The Temple Measured, Part 11
Concerning Impoſition of hands.
IMpoſition of hands ſeems not to be warranted in ordination by Impoſition of hands upon the Levites. 1.Arg. 1. Iſrael impoſed hands on the Levites, to ſignifie that they were to bear their ſins, their burthens, and to make atonement for them, Exod. 29. they impoſed hands on the head of the Sacrifices in like maner. 2. Aaron and his Sons were to ordain the Levites, and not to ſtand by while the common Members of Iſrael did uſe this ſacred Rite for Ordination. The common Members may not now Ordain, their Elders ſtanding by. 3. It hath been proved that common Members may not Ordain, when they are deſtitute of Officers, or by themſelves without Officers. 4. The Levites were Ordained by the Prieſts, in all other particulars, Numb. 8. 5. This was a Jewiſh Ceremony, and why ſhould this (all other being abrogated) be only reſerved? 6. Impoſition of hands by the Congregation, was proper to the Ceremonial offering of the Levites, as a Sacrifice to God, not to our Moral offering of Miniſters in Ordination.Calv. Inſt. 4.3.16. That act of the Congregation did contain ſomething of Election, rather then of Ordination.
2.Arg. 2. Heb. 6. doth not hold it forth in point of Ordination, but is a Fundamental principle of Religion, uſed figuratively for the gift of the holy Ghoſt, which is ſignified and conferred. 1. The Apoſtles diſcourſe concerned ſuch principles as were neceſſary to the Inſtitution or Initiation of Converts. 2. Doctrine is added to Baptiſm, and Impoſition to intimate that the Doctrine of the Ordinance, or touching the Ordinance, not the Ordinance it ſelf, was intended. If the Impoſition it ſelf had been here intended, it might have imported or connotated the whole Miniſtery as an adjunct thereof; but the Doctrine of Impoſition, or touching Impoſition, is the ſame is in Ordination reſpectively, as in that extraordinary confirmation added to Baptiſm, which is the ordinary Sacrament of confirmation. The communication of the Spirit is the thing ſignified, or the Doctrine of Impoſition. 3. Doctrine muſt needs be applied to the conſequent principles; by the Reſurrection, is meant the Doctrine of the Reſurrection, by the laſt Judgement, the Doctrine of the laſt judgement, and conſequently by Impoſition, is meant the Doctrine of Impoſition. 4. The order is obſervable, the gift of the holy Ghoſt, or Impoſition, as an explicative adjunct of Baptiſm, juſtly followeth the principle of Baptiſm (the Doctrine of Sanctification and Juſtification by ſaith being contained therein) becauſe the ſpirit in way of a ſecond act, is promiſed to ſeal the Doctrine of Baptiſm, Eph. 1.14, 15. He ſhall Baptize you with the holy Ghoſt, Joh. 1. Acts 2.38. 5. It is anſwerable to the promiſe of the holy Ghoſt, thereof Peter Preached in laying the foundation of converſion, according to that place but now alleaged. The gift ſealed Faith, and ſignified that the Spirit was the Author, even of Faith and of all Grace, unto perſeverance. 6. Faith and Repentance, perſeverance in Grace, and Jufication by Faith (ſignified in Baptiſm) the Reſurrection and the laſt Judgement, are all Fundamental principles of Religion, not only common principles of Chriſtian Profeſſion: All the other are Fundamental principles, therefore Impoſition is alſo, in probability. 7. It is Interpreted in the next Verſes, 4, and 5. Illumination anſwers to Repentance, the taſte of the heavenly gift to Faith, the participation of the holy Ghoſt to the Doctrine of Baptiſm and Impoſition, the taſting of the good Word of God to the Reſurrection, &c. 8. The proſecution of the diſcourſe doth argue it. Impoſition is made a principle, from which it was neceſſary an Apoſtate ſhould fall, if finally. But it is not neceſſary, that one ſhould be inſtructed touching the Office of the Miniſtery: One may be ſaved, and yet be ignorant in the point of Ordination, and one may fall away finally, though ignorant in this reſpect. The knowledge indeed (or ſome participation) of the gift of the holy Ghoſt, is neceſſary as an antecedent, and the ſin of Apoſtacy is moſt properly called the ſin againſt the holy Ghoſt, as being againſt convictions by the holy Ghoſt.