the Church of Pergamos is by the Spirit commanded to repent of this evil the command backed with a commination which proves that such must be put out of the Church that so hold much more such which so do 7. But laying on of Hands we do indeed make Essential to Church Communion because it is a Principle of the Doctrine of Christ as hath been proved now and heretofore and never was disproved by you except asking questions be refutation Quest 5. We demand whether there was not a Church of Christ in the world before his Ascention and whether any other qualification was then pre-requisite to Church Membership than Confession of Sins and Faith in Christ for the remission of them together with a being Baptized into his Name and walking in a holy life and conversation if you say any thing else was then required and practised as Essential to Church Membership shew us what that was and where it was so required and practised And if you say nothing else was then required and practised we demand whether the Church of Christ was wanting of any thing then that was Essential to its being whatever it might want as to its well-being If you say it wanted nothing then that was Essential to its being then we further demand how this People so continuing in Faith Baptism and Holiness of life could cease to be a Church of Christ after his Ascention though they might not come up to some of those others Truths that were afterward revealed when the Spirit was made manifest c. Answer 1. We do not find that Christ before his Ascension doth give the Name or Title of a Church to any but onely calls his Followers Disciples as we might enumerate a multitude of places in the Evangelists 2. We find that our Lord Jesus when Peter confessed that he was the Christ the Son of the Living God answered Peter and said Upon this Rock will I build my Church He doth not say I have built my Church upon this Rock but I will c. speaking in the future tense Hereafter when I do build it not that he had then built his Church but was about the work making all things ready as materials both for the Foundation and Building 3. Nor is what we say destitute of good reason for his Disciples might then confess and believe him to be the Christ but could not believe him dead risen ascended and that the Comforter was come upon which as upon â— Rock or sure Foundation Christ would build hiâ— Church and hath since his last Will and Testament is in force by his Death Heb. 9.16 17 for his Church now is founded upon these Basiâ— Christ is come and died for our Sins according to the Scriptures believing that we in dutâ— ought to be baptised in his Name for the Remission of them Act. 2.38 22.16 and pray with laying on of hands for the gift of the Spirit which now is come since Christ is ascended to the Father according to his promise John 16.7 to guide us into all Truth and to be with us for ever John 14.16 17. as his alone Vicar on Earth John 16.13 14 15. by which Spirit we are baptised into one body 1 Cor. 12.13 believing that as he is risen from the dead he will also raise us up at the last day John 6.40 and will come the second time sitting upon the Throne of his Glory to Judgement and to render to every man as his work shall be On all which as on a Rock or Foundation the Disciples could not be built in the time of Christs life not till after his Ascension because they were not then laid nor could not till Christ was dead risen and ascended to the Father Yet in the time of his Life as his Disciples he was diligent to instruct teach and inform them of all these things as such which should be done and accomplished in their due and appointed time viz. after he had suffered was risen and ascended to the Father But it may be objected That Christ saith Mat. 18.17 If he shall neglect to hear them tell it to the Church there Christ calls them a Church That doth not follow those being words of direction and instruction which Christ gives them by which they might be guided when they had received power from on high to proceed as a Church to censure unholy and disorderly Walkers not that they before they were endowed with that power from on high were to act as a Church to censure the impenitent noâ— did they as we read You may further object That Christ did break Bread with them and therefore they weâ— then a Church It is true Christ did before his Passion institute the Supper he brake the Bread and gave it to his Disciples but it was onely with the Twelve the rest of the Disciples being absent then doth it not follow that the Disciples weâ— in the capacity of a Church because the Twelve are singled out from the rest of the Disciples which shews excepting him that was lost thaâ— they were taken apart from the other Disciples as those that were appointed by the Lord to bâ— Witnesses in a more eminent way and manneâ— than the rest of all those things he should suffer And those whom Jesus had chosen and giveâ— commandment to not onely by his own mouth but through the Holy Ghost also Act. 1.2 whaâ— they should teach others to believe and observe Mat. 28.20 Breaking Bread then at this timâ— might not be solemnized as Church-communion which ought to be when the whole Body cometâ— together to commemorate the Body and Blood of Christ the one as broken the other shed and to shew the Lords death till he come but rather was instituted then by Christ at the feast of the Passover to shew them what they should after he was ascended do also to