Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. III. Of the Doctrine and practise of laying on of hands, as it is a principle of Christs Religion, pertain∣ing to the beginning of all Christian men.

THis holy principle of Christs doctrine, known by the Title of laying on of Hands, hath been greatly corrupted and abused, in the Papacy, by many superstitious adjuncts of humane innovation, and in a manner quite lost among those that call themselves the Re∣formed Churches, God hath in these dayes begun to revive this neg∣lected truth in the Baptized Churches of this Nation, some account whereof we shall give in this place, as also in our defence, bound up in this Volume; And that we may with the greater facility give Evidence to this part of the Doctrine of Christianity, we shall lay down, and endeavour to make good this ensuing proposition.

That as God hath promised to give the holy Spirit to all that are called of the Lord, so he hath appointed a Solemn way, wherein his Servants and hand-maids are to wait upon him for the reception thereof, which way is the Prayers of his Church, performed by her Ministers or pastours with the laying on of hands, and this as a principle of Christs Doctrine, belonging to them in the minority of their Christian state.

SECT I. What is meant by Christians receiving the holy Ghost, according to promise.

For the 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, Act. 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.

1. By the holy Ghost then we do not mean, the Spirit of Man (as man) in its most reformed and elevated state imaginable, neither any created Spirit whatsoever: But by the holy Ghost we mean that Spi∣rit, by whose opperation 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 * 1.1 present every where. Psal. 133. 7, 8, 9. which Spirit we therefore believe to be one with the Father in nature and essence, and rightly called God. Act. 5. 3, 4, 5.

2. When we speak of mens receiving the holy Spirit, we do not mean that he dwels in them Essentially, for so they cannot contain him, but he dwels in them by gifts according to 1 Cor. 12. By Fruits, according to 1 Cor. 13. 4. 5, 6, 7. Gal. 5. 22. 23.

And seeing the ground of this (so much abused and neglected) truth, the fourth principle of Christs doctrine, lyeth much in that great promise of the Spirit of God, as the right of all Disciples of Christ, it behoveth that we open the nature of that promise, that be∣ing affected with the excellency, and made sensible of the necessity thereof, we may the more devoutly seek for it, not only in our pri∣vate devotion, but also in that special and publick way assigned, in the holy Scripture, for obtaining so great a blessing.

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 a different thing from the reception of the holy Ghost, as a seal and confirmation of the Souls of Christians, which is also called the earnest of their Inheritance.

It is certain a person may be eminently under the working of the Spirit, in the first consideration, and yet be a stranger to the reception of the Spirit in the other, as appears in the case of the Apostles them∣selves, who though they were the persons which received the first fruits of the promised Spirit, yet were they for some time in the pro∣fession of the Gospel without it. For they did not receive the Spirit of promise till after the Ascention of our Lord, Act. 1. 4. 5. But wait for the promise of the Father which (saith he) ye have heard of me; for 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 Jesus was not yet glorified. In like manner the Samaritans were con∣verted by the Preaching of the word, and became baptized Disciples of Christ, and yet the Spirit of promise was fallen on none of them. Act. 8. 12, 13, 14, 15, 16. The Ephesians also believed in God after they heard the Gospel of their Salvation, but were not sealed witb the holy Spirit of promise till afterward. Ephes. 1. 13, 14. Agreeable hereunto is that question of the Apostle, Act. 19. 2. Have ye received the holy Ghost since ye believed? we see the persons to whom this question was put were believers in Christ, and Baptized also, and thence it ap∣pears that Baptized Disciples have right to the promise of the holy Ghost. And on that account doubtless, Peter propounded the promise of the gift of the holy Ghost so universally, Act. 2. 38, 39, 40. and accordingly made his Prayer. Act. 8. 13, 14, 15, 16. From all which it appeareth plainly, that persons may be under the workings of the Spirit of God in the ministery of the word, to their illumination and conversion; yea so, as to be brought into a state of Christianity (for Disciples are called Christians Act. 11. 26.) and yet be without the

sealing and confirming Spirit of promise, which is yet more evident from John 14. 16. I will pray the Father and he shall give you ano∣ther comforter, even the Spirit of truth — for he dwelleth WITH you, and shall be IN you; nor is the Spirit here promised, to be un∣derstood of its Miraculous operations, but as it was to be their com∣forter, and a Leader into all truth; and is that Spirit by which Gods people are more signally diversyfied from the World, even the Spirit which the World cannot receive. It is called the Spirit by which Chri∣stians know the things which are freely given them of God, 1 Cor. 2. 22. therefore the Spirit which pertains to Christians generally.

SECT II. That the promise of the Spirit belongs to all Christs Disciples, Male and Female.

That this sealing Grace, or confirming promise of the holy Ghost belongs to Christs Disciples generally, I find some necessity to de∣monstrate; because some, to the intent that at the least they may ex∣clude women from the service of the fourth principle, will not have them included in the pronoune THEM Acts 8. 17. But seeing it will appear that Women have right to the promise of the Spirit equally with men, the objection will vanish. And that they have the same right to that gracious promise, appears by the Prophets and Apostles. Isa. 44. 3. I will pour water upon him that is thirsty, and Floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy offspring. Joel. 2. And it shall come to pass afterward, that I will pour out my Spirit upon all Flesh — and upon the Servants and upon the hand maids in those days will I pour out of my Spirit. Nothing can be plainer then that this promise belongs to all Christians both Men and Women.

And the fullfilling of it was accordingly. Act. 1. 14. Act. 2. 1, 2. 4, 16, 17, 18, 33. For here we find the first Assembly that received the promised Spirit consisted of men and women, and 2. that they were all filled with the holy Ghost, 3. The Apostle refers to the Prophecy which takes women into the extent of the promise, and tells us that God had now by Jesus Christ fullfilled the same, and 4. That the same should still be made good to Jews and Gentiles as the Lord should call them. Act. 2. 38, 39, 40. To all that obey Christ is this gift given. 5. 32. Because ye are sons, God hath sent forth the Spirit of his Son into your Hearts, Gal. 4. 6. To be related to God as Children gives right to this gracious promise, & we know that in Christ there is neither Male or Female, hath any preference in respect of that relation to God, Gal. 3. 28. 29. It is the Spirit of God which doth witness with our Spi∣rit that we are the Children of God, Rom. 8. 16. and again, he that esta∣blisheth us in Christ, and hath anointed us is God, who also hath sealed us and given the earnest of the Spirit in our Hearts. This is one of the great and precious promises by which Christians are made partakers

of the divine Nature, 2 Pet. 1. 3, 4. And how then any true Christian man or woman, can be denyed a priviledge in the promise, or of the means allowed of God to obtain it, is very hard to imagine. Is not this the unction with the holy one which teacheth Christians all things, or makes all Christs teachings truly efficacious? * 1.2 This is that Spirit of love, power, and a found mind, without which we are but tinkling Cymbals. 1 Cor. 13. 1, 2, 3, 4, 5.

