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
THE FOURTH PRINCIPLE OF Christs Doctrine VINDICATED BEING A Brief Answer to Mr. H. Danvers Book Intituled A Treatise of Laying on of Hands Plainly Evincing the true Antiquity and Perpetuity of that Despised Ministration of Prayer with Imposition of Hands for the Promise of the SPIRIT To which is added A Discourse of the Successors of the Apostles wherein the Office of the Messengers of Christ and the Church is Asserted to be Perpetual and of Divine Authority in the same Nature as Bishops Elders c. By THO. GRANTHAM Ps 119. 173. Let thine hand help me for I have chosen thy Precepts LONDON Printed in the Year 1674. THE EPISTLE DEDICATORY To all the Pastors of the Baptized Churches more especially to those who either omit or are indifferent about the Fourth Principle Heb. 6. 2. Brethren and Fathers YOV must needs have a greater sence of the matters Treated on in this Book then other men and are more Eminently concern'd to consider what is to be done in them God hath made you the Stewards of his Mysteries and among the rest hath committed the Fourth Principle Heb. 6. 2. to your Trust a necessity therefore lieth upon you to be as Faithful in that as in the Rest I shall upon this occasion offer a few things to your Enquiry and Consideration and the first is this Whether ever it entered into your Hearts to Teach with Diligence and to handle distinctly the Duties and Blessings which concern this Principle so that the Breasts of your Churches have afforded the sincere Milk of this Word or Principle as well as of the rest And if not then whether the true Reason be not because you know not what to say or do about it 2. Whether sleightly to pass over one Principle or Foundation Doctrine do not endanger making the rest like it and whether we can well support our other Principles against such an Adversary as should take us upon the Account of our neglect in this particular 3. Whether the neglect of this Principle do not lead Christians too much to neglect one of the greatest Blessings of the New Covenant even the Sealing Spirit of Promise whiles the means once so useful to obtain it is by you wholly laid aside I humbly beseech you to consider these things as also what I have here presented to you in the ensuing Discourses To the Pening whereof had I not been constrained by the unnecessary and unseasonable oppositions made against the Truths contended for I should more gladly have spared this Labour for to me it is nothing Pleasant but very Grievous that when many are seeking for those things that might make for Peace still new occasions do Intervene to Revive if not to augmeâ—… Controversie How seasonably Mr. Danvers was inâ—…ated to forbear Writing against his Brethren some of you are not ignorant and how little he hath gained by his unnecessary undertaking will be yet more evident and if his Zeal shall yet inforce further opposition he may rationally believe those that make Conscience of this Truth cannot but endeavour to defend it God hath endued some of you with moderate and healing Spirits I intreat all such to stand up for Peace to do what they can to prevent these publick Jars I desire to be so happy as to see an end of this Controversy What I have written is my judgment and Conscience I have not writ for Discourse sake Nor have I injured the sence of any Author I meddle with so far as I know but have dealt with all good Conscience therein what I faile in by reason of humane frailty I know every good Christian will Pardon me therein I am Your Brother and Fellow Servant THOMAS GRANTHAM THE FOURTH PRINCIPLE OF CHRISTS DOCTRINE VINDICATED HOw hard a thing it is to bring those Sacred Truths of the Gospel to their due Use and Estimation in the Church which have been abused by the Corruption of the Ages past those cannot be ignorant whose Lot it hath been to Labour in that glorious Undertaking which yet is more particularly made manifest at this time by a late Book Intituled A Treatise of Laying on of Hands wherein the Churches adhearing to that Principle are not only represented to the World as founded in Sin Schism Errour and Ignorance By Mr. D. But the Principle it self also rendred Erronious * The Principle is this viz. The promise of the Holy Spirit which God hath made and Christ obtained for the Church under the New-Testament and Prayer with the Laying on of hands as the way of God for his people wherein to obtain it and presented to the world with such a Robe of Folly put upon it by the Vauity of Men in many Ages past as may expose it to the Mockage of the ignorant who know not to distinguish between Truth and mens sinful Adjuncts wherewith it hath been incumbred any more then the Soldiers who cloathed Christ in a Purple Robe and when they had done derided him By which kind of dealing it were easie for the Adversaries of other Truths as Baptism and the Table of the Lord to disgrace them to the World sith they also have been as much attended with Chrisms Crossings Creamings Exercisms Exsuffiations Sponsors Spitings Saltings and Superstitions or Idolatrous Adorations as this despised Truth of Prayer with Imposition of Hands for the promised Spirit .. All which Sacred and in their places precious Truths shall yet be more fully restored to their Integrity and Estemation in the Churches of Christ Maugre opposition Towards the advancing a work of which import Mr. H. D. hath had a prize put into his hand but wanted a heart to make use of it with