A Sigh for Peace, Part 1
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, 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 Rel…gion, belonging to them in the min…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; f…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 L…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, 'tis the Spirit in ſuch wiſe as ſh…uld …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 duplicate page duplicate page 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 …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 pract…ce of laying on o… 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 g…ven to them that obey him. Becauſe ye are ſons, God hath ſ…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 Chr…ſt, and hath ano…nted us is God, who alſo hath ſe…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 excepti…n; that …he Church of God without rejection of any true Member thereof▪ have a clear indubit…te right to the gift of the h…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 i… thirſty, as before we have ſeen. 'Tis that Ʋnction which the holy one which Teacheth Chriſtians all things, or Leads them into all truth. I… a word, it is that reception of the Spiri… which is above all gifts of Tongues, Propheſies▪ &c. called Charity, and is branched into meekneſs, temperance, goodneſs and faith, yea, 'ti… 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 o… 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 o… the Lord, in the moſt excellent gifts thereo… 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 o… ſuch grace, and ſo often mention it as ſo grea… a promiſe; the reception whereof is ſo neceſſary as without which Chriſtians do want the lively evidence, …ea… & 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 Ap…ſtles which were at Jeruſa…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 rec…ive the holy Ghoſt—then laid they their hands on them and they received the holy G…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, withou… 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, M…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 …l…, 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 onelyonly, 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 receiv…d the holy Gh…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 thi… errour, by their unwillingneſs to ſee the truth, for ſignes are not for them that believe; and Miracles had been wrought by Philip at S…m… 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 wh…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 …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 …. 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 …nſwer to the queſtion) being all diſcovered …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, …hen reaſon tels us he would not be want…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 to work a miracle for every Diſciple at Samaria; and for every one of thoſe certain diſciples at Epheſus, *And then why not the like for all Diſciples where ever they came, no man can render a good reaſon.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 perf…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 hun…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. A…d the people WITH ONE ACCORD, gave heed to thoſe things which Philip ſpake, he…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 duplicate page duplicate page 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 wiſed…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 Pau… '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; 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 v…ſſel, muſt be ſent to Damaſeus, to be taught the principles or rudiments of Religion by *And yet it is true, which Paul ſaith Gal. 1. 11, 12, 15, 16. for the ſubſtance of the Goſpel was revealed to him, before Ananias came at him.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 …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 …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 …imothy; who being under ſome fears and …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, …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 …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. …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 *Which they ſaid to me, they did alwayes grant, or elſe I had nor mentioned it in this book.. 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 …his is the way to have ſuch a figurative foun…ation, as Babes in Chriſt could never under…tand; and then will come in a figurative Bap…iſm only. Yea a figurative Reſurrection too, …ould creep into the Church, at the heels of …he other figures; till at laſt, the truth of all …he principles would ſtand only for a Cyber.
But the inſtance, which the Searchers bring …o ſtrengthen this their figurative interpreta…ion, very providentially overthrows it. For, …hough the Cup is taken for the Wine, and the …read and Wine, for the Body and Blood of Chriſt; …et we know that the ſign, and thing ſigni…ed, do both remain; for the uſe and com…rt of the Church; and why then ſhould …rayer, with the laying on of Hands (which … the ſign) be made void by the promiſe of …he Spirit, which is the ſubſtance. Theſe …hings premiſed, the Searchers twenty fifth …emand, and the diſcourſe thereon depending … diſcerned to be frivolous. Becauſe whatſo…ver they are pleaſed to write, it is certainly …nown that their opinion is contrary to that wri…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 th…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 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, He…. 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 m…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 b…ſis for a happy compoſure of our unhappy d…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 Doctrin… 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 He…. 6. 2. Eſpecially if we conſider, how it is joyned with the caſting out of Devils, Mark 16. 17. Which is therefore a further evidence, that it is not in any wiſe to be recounted as milk for Babes, in the Church of Chriſt. I will end this point, with an argument from our Brethrens opinion; which is, that laying on of Hands for working miracles is ceaſed; whence I argue,
All the principles of Chriſts doctrine do remain, of which principles, Laying on of Hands is one.