SECT III. Containing a more ample disquisition of the nature of the promise of the Spirit, and of the Churches interest therein, both Gifts, and fruits, to the end of the World. from 1 Cor. 12. 1.

Now concerning Spiritual gifts, Brethren I would not have you igno∣rant.

There was never more need for the Church of God, to seek and search for all those things which God hath promised for her strength and encouragment then now, partly for that her opposers are men of exquisite parts, endowed with all Arts and Sciences, which are not more profitable when used in way of subserviency to the truth, then pernicious when used in opposition thereto: and partly, for that ignorance of what God hath promised for his Churches comfortable subsistance proves a great occasion to Christians, to trust to failing and uncomfortable helps in Ministring the word, and in Prayer. As also because of that specious pretence which some unjustly make to to those Heavenly donations, whereof whil'st Christians are ignorant, they are too often surprized with their pretences.

In this 1 Cor. 12. 1. The Apostle takes care for the Church at Corinth (and in them for all Churches) that they should not be ig∣norant concerning Spiritual gifts, Labouring in three Chapters toge∣ther, to instruct them fully in that point, in several particulars; and First,

By giving them the definition of these gifts of the Spirit. vers. 8. 9. 10. viz. A word of wisdom, a word of knowledge, Faith, Gifts of healing, the working of miracles, prophesie, discerning of Spirits, divers kinds of Tongues, Interpretation of Tongues, which he seems to enlarge Chap. 13. 26. A Psalm, a Doctrine, &c.

2. By shewing that the Church hath a perpetual right to (though not alwayes a like necessity of) all these spiritual gifts. 2 Cor. 14. 1. Desire (or be zealous) after Spiritual gifts. Chap. 12. 31. Covet earnestly the best Gifts. Chap. 14. 39. Covet to prophesie, and forbid not to speak with Tongues.

3. By shewing whereto these gifts do serve; Chap. 14. 12, Foras∣much as ye are all zealous of Spiritual Gifts, seek that ye may excell to the edification of the Church. vers. 31. That all may learn and all may be comforted. Ephes. 4. 12. For the perfecting of the Saints; for the work

of the Ministry, for the edifying of the Body of Christ. &c.

4. By distinguishing of Gifts as they were more or less necessary, gives direction which to prefer in our asking them (yet so as not to forbid the use of any of them, so it might be done with edification) Chap. 14. 1. Desire spiritual gifts, but rather that you may prophesie, vers. 5. I would that ye all speak with tongues, but rather that ye prophesied, for greater is he that prophesieth then he then speaketh with Tongues. He that speaketh in an unknown Tongue, edifieth himself; but he that prophesieth, edifieth the Church.

5. By shewing that all those gifts how excellent soever, or how much soever any man is endowed with them, yet there is a more ex∣cellent way of receiving the Spirit, without which all gifts are as nothing. This more excellent way he refers to the fruits of the Spi∣rit, which he both distinguisheth by its several branches, 1 Cor. 13. 4, 5, 6, 7. compared with Gal. 5. 22, 23. Love, joy, peace, long suffering, gentleness, goodness, faith, meekness and temperance, and also compre∣hends the whole in that excellent grace, charity, 1 Cor. 13. 13.

6. By giving us a certain rule, by which to make judgment, who are indeed those truly spiritual Christians. Chap. 14. 35. If any man think himself to be a prophet, or Spiritual, let him acknowledge the things I write unto you are the Commandments of t••e Lord. For certain it is, every true Prophet or spiritual man, will readily subject to the Doctrine of Christ and his holy Apostles. And on the contrary, those who laying aside the commands of the Lord, hold the traditions of men; or follow the vision of their own Heart, are not Spiritual. But censured as carnal rather by the Apostle. What came the word of God from you, or came it unto you only?

Not to insist upon all these particulars, for that they carry so full an evidence in themselves, we shall propose the point most question∣ed, viz.

That the Gifts of the Spirit, 1 Cor. 12. 1. together with the Fruits there∣of, according to the tenor of the promise made Act. 2. 38. belongs to the Church of Christ, as her right, to the end of the World.

* 1.3 This appears first from the Apostles scope in these three Chapters, viz. From the 12. 13. 14. of the 1. Epi. to the Corinthians; where as it is his designed subject to discourse of the gifts of the Spirit more particularly, so he informs us that God hath set them there, namely in his Church, that is, he hath placed that one Spirit in that one Body, not for a few dayes only, and then to leave her as a body without a Spirit in respect of Spiritual gifts, but to abide there as in his Tem∣ple both by gifts and graces, even the same which Christ by vertue of his Ascention, obtained for her when he ascended on high; * 1.4 which accordingly he gave to his Church for the work of the Ministry, for the edification of the Body till the whole be compleated. * 1.5 The mani∣festation of the spirit is given to every man (i. e.) every gifted man in the Church, to profit withall. — * 1.6 For as the body is one and hath many Mem∣bers,

and all the members of that one body being many are one body, so also is Christ. That is the Church of Christ as she is anointed, and gifted by the Spirit of Christ; * 1.7 And God hath set the members every one of them in the body (even the gifted members doubtless as well as others) as it hath pleased him. And all these have not the same office. * 1.8 But God hath set some in the Church, viz. Apostles Prophets, Teachers, after that miracles, &c. * 1.9 which compared with Ephes. 4. shews the right of the Church to these guifts (without which the names signifie nothing) to be of duration, till we all come to the unity of the Faith, to the mea∣sure, and stature, and fullness of Christ, or the full compleating of his Church. And then, and not till then shall prophesie, &c. (which as but things in part) be done away.

