The Fourth Principle of Christs Doctrine Vindicated, Treatise

The Fourth Principle of Christs Doctrine Vindicated · Treatise

p. 1THE FOURTH PRINCIPLE OF CHRISTS DOCTRINE VINDICATED.

HOw hard a thing it is to bring thoſe Sacred Truths of the Goſpel to their due Uſe and Eſtimation in the Church, which have been abuſed by the Corruption of the Ages paſt, thoſe cannot be ignorant, whoſe Lot it hath been to Labour in that glorious Undertaking, which yet is more particularly made manifeſt at this time by a late Book Intituled, A Treatiſe of Laying on of Hands; wherein the Churches adhearing to that Principle, are not only repreſented to the World as founded in Sin, Schiſm, Errour, and Ignorance, By Mr. D. But the Principle it ſelf alſo rendred Erronious, **The Principle is this, viz. The promiſe of the Holy Spirit which God hath made, and Chriſt obtained for the Church under the New-Teſtament, and Prayer with the Laying on of hands as the way of▪ God for his people wherein to obtain it.and preſented to the world with ſuch a Robe of Folly put upon it by the Vauity of Men in many Ages paſt, as may expoſe it to the Mockage of the ignorant, who know not to diſtinguiſh between Truth and mens ſinful Adjuncts wherewith it hath been incumbred, any more then the Soldiers who cloathed Chriſt in a Purple Robe, and when they had done derided him. By which kind of dealing it were eaſie for the Adverſaries of other Truths as Baptiſm and the Table of the Lord, to diſgrace them to the World, ſith they alſo have been as much attended with Chriſms, Croſſings, Creamings, Exerciſms, Exſuffiations, Sponſors, Spitings, Saltings, and Superſtitions, or Idolatrous Adorations, as this deſpiſed Truth of Prayer with Impoſition of Hands for the promiſed p. 2Spirit.. All which Sacred (and in their places precious) Truths ſhall yet be more fully reſtored to their Integrity and Eſtemation in the Churches of Chriſt Maugre oppoſition.

Towards the advancing a work of which import, Mr. H. D. hath had a prize put into his hand, but wanted a heart to make uſe of it, with reſpect to the Fourth Principle of Chriſts Doctrine, chuſing rather to diſgrace it what in him lay, whereby he hath as much ignobled himſelf, as he juſtly advanced his repute in the Churches, by his uſeful Labours in his late Treatiſe of Baptiſm. Of which being ſeaſonably admoniſhed, he muſt expect now to be more ſharply reproved.

His Book conſiſts of two General Parts, the firſt Hiſtorical, ſhewing the opinion of other men concerning the Laying on of Hands: The ſecond Polemical, ſhewing his own opinion in oppoſition to moſt men in ſundry important Particulars.

1. From the Hiſtorical part with the Title page there is ſomewhat gain'd for the Truth which he would deſtroy, whilſt he tells us, An account is given both from Scripture and Antiquity, how it hath been practiſed in all Ages ſince Chriſt. And beginning with the Scripture, he plainly ſets down the uſe of that ſervice by the Apoſtles in ſeveral places, only he minceth the matter in reſpect of the end for which they obſerved it as hereafter is ſhewed.

2. He proceeds to other Authorities, about whom he deals not ſo fair as might be wiſhed, and likewiſe he ſeems too bold. 1. Not fair, becauſe he begins with a ſpurious Author, who would beſmear the Truth in queſtion, with Ʋnction or Chriſm in the firſt Age, and chiefly he inſiſts upon ſuch Authors, and ſuch paſſages in thoſe Authors, who expreſs ſomething of their own or others Vanities, in conjunction with Prayer and laying on of Hands; thereby deſigning (I fear) to make the thing in queſtion the leſs acceptable to the Reader; and having done thus, he labours to impeach the Impoſition of hands, (as now contended for) as if Antiquity were not on our ſide in this Controverſie. For the firſt Teſtimony of any credit (in his own Judgment) which is brought by him, is that of Calixtus (alias Caliſtus) and having made him the Author of Confirmation, (which indeed he was not) he puts the Mark of Pope upon him, to make the cauſe he oppoſes ſtill the more hateful, whereas, though he were Biſhop of the Roman Church about the year 221.Euſeb. Hiſt. lib. 6. c. 20. yet it is certain the Popedome (as now commonly underſtood) p. 3had then no being in that Church. True it is, Caliſtus had his miſtakes or errors, as well as other Fathers, and yet ſome whom Mr. D. mentions with greater Eſtemation, had as great (or greater) miſtakes then he. However, all that can fairly be ſaid in this caſe againſt Caliſtus, is, that he helped forward the uſe of Oyle in the Service of Prayer with Impoſition of Hands, but laying on of Hands, (called by ſome Confirmation) was in uſe in the Churches long before, as now I ſhall ſhew.

For ſith we have the Scriptures, Acts 8. 12, 13, 14, 15, 16, 17. A…ts 19. 6. 2 Tim. 1. 6. Heb. 6. 2. moſt clearly ſhewing the practice of Prayer with Impoſition of Hands for the promiſed ſpirit, (as we ſhall more full demonſtrate in our ſecond Part) we ſhall not need to produce any other witneſs for that Age, and for the ſecond, we have better evidence than Dynis, or Juſtin Martyrs Reſponſes; for Tertullian (whom Mr. D. tells us he had quoted, pag. 26. but ſtrangly miſtakes himſelf, having not mentioned him, nor any ſentence out of him) is our witneſs for the ſecond Century in which he lived and flouriſhed in the year 202. in the profeſſion of Chriſtianity, under Severus and Antonius, and wrote an Apology about that time for the Chriſtians, and therefore muſt needs be able to give an account of the uſage of the Church in the ſecond Century, his words are theſe. When we are come out of the Laver, [meaning Baptiſm]Tertul. d… Baptiſme. afterward the hand is laid on by Bleſſing [meaning by Prayer] calling upon, and inviting tre Holy Ghoſt. And again, Like as in Baptiſm the Fleſh is waſhed, that the Soul may be made clean; ſo in Laying on of Tertul. d… Reſurrect.Hands the Fleſh is over-ſhadowed, that the Soul may be illuminated by the Holy Spirit.

Moreover, we find in Euſeb. expreſly, Prayer and Laying onEuſebius lib. 7. cap. 2. of Hands, on perſons to be united to the Church, called. The ANTIENT MANNER, and this was about the middle of this Century or Age wherein Tertullian Lived, being in the days of Stephen Biſhop of the Roman Church, Anno 256. and here is not the leaſt mention of Chryſm, **And for the Ʋnction mentioned in Tertul. de Bap its ſhewed by the Learned Proteſtants, to be that which was uſed at Baptiſm, and not at laying on of Hands.or any vain Ceremony. Sith then this Service is ſaid to be Antient at that time, it may well refer to the Apoſtolical Century, being but about 150. years upward; however, its full evidence for the practiſe in the ſecond Century, which is ſufficient to our preſent purpoſe.

Theſe witneſſes may alſo ſerve for the Third Century, living (as before) both in the ſecond and third, to whom we may add p. 4Ʋrban Biſhop of the Roman Church, whoſe words as cited by Mr. D. are very harmleſs words (abating the terme Sacrament, &c.) which be theſe, That the Sacrament of Confirmation be immediately given after Baptiſm, and that all the faithful are to wait for the Spirit by the Impoſition of the B. Hands.

Cyprian alſo who flouriſhed about the middle of the 300. gives Teſtimony to the Practiſe now contended for, ſaying, It is to little purpoſe to lay hands on them [that returned from Hereſie] unleſs they receive alſo the Baptiſm of the Church, for then at the length they may be ſanctified perfectly, &c.

For the Fourth Century, though enough is done by Mr. D. to ſhew they were for Prayer with Impoſition of hands after Baptiſm, for the Spirit of Promiſe; yet ſith their witneſs may be more clearly ſet down, I will add ſomewhat in that behalf.

And however Melchiades is **Sure I am, in this Mans dayes, both Chriſtians and all men had free Liberty to ſerve God as they ſaw they ought, this man not ſeeking to hinder it, which is not like the Popes of our days. He governed the Roman Church, Anno 312. and it certainly gratifies the Papiſts too much, to acknowledge Popes to have been ever ſince the time of Clement, as Mr. D. is pleaſed to do, pag. 7.Popified by Mr. D. yet his Doctrine is not ſo dangerous as is pretended, for when he ſaith, Baptiſm and Impoſition of Hands are to be joyned together, he is very conſonant to the Apoſtles practiſe, Acts 8. and to their Writings, Heb. 6. 2. And when he ſaith, The one is not to be done without the other, his meaning may be honeſt, as if a man ſhould ſay, you ought not to obſerve one Ordinance alone, but keep them all. And his ſaying, The one is not perfect alone; if he mean, that the perfection of one Ordinance is not ſuch but that we have need of the reſt, all is well enough ſtill, but if he mean Baptiſm, as ſuch is not perfect without the other, then for my part I think otherwiſe; but ſuppoſing him miſtaken in ſome things touching this matter, yet ſure his Errours were as tollerable as theirs that would deſtroy the thing altogether.

Jerome (who flouriſhed Anno 390. under Valentinian Junior, does not only ſay, That it is the Cuſtom of the Church, that upon the Baptized hands ſhould be Impoſed [as Mr. D.] but he alſo ſaith, Its an obſervation Apoſtolical, (which he might well ſay, Act. 8. Act. 19. 2 Tim. 1. 6.) and plainly ſaith, It is found in the A…ts of the Apoſtles.

Auguſtine, who lived Anno 395. in the Reign of Theodoſius, informs us, That …ands was laid upon Hereticks (returning to the Church) for the uniting of Charity, which is the greateſt gift of the Holy p. 5Ghoſt, which well agrees with Mr. D. who brings him in ſaying, Impoſition of hands after Baptiſm was neceſſary for the gifts of the Spirit.

Thus much for the Fathers, we ſhall now obſerve briefly what Mr. D. hath brought out of the Councells touching the Point in Controverſy.

And firſt, I obſerve he fronts his Liſt of them, with the Councel of Laodecea, An. 315. rather then with the Councell of Eliberius, which bears date, even from his own Pen, five years before the other; The reaſon is manifeſt, for though the firſt ſet down, ſpeaks not a word of Impoſition of hands, or Confirmation, yet it mentions Chriſm, and the other ſpeaks plainly of Impoſition of hands, but mentions not Chryſm; therefore that the Reader might more ſtumble at the truth in hand, he hath occaſion given to do ſo by the ſtrange phraſes of the Councell of Laodecea, and yet Mr. D. Pretends to take up the ſtumbling blocks out of the way of Gods People.