But Laying on of Hands for working miracles (ſay our Brethren) is ceaſed; Ergo, laying on of Hands for working miracles, is not that which is called a principle of the doctrine of Chriſt. Ergo, Laying on of Hands to heal the ſick, is not that which is called a principle of the doctrine of Chriſt. That the laying on of Hands, Acts 8. Acts 19. is the very ſame that is mentioned, Heb. 6. 2. appeareth thus, That in Heb. 6▪ 2. is a principle of the Doctrine of Chriſt, a part of the Foundation. But why ſo? Not ſimply as a bare Ceremony, or Act done by man; but rather in reſpect of ſome divine thing ſignified, and obtainable, in the religious obſervation of it, as the proper undoubted end of that ſervice, and that for Babes in Chriſt. That laying on of Hands Acts 8. Acts 19. doth agree with theſe conſiderations, being diſpenſed to Babes in Chriſt, religiouſly performed with prayer to God; and ſignified a ſpiritual benediction, and was uſeful for the obtaining of it, even the ſpirit of promiſe; and was therefore fundamental to their Chriſtian ſtate. Again, that laying on of Hands Heb. 6 2. doth immediately follow Baptiſm, as its proper place; and ſo doth that laying on of Hands, Acts 8. and Acts 19. which cannot be ſaid of any other laying on of Hands whatſoever.
The due conſideration of the place of this laying on of Hands, is very material for our information, what particular laying on of Hands, is intended Heb. 6. 2. Yea, it is neceſſary in any caſe, that the order of the truths of Chriſt be maintained, otherwiſe we ſhall be very prepoſterous in Religion; Let us then reflect upon that order, in which the principles of Chriſtianity are propoſed to us, Heb. 6. 1, 2. Here that faith which juſtifieth, muſt needs follow brokenneſs of heart, as not only Scripture, but Chriſtians experience doth witneſs. And the promiſe of the holy Spirit doth follow the Baptiſm of repentance, for remiſſion of ſins, Acts 2. 38. And ſo doth the means which God hath provided for the obtaining that gift or promiſe; and ſo doth the Reſurrection precede the eternal judgement. Nor can I imagine how our diſſenting Brethren can ſatisfie their conſciences, touching the place of that laying on of Hands, which they imagine to be a principle of Chriſts doctrine. For let thoſe that ſay, it is laying on of hands upon the ſick, tell me where they will place it in the order of their principles; and why it may not as well precede Faith, as follow Baptiſm? And how can thoſe that will have it to be laying on of hands on Officers, make it the fourth principle, or fundamental to Chriſtianity, ſith in reaſon the Church muſt be founded, before ſhe ordain her Officers. As for thoſe which ſay, the laying on of hands Heb. 6. 2. is wicked mens laying wicked hands on the Saints, I ſay a more prodigious dream was ſcarce ever heard of: For how can that be the fourth principle of Chriſts, which neither he, nor none by his appointment, ever taught at all. And though it is true he ſpeaks of ſuch a thing, and fore-tels it, yet that proves it not his doctrine, for then it will follow, that Judas his treaſon, and all the impious acts fore-told in the Scripture, are the doctrines of Chriſt.
Nor ſhall we intermit Doctor Hammond's conceit, as if the laying on of Hands, He…. 6. 2. ſhould belong to thoſe who fall after Baptiſm; which conceit our brethren do ſeem very highly to approve of; as if any thing but truth in this caſe were acceptable to them, though it overthrow their own opinion. For whiles they lean to the Doctor, they have quite forgotten, that laying on of Hands, Heb. 6. 2. is a principle of Chriſts doctrine, and a part of the foundation; yea milk for Babes in Chriſt. But what ſhall we ſay, do none attain to all the principles, nor to every part of the foundation, but ſuch as fall after Baptiſm? Again, are they only Babes which fall ſo, as to need the indulgence of reconciliarion; or do not ſometimes ſtrong men fall, when Babes hold on their way? It is not forgotten, that the chief Author of this Search, did ſo fall, as to need the indulgence of reconciliation; from whence I conclude, that he either is a Babe, or elſe ſtrong men may fall; If the latter, then I further conclude, that if there be any ſuch laying on of hands as the Doctor ſuppoſes; but proves not (though our brethren unwarily ſay that he doth) yet it cannot be that which is mentioned, He…. 6. 2. for the reaſons aforeſaid. As alſo, for that it would follow from this conceit, that one and the ſame perſon, muſt have hands impoſed on him 70 times and ſeven, if he fall ſo often after his Baptiſm, and require the indulgence of reconciliation.