* 1.10 The promise of the Spirit in the extent of it, as made by Christ to his Church maintaines this truth. John 14. 16. I will pray the Father and he shall give you another Comforter, that he may abide with you for ever, namely with the Church throughout all ages; For it were a strange exposition, to restrain this FOR EVER, to the age wherein the Apostles lived, for seeing the Apostles could not perform Chri∣stian duties as they ought, but as the Spirit did help their infirmities, it were very hard that the subsequent Churches, should be put upon these very duties, and yet be deprived of all those Spiritual gifts. 1 Cor. 12. or if she have right to any of them, the asserting her right to some (which I hope none will deny) may by a parity of reason, up∣on consideration demonstrate her right to them all.

That great Apostle Peter, whom Christ intrusted with the publi∣cation of this great promise to his Church, doth not bound it, or any part of the right of it within the limits of that Age, but rather ex∣tends it to the very skirt or last age of the Church of God in this World, even to as many as the Lord our God shall call, Act. 2. 38. Repent, &c. every one of you, and ye shall receive the gift of the holy Ghost. This promise the Apostle takes here, in the sence wherein the prophet Joel had spoken of it, which clearly intends both the gifts and Fruits of the Spirit. Act. 4. 34. great Grace was upon them all, when we consider that passage, these dayes, we shall easily perecive that 'tis not, cannot be meant of a few dayes in the beginning of the Gospel only, but rather that it must be referred to the times of the Gos∣pel, for otherwise how shall all the called of the Lord be concerned in these words, ye shall receive the gift of the holy Ghost for the promise is to you, &c. or who shall tell us how long this promise was to conti∣nue, or where and when it was abrogated. For clear it is, that when we read, of these dayes, the latter dayes, and the last time, as referring to the time of the Gospel, they do usually point at the whole time of the Gospel, as it succeeded the time of the law.

Dr. Taylor takes the promise of the Spirit, Act. 2. 38. to belong to the whole Church throughout all ages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the meanest per∣son among you all but shall receive this great thing, which ye observe us to have received. And not only you, but your Children too, not of this gene∣ration

only, sed nati natorum et qui nascentur ab illis. For the promise is to you and to your Children, and to all that are a far off, even to as many as the Lord your God shall call, now (saith he( consider, This gift is by promise not made to the Apostles alone, but to all; to all for ever. * 1.11 After the same manner also he expounds the promise of Christ, John 14. 16. to be of perpetual extent to the Church of Christ to the end of the World.

* 1.12 During all which time, we are sure that the duties in general (and perhaps some difficulties which were not formerly known) once im∣posed upon the Churches, do remain hers to the end of the World. Matth. 28. 29. Teaching them to observe all things whatsoever hav•• com∣manded you, &c. Must the Churches now contend earnestly for the Faith (and that both against old and new errors) must she be the salt of the Earth, the light of the World? Is she bound to Preach the Gospel of the Kingdom to all Nations to the end of the World? must she keep her self in the Love of God, building up her self in her most holy Faith, praying in the holy Ghost? Surely if these duties remain, and that she is still bound as much as ever to suffer for Christ and his truth, it can∣not reasonably be imagined, that God hath recalled his holy Spirit in the gifts or graces thereof from her; who when she had them all, therein had nothing that was superfluous, for the management of the great concerns of the Gospel, but was very needful; we have no reason to think that God will now require the services in general, but he will afford (as occasion requires) the same supplies of grace and gifts. He will not require the same tale of Brick, but he will allow what is needful thereunto.

* 1.13 That the gifts and graces intended by the Apostle, are a portion of right belonging to the Church in every age, appeareth from the na∣ture and extent of the exhortations which she is under to ask or seek for them. Luke 11. 13. How much more shall your Heavenly Father give his holy Spirit to those that ask it, ask and it shall be given unto you, vers. 10. How frequent is the Apostle (in these three Chapters) in his exhorta∣tions to the Church at Corinth, and in them to all Churches, To de∣sire spiritual gifts, to covet earnestly the best gifts, to covet to prophesie; yea and warns them not to despise it, neither yet to forbid to speak with Tongues (which is generally the least useful of all gifts) now to what purpose is all this, if these gifts in the very right of them be tak∣en away? I hope no man will say these exhortations are useless to us, or that it is unlawful to ask these gifts least in so doing he exclude Charity also, for they are so lincked together in the same exhorta∣tion, as that we cannot null one part of the exhortation, but the other will be endangered. Follow after Charity, and desire Spiritual gifts; and rather that ye may prophesie 1 Cor. 14. 1, Now if it be allow∣ed that the Church of God may pray for the promised Spirit, and ask and follow after the best of Spiritual gifts, and chiefly that of pro∣phesying; then it followes against all contradiction that that promise and those gifts of the Spirit are her undoubted right; which conside∣ration alone is sufficient to satisfie all doubts that may arise in our hearts about this matter.

* 1.14 To say nothing of those lively witnesses which God hath raised up, in many ages and Nations since Christ, in whom many excellent gifts and graces of the Spirit of God hath appeared. We will consider whe∣ther the Church of God even in this age, hath not had some share in the promise of the Spirit, both gifts and graces; for the latter, I sup∣pose it is not questioned. And yet should the fruits of the Spirit which now appear, be strictly considered, and compared with the graces of the first Christians, it might peradventure put us to as great a pause, what to affirm herein (considering how we are apt to admire what we have not seen, and to overlook the imperfections of those whom we so admire) yet it would be dangerous thence to conclude, either that we have not the Spirit of grace, or that it doth not of right be∣long to us: Doubtless we should rather use it as a provocation, to cry mightily to God for an enlargment of what we have received in that behalf.