Well, for matter of Fact, however theſe Councels may witneſs for the Impoſition of hands (at leaſt that of Eliberius) in the third and fourth hundreds, they living the greateſt Part of their time (probably) in the 300. That we have much elder evidence then this, may I conceive be fairely collected (yet I will ſpeak under Correction) from the 72. Epiſtle of Ciprian written to Stephen Biſhop of the Roman Church about 50. years before the Councel of Eliberius, in which one reaſon rendered why the Councel of Carthage, before that time, had concluded for the Baptizing of returning Hereticks, is grounded upon the unprofitableneſs of impoſition of hands without it; which ſhews that both this Councel and Ciprian approved thereof; now add that forecited out of Euſebius, that in the dayes of this writing between Ciprian and Stephen, prayer with impoſition of hands was called the Antient Manner, &c. then we infer, that here were Fathers in this Councel with Ciprian, who were ſufficient evidence for the practiſe contended for, for the ſecond hundred, for if there were any at that Councel aged 70. or 80. years, they then had lived ſo much of their time in the ſecond Century as to be able to atteſt of their own knowledge the practice now called Antient. And for the firſt Century the Scripture is our Cannon. So then, we have ſufficient evidence from Scripture, and good Antiquity that this Truth began to be practiſed in the Apoſtles days, and continued in the Churches for four hundred years together, p. 6(not without Corruption creeping into it, I grant, and alas that was the caſe of moſt Truths, as well as of that.)

It were needleſs to proceed to the following Ages, from which more plenty of Teſtimonies may be produced, the Church encreaſing, and Records being more carefully preſerved then they could be in the firſt Ages, yet here I will add that notable teſtimony of the Councel of Mentz, or Meguntine, who ſaith, ‖‖Sacramentum Confirmationis ab initia ſola manum impoſitione, exlubitum: Nam cum initio Spiritus Sanctus, ad evidentiorum recentis ad hinc fidei Confirmationem ſigno viſibili influerit confirmatis externa Ʋnctione, tum opus non erat.In the beginning the Sacrament of Confirmation was exhibited only by the Impoſition of Hands, the Holy Ghoſt appearing by evident ſigns there was no need of outward anointing. The ſame is teſtified Intervil. chap. 16. The Sacrament of Confirmation was Celebrated in the beginning only, with the laying on of Hands, and ſaith Alex▪ de Hales, The Apostles Confirmed with the only Impoſition of Hands, without any certain form of words or outward Element. Thus the Purity of Truth in this, as in other caſes, is evidenced even by thoſe that have not kept it in the Purity thereof. Now whereas I ſaid Mr. D. was too bold, &c. my meaning is in this, that he ſo confidently tells us the Greek Church did reject Impoſition of Hands, &c. and that the Waldenſes did the like, for ſuch Negatives are hard to be demonſtrated; for what if ſome or many of them did reject it, yet if many, or ſome of them did receive it, what then is become of this Negation? That they did reject (or at leaſt many of them) the Popiſh Sacrament of Confirmation, in reſpect of divers uſages therein, I can readily believe, but that they did reject Prayer, with the laying on of Hands, for the Promiſed Spirit, I ſee no good reaſon to Believe, partly for that we have an account from a great Antiquary of the form of words, and of the Prayer uſed by the Greek Church in their Impoſition of Hands Tranſlated out of the Greek Euchologian. foreign, &c. Thou O Lord, the most Compaſſionate and great King of all, graciouſly impart to this Perſon the gift of thy Holy, Almighty, and adorable Spirit, ‖‖The form of words uſed in their Confirmation are ſo far from a rejection of all that the Papiſts hold in that Point that they ſeem to have too great affinity therewith, viz. Sigillatos primo, ſcilicit unctos unguento Chriſmatis & ſignantes eos dicimus ſigillum doni Spiritus Sancti.partly for that ſome of the Grecian Biſhops are certainly found to approve of Prayer, with laying on of Hands, as Euſebius▪ for example, who not only Records it, (as I ſhewed before) for the Antient Manner of the Church, but alſo reckons p. 7it amongſt the Errors of Novatus, for that he ſleighted the Impoſition of Hands for the obtaining the Holy Spirit, lib. 6. chap. 42. from whoſe neglect, it's like his followers (whom Mr. D. ſo highly commends) did alſo lightly eſteem it to their own reproach, and the ill example of Mr. D. and others, in this and former ages.

Again, Gregory Nazianzen and Theodoret, both Grecians, are aleadged by the ſaid Antiquary, as giving evidence for the truth in Controverſie, calling it, A holy Myſtagogy, wherein they that are initiated, receive as in a ſhaddow the Inviſible grace of the moſt holy Spirit.

I have not the Hiſtory whence Mr. D. fetches the Teſtimony concerning the Waldenſian Brethren, their rejecting Impoſition of hands, nor need much be ſaid to it, ſith from the very paſſage alleadged by Mr. D. it appears not that they were Enemies to Prayer, with putting on of Hands for the promiſed Spirit, but only of thoſe vanities wherewith it was incumbred in the Papacy.

For, to ſay nothing of the ſlender Evaſion of that Teſtimony born by ſome of them to that Truth, alleadged by Mr. D. p. 27. which is no better an Argument then if he would prove us his Brethren, not to be of the Baptized Churches, becauſe we preſented to King CHARLES the Second an Apology or Confeſſion of Faith, wherein we aſſerted Laying on of Hands, and the general point, or Chriſts Death for all men; when yet divers of our Chriſtian Brethren, no leſs fearing God then our ſelves, do oppoſe us in both particulars, and Print againſt us, yea, in their Addreſſes to Authorities do preſent (perhaps) ſomething contrary▪ to us in theſe particulars. What then? are either they or we therefore to be accounted none of the Baptized Churches? God forbid. In like manner thoſe called Huſſites are not to be denied to be Waldenſes, becauſe of ſome variation about Impoſition of hands, ſith its evident ſuch diverſities have befallen in one thing or other, the moſt ſerious Chriſtians in every age. But I ſay to let this paſs,

The very paſſage cited out of Paul Perrin, pag. 329. &c. proves not that for which it is brought, for the things denyed in that ſentence are, Firſt, That the Sacrament of Confirmation was Inſtituted by Christ, meaning the Popiſh Sacrament, they having occaſion only to witneſs againſt that. 2. That Chriſt was not Confirmed p. 8in his own Perſon. Meaning in the Popiſh way of Chriſm; &c. [for that he prayed, and that the Father (who only couldLuk. 3. 21, 22. Joh. 6. 27.Luke 3:21Luke 3:22John 6:27 Seal him) did Seal him with the Holy Ghoſt immediately after his Baptiſm is evident, and ſo he was confirmed in his own perſon.] 3. That Baptiſm is perfect without that Sacrament. Hereby only rejecting their conceit that think or make it an appurtenance of Baptiſm. That this only is their meaning is evident, for ſay they, God is Blaſpheamed by it. 2. It was introduced by the Inſtigation of the Devil to ſeduce the People, and deprive them of the Faith of the Church, 3. To draw them to believe Ceremonies, and the neceſſity of Biſhops, [meaning doubtleſs Lord Biſhop, &c. and not the Overſeers of Chriſts poor people.]

But ſurely no man can imagine that thoſe Waldenſes were ſo mad-headed, to ſay or think that Prayer with Impoſition of Hands for the Spirit of Promiſe, according to the Example of the Apoſtles, ſimply ſo conſidered, and as the next priviledge to holy Baptiſm, was introduced by the Devil! No, Mr. D. himſelf is not offended thereat, pag. 51. and truly ſhould the Waldenſes have had ſuch a meaning, their Teſtimony for our Churches ſucceſſion would be very inconſiderable.

Wherefore, (to ſuppoſe ſome of them ignorant of what ſome Churches in this Age do know concerning the ſimplicity of this practiſe, having ſo continuall occaſion from the Papiſts to be ſcandalized againſt it) ſhall this plead for you to follow them in that particular? I trow not, our Fore-Fathers may find that tollerable in the day of Judgment which we ſhall not find ſo, having the advantages which they were not acquainted with. Wherefore, though it be the unworthy deſign of Mr. D. in the Hiſtorical part of his Book, to make the Impoſition of Hands (as now contended for by his Brethren) to be originally a Papiſtical, Babyloniſh, and Antichriſtian Ceremony, not uſed by the Greeks or any other Churches differing from the Papiſts, (except our late Reformers ſome of them) yet this being little more then his bare word, It may be ſufficient to ballance him with the Teſtimony of Dr. Jer. Taylor, who ſaith,

That Laying on of Hands, was firmly believed by all the Primitive Church, and became an Ʋniverſal Practiſe in all Ages; the Latine Church and the Greek alwayes did uſe it,—It was Antient and long before Popery entered into the World, and this Rite hath been more abuſed by Popery then any thing, and to this day the Bigots (or Jeſuites) of the p. 9Roman Church) are the greateſt Enemies to it, and from them the Preſbyterians.

Yea, ſuch is the evidence of this Deſpiſed Truth, that Mr. Calvin, a man ſufficiently (and yet juſtly) ſharp againſt Chriſm, and ſuch vanities; yet is conſtrained to own the primitive uſe of this Ordinance (ſo I call it) and deſires once and again, it were reſtored, and becauſe Mr. D. hath not fully ſet down his words, I will here recite them. Such Laying on of Hands, (ſaith he) as is done ſimply, inſtead of Bleſſing, I praiſe, and would that it were at this day reſtored to the pure uſe thereof. And again, I would to God we did keep ſtill the manner which I have ſaid to have been in old time, Cal. Inſtit. l. 4. c. 19. S. 4. and S. 13. To whoſe good deſires we may joyn thoſe of Hommius, and the Leyden Profeſſors, ſet down by Mr. D. pag. 27. viz. That this buſineſs of Confirmation were drained from Antichriſtian mixtures, both as to Name, Nature, Matter, Form, Adminiſtrator, and Subject alſo. From all which its remarkable, that there hath been as holy Breathings after the Reſtoration of this precious Truth, as other of the paths of Righteouſneſs, and therefore the more intollerable is it for Mr. D. or any other now to oppoſe themſelves againſt it, being now as graciouſly Reſtored to its pure uſe in many Churches of Chriſt, as any other Ordinance whatſoever.

So that by this time I hope its apparent, how little reaſon Mr. D. had to ask this inſinuating Queſtion, pag. 32. Is there not good ground think you to ſuſpect the Juſtice and Truth of that Cauſe that cannot otherwiſe be defended nor maintained but by ſuborned witneſſes, and Knights of the Poſt? For truly, as theſe witneſſes are not ſuborned, but in the rank of Humane Teſtimonies for matter of Fact very conſiderable, ſo neither is it true, that there are no better ways to maintain this Truth, ſeeing the Divine Authority of this Sacred Truth ſtandeth not upon man, but upon the Word of God, as we have in ſome former Treatiſes, and ſhall now again in our ſecond part further demonſtrate.

p. 10The Second Part.

