it whose Authority he labours to disprove calling them suborned Witnesses and Knights of the Post CHAP. III Shewing who the Antients are and of their Credit and Authority who have born witness to Laying on of Hands ADmit we grant what Mr. Danvers speaks concerning Dionysius the Areopagite and the Decretal Epistles of the first Popes to be impious Lies and Forgeries shall we therefore conclude they are all suborned Witnesses viz. the Antients who have written concerning Laying on of Hands Surely many of the Fathers who have born witness thereunto are generally received and their Authority approved as the best of human Writers What say you to Tertullian shall we call him a Knight of the Post Take his Testimony A.D. 200. de Bapt. c. 6. Manus imponitur per benedictionem advocans invitans Spiritum Sanctum tunc ille Sanctissimus Spiritus super emundata benedicta Corpora libens à Patre descendit After Baptism the Hand is imposed by Blessing and calling and inviting of the Holy Spirit who willingly descends from the Father on the Bodies that are cleansed and blessed Moreover he saith It is the fleshly or outward act of Baptism that we are dipt in water the spiritual effects that we are freed from our Sins Then follows Laying on of hands the Dispenser inviting the Spirit of God by Prayer And being cleansed by Baptismal Water saith he we are disposed for the Holy Spirit under the Hands of the Angel of the Church And further speaking concerning the happy state of the Church in this day he saith de Script cap. 36. She believeth in God she signs with Water that is baptizeth she clothes with the Spirit viz. by Imposition of hands she feeds with the Eucharist and exhorts to Martyrdom and against this Order or Institution she receives no Man Another Witness I shall call in shall be Eusebius not the Pope of that Name but Eusebius Pamphilus who lived in the time of Constantinus Magnus the Emperor about three hundred Years after Christ he certifies fully to our purpose lib. 7. c. 2. that the antient manner of receiving Members into the Church was with Prayer and Laying on of hands Doubtless by calling it the antient manner he must needs refer to the Apostles time Again Eusebius declareth lib. 6. c. 26. That one Novatus being sick was baptized if it may be called a Baptism saith he which he received for he obtained not after his recovery that which he should have done by the Canon of the Church to wit Confirmation by the Hands of the Bishop which having not obtained how can he be supposed to have received the Holy Spirit This was about the Year 260. 'T is also to be noted that in neither of those places nor any where else in Eusebius is the least mention made of Crossing or Chrysm in the administration of this Ordinance Cyprian shall be the next whom none I suppose take for a suborned Witness having urged that of the Apostles going to Samaria to impose Hands on those that Philip had baptized saith he which Custom is also descended to us that they who are baptized might be brought by the Rulers of the Church and by Prayer and Imposition of Hands obtain the Holy Ghost Again saith St. Cyprian Ep. ad Steph. de Haereticis Ep. 72. It is of no purpose to lay Hands on them to receive the Holy Spirit unless they receive the Baptism of the Church I might produce Origen in his 7th Homily upon Ezekiel who speaks concerning it Also Hierom who answers this Question viz. Why he that is baptized in the Church doth not receive the Holy Ghost but by Imposition of hands saith he Dial. ad Lucifer This Observation for the honour of the Priesthood did descend from the Scriptures If you ask me where it is written 't is answered in Actibus Apostolorum in the Acts of the Apostles Ambrose is cited by Mr. Danvers himself with Augustin and others whose Authority is not questioned To which I might add Chrysostom Theodoret c. Several others yea many might be produced besides those he calls suborned Witnesses and yet have we far better Authors and Witnesses to defend this sacred Truth for we have the Authority of our Lord Jesus Christ 't is left on record amongst the first Principles of his Doctrine we have the Testimony of the Apostles Peter and John and one not inferior to them viz. blessed St. Paul Heb. 5. 12. and 6. 1 2. as hath and shall God assisting be made further evident And upon no better Authority I must confess is this sacred Ordinance imposed upon us But now to speak more directly to Mr. Danvers what he insists on in pag. 33. about the Rite of Confirmation as practised in the Church of Rome and as corrupted from the pure Institution we readily grant it is of no better Authority than Infants Baptism And as touching what he speaks of Rivet Controv. Tom. 2. Exercit. p. 44. that it was neither instituted by Christ nor his Apostles 't is spoken with respect of the Popish manner with Chrysm and other ridiculous Ceremonies which was before done with Prayer and Imposition of hands without Chrysm They did saith Mr. Baxter make haste to corrupt it they quickly introduced the Crosses and Chrysm but from the beginning it was not so And as to what he says concerning Ambrose Jerom Augustin and some others it is granted they lived in those times when the Church was adulterated and the holy Appointments of Christ corrupted and changed from their primitive purity yet this makes no more against the holy Ordinance of Laying on of hands than it doth against Baptism and the Supper of our Lord c. as I have already shewed All that Mr. Danvers hath said hitherto of Tradition and Fathers makes only against the Church of Rome and England and others who have drunk of the Whores Cup those things which they cry up for Apostolical Traditions are nought else save meer human Innovations and cursed Inventions of corrupt Men. I shall close this with a passage of Dr. Jer. Taylor who treating about Laying on of hands upon baptized Persons as such saith This was antient and long before Popery entred into the World and that this Rite has been more abused by Popery than by any thing As to what Mr. Danvers speaks of the Waldenses that the true ones were against Imposition of hands if that be true yet it must be understood of the Popish Confirmation which they disowned as a Sacrament accompanied with Ceremonies for so I find they express themselves Such a Confirmation I grant they witness against as being none of Christ's Institution but introduced by the Devil's Instigation 't was the corruption of it and not the thing it self doubtless they witness against but that they owned not Laying on of hands at all after Baptism before admission was granted to the Lord's Table I judg too hard for any to make appear But if they were ignorant of
and have need of it as well as others besides this sort concerns not all no only sick Persons and may be practised again and again as oft as Persons may be sick or under bodily infirmities but that Principle that is one of the beginning words of Christ's Doctrine is only to be laid or practised once Heb. 6.1 Not Laying again c. 2ly Unbelievers had hands laid upon them for healing and therefore I might also argue it appertains not unto Babes as such Moreover anointing with Oil is left as the Ordinance for healing in the Church 3. Mr. Danvers should make a difference between what Christ taught as a Promise or Gift to some particular Persons and what he taught as a general Practice that which is minded in Mark 16. is laid down promissory-wise to such as should have the gift of Faith or the Faith of Miracles and is therefore nothing to the purpose 4. They distinguish not between the Word or Doctrine of Christ and Miracles which were for the confirmation thereof which in Mark 16.20 the Spirit doth which causeth their mistake But do they not confute themselves by thus arguing they own the Doctrine of Laying on of hands to be a Foundation-principle of Christ but this they speak of here must needs be granted to be temporary being for the confirmation of the Word as he himself confesseth and every Word or Ordinance of Christ as I have shewed was more or less confirmed with Signs and Wonders according to this Promise of Christ I shall say no more to this but proceed to his next Objection 2. Object Page 44. If every one of these Principles in Heb. 6.2 are so absolutely to be taken in by Babes and without which we are not to esteem them communicable what do you say to the Doctrine of Baptisms in the Text one of the Principles must all be baptized with the Baptism of the Spirit and of Sufferings c. Answ We answer by distinguishing between that Baptism that is a practical Duty and that which is taught or laid down by our Lord Jesus to be believed that that is commanded ought absolutely to be obeyed by every Babe and 't is as necessary for every Babe to believe the Doctrine of Sufferings which Jesus Christ preached to all that would follow him and be his Disciples this was that which he taught Mat. 20.22 23. to the two Sons of Zebedee that they and consequently all God's Children should more or less be baptized with In the World saith Christ you shall have tribulation John 16.33 'T is necessary every Saint should be instructed into this and believe this that through much Tribulation we must enter into the Kingdom of God Acts 14.22 and all those who will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 We say not that every one must actually forsake House and Lands and Life for Christ's sake and the Gospel or else be none of his Disciples but be ready in holy disposition so to do when call'd to it And as to the Baptism of the Spirit that the Spirit is promised to every true Believer see Joel 2.28 29. which Peter Acts 2.17 compared with vers 38 39. applies indefinitely to all penitent baptized Persons whether Jews or Gentiles as their Right by promise of the Father to receive and not to them of that Generation only but also to such as should repent and be baptized in all succeeding Ages this Promise is one and the same with that in John 7.38 called Rivers of Water implying fillings with the Spirit In Acts 2.38 't is said to be the Gift of the Holy Spirit In Acts 11.17 like Gifts In Acts 8.15 the Holy Spirit which the Apostles in the belief of the promise Joel 2. and Joh. 14.16 Acts 2.38 prayed for From which Scriptures it appears that all Believers are under the like Promises of the Holy Ghost on like terms of Repentance Faith c. And according to the measure of Faith given us by Christ may our fillings with the Holy Spirit be And thus it is the duty of every Disciple to believe he shall receive or be baptized with the Spirit according as the Will of the same Spirit is that divides to every Man the particular measures thereof having the Promise of a faithful and never-failing God to rely upon provided he go on in his Obedience as directed in the blessed Word for the attaining of it Object But if it be objected none are baptized with the Holy Spirit but such as receive it visibly and in its extraordinary Gifts Answ 1. Suppose none are so baptized now yet all the Saints are to believe the Promise of the Spirit and do receive it too and doth not God perform his Promise because none so receive the Spirit viz. to be baptiz'd therewith 1 Cor. 12.13 2. All are to believe the Baptism of the Spirit was given in the Apostles days to confirm the Gospel or Word of Christ And 't is to be observed that Paul to the Ephesians on whom he had imposed hands Acts 19.6 and the spake with Tongues and prophesied takes no notice of those visible Gifts but saith In whom also after ye believed ye were sealed with the Holy Spirit of Promise Eph. 1.13 plainly shewing 'tis the great Benefit received and enjoyed by Believers to be sealed by the Spirit 't is not matter of rejoicing to work Miracles as 't is to know our Names are written in Heaven And thus we have explained the Doctrine of Baptisms Now to what he says in the 3d place p. 45 That the Laying on of hands Heb. 6.2 may respect the Laying on of hands upon the Ministry for their solemn Investiture into their Office whether Deacons Elders or Messengers which he says is necessary to be taught known and understood by all tho all are not commanded into the personal practice of it for all are not Prophets Apostles Teachers and 't is most remarkable that the Doctrine or teaching of Laying on of hands is all that is mentioned in this Scripture all baptized Believers must be taught it that 's plain but that they are obliged therefore to practise it is not here or elsewhere to be found Answ Before I give a further Answer to this grand Objection I can't but observe how he mistakes the Text i. e. than the Doctrine or teaching of Laying on of hands only is mentioned in this Scripture why does he speak thus of Imposition of hands only may he not as well speak so concerning Repentance Faith and Baptism as of this Principle i. e. they also are necessary only to be taught and known by all and none concern'd in the personal practice of them Would any judg this Good Divinity What reason can he give seeing all the four are practical Ordinances that the three first should be taught so as to be personally practis'd by all and the other only to be believ'd Tho what he says here has already been fully answer'd yet I shall
