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.
In Jesus Christ there is neither male nor female but if ye be Christs then are ye Abrahams seed and Heirs according to promise It is the Spirit of promise which doth witness with our spirit that we are the children of God And again He that stabiisheth us in Chrâ—st and hath anoâ—nted us is God who also hath seâ—led us and given the earnest of the Spirit in our Hearts Yea this even this Spirit is one of the great and precious promises by which Christians are made partakers of the Divine Nature according to 2 Pet. 1 3 4. Thus we see that the Scriptures do evince that the Handmaids as well as the servants of the Lord that the Children of God without exceptiâ—n that â—he Church of God without rejection of any true Member thereof have a clear indubitâ—te right to the gift of the hâ—ly Spirit And it is also evident that the promise of the Spirit consists not only no nor chiefly in those gifts which some say are now ceased to wit of Miracles Tongues c. though they have no Scripture for it But this promise chiefly consists in the sanctifying graces and soulest ablishing comforts thereof yea in that which sealeth a Christian to the day of redemption which tongues and miracles will fail to do and in the mean time is like water to him that iâ— thirsty as before we have seen 'T is that Vnction which the holy one which Teacheth Christians all things or Leads them into all truth Iâ— a word it is that reception of the Spiriâ— which is above all gifts of Tongues Prophesies c. called Charity and is branched into meekness temperance goodness and faith yea ' tiâ— that gift of the Spirit by which the Love of God is shed abroad in the hearts of Christians being the Spirit of Love power and a sound mind in the exercise whereof I mean this gift oâ— the Spirit a Christian is both accepted of God and approved of men So then we have the glorious promise of the Spirit remaining for and pertaining to the Handmaids and servants oâ— the Lord in the most excellent gifts thereoâ— as much as ever and consequently are as much concerned to seek for it as ever any was and this leads me to the second branch of my Proposition viz. The dutiful observance of that way which is allowed and confirmed from Heaven for obtaining that heavenly donation That God should by his Prophets foretell oâ— such grace and so often mention it as so greaâ— a promise the reception whereof is so necessary as without which Christians do want the lively evidence â—eaâ— confirmation that they are the Sons of God and heirs with Christ not assign some peculiar way and special means for all that are concern'd to make use of in order to their obtaining it seems not to be credible which yet he hath not done if prayer with imposition of Hands by the Church or her delegates be rejected if otherwise it were well if some body would assign us what peculiar way the word of God directs us to as being that which God hath ratified from heaven as a means peculiar for that end and purpose which if any assay to shew us Let them also consider why the Apostles took that way which is so much neglected by our Brethren if there were any other particular means and way to be used for the end aforesaid But if it be said that no special way or means is left us but the general Ordinance of prayer c. We must then say it is not like the dealings of God in other cases for ordinarily when it pleased God to promise or give some special favour or gift unto his Church he therewithall ordered some solemn or service to keep in memory that his favour and to be a means to partake of the fruit of his promise Thus the Covenant which God made with Abraham and his seed the deliverance which he wrought for them the great things which he promised them must be perpetuated and waited for in the use of such wayes as in the wisedome of God were thought fit for the memorial or reception of these favours respectively And so must the remission of our sins by the death of Christ be sought for and signified not only by the word and prayer in general but particularly in the Baptisme of of repentance for the remission of our sins also Nor must we only receive the flesh and blood of Christ by the word preached but particularly in the solemn use of the Table of the Lord also In like manner we are not only to seek to God for his Spirit in the constant and ordinary course of Prayer but also in a special and peculiar way of Prayer allowed and confirmed from Heaven for that very end and purpose which is the point to be demonstrated according to what the Scriptures in that behalf doth teach us And first from that place Acts 8. 