speaks not a word of Imposition of hands or Confirmation yet it mentions Chrism and the other speaks plainly of Imposition of hands but mentions not Chrysm therefore that the Reader might more stumble at the truth in hand he hath occasion given to do so by the strange phrases of the Councell of Laodecea and yet Mr. D. Pretends to take up the stumbling blocks out of the way of Gods People Well for matter of Fact however these Councels may witness for the Imposition of hands at least that of Eliberius in the third and fourth hundreds they living the greatest Part of their time probably in the 300. That we have much elder evidence then this may I conceive be fairely collected yet I will speak under Correction from the 72. Epistle of Ciprian written to Stephen Bishop of the Roman Church about 50. years before the Councel of Eliberius in which one reason rendered why the Councel of Carthage before that time had concluded for the Baptizing of returning Hereticks is grounded upon the unprofitableness of imposition of hands without it which shews that both this Councel and Ciprian approved thereof now add that forecited out of Eusebius that in the dayes of this writing between Ciprian and Stephen prayer with imposition of hands was called the Antient Manner c. then we infer that here were Fathers in this Councel with Ciprian who were sufficient evidence for the practise contended for for the second hundred for if there were any at that Councel aged 70. or 80. years they then had lived so much of their time in the second Century as to be able to attest of their own knowledge the practice now called Antient. And for the first Century the Scripture is our Cannon So then we have sufficient evidence from Scripture and good Antiquity that this Truth began to be practised in the Apostles days and continued in the Churches for four hundred years together not without Corruption creeping into it I grant and alas that was the case of most Truths as well as of that It were needless to proceed to the following Ages from which more plenty of Testimonies may be produced the Church encreasing and Records being more carefully preserved then they could be in the first Ages yet here I will add that notable testimony of the Councel of Mentz or Meguntine who saith ‖ Sacramentum Confirmationis ab initia sola manum impositione exlubitum Nam cum initio Spiritus Sanctus ad evidentiorum recentis ad hinc fidei Confirmationem signo visibili influerit confirmatis externa Vnctione tum opus non erat In the beginning the Sacrament of Confirmation was exhibited only by the Imposition of Hands the Holy Ghost appearing by evident signs there was no need of outward anointing The same is testified Intervil chap. 16. The Sacrament of Confirmation was Celebrated in the beginning only with the laying on of Hands and saith Alex de Hales The Apostles Confirmed with the only Imposition of Hands without any certain form of words or outward Element Thus the Purity of Truth in this as in other cases is evidenced even by those that have not kept it in the Purity thereof Now whereas I said Mr. D. was too bold c. my meaning is in this that he so confidently tells us the Greek Church did reject Imposition of Hands c. and that the Waldenses did the like for such Negatives are hard to be demonstrated for what if some or many of them did reject it yet if many or some of them did receive it what then is become of this Negation That they did reject or at least many of them the Popish Sacrament of Confirmation in respect of divers usages therein I can readily believe but that they did reject Prayer with the laying on of Hands for the Promised Spirit I see no good reason to Believe partly for that we have an account from a great Antiquary of the form of words and of the Prayer used by the Greek Church in their Imposition of Hands Translated out of the Greek Euchologian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou O Lord the most Compassionate and great King of all graciously impart to this Person the gift of thy Holy Almighty and adorable Spirit ‖ The form of words used in their Confirmation are so far from a rejection of all that the Papists hold in that Point that they seem to have too great affinity therewith viz. Sigillatos primo scilicit unctos unguento Chrismatis signantes eos dicimus sigillum doni Spiritus Sancti partly for that some of the Grecian Bishops are certainly found to approve of Prayer with laying on of Hands as Eusebius for example who not only Records it as I shewed before for the Antient Manner of the Church but also reckons it amongst the Errors of Novatus for that he sleighted the Imposition of Hands for the obtaining the Holy Spirit lib. 6. chap. 42. from whose neglect it 's like his followers whom Mr. D. so highly commends did also lightly esteem it to their own reproach and the ill example of Mr. D. and others in this and former ages Again