DARKNESS VANQUISHED: OR, Truth in it's Primitive purity, Being An answer to a late Book of Mr. Henry Danvers, entitled A Treatise of laying on of Hands.  
Wherein His mistakes and cloudy apprehensions about it, are in a faithful and friendly manner rectified, his grand objections answered, and imposition of hands upon baptized Believers, as such with Prayer for the Spirit of Promise is proved, to be a holy and divine Institution of Jesus Christ, and accordingly practised by the Apostles and primitive Saints.  
Together With the testimony of many famous Writers, both ancient, and of later times concerning it.  
By B. K.  Psal. 119 141. I am small and despised; yet do not I forget thy Precepts. Isa. 58. 12. And they that shall be of thee, shall build the old wast places, thou shalt raise up the foundations of many Generations, and shall be called the repairer of the breach, the restorer of paths to dwell in. 
LONDON, Printed, and are to be sold by Benjamin Harris in Swithins Rents, at the Stationers Arms in Cornhill, near the Royal Exchange. 1675.   

THE Epistle Dedicatory.  

Unto the Congregations of our Lord Jesus Christ, who upon confession of Faith have been Baptized, and are under imposition of Hands in South Wales, Grace, Mercy, and Peace be multiplied.   
Brethren,  
NOtwithstanding the glorious Light that hath broken forth among us in these latter times, yet we see gross darkness covering the face of the Earth; nay, and our Heavens are not so clear as we hope e're long to behold them, for although the Light is come, yet the glory of the Lord is but arising upon us; ours is but the morning of that longed for day, and poor Sion is but a looking forth of the Wilderness and from hence it is, there is so many differences and divisions amongst us, we speak as we see and according to the Light we have received, and accordingly we are bound by the authority of Divine precept to walk: God gradually discovers himself, and the true Order and Form of his House and Worship unto us, and though we still are labouring under many difficulties, having had much Rubbish to remove( like as the Children of Israel had, when they came out of the seventy years captivity) and many have endeavoured to weaken our hands, yet through infinite grace, we may say the foundation of the House of God is laid: Though some who would build cannot find the Wall, and others strive to bring in a ston of Babylon for a Corner whilst some others endeavour to cast away a principle Pillar, because it hath lain a long time corrupted and covered amongst the Anti-Christian Rubbish. Reformation is a glorious work, and tis that we all long and breath after Mr. D s. hath been helpful of late to the Church of God in the business of Baptism) but fo● want of further Light, lost his way on a sudde● by which means I perceive many who are in on● respect much behind him, ●n another are g● before him, and may( as far as I can judge get into Canaan as soon as he. Imposition o● Hands is the principle of our present controversy, and it is to be lamented, that in such a da● as this we should be forced to a work of thi● nature, our Brother upon this consideration was dissuaded from doing that which we see now is published to the world, and rather upon this account then any other, for few judged it would do the truth itself much injury, by weakening the hearts or hands of such as were established in it, or inquiring after it, nay some were ready to judge it scarce deserved an Answer: But others considering how well he wrote a little before upon the other principle, had thoughts it might upon that account the more likely tend to the entangling of the weak, and more unwary Christian. And now as touching my undertaking in the work as I judged myself every ways uncapable in the respect of others; so it was not my thoughts nor purpose to have been concerned, till I was put upon it by some in this City, and considering the backwardness of others in the matter, that did the more induce me thereto. And though it be but abruptly done, yet such as it is, I here present to your serious perusal and consideration of all such, whose Souls long after the good, full restoration and perfection of Sion, hoping the God of Truth will make it find entertainment in the hearts of the humble, although I expect it will be slighted by such who are passionately opinionated of their own attainments and persuasions, and who think it below them to receive instruction from such who are inferior to them. It is the grief of some of your Souls( as I have ground to believe) to see any whom you love, and tender in the Lord, setting themselves against so holy an Institution of Jesus Christ, but however, this you will find in perusal of this ensuing discourse, though there are too many found amongst Baptized Christians, utterly disallowing and rejecting of it; nay, and seem not desirous to know or inquire after the mind of God herein, yet many godly persons both of the Presbyterian and independent persuasion( although dark and negligent about the business of Baptism) have breathed, longed, and preached after the knowledge and discovery of this truth, nay and have attained to a good understanding and satisfaction herein, having laboured after a perfect restoration of it, to it's primitive use and purity, refining and draining of it from those corruptions, and mutations of the Popish Church, not only in respect of those abominable additions, and mixtures of chrism, and other ridiculous ceremonies in it's administration, but also in respect of the subject to whom of right it doth belong, as doth abundantly appear in a Treatise of Mr. Jonathan Hanmores, writ 1658. about which time tis apparent their Spirits were very hot upon it. I find Mr. Caryl( writing Epistilary wise in commendation of the said book) speaking thus. I conceive( saith he) the learned author of these Elaborate exercitations hath d●served well of the Churches, by clearing the way of those admissions from Scripture grounds, and the concurrent testimony of many, both ancient and Modern▪ Writers: As also by discovering and removing those Popish additions and pollutions▪ which by several steps have crept into it. And further he says that this ingenious and pious overture holds forth more, then most Churches have hitherto atained.  
Also Mr. Vennings honest and judicious expressions( in his Epistle to the same Treatise) I can't well omit( speaking concerning) reformation and godliness, saith he, Either by reason of our dim-sightedness, being not able to see afar off, nor penetrate into the depth and bottom of them, or by reason of the abusive traditions, and corrupt glosses, with which for many Ages they have been clouded and over-cast, many truths seem not to be so clear, but they need further clearing, among others such as relate to Church Discipline and order, have for a long time been under debate, and not without some considerable advantage, though I humbly conceive we have not attained so far as to be already perfect, It remains therefore that we press forward, and not be so passionately fond of our prepossessed cenceptions, as not to have the patience to consider what may be offered to us, especially by such as are well-wishers to Sion, and desirous to see the Gospel Temple in it's beauty. If any Persons are spirited to search after further knowledge in these affairs, to dig for it as for hide treasures and when they have found a Vein of Golden ore, to refine and stamp it for us, we should be in readiness to receive the truth in the love of it, and pay the tribute and homage of obedience for the sake of the God of Truth, whose Image and Superscription it bears.  
What great and profitable pains my much honoured friend, the reverend author of the ensuing exercitation, hath taken in this one particular, presented to consideration and with what curiousness without curiosity, with what learning, without ostentation, &c. — You will best perceive by the view and perusal of it, and though my opinion be of little signification, yet I cannot forbear to say, that as to the substance and main of the design I judge it to be of so considerable an importance that I do not see how it can be neglected without very great prejudice to Church Communion, to say no more, haply some may be so nice as to be offended with the name, and dislike Confi●mation for fear of bishoping, as if that old fashioned garment had but a piece of new name cloath put to i●, and dressed up in another Mode; if it were so, can no good come out of Nazareth bonus odour veritatis ex requalibet, but if any are under such a fear, I think I may assure them that they are more afraid then hurt, yea afraid, where no fear is, as they will quickly find if they will please to come and see.  
I could wish our dissenting Brethren would weigh the matter with more seriousness, and Christian moderation, sith there hath been by so many persons of different persuasions, such a diligent scruting made adveritatem inrestigandam, and such holy longings and breathings after the mind of God, herein the result were of having been a singular agreement touching the thing itself. But it may seem strange I must confess to all discerning Christians, that such persons should not be able to discover or find out the Anti-christion pollutions and mutations in Baptism, in respect of the subject and manner of Baptizing Which is so apparently contrary to the Gospel rule and pattern also; O that the God of Israel would be pleased to open the eyes of some eminent ones amongst them to see the pure crystal stream of this Institution of the Lord Jesus, or help them to use Mr. Vennings phrase, to find the Vein of this golden ore, since they will not receive it, as it hath been refined and ready stamped for them by the hands of such, whose skill or faithfulness they seem to suspect.  
