Heb. 6. 2. ought now to be practised by the servants of Christ The Antecedent cannot be denied without manifest danger to all the principles of Christs Doctrine for if one be abolished then why not the rest So then the consequence must not be denied The third branch of my position proved Viz. That the Laying on of Hands Heb. 6. 2. is a part of the foundation there mentioned But first for explication of the word Foundation it is to be considered That when it is applied to Christianity or the Church of God It may be considered first originally and in the main and so Christ our Lord is only the foundation Or secondly demonstratively or in the mean and so his doctrine may be said to be the foundation by an usual manner of speech when the thing containing or holding forth is taken for the thing contained or held forth For whatsoever Christ is in himself certain it is he is not a foundation TO VS But as he is held forth in his doctrine Heb. 6. 1 2 c. Hence I argue Argument 1. The word Foundation Heb. 6. 1. cannot be refer'd to Christ as the foundation of his Church originally or in the main or in the highest or most sublime consideration Ergo The word Foundation is refer'd to the doctrine of Christ in the first or most easie demonstration to wit the first rudiments or principles of Religion even such as Babes in Christ may know them The Antecedent is true otherwise what shall we think of Paul Would he not teach the Christians concerning the knowledge of Christ in the more sublime points of Christianity Surely he professes to do this at the time he wrote to them and indeed how else could he lead them on to perfection Heb. 5. 11. and 6. 3. So that our consequence is very rational Argument 2. The word Foundation Heb. 6. 1. is comprehensive of all these particulars to wit Faith Repentance c. Ergo the word Foundation Heb. 6. 1. is comprehensive of Laying on of Hands Heb. 6. 2. as well as any of the rest That the Antecedent is true may in part be perceived by the Searchers themselves For they were more rational than to deny the word Foundation to be meant of this or that particular only and grant it to be meant of the rest Therefore they would have none of the said particulars to be understood by or comprehended in the word Foundation but restrain it only to Christ which yet is contrary to their own opinion sith they have since granted Laying on of Hands Heb 6. 2. to be a part of the Foundation The consequence is good because no reason can be assigned why the doctrine of Baptism should be a part of the foundation there meant rather than the promise of the Holy Spirit with the way of God to seek for it Argument 3. The Apostle in Heb. 6. 12. describes the foundation in its several parts But it is irrational in such a description to intermix two purticulars in the midst of four thâ— two first and two last being Fundamental anâ— the two middlemost Circumstantial or what elsâ— would you have them And yet give us no intimation of any such unsuitable commixtion Ergo Laying on of Hands is one part of thâ— Foundation which is mentioned Heb. 6. 1 2. T. G. The Second part Of the Constitution of a true CHURCH NEither are the demands of our Brethren about what truths the knowledge whereof are necessary to the Constitution of a true Church so difficult but that we shall give them a direct answer at least to a larger degree than what they in that case have assigned for they only set down Faith Repentance and Baptism with a holy life c. omitting not only the fourth principle of Christs Doctrine though they confess laying on of Hands Heb. 6. 2. to be a part of the foundation but also they omit the Belief of the Resurrection and the eternal Judgment If it should be said that they comprehend the two last principles in that of Faith towards God we must tell them they had better by far have expressed them for certainly in this case we cannot be too express if we express nothing but the truth But to be plain it 's justly suspected that they do not make the Knowledge or Belief of the Resurrection and eternal judgment necessary to the Essence of a true Church for if they had they would some where or other have asserted these truths to be necessary in that behalf which they have not done but rather argued to the contrary whiles they reason from the state of the Church before Christs Ascension to the state of the Church after it as we shall see more anon These things premised I answer directly to their demands in this case That the belief and practice so far as they are practical of all these principles or truths Heb. 6. 1 2. Are necessary to the right or perfect Constitution of a true Church which I thus demonstrate All the first principles of Gods Oracles from the time they were in being are necessary to be known believed c. in the Constitution of a true Church Ergo all those trutbs Heb. 6. 1 2. Are necessary to be known believed c. in the constitution of a true Church The Antecedent I prove because first principles are either necessary in the constitution of a true Church or not at all But first principles are necessary Ergo they are necessary in the constitution of a true Church This will yet further appear by considering every principle apart after this manner 1. If Repentance from dead works be not necessary to the constitution or beginning of a true Church no man can shew a reason why it should be necessary at all 2. If Faith towards God be not necessary to the constitution of a true Church then not at all 3. If Baptisms be not necessary to be taught c. in the constitution of a true Church then not at all 4. If Laying on of Hands for the promised and Sealing Spirit be not necessary in the constitution of a true Church then not necessary at all 5,6 If the Knowledge that the dead shall rise again and be judged be not necessary in the constitution of a true Church then not necessary at all And therefore I argue further Milk is necessary for Babes or mankind in his first estate Ergo all thâ—se principles Heb. 6. 