus and Timotheus Thanks be to God which maketh manifest the savour of his knowledge by VS in every place And when they had preached the Gospel to that City and taught many they returned again to Listra and to Iconium and Antioch confirming the souls of the Disciples For this cause have I sent un-unto you Timotheus who is my beloved Son and faithful in the Lord who shall bring you in remembrance of my wayes which be in Christ as I teach every where in every Church let us go again and visit our brethren in every City where we have preached the Word and see how they do And Lo I am with you alwayes even to the End of the World When we say the messengers of the Gospel are unfixed ministers Our meaning is not thereby to deny but that for the more convenient mannagement of the great Affairs of the Gospel they may divide themselves into divers parts and so may be called the messengers of such Countreys as with whom they most frequently converse of the Gospel of Christ Gal. 2. 9. when James Cephas and John perceived the grace which was given to me and Barnabas they gave unto me and Barnabas the right hand of fellowship that we should go to the Heathen and they to the Circumcision In Asia we read of seven messengers and these related to seven Churches in seven principal Cities in that Country yet it may not be doubted but there were many Congregations and scattered Disciples in Country Villages and so many Elders also yea and that in those very Churches which are particularly nam'd for in the Church of Ephesus which is the first of the seven we find divers Bishops or Elders before John wrote from Paâ—mos Acts 20. 17 28. It is true the Ancients call these seven Angels or messengers Bishops or chief Ministers But then we know by Bishops they commonly mean such as had the charge of many particular Congregations Thus they make Timothy a Bishop yet confess him to be a preacher of the Gospel from Ephesus unto Illiricum and throughout Hellas in Achaia Titus they make Bishop of Creet yet such an one as preached the Gospel in all that Country They also make Silvanus Bishop of Thessalonica but the Scripture as we have seen calls him an Apostle as well as the rest Now whether it be more safe to call those travelling Ministers of Christ Bishops after the manner of men or Apstoles after the manner of the Scripture is the business for the sober and unprejudiced Reader to consider FINIS * The breach of the Church * And then why not the like for all Disciples where ever they came no man can render a good reason * And yet it is true which Paul saith Gal. 1. 11 12 15 16. for the substance of the Gospel was revealed to him before Ananias came at him * Which they said to me they did alwayes grant or else I had nor mentioned it in this book Tertul. de resur c. 8. Cip. ep ad Jubi Jerom. ad Lucif Euseb l. 6. â— 42. Erasm paraph. in Heb. 6. 2. Diodate Annot. on Heb. 6. 2. Tindale in 2 Tim. 1 6. The opinion of the University of Basil The opinion of the Rhem. Gen. 4. 19. Gen. 9. 4. Lev. 17. 13 14 15. Acts 15. 29. * Which seldom can be done without division by reason of Pride on the one hand and Ignorance on the other * 1 King 18 21. * For it cannot be thought but that Jeremiah had some that stood with him ver 11. * It is not so much an errour as the pertinacious continuance in an errour that destroyeth the Church-state of those that are under the appellation of Christians by true Baptism according to Mat. 28. * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is rendred by Montanus Seditione And so it is by our Translâ—tors in Gal. 5. 20. which being considered must needs supose at least a demur in point of Communion Hence let the Christians of this age learn Moderation Moderation Moderation 2 Thes 1. 1. Division against unsufferable errours and corruptions are not against the Church but for the Church * Which how untrue that is their own Search doth testifie for there they confess that we own them for Churches at some turns they say but surely to let go this taunt what we confess them to be at any time we confess them to be at all times and that is a Church of Christ though irregular in point of Constitution * Let no man here object prayer and hearing the word which as they are of necessity antecedent to our Membership so they are of perpetual use in the Church * Ex ore judicium * At least some of of you * Math. 28. 19 20. Gal. 1. 1. * 2 Tim. 1. 13. * And yet it is true that Paul was taught the knowledge of some of the principles of Religion by Ananias Acts 9. 6 17 18. Acts 22. 16. * I. e. as a Concomitant not as a part of their Office If the Church have not a Ministery of Messengers then none are bound by virtue of Office to preach to the Nations Acts 6. 2. Gal. 2. 9 10. Mark 16. 16. 2 Cor. 1. 19. 2 Cor. 2. 14. Acts 14. 21 22. 1 Cor. 4. 17. Act 14. 36. Math. 28. 20. * See the Old Trans
