imposition of hands without Chrysm And further he speaks of the form which saith he they make to lie in these words Consigno te signo Crucis confirmo te Chrysmate salutis in nomine Patris Filii Spiritus Sancti I sign thee with the sign of the Cross and confirm thee with the Chrysm of Salvation in the Name of the Father Son and Holy Ghost A meer humane invention and device saith Mr. Hanmer that has not the least shadow for it from the Scripture Also another exception he brings against the Popish way of Laying on of hands viz. in respect of the Subject they confirming Infants when according to the Apostolical Institution it belongs only to such as are Adult And it appears that Calvin from hence bore his witness against Confirmation viz. in respect of the abuse and corruption of it as appears in his Institut lib. 4. cap. 19. To which agrees the Testimony of Chemnitius Our Men saith he have often shewed that the Rite of Confirmation if the unprofitable superstitious Traditions and such as are repugnant to the Scripture were removed may piously be used to the edification of the Church according to the consent of the Scripture Exercitat upon Confirm pag. 65. That Calvin owned Confirmation or Laying on of hands to be a Divine Institution take his own words Nam neque satis pro sua utilitate commendari potest sanctum hoc Institutum nec Papistae satis exprobari tam flagitiosa Corruptela quod illud in pueriles vertendo Ineptias non modo sustulerunt è medio sed eo quoque ad impurae impiae Superstitionis praetextum turpiter sunt abusi For neither can this holy Institution saith he be enough commended for its Vtility nor the Papists be sufficiently upbraided with their so flagitious corruption of it that by turning of it into childish Fopperies they have not only taken it away but have also so far shamefully abused it for a colour of an impure and impious Superstition And further he saith Adulterinam enim illam Confirmationem quam in ejus locum surrogarunt instar Meretricis magno Ceremoniarum splendore multisque pomparum fucis sine modo ornant For they do beyond measure deck that Adulterous Confirmation which they have substituted in its room like a Harlot with great splendor of Ceremonies If therefore saith that worthy Author in his said Excercitat p. 51. Confirmation shall be drained from these mixtures of humane Inventions that have for a long time so defaced and deformed it viz. not called it a Sacrament if their Popish matter both remota and proxima of anointing with consecrated Chrysm the forehead of the Confirmed in the form of a Cross be removed if neither Infants nor Children who are not yet arrived to years of discretion be admitted but such as are Adult who are able to give an account of their Faith and the work of Grace upon their hearts finally if those feigned Effects mentioned by them as the end and use of it together with those idle Additions that have betided it in the declining times of the Church be rejected and cast off and if done only with Prayer and Laying on of hands for the admission of Persons as full Members to the enjoyment of all Church-Privileges as most agreeable to that of the Apostolical and primitive times it will saith he I conceive be found to be exceeding useful and advantageous as a thing requisite if not necessary to a right Reformation and the reducing of the Churches of Christ to their native beauty and primitive purest state and constitution c. And that it might appear it was not only his own Judgment together with Calvin and Chemnitius he produceth several other eminent Lights of the Reformed Churches viz. Peter Martyr the Divines of Leyden Pareus Rivet Peter du Moulin Didoclavius as all witnessing to Laying on of hands upon the Baptized as such as an Apostolical Institution and that which ought to be practised by the Churches of Christ being refined from all Popish Corruptions and Additions as the best Expedient and readiest way to a happy Reformation according to the primitive Pattern To which I might add Mr. Caryl Mr. Baxter Mr. Ralph Venning and Mr. G. Hughes who all speak the same things concerning Confirmation as may be seen in their Epistles to the forementioned Book of Mr. Hanmers in commendation and approbation thereof and indeed to see how clear they be in their understandings concerning this Ordinance of Laying on of hands and how learnedly and judiciously they have laboured to recover it from those Popish Mixtures and cursed Pollutions of the Romish Church hath been of a refreshing nature unto me tho I can't but admire in the mean while they should still remain so blind and dark concerning Baptism not perceiving how that also hath been as vilely corrupted and changed from the Apostolical Institution in respect of the Subject