he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Repentance and by resuscitation of the Spirit if he had not wholly quenched him but if he renounces the whole Covenant disown and cancel these Foundations he is desperate he can never be renewed This is the full explication of this excellent place and otherways it cannot be explicated but therefore into this place any notice of Ordination cannot come no Sense no Mystery can be made of it or drawn from it but by the interposition of Confirmation The whole Context is clear rational and intelligible He cites Calvin and Chrysostom as speaking the same things upon this place p. 50. To these I might add Estius on Heb. 6.1 2. 'T is saith he undoubtedly to be understood of that Laying on of hands which was administred to the Faithful presently after Baptism of which St. Luke speaks Acts 8. 19. I might produce Grotius and Heming and other modern Authors upon the same place But having upon occasion mentioned several before I shall close this with a passage out of Erasmus on Heb. 6.1 The first step to Christianity saith he is Repentance of our former Life next that Salvation is to be hoped from God next that we be purged in Baptism from our filth next that by Laying on of hands we receive the Holy Spirit c. CHAP. VI. Opening and further proving Laying on of hands from Acts 8.16 17. and 19.6 Also shewing the Judgment of Antient and Modern Writers upon those two Places MR. Danvers having laboured to weaken the proof of our Practice from Heb. 6.1 2. tho all he says signifies nothing comes p. 45. to examine Acts 8.17 and 19.6 which we affirm to be full Precedents for Laying on of hands upon baptized Believers The sum of his Objections or the way he takes to invalidate what we infer from thence take as follows p. 46. Object As to that of Samaria it is said that several being converted in that City and baptized by Philip who wrought many Miracles and continued some time with them Acts 8.13 yet did not he impose hands upon them as we read of the Church of Jerusalem hearing that Samaria had received the Word of God and that the Spirit was not fallen upon any of them viz. in a visible manner which was a Phrase attributed to those extraordinary Measures frequently given in those days Acts 10.44 which sometimes did fall upon them before Baptism and sometimes after sent Peter and John who it seems were extraordinarily gifted by God so that on whomsoever they prayed and laid their hands the Spirit was visibly extraordinarily and immediately given and 't is said they laid their hands upon them but how many 't is not said surely not upon all for Simon by his profane offer discovered he had neither lot nor part therein tho baptized c. Answ The first thing he hints at as an Objection against our Practice from this place is because Philip laid not his hands upon them after he had baptized them Which we have answered already but this I must say now that if Peter and John laid their hands on those Believers in Samaria as Men miraculously gifted or by virtue of their extraordinary Attainments it might seem strange that Philip laid not his hands upon them being tho but a Deacon endowed with those extraordinary Gifts and had wrought wonderful Signs and Miracles in the same City before The reason therefore why Philip did not impose hands upon them was 1. Because not ministerially capacitated so to do it not belonging to him on the account of his Office nor his extraordinary Gifts and Endowments This also I might further shew because the Church at Jerusalem did not send to Samaria Men simply indowed with miraculous Gifts but such as had Ministerial Power and Authority as the Servants of Christ in his Name to compleat and perfect what was wanting among them 'T is an Act saith Dr. Hammond on Acts 8.17 reserved to the Rulers of the Church and not communicated or allowed to inferiour Officers such as Philip the Deacon here 2. But whereas Mr. Danvers seems to affirm that as some in the primitive time had the Gift of Healing so others had the Gift or Power to give the Holy Spirit 't is utterly denied and the contrary has often been proved for that 't is only the Gift of God and Christ's blessed Prerogative they were found in their Duty they prayed and laid on their hands and left the issue to God to give the Spirit according to his promise and good pleasure Object But probably some may object We read of none but the Apostles that laid hands on baptized Believers and tho they acted not by virtue of their miraculous Endowments nor had power to give the Holy Spirit yet they might act herein by virtue of their extraordinary call unto that Office Answ I affirm that they acted in all other Ordinances yea and did whatsoever they did in the Worship and Service of Christ by virtue of the said extraordinary Call unto the Ministry as well as in this But doth it therefore follow that nothing the Apostles practised is a Precedent or Rule unto us as some ignorantly have affirmed unless so called of God and endowed as they were 3. Had not Matthias the same power to administer Ordinances who was mediately called to his Office by the Church as the other Apostles immediately called by Christ Jesus and is not the End and Work of the Office however called to it one and the same viz. the work of the Ministry the perfecting the Saints and edifying the Body of Christ Eph. 4. 4. We read hardly of any that preached the Word Authoritatively or officiated in any Gospel-administration by virtue of their Office besides the extraordinary Apostles and therefore if what they did be not a Law or Rule to us and to all ordinary Ministers to the end of the World we shall be at a loss in many other respects It must therefore be granted that what they taught and practised as an Ordinance of Christ and foundation-Principle of his Doctrine they delivered it unto faithful Men that were their Successors that they might be able to teach others also 2 Tim. 2.3 And this agrees with Phil. 4.9 Those things that you have both learned and received heard and seen in me do and the God of Peace shall be with you 5. Had it been a Service for that Day only and none to be Administrators thereof but those great Apostles it would not have been left as a standing or foundation principle in God's House and been joined to Faith and the Resurrection In the 2d place he would have us believe the end of that Administration was for the extraordinary or visible Gifts of the Holy Spirit which we have clearly refuted yet I shall say further that by his arguing the Apostles resolved that all the Church at Samaria yea and that at Ephesus should have the extraordinary Gifts since they laid their
hands on all that were baptized without exception Nay it follows roundly that where ever the Apostles found any particular Disciple or Disciples that had not received those visible or extraordinary Gifts they were to lay their hands on them to that end For I presume Mr. Danvers judges had Paul found 1200 as he found 12 at Ephesus who had not received nor heard of the Holy Ghost he would have laid hands on them which presupposes also that those miraculous Gifts were promised and belong to every particular Member in the Church which is directly contrary to 1 Cor. 12.4 7 8 9 29 30. for tho as we have proved the Holy Spirit be promised to every sincere Believer in the Lord Jesus yet are not the extraordinary Gifts promised to any in particular being only reserved in the bosom or breast of the Almighty to whom and after what manner he will distribute them 1 Cor. 12.4 There are diversities of Gifts but the same Spirit to one is given by the same Spirit the word of Wisdom to another the word of Knowledg to another Faith to another the gift of Healing by the same Spirit to another the working of Miracles to another Prophecy to another discerning of Tongues v. 8 9 10. Are all Prophets are all workers of Miracles have all the Gift of Healing do all speak with Tongues c. Hence nothing can be clearer than this that tho all have right to the Spirit yet but very few had the extraordinary Gifts thereof in the primitive Times The Third thing Mr. Danvers seems to affirm is that all in Samaria that were baptized had not hands laid upon them because it is said of Simon he had no part nor lot in that matter 1. Here he begs the Question taking for granted that Simon had not hands laid upon him but why might not Simon have lot and part in that matter if by Lot and Part be meant the visible or miraculous Gifts of the Spirit since Hypocrites may partake of them as our Saviour plainly signifies and also doth our Apostle 1 Cor. 13.1 2 2. He might come under the Ordinance and yet his heart not being right with God he might not have any part or lot in the blessed Comforter the Spirit of Promise which the World receiveth not nor can an unsanctified Heart partake of 3. Their reception of the extraordinary gifts of the Spirit was partly to convince the Apostles and Believers themselves that Christ had made good his promise of sending the Comforter the Holy Spirit to them 4. By Lot or Part in that matter may not be meant partaking of the ritual or external part of the Ordinance but rather refers to his desire of having power to be an Administrator of it upon others so that the Holy Spirit might be given to those he laid his hands on But 5. If we should grant Simon had not hands imposed upon him which I rather incline to yet would it not hurt our Cause in the least because he might be discovered to be a profane Wretch before it came to be his lot to partake thereof if therefore it appears and may be granted that all that were baptized in Samaria came under this Appointment save Simon we have as much as we desire And surely this cannot rationally be denied by any that read the words vers 12. When they believed they were baptized both Men and Women Compare this with vers 16. that the Holy Spirit was fallen on none of them only they were baptized in the name of the Lord Jesus Must not they and them mean all who are said to be baptized So likewise when 't is said ver 13. they laid their hands upon them doth not them intend the very same they prayed for and shall we think they did not pray for them all had not all the like need of God's Spirit and is it not promised to all the Sons and Handmaids Or shall we think the Apostle did not pray for the Women as well as the Men the weaker Vessels as well as the stronger In Mat. 28.19 20. as 't is well noted by Mr. Fisher 't is said Go teach all Nations baptizing them and in the words following teaching them to observe all things I have commanded you By them must needs intend them all and every of them that were made Disciples and baptized One word or two further concerning what Mr. D. objects against us from Acts 19.6 from the Effects that followed this Administration he still arguing as if that were the absolute End thereof Which as a great Doctor well observes is too trifling a fancy to be put in balance against so sacred an Institution But let us examin this Scripture a little more Have you received the Holy Spirit since ye believed saith our Apostle They said unto him We have not so much as heard whether there be any Holy Spirit Vnto what then were ye baptized c. Two things are here very remarkable 1. That the Holy Spirit according to the sense of the Apostle inquiring after their reception of it is the undoubted Right of every baptized Believer in Christ Jesus appears from these two expressions Have ye received the Spirit since ye believed No. Vnto what then were ye baptized It seems strange as if Paul should say that you having believed in Christ and been baptized have not yet received the Holy Spirit since it is the great Legacy our Lord and Master left to every one of his Disciples 2. 'T is evident that whosoever was baptized after Christ's resurrection in his Name was instructed into the Promise of the Holy Ghost and consequently into Laying on of Hands the outward Ceremony or Ministry of it belonging to them as Persons so considered Paul seems to question their Baptism since they were wholly ignorant of that glorious Promise of Blessing annexed thereto which considered may fully satisfy any unbiassed Person that the extraordinary or miraculous Gifts could not be the End of this Administration and as touching those Effects that followed 't is clear the like Effects followed all other Ordinances as well as this Object And whereas Mr. D. presumes to say They were some of the Church of Ephesus and again not the whole Church Answ 1. Can it be thought that those were at that time Members of the Church and yet so ignorant of the Holy Spirit And surely Paul would not have baptized them again if they had been Members of the Church before 2. They are not called the Church nor of the Church nor some of the Church but certain Disciples yea and such as appears were only instructed into the Baptism of John 3. Tho we read but of 12 that had hands laid on them which was the number of the Men that Paul found at that time who lay short of their Duty and Privilege in that respect since we see the Spirit was their Right as baptized Believers it follows that it is the duty of every Believer to yield obedience to
