The doctrine of "laying on of hands," examined and vindicated. By the Rev. David Jones, A.M. ; [Three lines from II Timothy]

THE DOCTRINE, &c.

THE subject to be considered is the Doc∣trine of Laying on of Hands, as exhi¦bited in the xxxi chapter of our Confession of Faith; part of which we will transcribe, viz.

We believe that Laying on of Hands, with prayer, upon baptized believers, as such, is an ordinance of Christ, and ought to be submitted unto by all such persons, that are admitted to partake of the Lord's Supper; and that the end of this ordinance is not for the extraordinary gifts of the Spirit, but for a farther reception of the Holy Spirit of promise; or for the addition of the graces of the Spirit and the influences thereof, to confirm, strengthen, and com∣fort them in Christ Jesus; it being ratified and established by the extraordinary gifts of the Spirit in the primitive times,

&c.

It is granted, that an article of faith em∣braced by a church doth not make it truth in itself; but we must conceive that it con∣tains the meaning in which the church re∣ceive the Scripture on that subject. It must therefore argue a degree of precipitance in associated members belonging to indepen∣dent

churches, to resolve that to be a matter of indifference, which, at the same time, stands exhibited to the world, as an anticle of their faith. By this example, a future association might resolve another article away as no bar of communion, till, at last, it would be im∣possible to know what is the faith and prac∣tice of a regular Baptist church.

It is with great reluctance we appear in vin∣dication of one of our articles of faith; but the persevering imprudence of some of our young ministring brethren, renders it necessary to investigate the subject, and either explode it, or maintain it with that zeal which becomes the disciples of Christ. If it cannot be sup∣ported by scripture, let us drop it; if it can, let us unanimously practise it: for all other expedients will be only healing the hurt of the daughter of Zion slightly, crying Peace, peace, when there is none.

The article under consideration contains the following propositions, viz.

• I. That the regular Baptist churches be∣longing to the Philadelphian Association believe that laying on of hands on bap∣tized believers, as such, is an ordinance instituted by Jesus Christ.
• II. That none ought to be admitted to re∣ceive the Lord's Supper, without sub∣mission to the same.
• ...

• III. That it was not instituted, nor ever used to confer the extraordinary gifts of the Holy Spirit.
• IV. That the extraordinary gifts of the Spirit, which did sometimes attend it, afford an argument to prove it an ordi∣nance of Jesus Christ.
• V. That one end of this holy institution was to comfort, confirm, and strengthen true believers, by additional measures and gifts of the Holy Spirit.

These five propositions contain the prin∣cipal points to be investigated on this subject, and if these appear, by fair scriptural argu∣ments, we hope to see once more unity of faith in our churches. It is wished that the reader would endeavour to remove prejudices for or against the institution, that the point may be examined impartially, comparing spiritual things with spiritual.

After our blessed Lord rose from the dead, he was seen by the apostles sorty days, con∣versing with them, and instructing them in the things pertaining to the kingdom of God, Acts i. 3. What he taught them, we must learn from their doctrine and practice. We know it was his positive command, to teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost; teaching them to observe all things whatsoever he had command∣ed them.

If we find the apostles, by their example, teaching the Laying on of Hands on bap∣tized believers, as such, then we must con∣clude, that our redeemer taught them so to do; consequently, we need not be surprised to find the institution called the Doctrine of Christ, because he taught it to the apo∣stles himself.

We are now naturally led to read the Acts of the Apostles, where we find exam∣ples to bear witness to the ordinance. The first is recorded in Acts viii. 14—17. As we shall have occasion frequently to refer to this passage, we will now transcribe it, viz. Now when the apostles which were at Jeru∣salem, beard that Samaria bad received the word of God, they sent unto them Peter and John. Who when they were come down, pray∣ed for them that they might receive the Holy Ghost. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their bands on them, and they received the Holy Ghost.

The reader will please to observe, who the persons were, on whom the apostles laid their hands; and the plain reading will shew that they were the men and women, who believed and were baptized by Philip.

A man must be strangely infatuated with his own fancy, who would presume to assert that the apostles laid hands only on some per∣sons

at Samaria, who were thereby ordained as officers, when the word them plainly re∣fers to the men and women, who believed and were baptized.

