generally are to wait upon him for the reception thereof which way is the prayers of the Church performed by her Ministers with the laying on of hands and this as a principle of Christian Relâ—gion belonging to them in the minâ—rity of their Christian state For explication of some parts of this Proposition it is meet that we shew first what we mean by the holy Ghost sith some now as well as heretofore Acts 19. either by reason of ignorance or some worse cause seem not to know whether there be any holy Ghost As if they had forgotten unto what they were Baptized Matth. 28. 19. By the Holy Ghost then we do not mean the Spirit of man in its most reformed and elevated state imaginable neither any created Spirit whatsoever But by the Holy Ghost we mean that Spirit by whose operation the Creation of the world was brought forth and formed Gen. 1. 2. Job 26. 13. And which knoweth all things even the deep things of God 1 Cor. 2. 10. And which is present every where Psal 139. 7 8. 9. Which Spirit we therefore believe to be one with the Father in nature and essence and therefore rightly said to be God Acts 5. 3 4 9. Secondly when we speak of mens receiving this holy Spirit we do not mean that he dwels in them essentially and personally for so they cannot contain him But he dwels in them by manifestation and operation By gifts according to 1 Cor. 12. By fruits according to 1 Cor. 13. 4 5 6 7. Galath 5. 22 23. And seeing the ground of this so much neglected truth the fourth principle of Christs doctrine lieth much in that great promise of the Spirit of God as the right of all the Disciples of Christ It behoveth that we open the nature of that glorious promise that being affected with the excellency and made sensible of the necessitie thereof we may the more devoutly seek for it not only in our private devotion but also in that special and publick way assigned in the holy Scripture for the obtaining so great a benefit Let it therefore first be considered that to be under the common influence and operation of the Spirit in the Ministery of the Word in order to conversion is one thing and the reception of the Holy Ghost as a Seal and confirmation of the souls of Christians as it is the earnest of their inheritance is another It is certain a person may be eminently under the operation of the Spirit in the first consideration and yet be a stranger to the reception of the Spirit in the other as appeared first in the Apostles themselves who though they were the persons which received the first fruits of the promised Holy Spirit yet were they for some time in the profession of the Gospel before they received it For they did not receive the Spirit of promise till after the Ascention of our Lord Acts 1. 4 5. But wait for the promise of the father which saith he ye have heard of me fâ—r John truly baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence John 7. 39. The Spirit was not yet given because that Jesus was not yet glorified In like manner the Samaritans were converted from the errour of their way by the preaching of the word and became the Disciples of Christ and yet the Spirit of promise was faln on none of them Acts 8. 12 15 16. The Ephesians also believed in God after they heard the Gospel of their salvation But were not sealed with the holy Spirit of promise till afterward Eph. 1. 13 14. Agreeable hereunto is that question of the Apostle Acts 19. 2. Have ye received the Holy Ghost SINCE ye believed The persons to whom this question was put were believers in Christ yea Baptized believers Whence we are to note that Baptized Disciples have right to the promise of the Holy Ghost and indeed hence it was that Peter could so confidently and universally promise in the word of the Lord the gift of the Holy Ghost to every one that doth repent of their iniquities and are baptized in the name of the Lâ—rd Jesus Christ for the remission of their sins Acts 2. 38. It appeareth therefore that persons may be under the operation of the spirit of God in the Ministerie of the Word to their illumination and conversion so far as to be brought into a certain state of Christianity for those that may be called Disciples are called Christians Acts 11. 26. and yet be without the enjoyment of the sealing and confirming spirit of promise in themselves which is yet more evident from John 14. 16 17. I will pray the Father and he shall give you another Comforter even the Spirit of TRUTH for he dwelleth WITH you and SHALL be IN you Note well this promise doth not respect the spirit as it worketh Miracles only but also and indeed much more the Spirit as it is a Leader into all Truuh called therefore the Spirit of Truth yea 't is the Spirit in such wise as shâ—uld â—bide with and in the Saints for ever yea it is the Comforter or Spirit of Comfort and is therefore that gift of the Spirit which pertaineth to Christians generally Secondly That this sealing and confirming Spirit of promise belongs to Christs Disciples generally whether male or female I conceive some necessity to demonstrate because the Searchers to the intent that at the least they may exclude â—omen from the benefit of prayer with the laying on of Hands will not have them included in the word THEM Acts 8. 17. but if we prove that women have right to the promise equally with men we shall not at all fear the trifling demands of the Searchers in their 29 Querie which only serves to shew the weakness of their cause for it seems if it be true that women as well as men had Hands imposed on them with Prayer by the Apostles for the Holy Spirit then their cavils against the universality of the practâ—ce of laying on oâ— Hands is at least the less considerable Now that the promise of the Spirit extends to Christian women as well as men appeareth from the Prophets foresight of the extent thereof Isa 44. 3. I will powr water upon him that is thirsty and flouds upon the dry ground I will powr my Spirit upon thy seed and my blessing upon their off-spring Joel 2. And it shall come to pass afterward that I will powr out my Spirit upon all flesh and upon the servants and upon the Handmaid in those dayes will I powr out of my Spirit Which glorious promise was first fulfilled to the Christians soon after the Assention of our Lord Acts 2. And now is the time as well as then for Christians to reap the fruit of that promise Acts 5. 32. the holy Ghost which God hath gâ—ven to them that obey him Because ye are sons God hath sâ—nt forth the Spirit of his Son into your hearts Gal. 4. 6.
