Confirmation and Restoration Necessary Means, Proposition 13

Confirmation and Restoration Necessary Means · Proposition 13

p. 95Prop. 13. Miniſterial Impoſition of hands in Confirmation, and the fore-deſcribed ſort of Abſolution, is a lawfull, and convenient Ceremony, and ordinarily to be uſed, as it hath been of old by the Ʋniverſall Church. But yet it is not of ſuch Neceſſity, but that we muſt diſpenſe in this Ceremony with ſcrupulous Conſciences, that cannot be ſatisfied to ſubmit to it.

THus muſt we take heed of both extreams: either of rejecting a Ceremony, that hath ſo much to be ſaid for … as this hath: or of making it more Neceſſary then it is, to p. 96the wrong of tender Conſciences, that are not yet ripe enough, to be well informed of it, and to Anſwer the Objections that they have heard againſt it; nor yet to receive your Anſwers.

I.Grotius Epiſt. 154. p. 377, 378. Mihi legenda compertum eſt manuum impoſitionem caeremeniam fuiſſe Juda…cam, uſurpatam, non Lege ullâ Divinâ, ſed moribus, ubicunque precandi pro aliquo cauſa quaedam emerſerat. Tunc enim Judaei orabant ut ſic Dei efficacia eſſet ſuper illum, ſicut manus, efficaciae ſymbolum, ei imponebantur. Hunc quemque morem ut Synagogae pleraque ſecutus eſt Chriſtus, ſive pueris benedicendum fuit, ſive aegrotis adhibenda ſanatio addita, ut ſemper honos Patri haberetur, prece. Eodem more non ex ullo praecepto, eſt quod Apoſtoli manus impoſuere iis, quibus ignoto ante hac jure dona conspicua Sancti Spiritus precando conferebant: quod Presbyteri eundem ritum adhibuere non tantum in allegendis presbiteris, puta Timotheo, 1 Tim. 4. 15. Sed & ipſis Apoſtolis, ubi novi aliquid opis aggrederentur, Act. 13. 2. Ita ut ſi quotiens manus imponitur toties Sacramentum eſt, jam nulla futura ſit ad precandum pro aliquo occaſio, quae non eo nomine veniat; quod nec vocis Origo, nec veterum in eâ uſus repudiat. Et ex una hâc non imperata ſed uſitâ Judaeis Chriſtianiſque caeremonia, exſtiterê illa, quae dicuntur Sacramenta confirmationis, Ordinationis, Paenitentiae, extremae unctionis immo & Matrimonii.1 Tim 4:15Acts 13:2 For the firſt Part of the Propoſition, I think it may ſuffice, 1. That Impoſition of hands was uſed in Scripture times, and ſo uſed, as may invite us to imitation, but not deter us from it at all. 2. And that it hath been ſince of ordinary uſe in the Univerſal Church, in this very caſe, ſo that no other Original of it can be found, but Apoſtolical; yea we have exceeding probable evidence, that the uſe of it was never interrupted, from the daies of the Apoſtles, down to the Reformation. 3. Nor is it laid aſide in many of the Reformed Churches. So that you will find that as it's eaſie to prove Lawful, p. 97ſo it's more likely to be a Divine Inſtitution, Neceſſary Neceſſitate praecepti, then to be unlawfull.

I ſhall purpoſely ſay the leſs of it, becauſe Mr Hanmer hath ſaid ſo much already as to the Judgment of the Ancients; and my intent is to pretermit that part (or ſay leſs to it) which he hath performed. But that it is Lawfull and fit, if not of ſome Neceſſity, I ſhall prove by the forementioned Evidence.

1. Impoſition of hands, is allowed in Scripture, to be uſed Generally by Spiritual Superiours, to ſignifie their Will and Deſire, that the Bleſſing may fall on the Inferiour, or the Gift, or Power be conferred on him, for which they have a call to mediate: So that it is not p. 98confined to any particular Bleſſing, Power, or Ordinance. And therefore if there had been no example of the uſe of it, in this particular caſe (of Confirmation, or Abſolution) yet hence it is proved to be Lawfull and Meet, becauſe it hath this General uſe and allowance. The Lifting up of Hands in Prayer was uſed to ſignifie from whom and whence they did expect the bleſſing; even from our Father which is in Heaven: And the Laying of Hands on the Head of the perſon, in or after Prayer, was uſed as an Applicatory ſigne, to ſignifie the Terminus ad quem of the bleſſing deſired, or the Perſon, on whom they would have it beſtowed. And as you will not caſt away the uſe of Lifting up of Hands, though it be for ſuch mercies, as you read no Scripture inſtance, that Hands were lift up for; becauſe the General warrant is ſufficient; ſo you have as little reaſon, to ſcruple or caſt away the Laying on of Hands, though in ſuch caſes as you read not that the ſign was uſed for in Scripture; becauſe the unlimited Generall uſe, is ſufficient warrant, in ſuch particular caſes. God ſhewed that the very outward ſigne of Lifting up of the hands, was not to be deſpiſed, when Ameleck had the better when Moſes hands fell down, though but through weakneſs, ſo that Aaron and p. 99Hur were fain to underſet them, Exod. 17. And I think we have no reaſon to contemn the Laying on of hands, which in Grounds and Nature is ſo neer kin to the other. And as ſpreading forth the hands, doth not ceaſe to be good and meet, for all that God hath ſaid he will not heare them that ſpread forth hands that are full of blood, Iſa. 1. 15. So the Laying on of hands doth not ceaſe to be good and meet, though in ſome caſes the Bleſſing do not follow it. Still we muſt every where Lift up holy hands in Prayer, without wrath and doubting, 1 Tim. 2. 8. Though the ſigne be not of abſolute Neceſſity in every Prayer, yet it is very meet, and too much neglected among us. And ſo I may ſay of the other. When Solomon prayed in the Temple he ſpread forth his hands towards Heaven, 1 King 8. 22. And ſo he ſuppoſed all would do, that lookt to be heard by the God of Heaven, when verſ. 38. he prayeth for the people thus: What Prayer and Supplication ſoever be made by any man, or by all thy People Iſrael, which ſhall know every man the plague of his own heart (that was their Prayer-Book) and ſpread forth his hands towards this houſe, then heare thou in Heaven thy dwelling place, and forgive, and doe, &c. ſee verſ. 54. 2 Chron. 6. 12, 13. We muſt lift up our Hearts with p. 100our Hands to God in the Heavens, Lam. 3. 41. We muſt prepare our hearts, and ſtretch out our hands towards him, Job 11. 13. Praying to a ſtrange God, is ſignified by ſtretching out the hand to him, Pſal. 44. 20. Even in Praiſes the people were to Lift up their hands towards Heaven, Neh. 8. 6. Yea and in Bleſſing, Lifting up the Hands was uſed to ſignifie whence the Bleſſing came, Luke 24. 50. Now this being ſo commonly applied, the other that is ſo neer a kin to it, may without ſcruple be uſed in any caſe that that falls under the foredeſcribed General caſe. Indeed every man muſt lift up hands, becauſe every man muſt pray, (and it is an engagment, that thoſe hands that are lifted up to God, be not uſed in wicked works:) but Laying on of hands is ordinarily the Act of a Superiour, to the Ends aboveſaid.