respect to the Fourth Principle of Christs Doctrine chusing rather to disgrace it what in him lay whereby he hath as much ignobled himself as he justly advanced his repute in the Churches by his useful Labours in his late Treatise of Baptism Of which being seasonably admonished he must expect now to be more sharply reproved His Book consists of two General Parts the first Historical shewing the opinion of other men concerning the Laying on of Hands The second Polemical shewing his own opinion in opposition to most men in sundry important Particulars 1. From the Historical part with the Title page there is somewhat gain'd for the Truth which he would destroy whilst he tells us An account is given both from Scripture and Antiquity how it hath been practised in all Ages since Christ And beginning with the Scripture he plainly sets down the use of that service by the Apostles in several places only he minceth the matter in respect of the end for which they observed it as hereafter is shewed 2. He proceeds to other Authorities about whom he deals not so fair as might be wished and likewise he seems too bold 1. Not fair because he begins with a spurious Author who would besmear the Truth in question with Vnction or Chrism in the first Age and chiefly he
insists upon such Authors and such passages in those Authors who express something of their own or others Vanities in conjunction with Prayer and laying on of Hands thereby designing I fear to make the thing in question the less acceptable to the Reader and having done thus he labours to impeach the Imposition of hands as now contended for as if Antiquity were not on our side in this Controversie For the first Testimony of any credit in his own Judgment which is brought by him is that of Calixtus alias Calistus and having made him the Author of Confirmation which indeed he was not he puts the Mark of Pope upon him to make the cause he opposes still the more hateful whereas though he were Bishop of the Roman Church about the year 221. Euseb Hist lib. 6. c. 20. yet it is certain the Popedome as now commonly understood had then no being in that Church True it is Calistus had his mistakes or errors as well as other Fathers and yet some whom Mr. D. mentions with greater Estemation had as great or greater mistakes then he However all that can fairly be said in this case against Calistus is that he helped forward the use of Oyle in the Service of Prayer with Imposition of Hands but laying on of Hands called by some Confirmation was in use in the Churches long before as now I shall shew For sith we have the Scriptures Acts 8. 12 13 14 15 16 17. Aâ—ts 19. 6. 2 Tim. 1. 6. Heb. 6. 2. most clearly shewing the practice of Prayer with Imposition of Hands for the promised spirit as we shall more full demonstrate in our second Part we shall not need to produce any other witness for that Age and for the second we have better evidence than Dynis or Justin Martyrs Responses for Tertullian whom Mr. D. tells us he had quoted pag. 26. but strangly mistakes himself having not mentioned him nor any sentence out of him is our witness for the second Century in which he lived and flourished in the year 202. in the profession of Christianity under Severus and Antonius and wrote an Apology about that time for the Christians and therefore must needs be able to give an account of the usage of the Church in the second Century his words are these When we are come out of the Laver meaning Baptism Tertul. dâ— Baptisme afterward the hand is laid on by Blessing meaning by Prayer calling upon and inviting tre Holy Ghost And again Like as in Baptism the Flesh is washed that the Soul may be made clean so in Laying on of Tertul. dâ— Resurrect Hands the Flesh is over-shadowed that the Soul may be illuminated by the Holy Spirit Moreover we find in Euseb expresly Prayer and Laying on Eusebius lib. 7. cap. 2. of Hands on persons to be united to the Church called The ANTIENT MANNER and this was about the middle of this Century or Age wherein Tertullian Lived being in the days of Stephen Bishop of the Roman Church Anno 256. and here is not the least mention of Chrysm * And for the Vnction mentioned in Tertul. de Bapits shewed by the Learned Protestants to be that which was used at Baptism and not at laying on of Hands or any vain Ceremony Sith then this Service is said to be Antient at that time it may well refer to the Apostolical Century being but about 150. years upward however its full evidence for the practise in the second Century which is sufficient to our present purpose These witnesses may also serve for the Third Century living as before both in the second and third to whom we may add Vrban Bishop of the Roman Church whose words as cited by Mr. D. are very harmless words abating the terme Sacrament c. which be these That the Sacrament of Confirmation be immediately given after Baptism and that all the faithful are to wait for the Spirit by the Imposition of the B. Hands Cyprian also who flourished about the middle of the 300. gives Testimony to the Practise now contended for saying It is to little purpose to lay hands on them that returned from Heresie unless they receive also the Baptism of the Church for then at the length they may be sanctified perfectly c. For the Fourth Century though enough is done by Mr. D. to shew they were for Prayer with Imposition of hands after Baptism for the Spirit of Promise yet sith their witness may be more clearly set down I will add somewhat in that behalf And however Melchiades is * Sure I am in this Mans dayes both Christians and all men had free Liberty to serve God as they saw they ought this man not seeking to hinder it which is not like the Popes of our days He governed the Roman Church Anno 312. and it certainly gratifies the Papists too much to acknowledge Popes to have been ever since the time of Clement as Mr. D. is pleased to do pag. 7. Popified by Mr. D. yet his Doctrine is not so dangerous as is pretended for when he saith Baptism and Imposition of Hands are to be joyned together he is very consonant to the Apostles practise Acts 8. and to their Writings Heb. 6. 