need to beseech him to abide there it being not unknown to him that it was by all means requisite for such Pastors to reside neatheir respective flocks and not to go to forrein Countreys to mannage the Affairs of other Churches But evident it is that Timothy was not fixed in any particular Church but was Pauls fellow-traveller among the Churches in divers Countreys and frequently sent by him to sundry places from the time that he was called by the Apostle to go forth with him till Paul sent for the Elders of the Church of Ephesus which was not long before he was taken prisoner for all which see Act. 16 1 2 3 4. and 17. 25 18 5 the 19. 22. the 2. 4. to 18. And though in a certain Post-script added to 2 Tim. it is said that Timothy was ordained the first Bishop of the Church at Ephesus yet this cannot be true seeing the Church at Ephesus had Bishops Acts 20. 18. even whiles Paul and Timothy were companions in preaching the Gospel in divers Countrys Nor are the ancients positive in this matter for I find Eusebius only saying that it is reported that Timothy was the first Bishop of Ephesus and Titus of Creet but he affirms nothing in this matter But that Timotheus his care was for other Churches as much as for that at Ephesus is evident Philip. 2 19 20. But I trust in the Lord Jesus to send Timotheus unto you for I have no man like minded who will naturally care for your state But ye know the proof of him that as a Son with the Father he hath served with me in the Gospel Of Titus the same consideration may be had seeing he was left in Creet to set in order the things which were wanting and to ordain Elders in EVERY Church plainly shewing that his power in the Affairs of the Gospel and his care for the Churches was the same for every Church that it was for any one which is a far different charge from that which was given to the Elders of the Church of Ephesus Acts 20. for they are not bid to look to all the Churches in Asia but only to the flock in the singular number over which the Holy Ghost had made them Episcopos Overseers or Bishops nor was Titus his care for the Churches in Creet only for Paul calls him his partner fellow helper concerning the Church at Corinth 2 Cor. 8. 23. whether any do enquire of Titus he is my partner and fellow helper concerning you Of the same import is that place Gal. 1. 18 19. I went up to Jerusalem to see Peter but other of the Apostles saw I none save James the Lords brother here James the Lords brother is called an Apostle he was not one of the 12. for that James is called the Son of Alpheus Math. 10. 3. of this mind is Eusebius But Ierom would sometimes make these two one self-same man and yet otherwhiles doth call him Decimum tertium Apostolum that is the thirteenth Apostle but that James the Lords brother was not one of the 12. is evident 1 Cor. 15. 5. to 8. where it is said that our Lord apppeared first to Cephas then to the 12. after that he was seen of James then of ALL the Apostles Two things are hence to be noted 1. That James is distinguished from the 12. and so are those persons signified by ALL the Apostles for it cannot be that by all the Apostles should be meant the chief Apostles for they were mentioned before and Paul himself who was an Apostle of the same dignity is mentioned afterwards but by ALL the Apostles is most like to be meant the 70. Disciples whom our Lord sent out as messengers to preach the Gospel in every City whither himself would go and who no doubt became famous Ministers of the Gospel after the Ascention of our Lord and with this Eusebius doth seem to agree we see then partly from evident Texts of Scripture and partly from rational probabilities that the Primitive Churches were endewed with a Ministry of many messengers or Apostles beside those who were the Foundation layers and Master-builders in the Church of Christ And hence we infer that God hath ordained such a ministery to continue in his Church till the body of our Lord be perfected 4. From the practice of those brethren who most question the being of messengers as a ministery in the Church at this day It will appear that such an Office doth remaiâ— For do they not frequently send out men to act Authoritatively both in preaching the Gospel to them that are without in setting things in order in remote Congregations to exercise Discipline by Excommunication of offenders and remitting the penitent by ordaining them Elders and dispencing to them the holy Ordinances c. As these things cannot be denied so we may justly enquire how it comes to pass that they do thus if indeed the Church hath none to act in the capacity of