teach others what they should do and observe when they were endowed with power from on high and thereby were enâ—ighted to all things relating to Church-Power and the administration of all Church-Ordinances which until they were so impowered they were onely to wait at Jerusalem Luk. 24.49 Act. 1.4 If otherwise why should the rest of the Disciples be excluded and not called to this last Supper of the Lord If they broke Bread as a Church the rest of the Disciples had as much right to that Communion as the Twelve or else the Twelve onely were the Church and the other Disciples no part of it And if a Church why must they wait for power at Jerusalem This we humbly and modestly offer to consideration And as for the rest of your Queries and Demands which you multiply in this Question they are either removed and answered or require none further But say you further if you shall say they wanted something while Christ was among them essential to Communion then we demand whether this doth not reflect a want of care in Christ who left them so and indeed want
will allow us to use the Bread and Wine as the means to commemorate the Lords Body and Blood and not reject it and cast it off as useless So in like manner if laying on of hands be a figurative speech and understood for the Spirit that was given thereby we hope you must allow that laying on of hands ought to be used and practised as the means by which the Spirit was obtained and is given as well as you will the Cup and the Bread and Wine in your figurative instances and we desire no more 3. But we further say That laying on of hands is not figurative but is a plain practical Ordinance joyned with solemn and fervent Prayer to the most High in the Name of Christ for his holy Spirit that according to his faithful and never-failing promise them that believe and are baptised in the Name of the Lord Jesus Christ might receive the Spirit by which as the means the Spirit was given to some of the Baptised in the primitive times in more than an ordinary manner and was necessary to the establishing Christian Churches than which extraordinary Gifts of the Spirit given then is a confirmation to us now that not onely the other Principles of the Doctrine of Christ are to be believed and practised but this in debate also as one Principle of the Foundation of Christianity God having confirmed them all to be the Word spoken and Foundation-Doctrine taught by the Lord bearing witness to them both with Signs and Wonders and divers Miracles and Gifts of the holy Ghost according to his own will and then how shall we escape if we neglect so great Salvation Heb. 2.3 4. Quest 27. If you shall say That simply the Act and Ceremony it self as you practise it is put for a Foundation Doctrine of Christ then we demand Whether the Apostles ever taught any thing for a Doctrine of Christ whereof we do not read Christ did either preach or practise before his Ascension And if you say That Christ did teach and practise laying on of hands upon all Disciples both Men and Women before his Ascension or any thing from which such a practice may be inferred pray shew it and we will believe it Answer 1. We say That Prayer and Laying on of hands as we practise is a Principle of the Doctrine of Christ one of the first Rudiments of Christianity But you demand Whether the Apostles ever taught any thing for a Doctrine of Christ whereof we do not read Christ did either preach or practise before his Ascension 2. What is it to the purpose when Christ taught laying on of hands whether before his Passion or after or before his Ascention or after by his Spirit It sufficeth he did teach it for it is one of the Principles of his Doctrine And can it be a Principle of his Doctrine and he not teach it We are certain it cannot And taught it was likewise by his Apostles for a Doctrine-Principle and an Oracle of God Heb. 5.12 6.1 and they did not only teach but practise it also Act. 8.17 19.6 And do you think they would both teach and practise it and never receive it from Christ but must invent it themselvs We cannot believe you do so think Then was it taught by Christ and taught and practised by his Apostles as a foundation-Principle And that sufficeth us and might you if you were willing and obedient See this answered before in Christs Doctrine p. 58. Quest 28. If laying on of hands upon all baptised Believers be to be practised in your sence as an indispensable Duty then we demand Why all the other Principles in Heb. 6. should be expresly and particularly commanded believed or practised in Christs time and not this as it is practised by you if there be that weight in it as you lay upon it c. Answer 1. If laying on of hands say you upon all baptised Believers be to be practised in our sence as an indispensable Duty then you demand Why all the other Principles Heb. 6. should be expresly commanded believed and practised in Christs time and not this as it is practised by us if there be that weight in it as we lay upon it We told you above that it matters not when Christ taught laying on of hands whether in the time of his Life or not And whereas you say That Faith and Repentance the Baptism of Water the Resurrection of the Dead and eternal Judgement were in Christs time plainly taught Pray where did Christ in the time of his Life before his Ascension or after it either so plainly command baptising with water Though we do not deny but there was both Faith Repentance the Resurrection