2. And when he saith The one is not to be done without the other his meaning may be honest as if a man should say you ought not to observe one Ordinance alone but keep them all And his saying The one is not perfect alone if he mean that the perfection of one Ordinance is not such but that we have need of the rest all is well enough still but if he mean Baptism as such is not perfect without the other then for my part I think otherwise but supposing him mistaken in some things touching this matter yet sure his Errours were as tollerable as theirs that would destroy the thing altogether Jerome who flourished Anno 390. under Valentinian Junior does not only say That it is the Custom of the Church that upon the Baptized hands should be Imposed as Mr. D. but he also saith It s an observation Apostolical which he might well say Act. 8. Act. 19. 2 Tim. 1. 6. and plainly saith It is found in the Aâ—ts of the Apostles Augustine who lived Anno 395. in the Reign of Theodosius informs us That â—ands was laid upon Hereticks returning to the Church for the uniting of Charity which is the greatest gift of the Holy Ghost which well agrees with Mr. D. who brings him in saying Imposition of hands after Baptism was necessary for the gifts of the Spirit Thus much for the Fathers we shall now observe briefly what Mr. D. hath brought out of the Councells touching the Point in Controversy And first I observe he fronts his List of them with the Councel of Laodecea An. 315. rather then with the Councell of Eliberius which bears date even from his own Pen five years before the other The reason is manifest for though the first set down
speaks not a word of Imposition of hands or Confirmation yet it mentions Chrism and the other speaks plainly of Imposition of hands but mentions not Chrysm therefore that the Reader might more stumble at the truth in hand he hath occasion given to do so by the strange phrases of the Councell of Laodecea and yet Mr. D. Pretends to take up the stumbling blocks out of the way of Gods People Well for matter of Fact however these Councels may witness for the Imposition of hands at least that of Eliberius in the third and fourth hundreds they living the greatest Part of their time probably in the 300. That we have much elder evidence then this may I conceive be fairely collected yet I will speak under Correction from the 72. Epistle of Ciprian written to Stephen Bishop of the Roman Church about 50. years before the Councel of Eliberius in which one reason rendered why the Councel of Carthage before that time had concluded for the Baptizing of returning Hereticks is grounded upon the unprofitableness of imposition of hands without it which shews that both this Councel and Ciprian approved thereof now add that forecited out of Eusebius that in the dayes of this writing between Ciprian and Stephen prayer with imposition of hands was called the Antient Manner c. then we infer that here were Fathers in this Councel with Ciprian who were sufficient evidence for the practise contended for for the second hundred for if there were any at that Councel aged 70. or 80. years they then had lived so much of their time in the second Century as to be able to attest of their own knowledge the practice now called Antient. And for the first Century the Scripture is our Cannon So then we have sufficient evidence from Scripture and good Antiquity that this Truth began to be practised in the Apostles days and continued in the Churches for four hundred years together not without Corruption creeping into it I grant and alas that was the case of most Truths as well as of that It were needless to proceed to the following Ages from which more plenty of Testimonies may be produced the Church encreasing and Records being more carefully preserved then they could be in the first Ages yet here I will add that notable testimony of the Councel of Mentz or Meguntine who saith ‖ Sacramentum Confirmationis ab initia sola manum impositione exlubitum Nam cum initio Spiritus Sanctus ad evidentiorum recentis ad hinc fidei Confirmationem signo visibili influerit confirmatis externa Vnctione tum opus non erat In the beginning the Sacrament of Confirmation was exhibited only by the Imposition of Hands the Holy Ghost appearing by evident signs there was no need of outward anointing The same is testified Intervil chap. 16. The Sacrament of Confirmation was Celebrated in the beginning only with the laying on of Hands and saith Alex de Hales The Apostles Confirmed with the only Imposition of Hands without any certain form of words or outward Element Thus the Purity of Truth in this as in other cases is evidenced even by those that have not kept it in the Purity thereof Now whereas I said Mr. D. was too bold c. my meaning is in this that he so confidently tells us the Greek Church did reject Imposition