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
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
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
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
as Water can make me Not considering that the way of God is strength to the upright and that Gâ—d never said to his people seek 〈◊〉 me in vain The ground therefore of this demand being thus corrupt we shall leave it without further Answer We shall seriously consider the most imporâ—ant pinch of a great part of our Brethrens demands and that is whether they ought not to be steemed a true Church they being under the preâ—â—ssion of Faith Repentance and Baptism refolâ—ing to believe and do further what they shall from â—â—me to time understand to be according to the will â— Goâ— These latter words I confess do make a fair shew yet are as little satisfactory to us with respect to the truth under consideration as the like resolution would be to them from such persons of other perswasions as should desire Communion with them only desiring to be born with in the case of Holy Baptism till they see it to be their duty though in the mean time they frequently dispute and write against it and do more than any other Adversaries whatsoever to weaken the Hands of many Christians who religiously observe it as necessary to the perfect constitution of the Church of Christ I say like as this kind of resolution would little comfort our Brethren so doth the other as little comfort us till we see them in good earnest more solicitous for the knowledge of the truth which they see not than hitherto or at least than by this their search they have appeared to be But notwithstanding this and much more of like nature which might be said I shall answer this demand with all integrity and ingenuity And first Negatively That those baptized Christians who reject prayer with the Laying on of Hands for the Spirit oâ— promise hath a Church-state perfect in principles and orderly in constitution according to Heâ— 6. 1 2. which I take to be a plat-form for the constitution of Churches if there be one in all the New Testament I say that our Brethren hath such a constitution or Church-state I must plainly deny and for the grounds of this denyal I dare refer my self if not to the Consciences of our differing Brethren yet to the Reasons and Scripture-evidences preceding But Secondly That our Brethren have a Church-state in some good measure according to truth I must and do chearfully grant like as I must grant him to be a man in respect of the genus who wants an hand or foot as also in respect of that measure of Form and proportion which he holds with other men and yet deny the same person to be a man in respect of the species or parts which are necessary to the perfect Essence composition and Form of a man Or as I may call an Edifice by the name of an house though it want not only much of its compleatness in respect of the Superstructure as God knows all Churches do but also though it be somway defective by reason of the absence of some material part of the Foundation which defect no Churches but by reason of their wilful want need to have for though it is certainly true â—hat we cannot do the things which we would in going on to perfection at least according to the highest import of that expression by reason of the manifold obstructions within and without yet doubtless we may learn all the Rudiments or first principles of Christianity maugre the opposition of Sathan and all his Auxiliaries otherwise it will follow that we cannot exceed the stature of Babes in Christ And that we may improve our Simile by which we have explained our selves in Answer to the most important of our Brethrens demands for the defence of the truth under debate Let it be considered that look how far forth such a necessary Member as the Hand c. doth conduce not only to the well-being but even to the very being of the body Natural so far doubtless the least Foundation principle of Christianity conduceth not only to the well-being but to the very being of the Church of Christ and consequently as he that taketh a Member from the body Natural be it Hand or other Member detracteth somewhat from the being of such a body even so he that taketh away from the principles or Foundation of Christianity doth intrench upon the being of the body Mystical Now that the Laying on of Hands Heb. 6. 2. is such a principle as is a part of the Foundation c. is granted by our Brethren as we have heard and therefore we do with good right stand for it as necessary even to the Essence of a Church in such sort as we have even now declared And that that very Laying on of Hands Heb. 6. 1 2. is that which we hold it to be and â—ccordingly do practise we trust is sufficiently loved before and that as by other Arguments so also by this namely because no other Layâ—ng on of Hands practised by our Brethren or â—ny body else can with any shew of Truth or Reason be called the fourth principle of Christs Doctrine or Milk for Babes in Christ Our Brethren do seem to be very sensible â—ow that the removal or extirpation of any oâ—her of the principles Heb. 6. would leave if â—ot mortality yet a dangerous wound or grieâ—ous maime in the Body of Religion and â—herefore could they but once humbly consider â—hey would certainly see that their rooting out â—he fourth principle is very injurious to the Body of that Doctrine contain'd in those prinâ—iples Heb. 6. 