A Sigh for Peace OR The Cause of Division Discovered WHEREIN The great Gospel Promise of the Holy Ghost and the Doctrine of Prayer with Imposition of hands as the way ordained of God to seek for it Is asserted and vindicated as the Interest and Duty of Christs Disciples in general In Answer to a Book Intituled A Search for Schism By Tho. Grantham a Servant of Christ Gal. 5. 7 8 9. Ye did run well who did hinder you that you should not obey the truth This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his burthen whosoever he be Wherefore love the Truth and Peace Zech. 8. 19. Printed for the Author 1671. The Epistle Dedicatory To the Church of Christ in London with the General Assembly of Messengers Elders and Brethren occasionally meeting together to consider of the Affairs of the Churches of Christ Salutation c. Brethren WHen I consider how much it is your desire and the desire of the Churches in general that brotherly concord peace and truth might possess the room of all our divisions in affection judgment and practise and particularly in the fourth principle of Christianity And how many Prayers are daily made to God for so great a Blessing And that hopeful way we lately seem'd to be in to lay hold of the thing which hath been so long desired And therewithal that most unhappy obstruction of our hopes as ye know arising from one who should rather have been a restorer of the antient path which many have forsaken and so a healer of the breach which hath been made by its being neglected Who being in reputation for Wisdome having therewithal great opportunity and I am perswaded really intended to do the Church of Christ much good Even then by a little solly following his own Councels doubtless through Satans malice who envied our good hath made himself and his enterprises obnoxious and our wound more grievous I say when I considered these things I could not pass them over without a Sigh even this which here I present unto you saying in my heart Why hath the Lord done this Which was no sooner conceived but I was immediately satisfied that the Lord was jealous for his holy way which had been grâ—sly prophaned by an hypocritical conformity thereunto And true for ever is that word Hosea 14. ult All the wayes of the Lord are right and the Just shall walk therein But the Transgressor shall fall therein And certainly as our Brethrens resusing to seek the Lord after the due order at the first so this prodigious hypocrisie at the last may too truly be called Perrez Ecclesia at this day Thou Lord art righteous thou knowest the Hearts of the children of men and hast discovered the hidden things thereof and hast pleaded the cause of thy precious though much abused Truth Even so Lord let our iniquities be ever corrected but yet in mercy forgive us our Trespasses But what shall we say shall we now no more go about this dreadfull work to bring the Ark the fourth principle of Christianity I mean to its proper place in the Churches or rather some irregular Churches to their due reverence unto it If it seem good in the eyes of the Lord let his servants still convene to consider of this matter perhaps we shall find grace in his sight for there is hope that we shall one understand another and with one consent seek and serve the Lord God of our Fore-Fathers And this I am the more induced to believe or hope for from not only the great desire which I yet find to be alive in the hearts of Christians generally that peace in this matter might be upon Israel But also from the great forwardness which I found in the Searchers themselves to consent unto certain Proposals for Peace the first of which is this That it be granted and professed on all sides by the formerly divided parties That that laying on of Hands Heb. 6. 2. is one of the Principles of Christs Doctrine and a part of the foundation This Proposition being considered it may appear that there wants but a step as it were to unity in the truth it self and so to a lasting Peace one with another And methinks it should be no impossible thing for us to agree about the particular service intended Heb. 6. 2. unless a spirit of perversness be mingled amongst us Towards the clearing of which difficulty something is said in the sequel which I desire may be considered Why the Searchers should so much declaim against you as if you unchurched all Churchâ—s but your selves I can see no reason having never understood that you did at any time by any agreement deliver such a Doctrine Nor is it so much your business to meddle with unchurching any body as to keep your selves from corruption in Doctrine and Manners Indeed the point of Communion with those who reject or oppose your Faith and practice in the case depending hath been much debated and resolved in the Negative èspecially touching the Table of the Lord but this is so far from being an Argument that you deny them to be Churches