A Confutation Of the ASSERTIONS OF Mr. SAMUEL OATES, (In relation to his not practising the laying on of hands on all baptised Believers) Which are as followeth, viz.  
1. That Laying on of hands is not God's Ordinance, as it is practised on the aforesaid Subjects, viz. on all baptised believers.  
2. Neither as to the Manner of performing the same, viz. 1. In that there is no injunction for more persons than one to lay on hands at once. 2. In that it is not restrained to the head. 3. In that there is no word of God to enjoin the kneeling of the Subject in the act of Laying on of hands. 4. Neither to use words of expression when hands are on the Subject.  
3. Neither as to the End, as it is practised upon all baptised believers; for that the Laying on of hands was, 1. To heal the sick. 2. For Ordination of Officers. 3. For giving miraculous gifts of the Spirit, and not otherwise. 4. That no person ought to have the Laying on of hands, that doth not believe that thereby he shall be healed of some disease, or receive some miraculous gift of the Spirit.  
By John Spittlehouse, Who doth contrariwise affirm as followeth, V I Z.  
I. IN relation to the Subject, That laying on of hands is an Ordinance of Jesus Christ, as it is practised upon the aforesaid subjects, (viz.) all baptised believers.  
1. In that the Spirit of God instrumentally by the Apostles of Jesus Christ, hath recorded the same as a Principle and doctrine to all true Hebrews, or Jews, or baptised Believers; as in Heb. 6. 1, 2. which words are not spoken to some particular diseased persons, or men in office, or workers of Miracles (as in Mr. Oates his aforesaid conclusions) but unto all Saints in General (viz. even unto as many as God hath in these last days spoken unto by his Son; as in Heb. 1. 1, 2. (viz) to all the spiritual seed of Abraham, as in Gal. 3. 7, 9 And so consequently Hebrews, as in Rom. 2. 28.  
2. In that it was also such a Principle and doctrine as was practised by the Apostles upon whole Churches of baptised Believers; instance, Act. 8. 17. and 19 6, 7. which two aforesaid places Mr. Oates hath lately acknowledged to be meant of all as aforesaid; so that it will necessarily follow, that the like practice ought now to be made upon all such like baptised believers, as they were, as also the aforementioned persons, in Heb. 1. 1, 2. inasmuch as the same principle and doctrine remaineth now in force unto us, by which it was so administered upon them, as in Heb. 6. 1, 2. as aforesaid.  
3. In that by the same rule that Mr. Oates▪ or any of his judgement (as aforesaid) can single out a particular baptism out of the aforesaid principle or doctrine of Baptisms, that shall relate to all the faithful in General, it will as clearly follow, that there is as well a peculiar laying on of hands, to be extracted out of the principle and doctrine of the laying on of hands, that belongeth to the aforesaid faithful ones being baptised.  
4. Inasmuch as no rational man will deny that the Principles and Foundations of Repentance and Faith towards God, belongeth to all believers in general; as also, the like Principle and doctrine of the resurrection of the dead, and of eternal judgement; as also, a particular Baptism of water out of the principle and doctrine of Baptisms, as is both acknowledged and practised generally upon all believers, by Mr. Oats himself: what reason then is there in the least, that Mr. Oats should deny an extract to be made of a particular laying on of hands, out of the aforesaid principle and doctrine of Laying on of hands, that may run parallel with the aforesaid General Baptism so practised by Mr. Oates; or that even common sense should imagine, that the aforesaid five principles should concern the generality of believers, and that the sixth should be restrained to some particular persons and ends as aforesaid?  
II. Touching Mr. Oats his assertion touching the Manner of laying on of hands upon all baptised Believers, viz. that it is not an Ordinance of Jesus Christ, as it is practised by such as lay on hands upon all believers;  
Object. 1. In that (saith Mr. Oates) there is no Injunction for more persons than one to lay on hands at once.  
Resp. In so saying, Mr. Oates hath clearly contradicted the following texts of Scripture, viz. Act. 8. 14, 15, 16, 17, 18. where it is manifest, that both Peter and John laid their hands upon the Samaritans there mentioned; and that the said Peter and John were enjoined so to do, will also appear from vers. 14. where they were sent to do what they did by the appointment of all the Apostles then at Jerusalem, and so consequently by Jesus Christ himself▪ who had promised to ratify what they should do in his name; as in Matth. 18. 18, 19, 20. as also, that the Spirit of truth should lead them into all truth, Joh. 16. 13. All which, if not a sufficient warrant for the aforesaid Peter and John's acting as aforesaid, I would gladly know of Mr. Oates (or any for him) what fuller rule they have to practise the Laying on of hands upon any to the aforesaid purposes mentioned by him, viz. as to the healing of the sick or diseased, Ordination of Officers, or obtaining miraculous gifts of the Spirit.  