1 2. Were our Brethren only wanting in respect â—f the truth we plead for the case were the more tollerable but now together with their â—eing wanting they are become the enemies â—nd greatest opposers of it It is certainly O â—e Searchers your opposition to the truth which we profess which is and ever was the CHIEF cause of our divisions as is evident by what is to be seen in several Congregations where they being imbodyed before they saw this truth yet abstaining from opposition anâ— contradiction have very much Christian Communion though they dâ—â—â—er in their appreheâ—sions about the point depending It is our Saviours rule He that is not against 〈◊〉 is on our part whence it will follow that he is nâ— on our part who is against us But then our Brâ—thren are the men and in a manner the onâ— men which are against us in this point â— Faith And this is it which hath made twâ— parties where indeed there should have beâ—â— but one You see then Brethren that we lay tâ—â— ground of our Non-communion with yoâ— more upon your opposing the truth we hold thaâ— upon your non-submission to it Yea beshreâ— your late opposition discovered in your late uâ—seasonable and partial search for had it nâ— been for that we had gained some grouâ—â— through the help of God of our long dissenâ—â—ons and unhappy distractions Had you or at least many of you carryâ—â— it humbly and peaceably as men
〈◊〉 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
considered may justly cause the sober Christian to be afraid of such a communion as I perceive the Searchers would hand ovâ—r head involve us into Now what hath been done by some particular persons among us in respect of Church-rendings or unchurching other Churches through ignorance or preposterus zeal as I do not perfectly know so I will not in any wise go about to justifie But sure I am it is no good ground for you to asperse all our Congregations with such mens actions no more then the like preposterous actions by some among you for such there hath been both particular persons and Congregations will justifie us to fasten the like reproach upon you which hitherto we have not done nor intend to take the advantage of your procreation to do it now And what though there hath been during the time of these contentions and oppositions a distinction in communion between the Congregations aforesaid held to be needful at least in some things wherein Christians communicating one with another cannot be very comfortable without unity in their Doctrine and practice yet sure this hath been done generally without contracting the guilt of Schism on either side in respect of all such as in the midst of all these dissentions have maintain'd the great engagement of Charity towards one another And for those that have not so done it s justly feared the guilt hath been as great on the one side as on the other This distinction in communion hath been held I presume by all wise Christians rather of necessity then for any delight they have had in it partly for that the truth in question would otherwise have been slighted as a thing but at most indifferent And there is no readier way to destroy any truth then to let it pass with such an estimation And partly for that contention would ever have been rising between Members of the same particular community and no means remaining to pacifie those divisions For what pious Pastor of the Church can justifie his admitting some to the Lords Table without imbracing nay though opposing the fourth principle of Christianity and yet with the same breath deny another that liberty The truth is this disparity in judgment and practice must admit of one thing out of two at least so long as the Spirit of contradiction worketh viz. either that the parties dissenting may sit down in distinct Congreations without the offence or grudging one against another or else it must admit of dispencing with most of the principles of our Religion one by one till indeed we have none left intire as will appear by singling them apart and yielding to each opinionist the plea which our Brethren do use in the case depending which in effect is this Why should we not sit down at the Lords Table with you Seeing we own all the principles of Christs Doctrine as you do which yet I fear c. except the fourth and as touching that we say and believe that the Laying on of Hands in Heb. 6. 2. is a principle of Christs doctrine and a part of the founlation yet we deny that Laying on of Hands which you hold to be that principle This plea being admitted a second comes and pleads thus Let us build with you for we own all the principles of Religion Heb. 6. 1,2 as you do except that of Faith and yet we say Faith is a principle according to Heb. 6. 