THE FOURTH PRINCIPLE OF Christ's Doctrine VINDICATED.  
BEING A Brief Answer to Mr. H. Danvers Book, Entitled, 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, etc.  
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 Baptised Churches, more especially to those who either omit, or are indifferent about the Fourth Principle, Heb. 6. 2.  
Brethren and Fathers,  
YOU must needs have a greater sense of the matters Treated on in this Book then other men, and are more Eminently concerned 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 slightly 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 augme●… Controversy.  
How seasonably Mr. Danvers was in●…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 enforce 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 entreat all such to stand up for Peace, to do what they can to prevent these public Jars, I desire to be so happy, as to see an end of this Controversy.  
What I have written, is my judgement and Conscience, I have not writ for Discourse sake. Nor have I injured the sense of any Author I meddle with, so far as I know, but have dealt with all good Conscience therein, what I fail 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 CHRIST'S 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 Entitled, A Treatise of Laying on of Hands; wherein the Churches adhering to that Principle, are not only represented to the World as founded in Sin, Schism, Error, and Ignorance, By Mr. D. But the Principle itself also rendered Erroneous, 
* 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 Vavity of Men in many Ages past, as may expose it to the Mockage of the ignorant, who know not to distinguish between Truth and men's sinful Adjuncts wherewith it hath been encumbered, any more than the Soldiers who clothed Christ in a Purple Robe, and when they had done derided him. By which kind of dealing it were easy for the Adversaries of other Truths as Baptism and the Table of the Lord, to disgrace them to the World, sigh they also have been as much attended with Chrisms, Cross, Creaming, Exercisms, Exsuffiations, Sponsors, Spitings, Salting, 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 Estimation 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 Christ's Doctrine, choosing 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, showing the opinion of other men concerning the Laying on of Hands: The second Polemical, showing his own opinion in opposition to most men in sundry important Particulars.  
1. From the Historical part with the Title page there is somewhat gained 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 showed.  
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 gins with a spurious Author, who would besmear the Truth in question, with Unction or Chrism in the first Age, and chief 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 Controversy. For the first Testimony of any credit (in his own Judgement) 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 Popedom (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 Estimation, 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 Oil 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 show.  
For sigh we have the Scriptures, Acts 8. 12, 13, 14, 15, 16, 17. A●ts 19 6. 2 Tim. 1. 6. Heb. 6. 2. most clearly showing 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 strangely 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. d● Baptism.  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. d● Resurrect.  Hands the Flesh is over-shadowed, that the Soul may be illuminated by the Holy Spirit.  
Moreover, we find in Euseb. expressly, Prayer and Laying on 
Eusebius lib. 7. cap. 2.  of Hands, on persons to be united to the Church, called. The ANCIENT 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 Unction mentioned in Tertul. de Bapits showed 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 Ancient at that time, it may well refer to the Apostolical Century, being but about 150. years upward; however, its full evidence for the practice 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 term Sacrament, etc.) 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 Practice now contended for, saying, It is to little purpose to lay hands on them [that returned from Heresy] unless they receive also the Baptism of the Church, for then at the length they may be sanctified perfectly, etc.  
For the Fourth Century, though enough is done by Mr. D. to show they were for Prayer with Imposition of hands after Baptism, for the Spirit of Promise; yet sigh their witness may be more clearly set down, I will add somewhat in that behalf.  
And however Melchiades is 
* Sure I am, in this Man's days, 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 joined 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 Errors were as tolerable 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 Baptised 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 A●ts of the Apostles.  
Augustine, who lived Anno 395. in the Reign of Theodosius, informs us, That ●ands was laid upon Heretics (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 Counsels touching the Point in Controversy.  
And first, I observe he fronts his List of them, with the Council of Laodecea, An. 315. rather then with the Council 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 Council of Laodecea, and yet Mr. D. Pretends to take up the stumbling blocks out of the way of God's People.  
