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
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
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
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
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
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
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