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 ... Grantham, Thomas, 1634-1692. 1671 Approx. 217 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41790 Wing G1548 ESTC R39437 18419185 ocm 18419185 107514 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41790) Transcribed from: (Early English Books Online ; image set 107514) Images scanned from microfilm: (Early English books, 1641-1700 ; 1634:8) 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 ... Grantham, Thomas, 1634-1692. [16], 165 [i.e. 149] p. Printed for the author, [London] : 1671. Place of publication suggested by Wing. Numerous errors in paging. Imperfect : tightly bound, with print show-through and some loss of print. Reproduction of original in the British Library. 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Imposition of hands. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion 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 gr●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 Church●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 ●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 ●he most of us ; a narrow Plaister for so great a wound , being no more then must ●e said ( if Charity bear any sway ) of the manifold Sects which now profess Christianity , among whom there are many ● 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 , generally , are to wait upon him for the reception thereof , which way is the prayers of the Church ( performed by her Ministers ) with the laying on of hands , and this as a principle of Christian Rel●gion , belonging to them in the min●rity of their Christian state . For explication of some parts of this Proposition , it is meet that we shew , first , what we mean by the holy Ghost , sith some now , ( as well as heretofore Acts 19. — ) either by reason of ignorance or some worse cause , seem not to know , whether there be any holy Ghost . As if they had forgotten unto what they were Baptized . Matth. 28. 19. By the Holy Ghost then , we do not mean the Spirit of man in its most reformed and elevated state imaginable ; neither any created Spirit whatsoever . But by the Holy Ghost , we mean that Spirit , by whose operation the Creation of the world was brought forth , and formed . Gen. 1. 2. Job 26. 13. And which knoweth all things , even the deep things of God , 1 Cor. 2. 10. And which is present every where , Psal . 139. 7 , 8. 9. Which Spirit we therefore believe to be one with the Father in nature and essence , and therefore rightly said to be God , Acts 5. 3 , 4 , 9. Secondly , when we speak of mens receiving this holy Spirit , we do not mean that he dwels in them essentially and personally ; for so they cannot contain him . But he dwels in them by manifestation and operation . By gifts , according to 1 Cor. 12. By fruits , according to 1 Cor. 13. 4 , 5 , 6 , 7. Galath . 5. 22 , 23. And seeing the ground of this so much neglected truth , the fourth principle of Christs doctrine , lieth much in that great promise of the Spirit of God , as the right of all the Disciples of Christ . It behoveth that we open the nature of that glorious promise , that being affected with the excellency , and made sensible of the necessitie thereof , we may the more devoutly seek for it , not only in our private devotion , but also in that special and publick way assigned in the holy Scripture for the obtaining so great a benefit . Let it therefore first be considered , that to be under the common influence and operation of the Spirit , in the Ministery of the Word , in order to conversion , is one thing ; and the reception of the Holy Ghost , as a Seal and confirmation of the souls of Christians , as it is the earnest of their inheritance , is another . It is certain , a person may be eminently under the operation of the Spirit , in the first consideration ; and yet be a stranger to the reception of the Spirit in the other ; as appeared first in the Apostles themselves , who though they were the persons which received the first fruits of the promised Holy Spirit , yet were they for some time in the profession of the Gospel before they received it . For they did not receive the Spirit of promise till after the Ascention of our Lord , Acts 1. 4 , 5. — But wait for the promise of the father , which ( saith he ) ye have heard of me ; f●r John truly baptized with water , but ye shall be baptized with the Holy Ghost not many dayes hence . John 7. 39. The Spirit was not yet given , because that Jesus was not yet glorified . In like manner the Samaritans were converted from the errour of their way , by the preaching of the word , and became the Disciples of Christ , and yet the Spirit of promise was faln on none of them , Acts 8. 12 , 15 , 16. The Ephesians also believed in God after they heard the Gospel of their salvation ; But were not sealed with the holy Spirit of promise till afterward , Eph. 1. 13 , 14. Agreeable hereunto is that question of the Apostle , Acts 19. 2. Have ye received the Holy Ghost SINCE ye believed ? The persons to whom this question was put , were believers in Christ , yea Baptized believers . Whence we are to note , that Baptized Disciples have right to the promise of the Holy Ghost ; and indeed hence it was that Peter could so confidently and universally promise ( in the word of the Lord ) the gift of the Holy Ghost to every one that doth repent of their iniquities , and are baptized in the name of the L●rd Jesus Christ for the remission of their sins , Acts 2. 38. It appeareth therefore , that persons may be under the operation of the spirit of God in the Ministerie of the Word , to their illumination and conversion so far as to be brought into a certain state of Christianity , ( for those that may be called Disciples are called Christians , Acts 11. 26. ) and yet be without the enjoyment of the sealing and confirming spirit of promise , in themselves , which is yet more evident , from John 14. 16 , 17. I will pray the Father , and he shall give you another Comforter — even the Spirit of TRUTH — for he dwelleth WITH you , and SHALL be IN you . Note well , this promise doth not respect the spirit , as it worketh Miracles , only ; but also , and indeed much more , the Spirit as it is a Leader into all Truuh , called therefore the Spirit of Truth , yea , 't is the Spirit in such wise as sh●uld ●bide with , and in the Saints for ever ; yea , it is the Comforter , or Spirit of Comfort , and is therefore that gift of the Spirit which pertaineth to Christians generally . Secondly , That this sealing and confirming Spirit of promise belongs to Christs Disciples generally , whether male or female , I conceive some necessity to demonstrate , because the Searchers , to the intent , that at the least they may exclude ●omen from the benefit of prayer , with the laying on of Hands , will not have them included in the word THEM , Acts 8. 17. but if we prove , that women have right to the promise equally with men , we shall not at all fear the trifling demands of the Searchers in their 29 Querie , which only serves , to shew the weakness of their cause , for it seems if it be true , that women ( as well as men ) had Hands imposed on them with Prayer , by the Apostles , for the Holy Spirit ; then their cavils against the universality of the pract●ce of laying on o● Hands is ( at least ) the less considerable . Now that the promise of the Spirit extends to Christian women as well as men , appeareth from the Prophets foresight of the extent thereof , Isa . 44. 3. I will powr water upon him that is thirsty , and flouds upon the dry ground , I will powr my Spirit upon thy seed , and my blessing upon their off-spring . Joel 2. And it shall come to pass afterward , that I will powr out my Spirit upon all flesh — and upon the servants , and upon the Handmaid in those dayes , will I powr out of my Spirit . Which glorious promise was first fulfilled to the Christians , soon after the Assention of our Lord , Acts 2. And now is the time , as well as then , for Christians to reap the fruit of that promise , Acts 5. 32. — the holy Ghost which God hath g●ven to them that obey him . Because ye are sons , God hath s●nt forth the Spirit of his Son into your hearts . Gal. 4. 6. In Jesus Christ there is neither male nor female , but if ye be Christs then are ye Abrahams seed , and Heirs according to promise . It is the Spirit of promise which doth witness with our spirit , that we are the children of God. And again , He that stabiisheth us in Chr●st , and hath ano●nted us is God , who also hath se●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 excepti●n ; that ●he Church of God without rejection of any true Member thereof ▪ have a clear indubit●te right to the gift of the h●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 i● 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 . I● a word , it is that reception of the Spiri● which is above all gifts of Tongues , Prophesies ▪ &c. called Charity , and is branched into meekness , temperance , goodness and faith , yea , ' ti● 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 o● 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 o● the Lord , in the most excellent gifts thereo● 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 o● such grace , and so often mention it as so grea● a promise ; the reception whereof is so necessary as without which Christians do want the lively evidence , ●ea● & 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 Ap●stles which were at Jerusa●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 rec●ive the holy Ghost — then laid they their hands on them and they received the holy G●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 , withou● 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 , M●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 ●l● , sith the Promise of God in that case , is not made to this or that man or woman by name ; and consequently here was no ground for the Apostles to pray absolutely and believingly , but rather doubtingly , for that very thing which they purposely prayed for . Seeing it is evident that not all the members of a Church , but rather very few ( and them also unknown by name to any man , no not to the Apostles themselves . 1 Cor. 12. 11 , 29. Acts 1. 24. ) are chosen to be Prophets , workers of miracles , &c. And therefore it followeth that there could be no such laying on of hands at all practised here , as some imagine , namely a laying on of hands for the extraordinary gifts of the holy Ghost . For though it is true , that God did sometimes give such gifts of his Spirit in the way of Praier with laying on of Hands , yet that such gifts was the only proper end of that service , is confidently denied , because ( as before ) it was impossible to know ( in any ordinarie way ) for whom to pray , or on whom to impose Hands , whether on men or women , seeing neither sex is exempted from the extraor ; dinarie gifts of the Spirit . It is certain that God gave the gift of Tongues , &c. in the Ministerie of the Word . Acts 10. Yet it doth not follow thence , that such gifts are the only proper end of preaching the Word ; but the undoubted end of the Lord , in that Ordinance is , that men believe , and be saved ( though perhaps they never receive the gift of tongues , prophesie , &c. ) and this is certainly that end which shall be attained by all that rightly accept that means of salvation . John 20. 31. These things are written that ye might believe , and in believing that ye may have life through his name . Nor will Acts 19. 