We proceed to consider the example of the apostle Paul, Acts xix. 1,—6. To assist the reader's memory, we will transcribe the verses, viz. Paul having passed through the upper coasts, came to Ephesus: and finding certain disciples, he said unto them, have ye received the Holy Ghost since ye believed? And they said unto him, we have not so much as heard whether there be any Holy Ghost. And he said unto them, unto what then were ye baptized? and they said, unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him, who should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and pro∣phesied, and all the men were about twelve.

Here we have a plain history of facts, viz. Paul met some disciples at Ephesus—he ask∣ed them whether they had received the Holy Spirit.—They appeared strangers to the sub∣ject. —Paul knowing that the Holy Ghost, in the capacity of a comforter, was promised to all gospel believers, and that they were bap∣tized

in the name of the Holy Ghost, as well as in the name of the Father and Son; asks them unto what were they baptized? they told him, unto John's baptism.—Paul ex∣plains that, and points out what John taught respecting him, who was to come after him, that is, Christ.—When these disciples heard the matter explained, they were baptized in the name of the Lord Jesus. Then Paul proceeds, and Laid his Hands on them, as the next ordinance following baptism; and, no doubt, he then constituted them into a church.—Lastly, the Holy Ghost came on them, not only in the gifts and graces be∣longing to gospel believers; but also the ex∣traordinary gifts attended this holy institu∣tion at this time, tho' it was not the apostles design in Laying his Hands upon them, which we hope to prove, when we come to consider that head. Neither can we sup∣pose, that he ordained them all officers, for their circumstances could not require it.— We know what our opponents say on this passage, but we beg the reader to suspend his judgment till he hears what may be said.

We will now follow the apostle to his Epistle to the Hebrews, chap. vi. 1, 2. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith towards God, of the doc∣trine

of baptisms, and of Laying on of Hands, and of resurrection of the dead, and of eternal judgment.

All the old fathers and divines, which I have seen, agree that this text proves the Laying on of Hands on believers, as such, to be instituted by Christ himself; and there∣fore it is mentioned with the important chri∣stian doctrines, or doctrine of Christ, who is the head of the church, and lawgiver of his people.

Such evidence of this truth appeared at the reformation, that the church of England retained the ordinance, under the name of confirmation; but a very learned divine in England, would persuade us that the passage refers to the old dispensation, and therefore the Laying on of Hands refers to the priests laying on their hands on the sacrifices. As we are forbid to call any man father or ma∣ster in religion, we must beg leave to see with our own eyes, and dissent from him, and believe great and good men are but men, and what is hid sometimes from the wise and prudent, is revealed to babes. Tho' we would pay the greatest regard to the doc∣tor's judgment, yet it is so ordered that no one man should excel in all things.

Finding some of my brethren reasoning on the subject agreeable to the doctor's expo∣sition; it induced me to read the Epistle

twice over; but instead of being convinced of my mistake, it established me in the firm belief that the sentiment was a groundless fancy, probably generated by Rabinical no∣tions, of which he only too much abounds.

We will give our reasons why we believe the passage doth not refer to the Mosai∣cal dispensation. (1.) There is no mention made in all the epistle, concerning the priests laying their hands on the sacrifice; nor any thing plainly referring to that practice.— (2.) The Mosaical rites are in no part of scripture called the doctrines of Christ; but gospel truths are called so; therefore com∣paring spiritual things with spiritual, we must conclude the apostle means the doc∣trines of the New-Testament, by the doc∣trines of Christ. Let us attend to what the apostle John says, in his second epistle and 9th verse. Whosoever transgresseth, and a∣bideth not in the doctrines of Christ, hath not God: he that abideth in the doctrine of Christ, hath both the Father and the Son. Other texts might be quoted to the same purpose; but we dismiss the passage for the present, tho' we shall have occasion to consider it again. And we come to the Second pro∣position.

II. Which was, That none should be ad∣mitted to receive the Lord's Supper without submission to this ordinance.

Before we investigate the subject, it is ne∣cessary to premise a few particulars relative to the Lord's supper, and a gospel church.