and eternal Judgement plainly enough taught according to that Dispensation and so they were before Christs Incarnation by the Prophets of old nor do we deny but grant that there was Authority enough from Heaven for the Baptism of Water then practised and that there was them that did fore-tell that the holy Spirit should be afterwards given and so it was by the Prophet Joel all which were as preparatives to what afterward Christ should command and teach when he had suffered and was risen and all power in Heaven and Earth was given unto him Mat. 28.18 So John was sent to prepare the way and he taught the Baptism of Repentance saying They should believe on him that was to come so that between both the Faith and the Baptism then and that after Christ was come had suffered ascended and the holy Ghost was given there must needs be a vast difference therefore as you affirm Paul baptised the twelve Disciples he found at Ephesus again because they were onely baptised into John's Baptism who as was his Baptism so was his Doctrine of Faith and Repentance John verily baptised with the Baptism of Repentance saying to the People That they should believe on him which should come after him that is on Christ Jesus Act. 19.4 From whence or from which Dispensation we do not take the Authority of the Foundation-Doctrine of Christ no not of Repentance Faith Baptisms Laying on of hands Resurrection and eternal Judgement but from Christ dead risen and ascended to the Father from whom he sent his holy Spirit to confirm them all to be his Doctrine on which he hath built his Church Yet might these Principles be nay doubtless were left and commanded by Christ before his Ascension which they better understood and put in practice when they were endowed with power from on high Acts 2. by the Spirit of Truth which Christ sent to them to guide them into all Truth John 16.13 and of them whom Christ commanded by word of mouth to observe and teach these Principles have we received them as the Doctrine of the Lord Jesus of which Doctrine laying on of hands on baptised Believers â— such is one Principle taught also by the Apostles and by them practised Acts 8.17 19. â— And if we
do not find it was practised in thâ— â—ime of Christs life that doth not make invalid what was taught and practised after his Ascension He had many things to say in the time of his life his Disciples could not then bear John 16.12 which he promiseth to instruct them in by his Spirit vers 13 14 15. 2. It being then clear that laying on of hands is a Principle of the Doctrine of Christ it 's not to the thing in hand where when or how Christ taught it but that you will study doubts rather than obedience And whereas you speak of the Doctrine of the holy Spirit if the Truth were known you as little believe it as you practise laying on of hands for the reception of it as will appear hereafter Concluding from what hath been said That laying on of hands is as clear a Principle of Christs Doctrine as any of the other are having the same Authority we refuse and keep no communion with the Disobedient Quest 29. If you say The practice of the Apostles Act. 8.17 plainly shews that they had a Command for what they did We thereupon demand Though we read they baptised Men and Women promiscously yet where do you read they ever laid hands promiscuously upon Men and Women If you shall say It is implied in the word THEM which the Apostles laid their hands upon which were the same THEM that Philip baptised we demand Whether it may not be as truly said that Philip preacheâ— to every Man and Woman in Samaria because it iâ— said He went to the City of Samaria and preached Christ to them vers 5. And whether iâ— may not be as well said That every Man and Woman in Samaria believed and were baptised because it is said That Samaria had received the Word of God and was baptized as you may say That because the Church of Jerusalem sent unto Them Peter and John to lay hands on Them that therefore it must be understood they laid hands on every baptised Man and Woman c. Answer 1. We do say the practice of the Apostles Act. 8.17 and elsewhere doth plainly shew that they had received a Command from Christ for what they did and so must you say unless you will say it was their own humane invention And if you think it was practised by them without command from Christ and so their own invention why do you not say so But if you think they had received sufficient Authority from Christ for what they did why do you make opposition against their practice and refuse to follow them as they followed Christ and keep those traditions they delivered 2. But you demand Though we read that they baptised both Men and Women promiscuously yet where do we read they ever laid hands promiscuously upon Men and Women We say it is in so many words said Act. 8.12 they were baptised both Men and Women and no less plain it is that Peter and John prayed and laid their hands upon them both Men and Women For by as good reason may one conclude that Peter and John were sent by the rest of the Apostles but to some of them that believed and were baptised at Samaria as to conclude that Peter and John prayed for and laid hands on but some of them Nor can it be as well said that Philip preached to every Man and Woman in Samaria because it is said that Philip went down to the City of Samaria and preached Christ unto them nor every Man and Woman in Samaria believed and Were baptised though