I doubt not, but that our diſſenting Brethren would eaſily grant, that the laying on of Hands, Heb. 6. 2. is the very ſame that is mentioned, Acts 8. Acts 19. provided we did not urge the continuance of the practice in the Church of God. But then I would know, how we can rightly own that principle, if we deſtroy the practick part? And here let me ſeriouſly ask our Brethren, what manner of inſtruction they give young Diſciples, concerning this matter? or how they principle them in it, or build them upon it? Their conſcience is witneſs, (I ſpeak what I know, for I alſo was as they are) that they either wholly paſs by that principle in ſilence, not inſtructing them at all concerning it; or elſe, if any thing be ſaid about it; it is rather to make the matter doubtful, than to clear their underſtandings in it. And indeed it's impoſſible they ſhould do otherwiſe (as the caſe ſtands) for ſeeing they know not what it is, are therefore ſuch (I ſpeak it confidently, yet I truſt humbly) as (notwithſtanding their largeneſs in the knowledge of many things) have need to be taught this principle of the Oracles of God. Let it not offend them, though I plainly tell them, that in this point of Faith, they are too much like the Athenians in another caſe, for as they by their inſcription to the unknown God, declared plainly, that they ignorantly worſhipped him whom they know not; Even ſo our Brethren, whiles they grant (and all men muſt grant) laying on of Hands, Heb. 6. 2. to be a principle of Chriſts doctrine, and yet cannot determine what laying on of Hands that is; they do little leſs than ſubſcribe, to the UNKNOWN PRINCIPLE; or the ƲNKOWN PART OF THE FOƲNDATION. If otherwiſe, let them 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 …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 its 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 M…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 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 i… contrary to the glory and gravity of Goſpel performances; which as they muſt be acts (o… ſubjections) of Faith, if they do pleaſe God ſo the faith of ſuch acts (or ſubjections) muſ… come by hearing, with underſtanding wha… 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 i… no ground for Faith, or practice in matter of Religion, ſo as to pleaſe God. But Go… was well pleaſed with the Apoſtles acting, an… 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.
Tertul. de reſur. c. 8.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.
Cip. ep. ad Jubi.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. ad Lucif.Jerom (according to Andreas Willet) touching laying on of Hands, hath theſe words; viz. It hath ever been the Cuſtom of the Church.
Euſeb. l. 6. …. 42.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 ſh…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.
Eraſm. paraph. in Heb. 6. 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 reſt…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 Annot. on Heb. 6. 2.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.
Tindale in 2 Tim. 1▪ 6.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 onelyonly 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, Heb. 6. 2. is not a foundation Principle, nor a practical Duty.
Againſt which I laid down this Poſition:
VIZ.
Laying on of Hands Heb. 6. 2. is a Principle of the Doctrine of Chriſt, to be practiſed by his people, and a part of the Foundation there mentioned:
Which my Oppoſite did wholly deny.
It was argued that I ſhould be Opponent, whereupon I offered this Argument.
Arg. 1.
Opponent.
The word Principles, Heb. 6. 1. being of the plural number, is refer'd to all theſe particulars; namely, Repentance, Faith, Baptiſms, Laying on of Hands, the Reſurrection of the dead, and the Eternal judgement.
Ergo, Laying on of Hands, Heb. 6. 2. is a principle of the doctrine of Chriſt.
Reſpondent.
You ought not to prove it a Principle by that Text.
Opponent.
My poſition is not the Text, therefore I may prove it by this Text.
Reſpondent.
The Text about which we d…ffer will not prove it.
Opponent.
If any Scripture will prove it, it is ſufficient; and therefore anſwer to the Argument. Either diſtinguiſh, or deny the Antecedent or conſequence.
Reſpondent.
I will prove that Laying on of Hands, Heb. 6. is no foundation principle, thus.—
Opponent.
Sir, you would by no means be Opponent, when I deſired you to make good your Aſſertion; but complain'd, as if I put you upon that which was not your part: Why then do you now refuſe to anſwer, and put your ſelf into the place of the Opponent, which you know is contrary to rule, ſith I am now to prove.
Reſpondent.
Well, I anſwer by denying the conſequence.
Opponnent.