1. We conceive the Lord's supper to be a church ordinance. Preaching the gospel and baptism cannot be properly called church or∣dinances, because they necessarily precede the very existence of a church. The Lord's sup∣per was first celebrated by our Redeemer among his apostles, and where no church ex∣ists, it cannot be properly administered, be∣cause there can be no discipline without con∣federation; it follows, therefore, if a thou∣sand believers met together, they could not orderly administer the Lord's supper, before they entered into confederation, or a volun∣tary compact, by which they take on them the laws of Christ, and engage submission to his authority on earth. I am not to be un∣derstood that they should always meet in the same place; no, this is left to their discre∣tion, they may break bread from house to house.

2. Though we read not in what manner the apostles constituted a church of Christ, yet we read of many churches, and some for∣mality or voluntary act, must have made them such.

We proceed now to investigate the pro∣position; and from every circumstance, it seems very probable, that Peter and John

were sent to Samaria for the very purpose of constituting them into a gospel church. We find Barnabas sent to Antioch on a similar oc∣casion, and immediately we read of a church there, with whom he and Paul assembled.

One end of Laying on of Hands might be to devote them to God as an house to dwell in, and as the Lord's building, they prayed for them that they might receive the Holy Ghost as a comforter, and be filled with his precious gifts and graces, to enable them to bear witness for Christ, to confirm and strengthen them to grow up to the fulness of the stature of a man in Christ Jesus. The same may be said of the twelve men, whom Paul baptized at Ephesus, Acts xix. for we conclude the holy apostle taught them to observe all things commanded by Christ; he therefore devotes them to the Lord by Lay∣ing his Hands on them; but with no view, that they should thereby receive the extraor∣dinary gifts of the Holy Ghost, for this would be taking the office of the Spirit on himself, for it is the Spirit that distributes the gifts severally as he will. We will illustrate this point, when we come to speak on that head.

If we grant there was a church constituted at Samaria, and another at Ephesus, in which the Lord's-supper was administered, then we must conclude, Laying on of Hands pre∣ceded the reception of the same.

Before we proceed further on the subject, we would give some reasons, why we believe that Laying on of Hands was used, as an external act in devoting a person or persons to God and his service. The scriptures shew it was an antient custom, under the legal dis∣pensation; and tho' now it is a gospel ordi∣nance, we may learn some things relative to it, by observing on what occasions it was formerly used. It was the external act, by which the Levites were devoted to God and his service. Numbers viii. 10. And thou shalt bring the Levites before the Lord, and the children of Israel shall put their hands up∣on the Levites. Verse 14. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. The third and fourth chap. of Leviticus prove that it was a fixed statute in offering all sa∣crifices for sin: whoever brought an animal to a priest to be offered a sacrifice, he laid his hands on it, thereby, not only transfer∣ring his sin figuratively, but also devoting it to God; and this setting of the creature apart for a holy use, is called sanctifying it, as it was wholly given to God. It was used for∣merly on some other occasions, not necessary to mention at present. We are now consi∣dering it as a New-Testament institution, and see, by a parity of reasoning, one thing taught by it is, when hands are laid on bap∣tized

believers, as such, that the person, like the Levites, is devoted to God and his ser∣vice; he is a living sacrifice, separated from the services of sin, as the temple of the Holy Ghost to dwell in, to offer up spiritual sacri∣fices, holy and acceptable to God, through Jesus Christ our Lord.

Much has been said about the ordination of officers in the church; but taking the Lay∣ing on of Hands in this point of view, we see it means no more than an external act, by which the person is publicly devoted to God in that office, and as this precedes his au∣thority to administer other holy ordinances, so on baptized believers, as such, it precedes their admittance to the Lord's supper. It would be as regular, to allow a person to baptize, &c. before ordination, as to admit any to the Lord's supper before submission to Laying on of Hands.

The objections, which arise against the one, will certainly militate against the other, equally strong, if impartially examined. Be∣fore we pass from this proposition, we will make some further remarks on Heb. vi. 1, 2.