1. but we deny that faith which you say is there meant to be that principle A third comes and says we have right to sit down in communion with you for we do own all the principles Heb. 6. only the Doctrine of Baptisms which you say is there meant we deny to be a principle of Christs Doctrine and do say that it is your own innovation or tradition yet we own the Doctrine of Baptisms A fourth pretends they own all the principles c. only that Resurrection of the dead which we say is a principle of Christianity they term an Humane innovation yet they profess to believe the Resurrection Finally there comes others and professes that they own all the principles of Gods Oracles Heâ— 6. c. but withall they deny with Origen that eternal judgment which we hold and say that there shall be an universal Salvation and yet they own with him a judgment which is eternal And upon these pretensions they demand the priviledges of Christians among us in all things Now admitting laying on of Hands as we hold to be as undoubtedly a principle of Christs Doctrine as any of the rest as that is our case Let our Brethren resolve us how we shall dispense with them in rejecting and opposing that principle and yet do nothing at all to the prejudice of any other principle or part of the Foundation Certain it is as before we have hinted there is no Artifice of Sathan so likely to wear out this or any other truth as to make it subject to the wills of men viz. to admit men to the same degree of Estimation and fitness for communion in the Church though they deny this truth as if they owned it And whilst our Brethren are labouring with all their might to bring the fourth principle of Christs Doctrine to this state of subjection others are as busily tampering with the Doctrine of Baptism and have prevailed to the great reproach of those Christians who have suffered themselves and the truth to be thus abused Open opposition though too bad yet is more advantagious to the truth then such pretended friendship for truth being opposed hath strength and Authority to withstand its greatest Adversary But if once subtil men creep into the Church under a specious pretense of waiting for the knowledge of such truths as they have a design to overthrow these prove the greatest prophaners and subverters of the ways of God in the world And what devourer shall we be able to keep out that hath but craft to get in if once this door of dispensing with principles of Religion be opened Assuredly had those persons Acts the 10. the remission of whose sins was evidenced from Heaven very eminently been admitted to communion without submitting to the Baptism of Repentance for remission of sin as Peters question can any man forbid water that these should not be Baptized which received the Holy Ghost seems to intimate that some such thought might possibly dart it self into the breasts of some It had certainly made nulâ— that ordinance almost totally for who doth not now a-days presently suppose himself to be baptized with the Spiriâ— Our Brethren demand of us whether those qualifications which gives right to Bâ—ptism do not give right to the Lords Table The answer is easie for Faith and Repentance as they say gives right to Baptism but not so for the Lords Table for though Baptism be no qualification for it self yet it is a very necessary qualification for the Lords Table But that we may reach the utmost that can
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
the peace of our Churches Let me now conclude with a free Word to the Brethren of both perswasions And that is to beseech you to consider one another as Brethren and not as Adversaries and as Brethren to put on Charity one towards another and chiefly you that are zealous for the principle under debate the more you walk in the truth the more it concerns you to shew forth your works with meekness of wisdom and to abound in that gift of the Spirit which hopeth and believeth all things which doubtless will teach you to believe this of your Brethren in general that if they saw the truth as you do they would be nothing less zealous for it then your selves and consider in the mean time as they are erroneous in our judgments and certainly erroneous they are so we seem to be to them And though the consequence of their rejecting one principle of Religion do indeed endanger the rest yet let us believe that if they were awar of this they would abhor such an opinion as doth so prejudice the Doctrine of Christ Our Brethren do err it is true but they err with a conscience void of errour because as may be hoped they know not that they err Now Charity suffereth long and is kind is not puffed up against any that zealously serve the Lord though perhaps they err from many of his Precepts Charity is not the companion of that excess of indiscreet zeal which abounds in some men for it knoweth that temperance is as necessary in our zeal as mercy is in judgment violent Spirits seldom or never doth the Church service without disservice And let us consider that the truth we stand for hath no need of our passions to defend it no it s own authority will support it against the strongest opposition therefore let your moderation appear to all men To the Brethren on the other side Let me thus speak beware that you despise not your Brethren especially you that are men of parts because you being taken for Brethren of high degree must now if you own the truth which you have opposed seem to be abased You that have been Instructers of the simple must now learn of Babes or at least such things as pertains to Babes Whereupon if you ask your consciences I am perswaded you or at least some of you have met with such reasonings as once a Wise man met with upon an occasion like to this when he reasoned with his friend