tendency of your 19th demand as if it would follow that because there were some sinfully suffered in some Churches of old who taught Gods people to commit fornicaâ—ion and to eat meats effired to Idols and to hold 〈◊〉 community of Women a thing so beastly as scarce fit to be named therefore we may not withdraw from such Churches as suffer such things Now when yet its evident that the Lord charges those sins so deeply upon those that suffered those Abominations that without speedy Repentance their Church-state must be removed But surely our Brethren cannot be ignorant that the Lord commends such of the Churches in Asia as could not bear but uncharched those that were evil who said they were Jews and Aposties and were not but were the Synagogue of Sathan and how vehemently â—he reproves those that did not thus separate from such evil workers whether Congregations or particular Members for sure there is but one Law for few or for many in this case True it is That God had mercy for great offenders upon repentance and there must be admoniton before they be spewed out of the mouth But what will this avail their case who being intreated and exhorted to turn from the errour of their way and diligently taught concerning the truth yet persist in their opposition The slight exposition which the Searchers gives us of 2 John 7. 9. Verses is no more to be commended as I conceive then their Adversaries unwary syllogism from thence Seeing it is not all that confess that Jesus Christ is come in the flesh that hath fellowship with the Father and the Son For that is the sense of the Searchers or else they must tell us how many of Christs Doctrines or teachings must be owned as necessary to mens communion with God and Christ which will puzzle the Searchers as much as any body else their flourishes and reflexions against others notwithstanding Nor need we say much to our Brethrens demands which they ground on a suppâ—sition of the truth of our opinion considering what we have said already for if that we hold bâ— the truth it is such a truth as may not be dispensed with or neglected without manifesâ— danger to the rest of the principles of Religion as hath been shewed It shall therefore now suffice for the tryal of the consciences of ouâ— Brethren in this matter that we appeal tâ— them touching the like service in another case namely the Laying on of Hands in the Ordination of Officers in the Church which some oâ— them will have to be that principle Heb. 6â— though others of them reject that as erroneous sâ— that our Brethren had litâ—le cause to upbraid uâ— about some differing apprehensions about the end of that Ministration sith themselves are divided both about the end and the principle it self I say put case now that some among you should deny the Layng on of Hands on Officers to be instituted of God and tell you it is an innovation of man to say no worse and that you have no command from God for it and thereupon they bring all the Arguments against you which you devise against us And not only so but they carry on all the Affairs of the Church without any regard had to that orderly way of ordaining men to Office by prayer with the Laying on of Hands Only because it s your humour to have men so ordained therefore in condescention to your weakness and that they may the better bring you off that usage they permit you once twice or thrice c. to preach up such a thing in their Congregations Do you now make so little conscience of that Laying on of Hands which you practice and that as a part of the Foundation say some of you as that you could maintain a free and chearful communion with such persons Howsoever you may shuffle in this case considering the liberty which you encline to in the other yet surely were you free from that temptation you would find no small difficulties to hold such communion with those who should not only make void but even despise for 't is no better that wholsome and Divine order which God hath left for the Government of his House As for general Assemblies which are ordained for general Controversies and which through the blessing of God are the best expedient under the Sun for composing divisions in the Churches Here the liberty of Christians should be yea must be maintain'd though they differ right much in their opinions in matters of Religion and therefore we have indeed very Christianly admitted the Searchers to such our Assemblies knowing well that not only the Christians in the ages bordering upon the Primitive but even the Apostles of our Lord did allow Christians of very different perswasions freely to deliberate on things propounded in such Assemblies But yet we little thought that our Brethren would have abused us in the sight of the World for this our Christian respect towards them as if we were inconsistant with our principles in such our condescentions unless we also communicate with them at the Lords Table Surely this kind of dealing is unlikely to effect the peace and concord of our too much divided Congregations For my part I could heartily wish that all the Congregations of Christians in the World that are baptized according to the appointment of Christ Math. 28. 