14 15 16 17. Now when the Apâ—stles which were at Jerusaâ—em heard that Samaria had received the word of God they sent unto them Peter and John who when they were come down prayed for them that they might recâ—ive the holy Ghost then laid they their hands on them and they received the holy Gâ—ost For the better understanding of this place it is meet to consider that such as pray to God ought to know that the thing which they pray for is attainable and that they know it is the will of God that they should ask of him that very thing which they pray for especially when the prayer is made positively I mean withouâ— conditional expressions as in the case before us the prayer is such as indeed it ought to be without doubting when we ask of God those gifts which he hath promised James 1. 5 6 7. But if by the holy Ghost in this place be meant only the extraordinarie gifts thereof such as Tongues Mâ—racles c. Then certainly there was no ground from any promise of God to pray that all those persons which were Baptized in Samaria should so receive the Spirit No nor any ground from any promise of God to pray for so much as any one particular person among them â—lâ— sith the Promise of God in that case is not made to this or that man or woman by name and consequently here was no ground for the Apostles to pray absolutely and believingly but rather doubtingly for that very thing which they purposely prayed for Seeing it is evident that not all the members of a Church but rather very few and them also unknown by name to any man no not to the Apostles themselves 1 Cor. 12. 11 29. Acts 1. 24. are chosen to be Prophets workers of miracles c. And therefore it followeth that there could be no such laying on of hands at all practised here as some imagine namely a laying on of hands for the extraordinary gifts of the holy Ghost For though it is true that God did sometimes give 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
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
Priscilla and Aquilla having been left there who taught such as were ignorant the way of the Lord more perfectly Apollos also mightily convinced the Jews by the Scriptures that Jesus was the Christ we cannot now reasonably think that Paul would settle those certain Disciples Acts 19. in a Church distinct from the Church at Ephesus already much less in a way or practise contradistinct from the Church and if not then it follows that the Church at Ephesus were also in the practise of prayer with the laying on of Hands as well as those certain Disciples who were now to be laid into the building with the rest which yet is the more considerable if we note that passage in Ephesians 1. 13. which was spoken of the whole Church at Ephesus and shews plainly that they had received the Holy Ghost or Spirit of Promise after they believed the Gospel of their salvation which fully agree with the order wherein the certain Disciples also received the Spirit And here let us not omit that passage Acts 22. 10. 9. 17. Whence it is observable that Paul the elect vâ—ssel must be sent to Damaseus to be taught the principles or rudiments of Religion by Ananias and particularly in the Doctrine of Baptism and laying on of Hands for the gift of the Holy Ghost not only in repect of the miraculous gifts of Tongues c. For it is a doubt among Christians whether he spake with tongues by vertue of any proper gift or by means of his education But the spirit of love power and of a second mind which he affirms God had given him 2 Tim. 1. 7. And though it is true there was some variaiton in the order of things in Paul's case that is no prejudice to the truth in general there being an emergency which might occasion it and a special allowance from heaven for it at that time Nor may this variation be a president for us to vary in things of this nature having no such occasion for it any more than the Israelites eating the Passover without being cleansed according to the purification of the Sanctuary when an emergency called for it and the Lord allowed it gave them ground to do so again when there was neither the one nor the other nor is it material against ought that we have said that Ananias was no officer in the Church and therefore imposed Hands on Paul by vertue of his gift only For unless we imagine the Church to have greater power than God we cannot deny Ananias to have authority for all that he said and did to Saul Seeing he had immediate mission from heaven which is equivolent to the Churches mission at least Nor is it â—easonable to think that power to act in Gospel Ordinances is so tied to the Church as that God may not anticipate that Order when it pleaseth him And as this chosen vessel was taught the â—udiments of Christianity so he instructed others in the same as we have seen in part and may see yet further in his writing to â—imothy who being under some fears and â—emptations he labours to comfort him from the consideration of the Spirit which God had given him which was the Spirit of love power and of a sound mind which he reminds him of by mentioning the means used for obtaining it which was the putting on of Paul's hands See and consider 2 Tim. 1. 