of Christ that it plainly Argues you own them for such but yet such as for their rejecting or opposing some truth of God are therefore uncapable of present communion with those that religiously observe the truth by them rejected and opposed For if you deem them to be no Churches at all what need any debate be had Whether it be orderly or safe to communicate with them at the Lords Table Now that persons may be allowed the Appellation of Christians and so of the Church of Christ and yet as the matter may be circumstanced concerning them ought to be held at some distance in respect of present Communion with other Christians or Churches implies no absurdity but is rather very necessary I hope the ensuing discourse will demonstrate Something also I have said in vindication of the Messengers Office which I perceive to be much questioned by some I confess my self nothing so fit a person to plead this cause as some other However if that which I have done may give occasion to any other to do more or more effectually in this point I shall think my pains well bestowed I commit all that I have said to the blessing of God and the Consideration of his Churches Your Brother and Servant Tho. Grantham To the Authors of the BOOK Intituled A Search for Schism Brethren WHen we consider how God is able to effect good things for his people by contrary wayes even by turning the unkindness of Brethren into means of preservation to the family Gen. 50. 20. we are made even against hope to believe in hope that the product of your doings in your Search and the Epistle prefixed may be good although its procedure in respect
sufficient that they were deceivers yet he never makes that an Argument at all but goes about to vindicate his Apostleship as being nothing inferiour to those Transformed-Apostles sith he was not a whit behind the very chiefest Apostles The same consideration may be had of that place Rev. 2. 2. Thou hast tryed them which say they are Apostles and are not and hast found them Lyars For had there been no more Apostles but the chief Apostles there had been no need to try whether these were Apostles of Christ or not for still their very saying they were such had without more ado proved them Lyars and like as if any should arise and say I am Christ the Saviour of the World his very saying so were the greatest evidence that the same is a deceiver But why so verily because there is only one Lord Jesus our Saviour whom the Heavens must retain till the times of the restiâ—ution of all things even so if there were not a succession of Apostles it were one of the easiest things in the World to discover a false Apâ—stle Finally The Gospel must be preached in all the World for a witness to all people and then shall the end come Math. 24. 14. which supposes the being of a ministery whose work it is to preach To all Nations even to the end of the world Rev. 14. 6. The Angel a definite for an indefinite number messenger or Messengers must preach the everlasting Gospel immediately before great Babylon fall It followeth then that though darkness hath much prevailed since the first publication of the Gospel yet a ministery shall go forth even the messengers of the Gospel by whom the earth shall be enlightned And here let it be noted that the preacher or preachers of the everlasting Gospel hath not a Gospel to confirm with Signs and Wonders but a Gospel to preach to every Nation Kindred Tongue and People even the same that was preached by our Lord and confirmed to us by them that heard him The sum of that which we have said is this That as God hath given to his Church a fixed Ministery of Bishops Elders Pastors c. to take the care of particular Congregations so he hath given her a travelling ministery or unfixed in respect of particular Societies or Congregations to whom it appertains by virtue of their Office to take all occasions to cause the Light of the glorious Gospel to shine unto such as sit in darkness to plant Churches to confirm and settle them in the Faith and Order of the Gospel To visit and comfort those which have believed through grace Go ye preach the Gospel to every creature Jesus Christ who was preached among you by US even by me and Silvanus and Timotheus Thanks be to God which maketh manifest the savour of his knowledge by VS in every place And when they had preached the Gospel to that City and taught many they returned again to Listra and to Iconium and Antioch confirming the souls of the Disciples For this cause have I sent un-unto you Timotheus who is my beloved Son and faithful in the Lord who shall bring you in remembrance of my wayes which be in Christ as I teach every where in every Church let us go again and visit our brethren in every City where we have preached the Word and see how they do And Lo I am with you alwayes even to the End of the World When we say the messengers of the Gospel are unfixed ministers Our meaning is not thereby to deny but that for the more convenient mannagement of the great Affairs of the Gospel they may divide themselves into divers parts and so may be called the messengers of such Countreys as with whom they most frequently converse of the Gospel of Christ Gal. 2. 