6. prove that there is , or ever was any such thing as laying on of Hands for the extraordinary gifts of the Spirit only , for still we must distinguish between an effect onely , and that which is the undoubted end of any service . The reasons even now urged , do forbid us to say , that tongues , miracles , &c. was the undoubted or precise end of laying on of Hands , Acts 19. because the service was universal ; but extraordinarie gifts are particular only ; And let it be seriously considered , that if Paul had found twelve hundred men instead of twelve who had not receiv●d the holy Gh●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 thi● errour , by their unwillingness to see the truth , for signes are not for them that believe ; and Miracles had been wrought by Philip at S●m●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 wh●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 ●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 ● . 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 ●nswer to the question ) being all discovered ●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 , ●hen reason tels us he would not be want●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 to work a miracle for every Disciple at Samaria ; and for every one of those certain disciples at Ephesus , * which is absurd to imagine , or else that they did in this service more than they were bound to do either by vertue of gift or office , which is as ridiculous on the other hand ; for though it is certain that they had no power to give the Spirit of God to any man ; yet certainly they had power ( or authoritie from God ) to pray , with the laying on of their Hands , for the members of the bodie , that they might receive the Spirit of promise , as appeared by those heavenly confirmations which ensued upon their performance , insomuch as that it may be said , this service of prayer with the laying on of hands is as much confirmed from heaven , to be a thing well pleasing to him , as any other ordinance whatsoever . And forasmuch as the UNIVERSALITY of the practice of layng on of Hands , with prayer for the Holy Spirit , being evinced is a matter of that importance , that even thence it will follow , that it is no such thing as many imagine it to be ( viz. a temporary practice only fitted for the Apostles times , that some few having practised or submitted to it , It was to cease , being only perf●rmed for the gift of tongues and miracles , &c. ) I will therefore proceed a little further to demonstrate this service to be very universal . It may appear to all indifferent men , that very many thousands were in the religious practise of this ministration in the first Churches . And first from the state of the Church at Samaria in its plantation , where the number of Disciples was very great , in likelihood not less than an hun●red thousand , as may be gathered from Acts 8. vers . 14. It is said , Samaria had received the word ; and vers . 8. There was great joy in that City . Which expressions , that they include each individual , I will not affirm ; for , if they import the generality of the inhabitants ( as that will appear ) it sufficeth for my purpose . This is evident , partly for that we hear not of so much as one person , who opposed himself against Philip's preaching in that City . No not so much as Simon the Sorcerer , for he consented to Philip's doctrine . And partly , for that there is the same reason to believe , that the whole City ( or the generality thereof ) was converted by Philip , as that they had been generally deceived by Simon the Witch ( as that will not be denied ) for as it is said vers . 9. He bewitched them , to wit , the people of Samaria ; which is interpreted of all , or the generality . Vers . 11. To him they had regard , from the least even to the greatest of them . So on the other hand it is said , vers . 5. That Philip went down to Samaria , and preached Christ to them , i. e. all , or the generality of them ; as it is rationally gathered from vers . 6. A●d the people WITH ONE ACCORD , gave heed to those things which Philip spake , he●ring and seeing the miracles which he did . Hence we may perceive , a very general ( if not an universal ) conversion of this City ; who , Like as in times past they gave regard to the Sorcerer , both the least and greatest of them ; But now , with ONE ACCORD , they gave heed to what Philip spake ; even so , vers . 12. it is said of the very same people without exception , that when they beleeved Philip preaching the things concerning the Kingdom of God , and the name of Jesus Christ , they were baptized . And that there might be no cause to doubt , whether the account given , be so general , as the terms already noted may imply ; it is added by way of explication , both Men and Women . Yea further , as the deceived City is now recorded to be converted , so the very deceiver himself is brought in as believing and baptized , vers . 13. We have therefore not only a general or indefinite account of the Disciples at Samaria , but what is generally or indefinitely delivered in the words , Samaria received the Word , &c. is sufficiently defined to be meant of the people with one accord . Of the Deceiver , and them that had been deceived . Of the people of both Sexes , to wit , both men and women . And upon those very persons , it is said ( without the least intimation of any exception of any person or persons whatsoever ) the Apostles laid their hands , after they had prayed for them , that they might receive the holy Ghost , for as yet he was faln on none of them . Note [ on none of them ] wherefore they prayed for them all . Therefore they imposed Hands on them all . Now , suppose that the City of Samaria , would afford but three hundred thousand inhabitants capable of instruction , if then I do allow two parts out of three , yet there remains 100000 Converts probably ; however infallibly a great multitude . To whom we may well add ( as a people owning the doctrine of imposition of Hands ) the Church at Jerusalem , which consisted of many thousands , by whom Peter and John was sent to Samaria , and it were impious to think , that they would now innovate a service in the worship of God at Samaria , which was not before received , in the Church that sent them thither . But this service is numbred among the principles of the Hebrew Church , and found practised in the Church at Ephesus ; whence it appears , this ministration was as universal as other Ordinances in the primitive Churches . Ergo , it was for the general gift of the Spirit . Ergo , not for the extraordinary gifts only . Nor doth that Text , Deut. 34. 9. alledged by the Searchers , prove the contrary ; for it is not only said , that Ioshua was full of the Spirit of wised●me , for Moses had laid his hands on him , &c. which seems to be no more , then what Timothy received by the laying on of Pau●'s hands ( viz. ) the Spirit of — a sound minde or judgement , which may be received where the miraculous gifts of the Spirit are wanting . Doubtless , it may be said without boasting , that some Christians in these days , are so endewed with the Spirit of God ( at least in comparison of many of the Lords servants ) that , they are full of the Spirit of wisedom ; yet the Searchers will not say , they are full of the miraculous gifts of the Spirit : seeing they have told us ( though very untruly ) that the end of laying on of Hands , Acts 8. Acts 19. is ceased , or not attainable ; which they conceive was only the miraculous gifts of the Spirit . Which conceit of theirs is the more prodigious , when we consider that some of them did lately submit to laying on of Hands , with prayer to God. But I marvail with what conscience , if indeed he was of this minde , that the end of that service was not attainable . It is worthy consideration , that there was a Church at Ephesus , long before Paul laid hands on those certain Disciples , which he found there , at his second comming to that City . Acts 18. 19 , 20 , 26 , 27. So that the word of God had been confirmed there for many years ; Priscilla and Aquilla having been left there , who taught such as were ignorant , the way of the Lord more perfectly . Apollos also , mightily convinced the Jews by the Scriptures , that Jesus was the Christ ; we cannot now reasonably think , that Paul would settle those certain Disciples Acts 19. in a Church distinct from the Church at Ephesus already , much less in a way or practise contradistinct from the Church ; and if not , then it follows , that the Church at Ephesus were also in the practise of prayer , with the laying on of Hands , as well as those certain Disciples , who were now to be laid into the building with the rest ; which yet is the more considerable , if we note that passage in Ephesians 1. 13. which was spoken of the whole Church at Ephesus , and shews plainly , that they had received the Holy Ghost or Spirit of Promise , after they believed the Gospel of their salvation ; which fully agree with the order , wherein the certain Disciples also received the Spirit . And here let us not omit that passage , Acts 22. 10. & 9. 17. Whence it is observable , that Paul , the elect v●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 ●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 ●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 ●imothy ; who being under some fears and ●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 , ●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 ●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. ●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 ●his is the way to have such a figurative foun●ation , as Babes in Christ could never under●tand ; and then will come in a figurative Bap●ism only . Yea a figurative Resurrection too , ●ould creep into the Church , at the heels of ●he other figures ; till at last , the truth of all ●he principles would stand only for a Cyber . But the instance , which the Searchers bring ●o strengthen this their figurative interpreta●ion , very providentially overthrows it . For , ●hough the Cup is taken for the Wine , and the ●read and Wine , for the Body and Blood of Christ ; ●et we know that the sign , and thing signi●●ed , do both remain ; for the use and com●●rt of the Church ; and why then should ●rayer , with the laying on of Hands ( which 〈◊〉 the sign ) be made void by the promise of ●he Spirit , which is the substance . These ●hings premised , the Searchers twenty fifth ●emand , and the discourse thereon depending 〈◊〉 discerned to be frivolous . Because whatso●ver they are pleased to write , it is certainly ●nown that their opinion is contrary to that wri●●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 th●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 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 , He● . 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 m●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 b●sis for a happy composure of our unhappy d●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 Doctrin● 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 He● . 6. 2. Especially if we consider , how it is joyned with the casting out of Devils , Mark 16. 17. Which is therefore a further evidence , that it is not in any wise to be recounted as milk for Babes , in the Church of Christ . I will end this point , with an argument from our Brethrens opinion ; which is , that laying on of Hands for working miracles is ceased ; whence I argue , All the principles of Christs doctrine do remain , of which principles , Laying on of Hands is one . But Laying on of Hands for working miracles ( say our Brethren ) is ceased ; Ergo , laying on of Hands for working miracles , is not that which is called a principle of the doctrine of Christ . Ergo , Laying on of Hands to heal the sick , is not that which is called a principle of the doctrine of Christ . That the laying on of Hands , Acts 8. Acts 19. is the very same that is mentioned , Heb. 6. 