Well, for matter of Fact, however these Counsels 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 than this, may I conceive be fairly collected (yet I will speak under Correction) from the 72. Epistle of Cyprian written to Stephen Bishop of the Roman Church about 50. years before the Council of Eliberius, in which one reason rendered why the Council of Carthage, before that time, had concluded for the Baptising of returning Heretics, is grounded upon the unprofitableness of imposition of hands without it; which shows that both this Council and Cyprian approved thereof; now add that forecited out of Eusebius, that in the days of this writing between Cyprian and Stephen, prayer with imposition of hands was called the Ancient Manner, etc. then we infer, that here were Fathers in this Council with Cyprian, who were sufficient evidence for the practice contended for, for the second hundred, for if there were any at that Council 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 increasing, and Records being more carefully preserved than they could be in the first Ages, yet here I will add that notable testimony of the Council 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, etc. my meaning is in this, that he so confidently tells us the Greek Church did reject Imposition of Hands, etc. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 shown before) for the Ancient Manner of the Church, but also reckons it amongst the Errors of Novatus, for that he slighted 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 Controversy, calling it, A holy Mystagogy, wherein they that are initiated, receive as in a shadow 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, sigh from the very passage alleged 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 encumbered in the Papacy.  
For, to say nothing of the slender Evasion of that Testimony born by some of them to that Truth, alleged by Mr. D. p. 27. which is no better an Argument then if he would prove us his Brethren, not to be of the Baptised 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 Christ's Death for all men; when yet divers of our Christian Brethren, no less fearing God than ourselves, 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 Baptised Churches? God forbidden. In like manner those called Hussites are not to be denied to be Waldenses, because of some variation about Imposition of hands, sigh 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. etc. proves not that for which it is brought, for the things denied 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; etc. [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 blasphemed 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, etc. and not the Overseers of Christ's poor people.]  
But surely no man can imagine that those Waldenses were so madheaded, 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 privilege 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 Church's 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 practice, having so continual occasion from the Papists to be scandalised against it) shall this plead for you to follow them in that particular? I trow not, our Forefathers may find that tolerable in the day of Judgement 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 than his bare word, It may be sufficient to balance 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 Universal Practice in all Ages; the Latin Church and the Greek always did use it,— It was Ancient 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 Jesuits) 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 join 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 Breathe after the Restoration of this precious Truth, as other of the paths of Righteousness, and therefore the more intolerable 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 Baptised 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 Baptised 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 Dispensers' of it with the Rest.  
Fourth, The end for the Promised Spirit to Confirm the Baptised, and orderly to admit into the Church, [to Confirm, only as the ways of God do, all help to Edify, and strengthen God's People.]  
Fifth, The Time or Order in which this is Administered, 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 gins 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 only, 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 positive in this Case, else it must be granted that this first Principle cannot be known, and then it supposes no man 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 than 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 showing it positively, unless he arrogate more to himself than he will allow to us.  and gives this as a reason of his supposition, viz. There are many things in Paul's 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 Paul's 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 christians 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 easy?  
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 positive 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 than 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 practise 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 affirms 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 sense, counts all we say from Heb. 2. as nothing, unless we can show where it's said, Let all Baptised Beleivers have hands laid on them, with as much plainness as it's said, Let all Beleivers be Baptised, and eat the Lords Supper. But this is very irrational to imagine, that every institution of Christ must be expressed in the Scripture with equal Plainness, for if they be but found there, it is Sufficient. Nay, the very ordinances he mentions, are not equal in their plainness, in respect of the individuals that are to partake of them, Precept and Precedent being in that behalf much plainer for Baptism then the Lords Table. Again the government of the Church by Messengers, Bishops, and Deacons, etc. 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 show it. Neither is he able show me any Precedent that any but the Apostles Laid Hands on Deacons, Nor any Precedent at all, of any one Elder of any particular 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 clear the same of Heb. 6. as he promises in his title page, and yet in his lines pretends it cannot be cleared, as I have showed, 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 practical) 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 showed in our. S. for peace, Part. the Second▪  
Mr. D. P. 41. denies that there is the Least warranty in this text for the faith or practise of the Church, in praying with the imposition of hands etc. and yet in the next page he tells us it is very true the Doctrine of Laying on of hands is here reckoned among the principles of the Doctrine of Christ; But withal he denys laying on of hands on all Baptised Beleivers to be taught or practised by Christ, observing from the Waldenses, that John did not lay hands upon Christ after he Baptised him. etc.  
