in their Office Apostolical Which is yet more evident by the consideration of those gifts which our Lord obtained and gave to his Church by virtue of his Ascention Eph. 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting the Saints for the work of the Ministery for the edyfying of the body of Christ Till we all come into the unity of the Faith c. See 1 Cor. 12. 28. It were certainly a very dangerous thing to say that any of these gifts are taken away from the Church of God albeit some of them are perhaps but rarely found at least in that part of the World which do profess the name of Christ especially Miracles c. which yet may not be said to be wholly absent from the Churches in these days and in this Nation of which I could say something partly from such information as I know to be true and partly from what I have heard and seen in that behalf But as touching the gift of Offices here repeated why any of them should be taken away from the Church I see not any ground at all they being so evidently fixed in the Church 〈◊〉 the whole Church be compleated and the use of these Offices respectively as before we have defined so needful that the Church would easily find the want of them if indeed they be taken from her as we shall see more anon And although we said before that the gift of Miracles Tongues c. was necessary to the Office of the chief Apostles and yet was only temporary and now say the gifts of Miracles may not be denyed to have a being or continuance in the Church In this there is no contradiction for the making those gifts temporary or but for a time as they were necessary to the Office of those which first preached the Gospel doth not at all conclude that they are wholly abnegated or taken away from the Church And when we say that these gifts were necessary to the Office of the chief Apoostles our meaning not that Miracles was a part of their office but only a necessary concomicant thereto so that though this concomitant should not befound it is no prejudice to the Office considered as we have defined it We come now to enquire into the order of the Primitive Churches who certainly had many Apostles beside those that were Foundation layers and Master-builders such were Andronicus and Junia Rom. 16. 7. who are â—â—id to he men of note among the Apostles some conceive they were of the seventy Apostles then they were for it were a strange interpretation to say they were noted by the Apostles it being to wrest the words of Paul from their native signification which clearly gives Andronicuâ— and Junia a place among the Apostles not among the chief Apostles but those that were called the Messengers of the Churches and the glory of Christ as such we read of 2 Cor. 8. 23. And such in all probability were those 3 Ep. John who are said to go forth for the names sake of Christ taking nothing of the Gentiles whom Gaius is commended for courtesly entertaining and Dioteophes for rejecting Had not these brethren been sent topreach I see not how John should reprove them that received them not or stir up Gaius to bring them on their journey WHETHERSOEVER they would go but John's care of them and his hâ—lding them in reputation and defending them against opposers of their Ministery and therewithal their forsaking all for the name of Christ and their freely preaching to the Gentiles that they might be saved shews that they were the Messengers of the Lord and of his Churches otherwise if they ran before they were sent they could not manage the great affairs of the Gospel among the Gentileâ— And though it is true John calls them Brethren only yet this doth not argue that they were not in Ministerial capacity for we find the same phrase used by Paul concerning those who were Messengers of the Churches 2 Cor. 8. 32. Or if the Brethren be enquired oâ— they are the Messengers of the Churches and the gloâ—y of Christ To say that those Brethren were messengers only as they were sent to carry the contribution from the Gentile Churches to the Church at Jerusalem as some would have it is a very cold exposition for first it cannot be proved that they were imployed in that business but secondly if they were how should they for this service only be called the glory of Christ Surely this character must needs refer to their being intrusted with better treasure then Silver and Gold sith either Brethren or Sisters of very ordinary capacity if faithful might have been sent with earthly treasure Again Epaphroditus is not only called the mâ—ssenger of the Church at Philippi but also Pauls companion in labour and his fellow souldier which shews that though he might bring the Churches bounty to Paul yet this did not confer upon him the Title of Apostle or Messenger sith he had a greater imployment than that namely to labour in the work of the Gospel and to war in that holy warfare even as a companion of Paul himself and therefore worthily might he be called a messenger of the Church of God Of this sort of the Ministers of the Gospel was Barnabas Luke Marke Silas Sylvanus Titchicus Troplimus and Apollos as appears from their being frequently fellow Travellers and Labourers in the Gospel with the Apostles concerning whom I argue thus These persons were Ministers of the Gospel But they were not intrusted with the care of particular Churches therefore their Office was general and by consequence travelling Ministers â—r mâ—ssengers of the Gospel The major is true otherwise they ran before they were sent and then how could they preach Rom. 10. or be Pauls fellow-souldiers and fellow Labourers The minor is out of doubt because of their unfixedness in respect of place as before we have said and beside some of them are expresly called the Apostles of Christ 1 Thes 1. 