Apostles or messengers of the Gospel at least as we have defined them seeing it cannot be proved neither I think do our Brethren affirm that Elders of the Churches have equal power in other Congregations as in that which they are chosen to serve neither is it in the power of any Congregation to take the Pastour of any Church from them neither may any Church impose their Pastour upon another Church wherefore unless there be a ministery remaining in the Church which is related to all Congregations indifferently we may perceive what confusion is like to ensue Moreover if those who go to preach to the World cannot justisie their calling how shall they comfort themselves in their undertaking or answer opposers when questioned concerning their Commission especially in such places where the Scriptures are received sith all that have read them may easily perceive that as the Gospel is to be preached so those which go forth as Ministers thereof must be sent either by immediate mission from Heaven which our brethren pretend not to or some mediate mission from the Church of God which none can pretend to that deny the Office of messengers sith other Officers are not by vertue of their Office to go out into the World to teach the Nations or to preach the Gospel to every creature If to that which we have said it should be replyed â—hat Churches which are distant one from another may by consent let the Elders of one Church act as Elders in another c. this is sooner said than proved for seeng Officers have their Commission at what time they aâ—e ordained it cannot be that they should have their power de jure made either less or greater by the consent or non-consent of any person or persons whatsoever Again It would be understood how long the power our brethren gives to men to act as Elders in those Congregations doth remain Whether they thenceforth stand equally engaged to Oversee those Churches as the Church that first called them to serve
to work a miracle for every Disciple at Samaria and for every one of those certain disciples at Ephesus which is absurd to imagine or else that they did in this service more than they were bound to do either by vertue of gift or office which is as ridiculous on the other hand for though it is certain that they had no power to give the Spirit of God to any man yet certainly they had power or authoritie from God to pray with the laying on of their Hands for the members of the bodie that they might receive the Spirit of promise as appeared by those heavenly confirmations which ensued upon their performance insomuch as that it may be said this service of prayer with the laying on of hands is as much confirmed from heaven to be a thing well pleasing to him as any other ordinance whatsoever And forasmuch as the UNIVERSALITY of the practice of layng on of Hands with prayer for the Holy Spirit being evinced is a matter of that importance that even thence it will follow that it is no such thing as many imagine it to be viz. a temporary practice only fitted for the Apostles times that some few having practised or submitted to it It was to cease being only perfâ—rmed for the gift of tongues and miracles c. I will therefore proceed a little further to demonstrate this service to be very universal It may appear to all indifferent men that very many thousands were in the religious practise of this ministration in the first Churches And first from the state of the Church at Samaria in its plantation where the number of Disciples was very great in likelihood not less than an hunâ—red thousand as may be gathered from Acts 8. vers 14. It is said Samaria had received the word and vers 8. There was great joy in that City Which expressions that they include each individual I will not affirm for if they import the generality of the inhabitants as that will appear it sufficeth for my purpose This is evident partly for that we hear not of so much as one person who opposed himself against Philip's preaching in that City No not so much as Simon the Sorcerer for he consented to Philip's doctrine And partly for that there is the same reason to believe that the whole City or the generality thereof was converted by Philip as that they had been generally deceived by Simon the Witch as that will not be denied for as it is said vers 9. He bewitched them to wit the people of Samaria which is interpreted of all or the generality Vers 11. To him they had regard from the least even to the greatest of them So on the other hand it is said vers 5. That Philip went down to Samaria and preached Christ to them i. e. all or the generality of them as it is rationally gathered from vers 6. Aâ—d the people WITH ONE ACCORD gave heed to those things which Philip spake heâ—ring