1 2. Are necessary to Churches in their beginning or constitution The antecedent is evident by sense the consequence is true because all the principles Heb. 6. 1 2. Are called Milk Heb. 5. 12. And that which pertains to Babes in Christ and consequently to the constitution of Churches Again If the Principles of Religion be not to be taught in the beginning of our Christian State no man can tell the time when these things ought to be taught For pass but the time of the beginning Plantation or founding of Churches and let our
〈◊〉 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
Brethren resolve us concerning the proper time to begin to teach the Principles of Religion and particularly that principle of Laying on of Hands Mean while we conclude that the proper time to instruct Men concerning the promise of the Spirit and consequently touching the means to obtain it is at or about the time of their beginning their Christian course or being made the Members of Christs Body because every Member of that body ought to be vivified by that one Spirit which God hath promised to them that obey him Again The whole foundation is necessary to the constitution of a true Church Ergo all the principles Heb 6. are necessary to the constitution of a true Church The Anteoedent will never be denyed by any wise builder for they know the Superstâ—ucture is not like to be secure if the Foundation be defective The consequence is good because every principle Heb. 6. is a part of the Foundation and so Laying on of Hands among the rest as is granted on all sides Nor will our Brethrens demands grounded on the state of the Church before the Ascention of our Lord prejudice ought that we have said seeing it is evident that they were not only ignorant of the promise of the Spirit and by what means it should be obtained but they were plainly ignorant that Christ must die for the sins of men and rise again for their justification as appears Luke 24. 19 20 21 22 23 24 25 26 27. And he that is Jesus said unto them that is his Disciples what things And they said unto him concerning Jesus of Nazareth which was a Prophet mighty indeed and word before God and all the people And the chief Priests and how our Rulers delivered him to be condemned to death and have crucified him But we TRUSTED that it had been he that should have delivered Israel And beside all this to day is the third day since these things were done yea and certain women also of our own company made us astonished which were early at the Sepulchre and when they found not his Body they came saying that they had also sein a Vision of Angels which said That he was alive And certain that was with us went to the Sepulcher and found it even as the women had said but him they saw not Then he said that is Jesus unto them that is his Disciples O fools and slow of heart to believe all that the Prophets have spoken ought not Christ to have suffered these things Hence these three things are evident 1. That Christs Disciples were ignorant that he should work mans deliverance by dying for them 2. That he should overcome death by rising again from the dead 3. That Christ both reproves their ignorance and instructs them in the knowledge of the Scriptures touching these principles Now let us see what our Brethren have gained by quering from the state of the Church before to the state of the Church after the Ascension of our Lord surely not an hairs-breadth of proof that Laying on of Hands should be dispensed with in the perfect constitution of a true Church any more than that the knowledge of Christs dying for our sins and rising again for our justification may be dispensed with in like manner But howsoever it was the pleasure of God to wink at the days of this ignorance yet surely we know that men are not now under the promise of salvation unless they confess with the mouth the Lord Jesus that is not to cry Lord Lord only but acknowledge him their Lord purchaser and their Lord commander and shall believe in their heart that God hath raised him from the dead whence we conclude if they be not under the promise of salvation they are very unfit for Church-Communion And here we will take notice of your demand Where the Apostles Laid Hands upon any after they had received the Holy Ghost The ground of this demand seems to be corrupt in two respects first in that it supposeth that if the end of an Ordinance be obtained the Ordinance ceaseth The contrary to which is evident in the case of Baptism Acts 10. 47 48. For Baptism in the ordinary way of Gods communicating the graces of the Gospel is antecedent to the reception thereof is propounded as a means wherein not only the Remission of our sins shall be granted to us but as a condition whereupon we shall receive the gift of the Holy Ghost Acts. 2. 