is the Comforter that leads us into all Truth and helps the Saints in their Testimony and Sufferings for Christ and 't is that by which they are sealed also to the day of Redemption Eph. 1.13 Who after that ye believed ye were sealed by that Spirit of Promise He speaks it to the Ephesians who well understood his meaning by remembring what was done to them by the Apostle who a while before after he had baptized them laid his Hands upon them saith the Doctor so they received and were sealed with the Holy Spirit of Promise Now do not we as much need the Spirit 's guidance and to be born up in our Testimony Sufferings and Temptations as the Saints of former Ages and to be sealed by the Spirit of Promise as they did Why then should we not be willing to wait on God in the same way he has prescribed for receiving a further increase of it even in which the primitive Saints did yield obedience Object But some will say We have the Spirit in as great a measure as you who never came under Laying on of Hands and what greater measure have you after your obedience thereto than before Ans 1. We dare not boast of our Indowments we are poor and needy and therefore willing to use all Advantages and be found in every Ordinance to meet with more of Christ and his Spirit and if you have so much that you need not pray nor use the means God directs to for obtaining more 't is a rare state you are arrived to 2. If God be better than his Word we will not complain he hath many ways to convey his Spirit into our hearts yet this is the great Ordinance for distributing of it to baptized Believers But may we not say with one of the Antients By this rite of Imposition of Hands God hath promised and the Saints received the Holy Ghost for tho saith he the Spirit of God was given extraregularly and at all times as God pleased yet this of Imposition of Hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the Ministry of the Spirit we receive Christ when we hear and obey his Word we eat Christ by Faith and yet the blessed Eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of the Body and Blood of Christ the Lord's Supper is appointed ritually to convey Christ's Body and Blood to us so is Laying on of Hands ordained ritually to give us the Spirit Now probably some who are against the Lord's Supper may say they feed upon Christ and have as much Communion with him and Faith in him as many of us who often partake thereof and may be can say as much on this account as you on the other will you therefore neglect your Duty touching breaking of Bread There is a Promise of the Spirit made in Baptism yet some may say they have more of the Spirit than you or I and yet never were baptized Cornelius tho he had received a large measure of the Spirit yet was very willing to be baptized and to do what ever Peter from Christ's command enjoined him And thus the Objection is answered Object But extraordinary Effects did accompany this Administration and such do not follow now therefore the thing you plead for is ceased Answ Let Dr. Taylor speak now for I have largely answered this Objection elsewhere before I met with the learned Doctor If this be all saith he p. 57 59. that can be said in opposition to it it is infinitely vain 1. In the days of the Apostles the Holy Spirit produced miraculous Effects but neither always nor at all in all Men Are all workers of Miracles do all speak with Tongues c. the Wind bloweth where it listeth some have Gifts after this manner some after that 2. These Gifts were not necessary at all Times any more than to all Persons but the Promise of the Holy Spirit did belong to all and was performed to all but not in the like manner Stephen was full of the Holy Spirit of Faith and Power the Holy Ghost was given to him to fulfil his Faith principally working Miracles was but collateral and incident but there is also an Infusion of the Holy Spirit to all and that for ever The manifestation of the Spirit is given to every Man to profit withal And therefore if the Grace be given to all there is no reason that the ritual Ministration of that Grace should cease on pretence that the Spirit is not given extraordinarily 3. Those extraordinary Gifts were indeed at first necessary he gives several reasons thereof one because of them who could not receive the understanding of an incorporeal Nature that if afterwards they be not so done they may be believed by those things which were already done another because of the state of the Church But the greater Gifts saith he were to abide for ever therefore 't is observable that St. Paul says that the Gift of Tongues is one of the least and most useless things a meer sign and not so much as a sign to a Believer but to Infidels and Vnbelievers 4. To every ordinary and perpetual Ministry at first there were extraordinary Effects and miraculous Consignations We find 3000 converted at one Sermon 5000 at another and Persons were miraculously cured by Prayer at the visitation of the Sick and Devils cast out in the conversion of a Sinner And now tho we see no such extraordinary Effects it follows not that the Visitation of the Sick Preaching Sermons c. are not ordinary and perpetual Ministrations and therefore to fancy that Invocation of the Holy Spirit and Imposition of Hands is to cease when the extraordinary and temporary Contingencies of it are gone is too trifling a fancy to be put into the balance against so sacred an Institution relying upon so many Scriptures 5. He argues yet further shewing tho the Gifts of Tongues and outward Miracles remain not with the Church yet the greater or more transcendent Gifts of the Spirit do continue viz. Sanctification and Power Fortitude and Faith Hope and Love c. These are saith he the Miracles of Grace to throw down the pride of Lucifer to tread on the great Dragon and to triumph over our spiritual Enemies to cure a diseased Soul to be unharmed by the poison of Temptation c. This is more than to receive the Spirit or a power of Miracles and supernatural Products in a natural Matter for this is from a supernatural Principle to receive supernatural Aids to a supernatural End in the Diviner spirit of a Man and this being more miraculous than the other it ought not to be pretended that the discontinuance of extraordinary Miracles should cause the discontinuance of an ordinary Ministration and this is that saith he which I was to prove He proceeds to other Reasons but I think he has said enough and therefore I shall return to Mr. Danvers p. 48. who labours against the stream and would make us believe that
mentions two Scriptures for proof viz. Acts 9.17 and Acts 8.14 15. in which affirmation he altogether begs the question and proves nothing nor removes what has been said to this very point In this I must withstand him for he goes too fast I should be glad could I be an Instrument in the hand of Christ to rectify their understanding herein who doubt about it for they seem to be much mistaken about that Text Acts 9.17 but especially that in Acts 8.14 15. I shall therefore offer something in the first place to this Doth not the Scripture say plainly in Acts 9.17 that Ananias put his hands upon Saul that he might receive his sight why should he say then it was for the extraordinary Gifts of the Spirit If that which is exprest to be the effects of Ananias his putting his hands on Paul was the only end of that Service which is according to his own arguings upon Acts 8.14 Acts 19.16 then it was only for his sight for it is said he received his sight but not a word of his receiving the Holy Ghost when he laid his hand upon him that he was sent to Saul that he might receive the Spirit is granted but whether by laying on of hands or some other means is yet to be proved And this being an extraordinary case and different from that in Acts 8.14 15. viz. Ananias his laying hands on Saul as a blind Man that he might receive his sight which answers to that in Mark 16.18 and Peter and John laying their hands on them in Acts 8.14 as on baptized Believers as such for their receiving the Holy Spirit makes nothing to the Controversy depending tho Mr. D. hath put them together as if the Subject Manner and End were one and the same But Secondly to proceed to that Scripture Acts 8.14 where mention is made of Peter and John's laying their hands on baptized Believers in Samaria which our Brethren affirm was also to confer the extraordinary Gifts of the Spirit but how much they are mistaken herein shall be examined Since it appears not that the Apostles at Jerusalem did either send Peter and John to Samaria upon that account or that they laid their hands upon those believing Samaritans to that only end 't is very strange Mr. D. or others should affirm any such thing therefore to prevent this mistake let us once again examine these Texts Now when the Apostles which were at Jerusalem heard that Samaria had received the Word of God they sent unto them Peter and John who when they were come down prayed for them that they might receive the Holy Spirit 't is not said the extraordinary Gifts but the Holy Spirit those you see are the express words for as yet saith the Text he was fallen upon none of them only they were baptized in the Name of the Lord Jesus then laid they their hands on them and they received the Holy Ghost Vers 14 25. I know 't is objected from the following words that the Spirit came upon them in some visible or extraordinary manner because Simon saw that thro' laying on of the Apostles hands the Holy Spirit was given This is only a supposition for who can tell what kind of Manifestations of the Spirit might appear in them to convince Simon that they had the Holy Spirit The Text doth not say they either spake with Tongues or wrought Miracles But if for arguments sake we should grant they receiv'd the Spirit in some extraordinary manner as those in Acts 19. it would not follow that this was the absolute end of this Service for if we may reason as they and others have done after this manner that what was the effects of their laying their hands upon them was the end why they laid on their hands and that End is by none attained in these days therefore Laying on of hands is not practicable in these days we shall shew you the sad Consequences and Absurdities that would follow such an Inference To proceed 't is said Acts 4.31 that when the Apostles had prayed the place was shaken where they were assembled Now mark because this Miracle was wrought as the effect of their praying can it be thought that was the end of Prayer or that we must not pray because no such effects are wrought now And when Philip had baptized the Eunuch Acts 8.39 't is said the Spirit caught away Philip that the Eunuch saw him no more what a strange thing was this that followed Baptism But now because this Miracle followed as the effect of that Administration then shall we conclude it was the end of the Ordinance of Baptism But again in Acts 10.44 while Peter was preaching the Word to Cornelius and unto those that were in his House 't is said The Holy Ghost fell on all them that heard the Word so that they spake with Tongues c. Now shall we say the extraordinary Gifts of the Spirit or Miracles were the end of Preaching because such kind of Effects followed preaching Surely none will argue so that understand themselves for if that was the End of preaching because it was the Effect that followed and that Effect now never following we may say as many do Preaching is ceased if he and others argue right for such and such extraordinary Gifts of the Spirit followed say they when baptized Believers did come under laying on of hands in the Apostles days and these Gifts are not given now therefore that Ordinance is ceased it being only for the Confirmation of the Gospel Now say I by the same Argument all the Institutions of Christ may be denied as well as laying on of hands As First Meeting and assembling together see Acts 2.1 't is said They were all met together with one accord in one place and suddenly there came a Sound from Heaven as of a rushing Wind and it filled all the House where they were sitting Vers 2. And there appeared unto them cloven Tongues like fire and sat upon each of them Vers 3. And they were all filled with the Holy Ghost and began to speak with Tongues as the Spirit gave them utterance Here is no mention of any other Ordinance save only assembling together God graciously being pleased first to confirm the Time of Worship under the Gospel viz. the first Day of the Week for so was the day of Pentecost as Tradition has handed it down and mind what effects followed But First 'T is not so now shall we therefore assemble together no more Secondly When the Apostles prayed the House was shaken but 't is not so now doth Prayer therefore cease to be a duty Thirdly When Christ was baptized there was a voice heard from Heaven saying This is my beloved Son in whom I am well pleased and the Spirit came down in likeness of a Dove And when the Eunuch was baptized the Spirit caught away Philip but such Effects follow not now when Persons are baptized ergo it's not the duty of any
