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
as Pastors And also how many several Congregations they may act in as Pastours by consent Whether two only or ten only or an hundred and so ad infinitum Surely if once they give particular Pastours power to act as Elders in more Congregations then they were at the time of their Ordination appointed to Oversee they can never bound their power and then what messenger of the Church did ever exceed them in that respect And further if our brethren can give their particular Pastours power to act as Pastours in many Churches for a month or half a year then why not a year 2. or 3. and so for the term of life the occasions still being the same And how much comes this short of the power committed to any messenger in the World at this day Wherefore seeing that our brethren do exercise as great Authority in sending men to preach to the World and to settle their Churches as we do it is strange they should dislike our calling those Offices by such names as the Scripture gives them rather then by such names as are exclusive of that Authority which is exercised either by those who go out to preach the Gospel to every creature or those that take the care of all the Churches True it is that Peter calls himself an Elder and that he was Elder in one Church as well as in another but this was because he had an Office which was comprehensive of all Offices in the Church and hence it is that we find the Apostles sometimes performing the Office of Deacons when it might be done without lett to the preaching of the Word but though it be true that the greater contains the less yet the less doth not contain the greater for it cannot be denied that the Office of a particular Elder of a Congregation only and a charge to Teach all Nations are things inconsistant to one and the same person What may or ought to be done in preaching the Gospel by persons gifted in the Church as a general priviledge or duty it is not my business here to discourse but only to shew what it is which necessarily is to be done by vertue of those Offices which God hath ordained in his Church otherwise it were easie to shew that God hath not only provided a Liberty in his Church for the modest exercise of the gifts of his Spirit in the way of Prophesie Exhortation c. That the body may be edified But also when by his providence any of the members of the body are exposed to remâ—te places or otherwise called to testifie their Faith they may lawfully Evangelize or preach the Gospel as is evident both from the holy Scriptures Act. 8. 4 5. And other very ancient Authors See Socrates Schlasticus l. 1. the 15. 16. Chapters 5. The necessity of messengers or Apostles in the sense we have defined is yet more evident from the state of the world in respect of their continual neâ—d to be taught the Gospel in the ancient purity thereof and the rather because of that greâ—t danger they lie under by reasâ—n of the many decivers or salse Vpostles which are gone out into the world who corrupt the wordly mingling therewith their own Traditions The world is the Lords Harvest into which he is pleased to send his Labourers and the Church is commanded to pray that the Lord of the Harvest would send forth painful Labourers into his Harvest Luke 10. 1 2. It will not be denied that these labourers are at least chiefly some that are in a ministerial capacity to preach the Gospel And they cannot so well be understood of any particular function in the ministery as that of messengers partly for that the other Officers in the ministry are bound to particular congregations as we have shewed before and partly for that our Saviour gives this direction to the Church upon the occasion of his sending forth messengers to preach the Gospel If then it be the duty of the Church at this day to pray to the Lord that he would send forth painful Labourers to preach to the world as sure none can deny that there is not any room left to doubt of the continuance of such an Office as that of messengers of the Gospel for that very clause touching their being sent forth and that as Lambs in the midst of Wolves doth sufficiently instruct us what Labourers these are A necessity therefore lieeth upon the Church of God to dispose of her Members to that needful work as the Lord vouchsafes to fit them for least otherwise she be like those who make many prayers for that which they never intend to do It is certain the Church hath no power to cause the world to come to her Assemblies nor is it like that the world will send to the Church of God for instruction It remaineth therefore seeing the Gospel is for the illumination of all that as Gad hath wont to send forth his Ambassadours to beseech the world in Christs stead to be reconciled to God even so one fruit of the Ascension of our Lord at this day is a gift even for the Rebellious that the Lord God might dwel among them Psal 68 18. which being compared with Ephes 4. may very well be interpreted of a gifted ministery to turn Rebellious sinners from darkness to light and from the power of Satan unto God To which agrees that place John 16. 8. where our Lord doth assure his Disciples that when he should send the Holy Ghost he should convince the world of sin of Righteousness and judgment and this no doubt as he should operate or work upon men by the ministery of the word which promise either ended with that age which is absurd to think or else if it remain to these days then it supposes a ministery to hold forth to the world the everlasting Gospel for the obedience of faith I mean such a ministry as are bound even by virtue of their calling as debtors to the wise and unwise to preach the Gospel to those that are without There is no doubt but Satan hath his Apâ—stles Ministers or messengers in the world as well as in times past 2 Cor. 11. 13 22. It were strange now if our Lord Christ should have none to withstand these if need be with an are they Apostles so am I as well as with an are they Mnisters of Christ so am I. Nor doth the Apostle hear dissllow the Appellation of Apostles or Ministers of Christ to others beside himself and the rest of the chief Apostles But that which he doth disallow is that men should be called either the one or the other when their works declared that they were false Apostles and such as only transformed themselves as the Ministers of Righteousness But had it been unlawful for any to be called Apostles beside the Foundation-layers Paul had a very easie way to confute these deceivers even by telling them that their professing themselves Apostles was proof