such gifts of his Spirit in the way of Praier with laying on of Hands yet that such gifts was the only proper end of that service is confidently denied because as before it was impossible to know in any ordinarie way for whom to pray or on whom to impose Hands whether on men or women seeing neither sex is exempted from the extraor dinarie gifts of the Spirit It is certain that God gave the gift of Tongues c. in the Ministerie of the Word Acts 10. Yet it doth not follow thence that such gifts are the only proper end of preaching the Word but the undoubted end of the Lord in that Ordinance is that men believe and be saved though perhaps they never receive the gift of tongues prophesie c. and this is certainly that end which shall be attained by all that rightly accept that means of salvation John 20. 31. These things are written that ye might believe and in believing that ye may have life through his name Nor will Acts 19. 6. prove that there is or ever was any such thing as laying on of Hands for the extraordinary gifts of the Spirit only for still we must distinguish between an effect onely and that which is the undoubted end of any service The reasons even now urged do forbid us to say that tongues miracles c. was the undoubted or precise end of laying on of Hands Acts 19. because the service was universal but extraordinarie gifts are particular only And let it be seriously considered that if Paul had found twelve hundred men instead of twelve who had not receivâ—d the holy Ghâ—st since they believed ought he not to have done that to them all which he did to these Doubtless he ought yet who can imagine that such gifts as Tongues Miracles c. should be given to each individual This would be far from that order which God hath beautified his Church withall 1 Cor. 12. 29 30. And whereas Paul in this place and Peter and John in Acts 8. is conceived by some of our opposites to have imposed hands to work Miracles for confirmation of the Word this is a very great mistake for then there is no reason to imagine that the practice of laying on of hands should have been general as doubtless it was For seeing that the healing of one Cripple Acts 4. 16. was sufficient to convince open enemies that the power of God was with his Apostles Then surely it was not necessarie that all the Baptized should miraculously speak with tongues for to convince themselves or others that the Word which they had received was from heaven But alas men fall into thiâ— errour by their unwillingness to see the truth for signes are not for them that believe and Miracles had been wrought by Philip at Sâ—mâ—ria to confirm the word before Peter and John came there Acts 8. 6 7. and all that we read of Peter and John in respect of confirming the Word is only this that they testified and preached it and departed vers 25. Now that all the Disciples at Samaria had Hands imposed on them cannot without absurdity be denied for certainly they imposed hands on all in whâ—se hehalf they prayed but will anyman say that they prayed but for some of them only that they might receive the promise of the Father and that all the rest must be excluded both from the prayer and the gift prayed for Surely such a conceit would make Peter and John miserable comforters to those Disciples whom they should thus neglect in their prayers for the holy Spirit as all the women which were Baptized were so neglected in the opinion of the Searchers for they by their demands will needs suppose that the Apostles did not impose hands on women as if women had not as clear a right to the promised Spirit as men They might as well have doubted whether Peter and Iohn laid hands on men seeing the Text sayes nothing particularly of them any more than of the women But I say these imaginations are very irrational sith as before it was not known to Peter or John what persons by name should have extraordinary gifts whether the Servants or Handmaids of the Lord nor whether any of them should be Prophets or â—peakers with tongues But this they knew that the gift of the Holy Ghost belonged to them all for so they had preached to others Acts â— 38. and therefore certainly they prayed for all to whom the promise did belong and then doubtless for whom they prayed on them they laid their hands and so it is evident they laid their hands on all The same may be noted from Pauls question Acts 19. 