TO ſay nothing here of Mr. Ds. Exceptions againſt the grounds and ends for, or from which, others beſide the Baptized Crriſtians do obſerve Prayer with Impoſition of hands but to leave them to their own Defence; we ſhall conſider briefly the force of his oppoſition againſt his Brethren, among whom, reſpecting the Practice of Prayer, with the Laying on of Hands, he very well obſerves.

Firſt, The Name which we (or rather the Lord) gives this Rite, 1viz. Laying on of Hands.

Second, The Subjects, viz. All Baptized Believers, Men and Women, 2[even as God hath made his Promiſe of the Spirit to both Men and Women.]

Third, The Adminiſtrators, viz. The Elders or Presbyters, [or 3Meſſengers of Chriſt and his Churches, who, as they are all Stewards of the Myſteries of God, of which this of laying on of Hands was one, they muſt needs be Diſpencers of it with the Reſt.

Fourth, The end for the Promiſed Spirit to Confirm the Baptized, 4and orderly to admit into the Church, [to Confirm, only as the ways of God do, all help to Edifie, and ſtrengthen Gods People.]

Fifth, The Time or Order in which this is Adminiſtred, betwixt Baptiſm 5and the Supper, or preſently after Baptiſm.‖‖If no imergency require ſome Iteration.

Sixth, The Principal Ground upon which they aſſert it, viz. The 6Scripture, eſpecially from Heb. 6. 2. Act. 8. 17. & 19. 2. 6.

When Mr. D. comes to oppoſe us in theſe Particulars, p. 40. he inverts the order here propounded, and begins with the laſt particular in the firſt place, but firſt he premiſes ſeveral things. And firſt he is pleaſed to ſay.

That we do not affirm, or deliver our opinion upon Heb. 6. 2. with ſo much modeſty or Sobriety as the Presbyterians or Independants, and the reaſon is onelyonly, becauſe we determine plainly what Laying on of Hands is meant, Heb. 6. 2. and paſs it not only as a probability, or to this purpoſe.

To this I anſwer, That this is ſo far from Inſobriety, that there is a neceſſity that we be poſſitive in this Caſe, elſe it muſt be granted that this firſt Principle cannot be known, and then it ſuppoſes no man able to teach another, which be the firſt p. 11Principles of the Oracles of God. And indeed, upon this Rock hath Mr. D. run himſelf, after all his Expoſitions on Heb. 6. 2. and is forced pag. 49. to ſuppoſe that he is not able to tell us what laying on of Hands is intended, Heb. 6. 2. ‖‖But alas, its more then a ſuppoſition, for if he do know infallibly what it is, why doth he not tell us which it is, or why are we counted immodeſt for ſhewing it poſſitively, unleſs he arrogate more to himſelf then he will allow to us.and gives this as a reaſon of his ſuppoſition, viz. There are many things in Pauls Epiſtles which are hard and difficult to be underſtood, which (ſays he) the Ignorant do wreſt,. Which ſentence he hath verified, for not knowing what to ſay, concerning Heb. 6. 2. certainly, he hath by ſaying many things at a venture, exceedingly wreſted this place, and firſt by ſuppoſing this Laying on of Hands to be one of the hard things in Pauls Epiſtles. The contrary being moſt plain, for theſe Principles Heb. 6. 1. 2. are oppoſed to the things that are hard to be uttered, Heb. 5. being alſo called Milk for Babes, and not ſtrong Meat. As alſo becauſe the Hebrew Criſtians are blamed, for that they might have been (and were not) teachers of theſe Principles, but needed to be taught again which were the firſt Principles. Yea verily, this is to make all things in Chriſtianity hard and difficult, for if the firſt Rudiments be ſo, what can be eaſie?

It is high time therefore for Mr. D. and others with him, to ſee the vanity of theſe pretences, and ſpeedily to conſider, that there is as much need to be poſſitive in the buſineſs of the fourth Principle, Heb. 6. 2. as any of the reſt, and that a Teacher may with as much ground and credit, plead ignorance to them all, as to any one of them; and how dangerous it is to make Principles (or any of them) but probabilities only, a man that hath but half an eye may eaſily perceive.

Secondly, Mr. D. ſets down two Principles (as he calls them) to be as a Line to carry us through the work, **As if Mr. D. his Principles were more Infallible then thoſe in Heb. 6.Heb 6viz.

1. That to every Ordinance of Chriſt there muſt be ſome plain poſitive word of Inſtitution to Confirm it.

2. To practice any thing in the worſhip of God, for an Ordinance of his, without an Inſtitution, is Will-worſhip and Superſtition

But ſurely the firſt of theſe propoſitions is not to taken without ſome ſuch expoſition as this, viz. That what any Man affirmes to be a ſolemn part of the worſhip of God, for the Church of God, it muſt be warranted by the holy Scriptures without wreſting them. But Mr. D. taking the firſt propoſition in a ridged ſence, counts all we ſay from Heb. p. 122. as nothing, unleſs we can ſhew where it's ſaid, Let all Baptiz…d Beleivers have hands laid on them, with as much plainneſs as its ſaid, Let all Beleivers be Baptized, and eat the Lords Supper. But this is very irrationall to imagin, that every inſtitution of Chriſt muſt be expreſſed in the Scripture with equall Plainneſs, for if they be but found there, it is Sufficient. Nay, the very ordinances he mentions, are not equall in their plainneſs, in reſpect of the Individualls that are to partake of them, Precept and Preſident being in that behalfe much plainer for Baptiſm then the Lords Table. Again the goverment of the Church by Meſſengers, Biſhops, and Deacons, &c. is an Inſtitution of Chriſt. But if I ask for a precept in terminis that in the ordination of theſe officers, prayer and Impoſition of hands muſt be uſed, I dare ſay Mr. D. cannot ſhew it. Neither is he able ſhew me any Preſident that any but the Apoſtles Laid Hands on Deacons, Nor any Preſident at all, of any one Elder of any particuler Church that was ordained by Prayer with the Laying on of Hands, yet ſurely there is ſufficient in the Scriptures to warrant us in theſe things, reſpectively; and thus we ſhall come to conſider more Particularly what Mr. D. hath done to cleare the ſame of Heb. 6. as he promiſes in his title page, and yet in his lines pretendes it cannot be cleared, as I have ſhewed, whilſt the moſt he himſelf arrives at▪ or allows us (with his Good liking) to attain to, is but probability. P. 40.Heb. 6. 1. 2.Heb 6:1Heb 6:2

For the ground of our practice in praying to the Lord with the impoſition of Hands; The Connexion of the Principles or the order wherein they are propounded to us, is eminently conſiderable, becauſe, principles, or firſt rudiments of Religion▪ both in faith and practice (as they are practicall) do Equally▪ concern individuals, both in reſpect of the things ſo denominated, and the order of them (except in caſes of immergency) as is more fully ſhewed in our. S. for peace, Part. the Second▪

Mr. D. P. 41. denyes that there is the Leaſt warranty in this text for the faith or practiſe of the Church, in praying with the impoſition of hands &c. and yet in the next page he tells us it is very true the Doctine of Laying on of hands is here reckoned among the principles of the Doctrine of Chriſt; But withall he denys laying on of hands on all Baptized Beleivers to be taught or practiſed by Chriſt, obſerving from the Waldenſes, that John did not lay hands upon Chriſt after he Baptized him. &c.

I Anſwer, Chriſt himſelf being he that was ſent of God to Baptize with the Holy Ghoſt, as the great Author of that Donation, p. 13from the Father it was not meet that John ſhould pray for Chriſt, yet behold the very order wherein Chriſt received the Spirit is very teachable to the Saints in their waiting upon God for that Heavenly gift, for when he was Baptized then he prayed, and the holy Ghoſt deſended upon him, being them ſealed by God the Father, who alſo by voyce from Heaven declared him to be his beloved Son, Math. 3. 16. 17. Luk. 3. 21. John 6. 27. How Suitable therefore is it, to the example of Chriſt, for all ſuch as are Baptized, ſpeedily to waite upon God for the gift of his holy Spirit, with Prayer and Impoſition of Hands, haveing the Apoſtles walking in that very path before us, and God Almighty Crowning that way by giveing a bleſſing to his Children, even then ſealing them alſo, to the day of Redemption, by the Spirit of Promiſe, Acts 19. 6. Epheſ. 1. 13. and 4. 30.

But ſaith Mr. D. we find not that Chriſt taught this laying on of hands, &c. To which it were ſufficient to ſay that we do not finde where Chriſt either taught or practiſed Laying on of hands on Deacons or other officers, all that we finde is, that he Lift up his hands and Bleſſed his Apoſtles, and yet who dare doubt, but that the Apoſtles were taught of God how to ordain his Miniſters, and there is the ſame reaſon to beleive they were taught of God to pray with Laying on of hands for the promiſed Spirit, ſpecially when God ſo ſignally owned them in that undertaking, Act. 8. 17.

Mr. D. names many Churches that are not ſaid to have hands Laid on them, and that to be reckoned among their principles which is ſo frivilous an objection as I marvel he ſhould uſe it, he knows there be ſome Churches who are not ſaid to be Baptized nor to have the Lords Table among them, nor any Church ſave one to have had Decons ordained by Laying on of hands, and yet finding theſe things religiouſly held in ſome Churches, we ſafely conclude other Churches had the like. And why may not the example of two or three Churches, in the caſe of prayer with Laying on of hands for the promiſed Spirit ſatisfie, as well as the example of one Church only in another caſe?

Mr. D. p. 43. puts this objection, why ſhould Laying on of hands be reckoned among the beginning principles, if it was not to be practiſed by all, &c. which he anſwers after this manner, your Argument is falacious, as though no act done upon or practiſed by others, might be matter of Doctrine to us without being engaged to do the ſame.

p. 14But I reply, That the Argument being uſed, only with repect to things Fundamental, or the firſt Principles of the Chriſtian Religion, is very ſound and concluding (and therefore not anſwered nor touched by Mr. Ds. extending it to all other acts, but diſingeniouſly abuſed) for both the Doctrine and practiſe of all the Principles, Heb. 6. 1. 2. belongs equally to all, otherwiſe it will follow that the firſt Churches had the Principles of Religion both in the Doctrinal and Practick parts, but we have only the Theory, we muſt learn them, but not practiſe them, for …s ſaith Mr. D. p. 45. Beleivers muſt be taught it, meanning Laying on of hands, but that they are obliged therefore to practiſe it, is not here (i. e. in Heb. 6.) or elſe where to be found. Surely this is the way to deſtroy ſuch Principles as are practicall, to leave nothing of them in the Churches now but talking of them only.