to be baptized now if theirs be right Reason Fourthly Peter preached to the Jews Acts 2. and at one Sermon three thousand were converted And he preached to Cornelius Acts 10. and while he preached the holy Spirit came upon them that heard the Word that they spake with Tongues and magnified God But such Effects as these follow not now when we preach ergo no Man is authorized to preach now by their arguing Fifthly When Paul laid his hands on those baptized Believers Acts 19. the holy Spirit came upon them and they spake with Tongues c. but these Effects follow not now when baptized Believers have hands laid upon them must we therefore lay hands no more Surely we have no more reason to neglect or lay this aside than we have all the other Ordinances considering the like Effects followed them respectively as well as Laying on of hands But contrariwise I must needs say instead of being stumbled or weakned in my Faith and Practice concerning laying on of hands from the consideration of those extraordinary Gifts of the Spirit being the Effects that followed once or twice as exprest in the Scripture that I am thereby abundantly confirmed and established in it and that because I find every Gospel-Ordinance and Institution of Christ was in the primitive time more or less confirmed according to Heb. 2.4 by Signs Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will And finding this Ordinance of Imposition of Hands so visibly owned by Jehovah and wonderfully confirmed by the extraordinary Gifts of the Spirit like as Assembling together Prayer Preaching and Baptizing hath been it is I say of an establishing nature to me And I see no ground to except against this Ordinance more than any of the other notwithstanding what ever hath been said or written against it from hence And because I know it has stumbled many that the end of laying on of hands Acts 8.19 was for the extraordinary Gifts of the Spirit I shall be the larger upon this particular fully to remove and take off this Objection which in part has already been done But to proceed I affirm again that the end of that laying on of Hands Acts 8.14 15. and Acts 19.6 was not for the extraordinary Gifts of the Spirit and I argue thus First Because it was never propounded as the End of it neither can it be prov'd it was What can they instance in the Case since what they mention of such and such Effects which followed proves nothing in the least Secondly It could not be for the extraordinary Gifts of the Spirit or Miracles because not promised unto baptized Believers as such nor was it ever given but to some particular Persons only I grant the Holy Spirit is promised to all as he is the Comforter according to John 14.16 If ye love me keep my Commandments And I will pray the Father and he shall send you another Comforter even the Spirit of Truth which shall abide with you for ever All the Disciples of Christ who believe and are baptized have the Spirit promised to them as further might be made appear Act. 2.38 Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit for the Promise is to you and to your Children and to all that are afar off even as many as the Lord our God shall call The Spirit being so plainly promised to all that were obedient to Jesus Christ or the Called of God the Apostles that were at Jerusalem hearing how God had called by his blessed Word and Spirit the Samaritans to Obedience they well knew and were assured that the Holy Spirit the Comforter was their Right Promise and Privilege as well as any other Gospel-Believers and therefore sent them Peter and John that they might receive through the use of that holy Ordinance the Promise of the Father and upon consideration that the Samaritans were Gentiles or a mixt People or such as were not of the Seed of Abraham according to the Flesh and some of the first of the Gentile Race that were called by the preaching of the Gospel Jehovah was pleased to give some visible sign and demonstration of his receiving them into his Grace and Favour to satisfy any of the Jewish Disciples that might doubt concerning the extent of the Blessings of Christ and the Gospel for palpable it is that for some time after the Death and Resurrection of Christ few of the Apostles themselves understood the glorious intent and purpose of the Almighty in bringing in the Gentiles making them fellow-Heirs and of the same Body and Partakers of his Promise in Christ through the Gospel Eph. 3.6 This I conceive to be one reason why God so visibly own'd the Ordinance of Laying on of hands when administred as well as for the Confirmation of the Ordinance it self and that Christ might convince them he had made good his Promise John 14.16 But if you will still say that the Reason End or Cause why Peter and John did lay their hands on those baptized Believers was not for the Spirit the Comforter as so considered but for the extraordinary Gifts thereof I shall proceed to a third Reason and thus I argue Thirdly Either Peter and John when they laid their hands on those Believers and prayed for the Spirit prayed in Faith or not in Faith If in Faith then they had I presume some ground or Promise of God and Christ to build their Faith upon as to what they prayed for But if it was for the extraordinary Gifts of the Spirit as some affirm where shall we find any such Promise that they might ground their Faith upon And is it not sinful to pray for that which God has no where promised considering what the Scripture saith Rom. 14.23 There are divers Promises as hath been hinted made by God of giving the Spirit I grant but not the extraordinary Gifts God promised he would pour out his Spirit on his Servants and Hand-maids and our Lord Jesus in John 14.16 promised the Comforter to all that love him and keep his Commandments And in Acts 2.38 it is promised to all that repent and are baptized And doubtless it was by virtue of these Premisses or Promises of the like nature that Peter and John prayed and laid their hands on those Believers in Samaria and Paul on those at Ephesus Acts 19. or else shew us what Ground or Promise they had If you say the extraordinary Gifts of the Spirit were promised then say I they were promised to Persons of such or such a Name or so or so qualified Now surely none will say to Persons of such or such a Name therefore it must be promised to Persons so or so qualified and those Qualifications also must be known if the Qualifications be not Repentance Faith and Baptism then assign what they are If you say
this Ordinance as well as those twelve The way of God touching the Administration of Gospel-Institutions being one and the same in all the Churches of the Saints notwithstanding what has already been offered may be a satisfactory Answer to Mr. D. concerning what he minds from those two Scriptures yet finding so many Learned Men both antient and of later times agreeing with us in their Expositions on these two Places and not knowing but their Words may with some take more place than what such a one as I may speak I 'll cite a Passage or two Cyprian speaking of Acts 8.17 saith It was not necessary they should be baptized again only what was wanting was performed by Peter and John that by Prayer and Imposition of Hands the Holy Spirit should be invocated Saith Hierom on the Acts of the Apostles We find another Instance of the Celebration of this ritual Mystery for it is signally exprest of the Baptized at Ephesus Paul first baptized them and then laid his Hands upon them and they received the Holy Spirit And these Testimonies are the great Warranty for this holy Ordinance Eucherites is cited by Dr. Taylor p. 43. speaking thus The same thing now done in Imposition of Hands on single Persons is no other than what was done upon all Believers in the descent of the H. Spirit He mentions Zanchius saying I wish the Examples of the Apostles and Primitive Churches were of more value amongst Christians It were well if they were so saith the Doctor but there is more than meer Examples these Examples of such Solemnities the Apostles are our Masters in them and have given Rules and Precedents for the Church to follow this is a Christian Law and written as all Scriptures are for our Instruction Estius on Heb. 6.2 affirms that the Laying on of Hands mentioned Acts 8.17 Acts 19.6 by St. Luke is that of Confirmation whereby the Spirit of God is given to Persons baptized wherewith with they being strengthned confess the Name of Christ undauntedly among the Enemies of the Faith And again saith he That Hands were wont to be laid upon Persons baptized after the example of the Apostles all Antiquity teacheth Dr. Hammond also in his Annot. on Acts 8.17 saith That it was Confirmation may appear probable because it so soon attended their Conversion and Baptism When the Apostles which were at Jerusalem heard that Samaria had received the Word of God they sent Peter and John vers 14. Which agrees well saith he with that of Confirmation which is an Act reserved to the Rulers of the Church and not communicated or allowed to inferior Officers such as Philip the Deacon here And then paraphasing upon Acts 19.6 he saith After this Paul by Imposition of hands and benediction gave them Confirmation by which means the Holy Spirit came on them Mr. Ralph Venning in his Remains speaking of Acts 8.17 and 19.6 gives his understanding upon them That it was the practice of the Apostles after they had baptized Persons sooner or later to lay Hands upon them Thus from what has been said I hope it may appear to all inquiring Souls in opposition to what Mr. Danvers saith page 47. that these two Places are clear Precedents and Rules for this Practice as well as Heb. 6.1 2. and other Scriptures we have insisted upon for as much as there was a Laying on of Hands practised immediately after Baptism and with much certainty upon every Member or baptized Believer and to such an End as is attainable in these times CHAP. VII Further shewing that Prayer with Imposition of Hands upon baptized Believers remains for ever as a standing or perpetual Administration BUT lest any should still object this Ordinance doth not continue neither is the End attainable now I am willing to add two or three Arguments for the further evincing of these particulars Arg. 1. Because the Lord was pleased to bear witness to or ratify this blessed Ordinance or Principle of Christ's Doctrine with the like Signs Wonders and Gifts of the Holy Spirit as he did any other Word Command or Principle of the said Doctrine Now what was thus established must needs remain in full force to the end of the World as our duty and dangerous it is to labour to make it void for by the same Argument may an Enemy lay waste and take away another yea and consequently every one Arg. 2. Because it is a Foundation-principle of God's House or one of the great Pillars next to Christ on which it is built it must needs remain and very dangerous it is for any to take away a Foundation-stone 'T is very absurd saith Mr. Blackwood on Matth. p. 688. to think that one of the six Foundation-principles commended to us by the Apostle should cease and all the other remain to the end of the World Nay is not Imposition of Hands placed in the midst betwixt Faith and Repentance on the one side and Eternal Judgment on the other 't is fenced in on every side there is no coming to slight it 'T is absurd to think the Apostle would place one temporary Principle that was to last but a short time amongst five perpetual Principles and call them all by the same name of a Foundation c. Arg. 3. Because the Promise of the Spirit is very extensive 't is made to all believing and obedient Souls to the end of the World Matt. 28. ult Teaching them to observe all things whatsoever I have commanded you and lo I am with you always to the end of the World John 14.15 16 17. If you love me keep my Commandments 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 which the World cannot receive c. Dr. Jer. Taylor p. 53. speaks excellently concerning the perpetuity of this Ordinance And from this very ground take his own words The perpetuity of this holy Rite appears 1. Because the great Gift of the Holy Ghost was promised to abide with the Church for ever Repent and be baptized every one of you and ye shall receive the Gift of the Holy Ghost not the meanest Person amongst you but shall receive this great thing for the Promise is to you and to your Children and to all that are afar off even so many as the Lord our God shall call this Promise is made to all and unto all for ever And presently speaking as to Laying on of Hands as God's way for the ministring of it I say such a Solemnity saith he 't is not easie to be supposed should be appointed that is it is not imaginable that a solemn Rite annex'd to a perpetual Promise should be transient and temporary for by the nature of Relatives they must be of equal abode the Promise is of a thing for ever the Ceremony or Rite was annexed to the Promise and therefore this also must abide for ever Arg. 4. Because the Spirit which is promised