Here you see six articles mentioned of the christian faith, and they are called the prin∣ciples of the doctrine of Christ, which im∣plies they mean something embraced, pro∣fessed and performed in the beginning of a christian life. 2. They are called foundation

principles, "not laying again the founda∣tion." Some reasons have been already as∣signed, why we cannot believe this passage refers to the priests Laying their Hands on the sacrifices; but the groundlessness of the conjecture, will more fully appear, by mak∣ing some remarks on these principles. Let us consider them as they stand—

The words seem to be figurative, referring to a mechanic, who first lays a foundation, and proceeds to finish the building; or in other words, brings it to perfection, "Not laying again the foundation." Whatever may be the true meaning of these six princi∣ples, we see, they are called a foundation.

We cannot suppose them to be the foun∣dation of our salvation, for Christ is that, and other foundation, in that point of view, can on man lay; we shall therefore conclude them to be the foundation or beginning of the christian life. In this sense, let us consider them distinctly. 1. Repentance from dead works, is a phrase agreeing to New-Testa∣ment language; here we are represented to be dead in trespasses and sins, and our works, in that state, bring forth fruit unto death. No man truly sets out in a new or christian life, while he willingly retains one sin. A right eye must be plucked out, for we can∣not serve God and mammon. The love of sin in the heart, must be removed; and it is

truly so, when that precious word is accom∣plished, viz. A new heart will I give you, and a new spirit will I put within you, Ezek. xxxvi. 26. Moreover, repentance from dead works is never repeated, because the soul that is made alive in Christ, never falls into a state of death. Repentance, as a backslider or sinful child, may be often repeated, but repentance from dead works remains as a foundation, or beginning to live in newness of life.

2. "Faith towards God," tho' on some accounts it might be applied to the legal dispensation, yet it is much plainer to the mind of God revealed in the gospel, where we are so often called upon to believe the testimony or record given of his son. It is represented by our Lord as the principal work pleasing to God. This is the work of God, that ye believe on him whom he hath sent, John vi. 29. and the apostle John says, This is his commandment, that ye should believe on the name of his son Jesus Christ, 1 John iii. 23. The same apostle represents all who have not this faith towards God, as practi∣cally making him a liar, 1 John v. 10. Faith towards God includes in it, a firm be∣lief of the whole revelation, which he hath made; and, in particular, credit of the re∣cord which he hath given of his Son. This faith is the beginning of a gospel life, in

which we live a life of faith on the Son of God.

3. The doctrine of baptisms stands agree∣able to the gospel order, in which repentance and faith precede it. Baptism is a beginning, foundation principle of newness of life, and therefore is never repeated, because we are once dead with Christ—once buried with him in baptism—once raised up to walk in new∣ness of life.

Baptism is here in the plural number, be∣cause more things than one is meant by it. Not only immersion in water and the extra∣ordinary effusions of the Spirit; but persecu∣tions and sufferings for Christ's sake. Our blessed Lord taught us, that if any man would come after him, he must deny himself and take up his cross and follow him. And in another place, he says, In the world, ye shall have tribulation. The apostle Paul taught the same doctrine, when he said, That we must through much tribulation enter into the kingdom of God.

The 4th principle is Laying on of Hands. This is performed at our first embracing christianity, and, as it is never repeated, it is therefore a beginning of a new life. We are once made partakers of the Holy Ghost as a comforter, and once devoted to God as his temple to dwell in. If a person is ordained to an office in the church, it is repeated as

an external act devoting the person to God in that office; hence we read of Timothy first having the hands of Paul laid on him, as a believer, and afterwards, the hands of the presbytery were laid on him, when he was ordained an officer in the church.

In respect to the two remaining principles, it is scarcely necessary to observe, that they stand in the very language of the New-Test∣ament; and it requires a wisdom, which is not from above, to apply the words to the Old Testament; tho' it is acknowledged the doctrine is contained therein, but the apostle in this epistle has not treated of such passa∣ges in the Old Testament as refer to the sub∣ject. Whoever reads the New-Testament, must be convinced, that the resurrection of the dead, and eternal judgment, are sub∣jects frequently insisted on in a very peculiar manner. We shall just observe, that we are baptized in hopes of the resurrection from the dead, and we wait for the coming of Christ to judge the world, when he will change our vile body, that it may be fashioned like unto his glorious body.