and Manner of Administration as well as in regard of those idle and ridiculous Forgeries and Additions of Chrysms Consignations Albes Salt Spittle Sureties c. which they witness against Now were but their eyes so opened as to recover and drain Baptism from Popish Corruptions or Alterations upon this account also how would it add to the beauty and perfection of their Confirmation and Reformation provided according to their Light they would also get into the practice of both and what glorious Churches might they soon come to be yea excel many of the baptized Congregations in respect of the plain Form Order and Constitution of the House of God according to the primitive Pattern But to proceed there are few or none as I can gather do oppose this Ordinance save some of the Baptists of which Mr. Danvers may be reckoned the chief for besides these modern Writers already mentioned who speak so fully concerning Laying on of hands with prayer to God for more of his Holy Spirit of Promise and as an orderly admission unto Church-Communion the perswasion or judgment of the Assembly of Divines concerning this Ordinance I might also produce how clearly they agree with the forementioned Presbyterian and Independent Ministers herein as you may see in their Annotations on Heb. 6. But no more of this at present lest we too far digress from the matter in hand what we have here said is in answer to Mr. Danvers in respect of the Rite it self or thing called Confirmation and how to be rejected as we have a cloud of Witnesses agreeing with us herein and how to be maintained owned and practised by the Churches of Christ I shall now return to Mr. Danvers pag. 32. he having in pag. 31. shewed us how blasphemous and abominable a thing the Rite of Confirmation is as asserted by the Antients and Decrees of General Councils and practised by corrupt Churches in the next place he comes to enquire what Credit or Authority the Fathers or Doctors are of that witness to
in some other way yet we ought not to neglect our Duty Because I have obtained Faith in some other than God's usual way for the begetting it shall I not hear the Word preached for the further increasing it in my Heart Again because I have remission of Sins and other Blessings promised in Baptism before baptized shall I reject that Ordinance Sure Cornelius did not do so Acts 10. 45 47. And again I feed by Faith on Jesus Christ and receive his Flesh which is Meat indeed and his Blood which is Drink indeed shall I therefore refuse the Ordinance of the Lord's Supper which is appointed as the Ministry of his Body and Blood God forbid Even so let none neglect this Appointment nothwithstanding any Gift or Measure of the Holy Spirit they have received since it has pleased God to direct to it and left it in his House as a perpetual Ministration Destroy it not for a Blessing that is in it Isa 65.8 Motive 5. Consider the great need thou hast of the Holy Spirit yea and of a further increase thereof tho I should grant thou hast received it already for without it none can savingly believe nor call Jesus Lord. Yet there is a further Promise made to thee as thou art a Believer in Jesus Christ and what can a poor Saint do without the Spirit what Temptations dost thou meet with what Lusts and Corruptions still hast thou to mortify and what outward Tribulations art thou who professest the Gospel exposed to O therefore use all means and particularly this which God injoins thee that thou mayst obtain a further measure and increase of the Spirit of God Motive 6. Lastly Consider the excellent and unspeakable worth and usefulness of the Holy Spirit O what spiritual Profit and Advantage do the Saints of God receive hereby 1. 'T is the Holy Spirit that enlightens the eyes of our Vnderstandings 1 Cor. 2. 10 11 12 13. Eph. 1.17 we cannot see afar off without our Eyes are anointed with this Eye-salve And O what Beauty do we hereby behold in Jesus Christ how are our Souls taken with invisible Objects and what an empty and nothing-World is this when we look through the Prospect-glass of the Spirit of God upon it 2. 'T is the Holy Spirit that revives and quickens us and makes us lively in the Paths of Righteousness Joh. 6.63 Col. 2.13 3. 'T is the Spirit that leads us in the way we should walk Rom. 8.14 yea and makes them Paths of peace and pleasantness unto our Souls Prov. 3.17 't is he that guides us into all Truth and brings Christ's Words to our remembrance Joh. 14.26 4. 'T is the Holy Spirit that comforts us when cast down 't is from hence we receive all Heavenly Consolation Joh. 14. 16 26. 5. 'T is the Holy Spirit that makes us profit under the Word and means of Grace 't is that which maketh our Souls to grow and flourish in the Courts of the Lord's House Heb. 4.2 1 Cor. 3.6 6. 