of Hands c. and that the Waldenses did the like for such Negatives are hard to be demonstrated for what if some or many of them did reject it yet if many or some of them did receive it what then is become of this Negation That they did reject or at least many of them the Popish Sacrament of Confirmation in respect of divers usages therein I can readily believe but that they did reject Prayer with the laying on of Hands for the Promised Spirit I see no good reason to Believe partly for that we have an account from a great Antiquary of the form of words and of the Prayer used by the Greek Church in their Imposition of Hands Translated out of the Greek Euchologian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou O Lord the most Compassionate and great King of all graciously impart to this Person the gift of thy Holy Almighty and adorable Spirit ‖ The form of words used in their Confirmation are so far from a rejection of all that the Papists hold in that Point that they seem to have too great affinity therewith viz. Sigillatos primo scilicit unctos unguento Chrismatis signantes eos dicimus sigillum doni Spiritus Sancti partly for that some of the Grecian Bishops are certainly found to approve of Prayer with laying on of Hands as Eusebius for example who not only Records it as I shewed before for the Antient Manner of the Church but also reckons it amongst the Errors of Novatus for that he sleighted the Imposition of Hands for the obtaining the Holy Spirit lib. 6. chap. 42. from whose neglect it 's like his followers whom Mr. D. so highly commends did also lightly esteem it to their own reproach and the ill example of Mr. D. and others in this and former ages Again Gregory Nazianzen and Theodoret both Grecians are aleadged by the said Antiquary as giving evidence for the truth in Controversie calling it A holy Mystagogy wherein they that are initiated receive as in a shaddow the Invisible grace of the most holy Spirit I have not the History whence Mr. D. fetches the Testimony concerning the Waldensian Brethren their rejecting Imposition of hands nor need much be said to it sith from the very passage alleadged by Mr. D. it appears not that they were Enemies to Prayer with putting on of Hands for the promised Spirit but only of those vanities wherewith it was incumbred in the Papacy For to say nothing of the slender Evasion of that Testimony born by some of them to that Truth alleadged by Mr. D. p. 27. which is no better an Argument then if he would prove us his Brethren not to be of the Baptized Churches because we presented to King CHARLES the Second an Apology or Confession of Faith wherein we asserted Laying on of Hands and the general point or Christs Death for all men when yet divers of our Christian Brethren no less fearing God then our selves do oppose us in both particulars and Print against us yea in their Addresses to Authorities do present perhaps something contrary to us in these particulars What then are either they or we therefore to be accounted none of the Baptized Churches God forbid In like manner those called Hussites are not to be denied to be Waldenses because of some variation about Imposition of hands sith its evident such diversities have befallen in one thing or other the most serious Christians in every age But I say to let this pass The very passage cited out of Paul Perrin pag. 329. c. proves not that for which it is brought for the things denyed in that sentence
are First That the Sacrament of Confirmation was Instituted by Christ meaning the Popish Sacrament they having occasion only to witness against that 2. That Christ was not Confirmed in his own Person Meaning in the Popish way of Chrism c. for that he prayed and that the Father who only could Luk. 3. 21 22. Joh. 6. 27. Seal him did Seal him with the Holy Ghost immediately after his Baptism is evident and so he was confirmed in his own person 3. That Baptism is perfect without that Sacrament Hereby only rejecting their conceit that think or make it an appurtenance of Baptism That this only is their meaning is evident for say they God is Blaspheamed by it 2. It was introduced by the Instigation of the Devil to seduce the People and deprive them of the Faith of the Church 3. To draw them to believe Ceremonies and the necessity of Bishops meaning doubtless Lord Bishop c. and not the Overseers of Christs poor people But surely no man can imagine that those Waldenses were so mad-headed to say or think that Prayer with Imposition of Hands for the Spirit of Promise according to the Example of the Apostles simply so considered and as the next priviledge to holy Baptism was introduced by the Devil No Mr. D. himself is not offended thereat pag. 51. and truly should the Waldenses have had such a meaning their Testimony for our Churches succession would be very inconsiderable Wherefore to suppose some of them ignorant of what some Churches in this Age do know concerning the simplicity of this practise having so continuall occasion from the Papists to be scandalized against it shall this plead for you to follow them in that particular I trow not our Fore-Fathers may find that tollerable in the day of Judgment which we shall not find so having the advantages which they were not acquainted with Wherefore though it be the unworthy design of Mr. D. in the Historical part of his Book to make the Imposition of Hands as now contended for by his Brethren to be originally a Papistical Babylonish and Antichristian Ceremony