From what was been said, we hope it doth appear, that this passage in the Hebrews re∣fers to the New-Testament dispensation; and if so, it follows, that when the Hebrews were constituted into a church, they submitted to this holy ordinance, as the external ministra∣tion

of the Spirit; and by which, they were devoted as an habitation for God to dwell in. And if, at the first constitution of the church, it was used, it follows, that when any join the church, they ought to follow the exam∣ple set before them.

III. We come now to consider the Third proposition, which was, That Laying on of Hands was not instituted, nor ever used, to confer the extraordinary gifts of the holy Spirit.

Why any person should conclude that the extraodinary gifts of the Spirit, was the end of the institution, we know not, except they argue that as these gifts attended the admini∣stration, they were therefore the end. The absurdity of this way of reasoning will ap∣pear, before we dismiss the subject. Had this been the end, we might reasonably ex∣pect, that the apostles would have given some intimation of the same; but as there is none on record, we infer, it was not the design.

We will examine the passages, where it is supposed the apostles used it to confer the extraordinary gifts of the Spirit; and if it appears, that it was not their design in the administration of this ordinance, then we hope, the point will be given up, and we shall truly unite in the apostles practice.

We will review the verses already transcri∣bed, viz. Acts viii. 14—17. and we find

the matters of fact are the following, 1. Peter and John were sent from Jerusalem to Sama∣ria. 2. When they came, they prayed for them that they might receive the Holy Ghost. 3. They laid their hands on them, and they received the Holy Ghost. Not one word of the extraordinary gifts, "They received the Holy Ghost." The scripture doth not say, that the apostles even prayed for any particular gift, ordinary, or extraordinary; but that they might receive the Holy Ghost HIMSELF. Observe that, verse 15. If it is thought, by receiving the Holy Ghost, the extraordinary gifts are meant, and none have them gifts now, it follows, that none have the Spirit now, which is positively contrary to the pro∣mise of Christ, who says, the comforter shall abide with us ever, John xiv. 16. Now, if we are not obliged to believe that by receiv∣ing the Holy Ghost, the extraordinary gifts are meant, then nothing is proved against us from this passage.

Not one word is said about speaking with tongues, or working miracles; and if these effects had followed, it would not prove it was the design of the act, but an attendant of it, for the ratification of the same, as will appear hereafter. We will not dispute but the extraordinary gifts of the Spirit attended the administration of the ordinance; but these gifts were distributed, when, where, and in

what manner, the Holy Ghost himself willed. These gifts are in his hands, and not in the hands of man, or subject to his will. More∣over, if hands were laid on persons to confer the extraordinary gifts, then we would ask, was this always the end? If it is answered in the affirmative, then it follows, that the or∣dinance should not be used now, at the ordi∣nation of ministers, because formerly a gift attended it, 1 Tim. iv. 14.

We have no reason to believe that the extra∣ordinary gifts always attended, this ordinance in the apostles days, because, had this been the case, there could have been no room for this question. Do all speak with tongues? 1 Cor. xii. 30. We would recommend to our reader to open his Bible, and read to the 12th verse of this chapter, and he will plainly see that all the gifts were in the hands of the Spirit, and distributed according to his own will.

The proceedings of Peter and John at Sa∣maria agree to this doctrine, when they pray∣ed for them that they might receive the Holy Ghost. And here an important question aris∣es, viz. Whether the apostles meant the ex∣traordinary gifts of the Holy Ghost? or whe∣ther they meant the receiving the Holy Ghost, in his office as the comforter and spirit of con∣solation? In the latter sense, he is promised to dwell in his people, to the end of the

world, and this meaning we prefer; because the extraordinary gifts are not promised to all true believers in Christ, consequently, the the apostles could not pray for them in faith; but the Holy Spirit, as a comforter, is a le∣gacy promised to all that truly believe, to the end of the world; therefore in this capa∣city they prayed for him. And I will pray the Father, and he shall give you another com∣forter, that he may abide with you forever; even the Spirit of truth, John xiv. 16, 17. Moreover, the apostles were sent to Samaria for the comfort of true believers, but the extraordinary gifts were for a sign to them that believe not, consequently not prayed for in this place. This way of reasoning agrees with peter's conduct, when his hear∣ers asked what shall we do? His answer was, Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call, Acts ii. 37—39. This promise must be ful∣filled to all, whom the Lord our God shall call; but the extraordinary gifts are not con∣ferred on any, in our days, and never were conferred on all in the apostles days, conse∣quently, the Holy Ghost in his office as a comforter, must be meant.