9. when James Cephas and John perceived the grace which was given to me and Barnabas they gave unto me and Barnabas the right hand of fellowship that we should go to the Heathen and they to the Circumcision In Asia we read of seven messengers and these related to seven Churches in seven principal Cities in that Country yet it may not be doubted but there were many Congregations and scattered Disciples in Country Villages and so many Elders also yea and that in those very Churches which are particularly nam'd for in the Church of Ephesus which is the first of the seven we find divers Bishops or Elders before John wrote from Paâ—mos Acts 20. 17 28. It is true the Ancients call these seven Angels or messengers Bishops or chief Ministers But then we know by Bishops they commonly mean such as had the charge of many particular Congregations Thus they make Timothy a Bishop yet confess him to be a preacher of the Gospel from Ephesus unto Illiricum and throughout Hellas in Achaia Titus they make Bishop of Creet yet such an one as preached the Gospel in all that Country They also make Silvanus Bishop of Thessalonica but the Scripture as we have seen calls him an Apostle as well as the rest Now whether it be more safe to call those travelling Ministers of Christ Bishops after the manner of men or Apstoles after the manner of the Scripture is the business for the sober and unprejudiced Reader to consider FINIS * The breach of the Church * And then why not the like for all Disciples where ever they came no man can render a good reason * And yet it is true which Paul saith Gal. 1. 11 12 15 16. for the substance of the Gospel was revealed to him before Ananias came at him * Which they said to me they did alwayes grant or else I had nor mentioned it in this book Tertul. de resur c. 8. Cip. ep ad Jubi Jerom. ad Lucif Euseb l. 6. â— 42. Erasm paraph. in Heb. 6. 2. Diodate Annot. on Heb. 6. 2. Tindale in 2 Tim. 1 6. The opinion of the University of Basil The opinion of the Rhem. Gen. 4. 19. Gen. 9. 4. Lev. 17. 13 14 15. Acts 15. 29. * Which seldom can be done without division by reason of Pride on the one hand and Ignorance on the other * 1 King 18 21. * For it cannot be thought but that Jeremiah had some that stood with him ver 11. * It is not so much an errour as the pertinacious continuance in an errour that destroyeth the Church-state of those that are under the appellation of Christians by true Baptism according to Mat. 28. * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is rendred by Montanus Seditione And so it is by our Translâ—tors in Gal. 5. 20. which being considered must needs supose at least a demur in point of Communion Hence let the Christians of this age learn Moderation Moderation Moderation 2 Thes 1. 1. Division against unsufferable errours and corruptions are not against the Church but for the Church * Which how untrue that is their own Search doth testifie for there they confess that we own them for Churches at some turns they say but surely to let go this taunt what we confess them to be at any time we confess them to be at all times and that is a Church of Christ though irregular in point of Constitution * Let no man here object prayer and hearing the word which as they are of necessity antecedent to our Membership so they are of perpetual use in the Church * Ex ore judicium * At least some of of you * Math. 28. 19 20. Gal. 1. 1. * 2 Tim. 1. 13. * And yet it is true that Paul was taught the knowledge of some of the principles of Religion by Ananias Acts 9. 6 17 18. Acts 22. 16. * I. e. as a Concomitant not as a part of their Office If the Church have not a Ministery of Messengers then none are bound by virtue of Office to preach to the Nations Acts 6. 2. Gal. 2. 9 10. Mark 16. 16. 2 Cor. 1. 19. 2 Cor. 2. 14. Acts 14. 21 22. 1 Cor. 4. 17. Act 14. 36. Math. 28. 20. * See the Old Trans
〈◊〉 seed of Abraham He is of one substance with â—is Church touching his Manhood and for â—hat cause he is not ashamed to call them Breâ—â—ren As they are partakers of flesh and â—loud he also himself likewise took part of the â—â—me He was made of a Woman raised up 〈◊〉 the fruit of Davids Loins according to the â—â—esh He is Davids Son called frequently a â—an and the Son of man He had the proâ—erties and infirmities of man in all things sin â—xcepted This his Birth Growth manner of Life and Death do declare I conclude then he of whom these things may be said is man by Nature The short is this Jesus the Saviour of the World was before alâ— things and he that made all things therefore he iâ— God by Nature Jesus the Saviour of