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
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
generally are to wait upon him for the reception thereof which way is the prayers of the Church performed by her Ministers with the laying on of hands and this as a principle of Christian Relâ—gion belonging to them in the minâ—rity of their Christian state For explication of some parts of this Proposition it is meet that we shew first what we mean by the holy Ghost sith some now as well as heretofore Acts 19. either by reason of ignorance or some worse cause seem not to know whether there be any holy Ghost As if they had forgotten unto what they were Baptized Matth. 28. 19. By the Holy Ghost then we do not mean the Spirit of man in its most reformed and elevated state imaginable neither any created Spirit whatsoever But by the Holy Ghost we mean that Spirit by whose operation the Creation of the world was brought forth and formed Gen. 1. 2. Job 26. 13. And which knoweth all things even the deep things of God 1 Cor. 2. 10. And which is present every where Psal 139. 7 8. 9. Which Spirit we therefore believe to be one with the Father in nature and essence and therefore rightly said to be God Acts 5. 3 4 9. Secondly when we speak of mens receiving this holy Spirit we do not mean that he dwels in them essentially and personally for so they cannot contain him But he dwels in them by manifestation and operation By gifts according to 1 Cor. 12. By fruits according to 1 Cor. 13. 4 5 6 7. Galath 5. 22 23. And seeing the ground of this so much neglected truth the fourth principle of Christs doctrine lieth much in that great promise of the Spirit of God as the right of all the Disciples of Christ It behoveth that we open the nature of that glorious promise that being affected with the excellency and made sensible of the necessitie thereof we may the more devoutly seek for it not only in our private devotion but also in that special and publick way assigned in the holy Scripture for the obtaining so great a benefit Let it therefore first be considered that to be under the common influence and operation of the Spirit in the Ministery of the Word in order to conversion is one thing and the reception of the Holy Ghost as a Seal and confirmation of the souls of Christians as it is the earnest of their inheritance is another It is certain a person may be eminently under the operation of the Spirit in the first consideration and yet be a stranger to the reception of the Spirit in the other as appeared first in the Apostles themselves who though they were the persons which received the first fruits of the promised Holy Spirit yet were they for some time in the profession of the Gospel before they received it For they did not receive the Spirit of promise till after the Ascention of our Lord Acts 1. 4 5. But wait for the promise of the father which saith he ye have heard of me fâ—r John truly baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence John 7. 39. The Spirit was not yet given because that Jesus was not yet glorified In like manner the Samaritans were converted from the errour of their way by the preaching of the word and became the Disciples of Christ and yet the Spirit of promise was faln on none of them Acts 8. 12 15 16. The Ephesians also believed in God after they heard the Gospel of their salvation But were not sealed with the holy Spirit of promise till afterward Eph. 1. 13 14. Agreeable hereunto is that question of the Apostle Acts 19. 2. Have ye received the Holy Ghost SINCE ye believed The persons to whom this question was put were believers in Christ yea Baptized believers Whence we are to note that Baptized Disciples have right to the promise of the Holy Ghost and indeed hence it was that Peter could so confidently and universally promise in the word of the Lord the gift of the Holy Ghost to every one that doth repent of their iniquities and are baptized in the name of the Lâ—rd Jesus Christ for the remission of their sins Acts 2. 38. It appeareth therefore that persons may be under the operation of the spirit of God in the Ministerie of the Word to their illumination and conversion so far as to be brought into a certain state of Christianity for those that may be called Disciples are called Christians Acts 11. 26. and yet be without the enjoyment of the sealing and confirming spirit of promise in themselves which is yet more evident from John 14. 16 17. I will pray the Father and he shall give you another Comforter even the Spirit of TRUTH for he dwelleth WITH you and SHALL be IN you Note well this promise doth not respect the spirit as it worketh Miracles only but also and indeed much more the Spirit as it is a Leader into all Truuh called therefore the Spirit of Truth yea 't is the Spirit in such wise as shâ—uld â—bide with and in the Saints for ever yea it is the Comforter or Spirit of Comfort and is therefore that gift of the Spirit which pertaineth to Christians generally Secondly That this sealing and confirming Spirit of promise belongs to Christs Disciples generally whether male or female I conceive some necessity to demonstrate because the Searchers to the intent that at the least they may exclude â—omen from the benefit of prayer with the laying on of Hands will not have them included in the word THEM Acts 8. 17. but if we prove that women have right to the promise equally with men we shall not at all fear the trifling demands of the Searchers in their 29 Querie which only serves to shew the weakness of their cause for it seems if it be true that women as well as men had Hands imposed on them with Prayer by the Apostles for the Holy Spirit then their cavils against the universality of the practâ—ce of laying on oâ— Hands is at least the less considerable Now that the promise of the Spirit extends to Christian women as well as men appeareth from the Prophets foresight of the extent thereof Isa 44. 3. I will powr water upon him that is thirsty and flouds upon the dry ground I will powr my Spirit upon thy seed and my blessing upon their off-spring Joel 2. And it shall come to pass afterward that I will powr out my Spirit upon all flesh and upon the servants and upon the Handmaid in those dayes will I powr out of my Spirit Which glorious promise was first fulfilled to the Christians soon after the Assention of our Lord Acts 2. And now is the time as well as then for Christians to reap the fruit of that promise Acts 5. 32. the holy Ghost which God hath gâ—ven to them that obey him Because ye are sons God hath sâ—nt forth the Spirit of his Son into your hearts Gal. 4. 6.