'T is the Spirit that helps us to pray helps our Infirmities and teacheth us what to pray for and gives us access at the Throne of Grace yea makes Intercession for us with groanings that cannot be uttered Rom. 8.26 7. 'T is by the Spirit we cry Abba Father 't is that which bears witness with our Spirits that we are the Children of God Rom. 8. 13 15 16. 8. 'T is by the Holy Spirit we mortify the Deeds of the body Gal. 5.22 't is by that we live and stand and are confirmed in Christ Jesus and sanctified throughout 9. 'T is from the Holy Spirit that all heavenly Grace and spiritual Gifts flow 't is he that divides to every man severally as he will 1 Cor. 12. 5 8 9. 10. 'T is the Holy Spirit which is the Earnest of our Inheritance and which gives an Assurance of the purchased Possession unto our Souls Eph. 1. 10 14. 11. 'T is the Holy Spirit by which we are sealed to the day of Redemption Eph. 1.13 12. 'T is by the Spirit we are made strong and enabled to overcome all Enemies and helped to triumph over Death 1 Cor. 15. 55 57. 't is by the Spirit we know that when our earthly House is dissolved we have a Building of God a House not made with hands eternal in the Heavens 2 Cor. 5.1 These things considered let none blame us that we so earnestly contend for the Holy Ordinance of Prayer with Imposition of Hands in which God has promised and so sweetly communicated as through a Conduit-Pipe such blessed Water of Life to our Souls Shall it not trouble our Spirits when Persons labour to take away the Childrens Bread or spill any of their sweet and heavenly Milk upon the ground CHAP. IX In answer to the Conclusion of Mr. Danvers's Book Mr. Danvers's Conclusion THus you have had a candid Account of the rise growth and progress of this Rite of Confirmation or Laying on of hands from the beginning to this day amongst all that have owned it with the Authorities on which it hath been found and imposed together with a genuine Examination of the Grounds and Reasons each Party have given to justify the same And may we not upon the whole fairly come to the following Conclusions viz. 1. That there doth not appear to be the least Scripture precept or Practice for any such Ordinance of Confirmation or an imposing of hands upon all the Baptized before they break bread or are admitted into Church-communion 2. That the Instances produced to prove it an Apostolical Tradition are impious Lies and Forgeries 3. That the Authorities by which it hath been heretofore enjoined were nothing but Antichristian Can. Decrees 4. That the most eminent Witnesses and Confessors that opposed the Antichristian Vsurpations and Innovations have all along witnessed against and impugned this of Confirmation viz. the Novations Donatists Waldenses Greek Churches Wicklissians All which are worthy the serious consideration of all sober and judicious Christians and especially recommended to them who having rejected Infants and imbraced Believers Baptism do yet cleave to this Practice with these following Observations viz. 1. It is most manifest that those Popes Councils and Fathers that have enjoined and imposed Infants sprinkling for a Sacrament or an Ordinance of Christ have enjoined this also as such 2. That the principal Arguments pretended for the one have been urged and pleaded for the other also viz. Apostolical Tradition and pretended Inferences and Consequences from Scripture 3. That the famous Churches and Confessors that have opposed Infants sprinkling as superstitious Popish and Antichristian have upon the same account opposed this also 4. That it doth not appear that any baptized Church or People did ever in any Age or Country own such a Principle or Practice to this day except some in this Nation in these late times CHAP. IX In answer to the Conclusion of Mr. Danvers's Book The Conclusion of this Treatise in opposition to his
REider Thou hast had a faithful and impartial Account of the rise growth and progress of this holy tho contemned Ordinance of Imposition of hands from the beginning of the Gospel-Ministration to this day and how asserted amongst many Perswasions with the Authorities on which it has been enjoined together with the grounds given by Antient and Modern Writers to justify it And from the whole we also may come to these following Conclusions viz. 1. That there appears full and ample Precept and Practice from Scripture for this Ordinance of Imposition of hands on all baptized Believers as such before admitted to the Lord's Table 2. That the Instances to prove it an Apostolical Tradition or Institution are the pious Sayings and written Verities of Christ's Disciples 3. That the Authorities by which it was at first enjoined were none else save Great Jehovah Father Son and Holy