2. appeareth thus , That in Heb. 6 ▪ 2. is a principle of the Doctrine of Christ , a part of the Foundation . But why so ? Not simply as a bare Ceremony , or Act done by man ; but rather in respect of some divine thing signified , and obtainable , in the religious observation of it , as the proper undoubted end of that service , and that for Babes in Christ . That laying on of Hands Acts 8. Acts 19. doth agree with these considerations , being dispensed to Babes in Christ , religiously performed with prayer to God ; and signified a spiritual benediction , and was useful for the obtaining of it , even the spirit of promise ; and was therefore fundamental to their Christian state . Again , that laying on of Hands Heb. 6 2. doth immediately follow Baptism , as its proper place ; and so doth that laying on of Hands , Acts 8. and Acts 19. which cannot be said of any other laying on of Hands whatsoever . The due consideration of the place of this laying on of Hands , is very material for our information , what particular laying on of Hands , is intended Heb. 6. 2. Yea , it is necessary in any case , that the order of the truths of Christ be maintained , otherwise we shall be very preposterous in Religion ; Let us then reflect upon that order , in which the principles of Christianity are proposed to us , Heb. 6. 1 , 2. Here that faith which justifieth , must needs follow brokenness of heart , as not only Scripture , but Christians experience doth witness . And the promise of the holy Spirit doth follow the Baptism of repentance , for remission of sins , Acts 2. 38. And so doth the means which God hath provided for the obtaining that gift or promise ; and so doth the Resurrection precede the eternal judgement . Nor can I imagine how our dissenting Brethren can satisfie their consciences , touching the place of that laying on of Hands , which they imagine to be a principle of Christs doctrine . For let those that say , it is laying on of hands upon the sick , tell me where they will place it in the order of their principles ; and why it may not as well precede Faith , as follow Baptism ? And how can those that will have it to be laying on of hands on Officers , make it the fourth principle , or fundamental to Christianity , sith in reason the Church must be founded , before she ordain her Officers . As for those which say , the laying on of hands Heb. 6. 2. is wicked mens laying wicked hands on the Saints , I say a more prodigious dream was scarce ever heard of : For how can that be the fourth principle of Christs , which neither he , nor none by his appointment , ever taught at all . And though it is true he speaks of such a thing , and fore-tels it , yet that proves it not his doctrine , for then it will follow , that Judas his treason , and all the impious acts fore-told in the Scripture , are the doctrines of Christ . Nor shall we intermit Doctor Hammond's conceit , as if the laying on of Hands , He● . 6. 2. should belong to those who fall after Baptism ; which conceit our brethren do seem very highly to approve of ; as if any thing but truth in this case were acceptable to them , though it overthrow their own opinion . For whiles they lean to the Doctor , they have quite forgotten , that laying on of Hands , Heb. 6. 2. is a principle of Christs doctrine , and a part of the foundation ; yea milk for Babes in Christ . But what shall we say , do none attain to all the principles , nor to every part of the foundation , but such as fall after Baptism ? Again , are they only Babes which fall so , as to need the indulgence of reconciliarion ; or do not sometimes strong men fall , when Babes hold on their way ? It is not forgotten , that the chief Author of this Search , did so fall , as to need the indulgence of reconciliation ; from whence I conclude , that he either is a Babe , or else strong men may fall ; If the latter , then I further conclude , that if there be any such laying on of hands as the Doctor supposes ; but proves not ( though our brethren unwarily say that he doth ) yet it cannot be that which is mentioned , He● . 6. 2. for the reasons aforesaid . As also , for that it would follow from this conceit , that one and the same person , must have hands imposed on him 70 times and seven , if he fall so often after his Baptism , and require the indulgence of reconciliation . I doubt not , but that our dissenting Brethren would easily grant , that the laying on of Hands , Heb. 6. 2. is the very same that is mentioned , Acts 8. Acts 19. provided we did not urge the continuance of the practice in the Church of God. But then I would know , how we can rightly own that principle , if we destroy the practick part ? And here let me seriously ask our Brethren , what manner of instruction they give young Disciples , concerning this matter ? or how they principle them in it , or build them upon it ? Their conscience is witness , ( I speak what I know , for I also was as they are ) that they either wholly pass by that principle in silence , not instructing them at all concerning it ; or else , if any thing be said about it ; it is rather to make the matter doubtful , than to clear their understandings in it . And indeed it 's impossible they should do otherwise ( as the case stands ) for seeing they know not what it is , are therefore such ( I speak it confidently , yet I trust humbly ) as ( notwithstanding their largeness in the knowledge of many things ) have need to be taught this principle of the Oracles of God. Let it not offend them , though I plainly tell them , that in this point of Faith , they are too much like the Athenians in another case , for as they by their inscription to the unknown God , declared plainly , that they ignorantly worshipped him whom they know not ; Even so our Brethren , whiles they grant ( and all men must grant ) laying on of Hands , Heb. 6. 2. to be a principle of Christs doctrine , and yet cannot determine what laying on of Hands that is ; they do little less than subscribe , to the UNKNOWN PRINCIPLE ; or the VNKOWN PART OF THE FOVNDATION . If otherwise , let them determine positively concerning this principle , what it is ; and let their diligence appear , in teaching it ; together with the rest of the principles : which yet ( to use their own dialect ) I despair ever to see them perform either the one , or the other ; at least , so long as they carry themselves towards those who shew them that which they so ignorantly pretend to own , so much like the Athenians , as to account of those to be setters forth of strange Principles , as they accounted Paul , a letter forth of strange gods . And though you ( as they ) seem to be very desirous to hear what in this case we have to say ; yet when we have told you the truth , then , as they thought it a thing incredible , that God should raise the dead ; so you think it incredible , that we should receive any blessing , in the way of prayer with the laying on of Hands ; as evidently appears by your demand , in these words . How doth your practise of laying on of hands , agree with theirs , ( meaning the Apostles ) Acts 8. Acts 19. having no such blessing to communicate , as they had ? In which demand , you seem to lye under two very great mistakes ; as first , that the Apostles had the blessing of the gifts of the Spirit , to communicate to others ; as if , they could give the gift of prophesie , tongues , miracle , & c ! Secondly , that on whomsoever they laid their hands , the same received such a blessing ; to wit , the miraculous gifts of the Spirit . Which blinde conceits you never learned of Simon Peter , for they are the errours of Simon Magus , Acts 8. Whose blindness was rebuked by Peter , affirming , that that blessing was the gift of God. Yea , it is written , and the Scripture cannot be broken , that every-good gift , and every perfect gift , is from above , and cometh down from the Father of Lights , &c. Yea the Spirit it self is free , blowing where it listeth , and is therefore not to be communicated by any man whatsoever . We conclude therefore , that the Apostles had no blessing to communicate to those , on whom they laid their hands ; but could only beg it at the hands of God , as the very words of the Text doth shew , Acts 8. They prayed for them that they might receive the Holy Ghost , not that they might receive the gift of tongues , miracles , &c. but only that they might receive the Holy Ghost . From the Text thus considered , I argue ; He did communicate the blessing only , to whom the prayer was made for it . But the prayer was only made to God , therefore he only did communicate the blessing . Again , They that beg a blessing for themselves , or for others , do not communicate that blessing to themselves , or to others ; But , the Apostles did only beg the blessing of the Spirit , &c. therefore they did not communicate it , &c. Let it further be considered , that if that which they ask be obtainable , and obtained by those that now wait upon God in prayer , with the laying on of Hands , then our practise doth agree very well with theirs ; now what did they ask ? The gift of tongues ? &c. No , they only asked the Holy Ghost , and surely the Holy Ghost is now attainable and attained , even there , where tongues are not attained ; Otherwise it will follow , that the greater part of the Saints in the primitive times , as well as the Saints in these dayes , have not received the Holy Ghost ; which is not only foolish , but very pernicious to imagine . For Acts 13. 32. its said , the Disciples were filled with ●oy , and with the Holy Ghost ; and the Church is exhorted to be filled with the Spirit . All which may be attained to now , although the miraculous gifts of the Spirit be not attained , nor indeed are they necessary in order thereunto ; as the places last quoted do shew . Now that there is an agreement between the laying on of hands , Acts 8. Acts 19. Heb. 6. 2. and that which we practise , will further appear by this parallel : The Apostles performed laying on of Hands , with prayer to the Lord , and so do we ; They performed this service on Disciples , as such , whether male or female , and so do we ; It was practised by them in order to the receiving the Holy Ghost , and so it is by us ; They placed laying on of Hands , in the fourth place of Christian principles , and so do we ; They asked not Tongues , and Miraculous gifts , no more do we : The effects of that service depended not on them , no more it doth on us ; But that was according to the will of the Father then , and so it is to us . Justly might we return our Brethrens demand upon themselves , in their practises of prayer and preaching , when we consider how God gave the Spirit in the likeness of fiery tongues , to the hundred and twenty Disciples , who prayed with one accord , in one place : The like to which effect , never followed the most serious prayer , that ever proceeded from our Brethren . Must we then conclude , that there is no agreement between their prayer , and the prayer of the Church in those dayes ? This is the way to make void the the wayes of God , unless he give us the like effect at all times , which he ever gave to any , at any time . The like may be said of preaching ; For when Peter preached , Acts 10. the Holy Ghost fell on all that heard the word , so as that they spake with tongues . Would it not be absurd now to say , that Peter did communicate the blessing of tongues here ? And thence to conclude , that none may preach unless they have the blessing of tongues to communicate to those to whom they preach . Nor may we say , that the like effect did alwayes follow the preaching of Peter himself ; no nor his laying on of Hands neither . For there is no mention that those Disciples at Samaria received the gift of tongues ; but only that they reeeived the Holy Ghost : For we have shewed , that the Holy Ghost may be received so , as that persons may be known , and said by others to be full of the Holy Ghost , and yet the miraculous gifts of the Spirit may be absent . Nor is it to be doubted , but that Simon Magus had hands imposed on him , in common with the rest , sith he was a Believer , and Baptized , and shewed as much zeal as the rest ( if not more ) for it s said he continued with Philip , and wondered , beholding the miracles which were done , &c. Nor was the deceit of his heart perceived , till after the service of laying on of Hands was performed , Acts 8. And yet certainly his receivings in respect of Spiritual blessings , was not so great , but that it may be safely presumed , that many Christians in these dayes , do receive the Holy Ghost as much as Simon M●gus did . And though Peter said to him , thou hast no part or lot in this matter , yet the words [ this matter ] cannot refer to Simons desire of subjection to laying on of Hands ; but to his ambitious and avaritious desire , to be a Minister to dispence that ordinance to others , for carnal 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 i● contrary to the glory and gravity of Gospel performances ; which as they must be acts ( o● subjections ) of Faith , if they do please God so the faith of such acts ( or subjections ) mus● come by hearing , with understanding wha● 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 i● no ground for Faith , or practice in matter of Religion , so as to please God. But Go● was well pleased with the Apostles acting , an● 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 sh●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 rest●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 , Heb. 6. 