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 But 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 â—…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 Similie 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 â—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 should 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 The 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 he 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas authority and this strength all Saints have need of 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 great 6. 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 now 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 to all the people but to witnesses chosen before of God even to â—… 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 â—… their 's also was If the Gifts of the Spirit 1 Cor. 12. have continent in the Object 2 Church as you teach 't is 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 onely are the Church of Christ It is true that People do pretend to Miracles as â—…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 â—… 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 Epistle 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. wording 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. of 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. stedfast 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. If 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 hence 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 't is 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 â—…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. What 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