Spirit 4. That many eminent Writers both antient and modern have born witness for it All which is worthy to be minded and commended to the consideration of those who having rejected Infants and imbraced Believers Baptism do oppose a Principle of the same nature and annexed to it with these following Observations 1. It is most manifest that those Popes Councils and Fathers that have corrupted polluted and changed the holy Ordinance of Baptism and the Lord's Supper did also change alter and corrupt this of Imposition of Hands 2. That tho the principal Arguments the Church of Rome and others who have drunk of the Whore's Cup do bring to defend the Rite called Confirmation is humane Tradition and far-fetch'd Consequences from Scripture yet there is plain Scripture-proof for the holy Institution of Imposition of hands upon baptized Believers 3. That many godly Persons in several ages have opposed Popish laying on of hands on the same account that we reject Popish Baptism and not otherwise 4. It appears not that any baptized Church in any Country have denied Imposition of hands upon Believers baptized as such to be an Institution of Jesus Christ nor ever writ against it as some in this Nation have done no ways for their Credit nor Honour of the Gospel These things being so it may be enquired what ground and reason our Brethren in this Nation had at first or have now to oppose this Divine Institution of the Lord Jesus Christ A brief Reply to a Book called A Treatise concerning Laying on of Hands Written by a nameless Author and published in the Year 1691. THE first Reason he says why they cannot own Laying on of Hands on all Believers is because there must be a Command or at least some Example for it pag. 3. Answ We have proved in the preceding Treatise that we have both a Command and Example for it if a Command of God and an Oracle of God is all one See Heb. 5.12 That which is an Oracle of God is a Command of God but Laying on of Hands c. is an Oracle of God Ergo. And as to Examples we have them also see Acts 8. and Acts 19. 2 ly Because they say they believe neither our Lord nor his Disciples were under it pag. 4. Answ Our Lord we have shewed was under it the Father laid his Hands upon him when he came out of the Water and thereby sealed him the Holy Ghost in the likeness of a Dove rested upon him And no doubt but our Lord laid his Hands upon his Disciples since he taught this Precept as a Principle of his Doctrine Heb. 6. 1 2. True we read not of their Baptism nor of this neither therefore from thence they may as well say they were not baptized as that they had not Hands laid upon them 3 ly Because say they if the Apostles were under it they must have an Administrator and who say they should that be p. 4. But there is nothing said of it c. Answ 1. Our Lord Christ might be the Administrator who is the great Shepherd and Bishop of our Souls as I said afore 2. And it no more follows that they were not baptized than that they were not under Laying on of Hands i. e. because there is nothing said of either 4 ly Their fourth Reason is the same with their first 5 ly Their fifth Reason is because they say the Church at Jerusalem was not under it pag. 5. Answ Was not the Hebrew Church the Church at Jerusalem Now they 't is evident were under it or had laid it Not laying again presupposeth they had once laid it or were under it as well as Baptized 6 ly Their sixth Reason is because an Ordinance necessary to Church-Communion ought very plainly to be expressed p. 6. Answ So is this of Imposition of Hands Heb. 5.12 Heb. 6. 1 2. Acts 8. and Acts 19.6 7 ly Because they say our Lord did leave no Ordinance as absolutely necessary to Church-Communion but such as holds forth his Death and Resurrection p. 9. as Baptism and the Lord's Supper c. Answ Who told them so or doth it follow that because Baptism and the Supper are Figures of our Lord's Death c. therefore this must be a figure of the same or no Ordinance This is not argumentative nor demonstrative 8 ly Because Salvation is promised on the Terms of Faith Repentance and Baptism and from hence they argue there is no need of any such Ordinance as this of Laying on of Hands p. 7. Answ Salvation is promised particularly to Faith He that believeth hath the Son hath Life and shall be saved Mark 16.16 therefore need not I be baptized Moreover I deny that any Ordinance gives a right to Salvation any other ways than as it is an evidence of that Right or Title to our Consciences Our Right or Title is Christ's Righteousness or his active and passive Obedience only But should a Man be convinced that Laying on of Hands Church-Communion Order and Discipline or giving to the Poor c. were Duties which he omitted would his pretended Faith Repentance and