Gregory Nazianzen and Theodoret both Grecians are aleadged by the said Antiquary as giving evidence for the truth in Controversie calling it A holy Mystagogy wherein they that are initiated receive as in a shaddow the Invisible grace of the most holy Spirit I have not the History whence Mr. D. fetches the Testimony concerning the Waldensian Brethren their rejecting Imposition of hands nor need much be said to it sith from the very passage alleadged by Mr. D. it appears not that they were Enemies to Prayer with putting on of Hands for the promised Spirit but only of those vanities wherewith it was incumbred in the Papacy For to say nothing of the slender Evasion of that Testimony born by some of them to that Truth alleadged by Mr. D. p. 27. which is no better an Argument then if he would prove us his Brethren not to be of the Baptized Churches because we presented to King CHARLES the Second an Apology or Confession of Faith wherein we asserted Laying on of Hands and the general point or Christs Death for all men when yet divers of our Christian Brethren no less fearing God then our selves do oppose us in both particulars and Print against us yea in their Addresses to Authorities do present perhaps something contrary to us in these particulars What then are either they or we therefore to be accounted none of the Baptized Churches God forbid In like manner those called Hussites are not to be denied to be Waldenses because of some variation about Imposition of hands sith its evident such diversities have befallen in one thing or other the most serious Christians in every age But I say to let this pass The very passage cited out of Paul Perrin pag. 329. c. proves not that for which it is brought for the things denyed in that sentence
are First That the Sacrament of Confirmation was Instituted by Christ meaning the Popish Sacrament they having occasion only to witness against that 2. That Christ was not Confirmed in his own Person Meaning in the Popish way of Chrism c. for that he prayed and that the Father who only could Luk. 3. 21 22. Joh. 6. 27. Seal him did Seal him with the Holy Ghost immediately after his Baptism is evident and so he was confirmed in his own person 3. That Baptism is perfect without that Sacrament Hereby only rejecting their conceit that think or make it an appurtenance of Baptism That this only is their meaning is evident for say they God is Blaspheamed by it 2. It was introduced by the Instigation of the Devil to seduce the People and deprive them of the Faith of the Church 3. To draw them to believe Ceremonies and the necessity of Bishops meaning doubtless Lord Bishop c. and not the Overseers of Christs poor people But surely no man can imagine that those Waldenses were so mad-headed to say or think that Prayer with Imposition of Hands for the Spirit of Promise according to the Example of the Apostles simply so considered and as the next priviledge to holy Baptism was introduced by the Devil No Mr. D. himself is not offended thereat pag. 51. and truly should the Waldenses have had such a meaning their Testimony for our Churches succession would be very inconsiderable Wherefore to suppose some of them ignorant of what some Churches in this Age do know concerning the simplicity of this practise having so continuall occasion from the Papists to be scandalized against it shall this plead for you to follow them in that particular I trow not our Fore-Fathers may find that tollerable in the day of Judgment which we shall not find so having the advantages which they were not acquainted with Wherefore though it be the unworthy design of Mr. D. in the Historical part of his Book to make the Imposition of Hands as now contended for by his Brethren to be originally a Papistical Babylonish and Antichristian Ceremony not used by the Greeks or any other Churches differing from the Papists except our late Reformers some of them yet this being little more then his bare word It may be sufficient to ballance him with the Testimony of Dr. Jer. Taylor who saith That Laying on of Hands was firmly believed by all the Primitive Church and became an Vniversal Practise in all Ages the Latine Church and the Greek alwayes did use it It was Antient and long before Popery entered into the World and this Rite hath been more abused by Popery then any thing and to this day the Bigots or Jesuites of the Roman Church are the greatest Enemies to it and from them the Presbyterians Yea such is the evidence of this Despised Truth that Mr. Calvin a man sufficiently and yet justly sharp against Chrism and such vanities yet is constrained to own the primitive use of this Ordinance so I call it and desires once and again it were restored and because Mr. D. hath not fully set down his words I will here recite them Such Laying on of Hands saith he as is done simply instead of Blessing I praise and would that it were at this day