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
such gifts of his Spirit in the way of Praier with laying on of Hands yet that such gifts was the only proper end of that service is confidently denied because as before it was impossible to know in any ordinarie way for whom to pray or on whom to impose Hands whether on men or women seeing neither sex is exempted from the extraor dinarie gifts of the Spirit It is certain that God gave the gift of Tongues c. in the Ministerie of the Word Acts 10. Yet it doth not follow thence that such gifts are the only proper end of preaching the Word but the undoubted end of the Lord in that Ordinance is that men believe and be saved though perhaps they never receive the gift of tongues prophesie c. and this is certainly that end which shall be attained by all that rightly accept that means of salvation John 20. 31. These things are written that ye might believe and in believing that ye may have life through his name Nor will Acts 19. 6. prove that there is or ever was any such thing as laying on of Hands for the extraordinary gifts of the Spirit only for still we must distinguish between an effect onely and that which is the undoubted end of any service The reasons even now urged do forbid us to say that tongues miracles c. was the undoubted or precise end of laying on of Hands Acts 19. because the service was universal but extraordinarie gifts are particular only And let it be seriously considered that if Paul had found twelve hundred men instead of twelve who had not receivâ—d the holy Ghâ—st since they believed ought he not to have done that to them all which he did to these Doubtless he ought yet who can imagine that such gifts as Tongues Miracles c. should be given to each individual This would be far from that order which God hath beautified his Church withall 1 Cor. 12. 29 30. And whereas Paul in this place and Peter and John in Acts 8. is conceived by some of our opposites to have imposed hands to work Miracles for confirmation of the Word this is a very great mistake for then there is no reason to imagine that the practice of laying on of hands should have been general as doubtless it was For seeing that the healing of one Cripple Acts 4. 16. was sufficient to convince open enemies that the power of God was with his Apostles Then surely it was not necessarie that all the Baptized should miraculously speak with tongues for to convince themselves or others that the Word which they had received was from heaven But alas men fall into thiâ— errour by their unwillingness to see the truth for signes are not for them that believe and Miracles had been wrought by Philip at Sâ—mâ—ria to confirm the word before Peter and John came there Acts 8. 6 7. and all that we read of Peter and John in respect of confirming the Word is only this that they testified and preached it and departed vers 25. Now that all the Disciples at Samaria had Hands imposed on them cannot without absurdity be denied for certainly they imposed hands on all in whâ—se hehalf they prayed but will anyman say that they prayed but for some of them only that they might receive the promise of the Father and that all the rest must be excluded both from the prayer and the gift prayed for Surely such a conceit would make Peter and John miserable comforters to those Disciples whom they should thus neglect in their prayers for the holy Spirit as all the women which were Baptized were so neglected in the opinion of the Searchers for they by their demands will needs suppose that the Apostles did not impose hands on women as if women had not as clear a right to the promised Spirit as men They might as well have doubted whether Peter and Iohn laid hands on men seeing the Text sayes nothing particularly of them any more than of the women But I say these imaginations are very irrational sith as before it was not known to Peter or John what persons by name should have extraordinary gifts whether the Servants or Handmaids of the Lord nor whether any of them should be Prophets or â—peakers with tongues But this they knew that the gift of the Holy Ghost belonged to them all for so they had preached to others Acts â— 38. and therefore certainly they prayed for all to whom the promise did belong and then doubtless for whom they prayed on them they laid their hands and so it is evident they laid their hands on all The same may be noted from Pauls question Acts 19. 2. Have ye received the Holy Ghost since ye believed Where certainly he includeth the whole number of these certain Disciples who by their â—nswer to the question being all discovered â—o be wanting in respect of that great gift of God Paul must needs be very partial if he had not the same care for all that he had for some and if his care was equally for them all â—hen reason tels us he would not be wantâ—ng to any of them in his endeavours that they might receive that Spirit which as 〈◊〉 they had not received So that still we see laying on of Hands was practised as generally as Baptism or any other Ordinance where the practise of it is recorded and that is an evidence that the end of that service was that gift of the Holy Ghost which is general and consequently not for the extraordinary gifts of the Spirit otherwise then as they are included within the compass of that gracious promise That the laying on of Hands Acts 8. Acts 19. was not the laying on of Hands for extraordinarie gifts but for the general donation of the Spirit to Disciples indifferently is yet more manifest because upon this only ground could Paul ask the Disciples whether they had received the Holy Ghost since they believed and upon this only ground may the