Baptism render him a sincere Christian No he must do all things Christ commanded or taught to be done which he is convinced of as well as those three things 9 ly Their ninth Reason against Laying on of Hands is taken from those Effects that followed this Ordinance viz. the extraordinary Gifts of the Spirit Answ The same Effects followed all other Gospel-Ordinances this we have also answered in the precedent Treatise 10 ly Their tenth Reason is because the Holy Spirit was sometimes given without Laying on of Hands pag. 8. Answ The Holy Spirit is promised to them that are baptized but because some received the Spirit before baptized needed they not be baptized In Acts 10.44 Cornelius received the Spirit to confirm the Ministration of the Word to the Gentiles before baptized yet was commanded to be baptized nor had he so much of the Spirit as to need no more and therefore came under this Ordinance also Besides because God may step out of his usual way must we
this Truth 't is no marvel considering the Day they lived in Object If it be objected they with other Churches and People he mentions were much enlightned into the Truths of the Gospel Answ That is no good Argument since glorious Reformers and eminent enlightned Souls may notwithstanding lie short of some Institution of the Almighty as appears both in the Old and New Testament What glorious Light had David Solomon Hezekiah Josiah and many others of the Godly Kings and Prophets in Juda And yet one thing plainly laid down in the Book of the Law they were short in nay as some judg they did not see it viz. sitting in Booths in the Feast of the 7th Month of which we read in Nehem. 8. 13 14. They found written saith the Text in the Law which God commanded by Moses that the Children of Israel should dwell in Booths in the Feast of the seventh Month. Vers 15. And all the Congregation of them that were come again out of Captivity made Booths and sate under the Booths For since the days of Joshua the Son of Nun unto that day had not the Children of Israel done so and there was very great gladness verse 47. CHAP. IV. Shewing upon what ground some of the Independent and Presbyterian Perswasion have asserted Laying on of hands on baptised Persons IN Pag. 36. Mr. Danvers having done with Tradition and Fathers he tells us he will consider the Scripture-grounds urged in proof hereof by the Independents and those of the Presbyterian Perswasion In the first place which is the principal Heb. 6.1 2. which he saith Mr. Hanmer modestly expresses to be but a probable ground To which I shall give this answer that tho Mr. Hanmer uses such a Phrase viz. calling Heb. 6.1 2. a probable ground he doth not say 't is but a probable ground and those that read his Book shall find that by the Testimony of divers famous Men he abundantly endeavours to prove it to be absolutely the Laying on of hands intended in that Scripture See Page 25 26. And since I find many eminent Men speaking so plainly on this account of Heb. 6. 1 2. and to satisfy some Persons herein and prevent mistakes take a few instances out of Mr. Hanmer as the Judgment of several Divines upon that Text. The first I shall cite is Didoclavius who of three Interpretations of this Text mentioned by him admits of this Cap. 2. viz. Laying on of hands after Baptism and before admitted to the Lord's Table And gives a reason why it may be called Confirmatory Nempe ratione Ecclesiae approbantis confirmantis sua approbatione examinatum ad verum illud ac genuinum Confirmationis Sacramentum admittentis viz. Because of the Churches approving and by their approbation confirming of the Person examined and admitting him unto that true and genuine Rite of Confirmation The next is Major on Heb. 6.2 On this place saith he all that I have seen mark understand it of Imposition of hands on such as have been baptized only Bullinger Mr. Hooker Lib. 5. Sect. 6. in his Appendix Pag. 3. alledging T.C. thus speaking Tell me why there should be any such Confirmation seeing no one Tittle thereof can be found in Scripture Thus answers ironically except the Epistle to the Hebrews chap. 6. 