I Answer, Christ himself being he that was sent of God to Baptise 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 Baptised then he prayed, and the holy Ghost descended upon him, being them sealed by God the Father, who also by voice 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 Baptised, speedily to wait upon God for the gift of his holy Spirit, with Prayer and Imposition of Hands, having the Apostles walking in that very path before us, and God Almighty Crowning that way by giving 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, etc. To which it were sufficient to say that we do not find where Christ either taught or practised Laying on of hands on Deacons or other officers, all that we find 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 Ministers, and there is the same reason to believe 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 frivolous an objection as I marvel he should use it, he knows there be some Churches who are not said to be Baptised nor to have the Lords Table among them, nor any Church save one to have had Deacons 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 satisfy, 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, etc. which he answers after this manner, your Argument is fallacious, 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 respect 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 practice 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 Practic parts, but we have only the Theory, we must learn them, but not practise them, for ●…s saith Mr. D. p. 45. Beleivers must be taught it, meaning 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 practical, 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 show 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 poison, Mark. 16. 18. is Milk for Babes in Christ also, this is the effect of men's 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 heal the sick belongs to them that are without (the sick persons in the Church having a special 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. Imagines P. 44. for the word was confirmed with signs which followed prayer and Preaching, as well as laying on of hands on the sick, yea prayer and laying on of Hands on Baptised Believers had signs 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, Simile Similus est ratio. And to conclude this, note further that seeing Imposition of hands for the holy Spirit is for the obtaning of Spiritual Gifts; and the Imposition of hands on the sick for the exercise of Spiritual 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 plural as Baptisms, P. 43. 50. 51.  
1. I answer, to make Imposition of hands on Deacons and other officers, a Principle appertaining to the beginning 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 already founded, and as such to have made their election of some to manage their affairs as a Church, after which election, the Laying on of hands to ratify it is to be performed.  
Secondly, Mr. D. faithfulness 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 Baptism, Heb. 6. Is the Imposition of hands on Deacons, etc. 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 forceable 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 contain 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 own Rule when he assigns 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 plural 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 grievous and gross mistake, so he shows 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 own partly, have (to my knowledge) confessed that to be an egregious mistake, and sigh 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 himself 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 complete Constitution of Christian Churches, Mr. D. is pleased to ask 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 esteem them communicable, what do you say to the Doctrine of Baptisms in the text, one of the Principles and foundations of the Gospel, 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 means 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 Eternal judgement. And so must we believe and expect sufferings for Christ, else we have not rightly Laid the foundation in respect of the Doctrine of Baptisms, 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 irrational 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 himself for that practical part of the doctrine of Baptisms, and thereby he will defend me for that practic 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 baptised [contrary to the late dangerous doctrine of some, who would restrain the Baptism of the Spirit to miraculous gifts, operations or signs, etc. and persuade 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 administering them. That in 2 Tim. 1. 6. being performed by Paul only, the laying on of my Hands, the other by more than he, 1 Tim. 4. 14. The Laying on of the Hands of the Presbytery, surely, if more had acted in the first than 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 cyphers; no, this is nothing like that humble Apostle who was less in his own eye, than 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 Timothy's 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 Lord's 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 gins 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 shows 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, etc. 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, etc. 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, than 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 Baptised, indifferently, even for both Men and Women, that they might receive the Spirit of Promise; and that as generally as Baptism itself 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 show 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 Judgement, 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 Ministry, in an ordinary way, sigh there was a Ministry 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, etc. 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 Baptised 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, etc. 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 gall 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 both inform us they could not be Embodied 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 than the whole Church, if indeed they had been a part of the Church. Again, their great ignorance of the Holy Ghost shows 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 Baptised again, shows plainly they were not of the Church, 
‖ You see I do adhere to the Ancient Exposition of this place, rather than to our late Curtailed Expositions made by the Paedobaptists, who because they are unwilling to mend their Errors in Baptism, would fain have Paul to be of their mind, but they should remember that Reformation or amendment is no Error.  for if they had, why must not the Church also be Baptised 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 concerned 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, Unto what then were ye Baptised? as if he should say, your very Baptism if it be right, did inform you of, and entitle to the promise of the Holy Ghost, into whose name also ye ought to be Baptised.  
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 Christ's 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 show 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 practic 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 Practice 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 than 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. 'tis said, when they heard this, they were Baptised in the Name of the Lord Jesus, and in the very next words 'tis said▪ when Paul had laid his hands upon them, the Holy Ghost came on them.  
And that the same individuals said to be Baptised▪ 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 perverseness 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 gracious 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 enlarging what we have already offered in our Paedobaptist Apology for the Baptised 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 spoke 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 fullness 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 Prophesy, and forbidden not to speak with Tongues, we Prophesy 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 departed 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 operations are divers or many) in that one body, not for a few days only, 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 ascension 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 completed.  