38. yet we know the Spirit was once at least given and received before Baptism was dispensed yea those persons had the chief end of Baptism for God that knew their hearts did now evidence the Remission of their sins purifyng their hearts by Faith Acts 11. yet did not all this in the least make void that solemn Ordinance the Baptism of Repentance for Remission of sins which was fore-ordained to signifie and Sacramentally to confer the grace of the pardon of sin and the inward washing of the Conscience by Faith in the bloud of Jesus Christ If then the end of an Ordinance being obtained doth not make void the practick part during the time that the Church is under Ordinances then who can forbid prayer with the Imposition of Hands for the gift of the promised Spirit even for those that have received a measure thereof already seeing none will say I trust that they have received so much but that they are capable of receiving more Again it is the will of God that there should be no Schism in the body nor confusion in the Doctrine or practice of his holy things 1 Cor. 1. 10. Rom. 16 17. 1 Cor. 14 33. And therefore hath not ordained a divided or confused order in the constitution of his Churches which yet cannot be avoided if once it be allowed that part of a Congregation under a pretence that they have the Spirit or gift of the Holy Ghost already must be admitted to all manner of priviledges in the Church without any regard had to an Ordinance or principle of the Gospel without the observation whereof the other part cannot arrive at the priviledge of Communion in the same body without being guilty of the breach of order A weak sight may perceive whither such a conceit would lead us at last even into that Wilderness whither many are gone who forsooth because they have the kernel to wit the Spirit they have no need of the shell to wit the Ordinance of God as if that Spirit which leads men into disobedience were the Holy Ghost till at length they have so much Spirit that the knowledge of Christ crucified without the gates of Ierusalem is of as little esteem with them as his Ordinances The other corrupt ground of this demand seems to be an over-weaning conceit of present receivings and hath too much of that Language What prâ—fit shall we have if we pray unto him And seems to border much upon their apprehensions who concerning Holy Baptism do thus speak I am as well
generally are to wait upon him for the reception thereof which way is the prayers of the Church performed by her Ministers with the laying on of hands and this as a principle of Christian Relâ—gion belonging to them in the minâ—rity of their Christian state For explication of some parts of this Proposition it is meet that we shew first what we mean by the holy Ghost sith some now as well as heretofore Acts 19. either by reason of ignorance or some worse cause seem not to know whether there be any holy Ghost As if they had forgotten unto what they were Baptized Matth. 28. 19. By the Holy Ghost then we do not mean the Spirit of man in its most reformed and elevated state imaginable neither any created Spirit whatsoever But by the Holy Ghost we mean that Spirit by whose operation the Creation of the world was brought forth and formed Gen. 1. 2. Job 26. 13. And which knoweth all things even the deep things of God 1 Cor. 2. 10. And which is present every where Psal 139. 7 8. 9. Which Spirit we therefore believe to be one with the Father in nature and essence and therefore rightly said to be God Acts 5. 3 4 9. Secondly when we speak of mens receiving this holy Spirit we do not mean that he dwels in them essentially and personally for so they cannot contain him But he dwels in them by manifestation and operation By gifts according to 1 Cor. 12. By fruits according to 1 Cor. 13. 4 5 6 7. Galath 5. 22 23. And seeing the ground of this so much neglected truth the fourth principle of Christs doctrine lieth much in that great promise of the Spirit of God as the right of all the Disciples of Christ It behoveth that we open the nature of that glorious promise that being affected with the excellency and made sensible of the necessitie thereof we may the more devoutly seek for it not only in our private devotion but also in that special and publick way assigned in the holy Scripture for the obtaining so great a benefit Let it therefore first be considered that to be under the common influence and operation of the Spirit in the Ministery of the Word in order to conversion is one thing and the reception of the Holy Ghost as a Seal and confirmation of the souls of Christians as it is the earnest of their inheritance is another It is certain a person may be eminently under the operation of the Spirit in the first consideration and yet be a stranger to the reception of the Spirit in the other as appeared first in the Apostles themselves who though they were the persons which received the first fruits of the promised Holy Spirit yet were they for some time in the profession of the Gospel before they received it For they did not receive the Spirit of promise till after the Ascention of our Lord Acts 1. 4 5. But wait for the promise of the father which saith he ye have heard of me fâ—r John truly baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence John 7. 39. The Spirit was not yet given because that Jesus was not yet glorified In like manner the Samaritans were converted from the errour of their way by the preaching of the word and became the Disciples of Christ and yet the Spirit of promise was faln on none of them Acts 8. 12 15 16. The Ephesians also believed in God after they heard the Gospel of their salvation But were not sealed with the holy Spirit of promise till afterward Eph. 1. 