2. be Scripture plainly intimating saith Mr. Hanmer he thought that place to be a sufficient ground for it and that to be the meaning of the Apostle there Mr. Parker de Polit. Eccles lib. 3. c. 15 16. refuting the Arguments of such as plead for Episcopal Confirmation at large assents saith our Author to what is by me delivered First He shews the general nature and end of it viz. admission of Members into the Communion of the Church which accordingly was used towards such as were converted This Imposition of hands saith he Heb. 6.2 is that very Ecclesiastical Union by a solemn professing of Faith and admission into the Church Secondly He shews the necessity of it from this Text Heb. 6.2 saith Mr. Hanmer Thirdly That it ought to be done publickly and before the Church Et hic ordo inter gravia negotia agitur enim de membro recipiendo publicum hoc est publici juris ideo non nisi Ecclesiae consensu ejusdem cui adjungendus est competens perficiendus This course is to be reckoned among the weighty affairs it is a publick thing and of publick right for the matter in agitation is concerning the receiving of a Member and therefore not to be performed without the consent of that same Church to which the Competent is to be joined Fourthly He shews the Antiquity thereof and that 't is an Apostolical Institution and the practice of the Antient Church He further affirms pag. 28. that Piscator so understood Heb. 6. 1 2. viz. to mean Laying on of hands upon the Baptized Also Beza Paraeus and Rivet whose words take as follows â—â—â—mpositio manuum cujus mentio fit Heb. 6.2 referenda est ad solennem Baptizatorum Benedictionem quae à Pastoribus solebat fieri eos in Christianismi vocationis confirmantibus Imposition of hands whereof mention is made Heb. 6.2 is to be referred to the solemn Benediction of the Baptized which was used to be performed by the Pastors confirming them in the calling of Christianity He mentions the Doctors of Leyden shewing this to be their sense upon this Text also Calvin who gives this only as the chief thing intended by the Apostle in this place from hence draws this remarkable Inference wherein saith Mr. Hanmer he plainly declares his apprehensions concerning the Original and Antiquity of this practice in the Church of Christ Hic unus locus c. This one place saith he abundantly testifies that the-original of this Ceremony viz. Confirmation or Laying on of hands flow'd from the Apostles which yet afterwards was turned into a Superstition as the World almost always degenerates from the best Institutions into Corruption Wherefore to this day this pure Institution mark ought to be retained but the Superstition to be corrected Why should Mr. Danvers presume to say these Men confess the Scripture is but a probable ground and that Tradition and Antiquity is the more certain And again that there is nothing but a faint insinuation from the Scripture to ground Laying on of hands upon What Men can speak more fully to a Text But to proceed he adds Hyperus who saith Imposition of hands Heb. 6.2 was in the confirmation of those that had been baptized and rightly instructed that they might receive the Holy Spirit He urgeth several other Persons of the same mind as Illyricus Mr. Deering c. To which I might add what Mr. Hughes late of Plymouth in his Ep. to Mr. Hanmer's Book mentions on this account speaking of Heb. 6.2 It is by some glorious Lights in the Church saith he understood of Confirmation in that Phrase of Imposition of hands annexed to Baptism Heb. 6. Whence it is said
that this abundantly testifies that the Original of this Ceremony flowed from the Apostles Before I proceed I might cite a passage full to the same purpose as the Judgment of the Learned Assembly of Divines which take as follows out of their Annotations on Heb. 6.2 Laying on of hands say they is usually called Confirmation which stood first in examining those that had been baptized what progress they had made in Christianity Secondly In praying for them that God would continue them in the Faith and give them more Grace strengthning them by his Holy Spirit they laid their hands upon them whence the Apostolical Constitution was called Laying on of Hands Moreover What Mr. Baxter speaks upon this account I can't well omit Confirmat p. 124 125. If the Vniversal Church of Christ saith he have used Prayer and Laying on of hands as a practice received from the Apostles and no other beginning of it can be found then we have no reason to think this Ceremony ceased or to interpret the foresaid Scripture contrary to this practice of the Vniversal Church But the Antecedent is true ergo And if any say Anointing and Crossing were antient I answer saith he First That they were as antient in the Popish use as the matter of a Sacrament or necessary Signs is not true nor proved but frequently disproved by our Writers against Popish Confirmation Secondly Nor can it be proved that they were as antient as indifferent things Thirdly We prove the contrary because they were not in Scripture-times there being no mention of them Fourthly So that we bring Antiquity but to prove the continuance of a Scripture-practice and so to clear the practice of it But the Papists plead Fathers for that which the Scripture is a stranger unto I shall close this with Reverend Mr. Hooker The antient Custom of the Church saith he Eccles Polit. p. 351. was after they