speaks not a word of Imposition of hands or Confirmation yet it mentions Chrism and the other speaks plainly of Imposition of hands but mentions not Chrysm therefore that the Reader might more stumble at the truth in hand he hath occasion given to do so by the strange phrases of the Councell of Laodecea and yet Mr. D. Pretends to take up the stumbling blocks out of the way of Gods People Well for matter of Fact however these Councels may witness for the Imposition of hands at least that of Eliberius in the third and fourth hundreds they living the greatest Part of their time probably in the 300. That we have much elder evidence then this may I conceive be fairely collected yet I will speak under Correction from the 72. Epistle of Ciprian written to Stephen Bishop of the Roman Church about 50. years before the Councel of Eliberius in which one reason rendered why the Councel of Carthage before that time had concluded for the Baptizing of returning Hereticks is grounded upon the unprofitableness of imposition of hands without it which shews that both this Councel and Ciprian approved thereof now add that forecited out of Eusebius that in the dayes of this writing between Ciprian and Stephen prayer with imposition of hands was called the Antient Manner c. then we infer that here were Fathers in this Councel with Ciprian who were sufficient evidence for the practise contended for for the second hundred for if there were any at that Councel aged 70. or 80. years they then had lived so much of their time in the second Century as to be able to attest of their own knowledge the practice now called Antient. And for the first Century the Scripture is our Cannon So then we have sufficient evidence from Scripture and good Antiquity that this Truth began to be practised in the Apostles days and continued in the Churches for four hundred years together not without Corruption creeping into it I grant and alas that was the case of most Truths as well as of that It were needless to proceed to the following Ages from which more plenty of Testimonies may be produced the Church encreasing and Records being more carefully preserved then they could be in the first Ages yet here I will add that notable testimony of the Councel of Mentz or Meguntine who saith ‖ Sacramentum Confirmationis ab initia sola manum impositione exlubitum Nam cum initio Spiritus Sanctus ad evidentiorum recentis ad hinc fidei Confirmationem signo visibili influerit confirmatis externa Vnctione tum opus non erat In the beginning the Sacrament of Confirmation was exhibited only by the Imposition of Hands the Holy Ghost appearing by evident signs there was no need of outward anointing The same is testified Intervil chap. 16. The Sacrament of Confirmation was Celebrated in the beginning only with the laying on of Hands and saith Alex de Hales The Apostles Confirmed with the only Imposition of Hands without any certain form of words or outward Element Thus the Purity of Truth in this as in other cases is evidenced even by those that have not kept it in the Purity thereof Now whereas I said Mr. D. was too bold c. my meaning is in this that he so confidently tells us the Greek Church did reject Imposition of Hands c. and that the Waldenses did the like for such Negatives are hard to be demonstrated for what if some or many of them did reject it yet if many or some of them did receive it what then is become of this Negation That they did reject or at least many of them the Popish Sacrament of Confirmation in respect of divers usages therein I can readily believe but that they did reject Prayer with the laying on of Hands for the Promised Spirit I see no good reason to Believe partly for that we have an account from a great Antiquary of the form of words and of the Prayer used by the Greek Church in their Imposition of Hands Translated out of the Greek Euchologian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou O Lord the most Compassionate and great King of all graciously impart to this Person the gift of thy Holy Almighty and adorable Spirit ‖ The form of words used in their Confirmation are so far from a rejection of all that the Papists hold in that Point that they seem to have too great affinity therewith viz. Sigillatos primo scilicit unctos unguento Chrismatis signantes eos dicimus sigillum doni Spiritus Sancti partly for that some of the Grecian Bishops are certainly found to approve of Prayer with laying on of Hands as Eusebius for example who not only Records it as I shewed before for the Antient Manner of the Church but also reckons it amongst the Errors of Novatus for that he sleighted the Imposition of Hands for the obtaining the Holy Spirit lib. 6. chap. 42. from whose neglect it 's like his followers whom Mr. D. so highly commends did also lightly esteem it to their own reproach and the ill example of Mr. D. and others in this and former ages Again Gregory Nazianzen and Theodoret both Grecians are aleadged by the said Antiquary as giving evidence for the truth in Controversie calling it A holy Mystagogy wherein they that are initiated receive as in a shaddow the Invisible grace of the most holy Spirit I have not the History whence Mr. D. fetches the Testimony concerning the Waldensian Brethren their rejecting Imposition of hands nor need much be said to it sith from the very passage alleadged by Mr. D. it appears not that they were Enemies to Prayer with putting on of Hands for the promised Spirit but only of those vanities wherewith it was incumbred in the Papacy For to say nothing of the slender Evasion of that Testimony born by some of them to that Truth alleadged by Mr. D. p. 27. which is no better an Argument then if he would prove us his Brethren not to be of the Baptized Churches because we presented to King CHARLES the Second an Apology or Confession of Faith wherein we asserted Laying on of Hands and the general point or Christs Death for all men when yet divers of our Christian Brethren no less fearing God then our selves do oppose us in both particulars and Print against us yea in their Addresses to Authorities do present perhaps something contrary to us in these particulars What then are either they or we therefore to be accounted none of the Baptized Churches God forbid In like manner those called Hussites are not to be denied to be Waldenses because of some variation about Imposition of hands sith its evident such diversities have befallen in one thing or other the most serious Christians in every age But I say to let this pass The very passage cited out of Paul Perrin pag. 329. c. proves not that for which it is brought for the things denyed in that sentence