And as I intend not to boast of the gifts of any (for there is no cause why I should) yet I may safely conclude the Spiritual gifts received by Christians in this age, are far more then I can here recount, nor may this poor Island vie with all Churches in the World beside, in respect of Spiritual gifts. Nevertheless we will not deny what God hath done for her this way. How many have been endowed with a word of wisdom, or a word of knowledge * 1.15 (which serves for the further explication of Christian Doctrine, or delivering excellent truths under parables or apt Metaphors) and that meerly by the gift of God, having otherwise no faculty or capacity more then others, but abundantly short therein of the most of their Brethren! sure in this the gift of God hath made the difference, seeing education, and many advanta∣ges are often found on the part of those Christians, who though truly pious, have no ability that way, albeit they greatly desire it. We see the wisdom of this World made foolishness in our dayes, and the fool∣ish things of this World enabled to confound the wise and prudent; yea out of the mouth of very Babes in comparison, hath God ordained strength that he might still the Enemy.

The gift of healing, is not wholly taken away, if we dare believe our Eyes, or the persons who have been restored to health very sud∣denly, at the earnest Prayer of Faithful men, and often times in the use of that ordinance James 5. 14. Is any sick among you, let him call for the Elders of the Church, and let them pray over them, anointing them with Oyl in the name of the Lord. And the Prayer of Faith shall save the sick, and the Lord shall raise him up: would the Lords people wisely and holily observe this precept, they should doubtless see more then yet they have seen of his power and goodness to his Church in the use of this ordinance, for the precept being perpetual, and a gracious promise annexed thereto; There wants only judgment and faith on our part, to render it effectual, for he is faithful that hath promised. Howbeit the truth is that Miracles are rarely found, yet from what mine Eyes have seen, and from what I have heard by report from some, whom charity will not suffer me to think would affirm an untruth, I may

not say (as some) they are not at all to be found. It is enough to me that God hath no where said that he will not work them, but on the contrary hath laid a bar against our forbidding them. Forbid not to speak with Tongues. And it is considerable which Dr. Taylor observes out of Irenaeus, * 1.16 that after the death of all the Apostles, miracles did conti∣nue even till his time, yea the greatest instance of miraculous power et fra∣ternitate saepissime propter aliquid necessarium, &c. when God saw it necessary and the Church prayed and fasted much, they did miraculous things, even of reducing the Spirit to a dead man.

Now concerning that kind of prophesying which the Apostle here intends, viz. A speaking by a gift received from God to edification, exhortation and comfort, cannot be denyed to be graciously given to many, who considered without respect had to Gods special assistance, have no manner of capacity to speak in the presence of an auditory at all: this is the clearliest seen, in such places where poor labouring men, and Servants, are by Gods grace made very useful instruments to instruct others, and that by publick preaching, in things pertain∣ing to life and Godliness. And whether men will beleive this to be the work of God or no, yet such as have had frequent occasion to ob∣serve these things, must ascribe these things to a more then ordinary gift from God. True it is great have been the mistakes of many in this case, and many have boasted of a false gift, and run into some extreams as if it were not necessary to give our selves to study, and to diligence in reading for our furtherance in the work of the Ministry; But this need not seem strange, for even in the Church at Corinth (where none question but many had the gifts of the Spirit) was found no small disorder, or confusion through want of discretion in the exer∣cise of their gifts; as appears by the Apostles directions to them to avoid such inconveniencies.

* 1.17 Lastly, we do not find any thing in the word of the Lord, which should preswade us to think that the promise of the Spirit in any part of it is abrogated, and why men should think so, or despair of ever seeing the Church enriched with any of them, only because they see so small an appearance of them, I conceive no reason can be shewed. Now the word of God is so far from perswading us to think these gifts are taken away from the Church by God, that (as we have shewed) it perswades us to follow after both the Fruits and gifts of the Spirit; yea to covet them earnestly; and shews they may continue till that which is perfect be come 1 Cor. 13. 8. 9. Cba∣rity never faileth, but whether there be prophesies they shall fail, whether there be Tongues they shall cease, whether there he knowledge it shall vanish away, for we know in part, and we prophesie in part, but when that which is perfect is come, THEN that whieh is in part shall be done away. Now here we have a plain determination of this great question; how long the Church of Christ hath right to the gifts of the Spirit, or to those spiritual gifts the Apostle had been speaking of?

The Answer is, when that which is perfect is come, and then they shall all fail and vanish away, or be of no further use to the Church,

for no other kind of failing can be meant here: or if it should be said, that they have failed ever since the Church had them not, I might answer, that after that manner love or Charity hath too often failed also.

SECT. IV. Answereth two Objections, against that which we have said.

Obj. There be two things especially objected against that which we have said, and first, If the promise of the Spirit do thus belong to the Church, then this will follow, that the Doctrines delivered by such gifted men must pass for oracles of truth, being delivered (as will be pretended) by the Spirit of truth whose property is to lead into all truth. And thus every extravagant and impertinent discourse will be intitled to the holy Spirit. And hence it is con∣ceived also that the decrees of Synods having (as they pretend) the holy Ghost are Infallible; others have adventured to ascribe the like infalibility to their private writings.

Answ. But we answer, first, That supposing men were now as undoubted∣ly gifted with the Spirit as the Corinthians were, yet it is certain, such gifts do not argue the infallibility of him that hath them, for then all the gifted Brethren at Corinth had been Infallible, which yet we know they were not. Witness their great disorder in using them, as also the Apostles rerfering what they said to examination, or Judg∣ment. 1 Cor. 14. 29. And tells us of gifted persons in general that they see but in part, or darkly, as it were through a Glass, so that In∣fallibity is not to be pretended by them. Nor is it to be imagined that a spiritual gift, in respect of that prophesying which is only to edification, ex∣hortation and comfort, is to be understood, of any immediate revelation; this prophesying is opposed to signs (or miracles) therefore this prophesying to edification exhortation and comfort is not Miraculous in respect of any fur∣ther verity then what was before; But rather ought to be understood of a raisedness of Spirit, or enlargedness of Heart in the speaker to comu∣nicate his knowledge in the Scriptures, for the comfort of others; and therefore are those that have received this gift tyed to Gods ora∣cles as the rule of their discourses 1 Pet. 4. If any man speak let him speak as the oracles of God. and Paul teacheth even these Prophets, that the word of God came not out from them, but that they were to acknowledge the things which were written to them to be the word of God. 1 Cor. 14. ult. so that there is no danger of entituling all that is said by such men, to the Spirit of God, any more than of those who Preach without any pretence to such gifts of the Spirit: nor is there any necessity that such men fall into the impertinences objected, seeing they are to consider what they say, and to speak as the oracles of God.