the Worlâ— was born in time and suffered death or was slain 〈◊〉 therefore he is man by Nature Yet more shortly This Jesus is Immanuel or God-Man in onâ— Person The Third Part. SHeweth that our Brethrens rejecting and opposing the fourth principle of Christs Doctrine enforceth a distinction in Communion at least in part between them and thâ— Churches which walketh in the Religious observatioâ— of it and that all divisions which happen in thâ— Church are not properly but accidentally againâ—â— her as also that it is no absurdity to refuse to communicate with a people who may be allowed the appellation of a Church As it must ever be granted that a Kingdom divided against it self is brought to desolation and is very true when apply'd to the Church of God where Divisions are as Epidemical as in â—ny Societies of men whatsoever So also it must be denyed that all manner of divisions which happen within the pale of the Church â—re property against her self For seeing it cannot be denyed but that she may be and hath been corrupted divers ways â—â—om her first integrity both in respect of the â—orm and power of godliness even hence is enâ—orced a necessity that â—he be reformed Whereâ—pon divers worthy men in all ages have laboured 〈◊〉 restore the decayed parts if Christianity as well as to â—oot out such things as â—ave been obtruded by innovation And surely â—hat was the duty of some was more or less â—he duty of all and consequently the sin of â—â—ch as put not their shoulder to the work â—eh 3. 5. But much more theirs who not onâ—y would not do it themselves but hinder and â—iscourage them that would Saying in effect 〈◊〉 the corrupt part of the Church of old did in the days of the Prophet Jer. 44. 16 17. As for the word which thou hâ—st spoken unto us in the name of the Lord we will not hearken untâ— thee but we will certainly do as we have done 〈◊〉 and our Fathers c. Putting the mark of Antiquity upon their own ways and the note oâ— novelty upon the Doctrine of the Prophet oâ— God Something like to which is that saying of the Searchers where they tell us They caâ— well remember when Laying on of Hands was noâ— esteemed a Fundamental Doctrine which yet 〈◊〉 have reason to question when I consider thaâ— themselves do hold and say they ever diâ— hold Laying on of Hands Heâ— 6. to be 〈◊〉 part of the Foundation And I think nonâ— of its Assertors ever had less esteem oâ— it then they Neither doth the Moderation of its Assertors in the point of communion which it seems they held with thosâ— that did not receive that Doctrine for somâ— time after themselves had owned it argueâ— that those who received â—he Doctrine of Layinâ— on of Hand did not esteem it the same whicâ— now they do Sith reason wills that when anâ— part of the Church of God attains to thâ— knowledge of any principles of truth which by the corruption of the times hath been obscured they should exercise all long-suffering anâ— forbearance to see if by any means the contrary minded may be enlightned But now if after all endeavours used and patience extended some part of the Church remain wholly avâ—râ—e to Reformation and that in such weighty matters as the principles of Religion it cannot be reasonable nor is it Scripâ—ural that those whom God hath enlightâ—ed should be bound to continue with the â—bstinate in their by-paths but must at length â—eclare themselves in manner of speech like â—hat of Joshuah If it seem evil to you to serve 〈◊〉 Lord in this principle of his Doctrine chuse 〈◊〉 what you will do but as for us we are resolved â—â—rein to serve the Lord Agreeable whereunto 〈◊〉 that direction of the â—ord to the Remnant â—hat held to the truth with â—heir whole heart Jer. 15. â—9 Let them return to thee 〈◊〉 return not thou to them â—hence I note four things considerable to â—ur present occasion 1. That the parties here spoken of were â—oth of the Church of God 2. That there was a difference between â—â—em touching some necessary part of Religiâ—â— 3. That the Lord allows this division and â—â—courageth the continuation of it on the part of those that served him perfectly or according to his Word 4. That the Church-state of neither part is as yet taken wholly away or destroyed And therefore hence I infer this conclusion That in a time of theâ—â— Churches defection in the principles or any necessary part of Religion there may lawfully be held a distinction in communion between thâ— part defective and that which is sound or reformed and yeâ— the Church state of neither wholly destroyed And bâ— how much the principles 〈◊〉 points of Faith are greater or lâ—sser by so much thiâ— distinction is to be maintain'd with greater or lesâ— severity This I might confirm by the consideration of the state of the Jewish Church under thosâ— great distractions which happen'd among theâ— sometimes about principles of truth referring immediately to the Majesty of Heaven Hos 11. 