19. Mark 16. 16. Acts 2. 38. would make one Consistory at least some times to consider of the matters in difference among them For if this be not admitted there is no means under Heaven remaining as I conceive to heal their divisions and consequently to obtain that peace which should rule in the hearts of all Gods people because they are thereunto called in one universal body And herein I conceive an union in the main may be held though in our particular communities for the avoiding otherwise inevitable inconveniencies we are constrained to hold some distinctions For it is one thing to forsake the Church of Christ and another to cease communicating with such a particular Congregation as in the time of Reformation will needs stay behind in the steps of irregularity The first can be no other than Schism sith there can be no cause to forsake the Church of God though there may be cause to forbear communicating with some particular Members or Congregations thereof The other is so far from Schism that it is more truly called Reformation nor doth it follow that because we efuse to communicate with our Brethren in rheir irregular proceedings in the matters of Religion that therefore we reject them in those principles of truth which they do religiously observe and zealously profess neither is our distinguishing our Congregations from theirs so much a separation from them as a Reformation of our selves so that the 10. and 11. demands of the Searchers might well have been spared sith as things stand among us they are not only unnecessary but I fear may prove very pernicious to
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
considered may justly cause the sober Christian to be afraid of such a communion as I perceive the Searchers would hand ovâ—r head involve us into Now what hath been done by some particular persons among us in respect of Church-rendings or unchurching other Churches through ignorance or preposterus zeal as I do not perfectly know so I will not in any wise go about to justifie But sure I am it is no good ground for you to asperse all our Congregations with such mens actions no more then the like preposterous actions by some among you for such there hath been both particular persons and Congregations will justifie us to fasten the like reproach upon you which hitherto we have not done nor intend to take the advantage of your procreation to do it now And what though there hath been during the time of these contentions and oppositions a distinction in communion between the Congregations aforesaid held to be needful at least in some things wherein Christians communicating one with another cannot be very comfortable without unity in their Doctrine and practice yet sure this hath been done generally without contracting the guilt of Schism on either side in respect of all such as in the midst of all these dissentions have maintain'd the great engagement of Charity towards one another And for those that have not so done it s justly feared the guilt hath been as great on the one side as on the other This distinction in communion hath been held I presume by all wise Christians rather of necessity then for any delight they have had in it partly for that the truth in question would otherwise have been slighted as a thing but at most indifferent And there is no readier way to destroy any truth then to let it pass with such an estimation And partly for that contention would ever have been rising between Members of the same particular community and no means remaining to pacifie those divisions For what pious Pastor of the Church can justifie his admitting some to the Lords Table without imbracing nay though opposing the fourth principle of Christianity and yet with the same breath deny another that liberty The truth is this disparity in judgment and practice must admit of one thing out of two at least so long as the Spirit of contradiction worketh viz. either that the parties dissenting may sit down in distinct Congreations without the offence or grudging one against another or else it must admit of dispencing with most of the principles of our Religion one by one till indeed we have none left intire as will appear by singling them apart and yielding to each opinionist the plea which our Brethren do use in the case depending which in effect is this Why should we not sit down at the Lords Table with you Seeing we own all the principles of Christs Doctrine as you do which yet I fear c. except the fourth and as touching that we say and believe that the Laying on of Hands in Heb. 6. 2. is a principle of Christs doctrine and a part of the founlation yet we deny that Laying on of Hands which you hold to be that principle This plea being admitted a second comes and pleads thus Let us build with you for we own all the principles of Religion Heb. 6. 