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How clear places these are that the Apostles prayed with Laying on of Hands for the newly Baptized indifferently, even for both Men and Women, that they might receive the Spirit of Promise; and that as ge∣nerally as Baptism it self was performed in the Cities of Samaria, and Ephesus, and by consequence first at Jerusalem, and so in other places al∣so.
I need say but little in this place, having fully spoken to these things, in my S. for Peace, and Pedo-Bapt. Apol. which are yet unanswered; yet I shall endeavour to shew the Mistakes of the Author concerning them. And first,
He will needs suppose Peter and John to perform Prayer, with Impo∣sition of Hands at Samaria, by virtue of their extraordinary Gifts, not being willing to allow their Office as Ministers, or Apostles, to have any thing to do with that Action: but this is far from truth. For if extra∣ordinary Gifts had sufficiently capacitated Men to do this Work, without Ministerial Authority, Philip the Deacon, being eminently gifted that way, might have imposed Hands for the Promised Spirit, as well as Peter and John; yet he meddles not with this Service at all, neither his Office as a Deacon, nor his Gifts to do Wonders, impowering him thereto in his own Judgment: For had he been otherwise minded, or understood his priviledg to be such as he supposed it to be, he had opportunity and oc∣casion enough to do that Work, as well as any other. But his forbear∣ance is an argument he knew, it did not belong to his Ministry in an or∣dinary way, sith there was a Ministry to be had, to whom that and other things for the settlement of the Church, did more properly belong. Wherefore we must needs reject that passage, pag. 6. where he tells us, The Administrator of Laying on of Hands, was any gifted Believer, &c. By which conceit, even Women, from whom extraordinary Gifts are not withheld, might administer this Service.
But that this was an act of Office, appears partly by what is already said, and partly for that the Church at Jerusalem sent not Gifted Bre∣thren only, but Men endowed with Authority, to set in order such things as were wanting in that Church; which though much prepared for settlement by the labours of Philip, yet cannot rationally be supposed to be so settled as was meet; for it is said, Only they were baptized in the Name of the Lord Jesus. And the first thing we hear they do for them, is to pray they may receive the Holy Ghost, &c. And this they did for them all, both Men and Women, as is in part granted by Mr. D. whilst he grants it to be performed upon those on whom the Holy Ghost was not fallen; and saith the Text, He was fallen on none of them. Yet he would make an exception of some of them, because Simon was found in the Gall of bitterness. But this corruption appearing not till after the service of Prayer, with Laying on of Hands, was performed, it concludes not at all but that Simon might be included in the Prayer of the Apostles, and have Hands laid on him also; yea, and receive of those Gifts too, seeing God doth not withhold them from Hypocrites. And beside, the words of Peter denying him to have any part or lot in that Matter, refer to the Admi∣nistration of the Ordinance, and not to his submission to it; Give me this Power also, that on whomsoever I lay my Hands, he may receive the Holy Ghost. In this Matter Peter denies Simon to have any part.
Furthermore, He doth certainly mistake Acts 19. 2. in saying the Twelve Disciples at Ephesus were of the Church, whereas the Scripture and Reason, do both inform us they could not be Imbodied with the Church there as yet, because they are now said to be found, and called cer∣tain
Disciples, the words implying they were hitherto unknown: For otherwise, Why should they be said to be found by Paul, more than the whole Church, if indeed they had been a part of the Church? Again, Their great ignorance of the Holy Ghost, shews plainly they were not united to the Body, or Church at Ephesus, where doubtless Aquila and Priscilla, had not been wanting to teach the Way of the Lord perfectly. And lastly, Their being baptized again, shews plainly they were not of the Church: * 1.1 For if they had, why must not the Church also be baptized again as well as they?
Now therefore, let it be considered, That had there been 120 instead of these twelve Persons, in the same case with themselves, the Question of the Apo∣stle, Have ye received the Holy Ghost since ye believed? had concern'd them all; and then he must be but a partial Minister that would refuse to pray for all, see∣ing all wanted the same Blessing, and had equal right to it by virtue of the same Promise. And that Paul had an eye to the Promise, as it is general, is most plain, by his next Question; Unto what then were ye baptized? As if he should say, your very Baptism, if it be right, did inform you of, and intitle to the Promise of the Holy Ghost, into whose Name also ye ought to be baptized.
Thus, I trust, we have sufficiently cleared the first Ground of our Re∣ligious observation of Prayer, with the Imposition of Hands for the Pro∣mised Spirit. 1. From the consideration of the Nature, Order, or Con∣nexion of the Principles, as they are contained and propounded, Heb. 6. 1, 2. 2. From the care of the Apostles, in seeking to God in the use of this † 1.2 Ordinance, that the Churches might enjoy the benefit of the Promise of the Holy Spirit, which they knew belonged to them, as they were the called of the Lord. And because the nature and extent of that great Gospel-Promise is a weighty consideration, whereupon to ground the practice of Prayer, with the Imposition of Hands, and without which the Practice would be very insignificant; I shall therefore add something, to shew the perpetual right of the Church to that blessed Promise, even to the end of the World. For it is remarkable, That those that oppose us in the Fourth Principle, deal much after the manner of the Quakers in their opposing Baptism, hammering only upon the Practick part, which they can easily despise; but when the more Spiritual part of these Ordinances is considered, this takes off the Courage of the most confident Opposer.
You see, I do adhere to the Ancient Exposition of this place, rather than to our late Curtail'd Expositions made by the Pedo-Baptists, who because they are unwilling to mend their Errors in Baptism, would fain have Paul to be of their mind, but they should remember that Reformati∣on or amendment is no Error.
So I call it, for five Causes, 1. Because of Prayer, the Moral part. 2. Because of Imposition of Hands, the Ritual part. 3. Be∣cause of the Promise to which it refers, as the Blessing signified by it. 4. Because it is placed among the Fundamentals of Religion or called a Principle of the Doctrine of Christ. 5. Because it will bear the denomination of an Ordi∣nance, as well as Imposition of Hands on Deacons, or other Officers of Christs Church.