A76157:234
A76157:234
Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the sovereign powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and welfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.Confirmation and restauration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the soveraigne powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and wellfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.
London: printed by A.M. for Nevil Simmons book-seller, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. I should but trouble you to prove the General Part of the Major, that it belongeth to the Pastors 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 Sanctify 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*.
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*.
And as this is plain for Ministerial Prayer and Benediction, so it seems that the Weight and Nature of the work, doth determine us to the sign of Imposition of hands, seeing God hath not tied ⟨p. 118⟩it to any one or two particular cases, but made it a sign of General use, in Spiritual Benediction, and Collations of authority, from a Superior, or great and special Occasions.
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. 118⟩it 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, and when 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. 119⟩Acts 19. 5, 6. When they heard 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.
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. 119⟩Acts 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 stir 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.
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 lieth on the contrary minded, to prove it changed, or ceased: That's the task of them that affirm it ceased, ⟨p. 120⟩If I show 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 sign 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.
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. 120⟩If 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 sign and means is not to cease. For the proof 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.
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 discernible 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. 121⟩much 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.
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. 121⟩much 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,
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 Imposition 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. 122⟩saveth 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 sense of Scripture, without Evident cause. It is as if the Apostle had said, You are long ago 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, Son, and Holy Ghost in the Baptismal Covenant, in which you your selves have been consecrated unto God, and ⟨p. 123⟩received the remission of sin; 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 Ministerial 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 sins. Some think that here is meant Imposition of hands in Ordination, and some that it's meant only of Confirmation, and some of Absolution; but however, it will help us in the following Argument.
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 Uses, where the reason of continuance is the same: Therefore we are not to judge it ceased as to this use. This Text last named, shows 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. 124⟩So 1 Tim. 4. 14. showeth, that the Presbytery did lay hands on Timothy in Ordination: And if it cease not to this, it ceaseth not to other continuing uses.
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. 124⟩So 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 unlawful, that's worth the mentioning.
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. 125⟩or as necessary signs, is not true, nor proved, but disproved by our Writers, against the Popish Confirmation frequently.1 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 sense of it: But the Papists plead the Fathers, for that which Scripture is a stranger to.
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. 125⟩or as necessary signes, is not true, nor proved, but disproved by our Writers, against the Popish Confirmation frequently.
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 Ushers' Latin copy, as supposed the most pure.
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 African Churches, mentioneth, as ⟨p. 126⟩his Faith that he taught; one God the Creator, and Jesus Christ the Son of God, and the Resurrection of the body, and that he joined the Law and Prophets, with the Evangelical, and Apostolic 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 joined to that, and not then to Confirmation) he addeth, De hinc manus imponitur, per benedictionem advocans, & invitans Spiritum Sanctum.
Tertullian lib. de Proscript. cap. 36. appealing to the practice of the Apostle John, in the Africane Churches, mentioneth, as ⟨p. 126⟩his 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 Councils 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.
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.