Again, 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 the Father, and he shall give you another Comforter, that he may abide with you for ever, etc. I say this Promise is made to the Church; for it were a strange exposition to restrain this [FOR EVER] to the age of the Apostles (as some do) for seeing the Apostles or the Churches, could neither pray nor Prophecy as they ought, but as that Spirit of Promise did help their infitmity; it is strange the Succeeding Churches should be able to do those duties, though deprived of that gracious assistance; for it is evident that the Spirit of Promise is a Spirit of Prayer, and Prophecy is one of the most excellent gifts thereof, as before we have showed.  
That great Apostle S. Peter, dates the Promise of the holy Spirit very Largely, as descending to the very skirt or Last age of the Church of God on earth, whiles he asserts it is the right and interest of all Saints, even as many as the Lord your God should call, Acts. 2. 39 And he hear takes the Promise in that sense wherein Joel meant it, and the Christian Church had then received it, which clearly intends both the gifts and graces of it, for as 'tis sure they then received great gifts, so 'tis said great grace was upon them all; this very promise of the Father is by this Apostle appropriated to all the called of the Lord (as we said) even the servants and handmaids in these days.  
Now, These days must either be a few days at the beginning of the Gospel, or it must be referred to the whole time of that glorious dispensation; if the first, then how shall all the called of the Lord receive it? Or who will tell us when these days expired. But we know that these days; the Latter days, Last time, and Last days, are used with some frequency in Scripture to point out the whole time of the Gospel, or Christian Church, as it succeeds the time of the Law.  
During all which time we are sure that the duties in general 
3. From the Nature and perpetuity of the duties of the Church.  (and perhaps some difficult undertake not formerly known) which were imposed upon the first Churches, are laid upon the Church to the end of the World, Matth. 28. 20. Teaching them to observe all things whatsoever I have commanded you, etc. Must the Churches now contend earnestly for the faith (and that against both old and new errors) must she be still the salt of the earth, the light of the world? Must she still strive to Preach the Gospel of the Kingdom to all Nations? must she keep herself in the Love of God, building up herself in her most holy faith, praying in the Holy Ghost, etc. if these Duties remain, and the Lord requires that she should glorify him in the constant and faithful discharge thereof, as also in suffering for his sake; it cannot reasonably be imagined that he should recall his holy Spirit, in the gifts thereof, from his Servants, who when they had all those gifts, had nothing that was superfluous, but stood in need of all, to furnish them for the work they had to do, as the Churches of Christ; sigh than our God doth require the same services of his Churches now, which (in general) he required of the Churches in the first ages of the Gospel, Let us not imamagin he will require the same Brick, and not allow the same Straw, for he is not like Pharaoh, but just in all that he requireth.  
That the gifts of the Spirit here intended by our Apostles, are 
4. That the Nature and perpetuity of the Exhortations to seek for the Spirit.  the portion of the Church in every age (as her right) appeareth further from the Nature of the exhortation she is under to ask them, Luk. 11. 13. How much more shall your Heavenly Father, give his holy Spirit to them that asked it;— ask and it shall be given unto you, ver. 10. How frequent is the Apostle in these three Chapters, in exhortations to this Church (and in them to all Churches) to desire Spiritual gifts, to covet earnestly the best gifts, to covet to Prophesy, wishing that they may speak with tongues, and warning them not to Prohibit that gift. Now to what purpose is all this, if these gifts be ceased? and if the Church may not now expect them, why should she ask them? I hope no man will say, these exhortations are now out of date, lest in so doing, ●… deprive us of the exhortation to Charity also, for they are so Linked together, as the one cannot cease (as it is an exhortation) before the other. Fellow after Charity, and desire Spiritual gifts, 1 Cor. 14. 1.  
Thus we see the Church being under Perpetual exhortations to Seek for Spiritual gifts without any restriction, necessarily infers her perpetual right to them, and every of them, which consideration alone is Sufficient (as I conceive) to satisfy any Christian that the promise of the Spirit (even the same that was given to the first Churches generally, in respect of its gifts as well as graces) belongs to the Church of Christ thoughout all ages.  
Let us now consider, whether the Church of God do not 
5. From the continuation of Spiritual gifts in the Church to this day.  even now enjoy the promised Spirit, in the gifts and graces of it at this day? For the graces, I think none do question it, and yet should the fruits or graces of the Spirit (as they may be distinguished from gifts) which now appear, be strictly considered, by what did formerly shine forth in the Churches, it might without all peradventure put us to some pause, yet may we not thence conclude, that the graces thereof are ceased, but it would surely become a Provocation to cry mightily unto God for an enlargement of what in that behalf we have received.  