Mr. D. being preſſed by the conſideration of Laying on of Hands, as it is Milk for Babes in Chriſt, undertakes to ſhew that ſome other Laying on of hands may be that alſo; and names the impoſition of hands to heal the Sick Mark 16. 18.

Surely he may with as much truth and reaſon tell us that the Anſw. drinking any deadly poyſon, Mark. 16. 18. is Milk for Babes in Chriſt alſo, this is the effect of mens ſtumbling at truth, they make themſelves ridiculous, for who would think that ſo judicious a perſon ſhould make that a Principle, and ſuch an one too as belongs to all Chriſtians equally, as it is a Principle, which indeed ſcarce belongs to one of ten thouſand? Again, Laying on of hands to heale the ſick belongs to them that are without (the ſick perſons in the Church having a ſpeciall ordinance provided for there comfort in ſickneſs, Jam. 5.) and therefore not to be called Milk for Babes in the Church. But ſuppoſe that Laying on of hands to heal the Sick, do at all belong to the Church, yet the oldeſt Chriſtian, is as much concerned in it as the youngeſt Chriſtian, who being ſick may ſeek for cure that way as well as the other. Neither is this laying on of hands properly called Confirmation, as Mr. D. Imagins P. 44. for the word was confirmed with ſignes which followed prayer and Preaching, as well as laying on of hands on the ſick, yea prayer and laying on of Hands on Baptized Believers had ſignes alſo following it, ſo then all theſe may as properly be called Confirmation as any one of them, and yet Mr. D. will not allow Impoſition of hands for the holy Spirit to be properly ſo called. But, p. 15Similie Similus eſt ratio. And to conclude this, note further that ſeeing Impoſition of hands for the holy Spirit is for the obtaning of Spirituall Gifts; and the Impoſition of hands on the ſick for the exerciſe of Spirituall gifts received, the firſt is even therefore much more like to be Milk for Babes then the latter.

Mr. D. further ſaith, Laying on of hands Heb. 6. 2. contains that for the inveſtiture of Church Officers▪ and his reaſon is becauſe theſe Principles are very Comprehenſive, he ſaith alſo that the Lords Supper may paſs for a beginning Teaching as well as Baptiſm. He tells us alſo that the Laying on of hands, Heb. 6. 2. is as plurall as Baptiſms, P. 43. 50. 51.

1. I anſwer, to make Impoſition of hands on Decons and other officers, a Principle appertaining to the begining of a Chriſtian Man, is very obſurd, becauſe firſt Principles are neceſſary to the being of Churches; whereas the Impoſition of hands on officers, preſuppoſes a Church allready founded, and as ſuch to have made their election of ſome to mannage their affaires as a Church, after which election, the Laying on of hands to ratifie it is to be performed.

Secondly, Mr. D. faithfullneſs in thus expounding, Heb. 6. 2. may well be ſuſpected, for doth he indeed make it his work to Preach that Laying on of hands, which is the next Principle to Baptiſme, Heb. 6. Is the Impoſition of hands on Deacons, &c. doth he I ſay Teach the Babes this, as he Teacheth the other five Principles? I believe if he do ſo, he is ſingular; ſure I am, before the controverſy aroſe about Laying on of hands for the promiſed Spirit, none of them (that I could ever hear of) ſaid any thing at all about the Impoſition of hands, Heb. 6. 2. And as I have reaſon to believe that there is not one Miniſter in thoſe Churches, not under the forth Principle, as by us urged, that doth teach the babes that they muſt receive as that Principle, Heb. 6. that Doctrine touching the Inveſtiture of Church officers; ſo if they did Teach thus, I would gladly know the ground of ſuch Doctrine at leaſt from ſome example in that caſe, and I am ſure all the objections made by them againſt us, would be far more …orceable againſt themſelves.

Thirdly, I grant the Principles Heb. 6. to be very Comprehenſive, yet as Principles to be owned by Babes in Chriſt, I ſay they do not containe all Chriſtian performames, for if ſo, it would follow that few or none have yet Learned their Principles, and then why the Apoſtle ſhould make it ſo ſtrange that the Hebrews p. 16ſhould need to be taught theſe Principles, I can ſee no reaſon, ſo then the Principles Heb. 6. 1. 2. may be duly Learned, where many things in point of Chriſtian faith and practice are not yet attained. The foundation I grant hath relation to the Superſtructure, but yet the foundation may be perfectly laid where the ſuperſtructure is yet wanting. The ſeed time and planting, leads to the Harveſt and time of Fruit, but yet theſe things are truly Separable.

Fourthly, To make the Lords Supper paſs for a beginning Teaching as well as Babtiſm, is preſumption indeed, the one appertaining only to the new borne for admiſſion into the Church; the other to the moſt grown Chriſtian (as well as others) for his edification, And one would think that Mr. D. who muſt have ſuch plain Scripture for what we urge, as beginning Principles, ſhould not thus vary from his owne Rule when he aſſignes any thing for ſuch.

Fifthly, I fear Mr. D. is ſome what guilty—of pertinacity, in ſaying the Laying on of hands, Heb. 6. 2. is as plurall as Baptiſms, ſeeing he cannot be ignorant how Mr. Fiſher hath unvailed that miſtake in anſwer to a Query wherein I think Mr. D. was concerned; which, as he terms a grevious and groſs miſtake, ſo he ſhews that the Laying on, Heb. 6. 2: is a ſubſtantive of the ſingular number both in the Greek and Engliſh, and ſome of the Learned and Judicious of his owne partly, have (to my knowledge) confeſſed that to be an egregious miſtake, and ſith he gives no reaſon for his perſiſting in his former opinion; but barely contradicts his opponents, it is to me very Suſpicious, that he hath nothing to defend himſelfe withal, ſave his Sic volo, ſic jubeo.

And here let me note, that ſeeing Heb. 6. 2. ſpeaks but of one Laying on of Hand, there is a neceſſity that we determine which it is, elſe we muſt confeſs none can know the firſt Principles. But to take off the force of our Arguments for the neceſſity of Impoſition of hands with prayer for the holy Spirit as a Principle in the more compleat Conſtitution of Chriſtian Churches, Mr. D. is pleaſed to aske this queſtion.

If every one of theſe Principles in Heb. 6. are ſo abſolutely to be taken in by Babes, and without which we are not esteeme them communicable, what do you ſay to the Doctrine of Baptiſms in the text, one of the Principles and foundations of the Goſpell, muſt be all Baptiſed with the Baptiſm of the holy Ghost and of ſufferings alſo, or not to be received into Communion?

p. 17The reception of the holy Spirit according to the promiſe Anſw. 1 made to the Church, is not a thing in our power; but the meanes to ſeek for it is in our power; we muſt believe and pray for the promiſe, ſo muſt we alſo believe and wait for the Reſurrection and the Eternall judgment. And ſo muſt we believe and expect ſufferings for Chriſt, elſe we have not rightly Laid the foundation in repect of the Doctrine of Baptiſmes, but now to argue from the things which are in our power to do to the things which are only in the power and diſpoſeing of the Almighty, is irrationall and dangerous, and may be retorted upon Mr. D. after this manner. Seeing you ſuppoſe a man may be admitted to communion without two Baptiſms of the three, Heb. 6. 2. why do you make the other ſo abſolutely neceſſary; now let him defend him ſelfe for that practical part of the doctrine of Baptiſms, and thereby he will defend me for that practick part of the fourth principle.

2. But if any ſhall deny the promiſe of the ſpirit, with which all Chriſtians are to pray that they may be baptized [contrary to the late dangerous doctrine of ſome, who would reſtrain the Baptiſm of the Spirit to miraculous gifts, opperations or ſignes, &c. and perſwade us the Baptiſm of the Spirit is ceaſed] or that ſhall deny the doctrine of Sufferings, or Sufferings themſelves as not pertaining to them; or if any ſhall teach others to deny theſe truths, as you teach others to deny prayer, with impoſition of hands, and will needs perſiſt in oppoſing themſelves againſt all endeavours uſed to reform and amend them, I ſay, ſuch may lawfully be denied communion in the Churches of God, and thus we have conſidered Mr. D. his ſeveral expoſitions upon Heb. 6. 2.

Of the Laying on of Hands, 2 Tim. 1. 6.

Neither hath Mr. D. wrote adviſedly P. 48. where he teacheth that the impoſition of Hands, 2 Tim. 1. 6. and 1 Tim. 4. 14. are both one, for as much as they are evidently diſtinguiſhed in three reſpects, as firſt,

In reſpect of the perſons administring them. That in 2 Tim. 1. 6. being performed by Paul only, the laying on of my Hands, the other by more then he, 1 Tim. 4. 14. The Laying on of the Hands of the Presbytery, ſurely, if more had acted in the firſt then Paul himſelf, p. 18he would not have arrogated the whole ſervice to himſelf, as if the bleſſing received came by what he did, and the reſt ſtood but for Ciphers; no, this is nothing like that humble Apoſtle who was leſs in his own eye, then the leaſt of all Saints; neither can it be proved that he was one of the Presbytery that Ordained Timothy, (though Mr. D. concludes he was) though perhaps he might be one of them.

2. The Gifts are clearly distinguiſhed, Thoſe 2 Tim. 1. 6. being the Gifts which are common to all Saints, as much as to Timothy, namely, 1. The Spirit of Love, which all that are born of God, do ſhare in by the Holy Ghoſt, Rom. 5. 5. 2. Power or ſtrength foreign virtutis, not foreign potestas, authority, and this ſtrength all Saints have need of. 3. foreign ſobrietatis ſobriety, or ſoundneſs of mind, which alſo every true Chriſtian ſhould have, hence its plain, that the Gift of God which Timothy received by the Laying on of Hands, 2 Tim. 1. 6. in every part of it is that which is common to all Saints, inſomuch as he that hath not the Spirit of Chriſt in theſe reſpects may well fear he is none of his.

On the other ſide, it is evident to all men that Paul in 1 Tim. 4. 14. ſpeaks of the Miniſterial Gift, Authority, or Truſt, which was committed to Timothy by the conſent of the Prophets, and by the Laying on of the hands of the Elderſhip.

