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
of its chief Patriot was certainly from a mind filled with perturbation and it s to be feared with no small emulation against some for no other cause then for their confidence and constancy in that which by the Vision of Truth is made known for the good of the Church For how is it credible that a pure fountain or mind filled with Love and Peace should ever send forth such dreadful streams of slanders against the Church of God as can hardly be paralelled in any Author As if the Congregations of Christians under imposition of hands were invaders and usurpers of the Lords peculiar Prerogative such as would irrevocably throw their fellow servants into Hell and death Such as lock heaven-gate against the strictest piety of a dissenting Brother and open it wide to those that are defective in Morals Such as heat the Furnace seven times for those which bow not to their dictates Such as make Conscience a make bate Such as kindle flames in Gods House by Fire taken from the Altar and bring the fattest Oblations to maintain that fire of Contention Such as will rather fire the house of God than dye without doing somewhat which may perpetuate their names yea such as are Sathans â—urveyers to bring prey to his den And to make the measure run over and over such as if they could execute all that they condemn few or none could be saved It is true after all this and much more of the same nature you stroke us on the head and tell us though you thus speak yet you are perswaded better things of â—he most of us a narrow Plaister for so great a wound being no more then must â—e said if Charity bear any sway of the manifold Sects which now profess Christianity among whom there are many â— who according to their Light are pious peaceable and serious But alas who will believe that many among us are good Christians if it be true that one part of our Churches consist of such as are notoriously known to be such as you have Characterized But what shall we say shall we render railing for railing God forbid for we are taught of God to overcome evil with good nor will we revenge our selves by recriminations And as we are confident that our innocency will in these things greatly plead against you so we trust there are no such impieties and execrable doers among you if this your Search have not tinctured you The Lord knoweth and Israel shall know that if we knew any such evil workers in our Congregations they should either reform or go to their place and if you know any such you might have done well to have singled them out that we might have known them by name and not have thus sold us into the hands of Scorners to be a derision to the foolish Prov. 12. 18. There is that speaketh like the piercings of a Sword but the tongue of the wise is health Nor do we doubt but that many of you are meerly ensnared in the publication of your Epistle and it is strange you should imply his pen in this matter whom you knew to be too much entangled in the folly of his own wayes at that time to be truly serviceable to God and his People whatever he hath been in time past What is here written now offers it self to your consideration as a thing compelled from us at this time by your high provocation well knowing it to be more suitable to the time and the state of the Church in general to be studying for terms of reconciliation then Arguments for Disputation and therefore we could wish that Christians would not thus put one another to business seeing they do bear and are like to bear in their body the Marks of the Lord Jesus according to that saying Gal. 6. 17. Nor was it needful to set down your demands in this our Answer partly for that the substance may be understood by what we have said and partly for that you have made your Book so publick as that it is as it were in every Brothers hand who therefore when he sees this Answer may compare it with your Search for his own satisfaction Your Brother Tho. Grantham A Sigh for Peace OR The cause of Division discovered c. IT is certainly an easie thing though very pernicious to fill the Church of Christ with Questions and such too as may carry a shew of strength against the most important Articles of our Faith But it is not so easie for those who are sick of Questions or demands to receive satisfaction by any endeavour whatsoever And as in other points of faith the Questions of some have been endless even so now that humour hath been and is much at work against that solemn service of prayer with the imposition of hands for the promised Spirit of God as a gift pertaining to the members of the body of our Lord Jesus Christ As is too apparent by sundry papers extant and among the rest one entituled A Search for Schism containing no less than an hundred Demands though 40. only be the number set down by the Demandants which are the more prodigeous for that divers of them have been answered by divers hands and no reply made by the enquirers What the reason hereof should be is doubtful unless the opposers of this truth intend to state the Controversie anew for I was told that this Book of Demands is but a preparatory to a greater work and thereby become more effectually the disturbers and obstructers of that measure of unity remaining and peace pretended But as in this we shall be too solicitous so neither in our Answer shall we need to be ovluminous by tracing their demands one by one For though the number thereof be many yet they are reducible to three Heads touching which the truth being evinced the whole Body of their demands are answered Now the Heads to which their demands may be reduced are these The first concerns the constitution of those Congregations of Baptized Disciples who reject that solemn service of prayer with imposition of hands for the promised Spirit viz. Whether they be true Churches of Christ or not The second respecteth the matter of Communion between those Christians who religiously observe prayer with the imposition of hands as a principle of Christs Doctrine pertaining to the beginning of Christian men and these who reject and oppose it The third is touching the service it self in respect of its grounds and ends as also in respect of the persons concerned in the practice thereof at this day That I may with the more facility and clearness proceed in the consideration of these particulars I shall begin with the last first touching which particular I shall endeavour to make good this proposttion viz. That as God hath promised to give the Spirit of his Son or his holy Spirit to all that are the called of the Lord So he hath appointed a solemn way wherein his Servants and Handmaids
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