1,2 as you do except that of Faith and yet we say Faith is a principle according to Heb. 6. 1. but we deny that faith which you say is there meant to be that principle A third comes and says we have right to sit down in communion with you for we do own all the principles Heb. 6. only the Doctrine of Baptisms which you say is there meant we deny to be a principle of Christs Doctrine and do say that it is your own innovation or tradition yet we own the Doctrine of Baptisms A fourth pretends they own all the principles c. only that Resurrection of the dead which we say is a principle of Christianity they term an Humane innovation yet they profess to believe the Resurrection Finally there comes others and professes that they own all the principles of Gods Oracles Heâ— 6. c. but withall they deny with Origen that eternal judgment which we hold and say that there shall be an universal Salvation and yet they own with him a judgment which is eternal And upon these pretensions they demand the priviledges of Christians among us in all things Now admitting laying on of Hands as we hold to be as undoubtedly a principle of Christs Doctrine as any of the rest as that is our case Let our Brethren resolve us how we shall dispense with them in rejecting and opposing that principle and yet do nothing at all to the prejudice of any other principle or part of the Foundation Certain it is as before we have hinted there is no Artifice of Sathan so likely to wear out this or any other truth as to make it subject to the wills of men viz. to admit men to the same degree of Estimation and fitness for communion in the Church though they deny this truth as if they owned it And whilst our Brethren are labouring with all their might to bring the fourth principle of Christs Doctrine to this state of subjection others are as busily tampering with the Doctrine of Baptism and have prevailed to the great reproach of those Christians who have suffered themselves and the truth to be thus abused Open opposition though too bad yet is more advantagious to the truth then such pretended friendship for truth being opposed hath strength and Authority to withstand its greatest Adversary But if once subtil men creep into the Church under a specious pretense of waiting for the knowledge of such truths as they have a design to overthrow these prove the greatest prophaners and subverters of the ways of God in the world And what devourer shall we be able to keep out that hath but craft to get in if once this door of dispensing with principles of Religion be opened Assuredly had those persons Acts the 10. the remission of whose sins was evidenced from Heaven very eminently been admitted to communion without submitting to the Baptism of Repentance for remission of sin as Peters question can any man forbid water that these should not be Baptized which received the Holy Ghost seems to intimate that some such thought might possibly dart it self into the breasts of some It had certainly made nulâ— that ordinance almost totally for who doth not now a-days presently suppose himself to be baptized with the Spiriâ— Our Brethren demand of us whether those qualifications which gives right to Bâ—ptism do not give right to the Lords Table The answer is easie for Faith and Repentance as they say gives right to Baptism but not so for the Lords Table for though Baptism be no qualification for it self yet it is a very necessary qualification for the Lords Table But that we may reach the utmost that can
A Sigh for Peace OR The Cause of Division Discovered WHEREIN The great Gospel Promise of the Holy Ghost and the Doctrine of Prayer with Imposition of hands as the way ordained of God to seek for it Is asserted and vindicated as the Interest and Duty of Christs Disciples in general In Answer to a Book Intituled A Search for Schism By Tho. Grantham a Servant of Christ Gal. 5. 7 8 9. Ye did run well who did hinder you that you should not obey the truth This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his burthen whosoever he be Wherefore love the Truth and Peace Zech. 8. 19. Printed for the Author 1671. The Epistle Dedicatory To the Church of Christ in London with the General Assembly of Messengers Elders and Brethren occasionally meeting together to consider of the Affairs of the Churches of Christ Salutation c. Brethren WHen I consider how much it is your desire and the desire of the Churches in general that brotherly concord peace and truth might possess the room of all our divisions in affection judgment and practise and particularly in the fourth principle of Christianity And how many Prayers are daily made to God for so great a Blessing And that hopeful way we lately seem'd to be in to lay hold of the thing which hath been so long desired And therewithal that most unhappy obstruction of our hopes as ye know arising from one who should rather have been a restorer of the antient path which many have forsaken and so a healer