And as I intent not to boast of the gifts of any, so I may safely presume that the gifts received in these days by the Church of God, are far greater than I can set down, or give you account of, because the Church being diffused though many Nations, her gifts must needs be unknown to me: I will then restrain my observations to the Churches in this poor Island, who may not vie with all Churches, but rather in humility conclude themselves inferiors to many in respect of gifts: And yet shall we say she hath none of the gifts of Gods holy Spirit? or may we not rather say, she hath many that are endowed with a Word Of Knowledge, and that merely by gift from God, having otherwise no capacity or faculty more than others, but therein far short of many of their Brethren; only the gift of God, and no natural faculty, makes the differance. How have men of knowledge, in this world, been found to have no skill in the things of God, and the foolish to attain knowledge, and some to excel so far as to confound the wisdom of the wise, and to bring to naught the understanding of the prudent, yea, we still see that out of the mouths of Babes, our God ordains strength sometimes to still the Enemy.  
And as WISDOM is useful to direct, so hath God given it to such as fear him, who if we respect their education, etc. could never have acquired it; some by a word of wisdom here, understand the well ordering of affairs in the Church; others the right or most useful application of the word, surely according to these expositions (which are not to be contemned) the Church hath some given her of the Lord to go before her in the exercise of this gift of the Spirit.  
Neither is the gift of healing so abnegated but that something of it hath appeared, as many Living witnesses by experience have testified, and how far faith (over and beside the common faith of Christianity) hath therein appeared, as also in some memorable undertake against Satan himself, or his malicious designs, with some Good success becomes others, to consider more than it doth me to write: as for my own part I rest satisfied herein, that Miracles are not ceased (de jure) as a gift to the Church of God, though perhaps (de facto) they are but rarely found, as being in the wisdom of God not so necessary, now in many places as in times past. Now for the gifts of Prophecy which the Apostle here intends, 'tis certain the Church enjoys it graciously in these days, sigh she hath them, that by the gift of God's Spirit (and not by acquired Arts) do minister to her the word of Life, by exhortation to edification and comfort; which yet she could not have, if the gifts were ceased, seeing Prophecy is not only one of the gifts of the Spirit, but the very best and greatest of all the rest.  
Nor is the Spirit of our God removed in the gift of discerning of Spirits, for if it were, false Spirits had by their subtlety ere this day, made havoc of the Churches, but through the grace of God, notwithstanding all their cunning craftiness, they have been discovered, and their clandestine hypocritical and ruinous designs prevented. And though perhaps Charity for some time hath born with such, in hope of the best, yet this is no other thing than ought to be, as may be seen by the carriage of our Lord towards Judas, and his Apostles towards others.  
For Revelations, there might perhaps sometimes be strange or hidden things, made known by some special Gift of God; and who can say God may not do such things now, however, it is not unsafe to understand the Revelations here meant by 1 Cor. 14. 30. If any thing be Revealed to another that sitteth by let the first hold his Peace, etc. which cannot so well be understood of any new Oracle, as of some further Subject, or more full Explication of the matter treated on by him that spoke first, according to which Exposition (which is probable enough) we may say the Church hath yet the Gift of Revelation, which also she is to pray for continually, Ephes. 1. 17. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him.  
And thus far we seem to be got safe, not any thing so materially intervening as to conclude against the continuance of these Spiritual Gifts in the Church to this day, so that the present repairers of the House of God, his Church I mean, may comfort themselves by the consideration of the words of the Prophet, Hag. 2. 5. According to the word which I Covenanted with you when you came out of Egypt, so my Spirit remaineth among you, fear ye not.  
But now the gifts of Tongues, and Interpretation of Tongues, these! where shaal we find them? Doubtless these gifts are rarely (if at all) found, in these days, and in this Nation, so as to suit with those, who frequently in some Churches received those gifts. The reasons are many, (but none such as conclude any thing rationally for the ceasation of those gifts, in respect of the Churches right to them) as first, these gifts differ much from the rest, chief in this, that they may be supplied another way, for the conversion of persons of all Languages, or such as can speak divers Tongues, and interpret the same by means of Education, doth well supply the absence of those gifts. 