2. Have ye received the Holy Ghost since ye believed Where certainly he includeth the whole number of these certain Disciples who by their â—nswer to the question being all discovered â—o be wanting in respect of that great gift of God Paul must needs be very partial if he had not the same care for all that he had for some and if his care was equally for them all â—hen reason tels us he would not be wantâ—ng to any of them in his endeavours that they might receive that Spirit which as 〈◊〉 they had not received So that still we see laying on of Hands was practised as generally as Baptism or any other Ordinance where the practise of it is recorded and that is an evidence that the end of that service was that gift of the Holy Ghost which is general and consequently not for the extraordinary gifts of the Spirit otherwise then as they are included within the compass of that gracious promise That the laying on of Hands Acts 8. Acts 19. was not the laying on of Hands for extraordinarie gifts but for the general donation of the Spirit to Disciples indifferently is yet more manifest because upon this only ground could Paul ask the Disciples whether they had received the Holy Ghost since they believed and upon this only ground may the Ministers of Christ ask this question of the Disciples at this day I mean so to ask it as thereby implying that they ought to have it for so much Paul's question doth plainly imply as appears by his endeavours that they who had been so long without it might now be made partakers of it and that for them all indifferently And upon this ground only could Peter and Iohn use the means to obtain the Spirit for the Disciples at Samaria generally namely because the promise of the Spirit was universal Again from this consideration that that laying on of Hands Acts 8. Acts 19. was a general practise and the gift prayed for in that service a general gift it will follow that the Apostles performed this service of prayer with laying on of Hands by vertue of their Ministerial Authoritie and not by vertue of any particular power they had to give the Holy Ghost as some do vainly imagine otherwise it will follow that by their gift of miracles they were bound
determine positively concerning this principle what it is and let their diligence appear in teaching it together with the rest of the principles which yet to use their own dialect I despair ever to see them perform either the one or the other at least so long as they carry themselves towards those who shew them that which they so ignorantly pretend to own so much like the Athenians as to account of those to be setters forth of strange Principles as they accounted Paul a letter forth of strange gods And though you as they seem to be very desirous to hear what in this case we have to say yet when we have told you the truth then as they thought it a thing incredible that God should raise the dead so you think it incredible that we should receive any blessing in the way of prayer with the laying on of Hands as evidently appears by your demand in these words How doth your practise of laying on of hands agree with theirs meaning the Apostles Acts 8. Acts 19. having no such blessing to communicate as they had In which demand you seem to lye under two very great mistakes as first that the Apostles had the blessing of the gifts of the Spirit to communicate to others as if they could give the gift of prophesie tongues miracle c Secondly that on whomsoever they laid their hands the same received such a blessing to wit the miraculous gifts of the Spirit Which blinde conceits you never learned of Simon Peter for they are the errours of Simon Magus Acts 8. Whose blindness was rebuked by Peter affirming that that blessing was the gift of God Yea it is written and the Scripture cannot be broken that every-good gift and every perfect gift is from above and cometh down from the Father of Lights c. Yea the Spirit it self is free blowing where it listeth and is therefore not to be communicated by any man whatsoever We conclude therefore that the Apostles had no blessing to communicate to those on whom they laid their hands but could only beg it at the hands of God as the very words of the Text doth shew Acts 8. They prayed for them that they might receive the Holy Ghost not that they might receive the gift of tongues miracles c. but only that they might receive the Holy Ghost From the Text thus considered I argue He did communicate the blessing only to whom the prayer was made for it But the prayer was only made to God therefore he only did communicate the blessing Again They that beg a blessing for themselves or for others do not communicate that blessing to themselves or to others But the Apostles did only beg the blessing of the Spirit c. therefore they did not communicate it c. Let it further be considered that if that which they ask be obtainable and obtained by those that now wait upon God in prayer with the laying on of Hands then our practise doth agree very well with theirs now what did they ask The gift of tongues c. No they only asked the Holy Ghost and surely the Holy Ghost is now attainable and attained even there where tongues are not attained Otherwise it will follow that the greater part of the Saints in the primitive times as well as the Saints in these dayes have not received the Holy Ghost which is not only foolish but very pernicious to imagine For Acts 13. 32. its said the Disciples were filled with â—oy and with the Holy Ghost and the Church is exhorted to be filled with the Spirit All which may be attained to now although the miraculous gifts of the Spirit be not attained nor indeed are they necessary in order thereunto as the places last quoted do shew Now that there is an agreement between the laying on of hands Acts 8. Acts 19. Heb. 6. 