Thus Jacob, Gen. 48. 14, 15. Laid his hands on the ſon…es of Joſeph in bleſſing them. Moſes laid his hands on Joſhua, when he ordained him his ſucceſſour, Num. 27. 18, 23. & Deut. 34. 9. Yea even in the execution of evil they laid on hands, as an Applicatory ſigne, as in Sacrificeing; as if they ſhould ſay, Not on me, but on this ſubſtitute let the Evil of puniſhment be. See Levit. 16. 21, 22. Exod. 29. 10, 15. Lev. 4. 15. & 8. 14, 22. p. 101Numb. 8. 12. Yea in putting a Blaſphemer and Curſer to death, they firſt laid their hands on his head, as an Applicatory ſigne, in whom the fault was, and to whom the puniſhment did belong, Lev. 24. 14. In the Ordination, or Conſecration of the Levites, the people were to lay their hands on them, Numb 8. 10. Not to give them Authority, but to Conſecrate and give them up to God. By Laying on of the hands, as an Applicatory ſigne, did Chriſt and his Diſciples heale diſeaſes, &c. Mark 5. 23. Where note, that the Ruler of the Synagogue Jairus, took this as an ordinary ſigne of conferring bleſſings from a Superiour, and therefore he mentioneth it with the bleſſing deſired, Mark 6. 5. & 8. 23, 25. Luke 13. 13. & 4. 40. So you may ſee alſo the Apoſtles did; yea, and other believers, as the promiſe runs, Mark 16. 18. Acts 28. 8. Alſo by laying on of hands, as an Applicatory ſigne, they inveſted the ſeaven Deacons in their Office, Acts 6. 6. And the Prophets, and Teachers in the Church of Antioch, ſeparated Barnabas and Paul, to the work that God appointed them, Acts 13. 2, 3. By Faſting, and Prayer, and Impoſition of hands. And Timothy received his Miniſterial Gift, by the Laying on of Pauls hands, and the hands of the Presbitery, p. 1021 Tim. 4. 14. and 2 Tim. 1 6. If this laſt Text be underſtood of the Miniſterial Ordination and Gift, which I rather think is meant of the Apoſtolical Impoſition of hands, after Baptiſm, for giving of the Holy Ghoſt. So that this ſigne was uſed upon ſeveral occaſions, and is not at all forbidden in this, directly, nor indirectly, and therefore it is undoubtedly lawful: ſeing that without doubt the leſs is bleſſed of the greater, Heb. 7. 7. and the Duty and Power of the Paſtour to Bleſs the perſon in this caſe is unqueſtionable, and this Impoſition of hands is an allowed ſigne in Bleſſing, as Lifting up the hands is, in Praying; here is Scripture enough to prove it Lawful, and very meet.

2.Leg Albaſpin. Obſervat. 31. lib. 2. p. 166, 167, 168. But let us enquire yet whether the Scripture lay not ſome kind of obligation on us, to uſe this Ceremony, in Confirmation. To which end let theſe ſeveral things be well conſidered.

1. We find in Scripture a Bleſſing of C…urch-members, with Laying on of hands. 2. We find in Scripture, that the Holy Ghoſt is in a special manner promiſed to Believers, over and above that meaſure of the Spirit, which cauſed them to believe. 3. We find that Prayer with Laying on of hands, was the p. 103outward means to be uſed by Chriſts Miniſters, for the procuring of this bleſſing. 4. We find that this was a fixed Ordinance to the Church, and not a temporary thing. Lay all this together, and you will ſee as much as my Propoſition doth affirm. Let's try the proof of it.

I. Though the proof of the firſt be not Neceſſary to the main point, yet it ſomewhat ſtrengtheneth the cauſe, Mark 10. 16. Chriſt took the Children up in his armes, put his hands upon them, and bleſſed them ſo, Math. 19. 15. This is not I confeſs a Confirmation upon perſonal Profeſſion, which I am now pleading for: But this is a Benediction by laying on of hands: And the ſubjects of it were ſuch Children as were Members at leaſt of the Jewiſh Church, being before Circumcized.