desire that the least gift of God be preferred in Ministring the Word above the greatest of Human Arts otherwise we are in danger to incur the guilt of despising Prophesyings Lastly the Truth under enquiry appeareth from the great 6. From the utter silence of the Scripture as to the privation of the gifts of the Spirit silence of the Scripture as to the privation or taking away of any of the gifts of the Spirit till that which is perfect be come 1 Cor. 13. 8 9. Charity never faileth but whether there be Prophesies they shall fail whether there be Tongues they shall cease whether there be Knowledge it shall vanish away for we know in part and we Prophesie in part But when that which is perfect is come THEN that which is in part shall be done away Hence observe a final and full determination of the matter in question if any ask when the gifts of Knowledge Prophesie and Tongues c. shall cease The Apostles Answer is even THEN when that which is perfect is come or when we come to see face to face or as we are seen So then seeing the gifts of the Spirit do yet remain to the Church de jure and every of them as her need requires are attainable it remains that we humbly consider our wants and desire spiritual gifts yea let us covet earnestly the best gifts The Conclusion is that howsoever it is too true that the gifts received by the present Churches are but low and truly so are her graces yet hence we may not we ought not to infer that the gifts promised are ceased or that the Church hath now no interest therein but contrariwise as it is evident the promise both of gifts and graces belongs to us as we are the called of God we ought to stir one another up with all dilligence and full assurance to seek for the promise of the Spirit which being received will abundantly supply our wants help our infirmities convince the contrary minded by its powerful evidence and demonstration in the Ministry of the Word and Prayer There be two things Objected against that which we have said The First If the promise of the Spirit do thus belong to the Church Object 1 then this will follow that the Doctrines delivered by such gifted men must pass for Oracles of God being the effects of the spirit of Truth whose property it is to lead into all Truth And hence some have conceived the Decrees of their Counsels to be Infallible and others have given out of their private Letters or Books that they were as infallibly the word of God as the Scriptures 1. Those gifts do not argue the Infallibility of him that hath Answ 1 them for then all the gifted Brethren at Corinth had been Infallible which yet they were not witness their great want of Wisdom how to use their gifts to edification as also the Apostles referring what they delivered to tryal and censure telling us of gifted Persons in general and as such not excluding himself that they see but darkly Prophesie but in part know but in part so that perfection herein is not to be pretended 2. That the Apostles did deliver infallible and undoubted Verities for all others to submit as to the very word of God proceeded not hence viz. because they were gifted men but as they were the chosen witnesses of God and purposely ordained by him to that very end for which cause they say that just one heard the words of his Mouth and by Infallible proofs were assured of the Resurrection of our Lord and of his Will concerning his Church or Kingdom Joh. 15. 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever you shall ask the Father in my Name he may give it you Act. 10. 40. 41. Him God raised up the third day and shewed him openly not to all the people but to witnesses chosen before of God even to â—… who did eat and drink with him after he rose from the Dead Act. 〈…〉 The God of our Fathers hath chosen thee that thou should 〈…〉 and see that Just one and shouldest hear the Voice of his 〈…〉 FOR thou shall be his witness unto all men of what thou hast SEEN AND HEARD These are the Fathers of the Churches the Foundation Layers the Master Builders in such an elevated consideration as that the Authority of one of them is to be valued above the authority of ten thousand subsequent Teachers which is a greater number then ever yet conveined in a general Councel 1 Cor. 4. 15. These were such Fathers as laid up such a Stock of Doctrine for their Children as whoso bringeth not along with them is not to be received 2 Joh. 8. 9 10. verses and whosoever corrupteth their Doctrine by adding taking away or perverting the same is to be held accursed to be 〈…〉 in the City of God and the Book of Life The result is this gifted Persons on whom the Holy Ghost fell as it did on the Apostles at the beginning were not thereby impowered to propose new Oracles or to be 〈…〉 Competitors and if any pretend to such power in 〈…〉 they shall fulfil that sentence 2 Tim. 3. 9. They shall 〈…〉 no further for their folly shall be made manifest to all men â—… their 's also was If the Gifts of the Spirit 1 Cor. 12. have continent in the Object 2 Church as you teach 't is strange we have no account of them since their days unless we shall regard the Papacy who have claim'd the gift of Miracles in every Age which also they urge as an undoubted argument that they onely are the Church of Christ It is true that People do pretend to Miracles as â—…is said in Answ 2 the objection But it is not now my business to 〈◊〉 the goodness of that pretence only this I say they cannot fine their Church to have had a Being in every Age since Christ and therefore very unlikely to prove what they say in the case of Miracles They oft tell us of Antiquity but sacred Antiquity they have none for in the Apostles time they had â—… being in the World for if they had had then any Being the Apostle Paul would certainly have given some account of such a Church-state as they maintain in his Epistle to the Romans But this he hath not done in any part of that Epistle and yet speaks expresly of the Estate of the Church of Christ then at Rome therefore the Papists at that time had no being at Rome and consequently no where else for the Church at Rome and all other Churches in the Apostles days were of one manner of Constitution and Government 2. But put case now that since they have had some being in the world some signs or wonders have been done among them yet hence to infer the Truth of their Church-state is very unsafe sith
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
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
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