But first, How alas can they be perfect in Church constitution and order, whilst they miss the mark in so considerable an ordinance as Baptism, taking a ston of Babylon for a foundation, and that for Baptism, which is none, for it hath been so grossly abused,( as a learned Writer once minded in another case) that there is nothing remaining of it amongst them save the mere name of the thing.  
But Secondly, May it not be admired that Men of such Light and Conscience should only please themselves with the theory and notinal part of a practitual Ordinance of Jesus Christ; they see it to be a Gospel Institution, but never could I be informed as yet that they are in the practise thereof, if ye know these things, happy are ye if you do them.  
Thirdly, But how contrary to the rule and glorious Doctrine of the Lord Jesus, would they act should they get into the practise thereof, whilst they so grievously err in the administration of Baptism, sith that also doth wholly belong to adult persons as must be acknowledged if the Holy Scriptures be a perfect and sufficient rule for us to walk by, and doth express whatsoever is necessary for us to know concerning it as well as in cases of the like nature.  
But probably some may object, since most of the authors that are mentioned in this ensuing discourse( for the further evincing of this truth contended for) are corrupt either in Baptism or laying on of hands or both, to what purpose are they produced.  
In answer to which I must say, that what we have offered upon the account of authors and antiquity, has been occasionally done, Mr. Danvers having led us in that path.  
Nay and I might say we are necessitated thereunto through his means, unless we should leave one chief part of his book unanswered, in regard that he utterly denies the thing itself, viz. Laying on of hands upon baptized Believers, as such, affirming that there is not the least mention made of any such thing, or practise in the Scripture, and Secondly in saying that the ancient Fathers and asse●ters of it, flew mainly unto tradition, and the usage of the Church in the case. Should an adversary arise, and utterly deny water Baptism,( however administered) and say it was never commanded by Jesus Christ, but that it is a mere human invention, innovation, or a thing devised of Man, yea and affirm that all the Fathers and Confessors, that heretofore did pled for it, wholly made use of tradition, and usage of the Church in vindication thereof.  
Would not any that is for Baptism judge it necessary, not only to prove it was instituted by the Lord Jesus, and practised by the Apostles and primitive Christians, but also prove in opposition to his apponant, that those Writers both of former and latter times who contended for it, did fly to the Scripture for the proof and confirmation thereof, though some of them could not do so, as touching the subject and manner of administration, from hence it is that we have proceeded on such a method in the defence of an Ordinance of the same nature and authority.  
And now my dear Brethren I cannot but acquaint you, that my Spirit hath been much ref●eshed to hear how the work of the Lord has been carried on of late amongst some of you and the readiness of many to receive this despised truth, I am persuaded the more a truth is opposed, the more it gets ground, and the Saints with others inquire after it, for since Mr. Danvers book came forth, at one Meeting in London, on one day upon my own knowledge, near thirty persons came under the practise hereof vincet v●ritas, let truth go on conquering, and to conquer, the Lord will arise and scatter all the clouds of darkness and opposition, and take away the reproach from his servants, cast upon them for witnessing to his truth, and being zealous for his name, let them be ashamed who transgress without cause, if we are reproached let us take it patiently, sith it is for our precious Redeemers sake, who hath said you are my friends if you do whatsoever I command ye, and in another place, whosoever therefore shall break one of these least Commandments and teach Men, so he shall be called the least in the Kingdom of God.  
Brethren remember that the spirit of God pronounces them worthy of commendation who stand fast and keep the ordinances as they were delivered to them, and the more we see evil Men and Seducers labouring on every side of us, to tread under feet, and contemptiously despising of them, let us stir up ourselves with one heart in the defence of them, and as they are appointed, as Conduit-pipes for the conveyances of the Spirit, and blessings of the Gospel to our Souls, so let us walk as such that experience the inward life and virtue of them, that thereby we may beautify the Gospel and Doctrine of God and our Saviour in all things having Lamps& Oy lalso in our Vessels, the form of sound words;& power of godliness in our hearts and lives. And now finally Brethren that I may not be further tedious unto you, my breathings and desires are, that the God and Father of our Lord Jesus Christ, the Father of ligh●s, the God of all comfort and consolation would fill you with the knowledge of his will in all wisdom, and spiritual understanding, and grant you more clear and heavenly communion with himself, and one with another in the paths of peace and righteousness and in able you to walk inoffensively in all well pleasing being fruitful in every good work, and that the God of all grace would establish, strengthen and settle you in his truth and ways, that so you may remain unmovable like a rock, in these evil and perilous times, wherein so many turn aside; giving ear to seducers, impostors, and lying spirits, with which our days so abound, that it will be a choice blessing to be kept from falling, and preserv●d without blame till the coming of our Lord Jesus Christ.  
Now that the God of peace, that brought again from the dead our Lord Jesus, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, would sanctify you throughout,& keep you from falling and present you without spot before him, in the day of his glorious appearances, shall be the constant and hearty prayer of  
Your Brother, and Servant for Christ, and his Truth sake. Benjamin Keach.   

Laying on of Hands UPON baptized BELIEVERS, As such proved both from Scripture, and Antiquity, to be a holy Institution of JESUS CHRIST.  

THE INTRODUCTION.  
AS it is matter of grief, and trouble, to many sober, and pious Christians, so it is no less of admiration to see such eminent, and worthy Persons beclouded, and darkened, concerning one Ordinance that are so clear in, and so much for the practise of another, how well hath Mr. Danvers written of late concerning baptism? How hath he defended it, against strong opposition, as a glorious Institution of Jesus Christ? did he not appear like a star of the first Magnitude? but how soon eclipsed: and darkened of his light?( I do not mean from the Interposition of an earthy or cloudy Body, that was observed to arise a little after, to diminish, or lessen his shining, which is thorough the operation of his light ready to vani● away) but it is from some inward defect, I mean th● darkness of his own understanding, or ignorance concerning another Principle of the Christian religion, viz. Imposition of hands upon baptized B●lievers, as such which he hath in a latter Tre●tise cried down, as much as he cried baptism uprendring it to be nought else, save a mere human● innovation, or Anti-Christian forgery, wherea● nothing can be more clear, then that it is of th● same nature, and authority with baptism, an● ought equally to be contended for, being Inteprima Rudimenta Fidei Christianae: Amon● the first Rudiments of the Christian Faith Dangerous it is to pull one ston out of the Foundation of the House of God, the Lord open his eye● to see his weakness; however what he hath written concerning this Principle, is in this ensuin● Treatise examined, weighed, and particularly answered.   

CHAP. I.  
MR. Danvers in his Introduction tells u● page. the third, having given us an Account both from Scripture, and Antiquity, of the business of baptism, i● its Institution, subject, manner, and end, &c. I may neither be unnecessary, nor unprofitable to give us an account of Laying on of hands, no● only because it immediately follows that of baptism, Heb. 6 1, 2. but more especially because for Confirmation( as it hath been called) it had been next after baptism so solemnly asserted, practised, and enjoined, both in former, and latter times, as an Ordinance of Christ, and essentialy necessary to Church Communion; But what this Laying on of hands is, and how that of Confirmation is founded upon the Word of God, he tells us, he shall consider, examine, and recommend it to the judgement of all discerning, and impartial Christians.  
Sir, you have in your Treatise of baptism done well; Jehovah bless your work and pains therein; and is it so in very dead? is the ground, and reason why you undertoke to writ ●bout Laying on of hands, because it immediately ●ollows baptism, Heb. 6. 1. 2? And do you find ●t so clearly to follow that of baptism in Heb. 6.? and hath that of Confirmation, as it is ●alled, been so solemnly asserted in former, and ●atter times as an Ordinance of Christ, and es●entialy necessary to Church Communion? Me ●hinks if this be so, you should be very careful ●ow you speak, or writ against such an Ordi●ance, which do●h so immediately follow baptism, according to the Scripture; and more especially considering what you speak about Au●hors, and Antiquity, concerning Confirmation, ●r laying on of hands, it having been so solemnly ●sserted, practised, and enjoined, as above ●aid.  