2. is not a foundation Principle , nor a practical Duty . Against which I laid down this Position : VIZ. Laying on of Hands Heb. 6. 2. is a Principle of the Doctrine of Christ , to be practised by his people , and a part of the Foundation there mentioned : Which my Opposite did wholly deny . It was argued that I should be Opponent , whereupon I offered this Argument . Arg. 1. Opponent . The word Principles , Heb. 6. 1. being of the plural number , is refer'd to all these particulars ; namely , Repentance , Faith , Baptisms , Laying on of Hands , the Resurrection of the dead , and the Eternal judgement . Ergo , Laying on of Hands , Heb. 6. 2. is a principle of the doctrine of Christ . Respondent . You ought not to prove it a Principle by that Text. Opponent . My position is not the Text , therefore I may prove it by this Text. Respondent . The Text about which we d●ffer will not prove it . Opponent . If any Scripture will prove it , it is sufficient ; and therefore answer to the Argument . Either distinguish , or deny the Antecedent or consequence . Respondent . I will prove that Laying on of Hands , Heb. 6. is no foundation principle , thus . — Opponent . Sir , you would by no means be Opponent , when I desired you to make good your Assertion ; but complain'd , as if I put you upon that which was not your part : Why then do you now refuse to answer , and put your self into the place of the Opponent , which you know is contrary to rule , sith I am now to prove . Respondent . Well , I answer by denying the consequence . Opponnent . I desire to know whether you grant the Antecedent , for your denial of the Consequence only , supposeth that you grant the Antecedent . Respondent . I do grant your Antecedent . Opponent . Then take notice that you grant the first branch of my Position , which you denied [ saying , I deny it all ] for that the word principles , Heb. 6. 1. refer to all the particulars aforesaid , then to Laying on of Hands ; and so the Consequence will follow . Thus you grant as much as I can desire . Respondent . I will prove — Opponent . Brother , you ought not to prove till you be Opponent , this you know better than I do . Therefore either recal your answer to the Antecedent , or confess your errour in denying the first branch of my position . Respondent . Well , for Argument sake , I grant an errour in matter of form . Opponent . No Brother , your errour is an errour of judgement . First , to deny Laying on of Hands , Heb. 6. 2. to be a principle of the Doctrine of Christ , and then to grant it ; in one of these you must needs err in judgement . Here my Respondent was not willing to acknowledge an errour in judgement . And therefore ( as also for divers other pressing occasions that was to be considered , and the time but short ) I put a period to the dispute . And because I had many other things to say , which time would not then permit to be spoken , I will now offer them to consideration ; and that as for other causes , so chiefly for that I hope it may tend to the satisfaction of my honoured Brother , and others that are under the same mistake . Argument 2. Laying on of Hands , Heb. 6. 2. is a Principle of the Oracles of God. Ergo , Laying on of Hands , Heb. 6. 2. is a Principle of the doctrine of Christ . The Antecedent is manifest , because the same particulars which is called the principles of Christs doctrine , Heb. 6. is called the principles of the Oracles of God , Heb. 5. 12. which is evident ; Because as the principles of Gods Oracles , He● . 5. 12. were the things which the Hebrew Church ought not to have any need to be taught again ; so the principles of the doctrine of Christ , Heb. 6. 1 , 2. are the things which ( as a foundation ) among them , ought not to need any laying again . Argument 3. All those particulars , which in Heb. 6. 1 , 2. the Apostle saith he would intermit , and so go on to perfection , are the Principles of the Doctrine of Christ : But Laying on of Hands , Heb. 6. 2. is one of the particulars , which the Apost●e said , Heb. 6. 1. th●t he would intermit . Ergo , Laying on of Hands , Heb. 6. 2. is a Principle of the D●ctrine of Christ . I take this Argument to be irrefragable , therefore I proceed to the second branch of the position , which is ; That laying on of Hands , Heb. 6. 2. ought to be practised by the people of God. But first must explicate the words [ Laying on of Hands ] which in the understanding of any considering man , must needs signifie an Act , and therefore cannot be restrained to the passive ; for as the subject on whom Hands is laid , is passive as to the Act , ( but not in faith ) so the party imposing of Hands is active . And evident it is , that the word [ Principle ] Heb. 6. 1. refers to the Act expressly , and to the passive implicitly , as any considering man may understand : Whence I argue , Argument 1. Seeing the Laying on of Hands , Heb. 6. 2. as it is a Principle ( or D●ctrine of Christ ( if you please ) is not passive only , but active als● . It must needs be pract●sed , either by the servants of Christ , or the servants of Sathan ; But Laying on of Hands , Heb. 6. 2. as it is a principle of the doctrine of Christ , is not to be practised by the servants of Sathan : Ergo , Laying on of Hands , as it is a principle of the doctrine of Christ , is to be practised by the servants of Christ . The Major is plain . The Minor surely will not be denied . For who will presume to say , that the principles of Christs doctrine ( as such ) are to be practised by the servants of Sathan . Seeing it is Christians ( not the devils Vassals ) who as they are once to lay it , so are not to lay again the Foundation . As for wicked men , they will persecute the Saints again and again , and so Christians must have the hands of wicked men laid on them again and again ; and that when they are gone on to perfection , as well as when they begin their profession , so then this Laying on of Hands , He● . 6. being but once to be laid , cannot be that which the wicked do impose ; sith it s certain as they do it often , so sure it is , they ought not to do it so much as once . Again , The laying on of Hands by the wicked , to per●●cute the Saints , is the doctrine of the Devil . Ergo , no principle of the D●ctrine of Christ . Ergo , Not that laying on of Hands mentioned , Heb. 6. 2. Argument 2. Laying on of Hands , Heb. 6. 2. was held and practised by the primitive Church , as a principle of Christs Doctrine ; Ergo , It ought to be held and practised as a principle of Christs Doctrine now , by the subsequent Churches . The Antecedent is proved above , therefore the consequence is indubitable ; which yet I may demonstrate thus . Argument 3. None of the principles of Christs Doctrine ( which were practical ) are abolished , no more then those which are not practical . Ergo , Laying on of Hands as a practical principle , 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 , th● two first , and two last , being Fundamental , an● the two middlemost Circumstantial ( or what els● would you have them . ) And yet give us no intimation of any such unsuitable commixtion . Ergo , Laying on of Hands is one part of th● 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 th●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 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 Superst●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 pr●fit shall we have if we pray unto him ? And seems to border much upon their apprehensions , who concerning Holy Baptism do thus speak , I am as well as Water can make me . Not considering that the way of God is strength to the upright ; and that G●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 impor●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 pre●●ssion of Faith , Repentance , and Baptism , refol●ing to believe and do further what they shall from ●●me to time understand to be according to the will ● Go● ? 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 o● promise , hath a Church-state perfect in principles and orderly in constitution , according to He● . 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 , ●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 ●ccordingly do practise , we trust is sufficiently loved before , and that as by other Arguments , so also by this ; namely , because no other Lay●ng on of Hands practised by our Brethren , or ●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 ●ow that the removal or extirpation of any o●her of the principles , Heb. 6. would leave ( if ●ot mortality yet ) a dangerous wound or grie●ous maime in the Body of Religion ; and ●herefore could they but once humbly consider , ●hey would certainly see that their rooting out ●he fourth principle , is very injurious to the Body of that Doctrine contain'd in those prin●iples , Heb. 6. 