Laying on of Hands Upon Baptized Believers, Treatise 1 · Chapter 1
CHAP. I.
MR. Danvers in his Introduction tells us, pag. 3. after having given us an Account both from Scripture, and Antiquity, of the buſineſs of Baptiſm, in its Inſtitution, Subject, Manner, and End, &c. that it may neither be unneceſſary nor unprofitable to give us an account of Laying on of hands, not only becauſe it immediately follows that of Baptiſm, Heb. 6.1, 2. but more eſpecially becauſe for Confirmation (as it has been called) it had been next after Baptiſm ſo ſolemnly aſſerted, practiſed and enjoined, both in former and later times, as an Ordinance of Chriſt, and eſſentially neceſſary to Church-Communion: But what this Laying on of hands is, and how that of Confirmation is founded on the Word of God, he tells us, he ſhall conſider, examin, and recommend it to the judgment of all diſcerning, and impartial Chriſtians.
Reply. He hath in his Treatiſe of Baptiſm done well; Jehovah bleſs his Work and Pains therein. And is it ſo in very deed? Is the ground and reaſon why he undertook to write about Laying on of hands, becauſe it immediately follows Baptiſm, Heb. 6.1, 2? Did he find it ſo clearly there? and has that of Confirmation, as it is called, been ſo ſolemnly aſſerted in former and later times as an Ordinance of Chriſt, and neceſſary to Church-Communion? Methinks if this be ſo, he ſhould have been very careful how he ſpake or wrote againſt ſuch an Ordnance, which ſo immediately follows Baptiſm according to the Scripture; and more eſpecially conſidering what he ſays about Authors and Antiquity, concerning Confirmation, or laying on of hands, it having been ſo ſolemnly aſſerted, practiſed, and enjoined, as above ſaid.
Tho for my part I judg it not worth my while to make ſuch a narrow ſearch into Authors, Canons, Decrees of General Councils, and the like, as probably he and many may do: conſidering we have the Word of Chriſt ſo plain and clear in the caſe, what need we trouble our ſelves further, eſpecially being ſatisfied, as ſome of the Fathers have ſaid themſelves, that no Doctors, nor Councils are of any authority or credit without the Word of God? Yet finding ſo many of the Antients ſpeaking ſo clearly touching this Ordinance, tho under another name, it confirms me in my belief and practice herein; and one would think it ſhould the more ſtumble them: for whatſoever credit, or eſteem ſome of thoſe Authors have whom he mentions, yet I judg he will grant ſeveral of them to be as famous as moſt who have written ſince the Apoſtles time, as hereafter may be hinted.
In the next place he tells us, what method he will obſerve in writing his Treatiſe, viz.
Firſt, Give us an account what he finds of this Rite (as he is pleaſed to call it) in the New Teſtament.
Secondly, How aſſerted and practiſed by the Antients, with the Opinions of the Fathers, and Decrees of Councils.
Thirdly, How practiſed and injoined by the Church of Rome.
Fourthly, How by the Church of England.
Fifthly, How maintained by ſome of the Preſbyterian and Independent Perſwaſions.
Sixthly, How practiſed and injoined by ſeveral of the Baptized Churches in this Nation.
Then he proceeds to ſhew, how Laying on of hands was us'd in the New Teſtament:
1. In Benediction, Mark 10.16.
2. For Healing, Mark. 6.5.
3. For conferring the extraordinary Gifts of the Spirit before Baptiſm, Acts 9.17. After Baptiſm, Acts 8.14.
4. In Ordination, Acts 6.6. 1 Tim. 4.14. Acts 13.3.
Reply. I readily grant what he ſays about the ſeveral ſorts of Laying on of hands, and the uſe and end of them, but muſt needs except againſt what he ſpeaks concerning the third ſort: he affirms that Hands were laid upon Perſons for conferring the extraordinary Gifts of the Spirit; and mentions two Scriptures for proof,viz. See God's Oracle, p. 62, 63.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, 'tis 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, ('tis 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 'tis 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, 'tis 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. 'tis 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, 'tis 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. 'tis 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, 'Tis not ſo now, ſhall we therefore aſſemble together no more?*The Seekers uſe this Objection againſt all Ordinances, ſaying none are impowered to adminiſter any, becauſe not ſo indowed with Power from on High; and their Arguments fully agree with theirs herein againſt laying on of Hands. Of this let the rational judg.
Secondly, When the Apoſtles prayed, the Houſe was ſhaken, but 'tis 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 †If any ſhould object againſt me Mark 16.17, 18. and ſay, miraculous Gifts are promiſed to ſuch as do believe, &c. I anſwer, that by believing, cannot be meant the Grace of Faith in that place; for if it ſhould, we may ſay, no man doth now believe, or hath true Faith in Chriſt: it is therefore meant of the extraordinary Gift of Faith, or Faith of Miracles, according to 1 Cor. 12.9. and 13.2. He that ſo believes, nothing can be too hard for him.. 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, 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 ('tis 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.