II. But to come neerer the matter; let us enquire what this Gift of the Holy Ghoſt was, that is promiſed to Believers. Whatſoever the Pelagians ſay, the Scripture aſſureth us that Faith and Repentance which go before Baptiſm in the Adult, are the gifts of the Holy Ghoſt: and yet for all that the Holy Ghoſt is to be given afterward. And though very often this after…gift is manifeſted by Tongues, and Propheſie, and Miracles, p. 104yet that is not all that's meant in the promiſe of the Holy Ghoſt. Gad hath not tyed Himſelf by that promiſe to any one ſort of thoſe extraordinary Gifts, no nor conſtantly to give any of them: But he hath promiſed in General to give Believers the Spirit: and therefore there is ſome other ſtanding gift, for which the Spirit is promiſed to all ſuch. And indeed the Spirit promiſed is One, though the gifts are many; and the many ſorts of gifts make not many Spirits. If any man therefore ſhall ask, whether by the Promiſed Spirit be meant Sanctification, or Miracles, or Propheſie, &c. I Anſwer with Paul, There are diverſities of Gifts, but the ſame Spirit, as there are differences of adminiſtrations, but the ſame Lord, and diverſities of operations, but the ſame God, 1 Cor. 12. 4, 5, 6. It is therefore no wiſer a queſtion to ask, whether by the Spirit be meant this gift, or that, when it is only the Spirit in General that is promiſed, then to ask, whether by the Lord be meant this or that adminiſtration; and whether by God be meant this or that op…ration. To one is given the word of Wiſdom by the Spir…t, and to another the word of Knowledg, by the ſame Spirit, to another Faith by the ſame Spirit, &c. verſ 8, 9, 10. Now I confeſs if any man can prove that this promiſe p. 105of the Spirit to the faithfull, is meant only of the extraordinary gift of Miracles, then he would weaken the Argument that I am about. But I prove that contrary, 1. Cor. 12. 12, 13. It is the gift of the Spirit, by which we are One body, which is called Chriſts, by which we are all baptized into this one body; and ſuch members as have a lively fellow-feeling of each others ſtate, verſ. 26. 27. Yea ſuch as giveth to the Elect, the excellent, durable grace of Charity, verſ. 31. and Chap. 13.

Gal. 4. 6. And becauſe ye are Sonnes, God hath ſent forth the Spirit of his Sonne into your hearts, crying Abba, Father. Note here, that it is not only the gift of Miracles, but the Spirit of Adoption that is here mentioned; and that it's given to Believers, becauſe they are Sonnes. And all the firſt part of Rom. 8. to verſ. 29. doth ſhew, that it is the Spirit of Adoption, Supplication, and that by which we mortifie the fleſh, that is given to Believers.

2 Cor. 1. 21, 22 Now he which ſtabliſheth us with you in Chriſt, and hath anointed us, is God who hath alſo ſealed us, and given the earneſt of the Spirit in our hearts. It is not the common gifts of the Spirit only that are here ſpoken of, nor is it the firſt gift of Faith, p. 106but it is Confirmation, or inward eſtabliſhment in Chriſt, and that Spirit, which is the Fathers Seal upon us, and the earneſt of the Inheritance. I believe not that it is outward Anointing, or ſealing with the ſigne of the Croſs, that is here mentioned, as many Papiſts dreame; but inward unction, ſeal, earneſt, and confirmation by the Spirit, are here expreſt. So 2 Cor. 5. 5. Zach. 12. 10. It is the Spirit of Grace and Supplication that is promiſed to the Church. And ſee the pattern in Chriſt our head, on whom after Baptiſm the Spirit deſcended, and to whom it is promiſed, Matth. 12 18.

Epheſ. 1. 13, 14. In whom alſo after yee believed, yee were ſealed with the Holy Spirit of promiſe, which is the earneſt of our Inheritance. Here it's evident that it's ſuch a gift of the Spirit, which is an Earneſt of Heaven that is given to men, after they believe.

Joh. 7. 39. For the Holy Ghoſt was not yet given them becauſe that Jeſus was not yet Gloriſied.Yet the Apoſtles had Saving Faiththen. And that it is not meant only of the Apoſtles extraordinary gifts of Miracles, the foregoeing words ſhew: He that believeth on me, out of his belly ſhall flow living waeters: but this he ſpake of the Spirit, which they p. 107that believe on him ſhould receive.

By all this it is evident, that there was an Eminent gift of the Holy Ghoſt promiſed to them that had already the grace of Faith, and Repentance, and Love to Chriſt, wrought in them by the Holy Ghoſt; and that though this Eminent Gift, did very much conſiſt in gifts of Languages, Propheſie, and mighty works for the Confirmation of Chriſts Doctrine which was then to be planted in the world: yet was it not only in thoſe gifts; but as ſome had only thoſe common (though extraordinary) gifts, for the good of the Church; ſo ſome had an Eminent addition of Special Gifts, to ſeal them up to the day of Redemption, and be the earneſt of the Inheritance, to the ſaving of the Soul. If you ask, Wherein theſe ſpecial Eminent Gifts of the Holy Ghoſt do conſiſt, I Anſwer: 1. In a clearer knowledg of Chriſt,☜ and the rſteries of the Goſpel; not an uneffectual, but a powerful, affecting, practical Knowledge. 2. In a fuller meaſure of Love, agreeable to this Knowledg. 3. In Joy and Peace, and ſweet Conſolation. 4. In eſtabliſhment, and corroboration, and firmer reſolution for Chriſt, and everlaſting Life.