4 5 6 7 8. We are now come to the great Charter of the Church for this point of Faith I mean â—hat Epistle which Paul wrote unto the Hebrew Church who as he himself had learned and taught others concerning the laying on of Hands as we have seen before so he â—uts the first of Gospel Churches in mind of that which they who were to be as a standard to the rest had been taught in respect of their principles as Christians Heb. 5. â—2 and particularly concerning laying on of Hands Heb. 6. 2. Concerning which particular as I shall have too much occasion to note the differing opinions among the Baptized Congregations so I shall first set down those things wherein they do generally agree or rather that which is granted by the Searchers And first They grant that the doctrine of the Holy Ghost I suppose they mean the Promise of the Holy Ghost was frequently taught as a principle of the Christian faith and they give us no reason why it ought not with like frequency to be taught as a principle of the same Faith now Secondly they grant That that laying on of hands Heb. 6. 2. is a principle of the doctrine of Christ and a part of the foundation Now either they must grant that these two to wit the promise of the Spirit and laying on of Hands with prayer to obtain it makes but one principle of Christianity or else they fall into that which they condemn viz. the making seven principles But to say the truth they seem to make these two to be but one yet so as that they would destroy the practick part For they demand whether laying on of Hands Heb. 6. 2. may not be figuratively understood for the Holy Spirit which was given thereby But the Answer is easie and tells them plainly that â—his is the way to have such a figurative founâ—ation as Babes in Christ could never underâ—tand and then will come in a figurative Bapâ—ism only Yea a figurative Resurrection too â—ould creep into the Church at the heels of â—he other figures till at last the truth of all â—he principles would stand only for a Cyber But the instance which the Searchers bring â—o strengthen this their figurative interpretaâ—ion very providentially overthrows it For â—hough the Cup is taken for the Wine and the â—read and Wine for the Body and Blood of Christ â—et we know that the sign and thing signiâ—â—ed do both remain for the use and comâ—â—rt of the Church and why then should â—rayer with the laying on of Hands which 〈◊〉 the sign be made void by the promise of â—he Spirit which is the substance These â—hings premised the Searchers twenty fifth â—emand and the discourse thereon depending 〈◊〉 discerned to be frivolous Because whatsoâ—ver they are pleased to write it is certainly â—nown that their opinion is contrary to that wriâ—â—ng Otherwise it were easie to shew not only the Novelty of their conceit in the said Question but the vanity of such an interpretation of the word foundation as thâ—re they bring might be discovered For evident it is that the same which is called the first principles of the Oracles of God and milk for Babes vers 12. is called the principles of the doctrine of Christ which pertain to the beginning of Christian men which now the Author would intermit and the foundation which he would not lay again which foundation when he comes to set down in its parts which principles when he comes to enumerate are thus set forth of Repentance from dead works and of faith towards God Of the
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
doctrine of Baptism and of laying on of Hands Of the Resurrection of the dead and of Eternal judgement And what though it be said that other foundations can no man lay than that which is already laid which is Jesus Christ doth this prejudice that use of the word foundation Heâ— 6. 1. not at all Or at least not any more than the Church being called Christ 1 Cor. 12. 12. and the pillar and ground or foundation of the truth 1 Tim. 3. 15. doth prejudice the Son of God his being called Christ or the foundation And are not the Prophets and Apostles called the foundation Ephes 2. 20. of which Christ in the same place is said to be the corner stone And yet surely Christians of ordinary capacity do understand that these sayings do not contradict but agree very well with that saying of Paul other foundation can no mâ—n lay c. So long as Christ is held to be the Head the all and in all to the Church of God But sith the Searchers do grant and say to my knowledge that they did ever grant that laying on of Hands Heb. 6. 2. to be a principle of the doctrine of Christ and a part of the foundation which I take to be a good bâ—sis for a happy composure of our unhappy dâ—fference It remaineth that the only or chief point of difference lyeth in this what laying on of Hands it is that is called a part of the foundation Heb. 6. 2 Whether laying on of Hands with prayer for the Spirit of promise or some other kinde of laying on of Hands We affirm the first they imagine the latter But now ask them what laying on of Hands they will assign to be meant Heb. 6. 