It is granted that the extraordinary gifts did attend the administration of this ordi∣nance, Acts xix. 6. But this doth not prove that Paul laid his hands on them for that end. And this will appear by making some re∣marks on the passage. 1. Paul finds disci∣ples at Ephesus, and asks them, Have ye received the Holy Ghost, since ye believed? where note, the very question implies that the Holy Ghost is the common privilege of all the children of God, and is enjoyed, in a greater or lesser measure, by every true believer; but the extraordinary gifts were never either promised or enjoyed by every saint, therefore could not be meant by the apostle. 2. The question shews, that agree∣able to the apostle's meaning, every believer receives the Spirit after believing, and not before, which must mean receiving him in his office as a comforter. Hence we read, After ye believed, ye were sealed with that holy Spirit of promise. 3. If the extraordi∣nary gifts had been meant, it would have been as natural for the apostle to have asked, "Do ye speak with tongues, or work mi∣racles?" Nay, the extraordinary gifts were so visible, that he might have seen them without asking. 4. He speaks of the Holy Ghost as that which all might expect, who truly believed and were baptized in the name of the trinity, Unto what then were ye bap∣tized?

They told him, it was unto John's baptism. Paul explains the nature of that, and of baptism after Christ's ascension, which would lead him to speak of the Spirit as a promised comforter. When they were in∣structed, he baptized them in the name of the Lord Jesus; and then proceeds accord∣ing to gospel order, and Lays his Hands on them, and the Holy Ghost came on them; and they spake with tongues and prophesied. From no circumstance can we infer, that Paul laid his hands on them, to confer the extraordinary gifts of the Spirit.

It is true, that here the extraordinary gifts attended and followed the Laying on of Hands, and so did they attend and follow preaching, praying and meeting; will any one say, this was the end of these divine in∣stitutions? By no means, the gifts of God are bestowed when and where he pleaseth. We are in hopes, that we have proved to a demonstration, and full satisfaction of all, who wish to know the mind of the Lord, that hands were laid on none with any view of conferring the extraordinary gifts of the Spirit; but, on the other hand, the apostles used this holy institution as the external act, by which the Holy Ghost was given to true believers, in the character and capacity of a comforter, or a spirit of consolation. And although God hath not confined himself to

any means, yet he hath confined us in our waiting on him; and this is called instituted worship. This point might be further illu∣strated, but we come to the Fourth proposi∣tion, which was

IV. That the extraordinary gifts of the Holy Spirit, which at first attended the Lay∣ing on of Hands, afford an argument to prove the continuance of the ordinance.

The glorious gospel contained mysteries so far transcending the human understanding, that God was graciously pleased to attend its first promulgation, with such marks of his majesty and power, that every objection might be silenced, and the opponents remain without excuse. It could never be supposed, that the supreme would impose on his crea∣tures, by such exertions of his divinity as were displayed, by raising the dead, restor∣ing sight to the blind, casting out devils, curing complaints of body without medi∣cines, speaking with tougues never learned, foretelling exactly future events. When these things attended the gospel, they were certain proofs that it was of God; hence the apostle tells us, that God confirmed the gospel, with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will, Heb. ii. 4.

By reading the scriptures, we see, in what manner God confirmed his own institutions,

by the extraordinary gifts of the Spirit; yet this is never used as an argument against the continuance of other ordinances; and why it is advanced against the Laying on of Hands, we know not, excepting it is the case, that we are only too great strangers to the Spirit, in the capacity of a comforter. To illustrate the proposition a little more, we will consi∣der a few passages of scripture; and the first we would present is Acts ii. 1—4.