For the underſtanding of which we muſt know, that as the Doctrine is the Means of p. 108conveying the Spirit, ſo the Spirit given is anſwerable to the Doctrine, and Adminiſtration that men are under. It's a very great queſtion whether Adam in Innocency had the Spirit or not? But as the Adminiſtration according to the meer Light, and Law of Nature, is eminently in Scripture attributed to the Father, ſo Adam certainly may be well ſaid to have had the Spirit of the Father, to enable him with gifts that were anſwerable to the Law that he was under, and the ſtate that he was in: But we cannot fitly ſay that he had that which the Scripture calleth the Spirit of the Sonne, as not being under the Adminiſtration of the Sonne. But after the Promiſe till the coming of Chriſt, as the Adminiſtration was mixt of Law and Promiſe, Nature and Grace, as the dawning of the day before Sunne riſing doth partake of darkneſs and of Light, ſo the Spirit that was then given, was anſwerable to the Adminiſtration and Doctrine. And therefore as there was ſomewhat of the Goſpel in thoſe times, though yet God hath not thought it meet to call it (at leaſt uſually) by that name, but rather by the name of the Promiſes, and Prophecies of Chriſt; ſo there was ſomewhat of the Spirit of Chriſt, though it be not uſually ſo called, but when it appeared in ſome p. 109eminent Servants of Chriſt, as the Prophets were, in whom the Spirit of Chriſt is ſaid to have been, 1 Pet. 1. 11. Now as it was part of that work aſcribed to the Father, to ſend and give the Sonne, and to Give men to the Sonne; ſo commonly thoſe Gifts are aſcrbed to Him which are cotained in theſe expreſſions, and are the accompliſhment of this work; And that not only in the old Teſtament, but in the New: and therefore it is called the Giving and the Drawing of the Father, by which we are brought to Believe in the Sonne; though yet the Grace of Faith is a ſpecial Saving Grace, and not common to the wicked, as the Papiſts dreame, becauſe they find an uneffectual Aſſent to be common.

But now, as Chriſt at his coming doth bring to the world a clearer Light, and fuller Revelation of Himſelf, and the myſteries of Redemption, and bring Life and Immortality to Light in the Goſpel; and as the riſing Sunne, diſpelleth the remnants of Legal darkneſs, and his Doctrine is fully called The Goſpel, the Teſtament of Jeſus Chriſt, ſo anſwerably he doth by, and with this Doctrine, give out ſuch a meaſure of the Spirit, to the Church; as is Eminently called the Spirit of Jeſus Chriſt. Which carryeth us p. 110higher then the firſt Grace of Faith and Repentance, to thoſe fuller degrees which were not ordinary, no not to the Godly in the time of the Law. And as this Spirit of Chriſt did extrinſecally ſhine in the Glory of tongues and wonderous works, while thoſe were neceſſary to the Church, and Chriſts ſervice; ſo both then, and ever after it doth work (but in various degrees) for the Sanctifying of believers, and conforming their hearts and lives to Chriſt; in his humiliation, patience, ſelf-denial, meekneſs, contempt of the world, obedience, &c. till at laſt we be conformed to him in his Glory.

III. I have cleared the ſecond point,(that there is an Eminent Gift of the Holy Ghoſt to be expected after our firſt Believing, even ſuch as ceaſed not with Miracles: I now come to the third point, which is, That Miniſterial Prayer with Laying on of hands, was the Scripture-way for the giving of this Eminent gift of the Spirit.

For the underſtanding of this, obſerve theſe things: 1. How Sacraments, and Inveſting ſignes, conferre Grace. 2. How the Spirit is given in Baptiſme 3. How far God hath, as it were, tyed himſelf to Ordinances for conferring Grace. 4. What proof the Scripture yields us of the Propoſition. p. 1115. What aptitude there is in Miniſterial Confirmation, for the attainment of theſe ends.

1. We find in Scripture, that Sacraments are not appointed (nor to be uſed, according to the intent of the inſtituter) for the conferring of that Grace which men have not in any degree already: but they are, 1. Partly a Solemn Inveſtiture in that which before we had a Fundamental Right to: as the Liſting of a Souldiour, or the ſolemnization of Marriage after a firm contract; the Crowning of a King; the delivering poſſeſſion by a Key, a twig, or turf; the Knighting a man by a ſword, &c. This is as to Relative benefits, and Right to Phycal benefits. 2. And withal they are by actual excitation of Grace, to Increaſe the Inherent Grace received, and ſo to give us more. All this is evident in Baptiſm it ſelf, where we are to receive both Remiſſion of ſinnes, with right to Everlaſting Life, and alſo an increaſe of Grace in the Adult: And yet no man at age, is to come to Baptiſm (to require it) that is not a Penitent Believer already, and conſequently that hath not the beginning of ſpecial Saving Grace, and ſomewhat of Chriſt, and the Holy Ghoſt; and title to forgiveneſs, and Everlaſting Life. For he is under the p. 112promiſe that Whoeſoever believeth, ſhall not periſh, but have Everlaſting Life: and a Papiſt will grant, that the Votum Baptiſmi may ſerve to his Sa…vation, if he die without it. And the caſe of Infants is the ſame, as to theſe Mercies which are Neceſſary to their ſtate of life. Their Parents muſt be Believers, before they Dedicate them to God, and conſequently the Child hath the Covenant right before it is ſealed. And it is ridiculous in the Papiſts to damn all Infants, for want of Baptiſm, and not the Aged; and to make the Votum to ſerve for the Parent, and yet not for his Child, when yet the Parents Faith muſt ſerve to prove his Title to Baptiſm it ſelf. But to leave theſe Corrupters, and Innovatours; we ſee now what is to be expected by Confirmation: Not that men that have no ſignes of Corroborating Grace, ſhould come thither firſt to receive it; but that ſuch as appear Initially Reſolved, Confirmed, and Corroborated, may be (though not by a full and proper Sacrament, yet) Miniſterially; 1. Inveſted into the ſtate of the Confirmed, and their Priviledges, which is a higher form in the Schoole of Chriſt. 2. And may receive yet further Confirmation, and Corroboration by Gods Approbation, and Ordinance.