REider Thou hast had a faithful and impartial Account of the rise growth and progress of this holy tho contemned Ordinance of Imposition of hands from the beginning of the Gospel-Ministration to this day and how asserted amongst many Perswasions with the Authorities on which it has been enjoined together with the grounds given by Antient and Modern Writers to justify it And from the whole we also may come to these following Conclusions viz. 1. That there appears full and ample Precept and Practice from Scripture for this Ordinance of Imposition of hands on all baptized Believers as such before admitted to the Lord's Table 2. That the Instances to prove it an Apostolical Tradition or Institution are the pious Sayings and written Verities of Christ's Disciples 3. That the Authorities by which it was at first enjoined were none else save Great Jehovah Father Son and Holy Spirit 4. That many eminent Writers both antient and modern have born witness for it All which is worthy to be minded and commended to the consideration of those who having rejected Infants and imbraced Believers Baptism do oppose a Principle of the same nature and annexed to it with these following Observations 1. It is most manifest that those Popes Councils and Fathers that have corrupted polluted and changed the holy Ordinance of Baptism and the Lord's Supper did also change alter and corrupt this of Imposition of Hands 2. That tho the principal Arguments the Church of Rome and others who have drunk of the Whore's Cup do bring to defend the Rite called Confirmation is humane Tradition and far-fetch'd Consequences from Scripture yet there is plain Scripture-proof for the holy Institution of Imposition of hands upon baptized Believers 3. That many godly Persons in several ages have opposed Popish laying on of hands on the same account that we reject Popish Baptism and not otherwise 4. It appears not that any baptized Church in any Country have denied Imposition of hands upon Believers baptized as such to be an Institution of Jesus Christ nor ever writ against it as some in this Nation have done no ways for their Credit nor Honour of the Gospel These things being so it may be enquired what ground and reason our Brethren in this Nation had at first or have now to oppose this Divine Institution of the Lord Jesus Christ A brief Reply to a Book called A Treatise concerning Laying on of Hands Written by a nameless Author and published in the Year 1691. THE first Reason he says why they cannot own Laying on of Hands on all Believers is because there must be a Command or at least some Example for it pag. 3. Answ We have proved in the preceding Treatise that we have both a Command and Example for it if a Command of God and an Oracle of God is all one See Heb. 5.12 That which is an Oracle of God is a Command of God but Laying on of Hands c. is an Oracle of God Ergo. And as to Examples we have them also see Acts 8. and Acts 19. 2 ly Because they say they believe neither our Lord nor his Disciples were under it pag. 4. Answ Our Lord we have shewed was under it the Father laid his Hands upon him when he came out of the Water and thereby sealed him the Holy Ghost in the likeness of a Dove rested upon him And no doubt but our Lord laid his Hands upon his Disciples since he taught this Precept as a Principle of his Doctrine Heb. 6. 1 2. True we read not of their Baptism nor of this neither therefore from thence they may as well say they were not baptized as that they had not Hands laid upon them 3 ly Because say they if the Apostles were under it they must have an Administrator and who say they should that be p. 4. But there is nothing said of it c. Answ 1. Our Lord Christ might be the Administrator who is the great Shepherd and Bishop of our Souls as I said afore 2. And it no more follows that they were not baptized than that they were not under Laying on of Hands i. e. because there is nothing said of either 4 ly Their fourth Reason is the same with their first 5 ly Their fifth Reason is because they say the Church at Jerusalem was not under it pag. 5. Answ Was not the Hebrew Church the Church at Jerusalem Now they 't is evident were under it or had laid it Not laying again presupposeth they had once laid it or were under it as well as Baptized 6 ly Their sixth Reason is because an Ordinance necessary to Church-Communion ought very plainly to be expressed p. 6. Answ So is this of Imposition of Hands Heb. 5.12 Heb. 6. 1 2. Acts 8. and Acts 19.6 7 ly Because they say our Lord did leave no Ordinance as absolutely necessary to Church-Communion but such as holds forth his Death and Resurrection p. 9. as Baptism and the Lord's Supper c. Answ Who told them so or doth it follow that because Baptism and the Supper are Figures of our Lord's Death c. therefore this must be a figure of the same or no Ordinance This is not argumentative nor demonstrative 8 ly Because Salvation is promised on the Terms of Faith Repentance and Baptism and from hence they argue there is no need of any such Ordinance as this of Laying on of Hands p. 7. Answ Salvation is promised particularly to Faith He that believeth hath the Son hath Life and shall be saved Mark 16.16 therefore need not I be baptized Moreover I deny that any Ordinance gives a right to Salvation any other ways than as it is an evidence of that Right or Title to our Consciences Our Right or Title is Christ's Righteousness or his active and passive Obedience only But should a Man be convinced that Laying on of Hands Church-Communion Order and Discipline or giving to the Poor c. were Duties which he omitted would his pretended Faith Repentance and Baptism render him a sincere Christian No he must do all things Christ commanded or taught to be done which he is convinced of as well as those three things 9 ly Their ninth Reason against Laying on of Hands is taken from those Effects that followed this Ordinance viz. the extraordinary Gifts of the Spirit Answ The same Effects followed all other Gospel-Ordinances this we have also answered in the precedent Treatise 10 ly Their tenth Reason is because the Holy Spirit was sometimes given without Laying on of Hands pag. 8. Answ The Holy Spirit is promised to them that are baptized but because some received the Spirit before baptized needed they not be baptized In Acts 10.44 Cornelius received the Spirit to confirm the Ministration of the Word to the Gentiles before baptized yet was commanded to be baptized nor had he so much of the Spirit as to need no more and therefore came under this Ordinance also Besides because God may step out of his usual way must we
Faith and Repentance be the Qualifications then say I the Promise of the extraordinary Gift is made to every Christian Man and Woman yea and every sincere Believer must receive those Gifts or God doth fail of his Promise For I am sure there is not one Soul that is a Believer indeed having obeyed from the heart the form of Doctrine taught and delivered to the Saints but hath more or less received the Spirit of God according to the Promise or Promises made to them as Persons so and so qualified or called as hath already been minded Fourthly The end of that Laying on of hands Acts 8. could not be for the extraordinary Gifts of the Spirit because those extraordinary Gifts or Miracles serve not for them that believe but for them that believe not Now can any think Peter and John were sent by the Apostles from Jerusalem to those that had received the Word and were baptized in Samaria for the profit and benefit only of the Unbelievers there that they viz. such as did not believe in Samaria might by beholding the Miracles or extraordinary Gifts of the Spirit given to them that did believe be convinced that Jesus was the Christ Surely no Man can think or imagine such a thing especially considering the Text says plainly They were sent to them that had received the Word and were baptized sent for their particular Comfort and further Consolation in Christ Jesus that so they might stand compleat in the whole Will of God and might be made Partakers of the Spirit of Promise made to every believing Soul baptized Acts 2.38 for as much as it was their right and they stood in great need of it as all poor Souls do who enter themselves under Christ's Banner For as our Lord Jesus after he was baptized had the Spirit descending upon him and was straightway exposed to temptation from the Devil even so are all his Followers when they take up the Profession of the Gospel to expect to meet with sore Trials Temptations and Afflictions and therefore have need of more of the Spirit to strengthen encourage support and comfort them and to give them further assurance of the Love of God that they may not flag nor be disheartned but may be abundantly enabled to overcome all Enemies and Opposition and remain faithful to the Lord Jesus unto the death To this end doubtless the Apostles sent Peter and John from Jerusalem who when they came pray'd and lay'd their hands upon those Men and Women baptized even for the Holy Spirit of Promise for their particular profit comfort and benefit and not for extraordinary Gifts or Miracles which was 't is plain from Heb. 2.4 for the Confirmation of the Gospel to them that believe not according to 1 Cor. 14.22 Wherefore Tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but them which believe Fifthly This being so it could not be for the extraordinary Gifts of the Spirit that the Apostles laid their hands on those in Samaria because there was no need of further Miracles forasmuch as Philip had wrought such mighty Miracles and Wonders in that City before in so much that they were all convinced yea the very Sorcerer himself believed and continued with Philip and wondred beholding the Miracles and Signs which were done Acts 8.13 Surely the Apostles at Jerusalem hearing of those things and how the People yea the whole City were convinced and satisfied that Jesus was the Christ would never have sent Peter and John to do that work which was so effectually done before by Philip and therefore I conclude that that laying on of hands Acts 8. was not for Tongues Miracles or the extraordinary Gifts of the Spirit as our Brethren affirm and this being so my work is near done already for if they miss in giving us a true Account how Laying on of hands was used in the New Testament they miss in the main case of all and if that Laying on of hands Acts 8.14 15. and Acts 19. was not for the extraordinary Gifts of the Spirit the greatest Objection is answered and the chief stumbling-block taken out of the way of God's People For if Prayer and Laying on of hands was practised upon baptized Believers as such as a Principle of Christ's Doctrine for the promised Spirit the Comforter as so considered which is the absolute Right Portion and Privilege of every believing Soul to the end of the World then doubtless the Ordinance must needs remain in full force and virtue as God's way means or method of conveyance of the said Spirit to all his Chosen always even until the end But because I shall have occasion to speak more to this anon I forbear inlarging upon it here CHAP. II. Shewing that tho this holy Institution of Christ hath been corrupted by Antichrist yet it ought not therefore to be rejected MR. Danvers Pag. 6. proceeds to shew how Laying on of hands has been asserted by the Antients and by the Canons and Decrees of several Councils Pag. 15. how by the Church of Rome Pag. 17. how by the Church of England Pag. 24. how asserted by some both of the Presbyterian and Independent Perswasion c. What earnings or advantage he could propound to himself by filling up so many Pages in his Book with Stories of this kind I know not Many as I am informed and some in my owm hearing do judg what he has done in this respect makes more against himself than us Nay some who are for this Ordinance seem to be much confirmed by what he has said concerning Antiquity in respect thereof and look upon themselves as beholden to Mr. Danvers for his pains in searching into Authors and in producing so much both from Antient and Modern Writers for Laying on of hands as immediately following Baptism and as necessary to Church-Communion And I must confess I did not think so much could have been produced from Authors and Antiquity in the case as I perceive there may having through his means according as I am capable made some search Tho I must say if there were ten times more to be urged on that account had we not the Authority of God's Word to warrant our Practice it would signify nothing For we will say with Ignatius Whosoever speaks more than is written altho he fast altho he keep his Virginity altho he work Miracles altho he prophesy yet let him seem to thee a Wolf amongst the Sheep Epist ad Hierom. But to proceed I wonder Mr. Danvers should condemn and wholly cast away Laying on of hands upon baptized Believers and have nothing to do with it because it had been corrupted by the false Church the Subject and Manner of Administration being quite altered and changed the Ordinance or pure Institution being turned into abominable Superstition may he not as well cast away Baptism and the Lord's Supper also since they have been every way