Ministers of Christ ask this question of the Disciples at this day I mean so to ask it as thereby implying that they ought to have it for so much Paul's question doth plainly imply as appears by his endeavours that they who had been so long without it might now be made partakers of it and that for them all indifferently And upon this ground only could Peter and Iohn use the means to obtain the Spirit for the Disciples at Samaria generally namely because the promise of the Spirit was universal Again from this consideration that that laying on of Hands Acts 8. Acts 19. was a general practise and the gift prayed for in that service a general gift it will follow that the Apostles performed this service of prayer with laying on of Hands by vertue of their Ministerial Authoritie and not by vertue of any particular power they had to give the Holy Ghost as some do vainly imagine otherwise it will follow that by their gift of miracles they were bound
Heb. 6. 2. ought now to be practised by the servants of Christ The Antecedent cannot be denied without manifest danger to all the principles of Christs Doctrine for if one be abolished then why not the rest So then the consequence must not be denied The third branch of my position proved Viz. That the Laying on of Hands Heb. 6. 2. is a part of the foundation there mentioned But first for explication of the word Foundation it is to be considered That when it is applied to Christianity or the Church of God It may be considered first originally and in the main and so Christ our Lord is only the foundation Or secondly demonstratively or in the mean and so his doctrine may be said to be the foundation by an usual manner of speech when the thing containing or holding forth is taken for the thing contained or held forth For whatsoever Christ is in himself certain it is he is not a foundation TO VS But as he is held forth in his doctrine Heb. 6. 1 2 c. Hence I argue Argument 1. The word Foundation Heb. 6. 1. cannot be refer'd to Christ as the foundation of his Church originally or in the main or in the highest or most sublime consideration Ergo The word Foundation is refer'd to the doctrine of Christ in the first or most easie demonstration to wit the first rudiments or principles of Religion even such as Babes in Christ may know them The Antecedent is true otherwise what shall we think of Paul Would he not teach the Christians concerning the knowledge of Christ in the more sublime points of Christianity Surely he professes to do this at the time he wrote to them and indeed how else could he lead them on to perfection Heb. 5. 11. and 6. 3. So that our consequence is very rational Argument 2. The word Foundation Heb. 6. 1. is comprehensive of all these particulars to wit Faith Repentance c. Ergo the word Foundation Heb. 6. 1. is comprehensive of Laying on of Hands Heb. 6. 2. as well as any of the rest That the Antecedent is true may in part be perceived by the Searchers themselves For they were more rational than to deny the word Foundation to be meant of this or that particular only and grant it to be meant of the rest Therefore they would have none of the said particulars to be understood by or comprehended in the word Foundation but restrain it only to Christ which yet is contrary to their own opinion sith they have since granted Laying on of Hands Heb 6. 2. to be a part of the Foundation The consequence is good because no reason can be assigned why the doctrine of Baptism should be a part of the foundation there meant rather than the promise of the Holy Spirit with the way of God to seek for it Argument 3. The Apostle in Heb. 6. 12. describes the foundation in its several parts But it is irrational in such a description to intermix two purticulars in the midst of four thâ— two first and two last being Fundamental anâ— the two middlemost Circumstantial or what elsâ— would you have them And yet give us no intimation of any such unsuitable commixtion Ergo Laying on of Hands is one part of thâ— Foundation which is mentioned Heb. 6. 1 2. T. G. The Second part Of the Constitution of a true CHURCH NEither are the demands of our Brethren about what truths the knowledge whereof are necessary to the Constitution of a true Church so difficult but that we shall give them a direct answer at least to a larger degree than what they in that case have assigned for they only set down Faith Repentance and Baptism with a holy life c. omitting not only the fourth principle of Christs Doctrine though they confess laying on of Hands Heb. 6. 2. to be a part of the foundation but also they omit the Belief of the Resurrection and the eternal Judgment If it should be said that they comprehend the two last principles in that of Faith towards God we must tell them they had better by far have expressed them for certainly in this case we cannot be too express if we express nothing but the truth But to be plain it 's justly suspected that they do not make the Knowledge or Belief of the Resurrection and eternal judgment necessary to the Essence of a true Church for if they had they would some where or other have asserted these truths to be necessary in that behalf which they have not done but rather argued to the contrary whiles they reason from the state of the Church before Christs Ascension to the state of the Church after it as we shall see more anon These things premised I answer directly to their demands in this case That the belief and practice so far as they are practical of all these principles or truths Heb. 6. 1 2. Are necessary to the right or perfect Constitution of a true Church which I thus demonstrate All the first principles of Gods Oracles from the time they were in being are necessary to be known believed c. in the Constitution of a true Church Ergo all those trutbs Heb. 6. 