Object. 2. In that Mr. Oates saith, that Laying on of hands is not to be restrained to the head;  
Resp. 1. I would gladly know what part of the body Mr. Oats would have laying on of hands restrained unto, in any of the cases aforementioned, if not to the head; and by what warrant from the Word of God.  
2. That laying on of hands, as it is practised by us upon all baptised believers, aught to be restrained to the head. I instance from Gen. 48. where when Jacob blessed Ephraim and Manasseh, the text saith, that he laid his hands upon the heads of the aforesaid persons, as clearly appeareth from vers. 14. to 21. and therefore inasmuch as we use the aforesaid Laying on of hands upon the like occasion, viz. as a blessing of the subject by the Church in the name of Jesus Christ, (who is thereby represented to be the head, not only of the subject upon whom hands are so laid, but also in like manner of the Church itself) we think it our duty so to practise the same.  
Object. 3. In that M. Oates saith, There is no word of God to enjoin the kneeling of the subject in the act of laying on of hands;  
Resp. 1. God hath enjoined that every knee shall bow unto him, Isai. 45. 23. 2. Inasmuch as the Name of Jesus (in whose name the subject is to be blessed with spiritual gifts, administrations, or operations of the Spirit, Lord, or God, as aforesaid, as Jacob blessed Ephraim and Manasseh with temporal blessings) is so exalted by God above all names, as that at it every knee shall bow, both of things in heaven, viz. in the Church; as things in earth, viz. in the world;  
Therefore, say we, it is as well the duty of such subjects to kneel to the Church, as they represent the body of Jesus Christ, as it is the duty of natural children to kneel to receive the blessings of their natural parents, as in the former instance of Ephraim and Manasseh, who doubtless did not stand upright when Jacob blessed them as aforesaid, they being about 22 or 23 years old, being born in the years of plenty, some four or five years before Jacob came down into Egypt, who had then been 17 years in Egypt; as also in that Jacob did only sit up in his bed when he so blessed them, so that in all probability the aforesaid Ephraim and Manasseth kneeled when they received jacobs' blessing, as aforesaid. (3.) Inasmuch as kneeling is the most proper posture to crave blessings from God, so likewise in the reception of such his benedictions as are obtained from God instrumentally by his body the Church. (4.) If any posture, why not kneeling?  
Object. 4. In that Mr. Oats saith there is no need to use words of expression when hands are on the subject,  
Resp. This Objection doth likewise clearly contradict the Scriptures; instance the text aforementioned, where jacob, whilst his hands were upon Ephraim and Manassehs head, used the words mentioned in v. 15, 16, 20. which doubtless was also his practice upon his own sons, Chap. 45. where he is likewise said to bless them.  
2. It doth likewise as clearly thwart the practice of Jesus Christ himself, Mat. 19 13. who when little children were presented to him, to the end he might put his hands upon them, and pray, is not said to gainsay the same, but did as well pray for them, as lay his hands on them, Mark 10. 16.  
3. It doth also in like manner as clearly contradict the practice of the Apostles, as in the  places of Act. 8. 14, etc. where it is said that Peter and john being sent to Samaria, etc. prayed for such of the Samaritans as were baptised in the name of the Lord Jesus, to the end they might receive the holy Ghost; which doubtless they did whilst their hands were upon them: for vers. 16. (being merely a parenthesis) doth not in the least put any interim of time betwixt the Apostles praying for the aforesaid Samaritans, and their laying their hands upon them, as also the donation of the holy Ghost.  
4. No rational man will imagine that the Apostle Paul used a contrary course in laying his hands on the disciples of Ephesus, Act. 19 than was formerly practised by Peter and john; there being but one true way or doing the work of God, as in point of Baptism.  
5. In the example of Ananias to Saul, Act. 9 17. where being sent to lay his hand upon Saul, saith, whilst his hands were upon him, Brother Saul, the Lord, even jesus that appeared unto thee in the way as thou camest, hath sent me, that thou mightst receive thy sight, and be filled with the holy Ghost.  
Object. If it be objected that Ananias did act alone, as also Paul, in Acts 19 as aforesaid;  
I answer, that as for Ananias, he was appointed singlely by God to do the same, as in Acts 9 10, etc. and as for Paul, he must of necessity do it alone, because there were none with him there, that were fit for such an action, as the whole passage doth clearly evidence.  