1 , 2. Were our Brethren only wanting in respect ●f the truth we plead for , the case were the more tollerable ; but now , together with their ●eing wanting , they are become the enemies , ●nd greatest opposers of it . It is certainly ( O ●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 an● contradiction , have very much Christian Communion , though they d●●●er in their apprehe●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 n● on our part who is against us : But then ( our Br●thren ) are the men ( and in a manner the on● men ) which are against us in this point ● Faith ; And this is it which hath made tw● parties , where indeed there should have be●● but one . You see then Brethren , that we lay t●● ground of our Non-communion with yo● more upon your opposing the truth we hold , tha● upon your non-submission to it . Yea beshre● your late opposition discovered in your late u●seasonable and partial search : for had it n● been for that , we had gained some grou●● ( through the help of God ) of our long dissen●●ons and unhappy distractions . Had you ( or at least many of you ) carry●● it humbly and peaceably as men desirous know the truth , it may be easie for you know how dear you had been to us , when y●● consider how much it was upon our hearts , imbrace you in as large a degree of Communion we could possible , without violation of our principle● meerly upon consideration of your ( as 〈◊〉 thought ) very Christian-like offers in order to peace , viz. That you would not only permit , but desire us to preach up the principle under consideration in your Congregations , but also that you would cease your opposition against it . And though it is true , our endeavours for peace went slowly on ( you know the cause ) yet you ought to have had patience , for things which are carryed on with least violence , are commonly most permanent . And here I should have given the Reader no further trouble about this particular , but that the Searchers are pleased to upbraid , and very strangely to reflect dishonour upon some among us , and upon us all for their sakes , as if we made not only many more Fundamentals and Essentials to Communion , then ever God made ; but that we are so eagerly set upon making every thing fundamentall , as that every circumstantial thing is by us ready to be received into the adoption of Fundamentals . But , what the Searchers should mean to suggest by their demands , as if we made mixed Marriages ; The ●ating of bloud and things strangled : matters of Apparel ; and the taking an Oath to end strife , the Essentials and Fundamentals of Churches , I cannot so much as imagine , unless it be to make themselves ( as well as their Brethren ridiculous in the eyes of their Adversaries . However a necessity lyeth upon us to give the Reader not only a true account of the received Doctrine of the Church touching these matters , but also the grounds or reasons thereof ; least otherwise being prejudiced with their strange reflections , their souls should be insnared in these enormities . And first concerning mixed Marriages , thus we teach , That it is unlawful ( by the positive 〈◊〉 of God ) for those that are Members of the Visibl● Church of God , to Marry with th●se that are no● of that body . And for this we have the consent o● Holy Scripture , declaring the will of God here in , ever since he chose a people out of the fal● race of Adam to be his Church . As appears by his revengeful stroke on those his Sons , who i● the days of Noah took unto themselves Wives o● those who were only the Daughters of men ; bu● not such as were born from above . Gen. 6 ▪ 2 , 6 , 7. To which we will add our Sav●ours premonition and prediction , that the si● of the last days will be like their's in the days o● Noah , Luke ▪ 17. 27 , to 30. and particularly i● the case of Marriage ; for it cannot be that ou● Saviour in that place should be opposite t● Marriage , a● it is instituted of God for man use , no more than he is against eating an● drinking lawfully , but it is the sins of me● committed in these actions respectively , whic● he disalloweth . How much the Lord disallowed such Marriages in the time of the Law is evident , Exod. 34. 12 , 13 , 14 , 15 , 16. Deut. 7 ▪ 3. 1 King. 11. 1 , 2. Neh. 13. And that the same transgression in the time of the Gospel ought to be avoided , cannot be denyed , 1 Cor. 7. 39. and 10. 8. 2 Cor. 6. 14. And that the nature of the sin committed by persons so unlawfully coupled is a carnal pollu●●on ( to say no more ) cannot be withstood , but by such as trust more to their own Arguments then to the Scripture , seeing the Law which forbids Members of the Church to marry with those that are not , Deut. 7. 3. is interpreted of the very act , 1 King. 11. 1 , 2. Thou shalt not 〈◊〉 in unto them , &c. and for further Light in this matter , read and consider these Scriptures , Act. 15. 29. Mal. 2. 11 , 12. Rev. 2. 14. As in this case the Scriptures are plain to him that is not perverse , so we have the con●ent of the Generality of men professing Christianity , both ancient and modern , to o●it the manifold testimonies that might be ●rought , I will only set down two ; The first ●aith thus . Marriage is not only grounded on the Law of Nature and Nations , but also on the Law of God ; 〈◊〉 it was instituted and commanded by God , and 〈◊〉 by Christ vindicated from abuses and corruptions . — In which , regard must be had to Religion , that Marriage be not made between those of different Religions . It is one thing to speak of Marriage already made ; and of that which is to be made ; of the former the Apostle speaks , 1 Cor. 7. But the latter is most severely prohibited , Exod. 34. 12. &c. Deut. 7. 3. Where a reason is rendred taken from the danger of seducing , to which Pauls saying agrees , 2 Cor. 6. 14. Be not unequally yoked with the wicked , or bear not the strange yoke with unbelievers . Sad examples we have of the events of such Marriages of the first world , Gen. 6. Of Solomon , 1 King. 22. of Ahab , 1 King. 21. 15. of Jehosaphat , 2 King. 8. Of Valence the Emperour , who by his Wife was seduced and drawn to Arianism . It is not lawful for Catholicks to marry with Hereticks or Infidels . Rhemists Testament , in 2 Cor. 6. 14. Where they also refer to St. Jerom. contra Jocinian lib. 1. and to the Council at ●●aodicea , cap. 10. 31. Neither may it be inferred of these things which we have said that persons thus transgressing , must put away their yoke-fellows , no , God forbid that any should so imagine ; for though it is true , God suffered that sin once to be so severely punished , yet he hath no where by any standing Law enjoyned such a penalty ; but on the contrary , hath permitted such Marriages to continue as have been unlawfully made , as is evident in the case of Leah , who was fraudulently given to Jacob , by which means Rachel the lawful Spouse was withheld from her Husband . Shall mortal man be more just than God ? shall man be more Righteous then his Maker , Job 4. 17. Nothing can be said , why the Marriage of Leah to Jacob should stand , that will not as well argue the continuance of the Marriages of such as err in the case of their choice as aforesaid , the sin being rather greater in the one , than in the other ; for it was not lawful to marry two Sisters ▪ especially not in the life-time of each other . There was also in this act the sin of Fornication or Adultery . The Learned Protestants affirm the sin to be Adultery . See Dr. Willet in his Hexapla in gen . upon this Text. Again , Poligamy ( or having more Wives than one ) was neither according to the Insti●ution of marriage , nor warranted by any positive Law of God , but is rather against it . And had its rise ( so far as the Scripture bears Record ) from a wicked man , yet divers such Marriages were permitted ( when contracted ) though never commanded , and so never lawful by any appointment of God. When the sin of marrying unlawfully was punished , by separating the persons so coupled , the Children also was put away as well as the Wives , which howsoever it might stand with the state of the Jewish Church ( and perhaps was necessary in respect of their Terrestrial Inheritances , and the policy of their Nation ) yet surely it would be great cruelty for men professing Christianity , to turn their Wives and Children out of doors , who both by the Law of Nature , and Nations have as clear a right to all Temporal or Domestical priviledges now , as the Husband himself in any Nation whatsoever . Finally , sith God hath grievously punished this sin of marrying contrary to his positive Laws in that case , provided for his peoples good , chiefly in things pertaining to the worship and service of God , let all Christians therefore stand in aw , and sin not , but commune with their own hearts in this behalf , least they provoke the Lord to plead against them by his judgments , for his eyes are upon the ways of men ; to render to them the fruit of their doings . Chiefly those , who sin presumptuously , for such do reproach the Lord , as it is written Numb . 15 30 , 31. In the next place , on ching bloud and ●hings strangled , we know the wisdom of God hath forbidden the eating thereof to Noah and his Sons for ever . And when men had generally forgotten the Lord , he severed Abraham and his seed to be his heritage , and gave them this Law to observe ( among others ) which Law he hath established in the Churches of the Gen●●les in those right needful decrees , which doth declare the repeal of the Cerimonial Law , and gives continuance to what was generally necessary , upon the delivery whereof the Churches were established in that F●ith , by which a man is justifyed , and not by the works of the Law. True it is that which g●e●h into the man , defileth not a man , and consequently bloud doth not defile any man by eating thereof . But disobedience which proceedeth from an unlawful desire to that which God hath forbidden , and so cometh out of the man , that defileth a man ; so then , not the fruit which Adam did eat , but the sin which he committed defiled him , and the same will defile his Posterity , if they covet and take the thing which God hath forbidden . The Doctrine of our Churches about Apparel is this , that the adorning of Christians ought not to be that of plating the hair , wearing of Gold , nor costly array , with Rings and toys , as the humour of phantastick persons in City or Country commonly leads them . But that instead thereof , moderation , modesty , and yet decency , according to the state and condition of persons respectively , should be observed on all sides , that so Christians might be examples to others , even in these matters . And what though some person or persons in the Church be more than ordinary set against the vain fashions of our days , and sometimes lets their zeal go a step too far , is this so offensive to our Brethren , that they can no way bear this without such a publick reprehension ? I fear in so doing they may have done the Church more disservice , then those whom they inveigh against . What the Searchers should mean about these matters being made the Ess●ntials of Communion , I cannot imagine , unless they would have us to suffer men to sin in these cases without being called upon to reform , and in case of obstinacy to be withdrawn from by the Church , as disorderly persons , that they may learn to be ashamed , ( yet we mean not that they should be accounted as enemies , but admonished as Brethren ) and surely , if this be their meaning , that offenders in these cases must be let alone in their sins ; we should in so doing loose the order , and in time the Essence of Churches . For suppose now a gallant of the Times should desire to be Baptized , and to walk in Communion with the Searchers , only he tells them they must give him leave to marry out of the Church , and allow him the liberty to transgress the Apostolical decrees , in eating bloud and things strangled , and meats offered to Idols : and therewithall that he may wear Gold , and tread the steps of the Gallants in matters of Apparel , &c. Would the Searchers now admit such a person into their Communion ? if not , then they make these things as necessary to Church-communion as we do : And certainly that which is ground sufficient to keep men out of the Church , will justifie a Church in withdrawing from such , if they refuse to reform . To give evidence by Oath , to terminate strife among men , we have not one Congregation in England ( that I can hear of ) doth oppose it , ( indeed some particular persons are doubtful in that matter , because of our Saviours words , Swear not at all ) and therefore it was very unnecessarily put to publick observation , as an Essential of our Church-Communion . What the Searchers do suggest against some , as denying that Christ took flesh of the Virgin Mary , is , I confess , a matter of great importance . And sure I am , many of our Congregations never heard of such a thing , till the Searchers became their informers : nor do I think there is so much as one Congregation in England that holds such a thing ( for particulars no man may speak ) however upon this occasion I can do no less then protest against that Opinion as a most dangerous conceit ; nothing inferiour to theirs that deny that glorious and blessed person to be God by Nature ; for as the one denies his Manhood , the other denies his Godhead , and so between them we have