1. where Silvanus is joyned with Paul as speaking to the Thessâ—lonians and so throughout that Epistle and chap. 2. 6. it is thus said nor of men sought we glory We. What we Paul and Silvanus when we might have been â—urthensome How might Paul and Silvanus have been burthensome why as the Apostles of Christ for such they were otherwise they might not have been burthensome as such Timotheus and Titus are evidently Ministers of the same rank as appears partly from the Scripture even now alleadged where as Paâ—l and Silvanus so also Timotheus is expresly called an Apâ—stle of Christ And partly from those Epistles which Paul wrote to them respectively 1 Tim. 1. As I besought thee to abide still at Ephesus when I went into Macedoian that thou might wâ—rn some that they teach no other Doctrine so do Had Timothies charge been only at Ephesus as Pastour only of that Church there had been no
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
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
In Jesus Christ there is neither male nor female but if ye be Christs then are ye Abrahams seed and Heirs according to promise It is the Spirit of promise which doth witness with our spirit that we are the children of God And again He that stabiisheth us in Chrâ—st and hath anoâ—nted us is God who also hath seâ—led us and given the earnest of the Spirit in our Hearts Yea this even this Spirit is one of the great and precious promises by which Christians are made partakers of the Divine Nature according to 2 Pet. 1 3 4. Thus we see that the Scriptures do evince that the Handmaids as well as the servants of the Lord that the Children of God without exceptiâ—n that â—he Church of God without rejection of any true Member thereof have a clear indubitâ—te right to the gift of the hâ—ly Spirit And it is also evident that the promise of the Spirit consists not only no nor chiefly in those gifts which some say are now ceased to wit of Miracles Tongues c. though they have no Scripture for it But this promise chiefly consists in the sanctifying graces and soulest ablishing comforts thereof yea in that which sealeth a Christian to the day of redemption which tongues and miracles will fail to do and in the mean time is like water to him that iâ— thirsty as before we have seen 'T is that Vnction which the holy one which Teacheth Christians all things or Leads them into all truth Iâ— a word it is that reception of the Spiriâ— which is above all gifts of Tongues Prophesies c. called Charity and is branched into meekness temperance goodness and faith yea ' tiâ— that gift of the Spirit by which the Love of God is shed abroad in the hearts of Christians being the Spirit of Love power and a sound mind in the exercise whereof I mean this gift oâ— the Spirit a Christian is both accepted of God and approved of men So then we have the glorious promise of the Spirit remaining for and pertaining to the Handmaids and servants oâ— the Lord in the most excellent gifts thereoâ— as much as ever and consequently are as much concerned to seek for it as ever any was and this leads me to the second branch of my Proposition viz. The dutiful observance of that way which is allowed and confirmed from Heaven for obtaining that heavenly donation That God should by his Prophets foretell oâ— such grace and so often mention it as so greaâ— a promise the reception whereof is so necessary as without which Christians do want the lively evidence â—eaâ— confirmation that they are the Sons of God and heirs with Christ not assign some peculiar way and special means for all that are concern'd to make use of in order to their obtaining it seems not to be credible which yet he hath not done if prayer with imposition of Hands by the Church or her delegates be rejected if otherwise it were well if some body would assign us what peculiar way the word of God directs us to as being that which God hath ratified from heaven as a means peculiar for that end and purpose which if any assay to shew us Let them also consider why the Apostles took that way which is so much neglected by our Brethren if there were any other particular means and way to be used for the end aforesaid But if it be said that no special way or means is left us but the general Ordinance of prayer c. We must then say it is not like the dealings of God in other cases for ordinarily when it pleased God to promise or give some special favour or gift unto his Church he therewithall ordered some solemn or service to keep in memory that his favour and to be a means to partake of the fruit of his promise Thus the Covenant which God made with Abraham and his seed the deliverance which he wrought for them the great things which he promised them must be perpetuated and waited for in the use of such wayes as in the wisedome of God were thought fit for the memorial or reception of these favours respectively And so must the remission of our sins by the death of Christ be sought for and signified not only by the word and prayer in general but particularly in the Baptisme of of repentance for the remission of our sins also Nor must we only receive the flesh and blood of Christ by the word preached but particularly in the solemn use of the Table of the Lord also In like manner we are not only to seek to God for his Spirit in the constant and ordinary course of Prayer but also in a special and peculiar way of Prayer allowed and confirmed from Heaven for that very end and purpose which is the point to be demonstrated according to what the Scriptures in that behalf doth teach us And first from that place Acts 8. 