Though for my part I do not judge it worth ●y while, to make such a narrow search into Authors, Canons, Decrees of general councils, and the like, as probable you, and many may d● considering we have the plain word of Christ● speaking so clearly in the case, what need w● trouble ourselves further, especially being satisfied, as some of the Fathers have said themselves that no Doctors, nor councils are of any auth●rity, or credit without the Word of God▪ y● finding so many of the Ancients, speaking ● plainly, and clearly touching this ordinance though under another name, it rather then e● doth confirm me in my belief, and practise her● in; and one would think it should the more stu●ble you, for whatsoever credit, or esteem so● of those Authors are whom you mention, ye● judge you will grant several of them, to be famous as most who have written since the Apo●les time, as hereafter may be hinted,  
In the next place you tell us, what method y● will observe in writing your Treatise, viz.  
First, Give us an account what you find● this Rite( as you are pleased to call it) in t● New Testament.  
Secondly, How asserted, and practised by ● Ancients with the opinions of the Fathers, a● Decrees of councils.  
Thirdly, How practised, and enjoined by ● Church of Rome.  
Fourthly, How by the Church of England.  
Fifthly, How maintained by some of the P●byterian, and Independent persuasion.  
Sixthly. How practised, and enjoined by ●veral of the baptized Churches in this Nation.  
You then proved to show, how Laying of hands was used in the New Testament.  
First, In benediction, Mark 10. 16.  
Secondly, For healing, Mark 6. 5.  
Thirdly, For conferring the extraordinary gifts of the Spirit, before baptism, Acts 9. 17. after baptism, Acts 8. 14.  
Fourthly, In Ordination, Acts 6. 6. 1 Tim. ●4. 14. Acts 13. 3.  
I readily grant what you say, about the several sorts of Laying on of hands, and the use, and ●nd of them, save that I must needs except against, what you speak concerning the third ●ort, you do affirm that hands were laid upon Persons, for the confering the extraordinary gifts of the Spirit; two Scriptures you mention for ●he proof, the first in Acts 9. 17. the other in Acts 8. 14, 15 in which affirmation you altoge●her 
See Gods Oracle p. 62, 63.  beg the question, and prove nothing, nor ●emove what hath been said to this very point; ●n this I must withstand you, for you go to fast, ●nd I should be glad could I be an Instrument ●n the hand of Christ; to rectify your understanding herein, for you seem to be much mistaken about that Text, in Acts 9. 17. but especially concerning that in Acts 8. 14, 15. I shall therefore offer something in the first place to this; Doth not the Scripture say plainly in Acts 9 17. that Ananias put his hands upon Saul, that he might receive his sight, why should you say then, it was for the extraordinary gifts of the Spirit, if that which is expressed to be the effects of Ananias, his putting his hands on Paul, was the only end of that service; which is according to your own arguings upon Acts 8. 14. Acts 19. 16. then 〈…〉 was only for his sight; for it is said he receive his sight, but not a word of his receiving th●… Holy Ghost, when he laid his hand upon him though he was sent to Saul, that he might r●… ceive the Spirit is granted; but whether by layin●… on of hands, or some other means, you are y●… to prove; this being an extraordinary case●… and different from that in Acts 8. 14, 15. vi●… Ananius his laying hands on Saul as a bli●… Man, that he might receive his sight( which a●… wers to that in Mark 16. 18.) and Peter a●… John laying their hands on them in Acts 8. 1●… as on baptized Believers, as such for their r●… ceiving of the holy Spirit, makes nothing to t●… controversy depending; though Mr. Danv●… hath put them together, as if the subject, ma●… ner, and end, was one and the same. But S●… condly, to proceed to that Scripture Acts 8. 1●… where mention is made of Peter, and Johns l●… king their hands on baptized Believers in San●… ria, which you affirm was also for to confer t●… extraordinary gifts of the Spirit; but how mu●… you are mistaken herein, shall now be examin●… Since it appears not that the Apostles that we●… at Jerusalem, did either sand Peter, and John●… Samaria upon that account, or that they did 〈…〉 their hands upon those believing Samaritains that only end; 'tis very strange that Mr. Danv●… should affirm any such thing, but to prevent the fore this mistake, let us once again exam●… these Texts: Now when the Apostles, which were Jerusalem, heard that Samaria had received the W●… of God, they sent unto them Peter, and John, who when they were come down, prayed for them that they might receive the Holy Spirit,( 'tis not said the extraordinary gifts▪ but the Holy Spirit, those you see are the express words) for as yet( faith the Text) and was fallen upon none of them, only they were baptized in the name of the Lord Jesus; then laid they their hands on them, and they received the Holy Ghost. Vers. 14, 25. I know 'tis objected from the following words, that the Spirit came down upon them in some visible, or extraordinary manner, because that Simon saw, that through laying on of the Apostles hands the Holy Spirit was given; This is only a supposition, for who can tell what kind of manifestations of the Spirit might appear in them, which might convince Simon that they had the Holy Spirit? the Text doth not say, they either spake with tongues▪ or wrought Miracles; But if for arguments sake, we should grant they did receive the Spirit, in some extraordinary manner, as those in Acts 19. it would not therefore follow, that this was the absolute end of this service; for if we may reason as you and others have done after this manner, that that which was the effects of their laying their hands upon them, was the end why they laid on their hands, and that end is by none attained in these days, therefore hands is not practicable in these days; we shall show you the sad Consequences, and absurdities that would follow it; 'tis said Acts 4: 31. that when the Apostles had prayed, the place was shaken where they were assembled; ( Now mark) because this miracle was wroug● as the effect of their praying; can it be though that was the end of Prayer, or that we must no● pray, because no such effects are wrought now● And when Philip had baptized the Eunuch, Act 8. 39. 'tis said that the Spirit caught away Phi●lip, that the Eunuch saw him no more; what strange thing was this, that followed baptism but now because this Miracle followed as the effect of that administration, shall we conclude that that was the end of the Ordinance of baptism? But again in Acts 10. 44. while Pete● was preaching the word to Cornelius, and to those that were in his house, 'tis said, The Holy Ghos● fell on all them that heard the word, so that they spake with tongues &c. Now shall we say, th● extraordinary gifts of the Spirit, or Miracles was the end of preaching, because such kind o● effects followed preaching? Surely none will argue so, that understand themselves a right, fo● if that was the end of preaching, because it was the effect that followed; and that effect now never following, we may say as many do, preaching is ceased, if you, and others reason right; fo● such, and such extraordinary gifts of the Spiri● followed[ say you] when baptized Believers did come, under laying on of hands, in the Apostles dayes; these gifts are not given now, therefore that Ordinance is ceased, being only for the Confirmation of the Gospel.  
By the same Argument, all the Institution o● Christ may be denied, as well as laying on of hands. As First, Meeting and assembling together; See Acts 2. 1. 'tis said, They were all met together with one accord in one place, and suddenly there came a sound from Heaven, as of a rushing wind, and it filled all the house where they were sitting: Vers. 2. And there appeared unto them cloven tongues like fire, and sate upon each of them; Vers. 3. And they were all filled with the Holy Ghost, and began to spake with tongues, as the Spirit gave them utterance.  
Here is no mention made of any other Ordinance, save only assembling together, and mind what effects followed; these effects follow:  
Not now, shall we therefore assemble together no more? 
The Seekers make use of this objection, against all Ordinances, saying none are empowered to administer any, because not so endowed with power from an High, and their arguments fully agree with yours herein, against laying on of hands. Of this let the rational judge.   
Secondly, When the Apostles prayed, the house was shaken, but 'tis not so now; doth prayer therefore cease to be a duty?  