after this manner Because others are gone before is it a shame for us to come after or is it not rather a great shame not at all to go after them Aug. Confess l. 8. c 8. And let it be considered how upon the discovery of the right manner of Baptizing for men had forsaken the way of God both in the subject and manner of that Ordinance there was found a kind of necessity for Christians of ancient standing as it were to begin again And yet some then as you now was by no means to be prevailed with but would at least have the way of baptizing left to every mans liberty as you would have the 4th principle and now the Lord hath pleaded that cause when no other endeavour could prevail for those that stumbled at that truth are in a manner wholly extinct in this Nation whilst those that imbraced it are blessed with great encrease And what shall befall you if to your disobedience you shall add pertinacity a little time may determine By that which hath been said you may perceive Brethren how the case stands betwen us gladly would we have communion with you in all Christian priviledges but your willful want as of some may be feared of one principle of Christian Religion and therewithall your endeavours to deprive our Churches of it as is too evident to be denyed puts a stop to that which is so much desired and how it shall be obtain'd is the business for time to determine and O that the set time were come Mean while we must leave the Searchers and their search our selves and our Sigh to him that will cause all the Churches to know that it is he that searcheth the heart and tryeth the Reins and will give to every man according as his work shall be A Defence of the Offices of Apostles and of the continuance thereof in the Church till the end FOr men to strain more at the Word Apostle as some do at the word Bishop then at the work or Office signified thereby is no other thing as I conceive then groundless humility or hypocritical subtilty seeing it is evident that those Titles are as lowly as any that can be given to sute with the matter thereby intended The first signifying a Messenger or one sent the other an Overseer Wherefore that I may avoid this humour I will not fear to call old things by their old names and therefore shall call the Officers of the Church by the same names which the wisdom of God hath given them not to make them proud but rather humbled and to be as a Memento concerning the work which by their Office they stand engaged to do Nor shall we need at this time to say much of the Officers of the Church generally but only of the Office of Apostles or messengers this because some of our Brethren do not only doubt but endeavour to make others doubtful also whether God hath given to his Church ANY Apostles or Messengers to succeed the Primitive Apostles as a constant Ministery in the Church to the end of the World And albeit we say that the Apostles have Successours as well as Bishops c. yet our meaning is not that there are any that succeed them in all respects for there was in the Office of the chief Apostles something ordinary â—nd fixed and something extraordinary and â—emporary the latter was first their immediate â—ission Secondly they â—earned their Doctrine eiâ—her from the Sacred Lips â—f the Lord Christ or by â—â—fallible Revelation and were not taught it â—y man as Timothy and â—ther their successours â—ere Heb. 2. Great salâ—ation which at the first began to be spoken by the Lord and was confirmed to us by them that heard â—im That which we have heard which we have â—â—en with our eyes which we have look'd upon and our hands have handled of the word of Life thaâ— which we have seen and heard declare we unto you 1 John 1. 1 5. But I certifie you Brethren thâ—â— the Gospel which was preached of me was not afteâ— man for I neither receiveâ— it of man neither was taught it but by the Revelatioâ— of Jesus Christ Gal. 1. 11. Thirdly They were tâ— lay a Foundation and tâ— propose a form of Doctrinâ— for other Teachers to builâ— on and to keep as their pattern and a Standard by which to trie others Doctrine anâ— Spirits 1 Cor. 3. 10. as a wise Master buildeâ— I have laid the Foundation and another
buildeâ— thereon He that is of God heareth us he that is nâ— of God heareth not us hereby know we the Spirâ—â— of truth and the Spirit of errour 1 John 4. 6. Fourthly they were Necessarily endowed witâ— the gift of Tongues Mâ—racles c. to demonstraâ—â— that they were sent of God and that theâ— Doctrine was from Heaven Luke 24. 49 But tarry ye in the City of Jerusalem until 〈◊〉 be endued with power from on high 2 Cor. 12. 1â— Truly the signs of an Apostle were wrought amoâ—â— you in all patience in Signs and Wonders and mighâ— deeds In these and the like respects the Apoâ—â—les have no successours for if they have then â—ust their Words and Writings have the like â—orce and Authority and then we should be â—â—ill receiving new Oracles and never know when the whole Councel of God was made â—nown to us Now the things which were ordinary and â—ixed in the Apostolical Office were such as â—hese their Authority to preach the Gospel in â—ll places at all times to all persons as occasiâ—n and opportunity by Gods providence was given to them Mark 16. 15. Preach the Gospel 〈◊〉 every Creature Math. 28. 