it be said Samaria had received the Word the former being true though he had preach'd but to twenty and the latter though but six believed and were baptised And to conclude all in Samaria were preached to believed and were baptised were not logical indeed but to conclude that Peter and John prayed for and laid hands on the Women that Philip baptised as well as they prayed for and laid their hands on the Men he baptised is Scriptural and Logical because the Women had equal right to the Gift of the Spirit which was the end of that service by vertue of Gods Promise to them as well as to men Joel 2.28 29. Act. 2.17 18. Then is it Scriptural and Logical to conclude that the baptised Women had equal right to the means by which the Spirit was given as well as the baptised Men. 3. So that the Truth is whereas you say That we are so far from having a Command for laying on of hands on all baptised Believers that we have not a plain Example for it you are so far from knowing and believing the Truth that you will not see any Command there is nor Example neither for laying on of hands on baptised Believers as such that you still remain contradicting and putting it from you thereby judging your selves unworthy of the blessing of Gods holy and guiding Spirit which to his praise is receiv'd thereby There being both Command and plain Example from the Apostles which Command they received from Christ and Christ from God his Father See this answered before in Gods Oracle page 47 48 49. 4. But you say Dr. Hamond questioneth which laying on of hands is here intended and saith it is probable it was upon Disciples for the Gift of the Spirit and doth confess there is a difficulty to resolve whether it be for the laying on of hands for Confirmation or Ordination Dr. Hamond and you might conclude that it was not for Ordination had you but consulted Paul to Timothy when he saith A Novice must not be chosen or ordained a Bishop lest being lifted up with pride he fall into the condemnation of the Devil 1 Tim. 3.6 Then could not Peter and John lay hands on the Baptised at Samaria for Ordination because they were but of yesterday newly come to the Faith Moreover the very end of their laying on of hands was That they might receive the holy Ghost Act. 8.15 Now had your learned and judicious Doctor considered these things he would not have said it was difficult to resolve whether the laying on of hands Act. 8.17 was for Confirmation or Ordination 5. But we perceive the Authority of this Doctor goes very far with you that you will believe when he believes and doubt of what he doubts That if he had said there is a Command for laying on of hands and a plain Example peradventure you would say so too For you say And therefore though laying on of hands as we practise it be true yet it is not so infallibly true because it depends upon our Exposition If you had drawn your conclusion right from what was before premised by you it must have been thus Therefore though laying on of hands as we practise it be true yet it is not infallibly true because Dr. Hamond is at a stand about it and saith it is difficult to resolve whether it be for Confirmation or Ordination and not say Because it depends upon our Exposition which
THE SEARCHERS for SCHISM SEARCH'D Or Their pretended Questions for Conscience sake ANSWERED Wherein is proved That those Baptized Congregations under Laying on of Hands are not guilty of Schism in Separating from them Shewing Supposition to their threefold Hypothesis 1 That their Church Constitution is not true 2 Separation from them proved lawful 3 The Truth and Authority of the Doctrine about which they Separate vindicated Humbly presented to all concerned J. Griffith a cordial desirer of the flourishing 〈◊〉 of the Church in Unity and Peace with 〈◊〉 and Truth but Societas in 〈…〉 tantum abâ—st ab 〈◊〉 plâ—… nâ—…aria con 〈…〉 pariter 〈…〉 Prov. 18 17. He that is first in his own cause seemeth just but his neighbour cometh and searcheth him Printed for the Author 1669. To the Baptized Disciples not under laying on of Hands is heartily wished the true knowledge of God and sincere Love with submission to the whole Doctrine of Christ desired in the way of Truth WHen we first saw your Book read the Title and how you pretend your Questions are for Conscience sake we thought Silence for some time would be the best Answer considering what hath formerly past between us about the Difference still depending and the present face of things as they now shew themselves in the world But when we came to take a view of your Epistle finding it writ by some spirit inraged rather than one desirous of satisfaction from any serious sober conscientious scruple or doubt We were invited the more to consider your Questions and finding them to strike at the root fill'd with animosity taunting and insulting terms rather than a spirit so much as sprinkled with conscious candid and serious aims though you give your selves the name as the obscure Parents of this in some sense abortive Child of the Lovers of Truth and Peace which bespeaks the Babe both conceived and brought forth under the melevolent Aspects of some froward contentious and yet pretended glorious and Christian design Your Epistle which as the Midwife that brought the Child into the world we find ushers it in with caluminations so foul and of such a sort as if it were intended to scale Rome's Walls and bid Defiance to the Man there that usurps the Keyes