of the breach which hath been made by its being neglected Who being in reputation for Wisdome having therewithal great opportunity and I am perswaded really intended to do the Church of Christ much good Even then by a little solly following his own Councels doubtless through Satans malice who envied our good hath made himself and his enterprises obnoxious and our wound more grievous I say when I considered these things I could not pass them over without a Sigh even this which here I present unto you saying in my heart Why hath the Lord done this Which was no sooner conceived but I was immediately satisfied that the Lord was jealous for his holy way which had been grâ—sly prophaned by an hypocritical conformity thereunto And true for ever is that word Hosea 14. ult All the wayes of the Lord are right and the Just shall walk therein But the Transgressor shall fall therein And certainly as our Brethrens resusing to seek the Lord after the due order at the first so this prodigious hypocrisie at the last may too truly be called Perrez Ecclesia at this day Thou Lord art righteous thou knowest the Hearts of the children of men and hast discovered the hidden things thereof and hast pleaded the cause of thy precious though much abused Truth Even so Lord let our iniquities be ever corrected but yet in mercy forgive us our Trespasses But what shall we say shall we now no more go about this dreadfull work to bring the Ark the fourth principle of Christianity I mean to its proper place in the Churches or rather some irregular Churches to their due reverence unto it If it seem good in the eyes of the Lord let his servants still convene to consider of this matter perhaps we shall find grace in his sight for there is hope that we shall one understand another and with one consent seek and serve the Lord God of our Fore-Fathers And this I am the more induced to believe or hope for from not only the great desire which I yet find to be alive in the hearts of Christians generally that peace in this matter might be upon Israel But also from the great forwardness which I found in the Searchers themselves to consent unto certain Proposals for Peace the first of which is this That it be granted and professed on all sides by the formerly divided parties That that laying on of Hands Heb. 6. 2. is one of the Principles of Christs Doctrine and a part of the foundation This Proposition being considered it may appear that there wants but a step as it were to unity in the truth it self and so to a lasting Peace one with another And methinks it should be no impossible thing for us to agree about the particular service intended Heb. 6. 2. unless a spirit of perversness be mingled amongst us Towards the clearing of which difficulty something is said in the sequel which I desire may be considered Why the Searchers should so much declaim against you as if you unchurched all Churchâ—s but your selves I can see no reason having never understood that you did at any time by any agreement deliver such a Doctrine Nor is it so much your business to meddle with unchurching any body as to keep your selves from corruption in Doctrine and Manners Indeed the point of Communion with those who reject or oppose your Faith and practice in the case depending hath been much debated and resolved in the Negative èspecially touching the Table of the Lord but this is so far from being an Argument that you deny them to be Churches of Christ that it plainly Argues you own them for such but yet such as for their rejecting or opposing some truth of God are therefore uncapable of present communion with those that religiously observe the truth by them rejected and opposed For if you deem them to be no Churches at all what need any debate be had Whether it be orderly or safe to communicate with them at the Lords Table Now that persons may be allowed the Appellation of Christians and so of the Church of Christ and yet as the matter may be circumstanced concerning them ought to be held at some distance in respect of present Communion with other Christians or Churches implies no absurdity but is rather very necessary I hope the ensuing discourse will demonstrate Something also I have said in vindication of the Messengers Office which I perceive to be much questioned by some I confess my self nothing so fit a person to plead this cause as some other However if that which I have done may give occasion to any other to do more or more effectually in this point I shall think my pains well bestowed I commit all that I have said to the blessing of God and the Consideration of his Churches Your Brother and Servant Tho. Grantham To the Authors of the BOOK Intituled A Search for Schism Brethren WHen we consider how God is able to effect good things for his people by contrary wayes even by turning the unkindness of Brethren into means of preservation to the family Gen. 50. 20. we are made even against hope to believe in hope that the product of your doings in your Search and the Epistle prefixed may be good although its procedure in respect