Thirdly, When Christ was baptized, there was a voice heard from Heaven, saying: This is my beloved Son▪ in whom I am well pleased, and the Spirit came down in likeness of a Dove: And when the Eunuch was baptized, the Spirit caught away Phillip; but such effects follow not now when Persons are baptized; ergo it's not the duty of any to be baptized now, if yours be right reason.  
Fourthly, Peter preached to the Jews, Acts 2. and at one Sermon three thousand were converted: And he preached to Cornelius, Acts 10 and while he preached, the holy Spirit came upon them that heard the Word, that they spake with tongues; but such effects as these follow not now, ergo no man is authorised to preach now, by your arguing.  
Fifthly, When Paul laid his hands on those baptized Believers, Acts 19. the holy Spirit came upon them, and they spake with tongues, and prophetised; but these effects follow not now, when baptized Believers have hands laid upon them, must we therefore lay hands no more? Surely we have no more reason to neglect, or lay this aside, then we have to lay aside all the other Ordinances, considering the like effects followed them respectively, as well as Laying on of hands; But contrary wise I must needs say, instead of being stumbled, or weakened in my Faith, and practise, concerning laying on of hands, from the Consideration of those extraordinary Gifts of the Spirit( being the effects that followed once or twice, as expressed in the Scripture) that I am thereby abundantly confirmed, and established in it, and that because I find every Gospel Ordinance, and Institution of Jesus Christ, was in the Primitive time more, or less confirmed, according to Heb. 2. 4. by signs, Wonders, and divers Miracles, and Gifts of the Holy Ghost, according to his own will; and finding this Ordinance of imposition of hands, so visibly owned by Jehovah, and wonderfully confirmed by the extraordinary Gifts of the Spirit, like as Assembling together, Prayer, Preaching, and Baptizing hath been, it is I say of an establishing nature to me. And I see no ground any Person hath to except against this Ordinance, more then any of the other, notwithstanding what ever hath been said, spoken, or written against it from hence; And because I know this hath stumbled many People, which you seem to hint; ( viz.) saying that the end of laying on of hands, Acts 8. 19. was for the extraordinary Gifts of the Spirit; I shall be the larger upon this particular fully to remove, and take of this objection, which in part hath already been done; but to proceed, I do affirm again that the end of that laying on of hands, Acts 8. 14. 15. was not for the extraordinary Gifts of the Spirit, and I argue thus:  
First, Because it was never Propounded as the end of it, neither can you nor any other Opposer prove it was; what can you Instance in the Case, sith what you mention of such and such effects which followed, proves nothing in the least.  
Secondly, It could not be for the extraordinary Gifts of the Spirit, or Miracles, because those extraordinary Gifts were not promised, unto baptized Believers as such, nor was it ever given but to some particular Persons; only I grant, the Holy Spirit is promised to all, as it is the Comforter, according to John 14. 16. If ye love me, keep the Commandements, I shall pray the Father, and he shall sand you another Comforter, even the Spirit of truth, which shall abide with you for ever. All that are Disciples of Christ, who believe, and are baptized, have the Spirit promised to them, as further might be made appear, Act. 2. 38. Then said Peter repent, and be baptized every one of you in the Name of Jesus Christ, for the remission of Sins, and ye shall receiveive the Gift of the Holy Spirit, for the promise is to you, and all that are afar of even as many as the Lord our God shall call. The Spirit of God being so plainly promised, to all that were obedient to Jesus Christ, or were the called of God; the Apostles, which were at Jerusalem, hearing how God had called by his blessed Word, and Spirit, the Samaritains to obedience, they well knew, and were assured that the Holy Spirit, the Comforter, was their right promise, and privilege, as well as any other Gospel Believers; and therefore they sent them Peter, and John, to the end they might receive( through the use of that holy ordinance) the promise of the Father; and upon the consideration that the Samaritains were Gentiles, or such that were not of the Seed of Abraham, according to the flesh, and some of the first of the Gentiles race, that were called by the preaching of the Gospel, Jehovah was pleased to give some visible sign, and demonstration of his receiving of them into his grace, and favour, for the satisfaction of any of the Jewish Disciples, that might be doubting concerning the extent of the blessings of Christ, and the Gospel; for palpable it is that for some time after the death, and resurrection of Christ, few of the Apostles themselves did understand the glorious intent, and purpose of the Almighty, in bringing in of the Gentiles, making them fellow Heirs, and of the same Body, and Partakers of his promise in Christ, through the Gospel, Eph. 3. 6. This I humbly conceive might be one reason, why God did so visibly own the Ordinance of Laying on of hands, when administered as well as for the Confirmation of the Ordinance itself; But if you will still say, that the reason, end, or cause, why Peter, and John did lay their hands upon those baptized Believers, was not for the Spirit, the Comforter, as so considered, but for the extraordinary Gifts thereof, I shall proceed to a third reason, and thus I argue.  
Thirdly● Either Peter, and John, when they laid their hands on those Believers, and prayed for the Spirit, they prayed in Faith, or not in Faith? if in Faith, then they had( I presume) some ground, or promise of God, and Christ, to build their Faith upon, concerning what they did pray for; But if it was for the extraordinary Gifts of the Spirit, as you affirm, where shall we find any such promise, that they might ground their Faith upon? and is it not sinful to pray for that which God hath no where promised, considering what the Scripture saith? Rom. 14. 23. There are divers promises as hath been hinted, which God hath made of his giving of the Spirit; I grant, but not the extraordinary Gifts 
If any should object against me, Mar. 16. 17 18. and say miraculous Gifts are promised to such that do believe, &c. I answer that by believing, cannot be ment the grace of Faith in that place, for if it should, we may say, no Man doth now believe, or hath true Faith in Christ; it is therefore meant of the extraordinary Gift of Faith, o● Faith of Miracles, according to 1 Cor. 12. 9. and 13. 2. He that so believe, nothing can be to hard for him. , God promised he would pour out of his Spirit, on his Servants, and Hand-maids; And our Lord Jesus in John 14. 16. promised the Comforter, to all that did love him, and keep his Commandements; And in Acts 2. 38. It is promised to all that repent, and are baptized; doubtless it was by virtue of these premises, or promises of the like nature; Peter, and John prayed, and laid their hands on those Believers in Samaria● and Paul on those at Ephesus, Acts 19. or else show us what ground, or promise they had; If you say, the extraordinary Gifts of the Spirit were promised; Then say I, they were promised to Persons of such, and such a name, or to Persons of such, or such a qualification. Now, surely none will say, to Persons of such, or such a name, therefore it must be promised to Persons so, or so qualified, and those qualifications also must be known; if the qualifications be not Repentance, Faith, and baptism, then assign what they are; If you say, Faith, and Repentance be the qualifications; Then say I, the promise of the extraordinary Gift is made to every Christian Man, and Woman; yea and every sincere Believer must receive those Gifts, or God doth fail of his promise; For certain I am, there is not one Soul, that is a Believer indeed, having obeied from the heart the form of Doctrine, taught and delivered to the Saints, but hath more, or less received the Spirit of God, according to the promise, or promises, made unto them as Persons so, and so qualified, as hath already been minded.  