as much corrupted changed and polluted as this Nay what Ordinance has not Our work is to discover and remove all Popish Additions and Pollutions which in the days of darkness crept in that so we may see every Institution shining forth in its primitive purity and splendor and not reject any Ordinance of Christ because polluted by Antichrist What tho as he said those Popes Councils and Fathers that enjoined and imposed Infants Baptism for an Ordinance of Christ enjoined that of Confirming Infants Reply If it was as early corrupted altered and changed as Baptism ought we not since God has given us the Light of his Word and Spirit to recover it from those Corruptions as well as Baptism Infants Baptism we all say is a Popish Tradition or humane Innovation yet is Baptism Christ's Ordinance so in like manner we say is laying on of hands upon Infants or such as have only been baptized in Infancy a meer Popish Rite and Innovation yet Laying on of hands upon baptized Believers as such is an Ordinance of Christ as divers worthy Men have clearly proved from God's Word And tho the Antient Fathers and Councils he speaks of together with those of the Church of Rome and England do wholly fly unto Tradition to prove their practice of Laying on of hands upon Children this will no more weaken our practice of Laying on of hands upon baptized Believers than their flying to Tradition and Usage of the Church to prove their Infants Baptism weakens our practice of baptizing Believers Moreover those of the false Church who wholly make use of Tradition to prove their Pedobaptism might without doubt had God been pleased to open their eyes seen that Baptism was a Divine Institution practised by the Apostles even so might they also have easily seen that that Laying on of hands practised by the Apostles next after Baptism was Christ's holy Appointment tho they could not find their ridiculous Rite and Popish Ceremony of Confirming Children so to be there being not the least Word of God for it But from what our Opponents say of Authors I observe that in the Antichristian Church ever since the Apostacy from the good old way of the Gospel there has been somewhat practised and kept up in the room and imitation of that Laying on of hands instituted by Christ and practised by the Apostles upon baptized Believers as such and as necessary to Church-Communion as well as they have kept up something they call Baptism in imitation of the true Baptism And 't is evident that as the Romish Church has abominably corrupted the Ordinance of Baptism as to the Subject and Manner of Administration and added many ridiculous and superstitious Fopperies to it even so they have done by Laying on of hands The Silver is become dross and the Wine mixed with Water Isa 1.22 He shall saith Daniel think to change Times and Laws speaking of the little Horn and they shall be given into his hand c. Chap. 7.25 But to proceed do our Brethren utterly detect all those impious Forgeries and Ceremonies used in Baptism and contended for by those Fathers Councils and corrupt Churches they speak of and so clearly witness against them for changing the Subject and Manner of Baptizing and yet all the while hold for Baptism it self and faithfully contend for it yea and conclude too notwithstanding those Abuses and Corruptions by the Antients and in the false Church Baptism all along was maintained this I say rather confirms and proves the thing it self to be an Ordinance of Jesus Christ than otherwise tho not as they perform and practise it why cannot they do the like concerning that Rite of Popish Confirmation We do detect and abominate all those superstitious Ceremonies used by them and witness against them for changing of the Subject viz. from baptized Believers to sprinkled Infants or such as were rantised in their Infancy and yet contend for the thing it self as practised in the Apostles time and little reason they have to blame us herein since the work of Reformation or to labour to reduce Ordinances to their primitive Purity and Lustre is by all accounted a glorious Work yea and it is a full and compleat Reformation we all long for not only for one Ordinance to be restored and refined from the dross and abominable filth of Popish Traditions but every Appointment and Ordinance of Christ Mr. Danvers p. 30. having given us an account how Laying on of hands or Confirmation has been asserted and practised By the Antients By Councils By the Church of Rome By the Church of England By some of the Independent and Presbyterian Perswasion And Lastly By some of the Baptized Churches He comes to examine upon what ground such a great Ordinance has been and is enjoined Reply Doubtless it concerns us all to see what ground or Scripture-warrant we have for whatever we do or is done in the Worship and Service of God and as to Confirmation or Laying on of hands as asserted and practised by some he speaks of I marvel not that they leave the Scripture and fly to Tradition For first as to that which the Popish Church calls an Ordinance of Jesus Christ 't is so blasphemous and ridiculous as he well observes that the very naming of the particulars thereof may fully detect the folly and impiety of it whether respecting the Name which is called Chrysm Vnction Perfection c. or the Nature which is done by putting the sign of the Cross with the Bishop's finger in the forehead of the Confirmed with these words I sign thee with the sign of the Cross and with the Chrysm of Salvation in the Name of the Father Son and Holy Spirit the Party being in a white Garment his Head bound with Linen his Hair cut and attended with Gossips or Sureties this is saith Mr. Danvers what several Popes and Councils have by their Canons and Decrees determined and enjoined as the great Sacrament of Confirmation pag. 3. Reply Well might Hommius tell us that it is not only contrary to the Scriptures but Blasphemous and Idolatrous and the vain Invention of superstitious Men. And well might Tilenus call it an Excrement of Antichrist And Amesius say the reasons given for the same by the Papists are both empty and vain and Mr. Calvin cry out against it as is minded by Mr. Danvers To which I might add a passage out of a Treatise of Mr. Hanmer a Presbyterian who tho very clear as touching Laying on of hands upon Adult Persons Baptized before they are admitted to the Lord's Table yet cries down the Papists practice herein in respect of manner and form they use saith he anointing with Chrysm a compound of Oil and Balsam consecrated by the Bishop which as it was never instituted by Christ nor his Apostles so saith he as some affirm it had its original from Calixtus Bishop of Rome Anno 218 who ordained Confirmation to be performed with Chrysm which before was done with
is just nothing that is asserted But is it in Mat. 28.19 or Acts 10.48 said in so many plain words Let all Believers be baptized 't is not so read in my Bible Nay and I affirm that from Mat. 28.19 20. none can prove that all Believers ought to be baptized in Water without making use of some Inference or some other Text of Scripture to prove it for as much as Water is not exprest or mentioned there Suppose a Quaker should tell you the Apostles had power given them to baptize with the Holy Ghost and that Christ commanded them to baptize all those that were taught or discipled with the Spirit and that it intends not Water in the least what would you say or do to refute him Do you think you should not need some Consequence or other or help from some other Scripture to prove 't is Water which is intended there But again secondly Is it said in 1 Cor. 11.24 in so many plain words Let all Believers eat the Lord's Supper or in Acts 2.41 42 The Pedobaptists say how can you prove by so many plain words that Women received the Lord's Supper I grant 't is easy to prove they did yet when they demand such plain Texts for it how do you answer them is it not by Inferences And I see not how such Answers do in the least betray the truth or the justice of our Cause as do not our Answers to such Queries so usually brought by those that assert Pedobaptism confute us as you are pleased to say p. 54. for we are not in the least against drawing of Inferences or natural Consequences from the Scripture And would not you allow any Pedobaptist to urge a Text of Scripture and infer what he will from it for his Practice provided it may naturally be infer'd or drawn from the Premises or Text he brings surely you as well as we will readily give him that liberty But when Men shall mention Scriptures to prove their Principles or Practice by and infer this or that from them to the palpable wronging and wresting of the Text it being as far from the intent of the Spirit of God therein as the East is from the West as the Consequences and Inferences brought from Circumcision and federal Holiness to prove Infants Baptism they are such kind of Inferences we declare against But we need not trouble our selves with things of this nature having the holy Scriptures so plain for our Practice as Acts 8.17 Acts 19.6 and Heb. 6.1 2. where it is called a Foundation-Principle of the Doctrine of Christ To this he says in p. 42. by way of Concession That Laying on of hands is a Principle of the Doctrine of Christ But then he says It must be such a Laying on of hands as is somewhere taught or practised but such a Laying on of hands upon all baptized Believers we find no where taught or practised Jesus Christ had no hands laid upon him by John Baptist after he baptized him neither did he give one word of it in his Commission upon his Ascension neither do we read that the Church of the Hebrews practised any such thing for there is no mention that the 120 had Hands laid on them nor the 3000 in Acts 2. or 5000 in Acts 4. after their Baptism before they broke Bread neither do we find the least of it in any other Churches in the New Testament neither in Samaria by Philip nor Corinth Philippi Colossia Thessalonica Rome the Churches of Galatia the Churches in Asia Smyrna Thyatira Pergamos Sardis Philadelphia no nor in Ephesus It is true Paul laid his hands upon twelve of their number upon another occasion as Peter and John did in Samaria c. Answ He has said here a great deal and refuted us with as good Arguments as the Scots-man refuted Bellarmin what is here more than meer Affirmations he acknowledges there is a Laying on of hands which is called a Principle of Christ's Doctrine but he says it must be such a one as is somewhere taught and practised but he is bold to say this never was Answ Where is that Laying on of hands taught which he affirms to be a Principle of Christ's Doctrine Not that I question it I believe it was taught tho not as one of the first Oracles of God or beginning Principles of Christ's Doctrine yet where does he find Laying on of hands on Officers taught let him not be too confident for that Scripture affirmed by him to be a full Precept for it 1 Tim. 5.22 is very doubtful what Laying on of hands is mentioned there Mr. Baxter saith Some think by it is meant Imposition of hands in Confirmation some in Ordination and some for Absolution Let all Men here consider his partiality Is this a Precept in so many words Lay hands on all Officers whereas the word Officer or Elder is not mentioned in the Text or Verse before nor after nor elsewhere throughout that fifth Chapter we must therefore have recourse to other Scriptures in the case of Officers which are full Precedents for it as Acts 13.3 and 6.6 as we compare Heb. 6.2 Acts 8.15 17. and 19.6 for the clearing the Truth we contend for comparing Scripture with Scripture But secondly The words are rather in themselves a Caution or Prohibition than otherwise will he call this a full Precept the most he can assert from hence is this that the words do imply that Timothy was to lay hands on some body otherwise no room for those Expressions but then what kind of Laying on of hands he intends is the question whether it be only one sort or more from hence it may be hard to decide May we not conclude Paul's Counsel to Timothy thus far comprehensive viz. do not lay hands suddenly on any Man neither to Office let them first be proved 1 Tim. 3.10 nor upon Persons baptized as such they must first be taught or instructed in the Truth they are about to practise which may be gathered from Mat. 28.20 Heb. 5.12 they must be so taught and the Truth so explained that Persons may obey the same in Faith and with understanding Thirdly This must needs be granted on all hands that without some Inference or help of other Scripture Laying on of hands for Ordination cannot be proved from this Text which Mr. Danvers will not admit us to do we must have every Principle of Christ's Doctrine in so many plain words and from Christ's own mouth too or else 't is no Institution Object But may be some will say he urges other Scriptures to prove Laying on of hands on Officers pag. 54. Acts 6.6 13.3 c. Answ Granted yet those are only brought as Examples for so indeed they are and not Precepts and there is none urged by him to prove it commanded save that we have spoken to 1 Tim. 5.22 and what can be produced save clear Precedents on that account I know not But now as to Imposition of hands