and seeing the miracles which he did Hence we may perceive a very general if not an universal conversion of this City who Like as in times past they gave regard to the Sorcerer both the least and greatest of them But now with ONE ACCORD they gave heed to what Philip spake even so vers 12. it is said of the very same people without exception that when they beleeved Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized And that there might be no cause to doubt whether the account given be so general as the terms already noted may imply it is added by way of explication both Men and Women Yea further as the deceived City is now recorded to be converted so the very deceiver himself is brought in as believing and baptized vers 13. We have therefore not only a general or indefinite account of the Disciples at Samaria but what is generally or indefinitely delivered in the words Samaria received the Word c. is sufficiently defined to be meant of the people with one accord Of the Deceiver and them that had been deceived Of the people of both Sexes to wit both men and women And upon those very persons it is said without the least intimation of any exception of any person or persons whatsoever the Apostles laid their hands after they had prayed for them that they might receive the holy Ghost for as yet he was faln on none of them Note on none of them wherefore they prayed for them all Therefore they imposed Hands on them all Now suppose that the City of Samaria would afford but three hundred thousand inhabitants capable of instruction if then I do allow two parts out of three yet there remains 100000 Converts probably however infallibly a great multitude To whom we may well add as a people owning the doctrine of imposition of Hands the Church at Jerusalem which consisted of many thousands by whom Peter and John was sent to Samaria and it were impious to think that they would now innovate a service in the worship of God at Samaria which was not before received in the Church that sent them thither But this service is numbred among the principles of the Hebrew Church and found practised in the Church at Ephesus whence it appears this ministration was as universal as other Ordinances in the primitive Churches Ergo it was for the general gift of the Spirit Ergo not for the extraordinary gifts only Nor doth that Text Deut. 34. 9. alledged by the Searchers prove the contrary for it is not only said that Ioshua was full of the Spirit of wisedâ—me for Moses had laid his hands on him c. which seems to be no more then what Timothy received by the laying on of Pauâ—'s hands viz. the Spirit of a sound minde or judgement which may be received where the miraculous gifts of the Spirit are wanting Doubtless it may be said without boasting that some Christians in these days are so endewed with the Spirit of God at least in comparison of many of the Lords servants that they are full of the Spirit of wisedom yet the Searchers will not say they are full of the miraculous gifts of the Spirit seeing they have told us though very untruly that the end of laying on of Hands Acts 8. Acts 19. is ceased or not attainable which they conceive was only the miraculous gifts of the Spirit Which conceit of theirs is the more prodigious when we consider that some of them did lately submit to laying on of Hands with prayer to God But I marvail with what conscience if indeed he was of this minde that the end of that service was not attainable It is worthy consideration that there was a Church at Ephesus long before Paul laid hands on those certain Disciples which he found there at his second comming to that City Acts 18. 19 20 26 27. So that the word of God had been confirmed there for many years
Priscilla and Aquilla having been left there who taught such as were ignorant the way of the Lord more perfectly Apollos also mightily convinced the Jews by the Scriptures that Jesus was the Christ we cannot now reasonably think that Paul would settle those certain Disciples Acts 19. in a Church distinct from the Church at Ephesus already much less in a way or practise contradistinct from the Church and if not then it follows that the Church at Ephesus were also in the practise of prayer with the laying on of Hands as well as those certain Disciples who were now to be laid into the building with the rest which yet is the more considerable if we note that passage in Ephesians 1. 13. which was spoken of the whole Church at Ephesus and shews plainly that they had received the Holy Ghost or Spirit of Promise after they believed the Gospel of their salvation which fully agree with the order wherein the certain Disciples also received the Spirit And here let us not omit that passage Acts 22. 10. 9. 