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 in his own Person Meaning in the Popish way of Chrism c. for that he prayed and that the Father who only could Luk. 3. 21 22. Joh. 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 Vniversal 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 Roman 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 The 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 viz. Laying on of Hands Second The Subjects viz. All Baptized Believers Men and Women even as God hath made his Promise of the Spirit to both Men and Women Third The Administrators viz. The Elders or Presbyters or Messengers 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 and 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 and the Supper or presently after Baptism ‖ If no imergency require some Iteration Sixth The Principal Ground upon which they assert it viz. The Scripture 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 onely 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
THE FOURTH PRINCIPLE OF Christs Doctrine VINDICATED BEING A Brief Answer to Mr. H. Danvers Book Intituled A Treatise of Laying on of Hands Plainly Evincing the true Antiquity and Perpetuity of that Despised Ministration of Prayer with Imposition of Hands for the Promise of the SPIRIT To which is added A Discourse of the Successors of the Apostles wherein the Office of the Messengers of Christ and the Church is Asserted to be Perpetual and of Divine Authority in the same Nature as Bishops Elders c. By THO. GRANTHAM Ps 119. 173. Let thine hand help me for I have chosen thy Precepts LONDON Printed in the Year 1674. THE EPISTLE DEDICATORY To all the Pastors of the Baptized Churches more especially to those who either omit or are indifferent about the Fourth Principle Heb. 6. 2. Brethren and Fathers YOV must needs have a greater sence of the matters Treated on in this Book then other men and are more Eminently concern'd to consider what is to be done in them God hath made you the Stewards of his Mysteries and among the rest hath committed the Fourth Principle Heb. 6. 2. to your Trust a necessity therefore lieth upon you to be as Faithful in that as in the Rest I shall upon this occasion offer a few things to your Enquiry and Consideration and the first is this Whether ever it entered into your Hearts to Teach with Diligence and to handle distinctly the Duties and Blessings which concern this Principle so that the Breasts of your Churches have afforded the sincere Milk of this Word or Principle as well as of the rest And if not then whether the true Reason be not because you know not what to say or do about it 2. Whether sleightly to pass over one Principle or Foundation Doctrine do not endanger making the rest like it and whether we can well support our other Principles against such an Adversary as should take us upon the Account of our neglect in this particular 3. Whether the neglect of this Principle do not lead Christians too much to neglect one of the greatest Blessings of the New Covenant even the Sealing Spirit of Promise whiles the means once so useful to obtain it is by you wholly laid aside I humbly beseech you to consider these things as also what I have here presented to you in the ensuing Discourses To the Pening whereof had I not been constrained by the unnecessary and unseasonable oppositions made against the Truths contended for I should more gladly have spared this Labour for to me it is nothing Pleasant but very Grievous that when many are seeking for those things that might make for Peace still new occasions do Intervene to Revive if not to augmeâ—… Controversie How seasonably Mr. Danvers was inâ—…ated to forbear Writing against his Brethren some of you are not ignorant and how little he hath gained by his unnecessary undertaking will be yet more evident and if his Zeal shall yet inforce further opposition he may rationally believe those that make Conscience of this Truth cannot but endeavour to defend it God hath endued some of you with moderate and healing Spirits I intreat all such to stand up for Peace to do what they can to prevent these publick Jars I desire to be so happy as to see an end of this Controversy What I have written is my judgment and Conscience I have not writ for Discourse sake Nor have I injured the sence of any Author I meddle with so far as I know but have dealt with all good Conscience therein what I faile in by reason of humane frailty I know every good Christian will Pardon me therein I am Your Brother and Fellow Servant THOMAS GRANTHAM THE 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 Spirit .. 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 Vnction 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 had 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. Aâ—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. dâ— 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. dâ— 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 on Eusebius 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 Vnction mentioned in Tertul. de Bapits 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 Vrban 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 It s an observation Apostolical which he might well say Act. 8. Act. 19. 2 Tim. 1. 6. and plainly saith It is found in the Aâ—ts of the Apostles Augustine who lived Anno 395. in the Reign of Theodosius informs us That â—ands was laid upon Hereticks returning to the Church for the uniting of Charity which is the greatest gift of the Holy Ghost 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 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 Vnctione 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 it 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
able to teach another which be the first Principles 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 it s 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. viz. 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. 2. as nothing unless we can shew where it 's said Let all Baptizâ—d Beleivers have hands laid on them with as much plainness as it s 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. 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 from 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