Fourthly, The end of that Laying on of hands, Acts 8. could not be for the extraordinary Gifts of the Spirit, because those extraordinary Gifts of the Spirit, or Miracles, serves not for them that believe, but for them that believe not. Now can any think, Peter, and John was sent by the Apostles from Jerusalem, to those that had received the word, and were baptized in Samaria, for the profit, and benefit of the Unbelievers there, that they ( viz.) such that did not believe in Samaria, might by beholding the Miracles, or extraordinary Gifts of the Spirit, given to them that did believe, be convinced that Jesus was the Christ. Surely no Man can think, or imagine any such thing, especially considering the Text saith plainly: They were sent to them that had received the Word, and were baptized; Sent for their particular Comfort, and further Consolation in Christ Jesus, that so they might stand complete in the whole will of God, and might be made Partakers of the Spirit of promise, made to every believing Soul baptized, Acts 2. 38. for as much as it was their right, and they standing in great need of it, as all poor Souls do, who enter themselves under Christs Banner; For as our Lord Jesus, after he was baptized, had the Spirit descending down upon him, and was straightway exposed to temptation from the Devil, even so are all his Followers, when they take up the Profession of the Gospel, to expect to meet with sore trials, temptations, and afflictions, and therefore have need of the Spirit, to strengthen, encourage, support, and comfort them, and to give them further assurance of the love of God, that they may not flag, nor be disheartened, but may be abundantly enabled to overcome all Enemies and opposition, and remain faithful unto the Lord Jesus Christ unto the death; And to this end doubtless did the Apostles sand Peter, and John from Jerusalem, and they when they came did pray, and lay their hands upon those Men, and Women baptized, even for the Holy Spirit of promise, for their particular profit, comfort and benefit, and not for extraordinary Gifts, or Miracles, which was( 'tis plain Heb. 2. 4.) for the Confirmation of the Gospel to them that believe; not according to that passage, 1 Cor. 14. 22. wherefore tongues are for a sign not to them that believe, but to them that believe not; but prophesying serveth not for them that believe not, but them which believe.  
Fifthly, This being so, it could not be for the extraordinary Gifts of the Spirit, that the Apostles did lay on their hands upon those in Samaria, because there was no need of further Miracles, forasmuch as Phillip had wrought such mighty Miracles, and wonders in that City before, even in so much that they were all convinced; yea the very Sorcerer himself believed, and continued with Philip, and wondered beholding the Miracles, and signs which were done, Acts 8. 13. Surely the Apostles at Jerusalem hearing of those things, and how the People, yea the whole City were convinced, and satisfied, that Jesus was the Christ, would never have sent Peter, and John, to do that work which was so effectually done before by Phillip; and ●herefore I conclude, that that laying on of hands, Acts 8. was not for Tongues, Miracles, or the extraordinary Gifts of the Spirit, as Mr. Danvers doth affirm pag. 4. and this being so, my work is almost done already; for if and hath ●missed in giving us a true Account, how Laying of on hands was used in the New Testament, he hath missed in the main case off all; for if that Laying on of hands, in Acts 8. 14. 15. and Acts 19. was not for the extraordinary Gifts of the Spirit, the greatest Objection is answered, and the chief stumbling block taken out of the way of Gods People; For if Prayer, and Laying on of hands, was practised upon baptized Believers as such, as a Principle of Christs Doctrine, for the promised Spirit, the Comforter as so considered, which is the absolute right portion, and privilege of every believing Soul to the end of the World, then doubtless the Ordinance must needs remain in full force, and virtue, as Gods way, means, or method of conveyance of the said Spirit, to all his Chosen always even until the end; But because I shall have further occasion to speak more to this anon, I shall forbear enlarging upon it here.   

CHAP. II.  
showing though this holy Institution of Christ h● been corrupted by Anti-Christ, yet it ought ● therefore to be rejected.  
MR. Danvers pag. 6. doth proceed, to she how Laying on of hands hath been ●serted by the ancients, and by the Canons, a● Decrees of several councils. Pag. 15. how ● the Church of Rome. page. 17. how by t● Church of England. page. 24. how asserted ● some, both of the Presbyterian, and Independe● persuasion, &c.  
What earnings, or advantage he could pr●pound to himself, by filling up so many Pages his Book with Storys of this kind, I know no● Many Persons( as I am informed) and as I ha● heard some say myself, do judge what he ha● done in this respect, doth make more against himself, then us; Nay some, who are for this ordinance, seem to be much confirmed by what he ha● said concerning Antiquity in the practise thereo●& look upon themselves, as beholding to Mr. Da●vers for his pains in searching into Authors, an● in producing so much, both from ancient, an● Modern Writers, for Laying on of hands as immediately following baptism, and as necessar● to Church Communion; And I must confess I did not think so much could have been produced from Authors, and Antiquity in the case, a● I perceive there may, having through his means, according as I am capable, made some search: Though I must needs say, if there were ten times more to be urged upon that account, had we not the Authority of Gods Word, to warrant our practise, it would signify nothing: For we will say with Ignatius: Whoesoever speaketh more 
Ignatius his Epist. to Hierom.  then is written, although he fast, although he keep his Virginity, although he work Miracles, although he prophesy, yet let him seem to thee a Wolf amongst the Sheep.  
But to proceed, I do wonder that Mr. Danvers should condemn, and wholly cast away, Laying on of hands upon baptized Believers, and have nothing to do with it, because it had been corrupted by the false Church; the subject, and manner of administration being quiter altered, and changed; the Ordinance, or pure Institution being turned into abominable Superstition; may he not as well cast away baptism, and the Supper of the Lord also, sith they have been every way as much corrupted, changed, and polluted as this; Nay what Ordinance hath not, our work is to discover, and remove all Popish additions, and pollutions, which in the dayes of darkness crept in, that so we may see every Institution shining forth in its primitive purity, and splendour; and not reject any Ordinance of Christ, because polluted by Anti-Christ, what though it be, as you say ( viz) that those Popes, councils, and Fathers, that enjoined, and imposed Infants baptism for an Ordinance of Christ, enjoined that of confirming of Infants.  
If it was as early corrupted, altered, and changed as baptism, ought we not, since God hath given us the light of his Word, and Spirit, to recover it from those corruptions as well as baptism; The baptism of Infants is, we all say, a Popish Tradition, or human Innovation, yet is baptism Christs Ordinance, so we in like manner say, is laying on of hands upon Infants; or such that have only been baptized in Infancy, a mere Popish Rite, and Innovation, and yet is Laying on of hands an Ordinance of Christ, as divers worthy Men have clearly proved from Gods Word, and what though the ancient Fathers, and councils, which you speak of, together with those of the Church of Rome, and England, do wholly fly unto Tradition, to prove their practise of Laying on of hands upon Children; this will no more weaken our practise, of Laying on of hands upon baptized Believers, then their flying to Tradition, and Usage of the Church( for that you know hath been their strongest ground) to prove their Infants baptism, doth weaken our practise of baptizing Believers.  
Those of the false Church, who wholly make use of Tradition to prove their Paeaobaptisme, might without doubt, had God been pleased to open their eyes, seen that baptism was a Divine Institution, which was practised by the Apostles; even so might they also have easily seen, that( that) Laying on of hands, practised by the Apostles next after baptism, was Christs holy appointment; though they could not find their ridiculous Rite, and blasphemous Ceremony of Confirming Children so to be, there being not the least word of God for it.  
But from what you say of Authors, especially concerning the first four, this I observe( to be short) that in the Anti-Christian Church all along, ever since the apostasy, from the good old way of the Gospel, there hath been somewhat practised, and kept up in the room, and imitation of that Laying on of hands( instituted by Christ, and practised by the Apostles) upon baptized Believers as such, and as necessary to Church Communion, as well as they have kept up something which they call baptism, in imitating of the true baptism. And Secondly, 'tis plain, and evident, that as the Church of Rome hath changed, and corrupted in an abominable manner the holy Ordinance of baptism, in the respect of the subject, and manner of Administration, and have added abundance of ridiculous, and superstitious fopperies to it; even so they have done by the Laying on of hands: The Silver is become 
Isaiah 1. 22  dross, and the Wine mixed with Water. He shall( saith Daniel) think to change times, and Laws 
Daniel 7. 25. ( speaking of the little Horn) and they shall be given into his hand &c.  