Obj. This doctrine that miracles are not ceased, is asserted by the Papists, and

they pretend to have had them done among them in every age, and hence they urge, that they only are the Church and their decrees Infallible, &c.

Answ. 1. That the Papists should have miracles wrought among them in every age since Christ cannot be, seeing they have not had a being so many ages in the World, but of this hereafter.

2. We are taught of God not to regard any false Prophets though they shew a sign or a wonder, and the thing come to pass also, Deut. 13. 1. fo. 7. for God sometimes doth try his People, whether they will cleave to him. Many workers of miracles will be found to be workers of iniquity in the day of Judgment, Matth. 7. 22. Though a man could remove mountains, and have all knowledge he may be no∣thing: gifted men may perish, while they preach to others, and the truth of the Church is not proved by gifts, but by Doctrine, as here∣after we shall further shew; yea we are foretold that Satan shall come with all signes and lying wonders, God permitting him to cause fire to come down from Heaven in the sight of men, to deceive those who obey not the truth when it hath been graciously tendered unto them.

And though we do not doubt but the promise of the Spirit, both Gifts and Fruits pertains to the Church to the end of the World, yet we may observe that even then when she had the fulness of these Gifts, there were False Apostles, deceitful workers, transforming them∣selves as the Ministers of righteousness, and seemed to excel the Apo∣stle himself in excellency of speech, &c. 2 Cor. 11. 13. So that we are in no wise to judge of the goodness of the cause of this or that particular sort of men professing Christianity by the excellency of their Gifts, but by the soundness of their Doctrine, insomuch as if Paul himself should preach contrary to the truth of the Gospel, he is not to be received for all his Tongues, Gifts, &c. but to be Anathe∣matized. So that it will be impossible for the Papists to prove the truth of their Church by Miracles, much less by a specious pretence to them only.

SECT V. Prayer with laying on of hands is the way, allowed of God, for all Christians to seek for the promised Spirit, as well in respect of the sanctifying graces, as the extraordinary gifts thereof.

This shall be plainly demonstrated (God willing) in every parti∣cular, and first from Act. 8. 14. 15. 16. 17. For when the Apostles which were at Jerusalem 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 receive the holy Ghost — then laid they their hands on them and they received the holy Ghost. Now for the better understanding this place, it is meet to consider that such as pray to God for any thing, absolutely, should know assuredly that the thing is attainable, as knowing it to be the Will of God they should pray for

that very thing which they so desire of him, 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. If any of you lack wisdom let him ask of God — but let him ask in Faith nothing wavering — for let not that man think that he shall receive any thing of the Lord. But if by the holy Ghost in this place, we should understand the extraordinary gifts only, viz. Tongues, miracles, &c. then certainly the Apostles had no ground to pray for all those thou∣sands which were baptized at Samaria both men and women, that each individual should receive the extraordinary gifts of the Spirit, nor perhaps any particular person among them all, seeing the pro∣mise of the Spirit in that respect, is not made to this or that man or woman by name, and consequently here was no ground for the Apo∣stles to pray for them absolutely and believingly, for that very thing which they particularly prayed for: seeing it is evident, that not all the Members of a Church, but rather very few are chosen to be Pro∣phets, workers of miracles, &c. 1 Cor. 12. 11. 29. 30. Have all the gifts of healing? do all speak with Tongues? do all interpret? No, but the self same Spirit dividing to every man severally as he will. And there∣fore here could be no such laying on of hands practised as some ima∣gine, viz. for extraordinary gifts only. For though it be very true, that God did sometimes give such gifts in the way of Prayer with laying on of hands, yet it doth not at all follow that that was the onely end of that service, any more then that because God sometimes attended publick Prayer in the Church, and Preaching the word with the pouring out of such gifts, therefore the proper end of Prayer and Preaching, was for the receiving the extraordinary Gifts of the Spi∣rit only.

Nor will Act. 19. 6. prove that there ever was such a thing as lay∣ing on of hands for extraordinary gifts only, for still we must distin∣guish between that which is an extraordinary effect only, and that which is the general and undoubted end of any service. The reasons even now mentioned, forbid us to say that Tongues, miracles, &c. was the precise end of laying on of hands Act. 19. 6. because the service was Universal; and not pertaining to this or that Disciple only. And let it be seriously considered, that had the Apostle found at Ephesus twelve hundred, instead of twelve who had not received the holy Ghost since they believed, ought he not to have done the same for them all that he did for these twelve? surely we have no reason to think otherwise, seeing the questions propounded are of equal con∣cernment to all that they were to any one of them. Have ye received the holy Ghost since ye believed? And again, to what then were ye Baptized? But who can imagine that such gifts as tongues, miracles, &c. should belong to each individual Disciple, yet Paul laid his hands upon them all.

And whereas it is supposed by some, that Paul in this place, and Peter and John Act. 8. imposed hands, to work miracles for confir∣mation of the word, this is a very great mistake. 1. Because the

word had already been confirmed by miracles at Samaria by Philip, for it is said that Simon wondered beholding the miracles which were done. And there was also a Church settled at Ephesus long before Paul came this second time to that City. Act. 18. 18. to 28. And 2. we know miracles are not for them that believe but for them that believe not, there was therefore no necessity for miraculous gifts to confirm the word to these persons who were believers, and as such had this service of Prayer and laying on of hands performed to them.

Neither is their opinion to be allowed, who would have hands im∣posed only upon some few persons at Samaria, for there is the same reason to believe they all had hands laid on them, as that the Apo∣stles prayed for them all; and sith the holy Spirit was fallen on none of them, who can think that the Apostles would exclude the great∣est part of them, in their prayer to God for the pouring out his ho∣ly Spirit upon them. Had not Peter preached this Doctrine, Repent and be Baptized every one of you, &c. And ye shall receive the gift of the holy Ghost? For the promise is to you, &c. Act. 2. 38. and would he that extends the promise in his doctrine to every one that is Baptized, now restrain it in his prayer and laying on of hands from any one of them? surely this is not to be conceived.