3. From the Scope of the Apoſtle in theſe places reſpectively, for in 1 Tim. 4. 14. Paul is clearly in hand with the matters of Timothies Office, verſ. 11. to the end. But in 2 Tim. 1. 6. he ſpeaks to him as he might have ſpoke to any other Chriſtian, Man or Woman, for finding him under ſome Temptation and Fears he comforts him, by telling him he hoped his Faith was unfeigned, and ſupports him againſt Fear, by noting, that it was not the effect of the Spirit which God gave him, by the putting on of his Hands, and therefore exhorts him not to be aſhamed of the Teſtimony of the Lord, nor of Paul the Lords Priſoner, but to be a partaker of the affliction according to the Power of God. Then he moves him to conſider how free the grace of God was, by which he is ſaved, and not to be valued by the works of righteouſneſs which he had done; and thus he ſpeaks from verſ. 1. to verſ. 13. and then begins to treat of the buſineſs of his Office, the whole matter and contexture of the former part of the Chapter, being ſuch as touched not his Office, but his State as a Chriſtian. This Text being duly conſidered, helps more to the opening Heb. 6. 2. p. 19then any other place, in this reſpect, viz. for that it plainly ſhews the common graces of the Spirit, was as really the end of Prayer with the Impoſition of Hands as the gifts which are notified by many.

Nor is it material which ſome object in this Caſe, that foreign is interpreted elſewhere of Miraculous gifts, &c. Becauſe 1. If the Interpreter had ſo done, he had forſaken the proper ſcope of the Apoſtle, whoſe buſineſs being to ſupport Timothy againſt fear, &c. The Spirit of inward grace and fortitude, was moſt ſuitable to be inſiſted on, to that purpoſe. 2. Becauſe the word foreign is frequently uſed to expreſs inward ſtrength or fortitude of mind; for Example, 1 Cor. 12. 10. foreign, potens ſum, I am ſtrong, or when I am weak, then I am ſtrong, Epheſ. 6. 10. foreign confortamini in Domino, be ſtrong in the Lord.

Of the meaning of Acts 8. 15, 17, & 19. 2. 6.

How clear places theſe are that the Apoſtles prayed with laying on of hands, for the newly Baptized, indifferently, even for both Men and Women, that they might receive the Spirit of Promiſe; and that as generally as Baptiſm it ſelf was performed in the Cities of Samaria, and Epheſus, and by conſequence firſt at Jeruſalem, and ſo in other places alſo, I need ſay but little in this place, having fully ſpoken to theſe things in my S. for Peace, and Pedobapt. Apol. which are yet unanſwered; yet I ſhall endeavour to ſhew the miſtakes of Mr. D. concerning them; And firſt,

He will needs ſuppoſe Peter and John to perform Prayer with Impoſition of hands at Samaria, by virtue of their extraordinary gifts, not being willing to allow their Office as Miniſters or Apoſtles, to have any thing to do with that action; But this is far from Truth, for if extraordinary gifts had ſufficiently capacitated men to do this work without Miniſterial authority, Philip the Deacon, being eminently gifted that way, might have impoſed hands for the Promiſed Spirit, as well as Peter and John, yet he meddles not with this Service at all, neither his Office as a Deacon, nor his gifts to do wonders, impowering him thereto in his own Judgment, for had he been otherwiſe minded, or underſtood his privilidge to be ſuch as Mr. D. ſuppoſed it to be, he had opportunity and occaſion enough to do that work as well as any other; but his forbearance is an argument he knew it did p. 20not belong to his Miniſtery, in an ordinary way, ſith there was a Miniſtery to be had, to whom that and other things for the Settlement of the Church did more properly belong. Wherefore we muſt needs reject that paſſage of Mr. D. pag. 6. where he tells us the Adminiſtrator of Laying on of hands was any gifted Believer, &c. by which conceit even Women, from whom extraordinary gifts are not withheld, might adminiſter this Service.

But that this was an act of Office, appears partly by what is already ſaid, and partly for that the Church at Jeruſalem ſent not gifted Brethren only, but men endowed with Authority, to fet in order ſuch things as were wanting in that Church, which though much prepared for ſettlement, by the Labours of Philip, yet cannot rationally be ſuppoſed to be ſo ſettled as was meet, for it is ſaid, only they were Baptized in the Name of the Lord Jeſus: And the firſt thing we hear they do for them, is to pray that they may receive the Holy Ghoſt, &c. And this they did for them all, both Men and Women, as is in part granted by Mr. D. whiles he grants it to be performed upon thoſe on whom the Holy Ghoſt was not fallen, and ſaith the Text, He was fallen on none of them. Yet Mr. D. would make an Exception of ſome of them, becauſe Simon was found in the gaul of bitterneſs. But this corruption appearing not till after the Service of Prayer, with laying on of Hands was performed, it concludes not at all, but that Simon might be included in the Prayer of the Apoſtles, and have hands laid on him alſo, yea, and receive of thoſe gifts too, ſeeing God doth not withhold them from Hypocrites. And beſide, the words of Peter denying him to have any Part or Lot in that matter, refers to the Adminiſtration of the Ordinance, and not to his ſubmiſſion to it; Give me this power alſo, that on whomſoever I Lay my hands, he may receive the Holy Ghoſt; In this matter Peter denys Simon to have any part.

Furthermore, Mr. D. doth certainly miſtake, Act. 19. 2. in ſaying the Twelve Diſciples at Epheſus were of the Church, whereas the Scripture, and Reaſon, do hoth inform us they could not be Imbodied with the Church there, as yet, becauſe they are now ſaid to be found, and called certain Diſciples, the words implying they were hitherto unknown, for otherwiſe why ſhould they be ſaid to be found by Paul, more then the whole Church, if indeed they had been a part of the Church. Again, their great ignorance of the Holy Ghoſt p. 21ſhews plainly they were not united to the Body or Church at Epheſus, where doubtleſs Acquilla and Priſcilla had not been wanting to teach the way of the Lord perfectly. And Laſtly, their being Baptized again, ſhews plainly they were not of the Church, ‖‖You ſee I do adhere to the Antient Expoſition of this place, rather then to our late Curtail'd Expoſitions made by the Paedobaptiſts, who becauſe they are unwilling to mend their Errours in Baptiſm, would fain have Paul to be of their mind, but they ſhould remember that Reformation or amendment is no Errour.for if they had, why muſt not the Church alſo be Baptized again as well as they?

Now therefore, let it be conſidered, that had there been 120. inſtead of theſe 12. perſons, in the ſame caſe with themſelves, the Queſtion of the Apoſtle, Have ye received the Holy Ghoſt ſince ye Believed? had concern'd them all; and then he muſt be but a partial Miniſter that would▪ refuſe to pray for all, ſeeing all wanted the ſame Bleſſing, and had equal right to it, by virtue of the ſame promiſe. And that Paul had an eye to the Promiſe, as it is general, is moſt plain, by his next Queſtion, Ʋnto what then were ye Baptized? as if he ſhould ſay, your very Baptiſm if it be right, did inform you of, and intitle to the promiſe of the Holy Ghoſt, into whoſe name alſo ye ought to be Baptized.

Thus I truſt we have ſufficiently cleared the firſt ground of our Religious obſervation of Prayer, with the Impoſition of Hands for the Promiſed Spirit, 1. From the conſideration of the Nature, Order, or Connexion of the Principles, as they are contained and propounded, Heb. 6. 1, 2. 2. From the care of the Apoſtles, in the ſeeking to God in the uſe of this **So I call it for five Cauſes, 1. Becauſe of Prayer, the Moral part. 2. Becauſe of Impoſition of Hands the Ritual part. 3. Becauſe of the Promiſe to which it refers, as the bleſſing ſignified by it. 4. Becauſe it is placed among the Fundamentals of Religion, or called a Principle of the Doctrine of Chriſt. 5. Becauſe it will bear the denomination of an Ordinance, as well as Impoſition of Hands on Deacons, or other Officers of Chriſts Church.Ordinance, that the Churches might enjoy the benefit of the Promiſe of the Holy Spirit, which they knew belonged to them as they were the called of the Lord. And becauſe the Nature and extent of that great Goſpel Promiſe is a weighty conſideration whereupon to ground the practice of Prayer with the Impoſition of Hands, and without which the practice would be very inſignificant, I ſhall therefore add ſomething, to ſhew the perpetual Right of the Church to that bleſſed Promiſe, even to the end of the p. 22world: For it is remarkable that thoſe that oppoſe us in the fourth Principle deal much after the manner of the Quakers in their oppoſing Baptiſm, hammering only upon the practick part, which they can eaſily deſpiſe, but when the more ſpiritual part of theſe Ordinances is conſidered, this takes off the courage of the moſt confident oppoſer.

Of the ſecond Ground of the Practiſe of Prayer and Laying on of Hands, to wit, the Promiſe of the Spirit, and the Churches right to it, to the end of the World.

M. D. is pleaſed to ſay, pag. 47. That in neither of thoſe two places [meaning Acts 8. Acts 19.] can we find that there was a Laying on of Hands immediately after Baptiſm, nor with any certainty upon all, and every Member of the Church, nor to ſuch an end as can be attainable in after times.

But though Mr. D. cannot find the two firſt, yet many have Anſw. 1 found them there, unleſs by the word immediately he would be more curious then wiſe, for that this ſervice was performed Acts 8. within a ſhort time after, and as ſoon as they had a fit opportunity to do it, is plain enough, verſ. 15. 16, 17. and for Acts 19. 5. Tis ſaid, when they heard this, they were Baptized in the Name of the Lord Jeſus, and in the very next words 'tis ſaid▪ when Paul had laid his hands upon them, the Holy Ghoſt came on them.

And that the ſame individuals ſaid to be Baptized▪ are as clearly found to have hands impoſed, and Prayer made for them, that they might receive the Holy Spirit, is ſo very plain, that nothing but exceeding great weakneſs, or great perverſneſs can hinder any man from ſeeing it. And whether the end for which Prayer, with Impoſition of Hands can now be attained, is the buſineſs now to be conſidered.

And if it Cannot, the reaſon is, for that the Promiſe made to the Church then, is ſince taken away do jure, ſo that we may not lawfully ask it; for men not having the Promiſe, is no argument, James 4. 2, 3.—ye have not, becauſe ye ask not, ye ask and have not, becauſe ye ask amiſs.

Now, that the gratious promiſe of the Holy Spirit [at leaſt] as it belonged to the Members of the Church in the Primitive times, and that in every part of it, from the time of its firſt effuſion upon the day of Penticoſt, Acts 2. doth belong to the p. 23Church throughout all Ages to the end of the world, I hope to evince to the ſatisfaction of ſuch as deſire to know the Truth in this matter, which I ſhall do by tranſcribing and ſomewhat inlarging what we have already offered in our Paedobaptiſt Apology for the Baptized Churches.**But Note that we have proved that the promiſed Spirit is truly received where the ſealing Graces are received, though gifts be not received, and the promiſe being received, the end of Impoſition of Hands is received. See our Sigh for Peace.