of Heaven and Hell And withal that way may be made for its more laudable entrance and progress she no sooner speaks but like Athalia she cryes Treason treason the Lord's Prerogative is invaded when alas she was the Traytor her self and then she marcheth on and proclaims them she is sent to with so much pretended calmness to be like the Man at Rome usurpers of the Keyes of Hell and Death But how much the mark is missed is evident enough for who more free and ready to stop up the way to Hell and open the way to Heaven so far as lies in them by all the abilities they have and endeavours they can use than they whom you brand with the aforesaid Usurpation Though we would not make the road to Heaven as the foolish Woman and clamourous doth the way to her House saying Stolen waters are sweet and bread eaten in secret is pleasant to her guests And though your Babes-Usher hath got the knack on 't to clamour with so much scurrility by such oyly lines perhaps borrowed from some other Pen yet is it an argument of a weak Cause rather than otherwise it being usual when there is no better weapons to make use of such with this gloss The Lords Prerogative is invaded and what wilt thou do to thy great Name and the like when you your selves are the invaders of that Royal Prerogative of the Lord 's Anointed by not suffering his Princely Authority to be obeyed without controule from you and such his leige People to whom his Prerogative and Name is more dear than their lives as sufficient testimony hath been given and further may through his grace should he call for it You study against wayes of obtractation But how easie a matter is it for men to pretend to Conscience in their own Case and with the same Pen bespatter the Consciences of others with foul inormities of meer pretences under that cloak as if they made bates and pretended Conscience but let the sober inspect this new-born Babe and they will see make-bate writ in the face of him though it hath Conscience for its Name and is sirnamed a Lover of Truth and Peace and do but trace it in its proceedings and let but its conception be calculated and they will find it both conceived and brought forth to that end it being furnished with Confidence sufficient to pass it without suspition of being tardy of any such thing as make-bate while it can talk of Peace and Unity among Brethren and pretend to more than ordinary zeal to it and that it may go abroad without jealousie of the contrary all that stands in its way must be rendred as maintainers of Notions catch'd up and charged upon Conscience without regard had to the interest of Religion yea and renting and running away from all that agree not with them when there is nothing less intended by you than to run divisions among us that are united in that thing under debate And for the more effectual accomplishment of this design we must also be rendred as such that take upon them to judge all that come not up to the same dimensions with us not to have God nor to have communion with God when our judgment in that case is Those that transgress and abide not in the Doctrine of Christ have not God as his Church hath not that thereby you or any man is judged by us to have or not to have God And as for you we have before given our Testimony that we can and do love you for the Truths sake you own so far as you have gone or so far as you do own the Truth but we cannot nay we dare not love you with the love of Brethren in the true and right order of the Gospel See Gods Oracle and Christs Doctrine page 94. then have you no cause to render us as judging all but our selves in no sense to have God nor communion with God And if you have better Arguments to prove your in erest in Christ than laying on of Hands we have no cause to grieve at it but to rejoyce and can with all our hearts wish you have for laying on of Hands can be none for you and it will be well if it be none against you who have so long opposed it with so much bitterness as you have done and and still do But be we esteemed your Friends or your Enemies for saying you are not a Church rightly Constituted and so have not God as his Church we must still say it until our Judgments and Consciences be otherwise perswaded by his Word and if you will not believe what we say we must leave it to the revelation of the righteous Judgment of the Lord
â—earned and Judicious as any in the Church of England and as well read in the Customs of the â—rimitive Times tells us in his Annotations â—â—on that place That the laying on of hands there â—â—ken of is understood for a laying on of hands upâ—â— such as had fallen after Baptism 2. It 's notably done and well thought on seeing help fails you from the Scriptures to see whether the learned judicious and well-read Doctors in Mystery Babylon can lend you any But pray doth not this learned judicious and well-read Doctor tell you no where in no place of his Annotations That the baptising of Infants was a primitive Practice or that it came in near those Times by good authentick Orthodox Authority If he doth pray do you consider how you can infallibly infer from Mat. 28.19 the Baptism of Believers as you practise it since so learned a judicious and well-read Doctor was in his Judgement and Practice for sprinkling of Babes and no doubt but he so learned and wise hath something to say for his Practice 3. But this say you he further proves froâ— Paul's advice to Timothy 1 Tim. 5.2 where he â— not speaking of