I deſire to know whether you grant the Antecedent, for your denial of the Conſequence only, ſuppoſeth that you grant the Antecedent.
Reſpondent.
I do grant your Antecedent.
Opponent.
Then take notice that you grant the firſt branch of my Poſition, which you denied [ſaying, I deny it all] for that the word principles, Heb. 6. 1. refer to all the particulars aforeſaid, then to Laying on of Hands; and ſo the Conſequence will follow. Thus you grant as much as I can deſire.
Reſpondent.
I will prove—
Opponent.
Brother, you ought not to prove till you be Opponent, this you know better than I do. Therefore either recal your anſwer to the Antecedent, or confeſs your errour in denying the firſt branch of my poſition.
Reſpondent.
Well, for Argument ſake, I grant an errour in matter of form.
Opponent.
No Brother, your errour is an errour of judgement. Firſt, to deny Laying on of Hands, Heb. 6. 2. to be a principle of the Doctrine of Chriſt, and then to grant it; in one of theſe you muſt needs err in judgement.
Here my Reſpondent was not willing to acknowledge an errour in judgement. And therefore (as alſo for divers other preſſing occaſions that was to be conſidered, and the time but ſhort) I put a period to the diſpute.
And becauſe I had many other things to ſay, which time would not then permit to be ſpoken, I will now offer them to conſideration; and that as for other cauſes, ſo chiefly for that I hope it may tend to the ſatisfaction of my honoured Brother, and others that are under the ſame miſtake.
Argument 2.
Laying on of Hands, Heb. 6. 2. is a Principle of the Oracles of God.
Ergo, Laying on of Hands, Heb. 6. 2. is a Principle of the doctrine of Chriſt.
The Antecedent is manifeſt, becauſe the ſame particulars which is called the principles of Chriſts doctrine, Heb. 6. is called the principles of the Oracles of God, Heb. 5. 12. which is evident; Becauſe as the principles of Gods Oracles, He…. 5. 12. were the things which the Hebrew Church ought not to have any need to be taught again; ſo the principles of the doctrine of Chriſt, Heb. 6. 1, 2. are the things which (as a foundation) among them, ought not to need any laying again.
Argument 3.
All thoſe particulars, which in Heb. 6. 1, 2. the Apoſtle ſaith he would intermit, and ſo go on to perfection, are the Principles of the Doctrine of Chriſt:
But Laying on of Hands, Heb. 6. 2. is one of the particulars, which the Apoſt…e ſaid, Heb. 6. 1. th…t he would intermit.
Ergo, Laying on of Hands, Heb. 6. 2. is a Principle of the D…ctrine of Chriſt.
I take this Argument to be irrefragable, therefore I proceed to the ſecond branch of the poſition, which is; That laying on of Hands, Heb. 6. 2. ought to be practiſed by the people of God.
But firſt muſt explicate the words [Laying on of Hands] which in the underſtanding of any conſidering man, muſt needs ſignifie an Act, and therefore cannot be reſtrained to the paſſive; for as the ſubject on whom Hands is laid, is paſſive as to the Act, (but not in faith) ſo the party impoſing of Hands is active. And evident it is, that the word [Principle] Heb. 6. 1. refers to the Act expreſsly, and to the paſſive implicitly, as any conſidering man may underſtand: Whence I argue,
Argument 1.
Seeing the Laying on of Hands, Heb. 6. 2. as it is a Principle (or D…ctrine of Chriſt (if you pleaſe) is not paſſive only, but active alſ…. It muſt needs be pract…ſed, either by the ſervants of Chriſt, or the ſervants of Sathan;
But Laying on of Hands, Heb. 6. 2. as it is a principle of the doctrine of Chriſt, is not to be practiſed by the ſervants of Sathan:
Ergo, Laying on of Hands, as it is a principle of the doctrine of Chriſt, is to be practiſed by the ſervants of Chriſt.