little left to fix on , for our Redemption and Salvation . And as I have shewed my dislike to these conceits ( to say no more at present ) so I hold it requisite to protest my Faith in this case , as I have been taught , and as I have believed , and as ( I trust ) I shall hold fast unto the end . That Faith which I have learned ( and is the Faith of our Churches generally ) is this , First . That the - Lord Jesus , the Saviour of the World is God by Nature , and therefore of one substance with the Father as touching his Godhead . He is called the only begotten of the Father . The express image of his Fathers person . The true God and Eternal Life . The Lord Almighty . It is he by whom the Worlds were made . Without him nothing was made , which was made . He is that very Lord who in the beginning laid the Foundation of the Earth , and the Heavens are the work of his Hands . He is the Alpha and Omega , the first , and the ●●st . He is said to be before all things , and by ●im all things consist . He is the I A M ; who ●eing in the form of God , thought not robbery ●o be equal with God. He is God over all bles●ed forever Amen . I conclude then , that he of ●hom these things are spoken , is doubtless God by Nature . ● . This Lord Jesus the Saviour of the World is man 〈◊〉 Nature . He was made lower then the Angels , 〈◊〉 took not on him the Nature of Angels , but 〈◊〉 seed of Abraham He is of one substance with ●is Church touching his Manhood ; and for ●hat cause he is not ashamed to call them Bre●●ren . As they are partakers of flesh and ●loud , he also himself likewise took part of the ●●me . He was made of a Woman , raised up 〈◊〉 the fruit of Davids Loins according to the ●●esh . He is Davids Son , called frequently a ●an ; and the Son of man. He had the pro●erties and infirmities of man in all things , sin ●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 al● things , and he that made all things , therefore he i● God by Nature , Jesus the Saviour of the Worl● 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 on● 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 th● Churches which walketh in the Religious observatio● of it ; and that all divisions which happen in th● Church are not properly , but accidentally again●● 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 ●ny Societies of men whatsoever : So also it must be denyed that all manner of divisions which happen within the pale of the Church ●re property against her self . For seeing it cannot be denyed , but that she may be and hath been corrupted divers ways ●●om her first integrity , both in respect of the ●orm and power of godliness , even hence is en●orced , a necessity that ●he be * reformed . Where●pon divers worthy men in all ages have laboured 〈◊〉 restore the decayed parts if Christianity , as well as to ●oot out such things as ●ave been obtruded by innovation . And surely ●hat was the duty of some , was ( more or less ) ●he duty of all : and consequently the sin of ●●ch as put not their shoulder to the work , ●eh . 3. 5. But much more theirs , who not on●y would not do it themselves , but hinder and ●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 h●st spoken unto us in the name of the Lord , we will not hearken unt● 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 o● novelty upon the Doctrine of the Prophet o● God. Something like to which is that saying of the Searchers where they tell us , They ca● well remember when Laying on of Hands was no● esteemed a Fundamental Doctrine , which yet 〈◊〉 have reason to question , when I consider tha● themselves do hold ( and say they ever di● hold ) Laying on of Hands , He● . 6. to be 〈◊〉 part of the Foundation ; And I think non● of its Assertors ever had less esteem o● it , then they . Neither doth the Moderation of its Assertors in the point of communion ( which it seems they held with thos● that did not receive that Doctrine , for som● time after themselves had owned it ) argue● that those who received ●he Doctrine of Layin● on of Hand , did not esteem it the same whic● now they do . Sith reason wills that when an● part of the Church of God attains to th● knowledge of any principles of truth , which by the corruption of the times , hath been obscured they should exercise all long-suffering an● 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 av●r●e to Reformation , and that in such weighty matters as the principles of Religion , it cannot be reasonable ( nor is it Scrip●ural ) * that those whom God hath enlight●ed , should be bound to continue with the ●bstinate in their by-paths ; but must at length ●eclare themselves in manner of speech like ●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 ●●rein to serve the Lord : Agreeable whereunto 〈◊〉 that direction of the ●ord to the * Remnant ●hat held to the truth with ●heir whole heart , Jer. 15. ●9 . Let them return to thee , 〈◊〉 return not thou to them . ●hence I note four things , considerable to ●ur present occasion . 1. That the parties here spoken of , were ●oth of the Church of God. 2. That there was a difference between ●●em , touching some necessary part of Religi●● . 3. That the Lord allows this division , and ●●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 the●● * Churches defection in the principles , or any necessary part of Religion , there may lawfully be held a distinction in communion , between th● part defective , and that which is sound or reformed , and ye● the Church state of neither wholly destroyed . And b● how much the principles 〈◊〉 points of Faith are greater or l●sser , by so much thi● distinction is to be maintain'd with greater or les● severity . This I might confirm by the consideration of the state of the Jewish Church , under thos● great distractions which happen'd among the● 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 o● godliness among men , Iud● . 19. 20 chu● . I● which distractions the Faithful laboured as i● 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 ●asily be gathered from their bitter and sangui●●ry conflicts , if our very reason did not con●ince us . But leaving the many and convincing Allega●●ons which might be brought from the state of the Jewish Church , who were not denyed ●hat Appellation , though under such defile●ents as rendred them unfit to Celebrate the ●oly Rites and Mysteries of the Law , and ●herefore consequently very unfit for commu●ion with those who withstood their polluti●ns , which may sufficiently satisfie reasonable ●en ( and therefore the Searchers themselves ) ●hat it is no absurd thing to grant a pe●ple the Ap●ilation of a Church , and yet hold them uncapable 〈◊〉 communion with such of the Churches or Congr●●tions of Christ as are free from these corrup●ions . I will descend to those grounds which ●re more familiar to us , and then see how it ●ay reach the case depending between the ●earchers and their Brethren . And first from Acts 15. 2. It appeareth that ●here was not only great disputation , but dissention also in the Primitive Churches about matters of Doctrine , which word * dissention doth imply the discontinuance o● communion between Paul , Ba●n●bas , with those which did adhere to them ▪ and that part of the Church which were zealous for Circumcision and the Law ▪ And yet we do not finde that they did one unchurch another , but used the most effectual means tha● might be to put an end to the strife . And very remarkable it is , that though the Assembly a● Jerusalem did plainly determine the point o● Doctrine , yet did they forbear their censure against the persons who erred in that case 〈◊〉 chusing to exercise all Longanimity , rather then severity ; knowing that their power was given more for Edification● then for destroying any mans attainments in the paths of Christianity . Howbeit , when this lenity would not effect th● Reformation of the ill manners of those corrupters or depravers of the Gospel , then di● the Apostle lay greater weight upon them , wh● would not cease to trouble the Churches , Gal. 5. 12. Nor is there any reason to doubt but that the Judaizers had ( generally ) been held at some distance in point of Communion , or privileges in the Churches before Paul wrote to the Gallatians . For seeing that Epistle written by Paul , Si●vanus , and Timotheus , did impower the Church at Thessalonica to note such as dis●beyed it , with a note of di●inction from the rest of the Christians who conform'd themselves to its directions ; Then doubtless that Epistle , Acts 15. written in the ●ame of the great Assembly at Jerusalem , did every way as much impower all Churches to put ●he like note of distinction upon all that did not ●hey the same ; which note of distinction , howso●ver it might lie as a bar against their present Communion , yet did it not destroy their Bre●her-hood , 2 Thes . 3. 14 , 15. So that it is further evident , that a people ●ay be esteemed Brethren in Christ , or a Church 〈◊〉 Christ , and yet justly be denyed communion ●●th other Churches , or Brethren in Christ . For ●he matter in short lyeth thus . As a Brother is 〈◊〉 member , in respect of that Congregation or ●hurch to which he is immediately related . ●o , a particular Congregation is but a member in respect of the Church universal . As therefore a man may be called a Christian Brother , and yet justly ( for some cause ) be denyed present communion with his fellow Brethren ; So , a Congregation may be accounted a Church of Christ , and yet justly be denyed communion by her Sister Churches , and chiefly when she is such a Church as causes divisions and offences , contrary to the Doctrine which the Primitive Churches received from the Apostles . All which being considered , may well serve to satisfie our Brethren , that we commit no absurdity in refusing to communicate with them , though we grant them the Appellation of the Church of Christ , and Brethren in particular as before we have said . Having shewed that al● manner of Divisions which happen in the Church , are not properly against her they being after a sort rather nec●ssary for her Reformation , then to bring he● to desolation , when corruption in Doctrin● or manners have made in vasions upon he● ( Though it must needs be granted that eve● those divisions are accidentally against th● Church , and that as for other causes , so chiefly , for that they are a scandal to the World and a stumbling to weak Christians . ) It behoveth that we briefly shew what we mean by divisions which are properly against the Church , and they are such as these . 1. When both parties contending strive to set up some sinful thing , or their own devices . 2. When they divide about that which is not necessary , but indifferent only . 3. When the point in question is not so much the thing sought for as revenge upon the persons against whom the controversie is held . Those and such like tend only to the ruine of Churches , having no tendency at all to Edification . The first of these shewed it self among the Corinthians , when they strove to set up men ; some this man , and others that , and this in opposition one unto another , 1 Cor. 1. 12. Which folly hath been the overthrow of Congregations , where mens persons have been admi●ed , and truth neglected . The second is rebuked , Rom. 14. But why dost thou judge thy Brother , or set at nought thy Brother ? ( meaning for things indifferent ) Therefore who art thou that judgest another mans Servant ? to his own Master he stands or falls , yea he shall be holden up , for God is able to make him stand . The third is detected , Gal. 5. 15. for whatsoever the question was , this was their sin , they did bite one another . Thus men may hold the truth in unrighteousness , and without Charity , preach Christ meerely of envy to add thereby some affliction to the bonds of their brethren . Those kind of divisions in the ages bordering upon the Apostles became the Heathens sport ( and the Christians shame ) upon their ●pen Theaters . Let us therefore now return to consider the Nature of that distemper which hath befallen our body about the fourth principle of Christ his Doctrine , Heb. 6. 