2. and that which we practise will further appear by this parallel The Apostles performed laying on of Hands with prayer to the Lord and so do we They performed this service on Disciples as such whether male or female and so do we It was practised by them in order to the receiving the Holy Ghost and so it is by us They placed laying on of Hands in the fourth place of Christian principles and so do we They asked not Tongues and Miraculous gifts no more do we The effects of that service depended not on them no more it doth on us But that was according to the will of the Father then and so it is to us Justly might we return our Brethrens demand upon themselves in their practises of prayer and preaching when we consider how God gave the Spirit in the likeness of fiery tongues to the hundred and twenty Disciples who prayed with one accord in one place The like to which effect never followed the most serious prayer that ever proceeded from our Brethren Must we then conclude that there is no agreement between their prayer and the prayer of the Church in those dayes This is the way to make void the the wayes of God unless he give us the like effect at all times which he ever gave to any at any time The like may be said of preaching For when Peter preached Acts 10. the Holy Ghost fell on all that heard the word so as that they spake with tongues Would it not be absurd now to say that Peter did communicate the blessing of tongues here And thence to conclude that none may preach unless they have the blessing of tongues to communicate to those to whom they preach Nor may we say that the like effect did alwayes follow the preaching of Peter himself no nor his laying on of Hands neither For there is no mention that those Disciples at Samaria received the gift of tongues but only that they reeeived the Holy Ghost For we have shewed that the Holy Ghost may be received so as that persons may be known and said by others to be full of the Holy Ghost and yet the miraculous gifts of the Spirit may be absent Nor is it to be doubted but that Simon Magus had hands imposed on him in common with the rest sith he was a Believer and Baptized and shewed as much zeal as the rest if not more for it s said he continued with Philip and wondered beholding the miracles which were done c. Nor was the deceit of his heart perceived till after the service of laying on of Hands was performed Acts 8. And yet certainly his receivings in respect of Spiritual blessings was not so great but that it may be safely presumed that many Christians in these dayes do receive the Holy Ghost as much as Simon Mâ—gus did And though Peter said to him thou hast no part or lot in this matter yet the words this matter cannot refer to Simons desire of subjection to laying on of Hands but to his ambitious and avaritious desire to be a Minister to dispence that ordinance to others for carnal
of its chief Patriot was certainly from a mind filled with perturbation and it s to be feared with no small emulation against some for no other cause then for their confidence and constancy in that which by the Vision of Truth is made known for the good of the Church For how is it credible that a pure fountain or mind filled with Love and Peace should ever send forth such dreadful streams of slanders against the Church of God as can hardly be paralelled in any Author As if the Congregations of Christians under imposition of hands were invaders and usurpers of the Lords peculiar Prerogative such as would irrevocably throw their fellow servants into Hell and death Such as lock heaven-gate against the strictest piety of a dissenting Brother and open it wide to those that are defective in Morals Such as heat the Furnace seven times for those which bow not to their dictates Such as make Conscience a make bate Such as kindle flames in Gods House by Fire taken from the Altar and bring the fattest Oblations to maintain that fire of Contention Such as will rather fire the house of God than dye without doing somewhat which may perpetuate their names yea such as are Sathans â—urveyers to bring prey to his den And to make the measure run over and over such as if they could execute all that they condemn few or none could be saved It is true after all this and much more of the same nature you stroke us on the head and tell us though you thus speak yet you are perswaded better things of â—he most of us a narrow Plaister for so great a wound being no more then must â—e said if Charity bear any sway of the manifold Sects which now profess Christianity among whom there are many â— who according to their Light are pious peaceable and serious But alas who will believe that many among us are good Christians if it be true that one part of our Churches consist of such as are notoriously known to be such as you have Characterized But what shall we say shall we render railing for railing God forbid for we are taught of God to overcome evil with good nor will we revenge our selves by recriminations And as we are confident that our innocency will in these things greatly plead against you so we trust there are no such impieties and execrable doers among you if this your Search have not tinctured you The Lord knoweth and Israel shall know that if we knew any such evil workers in our Congregations they should either reform or go to their place and if you know any such you might have done well to have singled them out that we might have known them by name and not have thus sold us into the hands of Scorners to be a derision to the foolish Prov. 12. 18. There is that speaketh like the piercings of a Sword but the tongue of the wise is health Nor do we doubt but that many of you are meerly ensnared in the publication of your Epistle and it is strange you should imply his pen in this matter whom you knew to be too much entangled in the folly of his own wayes at that time to be truly serviceable to God and his People whatever he hath been in time past What is here written now offers it self to your consideration as a thing compelled from us at this time by your high provocation well knowing it to be more suitable to the time and the state of the Church in general to be studying for terms of reconciliation then Arguments for Disputation and therefore we could wish that Christians would not thus put one another to business seeing they do bear and are like to bear in their body the Marks of the Lord Jesus according to that saying Gal. 6. 