19 20. Teach all Nations and lo I am with you always even to â—he end of the world this work could not be â—ied only to the chief or Primitive Apostles â—â—th they were to leave the World by death â—ech 1. 5 6. The Fathers where are they and the Prophets do they live for ever Acts 20. 29. I know after my decease grievous Wolves shall enter 〈◊〉 Secondly their unwearied diligence in Teaching both the Churches and Pastours in â—ll the will of God their care for the well-setâ—ing and governing the Churches Acts 20. 31. Therefore watch and remember that by the space of â—hree years I ceased not to warn every one night and â—ay with tears 2 Cor. 11. 28. that which cometh upon me daily the care of all the Churches 2 Pet 1 12 13 14 15. I will not be negligent to put you always in remembrance of these things yea I think it meet 〈◊〉 long as I am in this Tabernacle to stir you up by putting you in remembrance moreover I will endeavour that you may be able after my decease to have these things always in remembrance The rest will I set in order when I come and perfect that which is lacking concerning your Faith Tit. 1. 5. For this cause left I thee in Creet that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee 3. Their being set for a defence of the Gospel against false Apostles Phil. 1. 16 17. the one preach Christ of Coniention supposing to add affliction to my bonds The other of Love knowing that I am set for the defence of the Gospel Fourthly To strenthen the Hands of particular Pastours against Usurpers and such as despise the Ministers of Christ Acts 20. And from Meletus he sent to Ephesus and called the Elders of the Church And when they were come unto him he said unto them of your own selves shall men arise speaking perverse things Therefore watch c. 3 John 5. Beloved thou dost faithfully whatsoever thou dost to the Brethren and to strangers I wrote to the Church but Diotrephes who loveth to have the pre-eminence among them receiveth us not wherefore if I come I will remember his deeds that he doth prating against us with malicious words 1 Tim. 1. 17. Let the Elders that rule well be counted worthy of double honour Gal. 4. 17 18. They zealously affect you but not well yea they would exclude us that you might affect them Now that the chief Apostles have some to succeed them in the Apostleship as we have affirmed will appear first from the consideration of that Commission which our Lord gave for the Teaching of the Nations or for the preaching the Gospel to every Creature Secondly from the duration of those gifts in the Church which our Lord obtained and gave by virtue of his Ascention Thirdly from the consideration of the Primitive Churches their having such Apostles or Messengers Fourthly from the practice of those who most question the necessity of Messengers at this day Fifthly from the state of the World their necessity to be taught the truth as it is in Jesus And in regard of the danger they lie under by means of false Apostles And first it is evident from Math. 28. 19 20. and Mark 16. 15. that it is the will of God that the Nations be taught and that every Creature should have the Gospel preached unto them wherefore it remaineth that we stick to one thing out of three and that is either some body in special are bound to preach the Gospel to those that are without or else that all Christians are equally bound to perform this work if capable in respect of gifts or else that this work ended with the Apostles The last will not be said by any that considers that the making one branch of that Commission Math. 28. and Mark 16. void or not obliging or binding to the Church now or any persons in it is in effect to make the whole commission void for if none have power by virtue of this Commission to teach the Nations how can it be that any hath power from hence to baptize both works being commanded as it were in one breath Nor can the Church observe all things whatsoever Christ commanded his Apostles if they be not to observe this great work to preach the Gospel to the World Neither can it rationally be said that this work belongs to every gifted Christian alike because the imployment of the Gospel consists in divers Offices and all such Members have not the same Office 2. Again meer gifts do not make men Officers and that the Teaching Math. 28. and the preaching Mark 16. is a preaching not by virtue of gift only but by Authority also cannot be denied 1 Tim. 1. 18. This charge I commit to Son Timothy 1 Tim. 6. 20. O Tiâ—othy keep that which is committed to thy trust â— Tim. 2. 2. and the same commit thou to faithful â—en and let these also first be proved and then let â—hem use the Office of a Deacon being found blameâ—iss 1 Tim. 3. 10. Surely if this care must be â—ad that none use the Office of a Deacon but â—pon such proof had of their fitness it cannot â—e imagined that the greater matters of the Goâ—pel should be taken in hand without the like â—are and circumspection 3. They that would have this work of reaching to the World no mans concern by â—irtue of Office whiles they speak against Mesâ—engers do make more than any body else therewise we may well enquire how shall they reach except they be sent Rom. 10. We conâ—lude then if those that preach must be sent â—nd if that commission Math. 28. Mark 16. be yet in force then the Apostles have some to succeed them