lie in this question we answer further And first By granting that those that are rightly baptized have thereupon a general right to all the priviledges and holy Ordinances in the Church of God and so to the Lords Table among the rest But then secondly we must distinguish between this general right and a regular capacity for the immediate participation of these priviledges The children of Ephraim c. 2. Chron. 30. 18 19 20. had a right to the Passeover in general with the rest of the Israelites because they were Circumcised c. yet sith they were not cleansed according to the Purisication of the Sanctuary they were not in a regular capacity to eat the Passeover with the rest of the Israelites therefore Hezekiah made supplication for them and it was permitted in that strait for they could not do what they would because of the shortness of the time that they should eat the Passeover otherwise then as it was written in the Law but this was an extraordinary case as we have shewed before Again suppose I know that my Brother hath something against me when I am going to the Lords Table this doth not take away my right from the Table of the Lord which I have in general with other Christians only now I am not in a regular capacity to participate And what though those that are baptized according to Christs command have right to the Lords Table as aforesaid yet may they not be preposterous in taking their right for there is an orderly way to partake of our priviledges And we say and have proved that the next step or principle in Christianity to holy Baptism is that we wait upon God in prayer with the Imposition of Hands for the holy Spirit of promise This our Brethren do not only neglect but they oppose it as an humane innovation Upon this not a brother only but the Church hath something against them they refuse to be reconciled unless we allow them in their disobedience at least so far as to leave undone that which is their duty to do hence it appeareth that whatsoever our Brethren may say for themselves in respect of their right to the Lords Table yet we find that in them which â—uts them into an incapacity for their immeâ—iate participation at least with those Congregations who religiously observe that order â—herein the truths of God are proposed to be â—bserved But here peradventure our Brethren will â—y they do not remember that we have ought aâ—aiâ—st them in this case To which it may be â—â—swered that makes the case never the betâ—â—r in respect of them that do know their erâ—our no more then my Brothers justifying â—imself in his trespass against me doth lessen his â—espass which is so far from that that in truth makes it greater and there is now a necessity â—â—at these two be reconciled before they sit â—â—â—wn at the Lords Table together If yet it should be said we take for granted the â—â—ief thing denyed viz. That our Brethren are â—â—fenders in the case depending The answer first this objection will help those that 〈◊〉 the Baptism of Repentance against our â—â—ethren for denying them communion in â—â—eir Congregations as much as it will help 〈◊〉 Brethren against us for though our Breâ—â—ren say they offend in omitting that part of â—hrists Doctrine yet they deny it 2. Though 〈◊〉 Brethren will needs suppose the case to be doubtful whether what we hold in the case dâ—â—pending be true or no it is out of doubt witâ— us and so much the more as by how much ouâ— Brethren labour to raise new doubts and scruples about it according to that true saying When Black is rightly posited with White Then black 's most dark and white doth shiâ—â— most bright The Searchers insist much upon their offer in order to the accommodating the differenâ— depending To which I answer had they peâ—sisted in that candour and condescending temper which lately some of them pretendeâ— to It is not doubed but the end might haâ—â— been happy provided that their hearts were 〈◊〉 right according to those pretensions But to 〈◊〉 plain by all that we can as yet understand somâ— of them were more politick than pious in suâ—â— their endeavours of which let this their Searâ—â— be an evidence to Pesterity For even when 〈◊〉 were busily endeavouring to answer their coâ—â— descending proposals with the greatest coâ—plyance which with a good conscience 〈◊〉 could even then comes our Brethren forth wiâ—â— a fire-brand of Schism and Sedition and claps on the backs of our Congregations 〈◊〉 therewithall arms themselves with the 〈◊〉 Clandestine and subtil opposition against the principle under consideration wherewith they have at any time so far as I know as yet advanced themselves against it which yet will make as little for their Credit or the Churches Comfort as their former attempts of this kind have done unless God whose wisdom can bring good out of evil turn it to our advantage for no weapâ—n formed against the truth shall prosper And though it is true there was some unhappy obstructions of our peace before they Printed their Search so it is as true that the hypocrisie of some of the Searchers was the cause thereof Nor need they make so much of their permitting the Countrey Elders to preach up Laying on of Hands among them when they consider the hot opposition which some of them met with as soon as they had done And it s known from some of the most plain-hearted among them that though we have been desired to preach the Doctrine of Laying on of Hands among them yet it is more to please our humours which our souls abhor then that they have any expectation to see the truth by such preaching Neither is the complaint of our Brethren just at this time how that they or many of them would have submitted to Laying on of Hands did we not prohibit them communion with those with whom they formerly walked For they know that what ever hath been when contention was in the highest about this matter yet there hath been as much forbearance that way of late as could reasonably be desired and this condescention perhaps might still have encreased had you as you promised seaced your opposition against the truth by us professed But now you have revived the whole Controversie in most of the Congregations in England And therefore as the cause of our division at the first was much on their part who divided the principles of Christianity and themselves from a principle there of so the revival and aggravation with the prevention of our concurrance at least in many things will be found at the door of the Searcher when he searcheth well his own Habitation When we consider Pauâ—s charge to Timothy to withdraw from such as had a form of Godliness denying the power thereof And his command to the Church at Thessalonica to withdraw from every Brother that walketh disorderly we cannot but dislike the
