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
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
desire that the least gift of God be preferred in Ministring the Word above the greatest of Human Arts otherwise we are in danger to incur the guilt of despising Prophesyings Lastly the Truth under enquiry appeareth from the great 6. From the utter silence of the Scripture as to the privation of the gifts of the Spirit silence of the Scripture as to the privation or taking away of any of the gifts of the Spirit till that which is perfect be come 1 Cor. 13. 8 9. Charity never faileth but whether there be Prophesies they shall fail whether there be Tongues they shall cease whether there be Knowledge it shall vanish away for we know in part and we Prophesie in part But when that which is perfect is come THEN that which is in part shall be done away Hence observe a final and full determination of the matter in question if any ask when the gifts of Knowledge Prophesie and Tongues c. shall cease The Apostles Answer is even THEN when that which is perfect is come or when we come to see face to face or as we are seen So then seeing the gifts of the Spirit do yet remain to the Church de jure and every of them as her need requires are attainable it remains that we humbly consider our wants and desire spiritual gifts yea let us covet earnestly the best gifts The Conclusion is that howsoever it is too true that the gifts received by the present Churches are but low and truly so are her graces yet hence we may not we ought not to infer that the gifts promised are ceased or that the Church hath now no interest therein but contrariwise as it is evident the promise both of gifts and graces belongs to us as we are the called of God we ought to stir one another up with all dilligence and full assurance to seek for the promise of the Spirit which being received will abundantly supply our wants help our infirmities convince the contrary minded by its powerful evidence and demonstration in the Ministry of the Word and Prayer There be two things Objected against that which we have said The First If the promise of the Spirit do thus belong to the Church Object 1 then this will follow that the Doctrines delivered by such gifted men must pass for Oracles of God being the effects of the spirit of Truth whose property it is to lead into all Truth And hence some have conceived the Decrees of their Counsels to be Infallible and others have given out of their private Letters or Books that they were as infallibly the word of God as the Scriptures 1. Those gifts do not argue the Infallibility of him that hath Answ 1 them for then all the gifted Brethren at Corinth had been Infallible which yet they were not witness their great want of Wisdom how to use their gifts to edification as also the Apostles referring what they delivered to tryal and censure telling us of gifted Persons in general and as such not excluding himself that they see but darkly Prophesie but in part know but in part so that perfection herein is not to be pretended 2. That the Apostles did deliver infallible and undoubted Verities for all others to submit as to the very word of God proceeded not hence viz. because they were gifted men but as they were the chosen witnesses of God and purposely ordained by him to that very end for which cause they say that just one heard the words of his Mouth and by Infallible proofs were assured of the Resurrection of our Lord and of his Will concerning his Church or Kingdom Joh. 15. 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever you shall ask the Father in my Name he may give it you Act. 10. 40. 41. Him God raised up the third day and shewed him openly not to all the people but to witnesses chosen before of God even to â—… who did eat and drink with him after he rose from the Dead Act. 〈…〉 The God of our Fathers hath chosen thee that thou should 〈…〉 and see that Just one and shouldest hear the Voice of his 〈…〉 FOR thou shall be his witness unto all men of what thou hast SEEN AND HEARD These are the Fathers of the Churches the Foundation Layers the Master Builders in such an elevated consideration as that the Authority of one of them is to be valued above the authority of ten thousand subsequent Teachers which is a greater number then ever yet conveined in a general Councel 1 Cor. 4. 15. These were such Fathers as laid up such a Stock of Doctrine for their Children as whoso bringeth not along with them is not to be received 2 Joh. 8. 9 10. verses and whosoever corrupteth their Doctrine by adding taking away or perverting the same is to be held accursed to be 〈…〉 in the City of God and the Book of Life The result is this gifted Persons on whom the Holy Ghost fell as it did on the Apostles at the beginning were not thereby impowered to propose new Oracles or to be 〈…〉 Competitors and if any pretend to such power in 〈…〉 they shall fulfil that sentence 2 Tim. 3. 9. They shall 〈…〉 no further for their folly shall be made manifest to all men â—… their 's also was If the Gifts of the Spirit 1 Cor. 12. have continent in the Object 2 Church as you teach 't is strange we have no account of them since their days unless we shall regard the Papacy who have claim'd the gift of Miracles in every Age which also they urge as an undoubted argument that they onely are the Church of Christ It is true that People do pretend to Miracles as â—…is said in Answ 2 the objection But it is not now my business to 〈◊〉 the goodness of that pretence only this I say they cannot fine their Church to have had a Being in every Age since Christ and therefore very unlikely to prove what they say in the case of Miracles They oft tell us of Antiquity but sacred Antiquity they have none for in the Apostles time they had â—… being in the World for if they had had then any Being the Apostle Paul would certainly have given some account of such a Church-state as they maintain in his Epistle to the Romans But this he hath not done in any part of that Epistle and yet speaks expresly of the Estate of the Church of Christ then at Rome therefore the Papists at that time had no being at Rome and consequently no where else for the Church at Rome and all other Churches in the Apostles days were of one manner of Constitution and Government 2. But put case now that since they have had some being in the world some signs or wonders have been done among them yet hence to infer the Truth of their Church-state is very unsafe sith