14 15 16 17. Now when the Apâ—stles which were at Jerusaâ—em heard that Samaria had received the word of God they sent unto them Peter and John who when they were come down prayed for them that they might recâ—ive the holy Ghost then laid they their hands on them and they received the holy Gâ—ost For the better understanding of this place it is meet to consider that such as pray to God ought to know that the thing which they pray for is attainable and that they know it is the will of God that they should ask of him that very thing which they pray for especially when the prayer is made positively I mean withouâ— conditional expressions as in the case before us the prayer is such as indeed it ought to be without doubting when we ask of God those gifts which he hath promised James 1. 5 6 7. But if by the holy Ghost in this place be meant only the extraordinarie gifts thereof such as Tongues Mâ—racles c. Then certainly there was no ground from any promise of God to pray that all those persons which were Baptized in Samaria should so receive the Spirit No nor any ground from any promise of God to pray for so much as any one particular person among them â—lâ— sith the Promise of God in that case is not made to this or that man or woman by name and consequently here was no ground for the Apostles to pray absolutely and believingly but rather doubtingly for that very thing which they purposely prayed for Seeing it is evident that not all the members of a Church but rather very few and them also unknown by name to any man no not to the Apostles themselves 1 Cor. 12. 11 29. Acts 1. 24. are chosen to be Prophets workers of miracles c. And therefore it followeth that there could be no such laying on of hands at all practised here as some imagine namely a laying on of hands for the extraordinary gifts of the holy Ghost For though it is true that God did sometimes give
advantage And whereas it is much doubted whether laying on of Hands was ever taught or commanded by authority from heaven me thinks this should not be hard to be understood Unless we can be so void of reason as to dream that Peter and John when they came among the Disciples went preposterously from person to person praying and putting their hands upon them and that without telling them what they meant by it Which to do were enough to amaze the Spectators and iâ— contrary to the glory and gravity of Gospel performances which as they must be acts oâ— subjections of Faith if they do please God so the faith of such acts or subjections musâ— come by hearing with understanding whaâ— they must do or to what they must submit and to what end And this hearing must be from the Word of God else there iâ— no ground for Faith or practice in matter of Religion so as to please God But Goâ— was well pleased with the Apostles acting anâ— the Samaritans submission in the case of prayer with laying on of Hands and bore witness from heaven that he approved it Therefore their obedience was of Faith Therefore they heard with understanding that what they did was their duty therefore the Lord taught them both concerning the duty and the end thereof That the Apostles should practise with such frequency this service of prayer with the laying on of Hands upon Disciples generally That it should be recorded among the chief of their Acts in promoting the Gospel and setling of Churches that it should be placed among the principles of Religion and all this without authority from heaven is unworthy the followers of Christ or his Apostles to imagine But forasmuch as divers have laboured to satisfie the contrary minded in this point whose works are extant unanswered I shall not insist farther save that I do briefly shew that our Brethren are not consistent with themselves in this particular For they do that themselves which they will not allow themselves to do for they practice laying on of Hands on Officers for which there is as little by way of precept as for the laying Hands on Disciples or rather less For since they do now acquit that Text 1 Tim. 5. 22. as not having any thing to do with the business of Ordination and to strengthen a contrary interpretation do bring the Suffrages of Dr. Hammond Victor Cyprian and the Council of Carthage sure I am they have no Text which hath so much as the face of a precept I mean in so many words for laying hands upon Officers although it is beyond doubt with me that that way was ordained of God to depute his servants in the Ministery to their works respectively wherefore I will conclude this discourse with this Enthememe There is sufficient ground in Scripture for laying on of Hands on Officers in the Church Ergo there is sufficient ground in Scripture for laying hands on Members of the Church And whereas our Brethren do make a shew by their actions out of some ancient Authors as well as Modern as if Antiquity were on their part in this Controversie I will therefore put in something by way of evidence to the contrary as I finde them partly from the Authors themselves and partly from such as have gathered certain sentences out of the works of the Ancients concerning this matter Tertullian to this effect That like as in Baptism the flesh is washed that the soul may be made clean so in laying on of Hands