Beſide, the Cloud of Witneſſes, ‖‖Some of which I will here incert in a Column by themſelves, Job 14. 16, 17. And I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth. Joh. 7. 38. He that believeth on me—out of his belly ſhall flow Rivers of Living Water,—but this ſpake he of the Spirit, which they that believe on his Name ſhould receive. Acts 2. 23. Therefore being by the right hand of the Father exalted, and having received of the Father the promiſe of the Spirit, he hath ſhed forth that which you now ſee and hear. Acts 2. 38, 39. For the Promiſe is to you, and to your Children, and to all that are afar off, even to as many as the Lord our God ſhall call, ye ſhall receive the gift of the Holy Ghost. Eph. 4. 4. There is one Body and one Spirit, even as you are called in one hope of your calling.—And he gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome Paſtors and Tearchers, till we all come to the meaſure of the Stature of the fulneſs of Chriſt. Epheſ. 4. 30.—The Holy Spirit of God, by which ye are ſealed to the day of Redemption. 1 Cor. 31. Covet earneſtly the beſt Gifts,—Covet to Propheſie, and forbid not to ſpeak with Tongues, we Propheſie in part,—but when that which is perfect is come, then that which is in part ſhall be done away▪ Gal. 3. 13, 14. Chriſt hath Redeemed us,—that the bleſſing of Abraham might come upon the Gentiles, that they might receive the Promiſe of the Spirit through Faith. Iſa. 59. 21. As for me, this is my Covenant with them▪ ſaith the Lord, my Spirit which is upon thee, and the words which I have put into thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy Seeds Seed, from hence forth for ever.Job 14:16Job 14:17John 7:38Acts 2:23Acts 2:38Acts 2:39Eph 4:4Eph 4:30Gal 3:13Gal 3:14Isa 59:21which the Holy Scriptures do afford in this Caſe, we ſhall more particularly conſider what the Apoſtle hath offered, 1 Cor. 12. 13, 14. Chapters. And 1. whereas it is his deſigned Subject to diſcourſe of the Gifts of the Spirit, ſo he doth inform us, that God hath Set thoſe Gifts in his Church, i. e. hath placed and fixed that one ſpirit (whoſe opperations are divers or many) in that one body, not for a few dayes onelyonly, and then to leave her as a Body without a Spirit for ever after in reſpect of SPIRITUAL GIFTS, but to abide there as in his Temple, both by Gifts and Graces, even the ſame, which Chriſt by virtue of his aſcention obtained when he aſcended on high, which gifts are given to the Church for the work of the Miniſtry, for the edification of the Body till the whole be compleated.

p. 24Againe, the Promiſe of the Spirit is made by our Lord himſelf2. From the extent of the Promiſe. to the Church for ever, John. 14. 16. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever, &c. I ſay this Promiſe is made to the Church; for it were a ſtrange expoſition to reſtrain this [FOR EVER] to the age of the Apoſtles (as ſome do) for ſeeing the Apoſtles or the Churches, could neither pray nor Propheſie as they ought, but as that Spirit of Promiſe did help their infitmity; it is ſtrange the Succeeding Churches ſhould be able to do thoſe duties, though deprived of that gratious aſſiſtance; for it is evident that the Spirit of Promiſe is a Spirit of Prayer, and Propheſie is one of the moſt excellent gifts thereof, as before we have ſhewed.

That great Apoſtle S. Peter, dates the Promiſe of the holy Spirit very Largely, as deſcending to the very skirt or Laſt age of the Church of God on earth, whiles he aſſerts it is the right and intereſt of all Saints, even as many as the Lord your God ſhould call, Acts. 2. 39. And he hear takes the Promiſe in that ſence wherein Joel meant it, and the Chriſtian Church had then received it, which clearly intends both the gifts and graces of it, for as tis ſure they then received great gifts, ſo tis ſaid great grace was upon them all; this very promiſe of the Father is by this Apoſtle appropriated to all the called of the Lord (as we ſaid) even the ſervants and handmaids in theſe daies.

Now, Theſe daies muſt either be a few daies at the beginning of the Goſpel, or it muſt be refer'd to the whole time of that glorious diſpenſation; if the firſt, then how ſhall all the called of the Lord receive it? Or who will tell us when theſe daies expired. But we know that theſe daies; the Latter daies, Laſt time, and Laſt daies, are uſed with ſome frequency in Scripture to point out the whole time of the Goſpell, or Chriſtian Church, as it ſucceeds the time of the Law.

During all which time we are ſure that the duties in generall3. From the Nature and perpetuity of the duties of the Church. (and perhaps ſome difficult undertakings not formerly known) which were impoſed upon the firſt Churches, are laid upon the Church to the end of the World, Matth. 28. 20. Teaching them to obſerve all things whatſoever I have commanded you, &c. Muſt the Churches now contend earneſtly for the faith (and that againſt both old and new errors) muſt ſhe be ſtill the ſalt of the earth, the light of the world? Muſt ſhe ſtill ſtrive to Preach the Goſpel p. 25of the Kingdome to all Nations? muſt ſhe keep herſelf in the Love of God, building up her ſelf in her moſt holy faith, praying in the Holy Ghoſt, &c. if theſe Duties remain, and the Lord requires that ſhe ſhould glorifie him in the conſtant and faithfull diſcharge thereof, as alſo in ſuffering for his ſake; it cannot reaſonably be immagined that he ſhould recall his holy Spirit, in the gifts thereof, from his Servants, who when they had all thoſe gifts, had nothing that was ſuperfluous, but ſtood in need of all, to furniſh them for the work they had to do, as the Churches of Chriſt; ſith then our God doth require the ſame ſervices of his Churches now, which (in generall) he required of the Churches in the firſt ages of the Goſpel, Let us not imamagin he will require the ſame Brick, and not allow the ſame Straw, for he is not like Pharoah, but juſt in all that he requireth.

That the gifts of the Spirit here intended by our Apoſtles, are4. That the Nature and perpetuity of the Exhortations to ſeek for the Spirit. the portion of the Church in every age (as her right) appeareth further from the Nature of the exhortation ſhe is under to ask them, Luk. 11. 13. How much more ſhall your Heavenly Father, give his holy Spirit to them that askt it;—ask and it ſhall be given unto you, ver. 10. How frequent is the Apoſtle in theſe three Chapters, in exhortations to this Church (and in them to all Churches) to deſire Spirituall gifts, to covet earneſtly the beſt gifts, to covet to Propheſie, wiſhing that they may ſpeak with tongues, and warning them not to Prohibit that gift. Now to what purpoſe is all this, if theſe gifts be ceaſed? and if the Church may not now expect them, why ſhould ſhe ask them? I hope no man will ſay, theſe exhortations are now out of date, leaſt in ſo doing, … deprive us of the exhortation to Charity alſo, for they are ſo Linked together, as the one cannot ceaſe (as it is an exhortation) before the other. Follow after Charity, and deſire Spirituall gifts, 1 Cor. 14. 1.

Thus we ſee the Church being under Perpetual exhortations to Seek for Spiritual gifts without any reſtriction, neceſſarily infers her perpetuall right to them, and every of them, which conſideration alone is Sufficient (as I conceive) to ſatisfie any Chriſtian that the promiſe of the Spirit (even the ſame that was given to the firſt Churches generally, in reſpect of its gifts as well as graces) belongs to the Church of Chriſt thoughout all ages.

p. 26Let us now conſider, whether the Church of God do not5. From the continuation of Spiritual gifts in the Church to this day. even now enjoy the promiſed Spirit, in the gifts and graces of it at this day? For the graces, I think none do queſtion it, and yet ſhould the fruits or graces of the Spirit (as they may be diſtinguiſhed from gifts) which now appear, be ſtrictly conſidered, by what did formerly ſhine forth in the Churches, it might without all peradventure put us to ſome pauſe, yet may we not thence conclude, that the graces thereof are ceaſed, but it would ſurely become a Provocation to cry mightily unto God for an enlargment of what in that behalfe we have received.

And as I intend not to boaſt of the gifts of any, ſo I may ſafely preſume that the gifts received in theſe daies by the Church of God, are far greater then I can ſet down, or give you account of, becauſe the Church being diffuſed though many Nations, her gifts muſt needs be unknowne to me: I will then reſtrain my obſervations to the Churches in this poor Iſland, who may not vie with all Churches, but rather in humility conclude themſelves inferious to many in reſpect of gifts: And yet ſhall we ſay ſhe hath none of the gifts of Gods holy Spirit? or may we not rather ſay, ſhe hath many that are endowed with a Word Of Knowledg, and that meerly by gift from God, having otherwiſe no capacity or faculty more then others, but therein far ſhort of many of their Brethren; only the gift of God, and no natural faculty, maks the differance. How have men of knowledg, in this world, been found to have no skill in the things of God, and the fooliſh to attain knowledge, and ſome to excell ſo far as to confound the wiſdome of the wiſe, and to bring to naught the underſtanding of the prudent, yea, we ſtill ſee that out of the mouths of Babes, our God ordains ſtrength ſometimes to ſtill the Enemie.

And as WISDOME is uſefull to direct, ſo hath God given it to ſuch as feare him, who if we reſpect their education, &c. could never have acquired it; ſome by a word of wiſdome here, underſtand the well ordering of affairs in the Church; others the right or moſt uſefull application of the word, ſurely according to theſe expoſitions (which are not to be contemned) the Church hath ſome given her of the Lord to go before her in the exerciſe of this gift of the Spirit.

Neither is the gift of healing ſo abnegated but that ſomething of it hath appeared, as many Living witneſſes by experience have p. 27teſtified, and how far faith (over and beſide the common faith of Chriſtianity) hath therein appeared, as alſo in ſome memorable undertakings againſt Sathan himſelf, or his malicious deſignes, with ſome Good ſucceſs becomes others, to conſider more then it doth me to write: as for my own part I reſt ſatiſfied herein, that Miracles are not ceaſed (de jure) as a gift to the Church of God, though perhaps (de facto) they are but rarely found, as being in the wiſdome of God not ſo neceſſary, now in many places as in times paſt. Now for the gifts of Propheſie which the Apoſtle here intends, tis certain the Church enjoyes it gratiouſly in theſe days, ſith ſhe hath them, that by the gift of Gods Spirit (and not by acquired Arts) do miniſter to her the word of Life, by exhortation to edification and comfort; which yet ſhe could not have, if the gifts were ceaſed, ſeeing Propheſie is not only one of the gifts of the Spirit, but the very beſt and greateſt of all the reſt.

Nor is the Spirit of our God removed in the gift of diſcerning of Spirits, for if it were, falſe Spirits had by their ſubtilty ere this day, made havock of the Churches, but through the grace of God, notwithſtanding all their cunning craftineſs, they have been diſcovered, and their clandeſtine hypocritical and ruinous deſigns prevented. And though perhaps Charity for ſome time hath born with ſuch, in hope of the beſt, yet this is no other thing then ought to be, as may be ſeen by the carriage of our Lord towards Judas, and his Apoſtles towards others.