17. Nor was it needful to set down your demands in this our Answer partly for that the substance may be understood by what we have said and partly for that you have made your Book so publick as that it is as it were in every Brothers hand who therefore when he sees this Answer may compare it with your Search for his own satisfaction Your Brother Tho. Grantham A Sigh for Peace OR The cause of Division discovered c. IT is certainly an easie thing though very pernicious to fill the Church of Christ with Questions and such too as may carry a shew of strength against the most important Articles of our Faith But it is not so easie for those who are sick of Questions or demands to receive satisfaction by any endeavour whatsoever And as in other points of faith the Questions of some have been endless even so now that humour hath been and is much at work against that solemn service of prayer with the imposition of hands for the promised Spirit of God as a gift pertaining to the members of the body of our Lord Jesus Christ As is too apparent by sundry papers extant and among the rest one entituled A Search for Schism containing no less than an hundred Demands though 40. only be the number set down by the Demandants which are the more prodigeous for that divers of them have been answered by divers hands and no reply made by the enquirers What the reason hereof should be is doubtful unless the opposers of this truth intend to state the Controversie anew for I was told that this Book of Demands is but a preparatory to a greater work and thereby become more effectually the disturbers and obstructers of that measure of unity remaining and peace pretended But as in this we shall be too solicitous so neither in our Answer shall we need to be ovluminous by tracing their demands one by one For though the number thereof be many yet they are reducible to three Heads touching which the truth being evinced the whole Body of their demands are answered Now the Heads to which their demands may be reduced are these The first concerns the constitution of those Congregations of Baptized Disciples who reject that solemn service of prayer with imposition of hands for the promised Spirit viz. Whether they be true Churches of Christ or not The second respecteth the matter of Communion between those Christians who religiously observe prayer with the imposition of hands as a principle of Christs Doctrine pertaining to the beginning of Christian men and these who reject and oppose it The third is touching the service it self in respect of its grounds and ends as also in respect of the persons concerned in the practice thereof at this day That I may with the more facility and clearness proceed in the consideration of these particulars I shall begin with the last first touching which particular I shall endeavour to make good this proposttion viz. That as God hath promised to give the Spirit of his Son or his holy Spirit to all that are the called of the Lord So he hath appointed a solemn way wherein his Servants and Handmaids
advantage And whereas it is much doubted whether laying on of Hands was ever taught or commanded by authority from heaven me thinks this should not be hard to be understood Unless we can be so void of reason as to dream that Peter and John when they came among the Disciples went preposterously from person to person praying and putting their hands upon them and that without telling them what they meant by it Which to do were enough to amaze the Spectators and iâ— contrary to the glory and gravity of Gospel performances which as they must be acts oâ— subjections of Faith if they do please God so the faith of such acts or subjections musâ— come by hearing with understanding whaâ— they must do or to what they must submit and to what end And this hearing must be from the Word of God else there iâ— no ground for Faith or practice in matter of Religion so as to please God But Goâ— was well pleased with the Apostles acting anâ— the Samaritans submission in the case of prayer with laying on of Hands and bore witness from heaven that he approved it Therefore their obedience was of Faith Therefore they heard with understanding that what they did was their duty therefore the Lord taught them both concerning the duty and the end thereof That the Apostles should practise with such frequency this service of prayer with the laying on of Hands upon Disciples generally That it should be recorded among the chief of their Acts in promoting the Gospel and setling of Churches that it should be placed among the principles of Religion and all this without authority from heaven is unworthy the followers of Christ or his Apostles to imagine But forasmuch as divers have laboured to satisfie the contrary minded in this point whose works are extant unanswered I shall not insist farther save that I do briefly shew that our Brethren are not consistent with themselves in this particular For they do that themselves which they will not allow themselves to do for they practice laying on of Hands on Officers for which there is as little by way of precept as for the laying Hands on Disciples or rather less For since they do now acquit that Text 1 Tim. 5. 