(a)The ſin againſt the holy Ghoſt is againſt ſome convictions, or ſome participations of the holy Ghoſt 9. If we ſhould underſtand the Doctrine of the Miniſtery by Impoſition, then we muſt exclude the Adminiſtration of Baptiſm in the principle of Baptiſm, becauſe Baptiſm under this conſideration belongeth unto the Miniſtery, and therefore cannot (except it ſignifie the Doctrine of Baptiſm only) be a diſtinct principle from Impoſition of hands. And if we ſhall make Baptiſm it ſelf, together with the Doctrine which it holds forth, a diſtinct principle, and the Doctrine of Impoſition, together with the Adminiſtration of it, in Ordination, another diſtinct principle, to what principle ſhall we refer the Sacrament of the Lords Supper? 10. It is known how commonly Interpreters do apply this Impoſition of hands to confirmation, which was wont in Primitive times (even after the Apoſtles days) to be nothing elſe but Impoſition of hands,Ezek. 1.3. & 3.1. and a concomitant to Baptiſm. The gift of the Spirit is a great and Fundamental principle of Religion, and therefore Impofition was uſed for a ſymbol of Gods aſſiſting hand (the hand of the Lord was with them, Act. 11.23.) in theſe extraordinary times: And Impoſition being a ſymbol of that great principle, the Apoſtle figuratively expreſſeth the ſymbol, and implieth the gift. The Apoſtle James commendeth Impoſition and Anointing with Oyl alſo for the healing of the ſick, becauſe they were concomitants at that time of that extraordinary gift: But now there is cauſe to lay by both (as Peter Martyr diſcourſeth in point of Confirmation) becauſe the gift ceaſeth. 'Tis obſervable that Piſcator and Calvin alſo exclude both Baptiſm and Impoſition out of the number of principles here intended. Both Sanctification or perſeverance in Sanctification and Iuſtification are ſeated in Baptiſm: And therefore we are Baptized with the Spirit of Chriſt, as well as with the Blood of Chriſt, 1 Cor. 6.11. Baptiſm doth ſignifie the communication of the Spirit, as well as Impoſition; the water doth ſignifie the Spirit of Chriſt as well as the Blood of Chriſt; but Impoſition did ſignifie that part of Baptiſm more directly and extraordinarily, while there was an extraordinary effuſion of the Spirit.
3.Arg. 3. The practiſe of Impoſition in the Apoſtles days is not precedential to us, becauſe it was obſerved only by extraordinary perſons, or at leaſt by extraordinary revelation in point of Ordination. Chriſt and his Apoſtles, and extraordinary Presbyters, are only recorded to have uſed this Rite in the New Teſtament. In the Old Teſtament Jacob in bleſſing impoſed hands, Moſes in Ordaining Joſhua impoſed hands, but both of them by ſpecial revelation, and an extraordinary men. Impoſition on the Levites and Sacrifices nothing concerned Ordination, as hath been ſaid before.
Object. The Presbytery that impoſed hands on Timothy was an ordinary Presbytery.
Anſw. It hath been argued already, that ordinary Presbyters cannot Ordain, unleſs in an ordinary way of Office, ſuch as are extraordinary Presbyters. 2. This Impoſition conferred a ſenſible and extraordinary gift; ſuch an effect ſuppoſeth an extraordinary Presbytery by way of proportion.1 Tim. 4.14 3. It ſeemeth to be dependent upon Propheſie, or to be adminiſtred by ſuch as did Propheſie. I… Ames acknowledgeth that ſome of the Fathers conceived this Presbytery to conſiſt of extraordinary and tranſcendent Elders.
Object. Ordinary Elders did ſeparate Paul and Barnabas to be Apoſtles, Acts 13.1, 2.