1 2. Are necessary to be known believed c. in the constitution of a true Church The Antecedent I prove because first principles are either necessary in the constitution of a true Church or not at all But first principles are necessary Ergo they are necessary in the constitution of a true Church This will yet further appear by considering every principle apart after this manner 1. If Repentance from dead works be not necessary to the constitution or beginning of a true Church no man can shew a reason why it should be necessary at all 2. If Faith towards God be not necessary to the constitution of a true Church then not at all 3. If Baptisms be not necessary to be taught c. in the constitution of a true Church then not at all 4. If Laying on of Hands for the promised and Sealing Spirit be not necessary in the constitution of a true Church then not necessary at all 5,6 If the Knowledge that the dead shall rise again and be judged be not necessary in the constitution of a true Church then not necessary at all And therefore I argue further Milk is necessary for Babes or mankind in his first estate Ergo all thâ—se principles Heb. 6. 1 2. Are necessary to Churches in their beginning or constitution The antecedent is evident by sense the consequence is true because all the principles Heb. 6. 1 2. Are called Milk Heb. 5. 12. And that which pertains to Babes in Christ and consequently to the constitution of Churches Again If the Principles of Religion be not to be taught in the beginning of our Christian State no man can tell the time when these things ought to be taught For pass but the time of the beginning Plantation or founding of Churches and let our
unlawfully was punished by separating the persons so coupled the Children also was put away as well as the Wives which howsoever it might stand with the state of the Jewish Church and perhaps was necessary in respect of their Terrestrial Inheritances and the policy of their Nation yet surely it would be great cruelty for men professing Christianity to turn their Wives and Children out of doors who both by the Law of Nature and Nations have as clear a right to all Temporal or Domestical priviledges now as the Husband himself in any Nation whatsoever Finally sith God hath grievously punished this sin of marrying contrary to his positive Laws in that case provided for his peoples good chiefly in things pertaining to the worship and service of God let all Christians therefore stand in aw and sin not but commune with their own hearts in this behalf least they provoke the Lord to plead against them by his judgments for his eyes are upon the ways of men to render to them the fruit of their doings Chiefly those who sin presumptuously for such do reproach the Lord as it is written Numb 15 30 31. In the next place on ching bloud and â—hings strangled we know the wisdom of God hath forbidden the eating thereof to Noah and his Sons for ever And when men had generally forgotten the Lord he severed Abraham and his seed to be his heritage and gave them this Law to observe among others which Law he hath established in the Churches of the Genâ—â—les in those right needful decrees which doth declare the repeal of the Cerimonial Law and gives continuance to what was generally necessary upon the delivery whereof the Churches were established in that Fâ—ith by which a man is justifyed and not by the works of the Law True it is that which gâ—eâ—h into the man defileth not a man and consequently bloud doth not defile any man by eating thereof But disobedience which proceedeth from an unlawful desire to that which God hath forbidden and so cometh out of the man that defileth a man so then not the fruit which Adam did eat but the sin which he committed defiled him and the same will defile his Posterity if they covet and take the thing which God hath forbidden The Doctrine of our Churches about Apparel is this that the adorning of Christians ought not to be that of plating the hair wearing of Gold nor costly array with Rings and toys as the humour of phantastick persons in City or Country commonly leads them But that instead thereof moderation modesty and yet decency according to the state and condition of persons respectively should be observed on all sides that so Christians might be examples to others even in these matters And what though some person or persons in the Church be more than ordinary set against the vain fashions of our days and sometimes lets their zeal go a step too far is this so offensive to our Brethren that they can no way bear this without such a publick reprehension I fear in so doing they may have done the Church more disservice then those whom they inveigh against What the Searchers should mean about these matters being made the Essâ—ntials of Communion I cannot imagine unless they would have us to suffer men to sin in these cases without being called upon to reform and in case of obstinacy to be withdrawn from by the Church as disorderly persons that they may learn to be ashamed yet we mean not that they should be accounted as enemies but admonished as Brethren and surely if this be their meaning that offenders in these cases must be let alone in their sins we should in so doing loose the order and in time the Essence of Churches For suppose now a gallant of the Times should desire to be Baptized and to walk in Communion with the Searchers only he tells them they must give him leave to marry out of the Church and allow him the liberty to transgress the Apostolical decrees in eating bloud and things strangled and meats