not used by the Greeks or any other Churches differing from the Papists except our late Reformers some of them yet this being little more then his bare word It may be sufficient to ballance him with the Testimony of Dr. Jer. Taylor who saith That Laying on of Hands was firmly believed by all the Primitive Church and became an Vniversal Practise in all Ages the Latine Church and the Greek alwayes did use it It was Antient and long before Popery entered into the World and this Rite hath been more abused by Popery then any thing and to this day the Bigots or Jesuites of the Roman Church are the greatest Enemies to it and from them the Presbyterians Yea such is the evidence of this Despised Truth that Mr. Calvin a man sufficiently and yet justly sharp against Chrism and such vanities yet is constrained to own the primitive use of this Ordinance so I call it and desires once and again it were restored and because Mr. D. hath not fully set down his words I will here recite them Such Laying on of Hands saith he as is done simply instead of Blessing I praise and would that it were at this day restored to the pure use thereof And again I would to God we did keep still the manner which I have said to have been in old time Cal. Instit l. 4. c. 19. S. 4. and S. 13. To whose good desires we may joyn those of Hommius and the Leyden Professors set down by Mr. D. pag. 27. viz. That this business of Confirmation were drained from Antichristian mixtures both as to Name Nature Matter Form Administrator and Subject also From all which its remarkable that there hath been as holy Breathings after the Restoration of this precious Truth as other of the paths of Righteousness and therefore the more intollerable is it for Mr. D. or any other now to oppose themselves against it being now as graciously Restored to its pure use in many Churches of Christ as any other Ordinance whatsoever So that by this time I hope its apparent how little reason Mr. D. had to ask this insinuating Question pag. 32. Is there not good ground think you to suspect the Justice and Truth of that Cause that cannot otherwise be defended nor maintained but by suborned witnesses and Knights of the Post For truly as these witnesses are not suborned but in the rank of Humane Testimonies for matter of Fact very considerable so neither is it true that there are no better ways to maintain this Truth seeing the Divine Authority of this Sacred Truth standeth not upon man but upon the Word of God as we have in some former Treatises and shall now again in our second part further demonstrate The Second Part. TO say nothing here of Mr. Ds. Exceptions against the grounds and ends for or from which others beside the Baptized Crristians do observe Prayer with Imposition of hands but to leave them to their own Defence we shall consider briefly the force of his opposition against his Brethren among whom respecting the Practice of Prayer with the Laying on of Hands he very well observes First The Name which we or rather the Lord gives this Rite viz. Laying on of Hands Second The Subjects viz. All Baptized Believers Men and Women even as God hath made his Promise of the Spirit to both Men and Women Third The Administrators viz. The Elders or Presbyters or Messengers of Christ and his Churches who as they are all Stewards of the Mysteries of God of which this of laying on of Hands was one they must needs be Dispencers of it with the Rest Fourth The end for the Promised Spirit to Confirm the Baptized and orderly to admit into the Church to Confirm only as the ways of God do all help to Edifie and strengthen Gods People Fifth The Time or Order in which this is Administred betwixt Baptism and the Supper or presently after Baptism ‖ If no imergency require some Iteration Sixth The Principal Ground upon which they assert it viz. The Scripture especially from Heb. 6. 2. Act. 8. 17. 19. 2. 6. When Mr. D. comes to oppose us in these Particulars p. 40. he inverts the order here propounded and begins with the last particular in the first place but first he premises several things And first he is pleased to say That we do not affirm or deliver our opinion upon Heb. 6. 2. with so much modesty or Sobriety as the Presbyterians or Independants and the reason is onely because we determine plainly what Laying on of Hands is meant Heb. 6. 2. and pass it not only as a probability or to this purpose To this I answer That this is so far from Insobriety that there is a necessity that we be possitive in this Case else it must be granted that this first Principle cannot be known and then it supposes no man
Ministers and there is the same reason to beleive they were taught of God to pray with Laying on of hands for the promised Spirit specially when God so signally owned them in that undertaking Act. 8. 17. Mr. D. names many Churches that are not said to have hands Laid on them and that to be reckoned among their principles which is so frivilous an objection as I marvel he should use it he knows there be some Churches who are not said to be Baptized nor to have the Lords Table among them nor any Church save one to have had Decons ordained by Laying on of hands and yet finding these things religiously held in some Churches we safely conclude other Churches had the like And why may not the example of two or three Churches in the case of prayer with Laying on of hands for the promised Spirit satisfie as well as the example of one Church only in another case Mr. D. p. 43. puts this objection why should Laying on of hands be reckoned among the beginning principles if it was not to be practised by all c. which he answers after this manner your Argument is falacious as though no act done upon or practised by others might be matter of Doctrine to us without being engaged to do the same But I reply That the Argument being used only with repect to things Fundamental or the first Principles of the Christian Religion is very sound and concluding and therefore not answered nor touched by Mr. Ds. extending it to all other acts but disingeniously abused for both the Doctrine and practise of all the Principles Heb. 6. 