22. as not having any thing to do with the business of Ordination and to strengthen a contrary interpretation do bring the Suffrages of Dr. Hammond Victor Cyprian and the Council of Carthage sure I am they have no Text which hath so much as the face of a precept I mean in so many words for laying hands upon Officers although it is beyond doubt with me that that way was ordained of God to depute his servants in the Ministery to their works respectively wherefore I will conclude this discourse with this Enthememe There is sufficient ground in Scripture for laying on of Hands on Officers in the Church Ergo there is sufficient ground in Scripture for laying hands on Members of the Church And whereas our Brethren do make a shew by their actions out of some ancient Authors as well as Modern as if Antiquity were on their part in this Controversie I will therefore put in something by way of evidence to the contrary as I finde them partly from the Authors themselves and partly from such as have gathered certain sentences out of the works of the Ancients concerning this matter Tertullian to this effect That like as in Baptism the flesh is washed that the soul may be made clean so in laying on of Hands the flesh is overshadowed that the soul may be illuminated by the Holy Spirit In the Constitutions of Clemens there is said to be this passage viz. We must all hasten to be born again to God meaning by Baptism and at length to be signed by the Bishop that is to receive the seven fold grace of the Spirit otherwise a person cannot perfectly be a Christian if carelesly and willingly and not of necessity he remain without it Cyprian speaking of the Samaritans receiving the Holy Ghost by laying on of Hands saith Which also is done with us that they which are baptized in the Church must be presented to those who are set over the Church that by prayer and laying on of Hands may obtain the Holy Ghost Jerom according to Andreas Willet touching laying on of Hands hath these words viz. It hath ever been the Custom of the Church Eusebius hath a passage concerning Novatus who lived about the middle of the third Century how he slighted the imposition of Hands these are his words after mention made of his being baptized he saith He obtained not that which he shâ—uld have done according to the Canon or rule of the Church to wit Confirmation by the hands of the Bishop Insomuch then he obtained not that how came he by the Holy Ghost See also to the same effect the seventh book of Eusebius c. 2. For Modern Writers Erasmus in my opinion as he is most clear without mixture in most of his Expositions and particularly in this point he is most clear These are his words upon the principles Heb. 6. 1 2. The first degree unto Christianity is to be repentant of our former life and to forsake sin Next of all it is required that we be taught that true innocency and soul-health is to be hoped for of God Then forthwith that we be purged by Holy Baptism from the filthiness of our sins and restâ—red again to the state of innocency then that we receive the Holy Ghost by laying on of Hands and believe the resurrection of the dead to come and also that last judgement that shall award some to eternal felicity and other some to everlasting pains and damnation Diodate hath these words Laying on of Hands was a Ceremony joyned to Baptism for a sign of Blessing and Consecration to God And he calls these principles the first grounds of Christian Catechism and the heads of Christian Doctrine As in Baptism the outward Ministery or mystical washing doth regenerate wash away sins cleanse and purge us from our filthiness so doth the imsition or Laying on of Hands give us the gift of the Holy Ghost but the outward and mystical washing doth onely represent unto us that in Christs Bloud our sins are clean washed away c. From these Testimonies it appeareth that what the Churches of Christ now contend for touching the practice and the subjects and the end of prayer with Laying on of Hands is no novel thing but as the institution of that Ordinance is found in Holy Writ as we have shewed so it hath continued in use as necessary in place the next to holy Baptism among Christians generally AN APPENDIX MEeting lately with a very worthy Brother at East Haddon in the County of Northampton he did much importune me to admit of a short dispute with him about the principle under consideration to whom I consent and he laid down this Assertion That Laying on of Hands
Brethren resolve us concerning the proper time to begin to teach the Principles of Religion and particularly that principle of Laying on of Hands Mean while we conclude that the proper time to instruct Men concerning the promise of the Spirit and consequently touching the means to obtain it is at or about the time of their beginning their Christian course or being made the Members of Christs Body because every Member of that body ought to be vivified by that one Spirit which God hath promised to them that obey him Again The whole foundation is necessary to the constitution of a true Church Ergo all the principles Heb 6. are necessary to the constitution of a true Church The Anteoedent will never be denyed by any wise builder for they know the Superstâ—ucture is not like to be secure if the Foundation be defective The consequence is good because every principle Heb. 6. is a part of the Foundation and so Laying on of Hands among the rest as is granted on all sides Nor will our Brethrens demands grounded on the state of the Church before the Ascention of our Lord prejudice ought that we have said seeing it is evident that they were not only ignorant of the promise of the Spirit and by what means it should be obtained but they were plainly ignorant that Christ must die for the sins of men and rise again for their justification as appears Luke 24. 