offered to Idols and therewithall that he may wear Gold and tread the steps of the Gallants in matters of Apparel c. Would the Searchers now admit such a person into their Communion if not then they make these things as necessary to Church-communion as we do And certainly that which is ground sufficient to keep men out of the Church will justifie a Church in withdrawing from such if they refuse to reform To give evidence by Oath to terminate strife among men we have not one Congregation in England that I can hear of doth oppose it indeed some particular persons are doubtful in that matter because of our Saviours words Swear not at all and therefore it was very unnecessarily put to publick observation as an Essential of our Church-Communion What the Searchers do suggest against some as denying that Christ took flesh of the Virgin Mary is I confess a matter of great importance And sure I am many of our Congregations never heard of such a thing till the Searchers became their informers nor do I think there is so much as one Congregation in England that holds such a thing for particulars no man may speak however upon this occasion I can do no less then protest against that Opinion as a most dangerous conceit nothing inferiour to theirs that deny that glorious and blessed person to be God by Nature for as the one denies his Manhood the other denies his Godhead and so between them we have little left to fix on for our Redemption and Salvation And as I have shewed my dislike to these conceits to say no more at present so I hold it requisite to protest my Faith in this case as I have been taught and as I have believed and as I trust I shall hold fast unto the end That Faith which I have learned and is the Faith of our Churches generally is this First That the Lord Jesus the Saviour of the World is God by Nature and therefore of one substance with the Father as touching his Godhead He is called the only begotten of the Father The express image of his Fathers person The true God and Eternal Life The Lord Almighty It is he by whom the Worlds were made Without him nothing was made which was made He is that very Lord who in the beginning laid the Foundation of the Earth and the Heavens are the work of his Hands He is the Alpha and Omega the first and the â—â—st He is said to be before all things and by â—im all things consist He is the I A M who â—eing in the form of God thought not robbery â—o be equal with God He is God over all blesâ—ed forever Amen I conclude then that he of â—hom these things are spoken is doubtless God by Nature â— This Lord Jesus the Saviour of the World is man 〈◊〉 Nature He was made lower then the Angels 〈◊〉 took not on him the Nature of Angels but
〈◊〉 seed of Abraham He is of one substance with â—is Church touching his Manhood and for â—hat cause he is not ashamed to call them Breâ—â—ren As they are partakers of flesh and â—loud he also himself likewise took part of the â—â—me He was made of a Woman raised up 〈◊〉 the fruit of Davids Loins according to the â—â—esh He is Davids Son called frequently a â—an and the Son of man He had the proâ—erties and infirmities of man in all things sin â—xcepted This his Birth Growth manner of Life and Death do declare I conclude then he of whom these things may be said is man by Nature The short is this Jesus the Saviour of the World was before alâ— things and he that made all things therefore he iâ— God by Nature Jesus the Saviour of the Worlâ— was born in time and suffered death or was slain 〈◊〉 therefore he is man by Nature Yet more shortly This Jesus is Immanuel or God-Man in onâ— Person The Third Part. SHeweth that our Brethrens rejecting and opposing the fourth principle of Christs Doctrine enforceth a distinction in Communion at least in part between them and thâ— Churches which walketh in the Religious observatioâ— of it and that all divisions which happen in thâ— Church are not properly but accidentally againâ—â— her as also that it is no absurdity to refuse to communicate with a people who may be allowed the appellation of a Church As it must ever be granted that a Kingdom divided against it self is brought to desolation and is very true when apply'd to the Church of God where Divisions are as Epidemical as in â—ny Societies of men whatsoever So also it must be denyed that all manner of divisions which happen within the pale of the Church â—re property against her self For seeing it cannot be denyed but that she may be and hath been corrupted divers ways â—â—om her first integrity both in respect of the â—orm and power of godliness even hence is enâ—orced a necessity that â—he be reformed Whereâ—pon divers worthy men in all ages have laboured 〈◊〉 restore the decayed parts if Christianity as well as to â—oot out such things as â—ave been obtruded by innovation And surely â—hat was the duty of some was more or less â—he duty of all and consequently the sin of â—â—ch as put not their shoulder to the work â—eh 3. 5. But much more theirs who not onâ—y would not do it themselves but hinder and â—iscourage them that would Saying in effect 〈◊〉 the corrupt part of the Church of old did in the days of the Prophet Jer. 44. 