had baptized to add thereto Imposition of hands with effectual Prayer for the illumination of God's most Holy Spirit to confirm and perfect that which the Grace of the said Spirit had already begun in Baptism for the means to obtain the Graces which God doth bestow are our Prayers and our Prayers to that intent are available as well for others as for our selves But to pass by this I intreat the Reader to consider that tho we have urged the Testimony of several Authors who are one with us in the main concerning our Practice herein yet we build not upon Men or Tradition but on the Word of God neither do we suppose any necessity for us to take up new weapons to defend so plain a Truth since our Adversaries have been so sufficiently worsted and put to flight by the Sword of the Spirit as used by several eminent Saints in times past What we have mentioned of Authors we have been in part forced to by what Mr. Danvers and others have said of them And that leads me to what he speaks pag. 40. of the Scripture-grounds on which the Baptists have asserted this Rite as he calls it and founded this Practice of Laying on of hands upon baptized Believers as necessary to Church-Communion as before especially held forth Heb. 6.1 2. tho not affirmed with that sobriety and modesty as the other from Probability but rather Infallibility denying fellowship to any that do not receive it c. CHAP. V. Shewing how and upon what ground the Baptized Churches do assert Laying on of hands HOW those learned Persons he speaks of have writ and asserted Laying on of hands from that Text I shall leave to the judicious Reader by considering the Instances forecited and that they hold it also as necessary to Church-Communion might I presume be made manifest but that is not our present work but rather to make the thing it self appear to be an Ordinance of Jesus Christ and in order to this those two Particulars or Principles Mr. Danvers lays down we will consider viz. First That to every Ordinance of Christ there must be some plain positive word of Institution to confirm it and not only human Tradition or far-fetcht Consequences and Inferences such as the many Volumes written of Circumcision and federal Holiness to assert Infants Baptism to be an Ordinance of Christ which no ordinary Capacity can reach and only Men of Parts and Abilities can trace and follow in their Meanders Secondly That to practise any thing in the Worship of God for an Ordinance of his without an Institution is Will-worship and Superstition c. Answ The great Text urged for this Institution he says is Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on to perfection not laying again the foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptisms Laying on of hands c. This is the Text affirmed saith he to be the great Charter of the Church for this point of Faith and Practice but how to find the least warrant for the same there he says we see not If it was indeed said let all baptized Believers have hands laid upon them with as much plainness as let all Believers be baptized Mat. 28.29 Acts 10.43 or let all baptized Believers eat the Lord's Supper 1 Cor. 11.24 Acts 2.41 it was something to the purpose Answ First we grant that to every Ordinance of Christ there must be some word of Institution and that such far-fetch Consequence as he minds will not do or be sufficient but that every Institution must be laid down in such plain positive Words as he seems to affirm viz. Let all baptized Believers have Hands laid upon them I deny it being none of our Principle I judg nor theirs neither since they practise such things as Institutions of Christ which are no where in so many plain positive words commanded as may hereafter be shewed But as to the other thing he minds we do agree with him in that matter and say Whatsoever is done in the Worship and Service of God without an Institution is Will-worship and you shall see that our Principles agree and comport with all those honest Protestant Principles concerning what we have to say further about Laying on of hands c. But to reply to what he says concerning Heb. 6. it matters not whether it be Heb. 5.12 or Heb. 6.1 2. or Acts 8.16 17. or Acts 19.6 or any other Scripture that is the chief Text urged to prove Laying on of hands an Ordinance and Institution of Jesus Christ provided that the Scripture urged on this account will prove it so to be But whereas he says he finds not the least warrant for the same I somewhat marvel at it considering what has been formerly written and proved from that Text by several worthy and able Men whose Books he nor none else have ever yet answered But it seems he would have it said in so many plain words Let all baptized Believers have hands laid upon them or else all