And forasmuch as the Vniversality of this practice of Prayer and laying on of hands being evinced, is of such convincing importance, that even thence it will follow, that it was no temporary service, or of particular concern to some Disciples more then others, but a service for the comfort of all Christians equally, and of perpetual use in the Church of God. I will therefore proceed to enquire a little into the Universality of this practise, from this one instance of it, Act. 8. es∣pecially.

It will easily appear that many thousands both men and women, were in the practise of this service of Prayer and laying on of hands, at Samaria. For it is said that Samaria received the word of God, and that there was great joy in that City, which words implie that the gene∣rality of the Citizens was converted to the Faith by the Preaching of Philip, as also for that we hear not of so much as one person, who op∣posed himself against the Doctrine which he preached; no, not so much as Simon the Sorcerer, for 'tis said that he also believed. Yea, there is the same reason to believe that the City generally was con∣verted by Philip, as that they had before, been deceived by Simon Magus; For as it is said vers. 9. He Bewitched them, and that to him they had regard, from the least even to the greatest of them, vers. 11. So on the other hand it is said, vers. 5. Philip went down to Samaria and preached Christ to them, i. e. to the Citizens generally. And then it is said vers. 6. That the people with one accord gave heed to those things which Philip spake. Hearing and seeing the miracles which he did. And it is further added that when they believed — they were Baptized both Men and Women. Yea Simon himself also believed and was Baptized vers. 13 Thus we have not only a general account of the conversion of this

City, but the same also sufficiently explained. For this general, Sa∣maria received the Word, is interpreted, of the people with one accord, and the very sex distinguished, both men and women. And then,

Upon those very persons it is said, (without the least intimation of any manner of exception) that the Apostles laid their hands on them, after they had prayed for them that they might receive the Holy Ghost, and also that they did receive it, v. 14.

Wherefore now let us suppose that the City of Samaria did afford but one hundred thousand Inhabitants capable of Instruction, if then I allow one moiety as unconverted (which yet cannot well be suppo∣sed) yet I find fifty thousand Disciples in this City, Believing Bapti∣zed, and under Laying on of Hands: and therefore do conclude the service of prayer for the promised Spirit with Imposition of Hands, was not a Temporary service and of particular use to some Disciples only, but of perpetuall use for the comfort of the whole Church.

To this Church we may well joyn the Church at Jerusalem, which consisted of many thousands, from whom Peter and John was sent to Samaria, and it were impious to think that those Apostles would now innovate, or set up a new service in that Church, which was not re∣ceived in the Church which sent them thither. No, the contrary is evident for Laying on of Hands is enumerated among the principles of the Doctrine received by the Church at Jerusalem, Heb. 6. 2. who is worthily to be esteemed a pattern to all Churches of Christ to the end of the World.

Of no small weight is that place, 2 Tim. 1. 6. where we find Timo∣thy that man of God, under the Imposition of Hands for the common gifts of Gods Spirit; namely Love, Power, and a sound Mind, and this Administred by Paul alone; whereas the Imposition of Hands by which he was Ordained was performed by many, or at least by more then one, viz. By the Presbytery, 1 Tim. 4. 14. The former being clearly distinguished from the Later, in three respects, viz. 1. By the Persons performing the service (as is shewed) 2. By the end of the services, the first being for that only which is common to all Saints, as Love, Power, &c. The other a gift of Office which he must not neglect, &c. 3. From the scope of the Apostle in these places respectively, for in, 1 Tim. 4. from vers. 11. to the end of the Chapter, Paul is clearly in hand with the matters of Timothie's Office. These things command and teach. Give attendance to Reading, Exhortation and Doctrine. — Take heed to thy self and thy Doctrine, and therefore very suitable to exhort him in this place to diligence in the exercise of the gift which was gi∣ven him by the Laying on of the Hands of the Presbytery. But in, 2 Tim. 1. 6. He speaks to him of things common to every Christian man or woman from vers. 1. to 13. Exhorting him to bear up against temptation; encourageth him not not to doubt that his faith was un∣feigned; exhorts him not to be ashamed of the testimony of the Lord, and to consider that God hath not given his people the spirit of fear but of power, &c. And therefore very fitly did he put him in mind of that Blessing of the Spirit which he received in Prayer, with

Laying on Hands, for the Grace of Love, Power, and soundness of Mind. See more in our Defence.

SECT VI. A particular Consideration of, Heb. 6. 2.

It is generally acknowledged by Christians, that the Laying on of Hands in, Heb. 6. 2. is a principle of the Doctrine of Christ, and a part of the foundation there mentioned; and indeed, it being a Rela∣tive as well as the other five particulars, can have no other Ahtece∣dent assign'd then they, and therefore these six principles do consti∣tute one intire form of Doctrine, and is that form of Doctrine, or form of sound Words, to which the main body of Christian Doctrine is re∣ducible, and ought to be obeyed from the heart, by all that enter in∣to the profession of Christian Religion, Rom. 6. 17.

But then it is doubted by some whether the Laying on of Hands, Heb. 6. 2. be that which was practised, for the gift of the Ho∣ly Spirit, on Disciples presently after Baptism, or some other? Now that it is that, and no other, we shall plainly demonstrate. And sith there are three sorts of imposition of hands pretended especially, be∣side this for the promised Spirit, we shall shew that it cannot be any of those, and therefore must needs be the other.

The laying on of hands conjectured at, are either. First, That for or∣dination of offices. Secondly, laying on of hands for extraordinary gifts only: and Thirdly for healing the sick. But as for the second here pretended, we have already shewed that there is no such thing, as imposition of hands for extraordinary gifts ONLY, nor ever was, it being a thing wholly out of the reach of mans understanding (without a miracle) to determine on what person man or woman, hands ought to be laid for such an end, seeing extraordinary gifts were neither necessary nor fitting for all, and intended by God himself but to a few, and those only known to him.