‖ It is probable that Paul made use of his Education in speaking other Languages, as may be perceived by his discourses in the Acts of the Apostles; and by the Epistles which he wrote to several Churches, using therein (frequently) the Greek Tongue, as is generally confessed.  2. The Churches in this, (and I suppose other Nations, have very little present need of these gifts, and therefore considering they are not so necessary as the rest, the Apostle▪ leaves these with a forbidden them not, whilst the rest he wills us to covet earnestly. But 3. one great cause (as I suppose) why these gifts are so much absent; and the other no more received, is because we ask them not at all, or else we ask amiss, (for he is faithful that promised) and indeed Christians generally have been so far from ask these gifts of the Spirit, that in Truth they have been arguing that these gifts of the Spirit are not attainable, and then 'tis no wonder they have not been received. And where there hath been any measure of understanding of the Interest which we have in these gifts of the Spirit, their Faith hath been, and perhaps is very low, and attended with great wavering, and then little is to be expected at the hand of the Almighty, Jam. 1. 6, 7. For he that wavereth, is like a wave of the Sea, driven of the wind▪ and tossed, for let not that man think that he shall receive any thing of the Lord.  
And here let me premonish you that are most concerned in the service of the Churches, of one thing which▪ (by my little Reading) I perceive to have been one great provocation to the▪ Lord to withdraw the gifts of his Spirit in times past, (and I doubt now is) a desire to be too curious and formal in performing that work which God gave gifts for, to wit, the Ministering his blessed Word; for when the Churches grew populous, and great personages came to her Communion, the unwary Pastors let go the simplicity of the Gospel, addicting themselves so much to curiosity, that some Counsels decreed that a Bishop, (or overseer in the Church of Christ) should not read Heathen Authors; and Gratian is said to have this passage on the like occasion, viz. doth he not seem to walk in vanity and darkness of mind, who vexing himself day and night in the studies of Logic, in the pursuit of Physical speculations, one while elevates himself above the highest Heavens, and afterwards throws himself below the nethermost part of the Earth. True it is, the use that may be made of Reading, is one thing, and the abuse is another. However, this I desire, that the least gift of God be preferred in Ministering the Word above the greatest of Human Arts, otherwise we are in danger to incur the guilt of despising Prophesying.  
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 Prophecies, 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 Prophesy in part; But when that which is perfect is come, THAN 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, Prophecy, and Tongues, etc. shall cease, The Apostles Answer is, even THAN 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 diligence 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 trial and censure, telling us of gifted Persons in general, (and as such, not excluding himself▪) that they see but darkly, Prophesy 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 shown him openly, not to all the people, but to witnesses, chosen before of God, even to ●… who did eat and drink with him after he risen 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 than ever yet convened in a general Council, 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, ●… theirs also was.  
If the Gifts of the Spirit, 1 Cor. 12. have continent in the Object. 2 Church as you teach, 'tis strange we have no account of them since their days, unless we shall regard the Papacy, who have claimed the gift of Miracles in every Age, which also they urge as an undoubted argument that they only are the Church of Christ.  
It is true that People do pretend to Miracles, as ●…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 ●… 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 expressly 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, sigh 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 evil 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 Prophesy, etc.] that there is the true Church [and therefore Let not the great Preachers of any sort deceive themselves, that because of their ability that way they are therefore owned of God as Ministers of his Churches, for it's evident the false Apostles seemed to outvie 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, chiefly 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, etc. and partakers of him IF we hold the beginning of our Confidence 
‖ Heb. 3. 6. 14.  steadfast 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 God's 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 means ordained of God to obtain these gifts; The primative Churches herein our best guides as the word directs, and 'tis 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 ●…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 God's 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, than 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, etc.  
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 women's receiving the Lords Supper; Or clearer Precept or Precedent for the Ordination of Officers by Prayer and Laying on of Hands, than we are able to produce in our Case, nor need he count this a thing either unreasonable or dangerous, etc. 
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 women's 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, women's receiving at the Lord's 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 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 than 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 Logic 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 satisfy 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 God's Worship; for we do cordially believe these holy Directions to be sufficient, yet as one of the Ancients 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 myself.  
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 Trial, may appear too harsh, or any way justly offensive as to the business of separation; not doubting (though I was unconcerned in the Original, of the division) that Mr. D. hath too much cause to complain of some, whose unkindness to their Brethren, in the ill mannagement of a good Cause might prejudice the Truth itself; 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 remembering 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 Judgement 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 settling all the Churches concerned 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 Books one against another.   
FINIS.