Here we read of no other duty performed only assembling together in one place, when the extraordinary gifts were distributed.— Shall we reason from hence, because these gifts do not attend our assembling together now, therefore, it is no duty? or shall we not say, it was thereby confirmed as a duty? 2. When Peter and John prayed, the place where they were assembled was shaken; and they were all filled with the Holy Ghost, Acts iv. 31. But such power and gifts of the Spirit do not now attend praying, shall we therefore pray no more? hath it ceased to be a duty? 3. When Peter preached at the house of Cornelius, the Holy Ghost fell on all his hearers, and they spake with tongues, Acts x. 44—46. But no such gifts now at∣tend preaching, must it therefore cease? If our brethren reason consistently and are right, assembling, preaching, and praying are no longer to be performed, because the extra∣ordinary gifts do not attend them.

Perhaps some will object, that this was not the end proposed in the examples pro∣duced. We grant it is the truth; and con∣stantly affirm, that the extraordinary gifts of the Spirit was not the end of Laying on of Hands in the instances produced; and there∣fore the extraordinary gifts are an equally forcible argument for the continuance of it. Why do our brethren lay hands on mi∣nisters at their ordination? There was a gift attended Timothy's ordination, 1 Tim. iv. 14. but none attends it now, must it there∣fore be performed no more? By no means, because, almost all the divine institutions were at first confirmed by signs and won∣ders, and divers gifts of the Holy Ghost. Therefore, while meeting, preaching, pray∣ing and ordination continue in the church, we must conclude, from similar reasoning, that Laying on of Hands should likewise continue, being confirmed by the extraor∣dinary gifts of the Spirit.

V. We come now to the last proposition, which was, That one end of this holy ordi∣nance was to comfort, confirm and strengthen true believers, by additional measures and gifts of the Holy Ghost.

From what has been already said, the read∣er will see, that we consider the Holy Spirit in different points of view, bearing different appellations according to his work and rela∣tion

to us. The Spirit of God doth regene∣rate us, and therefore we are said to be born of the Spirit, John iii. 6. In this spiritual birth, he doth not act in the capacity of a comforter; but as a spirit of sanctification and holiness. This necessarily precedes his operations as a comforter. Perhaps, one reason of difficulties in the mind of some, may be for want of this distinction, respect∣ing the Spirit of God; yet it is necessary to be preserved, or we cannot understand what is meant by the Spirit's coming after the as∣cension of Christ, and not before.

We are not to think, that God hath bound himself to any ordinance or duty, in such a manner, that when one is performed by us, the other must be performed by him; he still remains a sovereign, and may work, when, where, and in what manner he pleas∣eth, yet he hath ordained in what manner we are to wait on him. And we are encou∣raged, by his gracious promise, that they who wait on him, shall renew their strength, Isaiah xl. 31. Our attendance on all the divine institutions, is waiting on the Lord, and tho' we do not feel our strength renew∣ed, yet it is our duty to wait on him in his own appointments.

The Holy Ghost, as a teacher and com∣forter, is promised by Christ, to all true be∣lievers under the gospel dispensation, John

xiv. 15, 16, 26. In this capacity, we re∣ceive him. In this capacity, we may expect him in Laying on of Hands. In this capa∣city, we believe, he shall remain with his people to the end of the world; for in this capacity they need him, seeing that no man can call Jesus Lord, but by the Holy Ghost. The apostles were born of God long before Christ's ascension, yet they received not the Spirit, in his work and office as a comforter, till the day of Pentecost.

We presume no considerate christian will say, that they received only the extraordinary gifts of the Spirit, when the promise con∣tained what is incomparably more excellent, even the Spirit of God himself in his office as a comforter. In this capacity, he increases every grace implanted in us as a Spirit of holiness, till we grow up to the fulness of the stature of a man in Christ Jesus.