p. 1132. But hath not Baptiſm done all this already, ſeeing we are Baptized into the Name of the Holy Ghoſt? This is our ſecond Point to be reſolved. I Anſwer, It is a great errour, to think that Adult Perſons that have nothing of the Holy Ghoſt, may demand Baptiſm, and that Baptiſm doth not give the Holy Ghoſt: But yet it's one thing to give the Holy Ghoſt in Relation, and Fundamental Right, and another thing to give the Graces of the Spirit; and it's one thing to ſeale and increaſe the Initial, Special Grace of the Spirit, and another thing to Inveſt in a ſtabliſhing degree: And ſo it is evident that Baptiſm, as ſuch is appointed but for the two firſt: That is, 1. As we muſt have ſome Faith and Repentance, before a perſon at age may come to Baptiſm, and ſo muſt have Fundamental Right by promiſe, to Chriſt, and pardon, and life, ſo this is ſealed in Baptiſm, and we are ſolemnly Inveſted in it, and our Grace excited for increaſe: But it is not requiſite that a man have a further degree of Grace before he come. 2. In Baptiſm, it is our very Relation to God, as our Father and God, to Chriſt as our Saviour, and to the Holy Ghoſt as our Sanctifier, that is ſealed to us, and we are Inveſted with: which is the Foundation of all that afterward p. 114from the Spirit is given us. As in Marriage, the perſons in Relation, are given to each other for Marriage ends; So in Baptiſm, God the Father, Sonne, and Holy Ghoſt, one God in three perſons, are ſolemnly given to us in Relation to themſelves, for Chriſtian, Baptiſmal Ends. But as after Marriage, the man takes home his wife, and delivereth her a poſſeſſion of his houſe firſt, and after admits her to bed and board, according to his Covenant, ſo Chriſt doth after Baptiſm, take home the Chriſtian into his Church, and admit him to the ſeveral Priviledges of it, in the ſeaſon, and manner as he ſeeth meet. So that as all the good that we do after Baptiſm, is but the fulfilling of our Baptiſmal Covenant, and yet we did not the good when we Covenanted to do it: So all the after-Mercies, that God giveth us by promiſe (at leaſt) on his part, are but the fulfilling, or fruits of his Baptiſmal Covenant; and that he did not give them in our Baptiſm. So that Confirmation is no full, and proper Goſpel Sacrament as Baptiſm is, but a particular ſubſequent Inveſtiture, in ſome of the fruits of Baptiſm it ſelf, in the ſeaſon of them.

3. But have we any certainty, that this Ordinance ſhall prove effectually confirming to p. 115us? If not it will be but an idle, empty Ceremony. This is our third Queſtion: To which I Anſwer: 1. Ordinances are Duties, which we muſt uſe, and in which we muſt wait on God for his bleſſing, if we will have it: and therefore in the way of Duty, we muſt be found. 2. What if you have not a certainty that your Prayer ſhall be granted, will you not therefore pray? Or if you are not certain that a Sermon ſhall profit you, will you not hear it? Or that Reading ſhall profit you, will you not read? Or that the Lords Supper ſhall increaſe your Grace; will you not uſe it? 3. But I may ſay more: If you come prepared, you may be ſure of a Bleſſing in ſome degree: As it is not every one that Prayeth, and heareth, and Receiveth the Lords Supper, that ſhall certainly have the bleſſing, but the prepared Soul that is the ſubject of the promiſe, which is annexed to that Ordinance; ſo it is not every one, that is externally Confirmed by Prayer, and Impoſition of Lands, that ſhall be ſure of the Bleſſing, but the Soul that is prepared, as aforedeſcribed. 4. But yet the ſeveral Degrees of Bleſſing, God hath kept in his own hand, and not affixed them by promiſe to any perſon, in any Ordinance: He may bleſs the Word, Prayer, the Lords Supper, &c. p. 116to one true Chriſtian more then to another, and yet perform his promiſe to them all: and ſo he may this outward Confirmation.

3. But what proofe is there in Scripture of ſuch an Ordinance, or Practice? That's our fourth Queſtion: To which I Anſwer, 1. For the main Point in queſtion, it's already proved, beyond all Controverſie, viz. the Neceſſity of a Perſonal Profeſſion, and Covenant, before men be admitted to the Church-priviledges of the Adult, and that it belongeth to the Office of Chriſt's Miniſters to judge of, and approve this Profeſſion, &c. It is none of this that we have now to prove, but only the Manner of Admiſſon hereupon, whether it be to be done by Prayer with Benediction, and Impoſition of hands: And it is not the Lawfulneſs of this; for that's proved before: but whether this Manner and Solemnity be a thing which ordinarily we ſhould obſerve? And that it is ſo, this ſeems to me to prove, 1. As beyond Controverſie it belongeth to Spiritual Superiours, even the Miniſters of Chriſt, to Pray for the people, and Bleſs them, ſo this muſt be in a ſpecial manner exerciſed upon great and ſpecial Occaſion: But the Admiſſion of the Adult upon their perſonal Covenanting and Profeſſion, is a great and p. 117ſpecial Occaſion: This is as good an Argument as we have for ſtated Family-prayer, that I remember; and it's cleerly good for both.