That the laying on of hands Hebr. 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 then with one, and those who would not believe unless they saw them, are upbraided because of the hardness of their Hearts? John 4. 48. Again, that laying on of hands to heale the sick, if necessary, yet is prerequisite to faith, signes being for them which do not believe, and not for believers, as Paul teacheth 1 Cor. 14. 22. But the laying on of hands Heb. 6. 2. is subsequent to Faith, yea it follows Baptism, and that as it takes it's place in the or∣der of the principles of Christs Doctrine. Moreover laying on of hands to heal the sick, is most proper (if it do not only pertain) to them that are without, or not of the Church. But laying on of hands Heb. 6. 1. 2. is part of that milk of the word which belongs to those who are Babes in Christ- Hebr. 5. 12. As touching sick persons in

the Church of Christ, they are not bid to have hands laid on them, but are exhorted to send for the Elders of the Church, that they may pray over them anointing them, with Oyl in the name of the Lord.

The imposition of hands Heb. 6. 2. cannot be that which is used in the ordaination of Officers, because, The first priciples of religion, are necessary to the beginning of a Christian man, and consequently cannot be here meant of any other imposition of hands then that which is of an equal concern to all Christians; otherwise it would follow, that the principles mentioned Heb. 6. 1. 2. belong more to one Christian then to another, and this is the way to destroy them one by one, till none were left remaining; If therefore men have any desire to have the particulars of this form of Doctrine Heb. 6. 1. 2. preserved, let them be consistent with themselves; and teach them to the Babes in Christ, and particularly this principle of laying on of hands, let them not remove it out of its place, it is joyned to Bap∣tism, or follows next in place to it, and was so practised Act. 8. Act. 19. as we have shewed. But because I shall have occasion to speak further of this principle in our Defence of Christianity, &c. I shall conclude this Section with the recital of Dr. Jer. Taylor his testi∣mony concerning the point in controversie, and particularly, touching the exposition of that text Heb. 6. 2.

This Auther having shewn the original of the practise of laying on of hands from Christ, and the practise and exercise of it in the Apostles, and first converts in Christianity, comes in the next place to observe,

* 1.18 That this is established and passed into a Christian doctrine, the warranty for what I say, is the word of Saint Paul Heb. 6. 1. 2. Where the holy rite of confirmation is expressed by the ritual part of it [imposition of hands] and is reckoned a Fundamental point 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not laying again the foundation of Repen∣tance from dead works, and of Faith towards God, of the Doctrine of Baptisms and of laying on of hands, of the resurrection of the dead, and of Eternal judgment.

Here are six Fundamental points in Pauls Catechism, which he laid as the Foundation or beginning of the Institution of the Christian Church,

and amongst these, imposition of hands is reckoned as a part of the Foundation, and therefore they who deny it, digg up Foun∣dations.

Now, that this laying on of hands, is that which the Apostle u∣sed in confirming the Baptized, and invocating the holy Ghost upon them, remains to be proved. Absolution of penitents cannot be meant here, not only because we never read that the Apostles used that Ceremony in their absolutions, but because the Apostle speaking of the Foundation in which Baptism is — There needed no absolution but baptismal. For they and we believing one Baptism for remission of sins, this is all the absolution that can be at first, and in the Foun∣dation.

The other was secunda post naufragium tabula. It came in af∣ter, when men had made shipwrack of their good Conscience, and

were, as St. Paul saith, unmindful of the former cleansing.

It cannot be meant of Ordination, and this is also evident, 1. be∣cause the Apostle saith he would thenceforth leave to speak of the Foundation, and go on to perfection, that is to higher Misteries. Now in Rituals of which he speaks there is none higher then Ordi∣nation. 2. The Apostle saying he would speak no more of laying on of hands, goes presently to discourse of the Mysteriousness of the Evangelical Priesthood, and the honour of that vocation, by which it is evident he spake nothing of Ordination in the Catechism or narrative of Fundamentals. 3. This also appears from the context, not only because laying on of hands is immediatly set after Baptism, but also because in the very next words of his discourse, he does enumerate and apportion to Baptism, and imposition of hands their proper and propounded effects. To Baptism illumination — And to confirmation he reckons tasting the Heavenly gift, and being made partaker of the holy Ghost, By the thing signified declaring the sign, and by the Ministration the Rite.

Upon these words Chrysostome discoursing sayes. That all these are Fundamental Articles, that is, that we ought to Repent from dead works, to be baptized to the faith of Christ, & be made worthy of the gift of the spirit, who is given by imposition of hands: and we are to believe the resurrection and Eternal Judgment. This Catechism (sayes he) is perfect, so that if any man have Faith in God, and being Baptized is also confirmed, and so tasts the Heavenly gift, and partakes of the holy Ghost, by hope of the resur∣rection, tastes of the good things of the World to come, If he fall away from this State — digging down and turning up Foundations, he shall never be built again, he can never be Baptized again, God will not begin again, &c. He cannot be made a Christian twice.

This is the full explication of this excellent place, and any other way it cannot be reasonably explicated — I shall observe one thing more out of this Testimony of St. Paul. He calls it the Doctrine of Baptism and laying on of hands. By which it does not only appear to be a lasting Ministery, because no part of the Christian Doctrine could change or be abolished, but because also it appears to be of divine Institution. For, if it were not, St. Paul had been guilty of that which our Saviour reprooves in the Scribes, Pharisees, and should have taught for Doctrine the commandments of men, which because it cannot be supposed, it must follow that this Doctrine of — im∣position of hands is Apostolical, the Argument is clear and not easily to be reproved.

Thus far Dr. Taylor.

SECT. VII. Answereth certain objections about the supposed non agreement between the Apostles, and the present Baptized Churches, concerning imposition of hands in respect of lawful Authority to perform it, and the power of com∣municating blessings in the Ministration of it.

Some there are who conceive that those who imposed hands in the Apostles dayes, did it not by virtue of their Ministerial authority but as they were gifted persons only; and that they had power to give the holy Ghost, &c.

1. The grosness of which mistake is sufficiently detected, by con∣sidering that though Philip was a person extraordinarily gifted, and wrought many Miracles, yet he did not perform the service of Prayer with imposition of hands, on the Samaritans, and yet he could not be ig∣norant either of the extent of the promise of the spirit, or the means to obtain it. Nevertheless, he leaves this to be done by such whose Ministry did more fitly impower them to that end Philip being only a Deacon, and that only pertaining to the Church at Jerusalem; had no ordinary vo∣cation to constitute the Church at Samaria: Nor did the Church at Jerusalem send to him to do it, but sends Peter and John, who were Stewards of the mysteries of God to perfect that which was lacking to their settlement. Now sith God did not lead Philip, by immediate directi∣on to impose hands (which he might have done, had he pleased, as he did the like at another time. Act. 22. 15. 16.) It is apparent the Service of Prayer with laying on of hands belongs to those, who have Authority as Ministers (and not only a Liberty as gifted persons are supposed to have) to perform it ordinarily.