1. 2. belongs equally to all otherwise it will follow that the first Churches had the Principles of Religion both in the Doctrinal and Practick parts but we have only the Theory we must learn them but not practise them for â—…s saith Mr. D. p. 45. Beleivers must be taught it meanning Laying on of hands but that they are obliged therefore to practise it is not here i. e. in Heb. 6. or else where to be found Surely this is the way to destroy such Principles as are practicall to leave nothing of them in the Churches now but talking of them only Mr. D. being pressed by the consideration of Laying on of Hands as it is Milk for Babes in Christ undertakes to shew that some other Laying on of hands may be that also and names the imposition of hands to heal the Sick Mark 16. 18. Surely he may with as much truth and reason tell us that the Answ drinking any deadly poyson Mark 16. 18. is Milk for Babes in Christ also this is the effect of mens stumbling at truth they make themselves ridiculous for who would think that so judicious a person should make that a Principle and such an one too as belongs to all Christians equally as it is a Principle which indeed scarce belongs to one of ten thousand Again Laying on of hands to heale the sick belongs to them that are without the sick persons in the Church having a speciall ordinance provided for there comfort in sickness Jam. 5. and therefore not to be called Milk for Babes in the Church But suppose that Laying on of hands to heal the Sick do at all belong to the Church yet the oldest Christian is as much concerned in it as the youngest Christian who being sick may seek for cure that way as well as the other Neither is this laying on of hands properly called Confirmation as Mr. D. Imagins P. 44. for the word was confirmed with signes which followed prayer and Preaching as well as laying on of hands on the sick yea prayer and laying on of Hands on Baptized Believers had signes also following it so then all these may as properly be called Confirmation as any one of them and yet Mr. D. will not allow Imposition of hands for the holy Spirit to be properly so called But Similie Similus est ratio And to conclude this note further that seeing Imposition of hands for the holy Spirit is for the obtaning of Spirituall Gifts and the Imposition of hands on the sick for the exercise of Spirituall gifts received the first is even therefore much more like to be Milk for Babes then the latter Mr. D. further saith Laying on of hands Heb. 6. 2. contains that for the investiture of Church Officers and his reason is because these Principles are very Comprehensive he saith also that the Lords Supper may pass for a beginning Teaching as well as Baptism He tells us also that the Laying on of hands Heb. 6. 2. is as plurall as Baptisms P. 43. 50. 51. 1. I answer to make Imposition of hands on Decons and other officers a Principle appertaining to the begining of a Christian Man is very obsurd because first Principles are necessary to the being of Churches whereas the Imposition of hands on officers presupposes a Church allready founded and as such to have made their election of some to mannage their affaires as a Church after which election the Laying on of hands to ratifie it is to be performed Secondly Mr. D. faithfullness in thus expounding Heb. 6. 2. may well be suspected for doth he indeed make it his work to Preach that Laying on of hands which is the next Principle to Baptisme Heb. 6. Is the Imposition of hands on Deacons c. doth he I say Teach the Babes this as he Teacheth the other five Principles I believe if he do so he is singular sure I am before the controversy arose about Laying on of hands for the promised Spirit none of them that I could ever hear of said any thing at all about the Imposition of hands Heb. 6. 2. And as I have reason to believe that there is not one Minister in those Churches not under the forth Principle as by us urged that doth teach the babes that they must receive as that Principle Heb. 6. that Doctrine touching the Investiture of Church officers so if they did Teach thus I would gladly know the ground of such Doctrine at least from some example in that case and I am sure all the objections made by them against us would be far more â—orceable against themselves Thirdly I grant the Principles Heb. 6. to be very Comprehensive yet as Principles to be owned by Babes in Christ I say they do not containe all Christian performames for if so it would follow that few or none have yet Learned their Principles and then why the Apostle should make it so strange that the Hebrews should need to be taught these Principles I can see no reason so then the Principles Heb. 6. 1. 2. may be duly Learned where many things in point of Christian faith and practice are not yet attained The foundation I grant hath relation to the Superstructure but yet the foundation may be perfectly laid where the superstructure is yet wanting The seed time and planting leads to the Harvest and time of Fruit but yet these things are truly