the flesh is overshadowed that the soul may be illuminated by the Holy Spirit In the Constitutions of Clemens there is said to be this passage viz. We must all hasten to be born again to God meaning by Baptism and at length to be signed by the Bishop that is to receive the seven fold grace of the Spirit otherwise a person cannot perfectly be a Christian if carelesly and willingly and not of necessity he remain without it Cyprian speaking of the Samaritans receiving the Holy Ghost by laying on of Hands saith Which also is done with us that they which are baptized in the Church must be presented to those who are set over the Church that by prayer and laying on of Hands may obtain the Holy Ghost Jerom according to Andreas Willet touching laying on of Hands hath these words viz. It hath ever been the Custom of the Church Eusebius hath a passage concerning Novatus who lived about the middle of the third Century how he slighted the imposition of Hands these are his words after mention made of his being baptized he saith He obtained not that which he shâ—uld have done according to the Canon or rule of the Church to wit Confirmation by the hands of the Bishop Insomuch then he obtained not that how came he by the Holy Ghost See also to the same effect the seventh book of Eusebius c. 2. For Modern Writers Erasmus in my opinion as he is most clear without mixture in most of his Expositions and particularly in this point he is most clear These are his words upon the principles Heb. 6. 1 2. The first degree unto Christianity is to be repentant of our former life and to forsake sin Next of all it is required that we be taught that true innocency and soul-health is to be hoped for of God Then forthwith that we be purged by Holy Baptism from the filthiness of our sins and restâ—red again to the state of innocency then that we receive the Holy Ghost by laying on of Hands and believe the resurrection of the dead to come and also that last judgement that shall award some to eternal felicity and other some to everlasting pains and damnation Diodate hath these words Laying on of Hands was a Ceremony joyned to Baptism for a sign of Blessing and Consecration to God And he calls these principles the first grounds of Christian Catechism and the heads of Christian Doctrine As in Baptism the outward Ministery or mystical washing doth regenerate wash away sins cleanse and purge us from our filthiness so doth the imsition or Laying on of Hands give us the gift of the Holy Ghost but the outward and mystical washing doth onely represent unto us that in Christs Bloud our sins are clean washed away c. From these Testimonies it appeareth that what the Churches of Christ now contend for touching the practice and the subjects and the end of prayer with Laying on of Hands is no novel thing but as the institution of that Ordinance is found in Holy Writ as we have shewed so it hath continued in use as necessary in place the next to holy Baptism among Christians generally AN APPENDIX MEeting lately with a very worthy Brother at East Haddon in the County of Northampton he did much importune me to admit of a short dispute with him about the principle under consideration to whom I consent and he laid down this Assertion That Laying on of Hands
or Congrâ—â—tions of Christ as are free from these corrupâ—ions I will descend to those grounds which â—re more familiar to us and then see how it â—ay reach the case depending between the â—earchers and their Brethren And first from Acts 15. 2. It appeareth that â—here was not only great disputation but dissention also in the Primitive Churches about matters of Doctrine which word dissention doth imply the discontinuance oâ— communion between Paul Baâ—nâ—bas with those which did adhere to them and that part of the Church which were zealous for Circumcision and the Law And yet we do not finde that they did one unchurch another but used the most effectual means thaâ— might be to put an end to the strife And very remarkable it is that though the Assembly aâ— Jerusalem did plainly determine the point oâ— Doctrine yet did they forbear their censure against the persons who erred in that case 〈◊〉 chusing to exercise all Longanimity rather then severity knowing that their power was given more for Edificationâ— then for destroying any mans attainments in the paths of Christianity Howbeit when this lenity would not effect thâ— Reformation of the ill manners of those corrupters or depravers of the Gospel then diâ— the Apostle lay greater weight upon them whâ— would not cease to trouble the Churches Gal. 5. 12. Nor is there any reason to doubt but that the Judaizers had generally been held at some distance in point of Communion or privileges in the Churches before Paul wrote to the Gallatians For seeing that Epistle written by Paul Siâ—vanus and Timotheus did impower the Church at Thessalonica to note such as disâ—beyed it with a note of diâ—inction from the rest of the Christians who conform'd themselves to its directions Then doubtless that Epistle Acts 15. written in the â—ame of the great Assembly at Jerusalem did every way as much impower all Churches to put â—he like note of distinction upon all that did not â—hey the same which note of distinction howsoâ—ver it might lie as a bar against their present Communion yet did it not destroy their Breâ—her-hood 2 Thes 3. 