on baptized Believers as such we have not only clear Examples but also the Scripture shews it was taught as a positive Command and Institution of Jesus Christ or what was commanded by him which I shall fully shew from Heb. 6.1 2. where the Apostle writing of the six Principles or Foundation-Doctrines of Christ uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1st Verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2d Verse that is Word and Doctrine so this of Laying on of Hands amongst other Principles the Apostle there by the Spirit of God calls the Word and Doctrine of Christ now the Words of Christ and Commands of Christ are Terms synonymous or of the like import as Deut. 10.4 shews where the ten Commandments are called in the margin ten Words as most suting with the Hebrew Text. Again John 14.21 with 23. and 24. v. compared with vers 21. further evinces it He that hath my Commandments and keepeth them he it is that loveth me In Vers 23. If any Man love me he will keep my Words and in Verse 24. called Sayings and the Word is said in John 7.16 to be the Father's and Christ's Word said to be what he had from the Father So now Laying on of hands as well as Repentance Faith and Baptism is the Word and Doctrine of Christ and therefore equally to be observed and obeyed by all the Saints being one of the Principles or Fundamental Truths which the Hebrew Church at the Command and Word of Christ came under the practice of Heb. 5.12 and 6.1 2. Moreover this Principle is by the said Author to the Hebrews called one of the Oracles of God which he tells them they had need again to be instructed in plainly implying they had once been taught it and were in the practice thereof Now the Oracles of God are the Commands of God see Acts 7.38 where the ten Commandments are called lively Oracles compared with Rom. 3.2 Vnto them were committed the Oracles of God Methinks this might convince any dissatisfied Person that Laying on of hands as well as the other Principles was taught and commanded by Jesus Christ But yet again consider that what the Apostles wrote to the Churches as the Word of Christ ought to be owned by all that are Spriritual to be the Commands of God 1 Cor. 14.37 But vers 38. If any will be ignorant let him be ignorant Yet not withstanding what we say on this Account still I find this Objection brought against this Appointment viz. Object Where is Laying on of hands commanded by Christ we find nothing of it in the Commission Mat. 28. Answ 1. Why should you make such a stir about an express Command must it be plainly laid down or exprest in the Commission or else no Divine Institution Does not this make as much every way against Laying on of hands upon Officers as against that on baptized Believers as such We account that Man very malicious who resolves to wound his Neighbour tho himself be wounded thereby 2. We have as plain Precedents for Laying on of hands on baptized Believers as we have on Officers Acts 8.16 17. and Acts 19.6 yea and more than bare Examples for it it is called a Principle of the Doctrine of Christ but where that on Officers is call'd so I know not for that the Laying on of hands in Heb. 6.2 cannot intend that on Officers has been clearly proved by divers Arguments and that it intends Laying on of hands on the Baptized for the Spirit of Promise and to confirm them in the Faith newly received is not only our light and apprehension but has also been asserted to be the sense of that Text by many Antient and Modern Divines of several Perswasions as has been shewed Object But such a Laying on of hands you contend for was no where practised John did not lay hands upon Christ Answ We will grant you John Baptist did not lay hands on the Lord Jesus it cannot be rationally concluded he should considering the lesser is blessed of the greater Baptism might be administred by John it being a figure of Christ's Death Burial and Resurrection but the promised Spirit which is the end of the Ordinance of Laying on of hands is said to be Christ's own gift Eph. 4.7 But tho John laid not his hands on Christ being not a fit Administrator thereof yet I may say the Father laid his hands upon him and the Spirit came down visibly in the likeness of a Dove and rested on him just after he came out of the Water and this might as many of the Learned affirm contain the substance of this Administration contended for Moreover In this way Christ Jesus was visibly sealed by God the Father after he was baptized saith Dr. Taylor Confirm p. 12. He had another or new Administration past upon him for the reception of the Holy Spirit and this was done for our sakes we also must follow that Example and it plainly describes to us the Order of this Administration and the Blessing designed to us after we are baptized we need to be strengthned and confirmed And again he saith citing a passage of Optatus Christ was washed when he was in the hands of John and the Father finished what was wanting the Heavens were opened God the Father anointed him the Spiritual Vnction presently descended in the likeness of a Dove and sate upon his Head and was spread all over him when he was anointed of the Father to whom also lest Imposition of hands should seem to be wanting the Voice of God was heard from the Cloud saying This is my beloved Son in whom I am well-pleased I shall leave this to consideration Object But further you affirm that Christ did not lay hands upon his Disciples Answ And how do you come to know he did not may be you will say 't is no where written that he did But pray where do you read that the 12 Disciples or Apostles of Christ were baptized Doth it follow because we read not of their Baptism they were not baptized Obj. But you say there is not one word of it in the Commission Answ 1. There is not one word in the Commission as I have shewed concerning any Laying on of hands yet you own that upon Officers to be a Principle of Christ's Doctrine 2. There is not one word in the Commission concerning the Resurrection of the Dead nor of Eternal Judgment nor Prayer nor Assembling together nor other things that are undoubtedly Gospel-Truths and Institutions yet tho they are not exprest they are included as those words plainly hold forth Teach them to observe all things whatsoever I have commanded you And surely every one may see unless he wilfully shut his eyes that there are many more Precepts implied in the words of the Commission than are exprest for if nothing must be received for Gospel-Institutions but what are exprest in the Commission you must throw away the greatest part of those Precepts you
examin this Text further and make it evident that the Laying on of hands in this Text cannot intend or be meant that upon Church-Officers but must mean that sort now contended for and I am more willing to speak further to this Objection because this being answered our work is done 1. Mind that the Apostle is speaking only here of the first Principles of the Doctrine of Christ are they not so called i. e. Doctrinae Christianae Initia seu Rudimenta the Beginnings or Rudiments of Christian Doctrine Or as Beza Prima Christianismi Principia the first Principles of Christianity Now Laying on of hands on Officers is not a beginning Principle nor of the Alphabet of the Christian Religion I think they will not affirm it so to be May not a Church or People profess and practise the first or beginning Principles of Religion and proceed very far in the way of Christianity and yet have no Officers orderly ordained amongst them But 2. These Principles appertain to the Foundation of God's House being such on which the House is built they are all equal in kind nature and quality and one not to be without the other God having joined them together as all of one rank for the bearing up this Spiritual Fabrick see vers 1. But laying on of hands on Officers is an Ordinance of another rank and nature a Church must be first gathered or constituted and Persons make a considerable progress in the Profession of Religion before they can orderly be chosen or ordained to the Office of Elders or Deacons In short Officers are not for the being but well-being of the Church and therefore such a Laying on of hands cannot be intended here We read of Churches who had no Officers amongst them Tit. 1.5 6. If a Minister were to preach unto a People what are the Fundamentals of a Gospel-Church viz. what Persons ought to do that so in an orderly way they may be congregated together in the fellowship of the Gospel or be made regular Members of the visible Church would he tell them Laying on of hands on Officers is one Principle Surely no he would not affirm this to be one of the Rudiments of Christian Practice that which first of all a Christian should be instructed in and come under that he may have a being in God's House nor a Foundation-principle of Church-Constitution but that the Laying on of hands spoken of Heb. 6. is so nothing is more evident for if it be a Principle of the Foundation either it must be a Fundamental of Salvation or of Church-Constitution but none will say of the former therefore it wust be of the latter 3. That it cannot intend Laying on of hands on Church-Officers might appear further because 't is joined to or coupled with Baptism why should Laying on of hands on Officers be by the Spirit of God laid down after this sort Repentance from dead Works and Faith towards God the Doctrine of Baptisms and Laying on of hands the Resurrection from the Dead and Eternal Judgment May we not safely argue that the Laying on of hands which follows here in order of words is what followed in order of practice See Acts 8.17 and 19.6 And is it not according to what they acknowledg sound reasoning in another case upon Mat. 28.20 and Mark 16. that Baptism mentioned in the Commission joined to and following Faith and Illumination in order of words is what the Apostles in order of practice viz. after Faith and Illumination did baptize with Acts 2.41 Acts 8. and 10. But that was the Baptism of Water which therefore is only intended in the Commission c. And thus by comparing Scripture with Scripture we may be satisfied in those things which at first seem'd doubtful 4. It cannot be meant here because all the Church of the Hebrews as well as that in Samaria Acts 8. and consequently all other Churches had laid or come under this Principle as they had laid Repentance Faith and Baptism when they were Babes Now who can reasonably imagine either that the whole Church of the Hebrews were Officers or that Officers are Babes in Christ That this is the Laying on of hands on baptized Believers is easy to understand 1. Because taught to Babes Heb. 5.12 2. Babes are capable or meet subjects thereof 3. Babes have need of it as Children of Milk 4. Babes we read were in the practice thereof Acts 8. and 19.5 Because it belongs to them as such and were at first taught it Heb. 5. and 6.1 2. this cannot be said of any other sort I shall say no more only add something out of Dr. Jer. Taylor of Confirm p. 45 48. full to our purpose which considering the learning and worthiness of the Author I judg may be useful what he minds take as followeth speaking of Laying on of hands called Confirmation We have seen saith he the Original from Christ the practice and exercise of it in the Apostles and the first Converts in Christianity what I shall now remark is That this is established and passed into a Christian Doctrine the Warranty for what I say is Heb. 6.1 where the holy Rite of Confirmation so called from the effects of this Administration and exprest by the ritual part of it Imposition of hands is reckoned a fundamental Point and here are six fundamental points of St. Paul ' s Catechism which he laid as the Foundation or beginning of the Institution of the Christian Church and therefore they who deny it dig up Foundations Now that this Imposition of hands is what the Apostle used in confirming the Baptized and invocating the Holy Spirit upon them remains to be proved which is done by shewing 1. It cannot intend Absolution nor 2. Ordination And this is evident 1. Because the Apostle would henceforth leave to speak of the Foundation and go on to perfection that is to higher Mysteries now in Rituals there is none higher than Ordination 2. The Apostle saying he would speak no more of Imposition of Hands presently discourses of the mysteriousness of the Evangelical Priesthood and the Honour of that Vocation by which 't is evident he speaks nothing of Ordination in the Catechism or Narratives of Fundamentals 3. This also appears from the Context not only because Laying on of hands is immediately set after Baptism but because in the very next words of his Discourse he enumerates and apportions to these Ordinances their proper proportioned Effects i. e. to Faith and Baptism Illumination to Laying on of hands the tasting the Heavenly Gift and being made Partakers of the Holy Spirit by the thing signified declaring the Sign and by hopes of the Resurrection tastes of the good things of the World to come He that falls from this state and turns Apostate from this whole Dispensation digging down and turning up these Foundations shall never be built again he can never be baptized again and never confirmed any more If he remains on these Foundations tho he sins