16 17. As for the word which thou hâ—st spoken unto us in the name of the Lord we will not hearken untâ— thee but we will certainly do as we have done 〈◊〉 and our Fathers c. Putting the mark of Antiquity upon their own ways and the note oâ— novelty upon the Doctrine of the Prophet oâ— God Something like to which is that saying of the Searchers where they tell us They caâ— well remember when Laying on of Hands was noâ— esteemed a Fundamental Doctrine which yet 〈◊〉 have reason to question when I consider thaâ— themselves do hold and say they ever diâ— hold Laying on of Hands Heâ— 6. to be 〈◊〉 part of the Foundation And I think nonâ— of its Assertors ever had less esteem oâ— it then they Neither doth the Moderation of its Assertors in the point of communion which it seems they held with thosâ— that did not receive that Doctrine for somâ— time after themselves had owned it argueâ— that those who received â—he Doctrine of Layinâ— on of Hand did not esteem it the same whicâ— now they do Sith reason wills that when anâ— part of the Church of God attains to thâ— knowledge of any principles of truth which by the corruption of the times hath been obscured they should exercise all long-suffering anâ— forbearance to see if by any means the contrary minded may be enlightned But now if after all endeavours used and patience extended some part of the Church remain wholly avâ—râ—e to Reformation and that in such weighty matters as the principles of Religion it cannot be reasonable nor is it Scripâ—ural that those whom God hath enlightâ—ed should be bound to continue with the â—bstinate in their by-paths but must at length â—eclare themselves in manner of speech like â—hat of Joshuah If it seem evil to you to serve 〈◊〉 Lord in this principle of his Doctrine chuse 〈◊〉 what you will do but as for us we are resolved â—â—rein to serve the Lord Agreeable whereunto 〈◊〉 that direction of the â—ord to the Remnant â—hat held to the truth with â—heir whole heart Jer. 15. â—9 Let them return to thee 〈◊〉 return not thou to them â—hence I note four things considerable to â—ur present occasion 1. That the parties here spoken of were â—oth of the Church of God 2. That there was a difference between â—â—em touching some necessary part of Religiâ—â— 3. That the Lord allows this division and â—â—courageth the continuation of it on the part of those that served him perfectly or according to his Word 4. That the Church-state of neither part is as yet taken wholly away or destroyed And therefore hence I infer this conclusion That in a time of theâ—â— Churches defection in the principles or any necessary part of Religion there may lawfully be held a distinction in communion between thâ— part defective and that which is sound or reformed and yeâ— the Church state of neither wholly destroyed And bâ— how much the principles 〈◊〉 points of Faith are greater or lâ—sser by so much thiâ— distinction is to be maintain'd with greater or lesâ— severity This I might confirm by the consideration of the state of the Jewish Church under thosâ— great distractions which happen'd among theâ— sometimes about principles of truth referring immediately to the Majesty of Heaven Hos 11. 12. And otherwhiles about those which being neglected would greatly impair the power oâ— godliness among men Iudâ— 19. 20 chuâ— Iâ— which distractions the Faithful laboured as iâ— were in the very fire to reform the part distempered without destroying their Church-state Judg. 20. and 21. Chapters Jer. 17. 12. to 17. during which combustions there must needs be a demur in the point of communion between the parts contending as may â—asily be gathered from their bitter and sanguiâ—â—ry conflicts if our very reason did not conâ—ince us But leaving the many and convincing Allegaâ—â—ons which might be brought from the state of the Jewish Church who were not denyed â—hat Appellation though under such defileâ—ents as rendred them unfit to Celebrate the â—oly Rites and Mysteries of the Law and â—herefore consequently very unfit for commuâ—ion with those who withstood their pollutiâ—ns which may sufficiently satisfie reasonable â—en and therefore the Searchers themselves â—hat it is no absurd thing to grant a peâ—ple the Apâ—ilation of a Church and yet hold them uncapable 〈◊〉 communion with such of the Churches
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
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
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
to work a miracle for every Disciple at Samaria and for every one of those certain disciples at Ephesus which is absurd to imagine or else that they did in this service more than they were bound to do either by vertue of gift or office which is as ridiculous on the other hand for though it is certain that they had no power to give the Spirit of God to any man yet certainly they had power or authoritie from God to pray with the laying on of their Hands for the members of the bodie that they might receive the Spirit of promise as appeared by those heavenly confirmations which ensued upon their performance insomuch as that it may be said this service of prayer with the laying on of hands is as much confirmed from heaven to be a thing well pleasing to him as any other ordinance whatsoever And forasmuch as the UNIVERSALITY of the practice of layng on of Hands with prayer for the Holy Spirit being evinced is a matter of that importance that even thence it will follow that it is no such thing as many imagine it to be viz. a temporary practice only fitted for the Apostles times that some few having practised or submitted to it It was to cease being only perfâ—rmed for the gift of tongues and miracles c. I will therefore proceed a little further to demonstrate this service to be very universal It may appear to all indifferent men that very many thousands were in the religious practise of this ministration in the first Churches And first from the state of the Church at Samaria in its plantation where the number of Disciples was very great in likelihood not less than an hunâ—red thousand as may be gathered from Acts 8. vers 14. It is said Samaria had received the word and vers 8. There was great joy in that