14 15. So that it is further evident that a people â—ay be esteemed Brethren in Christ or a Church 〈◊〉 Christ and yet justly be denyed communion â—â—th other Churches or Brethren in Christ For â—he matter in short lyeth thus As a Brother is 〈◊〉 member in respect of that Congregation or â—hurch to which he is immediately related â—o a particular Congregation is but a member in respect of the Church universal As therefore a man may be called a Christian Brother and yet justly for some cause be denyed present communion with his fellow Brethren So a Congregation may be accounted a Church of Christ and yet justly be denyed communion by her Sister Churches and chiefly when she is such a Church as causes divisions and offences contrary to the Doctrine which the Primitive Churches received from the Apostles All which being considered may well serve to satisfie our Brethren that we commit no absurdity in refusing to communicate with them though we grant them the Appellation of the Church of Christ and Brethren in particular as before we have said Having shewed that alâ— manner of Divisions which happen in the Church are not properly against her they being after a sort rather necâ—ssary for her Reformation then to bring heâ— to desolation when corruption in Doctrinâ— or manners have made in vasions upon heâ— Though it must needs be granted that eveâ— those divisions are accidentally against thâ— Church and that as for other causes so chiefly for that they are a scandal to the World and a stumbling to weak Christians It behoveth that we briefly shew what we mean by divisions which are properly against the Church and they are such as these 1. When both parties contending strive to set up some sinful thing or their own devices 2. When they divide about that which is not necessary but indifferent only 3. When the point in question is not so much the thing sought for as revenge upon the persons against whom the controversie is held Those and such like tend only to the ruine of Churches having no tendency at all to Edification The first of these shewed it self among the Corinthians when they strove to set up men some this man and others that and this in opposition one unto another 1 Cor. 1. 12. Which folly hath been the overthrow of Congregations where mens persons have been admiâ—ed and truth neglected The second is rebuked Rom. 14. But why dost thou judge thy Brother or set at nought thy Brother meaning for things indifferent Therefore who art thou that judgest another mans Servant to his own Master he stands or falls yea he shall be holden up for God is able to make him stand The third is detected Gal. 5. 15. for whatsoever the question was this was their sin they did bite one another Thus men may hold the truth in unrighteousness and without Charity preach Christ meerely of envy to add thereby some affliction to the bonds of their brethren Those kind of divisions in the ages bordering upon the Apostles became the Heathens sport and the Christians shame upon their â—pen Theaters Let us therefore now return to consider the Nature of that distemper which hath befallen our body about the fourth principle of Christ his Doctrine Heb. 6. 2. The Searchers have declared it to be the sin of Schism and the part distempered to be only the Congregations under the practice of Laying on of Hands as is evident from the whole Contexture of their search and the directon of the Epistle prefixed to it as if there were nothing amiss in this matter on their part who if I may so speak have made and defended a Schism in the principles of the Doctrine of our Lord and there withall divided themselves from a principle thereof And this word SCHISM is taken by the Searchers not in a mild sense such as wherein it may be taken by propriety of Speech to signifie division in some lower consideration as the word is translated 1 Cor. 1. 10. But they have hoysed it in their application of it to the Congregations professing the fourth principle to the most extream signification even that of Sedition yea to such a degree as if we unchurched all Churches but our selves As if it were a light matter to brand all those Churches for Schismaticks But they should have considered that bare abstaining from communion chiefly at the Table of the Lord which is all that hath been done generally if so much have been done and that upon such immergent occasion as hath at least in the time of hot contention been given for it is far from being sufficient to bear them out in this their rash charge against their Brethren Seeing our Saviour himself puts a bar for coming to the Altar while differences between Brother and Brother only remains undecided which being duly
the peace of our Churches Let me now conclude with a free Word to the Brethren of both perswasions And that is to beseech you to consider one another as Brethren and not as Adversaries and as Brethren to put on Charity one towards another and chiefly you that are zealous for the principle under debate the more you walk in the truth the more it concerns you to shew forth your works with meekness of wisdom and to abound in that gift of the Spirit which hopeth and believeth all things which doubtless will teach you to believe this of your Brethren in general that if they saw the truth as you do they would be nothing less zealous for it then your selves and consider in the mean time as they are erroneous in our judgments and certainly erroneous they are so we seem to be to them And though the consequence of their rejecting one principle of Religion do indeed endanger the rest yet let us believe that if they were awar of this they would abhor such an opinion as doth so prejudice the Doctrine of Christ Our