restored to the pure use thereof And again I would to God we did keep still the manner which I have said to have been in old time Cal. Instit l. 4. c. 19. S. 4. and S. 13. To whose good desires we may joyn those of Hommius and the Leyden Professors set down by Mr. D. pag. 27. viz. That this business of Confirmation were drained from Antichristian mixtures both as to Name Nature Matter Form Administrator and Subject also From all which its remarkable that there hath been as holy Breathings after the Restoration of this precious Truth as other of the paths of Righteousness and therefore the more intollerable is it for Mr. D. or any other now to oppose themselves against it being now as graciously Restored to its pure use in many Churches of Christ as any other Ordinance whatsoever So that by this time I hope its apparent how little reason Mr. D. had to ask this insinuating Question pag. 32. Is there not good ground think you to suspect the Justice and Truth of that Cause that cannot otherwise be defended nor maintained but by suborned witnesses and Knights of the Post For truly as these witnesses are not suborned but in the rank of Humane Testimonies for matter of Fact very considerable so neither is it true that there are no better ways to maintain this Truth seeing the Divine Authority of this Sacred Truth standeth not upon man but upon the Word of God as we have in some former Treatises and shall now again in our second part further demonstrate The Second Part. TO say nothing here of Mr. Ds. Exceptions against the grounds and ends for or from which others beside the Baptized Crristians do observe Prayer with Imposition of hands but to leave them to their own Defence we shall consider briefly the force of his opposition against his Brethren among whom respecting the Practice of Prayer with the Laying on of Hands he very well observes First The Name which we or rather the Lord gives this Rite viz. Laying on of Hands Second The Subjects viz. All Baptized Believers Men and Women even as God hath made his Promise of the Spirit to both Men and Women Third The Administrators viz. The Elders or Presbyters or Messengers of Christ and his Churches who as they are all Stewards of the Mysteries of God of which this of laying on of Hands was one they must needs be Dispencers of it with the Rest Fourth The end for the Promised Spirit to Confirm the Baptized and orderly to admit into the Church to Confirm only as the ways of God do all help to Edifie and strengthen Gods People Fifth The Time or Order in which this is Administred betwixt Baptism and the Supper or presently after Baptism ‖ If no imergency require some Iteration Sixth The Principal Ground upon which they assert it viz. The Scripture especially from Heb. 6. 2. Act. 8. 17. 19. 2. 6. When Mr. D. comes to oppose us in these Particulars p. 40. he inverts the order here propounded and begins with the last particular in the first place but first he premises several things And first he is pleased to say That we do not affirm or deliver our opinion upon Heb. 6. 2. with so much modesty or Sobriety as the Presbyterians or Independants and the reason is onely because we determine plainly what Laying on of Hands is meant Heb. 6. 2. and pass it not only as a probability or to this purpose To this I answer That this is so far from Insobriety that there is a necessity that we be possitive in this Case else it must be granted that this first Principle cannot be known and then it supposes no man
propounded Heb. 6. 1 2. 2. From the care of the Apostles in the seeking to God in the use of this * So I call it for five Causes 1. Because of Prayer the Moral part 2. Because of Imposition of Hands the Ritual part 3. Because of the Promise to which it refers as the blessing signified by it 4. Because it is placed among the Fundamentals of Religion or called a Principle of the Doctrine of Christ 5. Because it will bear the denomination of an Ordinance as well as Imposition of Hands on Deacons or other Officers of Christs Church Ordinance that the Churches might enjoy the benefit of the Promise of the Holy Spirit which they knew belonged to them as they were the called of the Lord. And because the Nature and extent of that great Gospel Promise is a weighty consideration whereupon to ground the practice of Prayer with the Imposition of Hands and without which the practice would be very insignificant I shall therefore add something to shew the perpetual Right of the Church to that blessed Promise even to the end of the world For it is remarkable that those that oppose us in the fourth Principle deal much after the manner of the Quakers in their opposing Baptism hammering only upon the practick part which they can easily despise but when the more spiritual part of these Ordinances is considered this takes off the courage of the most confident opposer Of the second Ground of the Practise of Prayer and Laying on of Hands to wit the Promise of the Spirit and the Churches right to it to the end of the World M. D. is pleased to say pag. 47. That in neither of those two places meaning Acts 8. Acts 19. can we find that there was a Laying on of Hands immediately after Baptism nor with any certainty upon all and every Member of the Church nor to such an end as can be attainable in after times But though Mr. D. cannot find the two first yet many have Answ 1 found them there unless by the word immediately he would be more curious then wise for that this service was performed Acts 8. within a short time after and as soon as they had a fit opportunity to do it is plain enough vers 15. 