1. I ſhould but trouble you to prove the General Part of the Major, that it belongeth to the Paſtours to Pray for, and Bleſs the people Miniſterially. 2. And the application to this ſeaſon is proved thus; 1. All things are Sanctified by the Word and Prayer: Therefore this. 2. If the great and ſpecial works, and changes of our lives, be not thus to be Sanctified, much leſs the ſmaller; and ſo the whole Command would be void. We agree, that at Marriage, at our Inveſtiture in the Miniſterial Office, &c. there muſt be Miniſterial Prayer, and Benediction, uſually to Sanctifie it to the faithful: But here there is as great, if not greater reaſon for it, the change and bleſſing being in ſome ſort greater**As ſome doubt whether Converſion, or building up be the greater work (and give it to the later, that they may conclude the la…er only to be the work of Paſtours, and the former, but of gifted private men (ſo the doubt in this caſe, is on the ſame ground, whether Baptizing and Confirming, be not as great as Ordaining, (and ſome give i… to the later, le…t …reſbyters be thought to have power to ordain.) But I Anſwer both as Aquila in Scotell. in ſent. 4. Deſ. 7. 8. & 2. pag. 816. In the caſe of Confirmation: Quando benefit comparatio harum gratiarum: haec poteſt fieri dupliciter. Ʋno modo ſine Praeciſione; & ſic omnino major eſt gratia confirmationis, quam Baptiſmalis; ſicut bene & perfecte vivere, eſt melius quam vivere: ſi autem fiat comparatio harum gratiarum cum praeciſione, ſic major eſt gratia Baptiſmalis quam confirmationis, quia majoris virtutis eſt mortuum vivificare, quam vivificatum fortificare. So I ſay between Initiating a Chriſtian, and Initiating a Miniſter..

And as this is plain for Miniſterial Prayer and Benediction, ſo it ſeems that the Weight and Nature of the work, doth determin us to the ſigne of Impoſition of hands, ſeeing God hath not tyed p. 118it to any one or two particular caſes, but made it a ſigne of General uſe, in Spiritual Benediction, and Collations of authority, from a Superiour, or great and ſpecial Occaſions.

2. But we have yet a more clear proof from Scripture example, Acts 8. 15, 16, 17. Peter and John were ſent to Samaria,when they heard that they believed, andwhen they were come down, they Prayed for them, that they might receive the Holy Ghoſt; for as yet he was fallen on 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. So p. 119Acts 19. 5, 6. When they herad this, they were Baptized in the Name of the Lord Jeſus: And when Paul had laid his hands upon them, the Holy Ghoſt came on them, and they ſpake with Tongues, and Propheſied. And Acts 9. 17. Ananias laid his hands on Saul (before Converted by a voice from Heaven, though not Baptized) that he might receive his ſight and the Holy Ghoſt at once.

And this was the gift that Simon Magus would have bought with money. And it ſeemeth to me moſt probable, that this was the gift that Timothy received by Laying on of Pauls hands (which being for the ſervice of the Church, 1 Cor. 12. 7. He was to ſtirre up, and exerciſe in his Miniſtry) 2 Tim. 1. 6. And that the Laying on of the hands of the Presbytery, 1. Tim. 4. 14. was at another time. That the Holy Ghoſt was then given by Prayer, with Impoſition of hands, is thus evident.

IV. But the laſt Point remaineth, Whether this were not Temporary and now ceaſed: (whether I ſhall take in the fifth particular, before named, about the Aptitude of the means now.) And 1. When I have proved it once Appointed, it lyeth on the contrary minded, to prove it changed, or ceaſed: That's the task of them that affirm it ceaſed, p. 120If I ſhew them an obligation once laid, they muſt prove it taken off. Their only Argument is, that the perſons and occaſion were only extraordinary, and are ceaſed, and therefore ſo is the ſigne or means. To which I Anſwer, 1. By denying the Antecedent; both as to perſons and occaſion: They were not Only extraordinary. 2. By the denying the Conſequence, as it is inferred from the perſons: For extraordinary perſons were our patterns for ordinary, durable works.

But I prove the Negative: 1. The Uſe and Ends of the Ancient Impoſition of hands do ſtill continue: Therefore we are to judge that the ſigne and means is not to ceaſe. For the proofe of the Antecedent, remember that I have before proved, that it was not only (though very eminently) the gift of Tongues and Miracles, that was then meant by the Holy Ghoſt that was given, but alſo Corroborating Grace. And the neceſſity and actual collation, and uſe of this doth ſtill continue.

2. There is ſtill a diſcernable Aptitude in the means to theſe neceſſary Ends. The Baptized believer may yet want the Joy of the Holy Ghoſt, and boldneſs of Acceſs to God, and the ſhedding abroad of fuller Love in the heart, Rom. 5. 5, And that Conſolation which is p. 121much of the work of the promiſed Spirit, which therefore is called the Comforter; and that Corroboration, and Stability which he needeth. Now to have a Meſſenger of Chriſt that hath received a binding and looſing power, in the Name of Chriſt to Encourage us in our Profeſſion, and to put up Solemn Prayers for us, and as it were take us by the hand, and place us in the higher form (at leaſt, to place us at our firſt perſonal Profeſſion, among Adult believers) and make particular application of the Promiſe to us, and Bleſs us in the Name of Chriſt, by virtue of their Miniſterial Office; this muſt needs tend much to confirm, and comfort, and encourage the weak. Though ſtill further Miniſterial Confirmation by Praying, and Exhortation will be neceſſary to the end, Acts 14. 22. & 15. 31, 32.