17. Whence it is observable that Paul the elect vâ—ssel must be sent to Damaseus to be taught the principles or rudiments of Religion by Ananias and particularly in the Doctrine of Baptism and laying on of Hands for the gift of the Holy Ghost not only in repect of the miraculous gifts of Tongues c. For it is a doubt among Christians whether he spake with tongues by vertue of any proper gift or by means of his education But the spirit of love power and of a second mind which he affirms God had given him 2 Tim. 1. 7. And though it is true there was some variaiton in the order of things in Paul's case that is no prejudice to the truth in general there being an emergency which might occasion it and a special allowance from heaven for it at that time Nor may this variation be a president for us to vary in things of this nature having no such occasion for it any more than the Israelites eating the Passover without being cleansed according to the purification of the Sanctuary when an emergency called for it and the Lord allowed it gave them ground to do so again when there was neither the one nor the other nor is it material against ought that we have said that Ananias was no officer in the Church and therefore imposed Hands on Paul by vertue of his gift only For unless we imagine the Church to have greater power than God we cannot deny Ananias to have authority for all that he said and did to Saul Seeing he had immediate mission from heaven which is equivolent to the Churches mission at least Nor is it â—easonable to think that power to act in Gospel Ordinances is so tied to the Church as that God may not anticipate that Order when it pleaseth him And as this chosen vessel was taught the â—udiments of Christianity so he instructed others in the same as we have seen in part and may see yet further in his writing to â—imothy who being under some fears and â—emptations he labours to comfort him from the consideration of the Spirit which God had given him which was the Spirit of love power and of a sound mind which he reminds him of by mentioning the means used for obtaining it which was the putting on of Paul's hands See and consider 2 Tim. 1. 4 5 6 7 8. We are now come to the great Charter of the Church for this point of Faith I mean â—hat Epistle which Paul wrote unto the Hebrew Church who as he himself had learned and taught others concerning the laying on of Hands as we have seen before so he â—uts the first of Gospel Churches in mind of that which they who were to be as a standard to the rest had been taught in respect of their principles as Christians Heb. 5. â—2 and particularly concerning laying on of Hands Heb. 6. 2. Concerning which particular as I shall have too much occasion to note the differing opinions among the Baptized Congregations so I shall first set down those things wherein they do generally agree or rather that which is granted by the Searchers And first They grant that the doctrine of the Holy Ghost I suppose they mean the Promise of the Holy Ghost was frequently taught as a principle of the Christian faith and they give us no reason why it ought not with like frequency to be taught as a principle of the same Faith now Secondly they grant That that laying on of hands Heb. 6. 2. is a principle of the doctrine of Christ and a part of the foundation Now either they must grant that these two to wit the promise of the Spirit and laying on of Hands with prayer to obtain it makes but one principle of Christianity or else they fall into that which they condemn viz. the making seven principles But to say the truth they seem to make these two to be but one yet so as that they would destroy the practick part For they demand whether laying on of Hands Heb. 6. 2. may not be figuratively understood for the Holy Spirit which was given thereby But the Answer is easie and tells them plainly that â—his is the way to have such a figurative founâ—ation as Babes in Christ could never underâ—tand and then will come in a figurative Bapâ—ism only Yea a figurative Resurrection too â—ould creep into the Church at the heels of â—he other figures till at last the truth of all â—he principles would stand only for a Cyber But the instance which the Searchers bring â—o strengthen this their figurative interpretaâ—ion very providentially overthrows it For â—hough the Cup is taken for the Wine and the â—read and Wine for the Body and Blood of Christ â—et we know that the sign and thing signiâ—â—ed do both remain for the use and comâ—â—rt of the Church and why then should â—rayer with the laying on of Hands which 〈◊〉 the sign be made void by the promise of â—he Spirit which is the substance These â—hings premised the Searchers twenty fifth â—emand and the discourse