But to proceed( doth Mr. Danvers utterly detect all those impious forgeries, and Ceremonies used in baptism, and contended for by those Fathers, councils, and corrupt Churches, he speaks of, and so clearly witness against them, and confute them, for changing the fubject, and manner of baptizing;& yet all the while holdeth for baptism itself, and faithfully contend for it; yea and conclude too, notwithstanding those abuses, and corruptions( seeing) by the ancients, and in the false Church baptism all along was maintained, it doth rather confirm, and prove the thing itself to be an Ordinance of Jesus Christ then otherwise( though not as they perform, and practise it) why cannot he do the like concerning that Rite of Popish confirmation? we do detect, and abominate all those Superstitious Ceremonies used by them, and witness against them for changing of the subject,( viz.) from baptized Believers to sprinkled Infants, or such as were rantised in their Infancy; and yet contend for the thing itself as it was practised in the Apostles time, and little reason he hath to blame us herein: Sith, the work of Reformation, or to labour to reduce Ordinances to their primitive purity, and lustre, is by himself, and all accounted a glorious work: yea, and it is a full and complete Reformation, that we all long for, not only for one Ordinance to be restored,& refined from the dross, and abominable filth of Popish Traditions, but every appointment, and Ordinance of Christ.  
Mr. Danvers page. 30. having given us an account, how Laying on of hands, or Confirmation, hath been asserted, and practised:  
( 

By the ancients.  
By councils:  
By the Church of Rome.  
By the Church of England.  
By some of the Independent, and Presbyterians persuasion.  
And Lastly, By some of the baptized Churches  ) he comes to examine upon what ground such a great Ordinance hath been, and is enjoined:  
Doubtless it doth concern us all, to see what ground, or Scripture warrant we have for whatever we do, or is done in the worship, and service of God; And as touching Confirmation, or Laying on of hands, as asserted, and practised by some he speaks of, I marvel not that they leave the Scripture, and fly to Tradition: For First, as touching the thing which the Popish Church calls an Ordinance of Jesus Christ, 'tis so blasphemous, and ridiculous( as he well observes) that the very naming of the particulars thereof, may fully detect the folly, and impiety of it; whether respecting the name, which is called chrism, Unction, perfection, &c. or the nature, which is done by putting the sign of the across with the Bishops finger, in the forehead of the Confirmed, with these words: I sign thee with the sign of the across, and with the chrism of salvation, in the Name of the Father, Son, and Holy Spirit; the Party being in a white Garment, his head bound with linen, his hair cut, and attended with Gossips, or Sureties; this is that( saith Mr. Danvers) which several Popes, and councils, have by their Canons, and Decrees determined, and enjoined as the great Sacrament of Confirmation, pag. 3.  
Well might Hommius tell us, that it is not only contrary to the Scriptures, but Blasphemous, and Idolatrous, and the vain invention of Superstitions Men. And Tilenus call it, an excrement of Antichrist. And Amescus say, th● reasons given for the same by the Papists, ar● both empty, and vain. And Mr. Calvin cry ou● against it, as is minded by Mr. Danvers; T● which I might add a passage out of a Treatise● of Mr. Hanmors, who though he is very clear● as touching Laying on of hands upon Adult Persons baptized, before they are admitted to the Lords Table, yet doth cry down the Papists practise herein, in respect of manner, and form; they use( saith he) anointing with chrism, a compound, of oil and balsam, consecrated by the Bishop; which as it was never instituted by Christ, nor his Apostles, so saith he( as some affirm it) had its original from Calixtus Bishop of Rome, Anno 218. who ordained Confirmation to be performed with chrism, which before was done with imposition of hands without chrism: And further he speaks concerning the form, which( saith he) they make to lie in these words: Consigno te signo Crucis,& confirmo te Chrysmate salutis, in nomine Patris,& Filio,& Spiritus Sancti: I sign thee with the sign of the across, and confirm thee with the chrism of Salvation, in the Name of the Father, Son and Holy Ghost; A mere human invention and device 
See Mr. Hanmor on Confirmation the ancient way of completing Church Members pag. 45. ( saith Mr. Hanmor) that hath 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 apparent 'tis 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 Chemnities; our Men( saith he) have often shewed, that the rite Confirmation, if the unprofitable Superstitions Traditions, and such that 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: Namneque satis prosua utilitate commendarii potest sanctum hoc Institutem, nec papists satis exprobari tam flagitiosa Corruptela Quodillus in pueriles vertoneo; Ineptias non mosustulerunt e medio said eo quo qua ad Impurae,& impiae Superstitionis praetextum turpit sunt abusi: For neither can this holy Institution ( saith he) be enough commended for its utility, nor the Papists be sufficiently upbraided with their so flagitious corruption of it, that by turning of it into Childesh 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 enimillam Confirmationae, quam in ejus surrogarunt instar Meretricis, magna Ceremoniarum splendere multisque pomparum fucis sinae modo ornant: For they do beyond measure deck that Adulterous Confirmation, which they have substituted in its room like an Harlot with great splendour of Ceremonies. If therefore (( saith that worthy Author in his said 
Exercit. pag. 51.  Excercitat. upon Confirm.) Confirmation shall be, drained from these mixtures of human Inventions, that have for a long time so defaced, an● deformed it ( viz.) not called it a Sacrament, i● their Popish matter both( remote, and proxima) o● anointing with consecrated chrism, the forehea● of the Confirmed in the form of a across be removed; if not Infants, nor Children, who are not yet arrived to years of discretion be admitted, bu● such that are Adult, who are able to give an account of their Faith, and the work of Grace upo● 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 i● the declining times of the Church, be rejected an● cast of; and if done only with Prayer, and Laying on of hands, for the admission of Persons a● full Members, to the enjoyment of all church privileges, as most agreeable to that of the Apostolical, and primitive times, will ( saith he▪ I conceive be found to be exceeding useful, an● advantageous, as a thing requisite, if not necessary to a right Reformation; and the reducing o● the Churches of Christ to their native beauty, an● primitive purest state, and constitution, &c.  
And that it might appear it was not only hi● own Judgement, together with Calvin, an● Chemnities, he produceth several other emine● Lights of the Reformed Churches ( viz.) Peu● Martyr, the Divines of Leyden, Paraus, R●vot, Peter du Moulin, Didoclamus, as all wi●nessing to Laying on of hands upon the baptize such, as an Apostolical Institution; and that ●ich ought to be practised by the Churches of ●rist, being refined from all Popish corrup●ns, and additions, as the best expedient, and ●diest way to a happy Reformation, according ●he primitive pattern; To which I might add ●. Caryl, Mr. Baxter, Mr. Ralph Venning, and ●. G. Hughes, who all speak the same things ●ncerning Confirmation, as may be seen in ●eir Epistles to the forementioned Book of Mr. 
Independents, and Presbyterians clear touching laying on of hands, as refined from Popish pollutions.  ●anmors, in commendation, and approbation ●ereof; and indeed to see how clear they be their understandings, concerning this Ordi●nce of Laying on of hands, and how learnedly, ●d judiciously they have laboured to recover it ●m those Popish mixtures, and cursed pollu●ons of the Romish Church, hath been of a re●eshing nature unto me; though I can't but ●mire in the mean while, they should still re●ain so blind, and dark concerning baptism, ●t perceiving how that also hath been as vilely ●orrupted, and changed from the Apostolical In●itution, in respect of the subject, and manner ●f administration, as well as in regard of those ●dle, and ridiculous forgeries, and additions, ●f Chrysmes, Consignations, Albes, Salt, Spittle, ●ureties, &c. which they witness against; Now ●ere but their eyes opened so, as to recover, ●nd drain baptism from Popish corruptions, mu●ations, or alterations upon this account also, ●ow would it add to the beauty, and perfection of ●heir Confirmation, and Reformation;( provided according to their light they would also get into the practise of both;) and what glorious church might they soon come to be, ye excel man● the baptized Congregations, in respect of plain form, order, and constitution of the Ho● of God, according to the primitive Pate● But to proceed( there are few, or none ● can gather) do oppose this Ordinance, s● some of the Baptists, of which Mr. Danvers n● be reckoned the chief; for besides these mod● Writers, already mentioned, who speak so f● concerning Laying on of hands, with praye● God, for more of his Holy Spirit of promi●& as an orderly admission unto Church Com●nion, the persuasion, or judgement of the Asse●bly of Divines, concerning this Ordinance might also produce, how clearly they do ag● with the forementioned Presbyterian, and In●pendent Ministers herein, you may see in th● Annotations on Heb. 6.  