2. The Searchers have declared it to be the sin of Schism ; and the part distempered to be only the Congregations under the practice of Laying on of Hands , as is evident from the whole Contexture of their search , and the directon of the Epistle prefixed to it , as if there were nothing amiss in this matter on their part who ( if I may so speak ) have made ( and defended ) a Schism in the principles of the Doctrine of our Lord , and there withall divided themselves from a principle thereof . And this word SCHISM is taken by the Searchers not in a mild sense , such as wherein it may be taken by propriety of Speech to signifie division in some lower consideration , as the word is translated , 1 Cor. 1. 10. But they have hoysed it in their application of it to the Congregations , professing the fourth principle to the most extream signification , even that of Sedition ; yea to such a degree , as if we unchurched * all Churches but our selves . As if it were a light matter to brand all those Churches for Schismaticks . But they should have considered that bare abstaining from communion , chiefly at the Table of the Lord ( which is all that hath been done generally , if so much have been done ) and that upon such immergent occasion , as hath ( at least in the time of hot contention ) been given for it , is far from being sufficient to bear them out in this their rash charge against their Brethren . Seeing our Saviour himself puts a bar for coming to the Altar , while differences between Brother and Brother , only remains undecided , which being duly considered , may justly cause the sober Christian to be afraid of such a communion as ( I perceive ) the Searchers would ( hand ov●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 , He● . 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 nul● that ordinance almost totally , for who doth not now a-days presently suppose himself to be baptized with the Spiri● ? Our Brethren demand of us , whether those qualifications which gives right to B●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 ●uts them into an incapacity for their imme●iate participation ; at least with those Congregations , who religiously observe that order ●herein the truths of God are proposed to be ●bserved . But here peradventure our Brethren will ●y , they do not remember that we have ought a●ai●st them in this case ; To which it may be ●●swered , that makes the case never the bet●●r in respect of them that do know their er●our ; no more then my Brothers justifying ●imself in his trespass against me , doth lessen his ●espass , which is so far from that , that in truth makes it greater , and there is now a necessity ●●at these two be reconciled before they sit ●●●wn at the Lords Table together . If yet it should be said , we take for granted the ●●ief thing denyed , viz. That our Brethren are ●●fenders in the case depending . The answer first , this objection will help those that 〈◊〉 the Baptism of Repentance against our ●●ethren , for denying them communion in ●●eir , Congregations , as much as it will help 〈◊〉 Brethren against us , for though our Bre●●ren say they offend in omitting that part of ●hrists Doctrine , yet they deny it . 2. Though 〈◊〉 Brethren will needs suppose the case to be doubtful whether what we hold in the case d●●pending be true or no , it is out of doubt wit● us , and so much the more as by how much ou● 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 shi●● most bright . The Searchers insist much upon their offer in order to the accommodating the differen● depending . To which I answer , had they pe●sisted in that candour and condescending temper which lately some of them pretende● to . It is not doubed , but the end might ha●● been happy , provided that their hearts were 〈◊〉 right according to those pretensions . But to 〈◊〉 plain , by all that we can as yet understand , som● of them were more politick than pious in su●● their endeavours , of which let this their Sear●● be an evidence to Pesterity . For , even when 〈◊〉 were busily endeavouring to answer their co●● descending proposals , with the greatest co●plyance , which with a good conscience 〈◊〉 could , even then comes our Brethren forth wi●● 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 weap●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 Pau●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 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 fornica●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 ●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 supp●sition of the truth of our opinion , considering what we have said already , for if that we hold b● the truth , it is such a truth as may not be dispensed with or neglected without manifes● 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 ou● Brethren in this matter , that we appeal t● them touching the like service in another case namely , the Laying on of Hands in the Ordination of Officers in the Church , which some o● them will have to be that principle , Heb. 6● though others of them reject that as erroneous , s● that our Brethren had lit●le cause to upbraid u● 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 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 ●nd fixed , and something extraordinary and ●emporary , the latter was , first their immediate ●ission ; * Secondly , they ●earned their Doctrine ei●her from the Sacred Lips ●f the Lord Christ , or by ●●fallible Revelation , and were not taught it ●y man , as * Timothy and ●ther their successours ●ere , Heb. 2. — Great sal●ation , which at the first began to be spoken by the Lord , and was confirmed to us by them that heard ●im . That which — we have heard , which we have ●●en with our eyes , which we have look'd upon , and our hands have handled of the word of Life . — tha● which we have seen and heard declare we unto you 1 John 1. 1 , 5. But I certifie you Brethren , th●● the Gospel which was preached of me was not afte● man , for I neither receive● it of man , * neither was taught it but by the Revelatio● of Jesus Christ Gal. 1. 11. Thirdly , They were t● lay a Foundation , and t● propose a form of Doctrin● for other Teachers to buil● on , and to keep as their pattern , and a Standard by which to trie others Doctrine an● Spirits , 1 Cor. 3. 10. — as a wise Master builde● I have laid the Foundation , and another builde● thereon . He that is of God heareth us , he that is n● of God heareth not us , hereby know we the Spir●● of truth , and the Spirit of errour , 1 John 4. 6. Fourthly , they were Necessarily endowed wit● * the gift of Tongues , M●racles , &c. to demonstra●● that they were sent of God , and that the● 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. 1● ▪ Truly the signs of an Apostle were wrought amo●● you in all patience , in Signs and Wonders , and migh● deeds . In these and the like respects the Apo●●les have no successours , for if they have , then ●ust their Words and Writings have the like ●orce , and Authority , and then we should be ●●ill receiving new Oracles , and never know when the whole Councel of God was made ●nown to us . Now the things which were ordinary and ●ixed , in the Apostolical Office were such as ●hese , their Authority to preach the Gospel in ●ll places , at all times , to all persons , as occasi●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 ●he end of the world ; this work could not be ●ied only to the chief or Primitive Apostles , ●●th they were to leave the World by death ●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 ●ll the will of God , their care for the well-set●ing and governing the Churches , Acts 20. 31. Therefore watch and remember that by the space of ●hree years I ceased not to warn every one night and ●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 Ti●othy keep that which is committed to thy trust , ● Tim. 2. 2. and the same commit thou to faithful ●en , and let these also first be proved , and then let ●hem use the Office of a Deacon being found blame●iss , 1 Tim. 3. 10. Surely if this care must be ●ad , that none use the Office of a Deacon , but ●pon such proof had of their fitness , it cannot ●e imagined that the greater matters of the Go●pel should be taken in hand without the like ●are and circumspection . 3. They that would have this work of reaching to the World , no mans concern , by ●irtue of Office , whiles they speak against Mes●engers , do make more than any body else , therewise we may well enquire how shall they reach except they be sent ? Rom. 10. We con●lude then , if those that preach must be sent ; ●nd if that commission , Math. 28. Mark 16. be yet in force , then the Apostles have some to succeed them in their Office Apostolical . Which is yet more evident by the consideration of those gifts which our Lord obtained and gave to his Church by virtue of his Ascention , Eph. 4. 11. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastours , and Teachers , for the perfecting the Saints for the work of the Ministery , for the edyfying of the body of Christ . Till we all come into the unity of the Faith , &c. See 1 Cor. 12. 28. It were certainly a very dangerous thing to say that any of these gifts are taken away from the Church of God , albeit some of them are perhaps but rarely found , at least in that part of the World which do profess the name of Christ ; especially Miracles , &c. which yet may not be said to be wholly absent from the Churches in these days , and in this Nation , of which I could say something , partly from such information as I know to be true , and partly from what I have heard and seen in that behalf . But as touching the gift of Offices here repeated , why any of them should be taken away from the Church , I see not any ground at all , they being so evidently fixed in the Church 〈◊〉 the whole Church be compleated ; and the use of these Offices respectively , as before we have defined , so needful , that the Church would easily find the want of them if indeed they be taken from her as we shall see more anon . And although we said before that the gift of Miracles , Tongues , &c. was necessary to the Office of the chief Apostles , and yet was only temporary : and now say the gifts of Miracles may not be denyed to have a being or continuance in the Church . In this there is no contradiction ; for , the making those gifts temporary ( or but for a time ) as they were necessary to the Office of those which first preached the Gospel , doth not at all conclude that they are wholly abnegated , or taken away from the Church . And when we say that these gifts were necessary to the Office of the chief Apoostles , our meaning not that Miracles was a part of their office , but only a necessary concomicant thereto ; so that though this concomitant should not befound , it is no prejudice to the Office considered as we have defined it . We come now to enquire into the order of the Primitive Churches , who certainly had many Apostles beside those that were Foundation layers and Master-builders , such were Andronicus and Junia , Rom. 16. 7. who are ●●id to he men of note among the Apostles ( some conceive they were of the seventy Apostles ) then they were , for it were a strange interpretation to say they were noted by the Apostles ; it being to wrest the words of Paul from their native signification which clearly gives Andronicu● and Junia , a place among the Apostles ; not among the chief Apostles , but those that were called the Messengers of the Churches , and the glory of Christ , as such we read of 2 Cor. 8. 