12. And otherwhiles about those which being neglected would greatly impair the power oâ— godliness among men Iudâ— 19. 20 chuâ— Iâ— which distractions the Faithful laboured as iâ— were in the very fire to reform the part distempered without destroying their Church-state Judg. 20. and 21. Chapters Jer. 17. 12. to 17. during which combustions there must needs be a demur in the point of communion between the parts contending as may â—asily be gathered from their bitter and sanguiâ—â—ry conflicts if our very reason did not conâ—ince us But leaving the many and convincing Allegaâ—â—ons which might be brought from the state of the Jewish Church who were not denyed â—hat Appellation though under such defileâ—ents as rendred them unfit to Celebrate the â—oly Rites and Mysteries of the Law and â—herefore consequently very unfit for commuâ—ion with those who withstood their pollutiâ—ns which may sufficiently satisfie reasonable â—en and therefore the Searchers themselves â—hat it is no absurd thing to grant a peâ—ple the Apâ—ilation of a Church and yet hold them uncapable 〈◊〉 communion with such of the Churches
or Congrâ—â—tions of Christ as are free from these corrupâ—ions I will descend to those grounds which â—re more familiar to us and then see how it â—ay reach the case depending between the â—earchers and their Brethren And first from Acts 15. 2. It appeareth that â—here was not only great disputation but dissention also in the Primitive Churches about matters of Doctrine which word dissention doth imply the discontinuance oâ— communion between Paul Baâ—nâ—bas with those which did adhere to them and that part of the Church which were zealous for Circumcision and the Law And yet we do not finde that they did one unchurch another but used the most effectual means thaâ— might be to put an end to the strife And very remarkable it is that though the Assembly aâ— Jerusalem did plainly determine the point oâ— Doctrine yet did they forbear their censure against the persons who erred in that case 〈◊〉 chusing to exercise all Longanimity rather then severity knowing that their power was given more for Edificationâ— then for destroying any mans attainments in the paths of Christianity Howbeit when this lenity would not effect thâ— Reformation of the ill manners of those corrupters or depravers of the Gospel then diâ— the Apostle lay greater weight upon them whâ— would not cease to trouble the Churches Gal. 5. 12. Nor is there any reason to doubt but that the Judaizers had generally been held at some distance in point of Communion or privileges in the Churches before Paul wrote to the Gallatians For seeing that Epistle written by Paul Siâ—vanus and Timotheus did impower the Church at Thessalonica to note such as disâ—beyed it with a note of diâ—inction from the rest of the Christians who conform'd themselves to its directions Then doubtless that Epistle Acts 15. written in the â—ame of the great Assembly at Jerusalem did every way as much impower all Churches to put â—he like note of distinction upon all that did not â—hey the same which note of distinction howsoâ—ver it might lie as a bar against their present Communion yet did it not destroy their Breâ—her-hood 2 Thes 3. 14 15. So that it is further evident that a people â—ay be esteemed Brethren in Christ or a Church 〈◊〉 Christ and yet justly be denyed communion â—â—th other Churches or Brethren in Christ For â—he matter in short lyeth thus As a Brother is 〈◊〉 member in respect of that Congregation or â—hurch to which he is immediately related â—o a particular Congregation is but a member in respect of the Church universal As therefore a man may be called a Christian Brother and yet justly for some cause be denyed present communion with his fellow Brethren So a Congregation may be accounted a Church of Christ and yet justly be denyed communion by her Sister Churches and chiefly when she is such a Church as causes divisions and offences contrary to the Doctrine which the Primitive Churches received from the Apostles All which being considered may well serve to satisfie our Brethren that we commit no absurdity in refusing to communicate with them though we grant them the Appellation of the Church of Christ and Brethren in particular as before we have said Having shewed that alâ— manner of Divisions which happen in the Church are not properly against her they being after a sort rather necâ—ssary for her Reformation then to bring heâ— to desolation when corruption in Doctrinâ— or manners have made in vasions upon heâ— Though it must needs be granted that eveâ— those divisions are accidentally against thâ— Church and that as for other causes so chiefly for that they are a scandal to the World and a stumbling to weak Christians It behoveth that we briefly shew what we mean by divisions which are properly against the Church and they are such as these 1. When both parties contending strive to set up some sinful thing or their own devices 2. When they divide about that which is not necessary but indifferent only 3. When the point in question is not so much the thing sought for as revenge upon the persons against whom the controversie is held Those and such like tend only to the ruine of Churches having no tendency at all to Edification The first of these shewed it self among the Corinthians when they strove to set up men some this man and others that and this in opposition one unto another 1 Cor. 1. 