Brethren do err it is true but they err with a conscience void of errour because as may be hoped they know not that they err Now Charity suffereth long and is kind is not puffed up against any that zealously serve the Lord though perhaps they err from many of his Precepts Charity is not the companion of that excess of indiscreet zeal which abounds in some men for it knoweth that temperance is as necessary in our zeal as mercy is in judgment violent Spirits seldom or never doth the Church service without disservice And let us consider that the truth we stand for hath no need of our passions to defend it no it s own authority will support it against the strongest opposition therefore let your moderation appear to all men To the Brethren on the other side Let me thus speak beware that you despise not your Brethren especially you that are men of parts because you being taken for Brethren of high degree must now if you own the truth which you have opposed seem to be abased You that have been Instructers of the simple must now learn of Babes or at least such things as pertains to Babes Whereupon if you ask your consciences I am perswaded you or at least some of you have met with such reasonings as once a Wise man met with upon an occasion like to this when he reasoned with his friend after this manner Because others are gone before is it a shame for us to come after or is it not rather a great shame not at all to go after them Aug. Confess l. 8. c 8. And let it be considered how upon the discovery of the right manner of Baptizing for men had forsaken the way of God both in the subject and manner of that Ordinance there was found a kind of necessity for Christians of ancient standing as it were to begin again And yet some then as you now was by no means to be prevailed with but would at least have the way of baptizing left to every mans liberty as you would have the 4th principle and now the Lord hath pleaded that cause when no other endeavour could prevail for those that stumbled at that truth are in a manner wholly extinct in this Nation whilst those that imbraced it are blessed with great encrease And what shall befall you if to your disobedience you shall add pertinacity a little time may determine By that which hath been said you may perceive Brethren how the case stands betwen us gladly would we have communion with you in all Christian priviledges but your willful want as of some may be feared of one principle of Christian Religion and therewithall your endeavours to deprive our Churches of it as is too evident to be denyed puts a stop to that which is so much desired and how it shall be obtain'd is the business for time to determine and O that the set time were come Mean while we must leave the Searchers and their search our selves and our Sigh to him that will cause all the Churches to know that it is he that searcheth the heart and tryeth the Reins and will give to every man according as his work shall be A Defence of the Offices of Apostles and of the continuance thereof in the Church till the end FOr men to strain more at the Word Apostle as some do at the word Bishop then at the work or Office signified thereby is no other thing as I conceive then groundless humility or hypocritical subtilty seeing it is evident that those Titles are as lowly as any that can be given to sute with the matter thereby intended The first signifying a Messenger or one sent the other an Overseer Wherefore that I may avoid this humour I will not fear to call old things by their old names and therefore shall call the Officers of the Church by the same names which the wisdom of God hath given them not to make them proud but rather humbled and to be as a Memento concerning the work which by their Office they stand engaged to do Nor shall we need at this time to say much of the Officers of the Church generally but only of the Office of Apostles or messengers this because some of our Brethren do not only doubt but endeavour to make others doubtful also whether God hath given to his Church ANY Apostles or Messengers to succeed the Primitive Apostles as a constant Ministery in the Church to the end of the World And albeit we say that the Apostles have Successours as well as Bishops c. yet our meaning is not that there are any that succeed them in all respects for there was in the Office of the chief Apostles something ordinary â—nd fixed and something extraordinary and â—emporary the latter was first their immediate â—ission Secondly they â—earned their Doctrine eiâ—her from the Sacred Lips â—f the Lord Christ or by â—â—fallible Revelation and were not taught it â—y man as Timothy and â—ther their successours â—ere Heb. 2. Great salâ—ation which at the first began to be spoken by the Lord and was confirmed to us by them that heard â—im That which we have heard which we have â—â—en with our eyes which we have look'd upon and our hands have handled of the word of Life thaâ— which we have seen and heard declare we unto you 1 John 1. 1 5. But I certifie you Brethren thâ—â— the Gospel which was preached of me was not afteâ— man for I neither receiveâ— it of man neither was taught it but by the Revelatioâ— of Jesus Christ Gal. 1. 11. Thirdly They were tâ— lay a Foundation and tâ— propose a form of Doctrinâ— for other Teachers to builâ— on and to keep as their pattern and a Standard by which to trie others Doctrine anâ— Spirits 1 Cor. 3. 10. as a wise Master buildeâ— I have laid the Foundation and another
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