God forbid we should be guilty of such things Rome and others may herein justly be charged but our Souls witness against it as an abominable Assertion And that remarkable Expression of Dr. Owen's as Mr. D. calls it we can with all readiness and simplicity close in with and judg it necessary once more to recite it viz. This then they who hold Communion with Christ are careful of they will admit nothing practise nothing in the Worship of God private or publick but what they have his Warrant for for unless it comes in his Name with Thus saith the Lord Jesus they will not hear an Angel from Heaven they know the Apostles themselves were to teach the Saints only what Christ commanded them Communion with God p. 171. The Doctor 's Rule is ever to be followed the Lord open his eyes for how doth this clearly overthrow all his Arguments for Infant-Baptism c. But what injury doth it do us who can say Thus saith the Lord Jesus 't is left on record amongst the first Principles of his Doctrine Heb. 6. 1 2. 't is a Command of God if the Oracles of God be his Command Heb. 5.12 which sure none will deny since the Apostle Paul and Stephen a Man full of the Holy Spirit affirm them so to be We believe what the Doctor saith viz. that the Apostles were to teach nothing but what Christ commanded them to whom they were obedient therein and surely then all may see a Divine Institution for this Practice for was it not taught to the Hebrew Church Heb. 5.12 And did not Peter and John teach it to the Saints at Samaria and Paul to the Disciples at Ephesus and to Timothy yea and made them obedient thereto Acts 8.17 19.6 2 Tim. 1.6 If Laying on of hands were not an Ordinance of God and of Divine Institution saith Mr. Blackwood Annot. on Matth. p. 690. then the Apostles in the administration thereof had practised Will-worship nay which is more had left a Rule of Will-worship unto us Heb. 6.1 But 't is absurd to think that the Apostle would do either of these therefore Laying on of hands upon baptized Persons is an Apostolical Institution Far be it from us or any Christian to harbour so uncharitable thoughts of the blessed Apostles viz. that they would do any thing in Christ's Name without his Warrant If any Man saith Paul think himself to be a Prophet or Spiritual let him acknowledg that the things I write unto you are the Commandments of the Lord 1 Cor. 14.37 Compare this with Rom. 15.18 For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word or deed CHAP. VIII Containing a few Motives or Arguments provoking and encouraging to Obedience to the Holy Ordinance of Imposition of Hands BEfore I conclude I judg it necessary to offer two or three Motives to stir up to Obedience such as desire to be found sincere Followers of the Lord Jesus and of the primitive Saints and to walk in all the Commandments of the Lord blameless and to consider whether they do not lie short of their Duty and Privilege whilst they omit or neglect this precious tho despised Ordinance of Imposition of Hands Motive 1. Brethren Consider you have the holy Pattern of the Saints of old to stir you up to a diligent search in the Book of God's Law to find out what his Mind and Will may be concerning you How glad were the Children of Israel when upon enquiry they found out that long-neglected Ordinance of sitting in Booths in the Feast of Tabernacles Neh. 8.14 17. they did not then contend against it or raise Objections saying it has not been done for many years Samuel David Hezekiah and Josiah did it not who had glorious Light and were great Reformers and we have no immediate Vision or miraculous Appearance of God to revive this Institution We find nothing of this nature stumbled them but as they found it written they set about the Work and there was great Joy They were not like many Souls in our days who make Objections against Baptism and Laying on of hands such and such eminent Men say they see it not practise it not 't is not an Institution of Christ if it were sure Mr. such a one a learned Minister and Brother would be for it he is a Man of greater light and understanding than you c. 'T is no marvel they are thus beclouded whilst their eyes are so fixt on Men and instead of walking by the perfect Light of God's Word walk by the Light of those that are so imperfect Motive 2. Consider that by a universal obedience to Christ you will appear to be his Disciples indeed and of the Remnant of the Woman's Seed Rev. 12.17 Yea you will enter into strong bands of Alliance and Friendstip with the Lord Jesus You are my Friends saith he if you do whatsoever I command you Joh. 15.14 This also will add boldness to the Saints Then shall I not be ashamed saith David when I have respect to all thy Commandments Mot. 3. Let the Nature of the Ordinance move you to consider your fault and neglect herein and as you desire that the Church you have given up your selves to walk in the order of the Gospel with being knit and fitly framed together may grow into a Holy Temple in the Lord. Be sure see there is no defect in the Foundation take heed it wants not one principal Pillar and let none speak slightingly of this Institution lest he provoke Jesus Christ thereby Did he command any thing in vain And by the same Argument you adventure to cast off this Principle another may do so by Baptism and consequently all the rest and so in time God's Spiritual House be like unto the literal Temple viz. not have one Stone left upon another which will not be thrown down Motive 4. Consider that those blessed Promises God has made of giving the Comforter the Spirit of Truth which the World cannot receive are entailed to the obedient Soul if we will have the Blessing we must be found in our Duty And how has God crowned this Service as has been shewed with wonderful manifestations thereof Nay consider what measure soever God has given thee of his Spirit by waiting upon him in other Ordinances yet this of Imposition of hands Christ has appointed as the Ministry thereof to baptized Believers as such to every particular Institution there is some special and peculiar Blessing annexed and 't is ordained as God's ordinary way for the conveyance of it as I might largely shew in respect of Preaching the Word Baptism the Lord's Supper Church-Censures c. and the like also in this of Laying on of hands and tho God is not tied to this or that Ordinance yet he hath tied us to the exact observation of them He may anticipate his own Order and give us the Mercy promised in part
in some other way yet we ought not to neglect our Duty Because I have obtained Faith in some other than God's usual way for the begetting it shall I not hear the Word preached for the further increasing it in my Heart Again because I have remission of Sins and other Blessings promised in Baptism before baptized shall I reject that Ordinance Sure Cornelius did not do so Acts 10. 45 47. And again I feed by Faith on Jesus Christ and receive his Flesh which is Meat indeed and his Blood which is Drink indeed shall I therefore refuse the Ordinance of the Lord's Supper which is appointed as the Ministry of his Body and Blood God forbid Even so let none neglect this Appointment nothwithstanding any Gift or Measure of the Holy Spirit they have received since it has pleased God to direct to it and left it in his House as a perpetual Ministration Destroy it not for a Blessing that is in it Isa 65.8 Motive 5. Consider the great need thou hast of the Holy Spirit yea and of a further increase thereof tho I should grant thou hast received it already for without it none can savingly believe nor call Jesus Lord. Yet there is a further Promise made to thee as thou art a Believer in Jesus Christ and what can a poor Saint do without the Spirit what Temptations dost thou meet with what Lusts and Corruptions still hast thou to mortify and what outward Tribulations art thou who professest the Gospel exposed to O therefore use all means and particularly this which God injoins thee that thou mayst obtain a further measure and increase of the Spirit of God Motive 6. Lastly Consider the excellent and unspeakable worth and usefulness of the Holy Spirit O what spiritual Profit and Advantage do the Saints of God receive hereby 1. 'T is the Holy Spirit that enlightens the eyes of our Vnderstandings 1 Cor. 2. 10 11 12 13. Eph. 1.17 we cannot see afar off without our Eyes are anointed with this Eye-salve And O what Beauty do we hereby behold in Jesus Christ how are our Souls taken with invisible Objects and what an empty and nothing-World is this when we look through the Prospect-glass of the Spirit of God upon it 2. 'T is the Holy Spirit that revives and quickens us and makes us lively in the Paths of Righteousness Joh. 6.63 Col. 2.13 3. 'T is the Spirit that leads us in the way we should walk Rom. 8.14 yea and makes them Paths of peace and pleasantness unto our Souls Prov. 3.17 't is he that guides us into all Truth and brings Christ's Words to our remembrance Joh. 14.26 4. 'T is the Holy Spirit that comforts us when cast down 't is from hence we receive all Heavenly Consolation Joh. 14. 16 26. 5. 'T is the Holy Spirit that makes us profit under the Word and means of Grace 't is that which maketh our Souls to grow and flourish in the Courts of the Lord's House Heb. 4.2 1 Cor. 3.6 6. 'T is the Spirit that helps us to pray helps our Infirmities and teacheth us what to pray for and gives us access at the Throne of Grace yea makes Intercession for us with groanings that cannot be uttered Rom. 8.26 7. 'T is by the Spirit we cry Abba Father 't is that which bears witness with our Spirits that we are the Children of God Rom. 8. 13 15 16. 8. 'T is by the Holy Spirit we mortify the Deeds of the body Gal. 5.22 't is by that we live and stand and are confirmed in Christ Jesus and sanctified throughout 9. 'T is from the Holy Spirit that all heavenly Grace and spiritual Gifts flow 't is he that divides to every man severally as he will 1 Cor. 12. 5 8 9. 10. 'T is the Holy Spirit which is the Earnest of our Inheritance and which gives an Assurance of the purchased Possession unto our Souls Eph. 1. 10 14. 11. 'T is the Holy Spirit by which we are sealed to the day of Redemption Eph. 1.13 12. 'T is by the Spirit we are made strong and enabled to overcome all Enemies and helped to triumph over Death 1 Cor. 15. 55 57. 't is by the Spirit we know that when our earthly House is dissolved we have a Building of God a House not made with hands eternal in the Heavens 2 Cor. 5.1 These things considered let none blame us that we so earnestly contend for the Holy Ordinance of Prayer with Imposition of Hands in which God has promised and so sweetly communicated as through a Conduit-Pipe such blessed Water of Life to our Souls Shall it not trouble our Spirits when Persons labour to take away the Childrens Bread or spill any of their sweet and heavenly Milk upon the ground CHAP. IX In answer to the Conclusion of Mr. Danvers's Book Mr. Danvers's Conclusion THus you have had a candid Account of the rise growth and progress of this Rite of Confirmation or Laying on of hands from the beginning to this day amongst all that have owned it with the Authorities on which it hath been found and imposed together with a genuine Examination of the Grounds and Reasons each Party have given to justify the same And may we not upon the whole fairly come to the following Conclusions viz. 1. That there doth not appear to be the least Scripture precept or Practice for any such Ordinance of Confirmation or an imposing of hands upon all the Baptized before they break bread or are admitted into Church-communion 2. That the Instances produced to prove it an Apostolical Tradition are impious Lies and Forgeries 3. That the Authorities by which it hath been heretofore enjoined were nothing but Antichristian Can. Decrees 4. That the most eminent Witnesses and Confessors that opposed the Antichristian Vsurpations and Innovations have all along witnessed against and impugned this of Confirmation viz. the Novations Donatists Waldenses Greek Churches Wicklissians All which are worthy the serious consideration of all sober and judicious Christians and especially recommended to them who having rejected Infants and imbraced Believers Baptism do yet cleave to this Practice with these following Observations viz. 1. It is most manifest that those Popes Councils and Fathers that have enjoined and imposed Infants sprinkling for a Sacrament or an Ordinance of Christ have enjoined this also as such 2. That the principal Arguments pretended for the one have been urged and pleaded for the other also viz. Apostolical Tradition and pretended Inferences and Consequences from Scripture 3. That the famous Churches and Confessors that have opposed Infants sprinkling as superstitious Popish and Antichristian have upon the same account opposed this also 4. That it doth not appear that any baptized Church or People did ever in any Age or Country own such a Principle or Practice to this day except some in this Nation in these late times CHAP. IX In answer to the Conclusion of Mr. Danvers's Book The Conclusion of this Treatise in opposition to his