16 17. and for Acts 19. 5. T is said when they heard this they were Baptized in the Name of the Lord Jesus and in the very next words 't is said when Paul had laid his hands upon them the Holy Ghost came on them And that the same individuals said to be Baptized are as clearly found to have hands imposed and Prayer made for them that they might receive the Holy Spirit is so very plain that nothing but exceeding great weakness or great perversness can hinder any man from seeing it And whether the end for which Prayer with Imposition of Hands can now be attained is the business now to be considered And if it Cannot the reason is for that the Promise made to the Church then is since taken away do jure so that we may not lawfully ask it for men not having the Promise is no argument James 4. 2 3. ye have not because ye ask not ye ask and have not because ye ask amiss Now that the gratious promise of the Holy Spirit at least as it belonged to the Members of the Church in the Primitive times and that in every part of it from the time of its first effusion upon the day of Penticost Acts 2. doth belong to the Church throughout all Ages to the end of the world I hope to evince to the satisfaction of such as desire to know the Truth in this matter which I shall do by transcribing and somewhat inlarging what we have already offered in our Paedobaptist Apology for the Baptized Churches * But Note that we have proved that the promised Spirit is truly received where the sealing Graces are received though gifts be not received and the promise being received the end of Imposition of Hands is received See our Sigh for Peace Beside the Cloud of Witnesses ‖ Some of which I will here incert in a Column by themselves Job 14. 16 17. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth Joh. 7. 38. He that believeth on me out of his belly shall flow Rivers of Living Water but this spake he of the Spirit which they that believe on his Name should receive Acts 2. 23. Therefore being by the right hand of the Father exalted and having received of the Father the promise of the Spirit he hath shed forth that which you now see and hear Acts 2. 38 39. For the Promise is to you and to your Children and to all that are afar off even to as many as the Lord our God shall call ye shall receive the gift of the Holy Ghost Eph. 4. 4. There is one Body and one Spirit even as you are called in one hope of your calling And he gave some Apostles some Prophets some Evangelists and some Pastors and Tearchers till we all come to the measure of the Stature of the fulness of Christ Ephes 4. 30. The Holy Spirit of God by which ye are sealed to the day of Redemption 1 Cor. 31. Covet earnestly the best Gifts Covet to Prophesie and forbid not to speak with Tongues we Prophesie in part but when that which is perfect is come then that which is in part shall be done away Gal. 3. 13 14. Christ hath Redeemed us that the blessing of Abraham might come upon the Gentiles that they might receive the Promise of the Spirit through Faith Isa 59. 21. As for me this is my Covenant with them saith the Lord my Spirit which is upon thee and the words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seeds Seed from hence forth for ever which the Holy Scriptures do afford in this Case we shall more particularly consider what the Apostle hath offered 1 Cor. 12. 13 14. Chapters And 1. whereas it is his designed Subject to discourse of the Gifts of the Spirit so he doth inform us that God hath Set those Gifts in his Church i. e. hath placed and fixed that one spirit whose opperations are divers or many in that one body not for a few dayes onely and then to leave her as a Body without a Spirit for ever after in respect of SPIRITUAL GIFTS but to abide there as in his Temple both by Gifts and Graces even the same which Christ by virtue of his ascention obtained when he ascended on high which gifts are given to the Church for the work of the Ministry for the edification of the Body till the whole be compleated Againe the Promise of the Spirit is made by our Lord himself 2. From the extent of the Promise to the Church for ever John 14. 16. I will pray
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