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
Brethren resolve us concerning the proper time to begin to teach the Principles of Religion and particularly that principle of Laying on of Hands Mean while we conclude that the proper time to instruct Men concerning the promise of the Spirit and consequently touching the means to obtain it is at or about the time of their beginning their Christian course or being made the Members of Christs Body because every Member of that body ought to be vivified by that one Spirit which God hath promised to them that obey him Again The whole foundation is necessary to the constitution of a true Church Ergo all the principles Heb 6. are necessary to the constitution of a true Church The Anteoedent will never be denyed by any wise builder for they know the Superstâ—ucture is not like to be secure if the Foundation be defective The consequence is good because every principle Heb. 6. is a part of the Foundation and so Laying on of Hands among the rest as is granted on all sides Nor will our Brethrens demands grounded on the state of the Church before the Ascention of our Lord prejudice ought that we have said seeing it is evident that they were not only ignorant of the promise of the Spirit and by what means it should be obtained but they were plainly ignorant that Christ must die for the sins of men and rise again for their justification as appears Luke 24. 19 20 21 22 23 24 25 26 27. And he that is Jesus said unto them that is his Disciples what things And they said unto him concerning Jesus of Nazareth which was a Prophet mighty indeed and word before God and all the people And the chief Priests and how our Rulers delivered him to be condemned to death and have crucified him But we TRUSTED that it had been he that should have delivered Israel And beside all this to day is the third day since these things were done yea and certain women also of our own company made us astonished which were early at the Sepulchre and when they found not his Body they came saying that they had also sein a Vision of Angels which said That he was alive And certain that was with us went to the Sepulcher and found it even as the women had said but him they saw not Then he said that is Jesus unto them that is his Disciples O fools and slow of heart to believe all that the Prophets have spoken ought not Christ to have suffered these things Hence these three things are evident 1. That Christs Disciples were ignorant that he should work mans deliverance by dying for them 2. That he should overcome death by rising again from the dead 3. That Christ both reproves their ignorance and instructs them in the knowledge of the Scriptures touching these principles Now let us see what our Brethren have gained by quering from the state of the Church before to the state of the Church after the Ascension of our Lord surely not an hairs-breadth of proof that Laying on of Hands should be dispensed with in the perfect constitution of a true Church any more than that the knowledge of Christs dying for our sins and rising again for our justification may be dispensed with in like manner But howsoever it was the pleasure of God to wink at the days of this ignorance yet surely we know that men are not now under the promise of salvation unless they confess with the mouth the Lord Jesus that is not to cry Lord Lord only but acknowledge him their Lord purchaser and their Lord commander and shall believe in their heart that God hath raised him from the dead whence we conclude if they be not under the promise of salvation they are very unfit for Church-Communion And here we will take notice of your demand Where the Apostles Laid Hands upon any after they had received the Holy Ghost The ground of this demand seems to be corrupt in two respects first in that it supposeth that if the end of an Ordinance be obtained the Ordinance ceaseth The contrary to which is evident in the case of Baptism Acts 10. 47 48. For Baptism in the ordinary way of Gods communicating the graces of the Gospel is antecedent to the reception thereof is propounded as a means wherein not only the Remission of our sins shall be granted to us but as a condition whereupon we shall receive the gift of the Holy Ghost Acts. 2. 38. yet we know the Spirit was once at least given and received before Baptism was dispensed yea those persons had the chief end of Baptism for God that knew their hearts did now evidence the Remission of their sins purifyng their hearts by Faith Acts 11. yet did not all this in the least make void that solemn Ordinance the Baptism of Repentance for Remission of sins which was fore-ordained to signifie and Sacramentally to confer the grace of the pardon of sin and the inward washing of the Conscience by Faith in the bloud of Jesus Christ If then the end of an Ordinance being obtained doth not make void the practick part during the time that the Church is under Ordinances then who can forbid prayer with the Imposition of Hands for the gift of the promised Spirit even for those that have received a measure thereof already seeing none will say I trust that they have received so much but that they are capable of receiving more Again it is the will of God that there should be no Schism in the body nor confusion in the Doctrine or practice of his holy things 1 Cor. 1. 