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 world 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. T is said when they heard this they were Baptized in the Name of the Lord Jesus and in the very next words 't is 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 Church 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 which 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 onely 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 Againe the Promise of the Spirit is made by our Lord himself 2. From the extent of the Promise to the Church for ever John 14. 16. I will pray
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
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
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
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. then 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used to express inward strength or fortitude of mind for Example 1 Cor. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens sum I am strong or when I am weak then I am strong Ephes 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 not 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 shews 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 Vnto 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
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 t is sure they then received great gifts so t is 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 generall 3. 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 of 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 are 4. 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 â—… 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 Let us now consider whether the Church of God do not 5. 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