13 14. Agreeable hereunto is that question of the Apostle Acts 19. 2. Have ye received the Holy Ghost SINCE ye believed The persons to whom this question was put were believers in Christ yea Baptized believers Whence we are to note that Baptized Disciples have right to the promise of the Holy Ghost and indeed hence it was that Peter could so confidently and universally promise in the word of the Lord the gift of the Holy Ghost to every one that doth repent of their iniquities and are baptized in the name of the Lâ—rd Jesus Christ for the remission of their sins Acts 2. 38. It appeareth therefore that persons may be under the operation of the spirit of God in the Ministerie of the Word to their illumination and conversion so far as to be brought into a certain state of Christianity for those that may be called Disciples are called Christians Acts 11. 26. and yet be without the enjoyment of the sealing and confirming spirit of promise in themselves which is yet more evident from John 14. 16 17. I will pray the Father and he shall give you another Comforter even the Spirit of TRUTH for he dwelleth WITH you and SHALL be IN you Note well this promise doth not respect the spirit as it worketh Miracles only but also and indeed much more the Spirit as it is a Leader into all Truuh called therefore the Spirit of Truth yea 't is the Spirit in such wise as shâ—uld â—bide with and in the Saints for ever yea it is the Comforter or Spirit of Comfort and is therefore that gift of the Spirit which pertaineth to Christians generally Secondly That this sealing and confirming Spirit of promise belongs to Christs Disciples generally whether male or female I conceive some necessity to demonstrate because the Searchers to the intent that at the least they may exclude â—omen from the benefit of prayer with the laying on of Hands will not have them included in the word THEM Acts 8. 17. but if we prove that women have right to the promise equally with men we shall not at all fear the trifling demands of the Searchers in their 29 Querie which only serves to shew the weakness of their cause for it seems if it be true that women as well as men had Hands imposed on them with Prayer by the Apostles for the Holy Spirit then their cavils against the universality of the practâ—ce of laying on oâ— Hands is at least the less considerable Now that the promise of the Spirit extends to Christian women as well as men appeareth from the Prophets foresight of the extent thereof Isa 44. 3. I will powr water upon him that is thirsty and flouds upon the dry ground I will powr my Spirit upon thy seed and my blessing upon their off-spring Joel 2. And it shall come to pass afterward that I will powr out my Spirit upon all flesh and upon the servants and upon the Handmaid in those dayes will I powr out of my Spirit Which glorious promise was first fulfilled to the Christians soon after the Assention of our Lord Acts 2. And now is the time as well as then for Christians to reap the fruit of that promise Acts 5. 32. the holy Ghost which God hath gâ—ven to them that obey him Because ye are sons God hath sâ—nt forth the Spirit of his Son into your hearts Gal. 4. 6.
advantage And whereas it is much doubted whether laying on of Hands was ever taught or commanded by authority from heaven me thinks this should not be hard to be understood Unless we can be so void of reason as to dream that Peter and John when they came among the Disciples went preposterously from person to person praying and putting their hands upon them and that without telling them what they meant by it Which to do were enough to amaze the Spectators and iâ— contrary to the glory and gravity of Gospel performances which as they must be acts oâ— subjections of Faith if they do please God so the faith of such acts or subjections musâ— come by hearing with understanding whaâ— they must do or to what they must submit and to what end And this hearing must be from the Word of God else there iâ— no ground for Faith or practice in matter of Religion so as to please God But Goâ— was well pleased with the Apostles acting anâ— the Samaritans submission in the case of prayer with laying on of Hands and bore witness from heaven that he approved it Therefore their obedience was of Faith Therefore they heard with understanding that what they did was their duty therefore the Lord taught them both concerning the duty and the end thereof That the Apostles should practise with such frequency this service of prayer with the laying on of Hands upon Disciples generally That it should be recorded among the chief of their Acts in promoting the Gospel and setling of Churches that it should be placed among the principles of Religion and all this without authority from heaven is unworthy the followers of Christ or his Apostles to imagine But forasmuch as divers have laboured to satisfie the contrary minded in this point whose works are extant unanswered I shall not insist farther save that I do briefly shew that our Brethren are not consistent with themselves in this particular For they do that themselves which they will not allow themselves to do for they practice laying on of Hands on Officers for which there is as little by way of precept as for the laying Hands on Disciples or rather less For since they do now acquit that Text 1 Tim. 5. 