III. As touching the End, whereas Mr. Oats affirmeth, That Laying on of hands doth only tend to the aforesaid particulars, viz. to heal the sick, to cure the diseased, to ordain Officers, to give miraculous gifts of the Spirit;  
I answer, that Laying on of hands ought not to be restrained only to the aforesaid particulars, no more than the principle and doctrine of Baptisms ought to be restrained to the baptism of suffering or blood, mentioned Matth. 20. 22, 23. Mark 10. 38, 39 Luk. 12. 50. or the baptism of the holy Ghost or fire, mentioned Mark. 1. 8. Mat. 3. 11. Luk. 3. 16. joh. 1. 26. inasmuch as it is as general a principle and doctrine as Waterbaptism, (which Mr. Oats will single out from the aforesaid Baptisms, as a general standing Principle and doctrine, to continue so long as there is need of teaching, unto which it is joined by Jesus Christ himself, Matth. 28. 19, 20.) and therefore of as large a latitude and continuance as Waterbaptism or any other of the aforesaid principles or doctrines.  
Again we read that the whole Church of Corinth were endowed with several gifts, Administrations, or Operations of the aforesaid Spirit, as in 1 Cor. 12. which Gifts, Manifestations, or Operations, if the said Church of Corinth did not receive by the laying on of hands as aforesaid, I would gladly know of Mr. Oats how or by what means they so obtained them; Seeing that the aforesaid Apostle commenting thereupon, attributeth the very expressing or saying, that Jesus is the Lord, unto the Operation of the holy Ghost, as in ver. 3. as also in the following verses. Where speaking of the diversities of Gifts of the aforesaid Spirit or holy Ghost, as also of the differences of the Administrations thereof, as also of the diversities of the Operations thereof, saith, that they all proceed from the same Spirit, Lord or God, viz. the diversities of Gifts from the Spirit or holy Ghost, the differences of the Administrations thereof from the same Lord, and the diversities of the Operation thereof from the same God, which (saith he) worketh all, in all  
After which he treateth of the aforesaid Gifts, Administrations, or Operations apart, as they were given to particular Members of the aforesaid Church of Corinth, to profit the whole body withal, which he thus distinguisheth or divideth (viz.) as to one or some of them the word of wisdom, to another of them a word of knowledge, to another faith, to another the gift of healing, to another the working of miracles, to another prophecy, to another a discerning of Spirits, to another divers kinds of tongues, and to another the interpretation of tongues, and all by one and the same Spirit, dividing to every man according as he will.  
So that nothing can be more evident, then that the aforesaid Gifts, Administrations, or Operations of the aforesaid Spirit, Lord, or God, was given to the aforesaid particular members of the Church of Corinth by the laying on of hands; for in that they are so clearly manifested to be the Gifts of the aforesaid Spirit, or holy Ghost, as also that the same Spirit, or holy Ghost was instrumentally given by the laying on of hands, it cannot in reason be conceived, that the aforesaid members of the aforesaid Church of Corinth, should receive the aforesaid gifts of the Spirit, or holy Ghost as aforesaid, by any other way or means then by laying on of hands▪ it being then, and still remaineth a general principle or doctrine appointed for the aforesaid purpose, according as the aforesaid Spirit, Lord, or God, in their divine wisdom, seethe occasion.  
The meanest of which aforesaid Gifts, Administrations, or Operations, are as well to be acknowledged to be the donation of the aforesaid Spirit, Lord, or God, and that jointly and severally, as we do acknowledge the aforesaid Spirit, Lord▪ or God to be a Trinity in Unity, and Unity in Trinity; as also that by how much we annihilate or undervalue the seemingly-meanest of the aforesaid Gifts, Administrations, or operations of the aforesaid Spirit, Lord or God, by so much we do annihilate the aforesaid Spirit, Lord or God himself.  
For, as the Apostle excellently observeth, the Church or Body of Christ hath as well need of the foot as of the hand, and of the hand as of the eye; yea, he affirmeth, that even such of the seemingly-most-feeble and unnecessary gifts aforesaid, are expedient, to the end there might be no Schism in the Church or Body of Christ.  
It may therefore safely be concluded, quite contrary to Mr. Oats his aforesaid assertion, that the Laying on of hands is every way as necessary for▪ the obtaining of the aforesaid most seemingly-feeble and unnecessary gifts, administrations, or operations, as for the greatest endowments whatsoever can be given thereby. The contradiction of which, doth expressly give the Apostle the Lie, and so consequently the Spirit, Lord, and God, as aforesaid: which I hope Mr. Oats will not wittingly do, nor any of his present judgement.   

Postscript.  
SIR,  
INasmuch as having these thoughts upon my spirit at our last meeting, and not having then an opportunity to express the same; I have therefore, out of the abundance of my heart, manifested my thoughts upon your then Discourse; which if either yourself, or any of your judgement, shall further oppose, I shall be ready to reply thereunto: knowing that Truth is able to vanquish Error, albeit in the meanest of its servants,  
john Spittlehouse.   

LONDON, Printed for Richard Moon, at the seven stars in Paul's Churchyard, near the great North-door. 1653.