thereon depending 〈◊〉 discerned to be frivolous Because whatsoâ—ver they are pleased to write it is certainly â—nown that their opinion is contrary to that wriâ—â—ng Otherwise it were easie to shew not only the Novelty of their conceit in the said Question but the vanity of such an interpretation of the word foundation as thâ—re they bring might be discovered For evident it is that the same which is called the first principles of the Oracles of God and milk for Babes vers 12. is called the principles of the doctrine of Christ which pertain to the beginning of Christian men which now the Author would intermit and the foundation which he would not lay again which foundation when he comes to set down in its parts which principles when he comes to enumerate are thus set forth of Repentance from dead works and of faith towards God Of the
unlawfully was punished by separating the persons so coupled the Children also was put away as well as the Wives which howsoever it might stand with the state of the Jewish Church and perhaps was necessary in respect of their Terrestrial Inheritances and the policy of their Nation yet surely it would be great cruelty for men professing Christianity to turn their Wives and Children out of doors who both by the Law of Nature and Nations have as clear a right to all Temporal or Domestical priviledges now as the Husband himself in any Nation whatsoever Finally sith God hath grievously punished this sin of marrying contrary to his positive Laws in that case provided for his peoples good chiefly in things pertaining to the worship and service of God let all Christians therefore stand in aw and sin not but commune with their own hearts in this behalf least they provoke the Lord to plead against them by his judgments for his eyes are upon the ways of men to render to them the fruit of their doings Chiefly those who sin presumptuously for such do reproach the Lord as it is written Numb 15 30 31. In the next place on ching bloud and â—hings strangled we know the wisdom of God hath forbidden the eating thereof to Noah and his Sons for ever And when men had generally forgotten the Lord he severed Abraham and his seed to be his heritage and gave them this Law to observe among others which Law he hath established in the Churches of the Genâ—â—les in those right needful decrees which doth declare the repeal of the Cerimonial Law and gives continuance to what was generally necessary upon the delivery whereof the Churches were established in that Fâ—ith by which a man is justifyed and not by the works of the Law True it is that which gâ—eâ—h into the man defileth not a man and consequently bloud doth not defile any man by eating thereof But disobedience which proceedeth from an unlawful desire to that which God hath forbidden and so cometh out of the man that defileth a man so then not the fruit which Adam did eat but the sin which he committed defiled him and the same will defile his Posterity if they covet and take the thing which God hath forbidden The Doctrine of our Churches about Apparel is this that the adorning of Christians ought not to be that of plating the hair wearing of Gold nor costly array with Rings and toys as the humour of phantastick persons in City or Country commonly leads them But that instead thereof moderation modesty and yet decency according to the state and condition of persons respectively should be observed on all sides that so Christians might be examples to others even in these matters And what though some person or persons in the Church be more than ordinary set against the vain fashions of our days and sometimes lets their zeal go a step too far is this so offensive to our Brethren that they can no way bear this without such a publick reprehension I fear in so doing they may have done the Church more disservice then those whom they inveigh against What the Searchers should mean about these matters being made the Essâ—ntials of Communion I cannot imagine unless they would have us to suffer men to sin in these cases without being called upon to reform and in case of obstinacy to be withdrawn from by the Church as disorderly persons that they may learn to be ashamed yet we mean not that they should be accounted as enemies but admonished as Brethren and surely if this be their meaning that offenders in these cases must be let alone in their sins we should in so doing loose the order and in time the Essence of Churches For suppose now a gallant of the Times should desire to be Baptized and to walk in Communion with the Searchers only he tells them they must give him leave to marry out of the Church and allow him the liberty to transgress the Apostolical decrees in eating bloud and things strangled and meats