For Revelations, there might perhaps ſometimes be ſtrange or hidden things, made known by ſome ſpecial Gift of God; and who can ſay God may not do ſuch things now, however, it is not unſafe to underſtand the Revelations here meant by 1 Cor. 14. 30. If any thing be Revealed to another that ſitteth by let the firſt hold his Peace, &c. which cannot ſo well be underſtood of any new Oracle, as of ſome further Subject, or more full Explication of the matter treated on by him that ſpake firſt, according to which Expoſition (which is probable enough) we may ſay the Church hath yet the Gift of Revelation, which alſo ſhe is to pray for continually, Epheſ. 1. 17. That the God of our Lord Jeſus Chriſt, the Father of Glory, may give unto you the Spirit of Wiſdom and Revelation in the knowledge of him.

And thus far we ſeem to be got ſafe, not any thing ſo materially intervening as to conclude againſt the continuance of p. 28theſe Spiritual Gifts in the Church to this day, ſo that the preſent repairers of the Houſe of God, his Church I mean, may comfort themſelves by the conſideration of the words of the Prophet, Hag. 2. 5. According to the word which I Covenanted with you when you came out of Egypt, ſo my Spirit remaineth among you, fear ye not.

But now the gifts of Tongues, and Interpretation of Tongues, theſe! where ſhaal we find them? Doubtleſs theſe gifts are rarely (if at all) found, in theſe days, and in this Nation, ſo as to ſuite with thoſe, who frequently in ſome Churches received thoſe gifts. The reaſons are many, (but none ſuch as conclude any thing rationally for the ceaſation of thoſe gifts, in reſpect of the Churches right to them) as firſt, theſe gifts differ much from the reſt, chiefly in this, that they may be ſupplyed another way, for the converſion of perſons of all Languages, or ſuch as can ſpeak divers Tongues, and interpret the ſame by means of Education, doth well ſupply the abſence of thoſe gifts. ‖‖It is probable that Paul made uſe of his Education in ſpeaking other Languages, as may be perceived by his diſcourſes in the Acts of the Apoſtles; and by the Epiſtles which he wrote to ſeveral Churches, uſing therein (frequently) the Greek Tongue, as is generally confeſſed.2. The Churches in this, (and I ſuppoſe other Nations, have very little preſent need of theſe gifts, and therefore conſidering they are not ſo neceſſary as the reſt, the Apoſtle▪ leaves theſe with a forbid them not, whilſt the reſt he wills us to covet earneſtly. But 3. one great cauſe (as I ſuppoſe) why theſe gifts are ſo much abſent; and the other no more received, is becauſe we ask them not at all, or elſe we ask amiſs, (for he is faithful that promiſed) and indeed Chriſtians generally have been ſo far from asking theſe gifts of the Spirit, that in Truth they have been arguing that theſe gifts of the Spirit are not attainable, and then 'tis no wonder they have not been received. And where there hath been any meaſure of underſtanding of the Intereſt which we have in theſe gifts of the Spirit, their Faith hath been, and perhaps is very low, and attended with great wavering, and then little is to be expected at the hand of the Almighty, Jam. 1. 6, 7. For he that wavereth, is like a wave of the Sea, driven of the wind▪ and toſſed, for let not that man think that he ſhall receive any thing of the Lord.

And here let me premoniſh you that are moſt concern'd in the ſervice of the Churches, of one thing which▪ (by my little Reading) I perceive to have been one great provocation to the▪ p. 29Lord to withdraw the gifts of his Spirit in times paſt, (and I doubt now is) a deſire to be too curious and formal in performing that work which God gave gifts for, to wit, the Miniſtering his bleſſed Word; for when the Churches grew populous, and great perſonages came to her Communion, the unwary Paſtors let go the ſimplicity of the Goſpel, addicting themſelves ſo much to curioſitie, that ſome Councels decreed that a Biſhop, (or overſeer in the Church of Chriſt) ſhould not read Heathen Authors; and Gratian is ſaid to have this paſſage on the like occaſion, viz. doth he not ſeem to walk in vanity and darkneſs of mind, who vexing himſelf day and night in the ſtudies of Logick, in the perſuit of Phyſical ſpeculations, one while elevates himſelf above the higheſt Heavens, and afterwards throws himſelf below the nethermoſt part of the Earth. True it is, the uſe that may be made of Reading, is one thing, and the abuſe is another. However, this I deſire, that the leaſt gift of God be preferred in Miniſtring the Word above the greateſt of Human Arts, otherwiſe we are in danger to incur the guilt of deſpiſing Propheſyings.

Laſtly, the Truth under enquiry, appeareth from the great6. From the utter ſilence of the Scripture, as to the privation of the gifts of the Spirit. ſilence of the Scripture, as to the privation or taking away of any of the gifts of the Spirit, till that which is perfect be come, 1 Cor. 13. 8, 9. Charity never faileth, but whether there be Propheſies, they ſhall fail; whether there be Tongues▪ they ſhall ceaſe; whether there be Knowledge, it ſhall vaniſh away; for we know in part, and we Propheſie in part; But when that which is perfect is come, THEN that which is in part ſhall be done away.

Hence obſerve a final and full determination of the matter in queſtion; if any ask when the gifts of Knowledge, Propheſie, and Tongues, &c. ſhall ceaſe, The Apoſtles Anſwer is, even THEN when that which is perfect is come, or when we come to ſee face to face, or as we are ſeen. So then, ſeeing the gifts of the Spirit do yet remain to the Church (de jure) and every of them as her need requires are attainable, it remains that we humbly conſider our wants, and deſire ſpiritual gifts, yea, let us covet earneſtly the beſt gifts.

The Concluſion is, that howſoever it is too true▪ that the gifts received by the preſent Churches are but low, (and truly ſo are her graces) yet hence we may not, we ought not, to infer that the gifts promiſed are ceaſed, or that the Church hath p. 30now no intereſt therein; but contrariwiſe, as it is evident the promiſe both of gifts and graces belongs to us, as we are the called of God, we ought to ſtir one another up with all dilligence and full aſſurance, to ſeek for the promiſe of the Spirit, which being received, will abundantly ſupply our wants, help our infirmities, convince the contrary minded, by its powerful evidence and demonſtration in the Miniſtry of the Word and Prayer.

There be two things Objected againſt that which we have ſaid, The Firſt,

If the promiſe of the Spirit do thus belong to the Church, Object. 1 then this will follow, that the Doctrines delivered by ſuch gifted men, muſt paſs for Oracles of God, being the effects of the ſpirit of Truth, whoſe property it is to lead into all Truth. And hence ſome have conceived the Decrees of their Counſels to be Infallible, and others have given out of their private Letters or Books, that they were as infallibly the word of God as the Scriptures.

1. Thoſe gifts do not argue the Infallibility of him that hath Anſw. 1 them, for then all the gifted Brethren at Corinth had been Infallible, which yet they were not, witneſs their great want of Wiſdom how to uſe their gifts to edification, as alſo the Apoſtles referring what they delivered to tryal and cenſure, telling us of gifted Perſons in general, (and as ſuch, not excluding himſelf▪) that they ſee but darkly, Propheſie but in part, know but in part, ſo that perfection herein is not to be pretended.

2. That the Apoſtles did deliver infallible and undoubted▪ Verities, for all others to ſubmit as to the very word of God, proceeded not hence, viz. becauſe they were gifted men, but as they were the choſen witneſſes of God, and purpoſely ordained by him to that very end, for which cauſe they ſay that juſt one, heard the words of his Mouth, and by Infallible proofs were aſſured of the Reſurrection of our Lord, and of his Will concerning his Church or Kingdom, Joh. 15. 16. Ye have not choſen me, but I have choſen you, and ordained you that you ſhould go, and bring forth fruit, and that your fruit ſhould remain, that whatſoever you ſhall ask▪ the Father in my Name, he may give it you. Act. 10. 40. 41. Him God raiſed up the third day, and ſhewed him openly, not p. 31to all the people, but to witneſſes, choſen before of God, even to … who did eat and drink with him after he roſe from the Dead, Act. … The God of our Fathers hath choſen thee, that thou ſhould … and ſee that Juſt one, and ſhouldeſt hear the Voice of his …, FOR thou ſhall be his witneſs unto all men of what thou haſt SEEN AND HEARD.

Theſe are the Fathers of the Churches, the Foundation Layers, the Maſter Builders, in ſuch an elevated conſideration, as that the Authority of one of them, is to be valued above the authority of ten thouſand ſubſequent Teachers, which is a greater number then ever yet conveined in a general Councel, 1 Cor. 4. 15. Theſe were ſuch Fathers, as laid up ſuch a Stock of Doctrine for their Children, as whoſo bringeth not along with them, is not to be received, 2 Joh. 8. 9; 10. verſes, and whoſoever corrupteth their Doctrine, by adding▪ taking away, or perverting the ſame, is to be held accurſed, to be … in the City of God, and the Book of Life.

The reſult is this, gifted Perſons, on whom the Holy Ghoſt fell, as it did on the Apoſtles at the beginning, were not thereby impowered to propoſe new Oracles, or to be … Competitors, and if any pretend to ſuch power in … they ſhall fulfil that ſentence, 2 Tim. 3. 9. They ſhall … no further, for their folly ſhall be made manifeſt to all men, … theirs alſo was.

If the Gifts of the Spirit, 1 Cor. 12. have continent in the Object. 2 Church as you teach, 'tis ſtrange we have no account of them ſince their days, unleſs we ſhall regard the Papacy, who have claim'd the gift of Miracles in every Age, which alſo they urge as an undoubted argument that they onelyonly are the Church of Chriſt.

It is true that People do pretend to Miracles, as …is ſaid in Anſw. 2 the objection, But it is not now my buſineſs to … the goodneſs of that pretence, only this I ſay, they cannot fine their Church to have had a Being in every Age ſince Chriſt, and therefore very unlikely to prove what they ſay in the caſe of Miracles. They oft tell us of Antiquity, but ſacred Antiquity they have none, for in the Apoſtles time they had … being in the World▪ for if they had had then any Being, the Apoſtle Paul would certainly have given ſome account of ſuch a Church-ſtate as they maintain in his Epiſtle to the Romans. But this he hath not done in any part of that p. 32Epiſtle, and yet ſpeaks expreſly of the Eſtate of the Church of Chriſt then at Rome, therefore the Papiſts at that time had no being at Rome, and conſequently no where elſe; for the Church at Rome, and all other Churches in the Apoſtles days were of one manner of Conſtitution and Government.