But no more of this at present, least we ● far digress from the matter in hand, that wh● we have here said, is in answer to Mr. Danve● in respect of the rite itself, or thing called Co●firmation; and how to be rejected( as we ha● a cloud of witnesses agreeing with us herein and how to be maintained, owned, and practice by the Churches of Christ.  
I shall now return to Mr. Danvers, pag. 3● he having in pag. 31. shewed us how blasph●mous, 
Those of the ancients he cites.  and abominable a thing the rite of Co●firmation is, as hath been asserted by the A●tients, and Decrees of the general Councel● and practised by the corrupt Churches. In t● ●… xt place he comes to inquire, what credit or ●… thority the Fathers, or Doctors are of that ●… tness to it, whose authority he labours to dis●… ove, calling them suborned Witnesses, and ●… ights of the post.   

CHAP. III.  
●… kewing who the Ancients are, and of their credit, and authority, who have born witness to Laying on of hands.  
ADmit we grant what Mr. Danvers speaks, concerning Dyonis. Areopagite, and the De●… tal Epistles of the first Popes, to be impious ●… s, and forgeries, shall we therefore conclude ●… y are all suborned Witnesses ( viz.) the An●… nts who have written concerning Laying on ●… hands; Surely many of the Fathers, who have ●… n witness thereunto, are generally received, 〈…〉 their authority approved as the best of hu●… ne 
A. D 200. Tertullian de Bapt. c. 6.  Writers; What say you to Tertullian, shall call him a Knight of the Post? take his Testi●… ny: Manus imponitur per benedictionem ad●… ocans,& invitans Spiritum Sanctum, tunc ille ●… anctissimus Spiritus supper emundata,& bene●… icta Corpora libens a Patre descendit: After baptism the hand is imposed by blessing and call●… ng, and inviting of the Holy Spirit; then that ●… ost Holy Spirit willingly descends from the Fa●… ker, upon the Bodies that are cleansed, and bles●…  
Moreover he saith: It is the fleshly, or outward act of baptism, that we are dipped in w●… 
Tertul. de Bapt. ad Quintil. cap. 8.  the spiritual effects, that we are freed fro●… Sins: Then follows, Laying on of hands 〈…〉 Dispenser inviting the Spirit of God by Pr●… And again being cleansed by Baptismal●…ter( saith he) we are disposed for the 〈…〉 Spirit, under the hands of the Angel o●… Church; And further speaking concernin●… happy state of the Church in his day, he 〈…〉 
De Pra Script. cap. 36.  she believeth in God; she signs with water 〈…〉 is baptizeth;) she clothes with the Spirit, 〈…〉 by Imposition of hands;) she feeds with th●… charist; and exhorts to Martyrdom; and ag●… this Order, or Institution, she receive●… Man.  
Another suborned Witness that I shall ca●… if we must call him so, shall be Eusebius( no●… Pope of that name,) but Eusebius Pamphilus▪ lived in the time of Constantinus Magnus●… Emperor, about three hundred years 〈…〉 Christ, he certifies fully to our purpose, 
Euseb. lib. 7. c. 2.  the ancient manner of receiving Members●… the Church, was with Prayer, and Laying o●… hands; Doubtless by calling it the ancient●…ner, it must needs refer to the Apostles time●…  
Again Eusebius declareth, that one No●… 
Euseb. lib. 6. c 26.  being sick was baptized, if it may be cal●… baptism( saith he) which he received, fo●… obtained not after his recovery, that whic●… should have done by the Canon of the Chu●… to wit Confirmation by the hands of the Bis●… which having not obtained, how can he be●…posed to have received the Holy Spirit?〈…〉 was about the year 260. 'tis also to be noted, that in neither of those places, nor any where else in Eusebius, is the least mention made of Crossing, or chrism, in the administration of this Ordinance.  
Cyprian shall be the next, whom none I suppose 
A. D. 250. Cyprian his Epist. to Jubar 73.  do take for a suborned Witness, having urged that of the Apostles going to Samaria, to impose hands on those that Phillip had baptized( saith he) which custom is also descended to us, that they who are baptized, might be brought by the Rulers of the Church, and by Prayer, and Imposition of hands obtain the Holy Ghost. 
In his Ep. to Stephen speaking of heretics Epist. 72. 210. Origen.  Again saith Cyprian: It is of no purpose to lay hands on them to receive the Holy Spirit, unless they receive the baptism of the Church. I might produce Origen, in his 7. Homily upon Ezekiel, who speaks concerning it.  
Also Hierom, who answers this question, 
Hierom. Dial. ad a Lucifer.  ( viz.) why he that is baptized in the Church, doth not receive the Holy Ghost, but by imposition of hands( saith he) This observation for the honour of the Priesthood, did descend from the Scriptures; If you ask me where it is written? 'tis answered, in Actibus Apostolorum: 'tis written in the Acts of the Apostles.  
Ambrose is cited by H. Danvers himself; with 
Ambrose. Augustin. Chrysoft. Theodoret.  Augustine, and some others whose authority is not questioned: To which I might add Chrysostom, Theodoret, &c. Several others, yea many might be produced, besides those he calls suborned witness; and yet have we far better Authors, and witnesses, to defend this sacred truth, for we have the authority of our Lord Jesus Christ● 'tis left on record amongst the first principles o● his Doctrine; we have the testimony of the Apostles Peter▪ and John; and one not inferior to● them,) viz.) blessed St. Paul: as hath, and shal●( God assisting) be made further evident: And upon no better authority, I must confess, is thi● sacred Ordinance imposed upon us.  
But now to speak more directly to Mr. Danvers, what he insisteth upon in pag. 33. about the rite of Confirmation, as 'tis practised in the Church of Rome, and as corrupted from the pure Institution, we readily grant that it is of no better Authority then Infants baptism. And as touching what he speaks of Rivet, that it was 
Rivet Controv. Tom. 2.  neither instituted by Christ, or his Apostles, 'tis spoken with respect of the Popish manner, with chrism, and other ridiculous Ceremonies, 
Exercit. pag. 44.  which was before done with Prayer, and Imposition of hands without chrism, they did, saith Mr. Baxter, make hast to corrupt it, they quickly introduced the Crosses, and chrism, but from the beginning it was not so: And as touching what he speaketh concerning Ambrose. Jerom, Augustin, and some others, it is granted, they lived in those times when the Church was adulterated, and the holy appointments of Christ corrupted, and changed from their primitive purity; and this makes no more against the holy Ordinance of Laying on of hands, then it doth against baptism, and the Supper of our Lord, &c. as I have already shewed; All that Mr. Danvers hath said hitherto of Tradition, and Fathers, makes only against the Church of Rome, and England, and others who have drunk of the Whores cup; those things which they cry up for Apostolical Traditions, are nought, else sure mere human innovations, and cursed inventions of corrupt Men. I shall close this with a passage of Doctor Jer. Ta●ler, in his Epistle 
Dr. tailor Epist. Dedicat.  Dedicatory, treating about Laying on of hands upon baptized Persons as such( saith he) this was ancient, and long before Popery entered into the World, and that this rite hath been more abused by Popery then by any thing. Concerning what Mr. Danvers speaks of the Waldenses; that the true Waldenses were against Imposition of hands; if that be true which he says, yet it must be understood, that it was the Popish Confirmation which they disowned, called a Sacrament, accompanied with Ceremonies; for so I find they express themselves: Such a Confirmation I grant they witness against, as being none of Christs Institution, but introduced by the Devils instigation, 'twas the corruption of it, and not the thing itself. Doubtless they witness against, that they owned not Laying on of hands at all after baptism, before admission was granted to the Lords Table; I judge it will be to hard for Mr. Danvers to make appear. But if they should be ignorant of this truth 'tis no marvel, considering the day they lived in.  