doctrine of Baptism and of laying on of Hands Of the Resurrection of the dead and of Eternal judgement And what though it be said that other foundations can no man lay than that which is already laid which is Jesus Christ doth this prejudice that use of the word foundation Heâ— 6. 1. not at all Or at least not any more than the Church being called Christ 1 Cor. 12. 12. and the pillar and ground or foundation of the truth 1 Tim. 3. 15. doth prejudice the Son of God his being called Christ or the foundation And are not the Prophets and Apostles called the foundation Ephes 2. 20. of which Christ in the same place is said to be the corner stone And yet surely Christians of ordinary capacity do understand that these sayings do not contradict but agree very well with that saying of Paul other foundation can no mâ—n lay c. So long as Christ is held to be the Head the all and in all to the Church of God But sith the Searchers do grant and say to my knowledge that they did ever grant that laying on of Hands Heb. 6. 2. to be a principle of the doctrine of Christ and a part of the foundation which I take to be a good bâ—sis for a happy composure of our unhappy dâ—fference It remaineth that the only or chief point of difference lyeth in this what laying on of Hands it is that is called a part of the foundation Heb. 6. 2 Whether laying on of Hands with prayer for the Spirit of promise or some other kinde of laying on of Hands We affirm the first they imagine the latter But now ask them what laying on of Hands they will assign to be meant Heb. 6. 2. and then they either answer nothing at all or else so flatly contradictorily one to another or with such hesitation in themselves as it is to be admired but more to be lamented that such Leaders in Israel as they pass for and to give them their due might well pass for such IF c. should not be able to digest the milk which Babes must feed upon nor can they assign to Babes their Portion therein But instead of Milk they sometimes set before them strong meat even that imposition of Hands which pertains to Bishops in the Church and this as one of the Babes principles which is far from being fit nutriment for them And now that the Searchers may sufficiently shew themselves to be in the dark about that laying on of Hands which they confess to be a principle c. They number up six or seven sorts of laying on of Hands and then puts it to the question Which of all these laying on of hands is intended Heb. 6. 2. and is that which we call a Doctrinâ— of Christ By which unwary demand no doubt they have led many a simple meaning Christian into a Maze and there left him nor can they possibly give him relief sith they cannot extricate themselves from the same meander and as an addition to their folly they demand that seeing divers men are differently perswaded concerning that laying on of hands Heb. 6. 2. Whether this be not a sufficient ground for them to doubt whether that laying on of hands practised by us be instituted by God Which if it be then they have sufficient ground to doubt of all things which they as well as we do hold for Gods institutions For certainly divers men are notwithstanding their interest diversly perswaded of most places of Scripture on which they ground their faith and practise But to leave them in this mist till they being weary shall desire to return to the Lord in this part of his will I shall endeavour to shew plainly what laying on of hands it is which is called a principle of Christs doctrine and a part of the foundation And though the Searchers are pleased to trouble their Readers with a large enumeration of layings on of hands yet they seem at last to be content That that laying on of Hands Heb. 6. 2. should be one out of two namely either that which was for healing the sick or else that which was for the extraordinary gifts of the Spirit But they rather incline to the first and as for the latter we have shewed there is no such thing nor ever was being a thing out of the reach of mans understanding to whom such gifts do belong and consequently they know not on whom to impose their hands That the laying on of Hands Heb. 6. 2. should be that on the sick is no way congruous to truth or reason For how should this be one of the first principles of the Oracles of God and Milk for Babes seeing it is more blessed to believe without a miracle than with one but it is not more blessed to be without a principle of Christs Doctrine than to have it and those who would not believe unless they saw them are upbraided for the hardness of their hearts Certain it is That that laying on of hands to heal the sick if necessary yet is prerequisite to faith signs being for them which do not believe and not for them that do But the laying on of hands Heb. 6. 2. is subsequent to Faith yea it follows Baptism and that as it is a principle of the Oracles of God therefore it cannot be that which was for the working of miracles Again laying on of hands on the sick is most proper if not only proper for those that are without and therefore not milk for Babes in the Church and consequently not that laying on of Hands Heb. 6. 2. As for sick persons in the Church of God they are not bid to have hands laid on them but are bid to send for the Elders of the Church that they may pray over them anointing them with oil in the name of the Lord c. And they have a promise that the prayer of faith shall save the sick And what though the healing of the woman Luke 3. 17. and the diseased people of the Island Acts 28. 9 10. may be teaching to all yet this doth not prove that it is a principle appertaining to the beginning of a Christian and to follow his Baptism Nor do I see that it is properly teaching to a Believer as such for what doth it add to the Faith of a Christian who believeth already that Christ hath one far greater things than the healing of a disease For he believeth that he hath overcome death and brought life and immortality to light by the Gospel Indeed to those that doubt whether Christ be the Son of God such a sight may be some way convincing to them But still this is for the begetting of Faith and so not the fourth principle of a Christian We see then that laying on of Hands on persons which are without to work miracles can with no shew of truth be said to be that laying on of hands Heâ— 6. 2. Especially if we consider how it is joyned with
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
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
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
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
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