2. For any to affirm that the Apostles had power to give the holy Ghost, either by laying on of hands or otherwise, is very unadvised, and dangerous. As if it was committed to them to give the Gifts of Tongues, prophesie, miracles, &c. When they could not tell whom the Lord had chosen to be a fellow Minister with them Act. 1. 24. For seeing they knew not the hearts of men, how should they com∣municate gifts to them? would the holy Ghost place his gifts where they thought fit? Or that all that they laid their hands upon, received such Blessings as gifts extraordinary, can never be demonstrated, we never read that Timothy had extraordinary gifts, and yet Paul laid his hands upon him, and he received (so far as we read) only the Spi∣rit of Love, Power and a sound mind. That the Spirit is free and blow∣eth where it listeth is evident. Jobn 3. And that it is Christs pecu∣liar to Baptize with the holy Ghost is plain enough. Matth. 3. That it is God that gave the holy Ghost to such as obeyed him, is affirmed by Peter, Act. 5. That the Apostles had power to give the Holy Ghost was the dreadfull errour of Simon Magus, Act. 15. 16. 17. Yea, reason tells us, that he that askes a blessing gives it not, but the Apostles only did pray to God, for what they knew he had promised to give his

people. We may as well say that the Apostles did give or commu∣nicate all the Graces of the Spirit, as Meekness, Goodness, Tempe∣rance, Faith, Charity, &c. as to think that they communicated the extraordinary Gifts: Seeing it is certain they prayed earnestly, that the Saints might be filled with all those Blessings abundantly; but none are so weak to say this, therefore they should not say the other.

3. For any to stumble at Prayer with imposition of hands, because performed by us, argues no great discretion, but much weakness. For whiles they allow Christ hath a Church on Earth, they must al∣low she hath authority from him to dispence the Mysteries of the Gospel. And I marvel in my heart how men should think it so great a matter for a poor Messenger or Elder in the present Baptized Chur∣ches, to pray for the young Converts, that they may receive the Spirit of Promise, by which they must be sealed to the day of Re∣demption, Ephes. 4. 30. And yet think it no high, but a necessary thing, for the same men to impose their hands in the Ordination of all Officers in the Church. Indeed the least of these Services are very solemn, and great undertakings; and who is sufficient for these things? Only, let us not mock God, whiles under a pretence of mag∣nifying his Ways, we despise him in his faithful Ministers, whom he hath made Stewards: And let us not make the Ordinances of Christ greater or less than we ought to do, and particularly this of Imposi∣tion of Hands; least whilst one says how doth your laying on of hands agree with the Apostles? Another may say, how doth your Preach∣ing, and Praying, and Baptizing agree with what the Apostles did? And thus unless you could fetch the Apostles back from the grave, you will have none to serve you in the gracious Services of the Gospel.

4. As for that importune demand, what command have you for laying on of hands? It is answered, by a just retorting; What com∣mand have you to impose hands upon Elders and Deacons? or shew us an example where hands were imposed upon Elders, if you can. Yet are these things plainly enough delivered to us in the Word of God, the Scriptures.

And sure we may easily understand, that Peter and John had good authority to impose hands on the Samaritans, and Paul on the Ephesi∣ans, and upon Timotheus. Nor is it rational to think, that they did at any of these times, go preposterously and put their hands upon the Disciples without telling them the meaning of it, and what they might expect at the hands of the Lord in that solemn service. And if we believe they did instruct the Disciples in this matter, as it's evident from Paul's discourse with the twelve Disciples at Ephesus they did; then we find it was taught, and therefore justly called a Principle of the Teaching of Christ. And if it were taught (as that cannot be denyed) then the Disciples did either believe the Doctrine

of laying on of hands, or act in it without faith; not the later, fo•• then God had not approved it, because without faith our service•• are little acceptable: Heb. 11. But God did accept this service wit•• as great tokens of his approbation, as he gave to any other servic•• performed by the Apostles. And sith it may conduce somewhat to th•• reputation of this long neglected principle of Christian Doctrine, w•• shall here give the Reader notice, that it is not only found in the Sa¦cred Scriptures as hath been shewed, but the antient Christians did religiously observe it; which shall be demonstrated in our Defence of the fourth Principle of Christs Doctrine in the latter end of this work, if God permit.

Notes

• * 1.1

  The holy Ghost is pre∣sent every where by opperation & manifestation, so as no Angel or created Spirit can be, sith they can work but in one place at one time.
• * 1.2

  1 John 2. 20. 21. 2 Tim. 1. 6. 7.
• * 1.3

  From the scope of the Apostle.
• * 1.4

  1 Cor. 3. 16. 2 Cor. 6. 16.
• * 1.5

  V. 7.
• * 1.6

  V. 12.
• * 1.7

  V. 18.
• * 1.8

  V. 28. 29. 30. 38.
• * 1.9

  1 Cor. 13. 8. 9.
• * 1.10

  From the ex∣tent of the pro∣mise as made by Christ to his Church.
• * 1.11

  Dr. Jer. Tay∣lor, of laying on of hands.
• * 1.12

  3 From the na∣ture of the du∣ties of the Church.
• * 1.13

  4 From the na∣ture and perpe∣tuity of the ex∣hortations to seek for the gifts of the Spirit.
• * 1.14

  5 From what is found of the con∣tinuation of spi∣ritual gifts in the Church at this day.
• * 1.15

  Dr. Hammond on 1 Cor. Chap. 1. and Cha. 12.
• * 1.16

  Dr. Jer. Tay∣lor of Confir∣mation.
• * 1.17

  From the scrip∣tures silence, as to the privation of the right which the Church once had to the gifts of the Spirit.
• * 1.18

  Dr. Jer. Tay∣lor Def. of lay∣ing on of hands.