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
before an equal Judge others will be found to have as clear a claim to Miracles as themselves Which yet shall avail them nothing because they wanted Truth with their gifts Matth. 7. 22. Many shall say unto me in that day Have we not Prophesied in thy Name and in thy Name have we not cast out Devils and in thy Name done many wondrous works And then will I profess unto them I never knew you depart from me ye workers of Iniquity And though our Saviour saith no Man can do a Miracle in his name and Lightly speak evill of him yet that very Speech Supposes the thing Possible It doth not follow therefore that wheresoever Miraculous gifts are or the gifts of the Spirit as Prophesie c. that there is the true Church and therefore Let not the great Preachers of any sort deceive themselves that because of their abillity that way they are therefore own'd of God as Ministers of his Churches for it 's evident the false Apostles seem'd to out-vie Paul himself in * 2 Cor. 10. 10. wording their Matters But the Church is only known by her conformity to the Doctrine of God our Saviour cheifly in her care of the Principles * Heb. 6. 1. 2. of Christianity to which she knows the whole Body of Christian Doctrine is reducible For we are his House if built upon that foundation of Repentance Faith c. and pertakers of him IF we hold the beginning of our Confidence ‖ Heb. 3. 6. 14. stedfast to the end and not otherwise if any come to you and bring not this Doctrine though he can talk Like an Angel receive him not to house no though he work Miracles For thus saith the Lord * Deut. 13. 1 23. If there arise among you a Prophet or a Dreamer of Dreams and giveth the a sign or a wonder and the sign or the wonder come to pass whereof he speak unto thee now observe if he do this saying let us go after other Gods which thou hast not known and let us serve them thou shalt not hearken to the words of that Prophet for the Lord your God proveth you to know whether you Love the Lord your God with all your Heart and withal your Soul And hence Learn this one thing That Gods Truth is not to give place to any gifts but all gifts ought Subserve to the furtherance of the truth therefore regard no man but as he regards the Truth To conclude as we ought not to be Ignorant of the gifts of the Spirit so neither of the meanes ordain'd of God to obtain these gifts The primative Churches herein our best guides as the word directs and 't is well known and I think granted on all hands that they used the holy Ordinance of Solemn Prayer and Imposition of hands for obtaining the promised Spirit at least with respect to these gifts Now be it so though I say for the graces also 2 Tim. 1. 6. 7. then seeing these gifts are promised to us as well as unto them and are attainable and in part attained by many what should hinder the Churches but that now they should tread in this path with Faith and full assurance that a Blessing is in it As in holy Baptism we are placed as it were among those whose sins are washed away in the Blood of the Lamb. So in this holy Ordinance of Prayer and Imposition of Hands we are in a solemn manner â—…ed into the Promise of the Holy Spirit And as the pardon of our sins signified in Baptism doth not prevent but better capacitate us to Pray daily Forgive us our Trespasses So the Prayer of Gods Ministers with the Imposition of Hands doth put us into a better capacity to seek daily for the gifts and graces of the Spirit because now solemnly admitted to the gracious obtaining of the Promise in that very way wherein the primative Saints were admitted thereunto Acts 8. 15 17. Acts 19. 2 6. 2 Tim. 1. 6 7. Heb. 6. 1 2. Who when they were come down Prayed for them that they might receive the Holy Ghost then laid they their hands on them and they received the Holy Ghost Wherefore I put thee in remembrance that thou stir up the Gift of God which is in thee by the putting on of my hands Have ye received the Holy Ghost since ye believed and when Paul had laid his Hands on them the Holy Ghost came on them The foundation of Repentance from Dead works and of Faith towards God of the Doctrine of Baptisms and of Laying on of Hands c. What shall I say the Scriptures are evidence sufficient that this Ordinance is of Divine Institution is from Heaven The promise which it leads to is perpetual and universal it belongs to the whole Body There is one Body and one Spirit even as ye are called in one hope of your calling But now after this Digression which I hope will not offend to return to Mr. D. I trust by this time he will consider that there is no good ground for him or any body else to say the End of Prayer with Laying on of Hands cannot be attained Neither is there any reason for Mr. D. to be astonished as he pretends p. 35. because we urge him to produce better evidence for Womens receiving the Lords Supper Or clearer Precept or President for the Ordination of Officers by Prayer and Laying on of Hands then we are able to produce in our Case nor need he count this a thing either unreasonable or dangerous c. For how should this be dangerous must not the grounds of one practice be examined as well as another Or why unreasonable Is not our Brethren bound to stand to their Principles one time as well as at another Or will they impose Principles to lead us through the whole work as Mr. D. pag. 40. and not be lead by them themselves For my part I am fully satisfied there is sufficient ground in holy Scripture for Womens coming to the Table of the Lord and for the Ordination of Church Officers by Prayer and Laying on of Hands And I do solemnly profess to dislike any Principle or Practice in Religion which cannot fairly be demonstrated by the evidence of Holy Scripture But yet this I must needs say That there is as clear if not clearer grounds for the Fourth Principle as we hold it as there is for either of the other points specially the latter For first Womens receiving at the Lords Table it is gathered by a rational deduction from the Holy Scripture as appears by Mr. D. pag. 54. wherein he hath done well as others in the same case hath done before him yet should any man use his own Weapons against him which he uses against his Brethren they might worst him because of his inconsistency though his cause be good 2. In all the Scripture there is no express command to Lay hands on Deacons nor any Example that Prayer was used at all in