2. and then they either answer nothing at all or else so flatly contradictorily one to another or with such hesitation in themselves as it is to be admired but more to be lamented that such Leaders in Israel as they pass for and to give them their due might well pass for such IF c. should not be able to digest the milk which Babes must feed upon nor can they assign to Babes their Portion therein But instead of Milk they sometimes set before them strong meat even that imposition of Hands which pertains to Bishops in the Church and this as one of the Babes principles which is far from being fit nutriment for them And now that the Searchers may sufficiently shew themselves to be in the dark about that laying on of Hands which they confess to be a principle c. They number up six or seven sorts of laying on of Hands and then puts it to the question Which of all these laying on of hands is intended Heb. 6. 2. and is that which we call a Doctrinâ— of Christ By which unwary demand no doubt they have led many a simple meaning Christian into a Maze and there left him nor can they possibly give him relief sith they cannot extricate themselves from the same meander and as an addition to their folly they demand that seeing divers men are differently perswaded concerning that laying on of hands Heb. 6. 2. Whether this be not a sufficient ground for them to doubt whether that laying on of hands practised by us be instituted by God Which if it be then they have sufficient ground to doubt of all things which they as well as we do hold for Gods institutions For certainly divers men are notwithstanding their interest diversly perswaded of most places of Scripture on which they ground their faith and practise But to leave them in this mist till they being weary shall desire to return to the Lord in this part of his will I shall endeavour to shew plainly what laying on of hands it is which is called a principle of Christs doctrine and a part of the foundation And though the Searchers are pleased to trouble their Readers with a large enumeration of layings on of hands yet they seem at last to be content That that laying on of Hands Heb. 6. 2. should be one out of two namely either that which was for healing the sick or else that which was for the extraordinary gifts of the Spirit But they rather incline to the first and as for the latter we have shewed there is no such thing nor ever was being a thing out of the reach of mans understanding to whom such gifts do belong and consequently they know not on whom to impose their hands That the laying on of Hands Heb. 6. 2. should be that on the sick is no way congruous to truth or reason For how should this be one of the first principles of the Oracles of God and Milk for Babes seeing it is more blessed to believe without a miracle than with one but it is not more blessed to be without a principle of Christs Doctrine than to have it and those who would not believe unless they saw them are upbraided for the hardness of their hearts Certain it is That that laying on of hands to heal the sick if necessary yet is prerequisite to faith signs being for them which do not believe and not for them that do But the laying on of hands Heb. 6. 2. is subsequent to Faith yea it follows Baptism and that as it is a principle of the Oracles of God therefore it cannot be that which was for the working of miracles Again laying on of hands on the sick is most proper if not only proper for those that are without and therefore not milk for Babes in the Church and consequently not that laying on of Hands Heb. 6. 2. As for sick persons in the Church of God they are not bid to have hands laid on them but are bid to send for the Elders of the Church that they may pray over them anointing them with oil in the name of the Lord c. And they have a promise that the prayer of faith shall save the sick And what though the healing of the woman Luke 3. 17. and the diseased people of the Island Acts 28. 9 10. may be teaching to all yet this doth not prove that it is a principle appertaining to the beginning of a Christian and to follow his Baptism Nor do I see that it is properly teaching to a Believer as such for what doth it add to the Faith of a Christian who believeth already that Christ hath one far greater things than the healing of a disease For he believeth that he hath overcome death and brought life and immortality to light by the Gospel Indeed to those that doubt whether Christ be the Son of God such a sight may be some way convincing to them But still this is for the begetting of Faith and so not the fourth principle of a Christian We see then that laying on of Hands on persons which are without to work miracles can with no shew of truth be said to be that laying on of hands Heâ— 6. 2. Especially if we consider how it is joyned with
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