12. Which folly hath been the overthrow of Congregations where mens persons have been admiâ—ed and truth neglected The second is rebuked Rom. 14. But why dost thou judge thy Brother or set at nought thy Brother meaning for things indifferent Therefore who art thou that judgest another mans Servant to his own Master he stands or falls yea he shall be holden up for God is able to make him stand The third is detected Gal. 5. 15. for whatsoever the question was this was their sin they did bite one another Thus men may hold the truth in unrighteousness and without Charity preach Christ meerely of envy to add thereby some affliction to the bonds of their brethren Those kind of divisions in the ages bordering upon the Apostles became the Heathens sport and the Christians shame upon their â—pen Theaters Let us therefore now return to consider the Nature of that distemper which hath befallen our body about the fourth principle of Christ his Doctrine Heb. 6. 2. The Searchers have declared it to be the sin of Schism and the part distempered to be only the Congregations under the practice of Laying on of Hands as is evident from the whole Contexture of their search and the directon of the Epistle prefixed to it as if there were nothing amiss in this matter on their part who if I may so speak have made and defended a Schism in the principles of the Doctrine of our Lord and there withall divided themselves from a principle thereof And this word SCHISM is taken by the Searchers not in a mild sense such as wherein it may be taken by propriety of Speech to signifie division in some lower consideration as the word is translated 1 Cor. 1. 10. But they have hoysed it in their application of it to the Congregations professing the fourth principle to the most extream signification even that of Sedition yea to such a degree as if we unchurched all Churches but our selves As if it were a light matter to brand all those Churches for Schismaticks But they should have considered that bare abstaining from communion chiefly at the Table of the Lord which is all that hath been done generally if so much have been done and that upon such immergent occasion as hath at least in the time of hot contention been given for it is far from being sufficient to bear them out in this their rash charge against their Brethren Seeing our Saviour himself puts a bar for coming to the Altar while differences between Brother and Brother only remains undecided which being duly
tendency of your 19th demand as if it would follow that because there were some sinfully suffered in some Churches of old who taught Gods people to commit fornicaâ—ion and to eat meats effired to Idols and to hold 〈◊〉 community of Women a thing so beastly as scarce fit to be named therefore we may not withdraw from such Churches as suffer such things Now when yet its evident that the Lord charges those sins so deeply upon those that suffered those Abominations that without speedy Repentance their Church-state must be removed But surely our Brethren cannot be ignorant that the Lord commends such of the Churches in Asia as could not bear but uncharched those that were evil who said they were Jews and Aposties and were not but were the Synagogue of Sathan and how vehemently â—he reproves those that did not thus separate from such evil workers whether Congregations or particular Members for sure there is but one Law for few or for many in this case True it is That God had mercy for great offenders upon repentance and there must be admoniton before they be spewed out of the mouth But what will this avail their case who being intreated and exhorted to turn from the errour of their way and diligently taught concerning the truth yet persist in their opposition The slight exposition which the Searchers gives us of 2 John 7. 