19 20 21 22 23 24 25 26 27. And he that is Jesus said unto them that is his Disciples what things And they said unto him concerning Jesus of Nazareth which was a Prophet mighty indeed and word before God and all the people And the chief Priests and how our Rulers delivered him to be condemned to death and have crucified him But we TRUSTED that it had been he that should have delivered Israel And beside all this to day is the third day since these things were done yea and certain women also of our own company made us astonished which were early at the Sepulchre and when they found not his Body they came saying that they had also sein a Vision of Angels which said That he was alive And certain that was with us went to the Sepulcher and found it even as the women had said but him they saw not Then he said that is Jesus unto them that is his Disciples O fools and slow of heart to believe all that the Prophets have spoken ought not Christ to have suffered these things Hence these three things are evident 1. That Christs Disciples were ignorant that he should work mans deliverance by dying for them 2. That he should overcome death by rising again from the dead 3. That Christ both reproves their ignorance and instructs them in the knowledge of the Scriptures touching these principles Now let us see what our Brethren have gained by quering from the state of the Church before to the state of the Church after the Ascension of our Lord surely not an hairs-breadth of proof that Laying on of Hands should be dispensed with in the perfect constitution of a true Church any more than that the knowledge of Christs dying for our sins and rising again for our justification may be dispensed with in like manner But howsoever it was the pleasure of God to wink at the days of this ignorance yet surely we know that men are not now under the promise of salvation unless they confess with the mouth the Lord Jesus that is not to cry Lord Lord only but acknowledge him their Lord purchaser and their Lord commander and shall believe in their heart that God hath raised him from the dead whence we conclude if they be not under the promise of salvation they are very unfit for Church-Communion And here we will take notice of your demand Where the Apostles Laid Hands upon any after they had received the Holy Ghost The ground of this demand seems to be corrupt in two respects first in that it supposeth that if the end of an Ordinance be obtained the Ordinance ceaseth The contrary to which is evident in the case of Baptism Acts 10. 47 48. For Baptism in the ordinary way of Gods communicating the graces of the Gospel is antecedent to the reception thereof is propounded as a means wherein not only the Remission of our sins shall be granted to us but as a condition whereupon we shall receive the gift of the Holy Ghost Acts. 2. 38. yet we know the Spirit was once at least given and received before Baptism was dispensed yea those persons had the chief end of Baptism for God that knew their hearts did now evidence the Remission of their sins purifyng their hearts by Faith Acts 11. yet did not all this in the least make void that solemn Ordinance the Baptism of Repentance for Remission of sins which was fore-ordained to signifie and Sacramentally to confer the grace of the pardon of sin and the inward washing of the Conscience by Faith in the bloud of Jesus Christ If then the end of an Ordinance being obtained doth not make void the practick part during the time that the Church is under Ordinances then who can forbid prayer with the Imposition of Hands for the gift of the promised Spirit even for those that have received a measure thereof already seeing none will say I trust that they have received so much but that they are capable of receiving more Again it is the will of God that there should be no Schism in the body nor confusion in the Doctrine or practice of his holy things 1 Cor. 1. 10. Rom. 16 17. 1 Cor. 14 33. And therefore hath not ordained a divided or confused order in the constitution of his Churches which yet cannot be avoided if once it be allowed that part of a Congregation under a pretence that they have the Spirit or gift of the Holy Ghost already must be admitted to all manner of priviledges in the Church without any regard had to an Ordinance or principle of the Gospel without the observation whereof the other part cannot arrive at the priviledge of Communion in the same body without being guilty of the breach of order A weak sight may perceive whither such a conceit would lead us at last even into that Wilderness whither many are gone who forsooth because they have the kernel to wit the Spirit they have no need of the shell to wit the Ordinance of God as if that Spirit which leads men into disobedience were the Holy Ghost till at length they have so much Spirit that the knowledge of Christ crucified without the gates of Ierusalem is of as little esteem with them as his Ordinances The other corrupt ground of this demand seems to be an over-weaning conceit of present receivings and hath too much of that Language What prâ—fit shall we have if we pray unto him And seems to border much upon their apprehensions who concerning Holy Baptism do thus speak I am as well