offered to Idols and therewithall that he may wear Gold and tread the steps of the Gallants in matters of Apparel c. Would the Searchers now admit such a person into their Communion if not then they make these things as necessary to Church-communion as we do And certainly that which is ground sufficient to keep men out of the Church will justifie a Church in withdrawing from such if they refuse to reform To give evidence by Oath to terminate strife among men we have not one Congregation in England that I can hear of doth oppose it indeed some particular persons are doubtful in that matter because of our Saviours words Swear not at all and therefore it was very unnecessarily put to publick observation as an Essential of our Church-Communion What the Searchers do suggest against some as denying that Christ took flesh of the Virgin Mary is I confess a matter of great importance And sure I am many of our Congregations never heard of such a thing till the Searchers became their informers nor do I think there is so much as one Congregation in England that holds such a thing for particulars no man may speak however upon this occasion I can do no less then protest against that Opinion as a most dangerous conceit nothing inferiour to theirs that deny that glorious and blessed person to be God by Nature for as the one denies his Manhood the other denies his Godhead and so between them we have little left to fix on for our Redemption and Salvation And as I have shewed my dislike to these conceits to say no more at present so I hold it requisite to protest my Faith in this case as I have been taught and as I have believed and as I trust I shall hold fast unto the end That Faith which I have learned and is the Faith of our Churches generally is this First That the Lord Jesus the Saviour of the World is God by Nature and therefore of one substance with the Father as touching his Godhead He is called the only begotten of the Father The express image of his Fathers person The true God and Eternal Life The Lord Almighty It is he by whom the Worlds were made Without him nothing was made which was made He is that very Lord who in the beginning laid the Foundation of the Earth and the Heavens are the work of his Hands He is the Alpha and Omega the first and the â—â—st He is said to be before all things and by â—im all things consist He is the I A M who â—eing in the form of God thought not robbery â—o be equal with God He is God over all blesâ—ed forever Amen I conclude then that he of â—hom these things are spoken is doubtless God by Nature â— This Lord Jesus the Saviour of the World is man 〈◊〉 Nature He was made lower then the Angels 〈◊〉 took not on him the Nature of Angels but
〈◊〉 seed of Abraham He is of one substance with â—is Church touching his Manhood and for â—hat cause he is not ashamed to call them Breâ—â—ren As they are partakers of flesh and â—loud he also himself likewise took part of the â—â—me He was made of a Woman raised up 〈◊〉 the fruit of Davids Loins according to the â—â—esh He is Davids Son called frequently a â—an and the Son of man He had the proâ—erties and infirmities of man in all things sin â—xcepted This his Birth Growth manner of Life and Death do declare I conclude then he of whom these things may be said is man by Nature The short is this Jesus the Saviour of the World was before alâ— things and he that made all things therefore he iâ— God by Nature Jesus the Saviour of the Worlâ— was born in time and suffered death or was slain 〈◊〉 therefore he is man by Nature Yet more shortly This Jesus is Immanuel or God-Man in onâ— Person The Third Part. SHeweth that our Brethrens rejecting and opposing the fourth principle of Christs Doctrine enforceth a distinction in Communion at least in part between them and thâ— Churches which walketh in the Religious observatioâ— of it and that all divisions which happen in thâ— Church are not properly but accidentally againâ—â— her as also that it is no absurdity to refuse to communicate with a people who may be allowed the appellation of a Church As it must ever be granted that a Kingdom divided against it self is brought to desolation and is very true when apply'd to the Church of God where Divisions are as Epidemical as in â—ny Societies of men whatsoever So also it must be denyed that all manner of divisions which happen within the pale of the Church â—re property against her self For seeing it cannot be denyed but that she may be and hath been corrupted divers ways â—â—om her first integrity both in respect of the â—orm and power of godliness even hence is enâ—orced a necessity that â—he be reformed Whereâ—pon divers worthy men in all ages have laboured 〈◊〉 restore the decayed parts if Christianity as well as to â—oot out such things as â—ave been obtruded by innovation And surely â—hat was the duty of some was more or less â—he duty of all and consequently the sin of â—â—ch as put not their shoulder to the work â—eh 3. 