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
〈◊〉 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
buildeâ— thereon He that is of God heareth us he that is nâ— of God heareth not us hereby know we the Spirâ—â— of truth and the Spirit of errour 1 John 4. 6. Fourthly they were Necessarily endowed witâ— the gift of Tongues Mâ—racles c. to demonstraâ—â— that they were sent of God and that theâ— Doctrine was from Heaven Luke 24. 49 But tarry ye in the City of Jerusalem until 〈◊〉 be endued with power from on high 2 Cor. 12. 1â— Truly the signs of an Apostle were wrought amoâ—â— you in all patience in Signs and Wonders and mighâ— deeds In these and the like respects the Apoâ—â—les have no successours for if they have then â—ust their Words and Writings have the like â—orce and Authority and then we should be â—â—ill receiving new Oracles and never know when the whole Councel of God was made â—nown to us Now the things which were ordinary and â—ixed in the Apostolical Office were such as â—hese their Authority to preach the Gospel in â—ll places at all times to all persons as occasiâ—n and opportunity by Gods providence was given to them Mark 16. 15. Preach the Gospel 〈◊〉 every Creature Math. 28. 19 20. Teach all Nations and lo I am with you always even to â—he end of the world this work could not be â—ied only to the chief or Primitive Apostles â—â—th they were to leave the World by death â—ech 1. 5 6. The Fathers where are they and the Prophets do they live for ever Acts 20. 29. I know after my decease grievous Wolves shall enter 〈◊〉 Secondly their unwearied diligence in Teaching both the Churches and Pastours in â—ll the will of God their care for the well-setâ—ing and governing the Churches Acts 20. 31. Therefore watch and remember that by the space of â—hree years I ceased not to warn every one night and â—ay with tears 2 Cor. 11. 28. that which cometh upon me daily the care of all the Churches 2 Pet 1 12 13 14 15. I will not be negligent to put you always in remembrance of these things yea I think it meet 〈◊〉 long as I am in this Tabernacle to stir you up by putting you in remembrance moreover I will endeavour that you may be able after my decease to have these things always in remembrance The rest will I set in order when I come and perfect that which is lacking concerning your Faith Tit. 1. 5. For this cause left I thee in Creet that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee 3. Their being set for a defence of the Gospel against false Apostles Phil. 1. 16 17. the one preach Christ of Coniention supposing to add affliction to my bonds The other of Love knowing that I am set for the defence of the Gospel Fourthly To strenthen the Hands of particular Pastours against Usurpers and such as despise the Ministers of Christ Acts 20. And from Meletus he sent to Ephesus and called the Elders of the Church And when they were come unto him he said unto them of your own selves shall men arise speaking perverse things Therefore watch c. 3 John 5. Beloved thou dost faithfully whatsoever thou dost to the Brethren and to strangers I wrote to the Church but Diotrephes who loveth to have the pre-eminence among them receiveth us not wherefore if I come I will remember his deeds that he doth prating against us with malicious words 1 Tim. 1. 17. Let the Elders that rule well be counted worthy of double honour Gal. 4. 17 18. They zealously affect you but not well yea they would exclude us that you might affect them Now that the chief Apostles have some to succeed them in the Apostleship as we have affirmed will appear first from the consideration of that Commission which our Lord gave for the Teaching of the Nations or for the preaching the Gospel to every Creature Secondly from the duration of those gifts in the Church which our Lord obtained and gave by virtue of his Ascention Thirdly from the consideration of the Primitive Churches their having such Apostles or Messengers Fourthly from the practice of those who most question the necessity of Messengers at this day Fifthly from the state of the World their necessity to be taught the truth as it is in Jesus And in regard of the danger they lie under by means of false Apostles And first it is evident from Math. 28. 19 20. and Mark 16. 15. that it is the will of God that the Nations be taught and that every Creature should have the Gospel preached unto them wherefore it remaineth that we stick to one thing out of three and that is either some body in special are bound to preach the Gospel to those that are without or else that all Christians are equally bound to perform this work if capable in respect of gifts or else that this work ended with the Apostles The last will not be said by any that considers that the making one branch of that Commission Math. 28. and Mark 16. void or not obliging or binding to the Church now or any persons in it is in effect to make the whole commission void for if none have power by virtue of this Commission to teach the Nations how can it be that any hath power from hence to baptize both works being commanded as it were in one breath Nor can the Church observe all things whatsoever Christ commanded his Apostles if they be not to observe this great work to preach the Gospel to the World Neither can it rationally be said that this work belongs to every gifted Christian alike because the imployment of the Gospel consists in divers Offices and all such Members have not the same Office 2. Again meer gifts do not make men Officers and that the Teaching Math. 28. and the preaching Mark 16. is a preaching not by virtue of gift only but by Authority also cannot be denied 1 Tim. 1. 18. This charge I commit to Son Timothy 1 Tim. 6. 20. O Tiâ—othy keep that which is committed to thy trust â— Tim. 2. 2. and the same commit thou to faithful â—en and let these also first be proved and then let â—hem use the Office of a Deacon being found blameâ—iss 1 Tim. 3. 10. Surely if this care must be â—ad that none use the Office of a Deacon but â—pon such proof had of their fitness it cannot â—e imagined that the greater matters of the Goâ—pel should be taken in hand without the like â—are and circumspection 3. They that would have this work of reaching to the World no mans concern by â—irtue of Office whiles they speak against Mesâ—engers do make more than any body else therewise we may well enquire how shall they reach except they be sent Rom. 10. We conâ—lude then if those that preach must be sent â—nd if that commission Math. 28. Mark 16. be yet in force then the Apostles have some to succeed them