23. And such in all probability were those , 3 Ep. John , who are said to go forth for the names sake of Christ taking nothing of the Gentiles , whom Gaius is commended for courtesly entertaining , and Dioteophes for rejecting . Had not these brethren been sent topreach . I see not how John should reprove them that received them not , or stir up Gaius to bring them on their journey WHETHERSOEVER they would go , but John's care of them , and his h●lding them in reputation , and defending them against opposers of their Ministery , and therewithal their forsaking all for the name of Christ , and their freely preaching to the Gentiles that they might be saved , shews that they were the Messengers of the Lord , and of his Churches , otherwise if they ran before they were sent , they could not manage the great affairs of the Gospel among the Gentile● . And though it is true , John calls them Brethren only , yet this doth not argue that they were not in Ministerial capacity , for we find the same phrase used by Paul , concerning those who were Messengers of the Churches , 2 Cor. 8. 32. — Or if the Brethren be enquired o● , they are the Messengers of the Churches , and the glo●y of Christ . To say that those Brethren were messengers , only as they were sent to carry the contribution from the Gentile Churches , to the Church at Jerusalem ( as some would have it ) is a very cold exposition ; for first , it cannot be proved that they were imployed in that business ; but secondly , if they were , how should they for this service only be called the glory of Christ . Surely this character must needs refer to their being intrusted with better treasure then Silver and Gold , sith either Brethren or Sisters of very ordinary capacity ( if faithful ) might have been sent with earthly treasure . Again , Epaphroditus is not only called the m●ssenger of the Church at Philippi , but also Pauls companion in labour , and his fellow souldier , which shews , that though he might bring the Churches bounty to Paul , yet this did not confer upon him the Title of Apostle or Messenger ; sith he had a greater imployment than that , namely to labour in the work of the Gospel , and to war in that holy warfare even as a companion of Paul himself , and therefore worthily might he be called a messenger of the Church of God. Of this sort of the Ministers of the Gospel was Barnabas , Luke , Marke , Silas , Sylvanus , Titchicus , Troplimus and Apollos , as appears from their being frequently fellow Travellers and Labourers in the Gospel with the Apostles , concerning whom I argue thus . These persons were Ministers of the Gospel . But they were not intrusted with the care of particular Churches , therefore their Office was general , and by consequence travelling Ministers ●r m●ssengers of the Gospel . The major is true , otherwise they ran before they were sent ; and then how could they preach ? Rom. 10. or be Pauls fellow-souldiers and fellow Labourers ? The minor is out of doubt , because of their unfixedness in respect of place , as before we have said ; and beside , some of them are expresly called the Apostles of Christ , 1 Thes . 1. 1. where Silvanus is joyned with Paul ▪ as speaking to the Thess●lonians , and so throughout that Epistle , and chap. 2. 6. it is thus said , nor of men sought we glory . We. What we ? Paul and Silvanus , when we might have been ●urthensome . How might Paul and Silvanus have been burthensome ? why as the Apostles of Christ , for such they were , otherwise they might not have been burthensome as such Timotheus and Titus are evidently Ministers of the same rank , as appears partly from the Scripture even now alleadged ; where , as Pa●l and Silvanus , so also Timotheus , is expresly called an Ap●stle of Christ . And partly from those Epistles which Paul wrote to them respectively , 1 Tim. 1. As I besought thee to abide still at Ephesus , when I went into Macedoian — that thou might w●rn some that they teach no other Doctrine , so do . Had Timothies charge been only at Ephesus as Pastour only of that Church , there had been no need to beseech him to abide there ; it being not unknown to him that it was by all means requisite for such Pastors to reside neatheir respective flocks , and not to go to forrein Countreys , to mannage the Affairs of other Churches . But evident it is , that Timothy was not fixed in any particular Church , but was Pauls fellow-traveller among the Churches in divers Countreys , and frequently sent by him to sundry places , from the time that he was called by the Apostle to go forth with him , till Paul sent for the Elders of the Church of Ephesus , which was not long before he was taken prisoner , for all which see . Act. 16 ▪ 1 ▪ 2 , 3 , 4. and 17. 25 ▪ & 18 , 5 the 19. 22. the 2. 4. to 18. And though in a certain Post-script added to 2 Tim. it is said , that Timothy was ordained the first Bishop of the Church at Ephesus , yet this cannot be true , seeing the Church at Ephesus had Bishops , Acts 20. 18. even whiles Paul and Timothy were companions in preaching the Gospel in divers Countrys . Nor are the ancients positive in this matter , for I find Eusebius only saying that it is reported that Timothy was the first Bishop of Ephesus , and Titus of Creet ; but he affirms nothing in this matter . But that Timotheus his care was for other Churches , as much as for that at Ephesus is evident Philip. 2 , 19 , 20. But I trust in the Lord Jesus to send Timotheus unto you — for I have no man like minded , who will naturally care for your state — But ye know the proof of him that as a Son with the Father he hath served with me in the Gospel . Of Titus the same consideration may be had , seeing he was left in Creet to set in order the things which were wanting , and to ordain Elders in EVERY Church , plainly shewing that his power in the Affairs of the Gospel , and , his care for the Churches was the same for every Church , that it was for any one ; which is a far different charge from that which was given to the Elders of the Church of Ephesus , Acts 20. for they are not bid to look to all the Churches in Asia , but only to the flock ( in the singular number ) over which the Holy Ghost had made them Episcopos , Overseers or Bishops , nor was Titus , his care , for the Churches in Creet only ; for Paul calls him his partner & fellow helper concerning the Church at Corinth , 2 Cor. 8. 23. whether any do enquire of Titus he is my partner , and fellow helper concerning you . Of the same import is that place , Gal. 1. 18 , 19. I went up to Jerusalem to see Peter — but other of the Apostles saw I none save James the Lords brother : here James the Lords brother is called an Apostle , he was not one of the 12. for that James is called the Son of Alpheus , Math. 10. 3. of this mind is Eusebius . But Ierom would sometimes make these two one self-same man , and yet otherwhiles doth call him Decimum tertium Apostolum , that is , the thirteenth Apostle , but that James the Lords brother was not one of the 12. is evident 1 Cor. 15. 5. to 8. where it is said that our Lord apppeared first to Cephas , then to the 12. after that he was seen of James then of ALL the Apostles . Two things are hence to be noted . 1. That James is distinguished from the 12. and so are those persons signified by ALL the Apostles ; for it cannot be that by all the Apostles should be meant the chief Apostles , for they were mentioned before , and Paul himself who was an Apostle of the same dignity , is mentioned afterwards , but by ALL the Apostles , is most like to be meant the 70. Disciples whom our Lord sent out as messengers to preach the Gospel in every City whither himself would go , and who no doubt became famous Ministers of the Gospel after the Ascention of our Lord , and with this Eusebius doth seem to agree ; we see then , partly from evident Texts of Scripture , and partly from rational probabilities , that the Primitive Churches were endewed with a Ministry of many messengers or Apostles beside those who were the Foundation layers and Master-builders in the Church of Christ ; And hence we infer that God hath ordained such a ministery to continue in his Church till the body of our Lord be perfected . 4. From the practice of those brethren who most question the being of messengers , as a ministery in the Church at this day . It will appear that such an Office doth remai● . For , do they not frequently send out men to act Authoritatively both in preaching the Gospel to them that are without ? in setting things in order in remote Congregations ? to exercise Discipline by Excommunication of offenders ? and remitting the penitent ? by ordaining them Elders , and dispencing to them the holy Ordinances ? &c. As these things cannot be denied , so we may justly enquire how it comes to pass that they do thus ? if indeed the Church hath none to act in the capacity of Apostles , or messengers of the Gospel , at least as we have defined them , seeing it cannot be proved , ( neither I think do our Brethren affirm ) that Elders of the Churches have equal power in other Congregations , as in that which they are chosen to serve neither is it in the power of any Congregation to take the Pastour of any Church from them ; neither may any Church impose their Pastour upon another Church , wherefore unless there be a ministery remaining in the Church which is related to all Congregations indifferently , we may perceive what confusion is like to ensue . Moreover if those who go to preach to the World cannot justisie their calling , how shall they comfort themselves in their undertaking , or answer opposers when questioned concerning their Commission ? especially in such places where the Scriptures are received sith all that have read them may easily perceive , that as the Gospel is to be preached , so those which go forth as Ministers thereof , must be sent either by immediate mission from Heaven ( which our brethren pretend not to ) or some mediate mission from the Church of God , which none can pretend to , that deny the Office of messengers sith other Officers are not by vertue of their Office to go out into the World to teach the Nations , or to preach the Gospel to every creature . If to that which we have said it should be replyed , ●hat Churches which are distant one from another may by consent let the Elders of one Church act as Elders in another , &c. this is sooner said than proved , for seeng Officers have their Commission at what time they a●e ordained , it cannot be that they should have their power ( de jure ) made either less or greater by the consent or non-consent of any person or persons whatsoever . Again , It would be understood how long the power our brethren gives to men to act as Elders in those Congregations doth remain ? Whether they thenceforth stand equally engaged to Oversee those Churches , as the Church that first called them to serve 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 rem●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 ne●d to be taught the Gospel in the ancient purity thereof ; and the rather because of that gre●t danger they lie under , by reas●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 Ap●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 resti●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 Ap●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 Pa●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 . Notes, typically marginal, from the original text Notes for div A41790-e130 * The breach of the Church . Notes for div A41790-e790 * 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. ● . 42. Erasm . paraph. in Heb. 6. 2. Diodate Annot. on Heb. 6. 2. Tindale in 2 Tim. 1 ▪ 6. Notes for div A41790-e7930 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. Notes for div A41790-e10520 * 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 Transl●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 . Notes for div A41790-e13340 * 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 .