Separable Fourthly To make the Lords Supper pass for a beginning Teaching as well as Babtism is presumption indeed the one appertaining only to the new borne for admission into the Church the other to the most grown Christian as well as others for his edification And one would think that Mr. D. who must have such plain Scripture for what we urge as beginning Principles should not thus vary from his owne Rule when he assignes any thing for such Fifthly I fear Mr. D. is some what guilty of pertinacity in saying the Laying on of hands Heb. 6. 2. is as plurall as Baptisms seeing he cannot be ignorant how Mr. Fisher hath unvailed that mistake in answer to a Query wherein I think Mr. D. was concerned which as he terms a grevious and gross mistake so he shews that the Laying on Heb. 6. 2 is a substantive of the singular number both in the Greek and English and some of the Learned and Judicious of his owne partly have to my knowledge confessed that to be an egregious mistake and sith he gives no reason for his persisting in his former opinion but barely contradicts his opponents it is to me very Suspicious that he hath nothing to defend himselfe withal save his Sic volo sic jubeo And here let me note that seeing Heb. 6. 2. speaks but of one Laying on of Hand there is a necessity that we determine which it is else we must confess none can know the first Principles But to take off the force of our Arguments for the necessity of Imposition of hands with prayer for the holy Spirit as a Principle in the more compleat Constitution of Christian Churches Mr. D. is pleased to aske this question If every one of these Principles in Heb. 6. are so absolutely to be taken in by Babes and without which we are not esteeme them communicable what do you say to the Doctrine of Baptisms in the text one of the Principles and foundations of the Gospell must be all Baptised with the Baptism of the holy Ghost and of sufferings also or not to be received into Communion The reception of the holy Spirit according to the promise Answ 1 made to the Church is not a thing in our power but the meanes to seek for it is in our power we must believe and pray for the promise so must we also believe and wait for the Resurrection and the Eternall judgment And so must we believe and expect sufferings for Christ else we have not rightly Laid the foundation in repect of the Doctrine of Baptismes but now to argue from the things which are in our power to do to the things which are only in the power and disposeing of the Almighty is irrationall and dangerous and may be retorted upon Mr. D. after this manner Seeing you suppose a man may be admitted to communion without two Baptisms of the three Heb. 6. 2. why do you make the other so absolutely necessary now let him defend him selfe for that practical part of the doctrine of Baptisms and thereby he will defend me for that practick part of the fourth principle 2. But if any shall deny the promise of the spirit with which all Christians are to pray that they may be baptized contrary to the late dangerous doctrine of some who would restrain the Baptism of the Spirit to miraculous gifts opperations or signes c. and perswade us the Baptism of the Spirit is ceased or that shall deny the doctrine of Sufferings or Sufferings themselves as not pertaining to them or if any shall teach others to deny these truths as you teach others to deny prayer with imposition of hands and will needs persist in opposing themselves against all endeavours used to reform and amend them I say such may lawfully be denied communion in the Churches of God and thus we have considered Mr. D. his several expositions upon Heb. 6. 2. Of the Laying on of Hands 2 Tim. 1. 6. Neither hath Mr. D. wrote advisedly P. 48. where he teacheth that the imposition of Hands 2 Tim. 1. 6. and 1 Tim. 4. 14. are both one for as much as they are evidently distinguished in three respects as first In respect of the persons administring them That in 2 Tim. 1. 6. being performed by Paul only the laying on of my Hands the other by more then he 1 Tim. 4. 14. The Laying on of the Hands of the Presbytery surely if more had acted in the first then Paul himself he would not have arrogated the whole service to himself as if the blessing received came by what he did and the rest stood but for Ciphers no this is nothing like that humble Apostle who was less in his own eye then the least of all Saints neither can it be proved that he was one of the Presbytery that Ordained Timothy though Mr. D. concludes he was though perhaps he might be one of them 2. The Gifts are clearly distinguished Those 2 Tim. 1. 6. being the Gifts which are common to all Saints as much as to Timothy namely 1. The Spirit of Love which all that are born of God do share in by the Holy Ghost Rom. 5. 5. 2. Power or strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas authority and this strength all Saints have need of 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobrietatis sobriety or soundness of mind which also every true Christian should have hence its plain that the Gift of God which Timothy received by the Laying on of Hands 2 Tim. 1. 6. in every part of it is that which is common to all Saints insomuch as he that hath not the Spirit of Christ in these respects may well fear he is none of his On the other side it is evident to all men that Paul in 1 Tim. 4. 