The Major is plain. The Minor ſurely will not be denied. For who will preſume to ſay, that the principles of Chriſts doctrine (as ſuch) are to be practiſed by the ſervants of Sathan. Seeing it is Chriſtians (not the devils Vaſſals) who as they are once to lay it, ſo are not to lay again the Foundation. As for wicked men, they will perſecute the Saints again and again, and ſo Chriſtians muſt have the hands of wicked men laid on them again and again; and that when they are gone on to perfection, as well as when they begin their profeſſion, ſo then this Laying on of Hands, He…. 6. being but once to be laid, cannot be that which the wicked do impoſe; ſith its certain as they do it often, ſo ſure it is, they ought not to do it ſo much as once. Again, The laying on of Hands by the wicked, to per…cute the Saints, is the doctrine of the Devil. Ergo, no principle of the D…ctrine of Chriſt. Ergo, Not that laying on of Hands mentioned, Heb. 6. 2.
Argument 2.
Laying on of Hands, Heb. 6. 2. was held and practiſed by the primitive Church, as a principle of Chriſts Doctrine;
Ergo, It ought to be held and practiſed as a principle of Chriſts Doctrine now, by the ſubſequent Churches.
The Antecedent is proved above, therefore the conſequence is indubitable; which yet I may demonſtrate thus.
Argument 3.
None of the principles of Chriſts Doctrine (which were practical) are aboliſhed, no more then thoſe which are not practical.
Ergo, Laying on of Hands as a practical principle, Heb. 6. 2. ought now to be practiſed by the ſervants of Chriſt.
The Antecedent cannot be denied, without manifeſt danger to all the principles of Chriſts Doctrine; for if one be aboliſhed, then why not the reſt? So then the conſequence muſt not be denied.
The third branch of my poſition proved, Viz. That the Laying on of Hands, Heb. 6. 2. is a part of the foundation there mentioned.
But firſt, for explication of the word [Foundation] it is to be conſidered; That when it is applied to Chriſtianity; or the Church of God; It may be conſidered firſt originally, and in the main, and ſo Chriſt our Lord is only the foundation. Or ſecondly, demonſtratively, or in the mean; and ſo his doctrine may be ſaid to be the foundation, by an uſual manner of ſpeech, when the thing containing or holding forth is taken for the thing contained or held forth. For, whatſoever Chriſt is in himſelf, certain it is, he is not a foundation TO ƲS. But as he is held forth in his doctrine, Heb. 6. 1, 2, &c. Hence I argue,
Argument 1.
The word Foundation, Heb. 6. 1. cannot be refer'd to Chriſt, as the foundation of his Church, originally, or in the main, or in the higheſt or moſt ſublime conſideration.
Ergo, The word [Foundation] is refer'd to the doctrine of Chriſt, in the firſt, or moſt eaſie demonſtration; to wit, the firſt rudiments, or principles of Religion; even ſuch as Babes in Chriſt may know them.
The Antecedent is true, otherwiſe what ſhall we think of Paul. Would he not teach the Chriſtians concerning the knowledge of Chriſt in the more ſublime points of Chriſtianity? Surely he profeſſes to do this, at the time he wrote to them; and indeed, how elſe could he lead them on to perfection? Heb. 5. 11. and 6. 3. So that our conſequence is very rational.
Argument 2.
The word Foundation, Heb. 6. 1. is comprehenſive of all theſe particulars, to wit, Faith, Repentance, &c.
Ergo, the word Foundation, Heb. 6. 1. is comprehenſive of Laying on of Hands, Heb. 6. 2. as well as any of the reſt.
That the Antecedent is true, may in part be perceived by the Searchers themſelves; For they were more rational than to deny, the word Foundation to be meant, of this or that particular only; and grant it to be meant of the reſt. Therefore they would have none of the ſaid particulars to be underſtood by, or comprehended in the word Foundation, but reſtrain it only to Chriſt; which yet is contrary to their own opinion, ſith they have ſince granted, Laying on of Hands, Heb 6. 2. to be a part of the Foundation.
The conſequence is good, becauſe no reaſon can be aſſigned, why the doctrine of Baptiſm ſhould be a part of the foundation there meant, rather than the promiſe of the Holy Spirit, with the way of God to ſeek for it.
Argument 3.
The Apoſtle in Heb. 6. 12. deſcribes the foundation in its ſeveral parts.
But it is irrational in ſuch a deſcription, to intermix two purticulars in the midſt of four, th… two firſt, and two laſt, being Fundamental, an… the two middlemoſt Circumſtantial (or what elſ… would you have them.) And yet give us no intimation of any ſuch unſuitable commixtion.
Ergo, Laying on of Hands is one part of th… Foundation, which is mentioned, Heb. 6. 1, 2.
T. G.