Anſw. Paul and Barnabas were not eſteemed Apoſtles at this time,Gal. 2. and it was long after this time the Apoſtles gave Paul the right hand of fellowſhip. 2. Theſe ſeem to be extraordinary Elders, partly by their Ambulatory courſe, partly by their Titles (ordinary Elders are no where deſcribed by the title of Doctors only) partly becauſe it is evident ſome of them were extraordinary Prophets,Piſe. Comment. Acts 13.1, 2. and yet they are all put together as if they were equal; Paul is the laſt named amongſt them, who was at this time an Evangeliſt at leaſt. The Leid. Profeſſors take them all to be extraordinary in their Diſpute de Miniſtris Eccleſiaſticis. 3. Paul and Barnabas ſeem to be ſeparated here to ſome ſpecial deſign, rather then to any Office. 4. We do not finde the Apoſtles were wont to be Ordained by men, they were immediatly ſent without Ordination by men. Paul indeed was called out of courſe (as we may ſay) and therefore God may be this ſign, together with many other, commend Paul to the Church as an Apoſtle of Chriſt, but it doth not follow that he was here Ordained to be an Apoſtle. 5. Were theſe Elders ordinary or extrardinary, did they Ordain them or not Ordain them? they were warranted to impoſe hands by ſpecial revelation. Separate me Barnabas and Saul (ſaith the Spirit) unto the work which I have called them unto, tis not expreſſed what work it was.
4. The object of Impoſition in Primitive days doth argue,Arg. 4. that it is not now to be appropriated to Ordination, in caſe it ought to be reſerved. If we muſt remove Impoſition from Converts, from prayers for the ſick, if from any, why not from all? The extraordinary gift ceaſeth in reſpect of Ordination, as well as in reſpect of the other Adminiſtrations, the ordinary gift remains equally in all.
Object. It may be a ſacred ſign in Ordination, to ſignifie the Conſecration of a perſon to adminiſter holy things.
Anſw. It was not of this uſe in the conſecration of Prieſts and Levites. 2. It is not of this uſe in the Ordination of Deacons: why ſhould it ſignifie any otherwiſe in the Ordination of Elders then in the Ordination of Deacons? 3. In Confirmations, in Benedictions, in Prayers for the Sick it ſignified directly but the gift of the Spirit. Calvin only maketh it a geſture of Prayer, and a ſign of approbation. 4. It is manifeſt that in all other Adminiſtrations it was uſed by the Apoſtles as connatural to the extraordinary gift of the Spirit. The common gift of the Spirit under the Goſpel (the Goſpel being the miniſtration of the Spirit comparatively) might admit ſuch an extraordinary ſymbol, but why only in Ordination?2 Cor. 3.8. Yet it ſeemeth rather proper to the extraordinary gift, and power of extrabrdinary perſons. The extraordinary effects did countenance ſuch ſolemnities of expreſſion in ſuch perſons. Eliah might pray with his head betwixt his legs, becauſe he could do obſervable wonders by prayer. An extraordinary Rite or adjunct in prayer or bleſſing, is proper to an extraordinary prayer, and to an extraordinary bleſſing. The Miniſters of Reformed Churches do generally diminiſh the uſe of Impoſition of hands: The omiſſion of it is rather alowed then condemned by Aretius. The right hand of fellowſhip was never in uſe as an Eccleſiaſtical Rite, according to all the Interpreters that I am acquainted with: It was a Civil cuſtom, and Paul, Gal. 2. alludes to it, and where an Ancient Father uſeth the phraſe, he may well be ſuppoſed to allude both to Paul, and to the cuſtom alſo of the times, in their ſalutations. As for Impoſition, it is acknowledged only to be an ornament or adjunct (not any eſſential part of the Sacrament of orders) by many great ones amongſt the Papiſts, and ſo argued in the Councel of Trent. If we make Impoſition a ſacred Inſtitution in Ordination, then we muſt put Religion in it, and uſe it as neceſſary, neceſſitate praecepti.