5. But much more theirs who not onâ—y would not do it themselves but hinder and â—iscourage them that would Saying in effect 〈◊〉 the corrupt part of the Church of old did in the days of the Prophet Jer. 44. 16 17. As for the word which thou hâ—st spoken unto us in the name of the Lord we will not hearken untâ— thee but we will certainly do as we have done 〈◊〉 and our Fathers c. Putting the mark of Antiquity upon their own ways and the note oâ— novelty upon the Doctrine of the Prophet oâ— God Something like to which is that saying of the Searchers where they tell us They caâ— well remember when Laying on of Hands was noâ— esteemed a Fundamental Doctrine which yet 〈◊〉 have reason to question when I consider thaâ— themselves do hold and say they ever diâ— hold Laying on of Hands Heâ— 6. to be 〈◊〉 part of the Foundation And I think nonâ— of its Assertors ever had less esteem oâ— it then they Neither doth the Moderation of its Assertors in the point of communion which it seems they held with thosâ— that did not receive that Doctrine for somâ— time after themselves had owned it argueâ— that those who received â—he Doctrine of Layinâ— on of Hand did not esteem it the same whicâ— now they do Sith reason wills that when anâ— part of the Church of God attains to thâ— knowledge of any principles of truth which by the corruption of the times hath been obscured they should exercise all long-suffering anâ— forbearance to see if by any means the contrary minded may be enlightned But now if after all endeavours used and patience extended some part of the Church remain wholly avâ—râ—e to Reformation and that in such weighty matters as the principles of Religion it cannot be reasonable nor is it Scripâ—ural that those whom God hath enlightâ—ed should be bound to continue with the â—bstinate in their by-paths but must at length â—eclare themselves in manner of speech like â—hat of Joshuah If it seem evil to you to serve 〈◊〉 Lord in this principle of his Doctrine chuse 〈◊〉 what you will do but as for us we are resolved â—â—rein to serve the Lord Agreeable whereunto 〈◊〉 that direction of the â—ord to the Remnant â—hat held to the truth with â—heir whole heart Jer. 15. â—9 Let them return to thee 〈◊〉 return not thou to them â—hence I note four things considerable to â—ur present occasion 1. That the parties here spoken of were â—oth of the Church of God 2. That there was a difference between â—â—em touching some necessary part of Religiâ—â— 3. That the Lord allows this division and â—â—courageth the continuation of it on the part of those that served him perfectly or according to his Word 4. That the Church-state of neither part is as yet taken wholly away or destroyed And therefore hence I infer this conclusion That in a time of theâ—â— Churches defection in the principles or any necessary part of Religion there may lawfully be held a distinction in communion between thâ— part defective and that which is sound or reformed and yeâ— the Church state of neither wholly destroyed And bâ— how much the principles 〈◊〉 points of Faith are greater or lâ—sser by so much thiâ— distinction is to be maintain'd with greater or lesâ— severity This I might confirm by the consideration of the state of the Jewish Church under thosâ— great distractions which happen'd among theâ— sometimes about principles of truth referring immediately to the Majesty of Heaven Hos 11. 12. And otherwhiles about those which being neglected would greatly impair the power oâ— godliness among men Iudâ— 19. 20 chuâ— Iâ— which distractions the Faithful laboured as iâ— were in the very fire to reform the part distempered without destroying their Church-state Judg. 20. and 21. Chapters Jer. 17. 12. to 17. during which combustions there must needs be a demur in the point of communion between the parts contending as may â—asily be gathered from their bitter and sanguiâ—â—ry conflicts if our very reason did not conâ—ince us But leaving the many and convincing Allegaâ—â—ons which might be brought from the state of the Jewish Church who were not denyed â—hat Appellation though under such defileâ—ents as rendred them unfit to Celebrate the â—oly Rites and Mysteries of the Law and â—herefore consequently very unfit for commuâ—ion with those who withstood their pollutiâ—ns which may sufficiently satisfie reasonable â—en and therefore the Searchers themselves â—hat it is no absurd thing to grant a peâ—ple the Apâ—ilation of a Church and yet hold them uncapable 〈◊〉 communion with such of the Churches