14. speaks of the Ministerial Gift Authority or Trust which was committed to Timothy by the consent of the Prophets and by the Laying on of the hands of the Eldership 3. From the Scope of the Apostle in these places respectively for in 1 Tim. 4. 14. Paul is clearly in hand with the matters of Timothies Office vers 11. to the end But in 2 Tim. 1. 6. he speaks to him as he might have spoke to any other Christian Man or Woman for finding him under some Temptation and Fears he comforts him by telling him he hoped his Faith was unfeigned and supports him against Fear by noting that it was not the effect of the Spirit which God gave him by the putting on of his Hands and therefore exhorts him not to be ashamed of the Testimony of the Lord nor of Paul the Lords Prisoner but to be a partaker of the affliction according to the Power of God Then he moves him to consider how free the grace of God was by which he is saved and not to be valued by the works of righteousness which he had done and thus he speaks from vers 1. to vers 13. and then begins to treat of
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
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
their Ordination nor that any but Apostles ordained such Officers and but one example for that neither and for 〈◊〉 of particular Congregations not one Example that Hands was imposed on them or Prayer used in the act of their Ordination nor any plain Precept for so doing as is said before yet Mr. D. is satisfied in these things and thinks 2 Tim. 5. 22. a full precept for Imposing Hands upon Officers howbeit his Brethren no less judicious then himself believe no such thing as is seen in their Search for Schism And to speak as it is this place is an express prohibition to Lay Hands on any man suddenly and though it may hence be inferred that Hands ought to be Laid on some men deliberately yet this is a consequence and when so much is granted he is yet to prove that this is meant of Officers for some think otherwise and here he must use our Logick from Heb. 6. 2. It can be no other Ergo it must be that on Officers and his Antecedent must be demonstrated by reason with which he may easily satisfie me but if another will not be satisfied with him I cannot help him because he denies the same reason in our case which he makes use of in his own By this it may appear how little cause Mr. D. had to be grieved at us as if we should slight the Wisdom or Authority of Christ or as if we should think we had 〈◊〉 sufficient direction in the Scripture for all parts of Gods Worship for we do cordially believe these holy Directions to be sufficient yet as one of the Antients truly said these things are so penned as that he that will learn may learn and he that will cavil may find occasion And the truth is those are they whose arguings do render these directions insufficient who destroy or condemn the same reason in another which they allow in themselves specially when they become pertinacious Sufficient therefore is that which hath been said if not to convert them in this particular yet to leave them without excuse Quia exore judicium But to the residue who have stumbled at this Truth either through our default in not asserting this Truth as was meet or their own in not duly considering what we say or through those unhappy Divisions which have fallen out through the heats of men intemperately Zealous on either side I say to these I now address my self Declaring in all faithfulness that though the Truth in question is to me as dear as other Truths and therefore am resolved what in me is to defend it with the rest yet I stand ready to abate whatsoever upon a fair Tryal may appear too harsh or any way justly offensive as to the business of separation not doubting though I was unconcern'd in the Original of the division that Mr. D. hath too much cause to complaine of some whose unkindness to their Brethren in the ill mannagement of a good Cause might prejudice the Truth it self but withal I must tell him he was too short in that he did not also blame some of his own party whose impatience and imprudence too much provoked to that Division which by all means should have been prevented And let me faithful to Mr. D. in remembring him of the saying Medicae Cura teipsum for he that blames another for making unnatural separations should remember that he that Judges another and doth the same thing is in danger of the Judgment of God The Conclusion Finally I am resolved to meet my opposite after all this conflict in that friendly and moderate passage wherein at Length he delivers himself saying P. 51. We are not offended at a practice of that kind be it Listing up or Laying on of Hands provided it be not urged as a thing of absolute necessity To which I say let the Spirit of opposition to the Practice of Prayer with Imposition of hands for the Spirit of God but be laid aside that the truth may grow as God shall enlighten his people in it And then let an Expedient be Concluded for setling all the Churches concern'd in such a state as may comport with the peace of the whole and the Presperity of every part To which purpose I could wish that a Competent number of select Brethren on both parts might convene this Summer to consult and offer such an expedient to the Churches for the accomplishment of this happy end for I never expect to see an end of this Controversy by writing Bookes one against another FINIS