any other thing but Church-Censures Look again the whole Chapter thorow iâ— that a Church-Censure v. 18 19. if not theâ— that v. 22. may not be a laying on of hands suddenly upon any that had been censured by thâ— Church And this will appear more plain 〈◊〉 comparing the third Chapter with this theâ— may it be as fairly and as wisely concludeâ— That this laying on of hands which Timothy mâ—â— not be sudden in was for Ordination of Bishop and Deacons rather than a laying on of hanâ— upon such as had fallen after Baptism for where read you of such a laying on of hands in all the Scripture either taught or practised by any the deep silence thereof makes us we can neither credit the Doctor nor you in this matter though he be learned judicious and well read in the Primitive Customs But if what he saith were true yet will it do you no service because if such a laying on of hands were then practised neither you nor Dr. Hamond to help you nay take Victor and the third Council of Carthage with you also can prove such a laying on of hands to be that mentiâ—â—ed Heb. 6. which is there said to be a Principle of the Doctrine of Christ a Foundation-Principle But no more in this place to such a Scriptureless-notion 4. To your second consideration we shall say no more yet than what we have already said in answer to your former printed Questions where this is stated and by us answered See Gods Oracle and Christs Doctrine p. 39 40. But we grant You do read of a laying on of hands on the Sick but how delivered in the Commission we shall hereafter examine And you do read of laying on of hands to ordain Officers and of laying on of hands by which men received the extraordinary Gifts of the Spirit But why do you not make up just half a dozen but leave out that now you brought in with the rest in your printed Questions before mentioned Luk. 21.12 But the fifth you say is that laying on of hands which was afterwards call'd Confirmation because by the Gifts of the holy Ghost the Christians were confirmed in the truth of the Gospel and though those Gifts ceased yet they continued the practice of it in the Church of Rome and many other Protestant Churches to this day 5. Here you confess that the laying on of hands mentioned in Act. 18.17 19.6 is practised by the Church of Rome and many Protestant Churches down from the primitive times to this day May we not think it strâ—â—ge if it be so that you should oppose and refuse to practise that which so many learned judicious and well-read Doctors as have been all along in the Church of Rome and many Protestant Churches do practise but rather against many take the private opinion of some few who by their opinion if true do not contradict nor oppose that laying on of hands mentioned by you in the fifth of your numerations considering withall that the Doctors in Rome and in many Protestant Churches do not consent to such a practice as laying on of hands when they receive any that are fallen after Baptism at this day 6. In your next you seem to thrust in by head and shoulders another sort of laying on of hands or if not another ground the Apoâ—â—les and primitive Churches had to practise the former you numerate than the Authority of Christs Doctrine when you say It was practised by them by way of accomodation to the Jewish Customs as you say appears in Moses laying his hands upon Joshua Numb 18.19 22 23. Deut. 34.9 and so Jacob blessed the Children of Joseph by laying his hands upon them Doth it appear from those places and passages you quote that the Apostles and primitive Churches did practise laying on of hands by way of Accommodation to the Jewish Customs We think when you consider better what you say you will not be of that mind For may it not is well be concluded That the Apostles practised the Baptism of Water by way of Accommodation to the Jewish Customs as appears because the Jews among their Customs had divers washings Heb. 9.10 And is not this as good a proof of the one as yours is of the other 7. And what though the people brought their Children to Christ for him to bless Mat. 19.13 in observation of a Jewish Custom and the Ruler of the Synagogue did the like Mark 5.23 And what if it should be granted that Christ did lay his hands on them to confer Blessings on the one and to heal the other by way of Accommodation to the Jewish Customs Will it follow therefore that his Apostles after his passionâ— when he had blotted out the hand-writing oâ— Ordinances nailing them to his Cross Col. 2â— 14. Ephes 2.15 and after his Resurrection when he had given them their Commission Mat. 28.19 20. yea and after he was ascended and had sent them according to his Promise the Spirit of Truth which should guide them into all Truth should practise laying on of hands by way of Accommodation to the Jewish Customs and call it a Principle of Christs Doctrine Heb. 6.1 Surely no man in his right mind will so conclude But leaving this too as a Scriptureless-notion we will proceed 8. You then demand Which of all these layings on of hands is intended Heb. 6. and is that which we call a Doctrine of Christ You have been told long since which laying on of hands is intended Heb. 6. that it is that practised by the Apostles Act. 8.17 19.6 for which let the Reader consult Gods Oracle and Christs Doctrine from page 41. to page 54. where this Question is stated by you and answered yea and clearly proved to be that laying on of hands on baptised Believers as such and