3. The Scripture ſignifieth to us, that Impoſition of hands was of ſtanding uſe in the Church, and therefore not to ceaſe with Miracles. In Heb. 6. 2. We find it named among the parts of the Foundation, Laying on of hands. Now all the doubt is, what Impoſiton of hands is there mentioned. 1. For them that think the Apoſtle meaneth Jewiſh Impoſition, when he mentioneth the Chriſtian Foundation Points, I think their Opinion p. 122ſaveth me the labour of Confuting it. 2. Either then it is Impoſition of hands, in caſe of Ordination, or in caſe of Confirmation, or in caſe of Abſolution, or for working Miraculous cures. The laſt alone it cannot be, becauſe we find it among Foundation Points, and find it a continued thing; and becauſe there is no evidence, to lead us to ſuch a reſtrained expoſition. And if it be in the caſe of Abſolution, or Ordination, that Impoſition is to continue, it will by conſequence be proved, that it no more ceaſeth here then there. And uſually they that queſtion the uſe of it in one caſe, queſtion it in the reſt. 3. For my part, I think that it is no one of theſe caſes alone, that the Scripture here ſpeaketh of, but of the Power and uſe of it in General, for the Miniſters of Chriſt to be his Inſtruments, in conferring Evangelical Gifts, and Power, by impoſition of hands. We muſt not limit, and reſtrain the ſence of Scripture, without Evident cauſe. It is as if the Apoſtle had ſaid, You are long agoe taught the Neceſſity of Repenting, and forſaking the works of Death, and of Believing in the true God, and of being Dedicated, and Engaged to Father, Sonne, and Holy Ghoſt in the Baptiſmal Covenant, in which you your ſelves have been conſecrated unto God, and p. 123received the remiſſion of ſinne; and you have ſeen the Power that is given to the Miniſters of Chriſt, that by their Prayers, and Impoſition of hands, Miracles have been wrought to confirm their Doctrine, and Grace is given to confirm the Soul, and Abſolution and Peace is given to the Penitent, and Miniſteriall Power delivered to others, &c. But however you underſtand this Impoſition of hands, without apparent violence, you muſt confeſs either Impoſition in the caſe that we are ſpeaking of, or that which will warrant it, and ſtands on the ſame ground, to be here meant.

So 1 Tim. 5. 22. Lay hands ſuddenly on no man, neither be partaker of other mens ſinnes. Some think that here is meant Impoſition of hands in Ordination, and ſome that it's meant only of Confirmation, and ſome ofAbſolution; but however, it will help us in the following Argument.

4. Scripture fully proveth that Laying on of hands, is a thing to be continued to other Ʋſes, where the reaſon of continuance is the ſame: Therefore we are not to judge it ceaſed as to this uſe. This Text laſt named, ſhews that it is a ſtanding, or continued thing; and if for Abſolution, then for Confirmation; and if for Ordination, then for both the other. p. 124So 1 Tim. 4. 14. ſheweth, that the Presbytery did lay hands on Timothy in Ordination: And if it ceaſe not to this, it ceaſeth not to other continuing uſes.

This much from Scripture, for Impoſition of hands, is more then Nothing, though it may not be ſo full as you expected: But on the contrary, Nothing is brought to prove it unlawfull, that's worth the mentioning.

The laſt thing that I have to do, is to argue from the Practice of the Church, as the Expoſition of theſe texts of Scripture. If the Univerſal Church of Chriſt have uſed Confirmation by Prayer, and Laying on of hands, as a Practice received from the Apoſtles, and no other beginning of it can be found; then have we no reaſon to think the Ceremony to be ceaſed, or to interpret the forementioned Scripture, contrary to this Practice of the Univerſal Church: But the Antecedent is true, as I now come briefly to prove, ſuppoſing what Mr Hanmer hath ſaid. It is commonly known, that the Ancienteſt Canons of the Church do ſpeak of this as the unqueſtioned Practice and duty of the Church: So that to recite Canons were loſs of time in ſo known a caſe. And if any ſay that Anointing and Croſſing were Ancient; I Anſwer, 1. That they were as ancient in the Popiſh uſe, as the Matter of a Sacrament, p. 125or as neceſſary ſignes, is not true, nor proved, but diſproved by our Writers, againſt the Popiſh Confirmation frequently.Greg. M. in Epiſt. ad Quirin. (Leg. inter Uſſerii Hybernie. Epiſt. 2. p. 6.) Et quidem ab antiqua Patrum inſtitutione didicimus, ut qui apud haereſin in Trinitatis Nomine Baptizantur, cum ad Sanctam Eccleſiam redeunt, aut unctione Chriſmatis, aut Impoſitione manuum, aut ſolâ profeſſione fidei, ad ſinum matris Eccleſiae revocentur. 2. Nor can it be proved that they were as Ancient as Indifferent things. 3. We prove the contrary, becauſe they were never uſed in Scripture times, their being no mention of them. 4. So that we bring Antiquity but to prove the continuance of a Scripture Practice, and ſo to clear the ſence of it: But the Papiſts plead the Fathers, for that which Scripture is a ſtranger to.

If Ignatius ad Heronem Diaconum be genuine, there's this teſtimony, Nihil ſine Epiſcopis operare. Sacerdotes enim ſunt: tu autem Diaconus Sacerdotum: Illi baptizant, ſacrificant, manus imponunt, tu autem ipſis miniſtra. I recite it out of Ʋſhers' Latin copy, as ſuppoſed the moſt pure.