2. But put caſe now, that ſince they have had ſome being in the world, ſome ſigns or wonders have been done among them, yet hence to infer the Truth of their Church-ſtate is very unſafe, ſith before an equal Judge, others will be found to have as clear a claim to Miracles as themſelves. Which yet ſhall avail them nothing, becauſe they wanted Truth with their gifts, Matth. 7. 22. Many ſhall ſay unto me in that day, Have we not Propheſied in thy Name, and in thy Name have we not cast out Devils, and in thy Name done many wondrous works? And then will I profeſs unto them, I never knew you, depart from me ye workers of Iniquity.

And though our Saviour ſaith, no Man can do a Miracle in his name and Lightly ſpeak evill of him; yet that very Speech Suppoſes the thing Poſſible. It doth not follow therefore that whereſoever Miraculous gifts are, [or the gifts of the Spirit, as Propheſie, &c.] that there is the true Church [and therefore Let not the great Preachers of any ſort deceive themſelves, that becauſe of their abillity that way they are therefore own'd of God as Miniſters of his Churches, for it's evident the falſe Apoſtles ſeem'd to out-vie Paul himſelf in **2 Cor. 10. 10.2 Cor 10:10wording their Matters.] But the Church is only known by her conformity to the Doctrine of God our Saviour, cheifly in her care of the Principles **Heb. 6. 1. 2.Heb 6:1Heb 6:2of Chriſtianity (to which ſhe knows the whole Body of Chriſtian Doctrine is reducible) For we are his Houſe if built upon that foundation of Repentance, Faith, &c. and pertakers of him IF we hold the beginning of our Confidence ‖‖Heb. 3. 6. 14.Heb 3:6Heb 3:14ſtedfaſt to the end, and not otherwiſe; if any come to you and bring not this Doctrine (though he can talk Like an Angel) receive him not to houſe; no, though he work Miracles. For thus ſaith the Lord, **Deut. 13. 1, 23.Deut 13:1Deut 13:23If there ariſe among you a Prophet, or a Dreamer of Dreams, and giveth the a ſign or a wonder, and the ſign or the wonder come to paſs whereof he ſpeak unto thee, [now obſerve, if he do this] ſaying, let us go after other Gods (which thou haſt not known) and let us ſerve them, thou ſhalt not hearken to the words of that Prophet—for the Lord your God proveth you to know whether you Love the Lord your God with all your Heart and withal your Soul. And p. 33hence Learn this one thing; That Gods Truth is not to give place to any gifts, but all gifts ought Subſerve to the furtherance of the truth, therefore regard no man but as he regards the Truth.

To conclude, as we ought not to be Ignorant of the gifts of the Spirit ſo neither of the meanes ordain'd of God to obtain theſe gifts; The primative Churches herein our beſt guides as the word directs, and 'tis well known (and I think granted on all hands) that they uſed the holy Ordinance of Solemn Prayer and Impoſition of hands, for obtaining the promiſed Spirit, at leaſt with reſpect to theſe gifts. Now be it ſo (though I ſay for the graces alſo, 2 Tim. 1. 6. 7.) then ſeeing theſe gifts are promiſed to us as well as unto them, and are attainable, and in part attained by many, what ſhould hinder the Churches but that now they ſhould tread in this path with Faith and full aſſurance that a Bleſſing is in it? As in holy Baptiſm▪ we are placed (as it were) among thoſe whoſe ſins are waſhed away in the Blood of the Lamb. So in this holy Ordinance of Prayer, and Impoſition of Hands, we are in a ſolemn manner …ed into the Promiſe of the Holy Spirit. And as the pardon of our ſins ſignified in Baptiſm, doth not prevent, but better capacitate us to Pray daily, Forgive us our Treſpaſſes▪ So the Prayer of Gods Miniſters, with the Impoſition of Hands, doth put us into a better capacity to ſeek daily for the gifts and graces of the Spirit, becauſe now ſolemnly admitted to the gracious obtaining of the Promiſe, in that very way wherein the primative Saints were admitted thereunto, Acts 8. 15, 17. Acts 19. 2, 6. 2 Tim. 1. 6, 7. Heb. 6. 1, 2.

Who, when they were come down, Prayed for them that they might receive the Holy Ghoſt, then laid they their hands on them, and they received the Holy Ghoſt.

Wherefore, I put thee in remembrance, that thou ſtir up the Gift of God which is in thee, by the putting on of my hands.

Have ye received the Holy Ghoſt ſince ye believed, and when Paul had laid his Hands on them, the Holy Ghoſt came on them.

The foundation of Repentance from Dead works, and of Faith towards God, of the Doctrine of Baptiſms, and of Laying on of Hands, &c.

p. 34What ſhall I ſay? the Scriptures are evidence ſufficient that this Ordinance is of Divine Inſtitution, is from Heaven. The promiſe which it leads to is perpetual and univerſal, it belongs to the whole Body. There is one Body and one Spirit, even as ye are called in one hope of your calling.

But now (after this Digreſſion, which I hope will not offend) to return to Mr. D. I truſt by this time he will conſider that there is no good ground for him, or any body elſe to ſay, the End of Prayer, with Laying on of Hands, cannot be attained.

Neither is there any reaſon for Mr. D. to be aſtoniſhed (as he pretends, p. 35.) becauſe we urge him to produce better evidence for Womens receiving the Lords Supper; Or clearer Precept or Preſident for the Ordination of Officers by Prayer and Laying on of Hands, then we are able to produce in our Caſe, nor need he count this a thing either unreaſonable or dangerous, &c.

For how ſhould this be dangerous? muſt not the grounds of one practice be examined as well as another? Or why unreaſonable? Is not our Brethren bound to ſtand to their Principles one time as well as at another? Or will they impoſe Principles to lead us through the whole work (as Mr. D. pag. 40.) and not be lead by them themſelves?

For my part, I am fully ſatisfied there is ſufficient ground in holy Scripture for Womens coming to the Table of the Lord, and for the Ordination of Church Officers by Prayer and Laying on of Hands; And I do ſolemnly profeſs, to diſlike any Principle or Practice in Religion, which cannot fairly be demonſtrated by the evidence of Holy Scripture; But, yet this I muſt needs ſay, That there is as clear (if not clearer) grounds for the Fourth Principle as we hold it, as there is for either of the other points, ſpecially the latter. For firſt, Womens receiving at the Lords Table, it is gathered by a rational deduction from the Holy Scripture, as appears by Mr. D. pag. 54. wherein he hath done well as others in the ſame caſe hath done before him; yet ſhould any man uſe his own Weapons againſt him, which he uſes againſt his Brethren, they might worſt him becauſe of his inconſiſtency, though his cauſe be good.

2. In all the Scripture there is no expreſs command to Lay hands on Deacons, nor any Example that Prayer was uſed at all in their Ordination, nor that any but Apoſtles ordained ſuch p. 35Officers, and but one example for that neither; and for … of particular Congregations, not one Example that Hands was impoſed on them, or Prayer uſed in the act of their Ordination, nor any plain Precept for ſo doing (as is ſaid before) yet Mr. D. is ſatisfied in theſe things, and thinks 2 Tim. 5. 22. a full precept for Impoſing Hands upon Officers, (howbeit his Brethren no leſs judicious then himſelf, believe no ſuch thing as is ſeen in their Search for Schiſm) And to ſpeak as it is, this place is an expreſs prohibition to Lay Hands on any man ſuddenly, and though it may hence be inferred, that Hands ought to be Laid on ſome men deliberately, yet this is a conſequence, and when ſo much is granted, he is yet to prove that this is meant of Officers (for ſome think otherwiſe) and here he muſt uſe our Logick from Heb. 6. 2. It can be no other, Ergo, it muſt be that on Officers, and his Antecedent muſt be demonſtrated by reaſon, with which he may eaſily ſatisfie me, but if another will not be ſatisfied with him, I cannot help him, becauſe he denies the ſame reaſon in our caſe, which he makes uſe of in his own.

By this it may appear, how little cauſe Mr. D. had to be grieved at us, as if we ſhould ſlight the Wiſdom or Authority of Chriſt, or as if we ſhould think we had … ſufficient direction in the Scripture for all parts of Gods Worſhip; for we do cordially believe theſe holy Directions to be ſufficient, yet as one of the Antients truly ſaid, theſe things are ſo penned, as that he that will learn, may learn; and he that will cavil, may find occaſion. And the truth is, thoſe are they whoſe arguings do render theſe directions inſufficient, who deſtroy or condemn the ſame reaſon in another, which they allow in themſelves, ſpecially when they become pertinacious.

Sufficient therefore is that which hath been ſaid, if not to convert them (in this particular) yet to leave them without excuſe, Quia exore judicium.

But to the reſidue, who have ſtumbled at this Truth, either through our default, in not aſſerting this Truth as was meet; or their own, in not duly conſidering what we ſay, or through thoſe unhappy Diviſions which have fallen out, through the heats of men intemperately Zealous on either ſide; I ſay to theſe I now addreſs my ſelf.

Declaring in all faithfulneſs, that though the Truth in queſtion is to me as dear as other Truths, (and therefore am reſolved, p. 36what in me is, to defend it with the reſt) yet I ſtand ready to abate whatſoever, upon a fair Tryal, may appear too harſh, or any way juſtly offenſive as to the buſineſs of ſeparation; not doubting (though I was unconcern'd in the Original, of the diviſion) that Mr. D. hath too much cauſe to complaine of ſome, whoſe unkindneſs to their Brethren, in the ill mannagement of a good Cauſe might prejudice the Truth it ſelf; but withal, I muſt tell him, he was too ſhort in that he did not alſo blame ſome of his own party, whoſe impatience and imprudence, too much provoked to that Diviſion, which by all means ſhould have been prevented. And let me faithful to Mr. D. in remembring him of the ſaying, Medicae Cura teipſum, for he that blames another for making unnatural ſeparations, ſhould remember, that he that Judges another, and doth the ſame thing, is in danger of the Judgment of God.

The Concluſion.

Finally, I am reſolved to meet my oppoſite (after all this conflict) in that friendly and moderate paſſage wherein at Length he delivers himſelf, ſaying, P. 51. We are not offended at a practice of that kind, be it Liſting up, or Laying on of Hands, provided it be not urged as a thing of abſolute neceſſity.

To which I ſay, let the Spirit of oppoſition to the Practice of Prayer with Impoſition of hands for the Spirit of God, but be laid aſide, that the truth may grow as God ſhall enlighten his people in it; And then let an Expedient be Concluded, for ſetling all the Churches concern'd in ſuch a ſtate, as may comport with the peace of the whole, and the Preſperity of every part.

To which purpoſe I could wiſh that a Competent number of ſelect Brethren on both parts might convene this Summer to conſult and offer ſuch an expedient to the Churches, for the accompliſhment of this happy end, for I never expect to ſee an end of this Controverſy by writing Bookes one againſt another.

FINIS.

End of the text · Thomas Grantham, The Fourth Principle of Christs Doctrine Vindicated (1674)