City Which expressions that they include each individual I will not affirm for if they import the generality of the inhabitants as that will appear it sufficeth for my purpose This is evident partly for that we hear not of so much as one person who opposed himself against Philip's preaching in that City No not so much as Simon the Sorcerer for he consented to Philip's doctrine And partly for that there is the same reason to believe that the whole City or the generality thereof was converted by Philip as that they had been generally deceived by Simon the Witch as that will not be denied for as it is said vers 9. He bewitched them to wit the people of Samaria which is interpreted of all or the generality Vers 11. To him they had regard from the least even to the greatest of them So on the other hand it is said vers 5. That Philip went down to Samaria and preached Christ to them i. e. all or the generality of them as it is rationally gathered from vers 6. Aâ—d the people WITH ONE ACCORD gave heed to those things which Philip spake heâ—ring and seeing the miracles which he did Hence we may perceive a very general if not an universal conversion of this City who Like as in times past they gave regard to the Sorcerer both the least and greatest of them But now with ONE ACCORD they gave heed to what Philip spake even so vers 12. it is said of the very same people without exception that when they beleeved Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized And that there might be no cause to doubt whether the account given be so general as the terms already noted may imply it is added by way of explication both Men and Women Yea further as the deceived City is now recorded to be converted so the very deceiver himself is brought in as believing and baptized vers 13. We have therefore not only a general or indefinite account of the Disciples at Samaria but what is generally or indefinitely delivered in the words Samaria received the Word c. is sufficiently defined to be meant of the people with one accord Of the Deceiver and them that had been deceived Of the people of both Sexes to wit both men and women And upon those very persons it is said without the least intimation of any exception of any person or persons whatsoever the Apostles laid their hands after they had prayed for them that they might receive the holy Ghost for as yet he was faln on none of them Note on none of them wherefore they prayed for them all Therefore they imposed Hands on them all Now suppose that the City of Samaria would afford but three hundred thousand inhabitants capable of instruction if then I do allow two parts out of three yet there remains 100000 Converts probably however infallibly a great multitude To whom we may well add as a people owning the doctrine of imposition of Hands the Church at Jerusalem which consisted of many thousands by whom Peter and John was sent to Samaria and it were impious to think that they would now innovate a service in the worship of God at Samaria which was not before received in the Church that sent them thither But this service is numbred among the principles of the Hebrew Church and found practised in the Church at Ephesus whence it appears this ministration was as universal as other Ordinances in the primitive Churches Ergo it was for the general gift of the Spirit Ergo not for the extraordinary gifts only Nor doth that Text Deut. 34. 9. alledged by the Searchers prove the contrary for it is not only said that Ioshua was full of the Spirit of wisedâ—me for Moses had laid his hands on him c. which seems to be no more then what Timothy received by the laying on of Pauâ—'s hands viz. the Spirit of a sound minde or judgement which may be received where the miraculous gifts of the Spirit are wanting Doubtless it may be said without boasting that some Christians in these days are so endewed with the Spirit of God at least in comparison of many of the Lords servants that they are full of the Spirit of wisedom yet the Searchers will not say they are full of the miraculous gifts of the Spirit seeing they have told us though very untruly that the end of laying on of Hands Acts 8. Acts 19. is ceased or not attainable which they conceive was only the miraculous gifts of the Spirit Which conceit of theirs is the more prodigious when we consider that some of them did lately submit to laying on of Hands with prayer to God But I marvail with what conscience if indeed he was of this minde that the end of that service was not attainable It is worthy consideration that there was a Church at Ephesus long before Paul laid hands on those certain Disciples which he found there at his second comming to that City Acts 18. 19 20 26 27. So that the word of God had been confirmed there for many years
Priscilla and Aquilla having been left there who taught such as were ignorant the way of the Lord more perfectly Apollos also mightily convinced the Jews by the Scriptures that Jesus was the Christ we cannot now reasonably think that Paul would settle those certain Disciples Acts 19. in a Church distinct from the Church at Ephesus already much less in a way or practise contradistinct from the Church and if not then it follows that the Church at Ephesus were also in the practise of prayer with the laying on of Hands as well as those certain Disciples who were now to be laid into the building with the rest which yet is the more considerable if we note that passage in Ephesians 1. 13. which was spoken of the whole Church at Ephesus and shews plainly that they had received the Holy Ghost or Spirit of Promise after they believed the Gospel of their salvation which fully agree with the order wherein the certain Disciples also received the Spirit And here let us not omit that passage Acts 22. 