If it should be objected, they with other Churches, and People he mentions, were much enlightened into the truths of the Gospel.  
That is no good argument, since glorious Reformers, and eminent enlightened Souls, m●… notwithstanding lie short of some Institution the Almighty, as appears both in the Old, a●… New Testament: What glorious light had D●… vid, Solomon, Hezekiah, Josiah, and many othe●… of the Godly Kings, and Prophets in Juda? an●… yet one thing, which was plainly laid down 〈…〉 the Book of the Law, they were short in; nay, 〈…〉 some judge, they did not see it, ( viz▪) sittin●… in Booths in the Feast of the seventh month of which we red in N●… hemiah 8. 13, 14. the found written( saith the Text) in the Law, whic●… God commanded by Moses, that the Children 〈…〉 Israel should dwell in Booths, in the Feast of t●… seventh month; Vers. 15. And all the Congr●… gation of them, that were come again out 〈…〉 Captivity, made Booths, and sate under th●… Booths; for since the days of Joshua the Son 〈…〉 Nun, unto that day, had not the Children 〈…〉 Israel done so; and there was very great gla●… ness, verse 47.   

CHAP. IV.  
showing upon what ground, some of the Independe●… and Presbyterian persuasion, have asserted Laying on of hands on baptized Persons.  
IN pag. 36. Mr. Danvers having done with Tr●… dition, and Fathers, he tells us, he will co●… cider the Scripture grounds, that is urged i●… proof hereof by the Independents, and those o●… the Presbyterian persuasion; In the first place, which is principally Heb 6. 1. 2. which he saith, Mr. Hanmor modestly expresseth, to be but a probable ground.  
To which I shall give this answer, that though Mr. Hanmor doth use such a Phrase ( viz.) calling Heb. 6. 1, 2 a probable ground, he doth not say, 'tis but a probable ground; and those that red his Book shall find, that he doth abundantly, by the testimony of divers famous Men, endeavour to prove it, to be absolutely the Laying on of hands, intendeth in that Scripture. 
See page. 25, 26.  And since I find many eminent Men, speaking so plainly upon this account on Heb, 6. 1. 2. and to satisfy some Persons herein, and prevent mistakes, take a few instances out of Mr. Hanmor, as the judgement of several Divines upon that Text.  
The first I shall city is Didoclavius, who of three Interpretations of this Text, mentioned 
Didoclavius c. 2.  by him, admits of this ( viz.) Laying on of hands after baptism, and before admitted to the Lords Table: And gives a reason why it may be called Confirmatory. Nempe rationae Ecclesiae approbantis,& confirmantis sua approbatione examinatum ad verum, illud ac genuina Confirmationis Sacramentis 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 mayor, On this place ( saith he) 
mayor on Heb. 6. 2.  all that I have seen ( mark) understand it of Imposition of hands upon such as have been baptized only, Bullinger.  
Mr. Hooker alleging T. C. thus speaking, tel● 
Mr. Hooker lib. 5. Sect. 6. in his Appendix pag. 3.  me, why there should be any such Confirmation● seeing that no one title thereof can be found in the Scripture; Thus answers ironically, except the Epistle to the Hebrews chap. 6. 2. be Scripture plainly intimating( saith Mr. Hanmor) the thought that place to be a sufficient ground fo● it, and that to be the meaning of the Apostle there.  
Mr. Parker, who refuting the Arguments o● 
Mr. Parker de Polit. Eccles. lib. 3. c. 16. 35.  those that pled for Episcopal Confirmation, dot● at large assent( saith our Author) that which is b● me delivered.  
First, He shows the general nature, and en● of it, ( viz.) the admission of Members into Communion of the Church, which accordingly was made use of towards such that 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 shows the necessity of it, from this Text Heb. 6 2.( saith Mr. Hanmor.)  
Thirdly, That it ought to be done publicly and before the Church: Est hic or do inter gra● via negotia agitur, enim de membro recipiendo publicum hoc est,& publici juris,& ideo non ni● Ecclesiae consensu ejusdem, cvi adjungendus est competens perficiendus: This course is to be reckoned among the weighty affairs, it is a public● thing, and of public right, for the matter i● agitation, is concerning the receiving of a Member, and therefore not to be performed without the consent of that same Churah, to which the competent is to be joined.  
Fourthly. He shows the Antiquity thereof, and that 'tis an Apostolical Institution, and the practise of the ancient Church.  
He further affirms, that Piscator so understood 
Pag. 28. Excertat. Piscator, Beza. Paraeus, Rivet.  Heb. 6. 1, 2. ( viz.) to mean Laying on of hands upon the baptized; Also Beza, Paraeus, and Rivet, whose words take as followeth: Impositio manuum cujus mentio fit Heb. 6. 2. referenda est ad solemnem Baptizatorum Benedictionem, quae a Pastoribus sole●at fi●ri eos in Christianissimi vocationis confirmantibus: Imposition of hands, whereof mention ●● made Heb. 6. 2. is to be referred unto 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, showing 
Doctors of Leyden.  this to be their sense upon this Text also.  
Calvin, who gives this only, as the thing intendeth by the Apostle in this place, from whence 
Calvin.  he draws this remarkable Inference; wherein( saith Mr. Hanmor) he plainly declares, his apprehensions concerning the original and Antiquity of this practise in the Church of Christ ( Hic unus locus &c.) this one place( saith he) doth abundantly testify, that the original of this Ceremony ( viz.) Confirmation, or Laying on of hands, did flow from the Apostles, which yet afterwards was turned into a Superstition; as the world almost always doth degenerate from the best Institutions into corruption: Wherefore, saith Calvin, to this day this pure Institution[ mark] ought to be reta●ned, 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 the more certain. And again that there is nothing but a saint 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, Imposition 
Hyperus.  of hands, Heb. 6. 2. was in the confirmation of those that had been baptized( saith he) and rightly instructed, that they might receive the Holy Spirit. He urgeth several other Persons of the same mind, as Ellyricus Mr. Deering, &c.  
To which I might add what Mr. Hughes mentions upon this account, speaking of this Text 
M. Hughes late of Plymouth in his Ep. to m. Hamors Book  Heb. 6. 2. It is by some glorious Lights in the Church saith he) understood ( viz.) of Confirmation, in that Phrase of Imposition of hands, annexed to baptism, Heb. 6. Whence it is said, that this abundantly testify, that the original of this Ceremony flowed from the Apostles.  
Before I proceed, I might city a passage full 
The Assembly on Heb. 6. 2.  to the same purpose, as the Judgement of that learned Assembly of Divines, which take as followeth, out of their Annotations on Heb. 6 2. Laying on of hands, which 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,& give them more grace, strengthening them by his Holy Spirit, they laid their hands upon them, whence the Apostolical Constitution was called, Laying on of hands.  
What Mr. Baxter speaks upon this account I 
Mr. Baxter on Confir. p. 124, 125  can't well omit: viz. If the Universal Church of Christ( saith he) have used Prayer,& Laying on of hands, as a practise received from the Apostles; and no other beginning of it can be found, then we have no reason to think this Ceremony to be ceased, or to interpret the foresaid Scripture, contrary to this practise of the Universal Church. But the antecedent is true, ergo; And if any say, anointing, and crossing were ancient: I answer( saith he)  
First, That they were as ancient 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 ancient as indifferent things.  
Thirdly, We prove the contrary, because they were not in Scriptures times, there being no mention of them.  
Fourthly. So that we bring Antiquity but to prove the continuance of a Scripture practise, and so to clear the practise of it; But the Papists pled Fathers, for that which the Scripture is a stranger unto.  
I shall close this with reverend Mr. Hooker, 
Hooker Eccles. Polic P 351.  the ancient Custom of the Church( saith he) was