Tertullian lib. de Proſcript. cap. 36. appealing to the practice of the Apoſtle John, in the Africane Churches, mentioneth, as p. 126his Faith that he taught; one God the Creatour, and Jeſus Chriſt the Sonne of God, and the Reſurrection of the body, and that he joyned the Law and Prophets, with the Evangelical, and Apoſtolik Writings, and thence drunk this Faith: And of his Practice he ſaith, Aquâ ſignat, Sancto Spiritu veſtit; Euchriſtiâ paſcit; as three diſtinct Ordinances. Lib. de Baptiſmo cap. 8. Having mentioned Baptiſm, (and the Unction joyned to that, and not then to Confirmation) he addeth, De hinc manus imponitur, per benedictionem advocans, & invitans Spiritum Sanctum.

Idem de Reſur. Carn. cap. 8. Sed & caro abluitur, ut anima emaculetur: Caro unguitur, ut anima conſecretur: Caro ſignatur, ut & anima muaiatur: Caro manus Impoſitione adumbratur, ut & anima Spiritu illuminetur.

Cyprian ad Stephan. Epiſt. 72. Et ad Jubaian, is too much for it. I will not trouble you in citing any Writers, ſince General Councels were in uſe, becauſe their teſtimony is enough. He that would ſee ſuch, may read Barronius ad An. 35. at large. So much for the proof of the fitneſs of Impoſition of hands in Confirmation.

I come now to the ſecond Part of my Propoſition, p. 127viz. That this Ceremony is not of ſuch Neceſſity, as that ſuch as ſcruple it, ſhould be denied liberty of forbearing the reception of it, if they ſubmit to the Miniſterial tryal and Approbation of their Profeſſion, and admiſſion, and reception to Church priviledges.

The Ancient Church alſo uſed it ſo variouſly, as that it is plain, they fixed it to no one caſe alone. Of the divers caſes, in which they Impoſed hands (on the Catechumens, and foure times on the Penitents, and divers other,) You may ſee in Albaſpinaeus Obſervationes, Obſ. 31, 32. & paſſim. Grotius Epiſt. 154. p. 379. Manus impoſitas▪ baptizatis, niſi ab iis, qui jus haberent conferendi caeleſtia illa dona, primis temporibus non apparet. Serius id introductum eſt in Epiſcoporum honorem, quo magis in Apoſtolicum jus ſucceſſiſſe crederentur. Nec cauſa aberat, quam Caeremoniae illi, velut naturalem diximus, praecandi ſcilicet Deum, ut ei qui baptizatus jam fidem erat Profeſſus, ea largiri vellet, quae ad praeſtandum in fide, maximè in periculis gravibus, ſunt neceſſaria.For proof of this conſider, 1. That we do not find that God any where Inſtituted this ſigne, as a matter of Neceſſity, ſtill without interruption, to be uſed; but only that by holy men it was applyed as a convenient ſigne, or geſture to the works, in which they uſed it. Even as Lifting up of hands in Prayer was ordinarily uſed as a fit geſture, not wilfully to be neglected without cauſe, and yet not of flat neceſſity; or as kneeling in Prayer, is ordinarily meet, but not alway neceſſary. We find no more Scripture for the one then for the other: p. 128Which indeed ſheweth on one ſide, how cauſeleſs it is to queſtion the Lawfullneſs of it, any more then of Liſting up the the hands, or Kneeling; and yet how little reaſon there is on the other ſide, to make it a matter of flat neceſſity.

2. As we find that Kneeling in Prayer, and Lifting up the hands were oft omitted, ſo we find that ſometime the Holy Ghoſt is given before Baptiſm, or Impoſition of hands, Acts 10. And we find not that the Apoſtles uſed it to all (though I confeſs the Negative arguing is infirm, yet it ſeems not probable, that this was alwaies done.

3. It is ſomewhat ſuſpicious to find in Juſtin Martyr's deſcription, of the Chriſtian Churches Practices, no mention of this, nor any Sacrament, but Baptiſm, and the Lords Supper, nor any of the Roman Ceremonies: And Irenaeus, and ſome other are ſilent in it.

4. God maketh no Ceremonies under the Goſpel ſo neceſſary, (except the two Sacraments) not layeth ſo great a ſtreſs on p. 129them as under the Law: And therefore we are not to interpret the Goſpel as laying mens Salvation, or the Peace of the Church on any Cerimonies; unleſs we find it clearly expreſſed.

5. For all that I have ſaid from Scripture for Impoſition of hands in Confirmation, though the lawfulneſs of it is proved paſt doubt, yet the proofe of the duty of uſing it, is lyable to ſo many Objections, as that I muſt needs conclude, that the Goſpel tenderneſs & the ſenſe of our mutual infirmities, and our care of tender Conſciences and of the Churches Peace, ſhould reſtrain all the Sons of Piety and Peace, from making it a matter of flat Neceſſity, and forcing them that ſcruple it, to ſubmit to it.

And now having ſaid thus much of Impoſition of hands, and Confirmation, as grounded on the Apoſtles example; I muſt againe and againe remember you, that this is in a manner but ex aebundanti, and that the cauſe that I am pleading, doth not at all need it; but that I did before moſt clearly manifeſt the Truth of my poſition upon other grounds, upon which I ſhall proceed: and having ſhewed the Neceſſity of Miniſterial judging of mens Profeſſion, and the perſonal Covenanting of the Adult, and the Lawfullneſs of impoſing hands therein, I go on as to the manner.