22. as not having any thing to do with the business of Ordination and to strengthen a contrary interpretation do bring the Suffrages of Dr. Hammond Victor Cyprian and the Council of Carthage sure I am they have no Text which hath so much as the face of a precept I mean in so many words for laying hands upon Officers although it is beyond doubt with me that that way was ordained of God to depute his servants in the Ministery to their works respectively wherefore I will conclude this discourse with this Enthememe There is sufficient ground in Scripture for laying on of Hands on Officers in the Church Ergo there is sufficient ground in Scripture for laying hands on Members of the Church And whereas our Brethren do make a shew by their actions out of some ancient Authors as well as Modern as if Antiquity were on their part in this Controversie I will therefore put in something by way of evidence to the contrary as I finde them partly from the Authors themselves and partly from such as have gathered certain sentences out of the works of the Ancients concerning this matter Tertullian to this effect That like as in Baptism the flesh is washed that the soul may be made clean so in laying on of Hands the flesh is overshadowed that the soul may be illuminated by the Holy Spirit In the Constitutions of Clemens there is said to be this passage viz. We must all hasten to be born again to God meaning by Baptism and at length to be signed by the Bishop that is to receive the seven fold grace of the Spirit otherwise a person cannot perfectly be a Christian if carelesly and willingly and not of necessity he remain without it Cyprian speaking of the Samaritans receiving the Holy Ghost by laying on of Hands saith Which also is done with us that they which are baptized in the Church must be presented to those who are set over the Church that by prayer and laying on of Hands may obtain the Holy Ghost Jerom according to Andreas Willet touching laying on of Hands hath these words viz. It hath ever been the Custom of the Church Eusebius hath a passage concerning Novatus who lived about the middle of the third Century how he slighted the imposition of Hands these are his words after mention made of his being baptized he saith He obtained not that which he shâ—uld have done according to the Canon or rule of the Church to wit Confirmation by the hands of the Bishop Insomuch then he obtained not that how came he by the Holy Ghost See also to the same effect the seventh book of Eusebius c. 2. For Modern Writers Erasmus in my opinion as he is most clear without mixture in most of his Expositions and particularly in this point he is most clear These are his words upon the principles Heb. 6. 1 2. The first degree unto Christianity is to be repentant of our former life and to forsake sin Next of all it is required that we be taught that true innocency and soul-health is to be hoped for of God Then forthwith that we be purged by Holy Baptism from the filthiness of our sins and restâ—red again to the state of innocency then that we receive the Holy Ghost by laying on of Hands and believe the resurrection of the dead to come and also that last judgement that shall award some to eternal felicity and other some to everlasting pains and damnation Diodate hath these words Laying on of Hands was a Ceremony joyned to Baptism for a sign of Blessing and Consecration to God And he calls these principles the first grounds of Christian Catechism and the heads of Christian Doctrine As in Baptism the outward Ministery or mystical washing doth regenerate wash away sins cleanse and purge us from our filthiness so doth the imsition or Laying on of Hands give us the gift of the Holy Ghost but the outward and mystical washing doth onely represent unto us that in Christs Bloud our sins are clean washed away c. From these Testimonies it appeareth that what the Churches of Christ now contend for touching the practice and the subjects and the end of prayer with Laying on of Hands is no novel thing but as the institution of that Ordinance is found in Holy Writ as we have shewed so it hath continued in use as necessary in place the next to holy Baptism among Christians generally AN APPENDIX MEeting lately with a very worthy Brother at East Haddon in the County of Northampton he did much importune me to admit of a short dispute with him about the principle under consideration to whom I consent and he laid down this Assertion That Laying on of Hands
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
the peace of our Churches Let me now conclude with a free Word to the Brethren of both perswasions And that is to beseech you to consider one another as Brethren and not as Adversaries and as Brethren to put on Charity one towards another and chiefly you that are zealous for the principle under debate the more you walk in the truth the more it concerns you to shew forth your works with meekness of wisdom and to abound in that gift of the Spirit which hopeth and believeth all things which doubtless will teach you to believe this of your Brethren in general that if they saw the truth as you do they would be nothing less zealous for it then your selves and consider in the mean time as they are erroneous in our judgments and certainly erroneous they are so we seem to be to them And though the consequence of their rejecting one principle of Religion do indeed endanger the rest yet let us believe that if they were awar of this they would abhor such an opinion as doth so prejudice the Doctrine of Christ Our