10. Rom. 16 17. 1 Cor. 14 33. And therefore hath not ordained a divided or confused order in the constitution of his Churches which yet cannot be avoided if once it be allowed that part of a Congregation under a pretence that they have the Spirit or gift of the Holy Ghost already must be admitted to all manner of priviledges in the Church without any regard had to an Ordinance or principle of the Gospel without the observation whereof the other part cannot arrive at the priviledge of Communion in the same body without being guilty of the breach of order A weak sight may perceive whither such a conceit would lead us at last even into that Wilderness whither many are gone who forsooth because they have the kernel to wit the Spirit they have no need of the shell to wit the Ordinance of God as if that Spirit which leads men into disobedience were the Holy Ghost till at length they have so much Spirit that the knowledge of Christ crucified without the gates of Ierusalem is of as little esteem with them as his Ordinances The other corrupt ground of this demand seems to be an over-weaning conceit of present receivings and hath too much of that Language What prâ—fit shall we have if we pray unto him And seems to border much upon their apprehensions who concerning Holy Baptism do thus speak I am as well
as Water can make me Not considering that the way of God is strength to the upright and that Gâ—d never said to his people seek 〈◊〉 me in vain The ground therefore of this demand being thus corrupt we shall leave it without further Answer We shall seriously consider the most imporâ—ant pinch of a great part of our Brethrens demands and that is whether they ought not to be steemed a true Church they being under the preâ—â—ssion of Faith Repentance and Baptism refolâ—ing to believe and do further what they shall from â—â—me to time understand to be according to the will â— Goâ— These latter words I confess do make a fair shew yet are as little satisfactory to us with respect to the truth under consideration as the like resolution would be to them from such persons of other perswasions as should desire Communion with them only desiring to be born with in the case of Holy Baptism till they see it to be their duty though in the mean time they frequently dispute and write against it and do more than any other Adversaries whatsoever to weaken the Hands of many Christians who religiously observe it as necessary to the perfect constitution of the Church of Christ I say like as this kind of resolution would little comfort our Brethren so doth the other as little comfort us till we see them in good earnest more solicitous for the knowledge of the truth which they see not than hitherto or at least than by this their search they have appeared to be But notwithstanding this and much more of like nature which might be said I shall answer this demand with all integrity and ingenuity And first Negatively That those baptized Christians who reject prayer with the Laying on of Hands for the Spirit oâ— promise hath a Church-state perfect in principles and orderly in constitution according to Heâ— 6. 1 2. which I take to be a plat-form for the constitution of Churches if there be one in all the New Testament I say that our Brethren hath such a constitution or Church-state I must plainly deny and for the grounds of this denyal I dare refer my self if not to the Consciences of our differing Brethren yet to the Reasons and Scripture-evidences preceding But Secondly That our Brethren have a Church-state in some good measure according to truth I must and do chearfully grant like as I must grant him to be a man in respect of the genus who wants an hand or foot as also in respect of that measure of Form and proportion which he holds with other men and yet deny the same person to be a man in respect of the species or parts which are necessary to the perfect Essence composition and Form of a man Or as I may call an Edifice by the name of an house though it want not only much of its compleatness in respect of the Superstructure as God knows all Churches do but also though it be somway defective by reason of the absence of some material part of the Foundation which defect no Churches but by reason of their wilful want need to have for though it is certainly true â—hat we cannot do the things which we would in going on to perfection at least according to the highest import of that expression by reason of the manifold obstructions within and without yet doubtless we may learn all the Rudiments or first principles of Christianity maugre