9. Verses is no more to be commended as I conceive then their Adversaries unwary syllogism from thence Seeing it is not all that confess that Jesus Christ is come in the flesh that hath fellowship with the Father and the Son For that is the sense of the Searchers or else they must tell us how many of Christs Doctrines or teachings must be owned as necessary to mens communion with God and Christ which will puzzle the Searchers as much as any body else their flourishes and reflexions against others notwithstanding Nor need we say much to our Brethrens demands which they ground on a suppâ—sition of the truth of our opinion considering what we have said already for if that we hold bâ— the truth it is such a truth as may not be dispensed with or neglected without manifesâ— danger to the rest of the principles of Religion as hath been shewed It shall therefore now suffice for the tryal of the consciences of ouâ— Brethren in this matter that we appeal tâ— them touching the like service in another case namely the Laying on of Hands in the Ordination of Officers in the Church which some oâ— them will have to be that principle Heb. 6â— though others of them reject that as erroneous sâ— that our Brethren had litâ—le cause to upbraid uâ— about some differing apprehensions about the end of that Ministration sith themselves are divided both about the end and the principle it self I say put case now that some among you should deny the Layng on of Hands on Officers to be instituted of God and tell you it is an innovation of man to say no worse and that you have no command from God for it and thereupon they bring all the Arguments against you which you devise against us And not only so but they carry on all the Affairs of the Church without any regard had to that orderly way of ordaining men to Office by prayer with the Laying on of Hands Only because it s your humour to have men so ordained therefore in condescention to your weakness and that they may the better bring you off that usage they permit you once twice or thrice c. to preach up such a thing in their Congregations Do you now make so little conscience of that Laying on of Hands which you practice and that as a part of the Foundation say some of you as that you could maintain a free and chearful communion with such persons Howsoever you may shuffle in this case considering the liberty which you encline to in the other yet surely were you free from that temptation you would find no small difficulties to hold such communion with those who should not only make void but even despise for 't is no better that wholsome and Divine order which God hath left for the Government of his House As for general Assemblies which are ordained for general Controversies and which through the blessing of God are the best expedient under the Sun for composing divisions in the Churches Here the liberty of Christians should be yea must be maintain'd though they differ right much in their opinions in matters of Religion and therefore we have indeed very Christianly admitted the Searchers to such our Assemblies knowing well that not only the Christians in the ages bordering upon the Primitive but even the Apostles of our Lord did allow Christians of very different perswasions freely to deliberate on things propounded in such Assemblies But yet we little thought that our Brethren would have abused us in the sight of the World for this our Christian respect towards them as if we were inconsistant with our principles in such our condescentions unless we also communicate with them at the Lords Table Surely this kind of dealing is unlikely to effect the peace and concord of our too much divided Congregations For my part I could heartily wish that all the Congregations of Christians in the World that are baptized according to the appointment of Christ Math. 28. 19. Mark 16. 16. Acts 2. 38. would make one Consistory at least some times to consider of the matters in difference among them For if this be not admitted there is no means under Heaven remaining as I conceive to heal their divisions and consequently to obtain that peace which should rule in the hearts of all Gods people because they are thereunto called in one universal body And herein I conceive an union in the main may be held though in our particular communities for the avoiding otherwise inevitable inconveniencies we are constrained to hold some distinctions For it is one thing to forsake the Church of Christ and another to cease communicating with such a particular Congregation as in the time of Reformation will needs stay behind in the steps of irregularity The first can be no other than Schism sith there can be no cause to forsake the Church of God though there may be cause to forbear communicating with some particular Members or Congregations thereof The other is so far from Schism that it is more truly called Reformation nor doth it follow that because we efuse to communicate with our Brethren in rheir irregular proceedings in the matters of Religion that therefore we reject them in those principles of truth which they do religiously observe and zealously profess neither is our distinguishing our Congregations from theirs so much a separation from them as a Reformation of our selves so that the 10. and 11. demands of the Searchers might well have been spared sith as things stand among us they are not only unnecessary but I fear may prove very pernicious to