Brethren do err it is true but they err with a conscience void of errour because as may be hoped they know not that they err Now Charity suffereth long and is kind is not puffed up against any that zealously serve the Lord though perhaps they err from many of his Precepts Charity is not the companion of that excess of indiscreet zeal which abounds in some men for it knoweth that temperance is as necessary in our zeal as mercy is in judgment violent Spirits seldom or never doth the Church service without disservice And let us consider that the truth we stand for hath no need of our passions to defend it no it s own authority will support it against the strongest opposition therefore let your moderation appear to all men To the Brethren on the other side Let me thus speak beware that you despise not your Brethren especially you that are men of parts because you being taken for Brethren of high degree must now if you own the truth which you have opposed seem to be abased You that have been Instructers of the simple must now learn of Babes or at least such things as pertains to Babes Whereupon if you ask your consciences I am perswaded you or at least some of you have met with such reasonings as once a Wise man met with upon an occasion like to this when he reasoned with his friend after this manner Because others are gone before is it a shame for us to come after or is it not rather a great shame not at all to go after them Aug. Confess l. 8. c 8. And let it be considered how upon the discovery of the right manner of Baptizing for men had forsaken the way of God both in the subject and manner of that Ordinance there was found a kind of necessity for Christians of ancient standing as it were to begin again And yet some then as you now was by no means to be prevailed with but would at least have the way of baptizing left to every mans liberty as you would have the 4th principle and now the Lord hath pleaded that cause when no other endeavour could prevail for those that stumbled at that truth are in a manner wholly extinct in this Nation whilst those that imbraced it are blessed with great encrease And what shall befall you if to your disobedience you shall add pertinacity a little time may determine By that which hath been said you may perceive Brethren how the case stands betwen us gladly would we have communion with you in all Christian priviledges but your willful want as of some may be feared of one principle of Christian Religion and therewithall your endeavours to deprive our Churches of it as is too evident to be denyed puts a stop to that which is so much desired and how it shall be obtain'd is the business for time to determine and O that the set time were come Mean while we must leave the Searchers and their search our selves and our Sigh to him that will cause all the Churches to know that it is he that searcheth the heart and tryeth the Reins and will give to every man according as his work shall be A Defence of the Offices of Apostles and of the continuance thereof in the Church till the end FOr men to strain more at the Word Apostle as some do at the word Bishop then at the work or Office signified thereby is no other thing as I conceive then groundless humility or hypocritical subtilty seeing it is evident that those Titles are as lowly as any that can be given to sute with the matter thereby intended The first signifying a Messenger or one sent the other an Overseer Wherefore that I may avoid this humour I will not fear to call old things by their old names and therefore shall call the Officers of the Church by the same names which the wisdom of God hath given them not to make them proud but rather humbled and to be as a Memento concerning the work which by their Office they stand engaged to do Nor shall we need at this time to say much of the Officers of the Church generally but only of the Office of Apostles or messengers this because some of our Brethren do not only doubt but endeavour to make others doubtful also whether God hath given to his Church ANY Apostles or Messengers to succeed the Primitive Apostles as a constant Ministery in the Church to the end of the World And albeit we say that the Apostles have Successours as well as Bishops c. yet our meaning is not that there are any that succeed them in all respects for there was in the Office of the chief Apostles something ordinary â—nd fixed and something extraordinary and â—emporary the latter was first their immediate â—ission Secondly they â—earned their Doctrine eiâ—her from the Sacred Lips â—f the Lord Christ or by â—â—fallible Revelation and were not taught it â—y man as Timothy and â—ther their successours â—ere Heb. 2. Great salâ—ation which at the first began to be spoken by the Lord and was confirmed to us by them that heard â—im That which we have heard which we have â—â—en with our eyes which we have look'd upon and our hands have handled of the word of Life thaâ— which we have seen and heard declare we unto you 1 John 1. 1 5. But I certifie you Brethren thâ—â— the Gospel which was preached of me was not afteâ— man for I neither receiveâ— it of man neither was taught it but by the Revelatioâ— of Jesus Christ Gal. 1. 11. Thirdly They were tâ— lay a Foundation and tâ— propose a form of Doctrinâ— for other Teachers to builâ— on and to keep as their pattern and a Standard by which to trie others Doctrine anâ— Spirits 1 Cor. 3. 10. as a wise Master buildeâ— I have laid the Foundation and another