It is said of the Ephesians, after that they believed, they were sealed with that holy Spi∣rit of promise, Eph. i. 13. mark the expres∣sion, "after you believed," &c. not before. The Holy Ghost as a Spirit of sanctification works faith in us, and implants every grace in our hearts: these graces are increased in us afterwards, by the power of the Holy Ghost, hence we are said to grow in grace. Where he begins a good work, he carries it on to perfection, in the use of all the means ap∣pointed

by the head of the church; hence it is, that we wait on the Lord in the ordinance of Laying on of Hands, as well as others, for our growth of grace and joy in the Holy Ghost.

Perhaps some may think, they have as much of the Spirit as those, who submit to the Laying on of Hands, and therefore it is not necessary. Whoever reasons after this manner, speaks not like a servant of the Lord, but rather assumes to be his master, who would dictate unto him. If any would choose to shew their faith by disobedience, we think it best to shew our faith by obedi∣ence. Peter's hearers received the baptism of the Holy Ghost, nevertheless they were baptized in the name of the Lord, and by the express command of Peter.

Some people despise baptism and the Lord's supper, under pretence that they have all that is meant by those outward things; shall we conclude, that they speak as christians? or must we not conclude that their language and conduct is unbecoming the gospel of Christ? because he hath appointed all his ordinances for our growth in grace. The apostle enumerates the graces implanted in the soul, when it is born of God, which are these, viz. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and tem∣perance, Gal. v. 22, 23. Now the holy Spi∣rit

as our comforter increases these graces, till we come to the fulness of the stature of a man in Christ Jesus. Verily, there is no∣thing more wanted in all our churches, than greater measures of the holy Spirit.

Here is cause of lamentation, that any dis∣turbance hath been made, by the imprudent conduct of some of our brethren in the mini∣stry. We are afraid they have not considered the consequences of their conduct, for we are thereby in great danger of confusion in our churches, which will soon end in a separation. The blame must lie at their door, who admit members into the church without Laying on of Hands, for we are bound in conscence to keep the ordinances as we received them; and are obliged to withdraw from every brother, who walketh disorderly. I shall conclude with a short address to the churches.

Dearly beloved in the Lord,

"YE have now considered the arguments for the continuance of this holy ordinance. Whether they appear of force to you or not, they have confirmed me abundantly. By in∣vestigating the subject, the objections against the institution appear groundless, and have had their rise chiefly from not considering the holy Spirit in his office as a comforter. The apostle exhorts us to content earnestly for the faith once delivered to the saints, and to be

perfectly joined together in the same mind, and in the same judgment, keeping the unity of the Spirit in the bond of peace. Beware of innovations.—Mark them who cause divi∣sions contrary to the doctrine which ye have learned. Study discipline. No article of faith should be left to vote either in a church, or an association, for by following this ex∣ample every truth may be voted away. Some dispute the doctrine of predestination and election; was it left to vote, it would be ex∣cluded from our Confession of Faith, provi∣ded the majority were Arminians. Let the word of Christ dwell richly in you, and pray for greater measures of the holy Spirit; for it is the Spirit that can lead you into all truth, and seal you to the day of redemption.

"We hope the subject has been so explain∣ed, that ye see plainly the apostles used the Laying on of Hands, on believers, as such, and that it never was performed with any view of conferring the extraordinary gifts of the Spirit; these were distributed, when and where it pleased the holy Spirit, but no ordi∣nance was instituted for that purpose. Some∣times, they attended meeting, preaching, and praying, and sometimes, they did not, even in the apostles days. No argument, worthy of notice, can be advanced from such distri∣butions of the Spirit. One thing is certain, which is this, that once it was in practice,

and none can be sure, it should cease. Why should the peace of Zion be disturbed for an uncertainty? If it ceases to be adminiftered on believers, as such, you see, by similar rea∣soning, it should not be used in the ordina∣tion of ministers; therefore if any practise the one, and refuse the other, we must ac∣cuse them of inconsistency and partiality. Finally, beloved brethren, ye see your situ∣ation, ye are the temple of the Holy Ghost. Grieve not the holy Spirit, whereby ye are sealed to the day of redemption. Defile not the temple of the holy Spirit. Pray that your ministers may be filled with the Spirit, to speak the word with clearness and bold∣ness, and that ye yourselves may hear in the Spirit. The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost, be with you all. Amen."

FINIS.