10. 9. 17. Whence it is observable that Paul the elect vâ—ssel must be sent to Damaseus to be taught the principles or rudiments of Religion by Ananias and particularly in the Doctrine of Baptism and laying on of Hands for the gift of the Holy Ghost not only in repect of the miraculous gifts of Tongues c. For it is a doubt among Christians whether he spake with tongues by vertue of any proper gift or by means of his education But the spirit of love power and of a second mind which he affirms God had given him 2 Tim. 1. 7. And though it is true there was some variaiton in the order of things in Paul's case that is no prejudice to the truth in general there being an emergency which might occasion it and a special allowance from heaven for it at that time Nor may this variation be a president for us to vary in things of this nature having no such occasion for it any more than the Israelites eating the Passover without being cleansed according to the purification of the Sanctuary when an emergency called for it and the Lord allowed it gave them ground to do so again when there was neither the one nor the other nor is it material against ought that we have said that Ananias was no officer in the Church and therefore imposed Hands on Paul by vertue of his gift only For unless we imagine the Church to have greater power than God we cannot deny Ananias to have authority for all that he said and did to Saul Seeing he had immediate mission from heaven which is equivolent to the Churches mission at least Nor is it â—easonable to think that power to act in Gospel Ordinances is so tied to the Church as that God may not anticipate that Order when it pleaseth him And as this chosen vessel was taught the â—udiments of Christianity so he instructed others in the same as we have seen in part and may see yet further in his writing to â—imothy who being under some fears and â—emptations he labours to comfort him from the consideration of the Spirit which God had given him which was the Spirit of love power and of a sound mind which he reminds him of by mentioning the means used for obtaining it which was the putting on of Paul's hands See and consider 2 Tim. 1. 4 5 6 7 8. We are now come to the great Charter of the Church for this point of Faith I mean â—hat Epistle which Paul wrote unto the Hebrew Church who as he himself had learned and taught others concerning the laying on of Hands as we have seen before so he â—uts the first of Gospel Churches in mind of that which they who were to be as a standard to the rest had been taught in respect of their principles as Christians Heb. 5. â—2 and particularly concerning laying on of Hands Heb. 6. 2. Concerning which particular as I shall have too much occasion to note the differing opinions among the Baptized Congregations so I shall first set down those things wherein they do generally agree or rather that which is granted by the Searchers And first They grant that the doctrine of the Holy Ghost I suppose they mean the Promise of the Holy Ghost was frequently taught as a principle of the Christian faith and they give us no reason why it ought not with like frequency to be taught as a principle of the same Faith now Secondly they grant That that laying on of hands Heb. 6. 2. is a principle of the doctrine of Christ and a part of the foundation Now either they must grant that these two to wit the promise of the Spirit and laying on of Hands with prayer to obtain it makes but one principle of Christianity or else they fall into that which they condemn viz. the making seven principles But to say the truth they seem to make these two to be but one yet so as that they would destroy the practick part For they demand whether laying on of Hands Heb. 6. 2. may not be figuratively understood for the Holy Spirit which was given thereby But the Answer is easie and tells them plainly that â—his is the way to have such a figurative founâ—ation as Babes in Christ could never underâ—tand and then will come in a figurative Bapâ—ism only Yea a figurative Resurrection too â—ould creep into the Church at the heels of â—he other figures till at last the truth of all â—he principles would stand only for a Cyber But the instance which the Searchers bring â—o strengthen this their figurative interpretaâ—ion very providentially overthrows it For â—hough the Cup is taken for the Wine and the â—read and Wine for the Body and Blood of Christ â—et we know that the sign and thing signiâ—â—ed do both remain for the use and comâ—â—rt of the Church and why then should â—rayer with the laying on of Hands which 〈◊〉 the sign be made void by the promise of â—he Spirit which is the substance These â—hings premised the Searchers twenty fifth â—emand and the discourse thereon depending 〈◊〉 discerned to be frivolous Because whatsoâ—ver they are pleased to write it is certainly â—nown that their opinion is contrary to that wriâ—â—ng Otherwise it were easie to shew not only the Novelty of their conceit in the said Question but the vanity of such an interpretation of the word foundation as thâ—re they bring might be discovered For evident it is that the same which is called the first principles of the Oracles of God and milk for Babes vers 12. is called the principles of the doctrine of Christ which pertain to the beginning of Christian men which now the Author would intermit and the foundation which he would not lay again which foundation when he comes to set down in its parts which principles when he comes to enumerate are thus set forth of Repentance from dead works and of faith towards God Of the