to work a miracle for every Disciple at Samaria and for every one of those certain disciples at Ephesus which is absurd to imagine or else that they did in this service more than they were bound to do either by vertue of gift or office which is as ridiculous on the other hand for though it is certain that they had no power to give the Spirit of God to any man yet certainly they had power or authoritie from God to pray with the laying on of their Hands for the members of the bodie that they might receive the Spirit of promise as appeared by those heavenly confirmations which ensued upon their performance insomuch as that it may be said this service of prayer with the laying on of hands is as much confirmed from heaven to be a thing well pleasing to him as any other ordinance whatsoever And forasmuch as the UNIVERSALITY of the practice of layng on of Hands with prayer for the Holy Spirit being evinced is a matter of that importance that even thence it will follow that it is no such thing as many imagine it to be viz. a temporary practice only fitted for the Apostles times that some few having practised or submitted to it It was to cease being only perfâ—rmed for the gift of tongues and miracles c. I will therefore proceed a little further to demonstrate this service to be very universal It may appear to all indifferent men that very many thousands were in the religious practise of this ministration in the first Churches And first from the state of the Church at Samaria in its plantation where the number of Disciples was very great in likelihood not less than an hunâ—red thousand as may be gathered from Acts 8. vers 14. It is said Samaria had received the word and vers 8. There was great joy in that City Which expressions that they include each individual I will not affirm for if they import the generality of the inhabitants as that will appear it sufficeth for my purpose This is evident partly for that we hear not of so much as one person who opposed himself against Philip's preaching in that City No not so much as Simon the Sorcerer for he consented to Philip's doctrine And partly for that there is the same reason to believe that the whole City or the generality thereof was converted by Philip as that they had been generally deceived by Simon the Witch as that will not be denied for as it is said vers 9. He bewitched them to wit the people of Samaria which is interpreted of all or the generality Vers 11. To him they had regard from the least even to the greatest of them So on the other hand it is said vers 5. That Philip went down to Samaria and preached Christ to them i. e. all or the generality of them as it is rationally gathered from vers 6. Aâ—d the people WITH ONE ACCORD gave heed to those things which Philip spake heâ—ring and seeing the miracles which he did Hence we may perceive a very general if not an universal conversion of this City who Like as in times past they gave regard to the Sorcerer both the least and greatest of them But now with ONE ACCORD they gave heed to what Philip spake even so vers 12. it is said of the very same people without exception that when they beleeved Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized And that there might be no cause to doubt whether the account given be so general as the terms already noted may imply it is added by way of explication both Men and Women Yea further as the deceived City is now recorded to be converted so the very deceiver himself is brought in as believing and baptized vers 13. We have therefore not only a general or indefinite account of the Disciples at Samaria but what is generally or indefinitely delivered in the words Samaria received the Word c. is sufficiently defined to be meant of the people with one accord Of the Deceiver and them that had been deceived Of the people of both Sexes to wit both men and women And upon those very persons it is said without the least intimation of any exception of any person or persons whatsoever the Apostles laid their hands after they had prayed for them that they might receive the holy Ghost for as yet he was faln on none of them Note on none of them wherefore they prayed for them all Therefore they imposed Hands on them all Now suppose that the City of Samaria would afford but three hundred thousand inhabitants capable of instruction if then I do allow two parts out of three yet there remains 100000 Converts probably however infallibly a great multitude To whom we may well add as a people owning the doctrine of imposition of Hands the Church at Jerusalem which consisted of many thousands by whom Peter and John was sent to Samaria and it were impious to think that they would now innovate a service in the worship of God at Samaria which was not before received in the Church that sent them thither But this service is numbred among the principles of the Hebrew Church and found practised in the Church at Ephesus whence it appears this ministration was as universal as other Ordinances in the primitive Churches Ergo it was for the general gift of the Spirit Ergo not for the extraordinary gifts only Nor doth that Text Deut. 34. 9. alledged by the Searchers prove the contrary for it is not only said that Ioshua was full of the Spirit of wisedâ—me for Moses had laid his hands on him c. which seems to be no more then what Timothy received by the laying on of Pauâ—'s hands viz. the Spirit of a sound minde or judgement which may be received where the miraculous gifts of the Spirit are wanting Doubtless it may be said without boasting that some Christians in these days are so endewed with the Spirit of God at least in comparison of many of the Lords servants that they are full of the Spirit of wisedom yet the Searchers will not say they are full of the miraculous gifts of the Spirit seeing they have told us though very untruly that the end of laying on of Hands Acts 8. Acts 19. is ceased or not attainable which they conceive was only the miraculous gifts of the Spirit Which conceit of theirs is the more prodigious when we consider that some of them did lately submit to laying on of Hands with prayer to God But I marvail with what conscience if indeed he was of this minde that the end of that service was not attainable It is worthy consideration that there was a Church at Ephesus long before Paul laid hands on those certain Disciples which he found there at his second comming to that City Acts 18. 19 20 26 27. So that the word of God had been confirmed there for many years