the opposition of Sathan and all his Auxiliaries otherwise it will follow that we cannot exceed the stature of Babes in Christ And that we may improve our Simile by which we have explained our selves in Answer to the most important of our Brethrens demands for the defence of the truth under debate Let it be considered that look how far forth such a necessary Member as the Hand c. doth conduce not only to the well-being but even to the very being of the body Natural so far doubtless the least Foundation principle of Christianity conduceth not only to the well-being but to the very being of the Church of Christ and consequently as he that taketh a Member from the body Natural be it Hand or other Member detracteth somewhat from the being of such a body even so he that taketh away from the principles or Foundation of Christianity doth intrench upon the being of the body Mystical Now that the Laying on of Hands Heb. 6. 2. is such a principle as is a part of the Foundation c. is granted by our Brethren as we have heard and therefore we do with good right stand for it as necessary even to the Essence of a Church in such sort as we have even now declared And that that very Laying on of Hands Heb. 6. 1 2. is that which we hold it to be and â—ccordingly do practise we trust is sufficiently loved before and that as by other Arguments so also by this namely because no other Layâ—ng on of Hands practised by our Brethren or â—ny body else can with any shew of Truth or Reason be called the fourth principle of Christs Doctrine or Milk for Babes in Christ Our Brethren do seem to be very sensible â—ow that the removal or extirpation of any oâ—her of the principles Heb. 6. would leave if â—ot mortality yet a dangerous wound or grieâ—ous maime in the Body of Religion and â—herefore could they but once humbly consider â—hey would certainly see that their rooting out â—he fourth principle is very injurious to the Body of that Doctrine contain'd in those prinâ—iples Heb. 6. 1 2. Were our Brethren only wanting in respect â—f the truth we plead for the case were the more tollerable but now together with their â—eing wanting they are become the enemies â—nd greatest opposers of it It is certainly O â—e Searchers your opposition to the truth which we profess which is and ever was the CHIEF cause of our divisions as is evident by what is to be seen in several Congregations where they being imbodyed before they saw this truth yet abstaining from opposition anâ— contradiction have very much Christian Communion though they dâ—â—â—er in their appreheâ—sions about the point depending It is our Saviours rule He that is not against 〈◊〉 is on our part whence it will follow that he is nâ— on our part who is against us But then our Brâ—thren are the men and in a manner the onâ— men which are against us in this point â— Faith And this is it which hath made twâ— parties where indeed there should have beâ—â— but one You see then Brethren that we lay tâ—â— ground of our Non-communion with yoâ— more upon your opposing the truth we hold thaâ— upon your non-submission to it Yea beshreâ— your late opposition discovered in your late uâ—seasonable and partial search for had it nâ— been for that we had gained some grouâ—â— through the help of God of our long dissenâ—â—ons and unhappy distractions Had you or at least many of you carryâ—â— it humbly and peaceably as men
desirous know the truth it may be easie for you know how dear you had been to us when yâ—â— consider how much it was upon our hearts imbrace you in as large a degree of Communion we could possible without violation of our principleâ— meerly upon consideration of your as 〈◊〉 thought very Christian-like offers in order to peace viz. That you would not only permit but desire us to preach up the principle under consideration in your Congregations but also that you would cease your opposition against it And though it is true our endeavours for peace went slowly on you know the cause yet you ought to have had patience for things which are carryed on with least violence are commonly most permanent And here I should have given the Reader no further trouble about this particular but that the Searchers are pleased to upbraid and very strangely to reflect dishonour upon some among us and upon us all for their sakes as if we made not only many more Fundamentals and Essentials to Communion then ever God made but that we are so eagerly set upon making every thing fundamentall as that every circumstantial thing is by us ready to be received into the adoption of Fundamentals But what the Searchers should mean to suggest by their demands as if we made mixed Marriages The â—ating of bloud and things strangled matters of Apparel and the taking an Oath to end strife the Essentials and Fundamentals of Churches I cannot so much as imagine unless it be to make themselves as well as their Brethren ridiculous in the eyes of their Adversaries However a necessity lyeth upon us to give the Reader not only a true account of the received Doctrine of the Church touching these matters but also the grounds or reasons thereof least otherwise being prejudiced with their strange reflections their souls should be insnared in these enormities And first concerning mixed Marriages thus we teach That it is unlawful by the positive 〈◊〉 of God for those that are Members of the Visiblâ— Church of God to Marry with thâ—se that are noâ— of that body And for this we have the consent oâ— Holy Scripture declaring the will of God here in ever since he chose a people out of the falâ— race of Adam to be his Church As appears by his revengeful stroke on those his Sons who iâ— the days of Noah took unto themselves Wives oâ— those who were only the Daughters of men buâ— not such as were born from above Gen. 6 2 6 7. To which we will add our Savâ—ours premonition and prediction that the siâ— of the last days will be like their's in the days oâ— Noah Luke 17. 27 to 30. and particularly iâ— the case of Marriage for it cannot be that ouâ— Saviour in that place should be opposite tâ— Marriage aâ— it is instituted of God for man use no more than he is against eating anâ— drinking lawfully but it is the sins of meâ— committed in these actions respectively whicâ— he disalloweth How much the Lord disallowed such Marriages in the time of the Law is evident Exod. 34. 12 13 14 15 16. Deut. 7 3. 1 King 11. 1 2. Neh. 13. And that the same transgression in the time of the Gospel ought to be avoided cannot be denyed 1 Cor. 7. 39. and 10. 8. 2 Cor. 6. 14. And that the nature of the sin committed by persons so unlawfully coupled is a carnal polluâ—â—on to say no more cannot be withstood but by such as trust more to their own Arguments then to the Scripture seeing the Law which forbids Members of the Church to marry with those that are not Deut. 7. 3. is interpreted of the very act 1 King 11. 1 2. Thou shalt not 〈◊〉 in unto them c. and for further Light in this matter read and consider these Scriptures Act. 15. 29. Mal. 2. 11 12. Rev. 2. 14. As in this case the Scriptures are plain to him that is not perverse so we have the conâ—ent of the Generality of men professing Christianity both ancient and modern to oâ—it the manifold testimonies that might be â—rought I will only set down two The first â—aith thus Marriage is not only grounded on the Law of Nature and Nations but also on the Law of God 〈◊〉 it was instituted and commanded by God and 〈◊〉 by Christ vindicated from abuses and corruptions In which regard must be had to Religion that Marriage be not made between those of different Religions It is one thing to speak of Marriage already made and of that which is to be made of the former the Apostle speaks 1 Cor. 7. But the latter is most severely prohibited Exod. 34. 12. c. Deut. 7. 3. Where a reason is rendred taken from the danger of seducing to which Pauls saying agrees 2 Cor. 6. 14. Be not unequally yoked with the wicked or bear not the strange yoke with unbelievers Sad examples we have of the events of such Marriages of the first world Gen. 6. Of Solomon 1 King 22. of Ahab 1 King 21. 15. of Jehosaphat 2 King 8. Of Valence the Emperour who by his Wife was seduced and drawn to Arianism It is not lawful for Catholicks to marry with Hereticks or Infidels Rhemists Testament in 2 Cor. 6. 14. Where they also refer to St. Jerom. contra Jocinian lib. 1. and to the Council at â—â—aodicea cap. 10. 31. Neither may it be inferred of these things which we have said that persons thus transgressing must put away their yoke-fellows no God forbid that any should so imagine for though it is true God suffered that sin once to be so severely punished yet he hath no where by any standing Law enjoyned such a penalty but on the contrary hath permitted such Marriages to continue as have been unlawfully made as is evident in the case of Leah who was fraudulently given to Jacob by which means Rachel the lawful Spouse was withheld from her Husband Shall mortal man be more just than God shall man be more Righteous then his Maker Job 4. 17. Nothing can be said why the Marriage of Leah to Jacob should stand that will not as well argue the continuance of the Marriages of such as err in the case of their choice as aforesaid the sin being rather greater in the one than in the other for it was not lawful to marry two Sisters especially not in the life-time of each other There was also in this act the sin of Fornication or Adultery The Learned Protestants affirm the sin to be Adultery See Dr. Willet in his Hexapla in gen upon this Text. Again Poligamy or having more Wives than one was neither according to the Instiâ—ution of marriage nor warranted by any positive Law of God but is rather against it And had its rise so far as the Scripture bears Record from a wicked man yet divers such Marriages were permitted when contracted though never commanded and so never lawful by any appointment of God When the sin of marrying
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