is the Comforter that leads us into all Truth and helps the Saints in their Testimony and Sufferings for Christ and 't is that by which they are sealed also to the day of Redemption Eph. 1.13 Who after that ye believed ye were sealed by that Spirit of Promise He speaks it to the Ephesians who well understood his meaning by remembring what was done to them by the Apostle who a while before after he had baptized them laid his Hands upon them saith the Doctor so they received and were sealed with the Holy Spirit of Promise Now do not we as much need the Spirit 's guidance and to be born up in our Testimony Sufferings and Temptations as the Saints of former Ages and to be sealed by the Spirit of Promise as they did Why then should we not be willing to wait on God in the same way he has prescribed for receiving a further increase of it even in which the primitive Saints did yield obedience Object But some will say We have the Spirit in as great a measure as you who never came under Laying on of Hands and what greater measure have you after your obedience thereto than before Ans 1. We dare not boast of our Indowments we are poor and needy and therefore willing to use all Advantages and be found in every Ordinance to meet with more of Christ and his Spirit and if you have so much that you need not pray nor use the means God directs to for obtaining more 't is a rare state you are arrived to 2. If God be better than his Word we will not complain he hath many ways to convey his Spirit into our hearts yet this is the great Ordinance for distributing of it to baptized Believers But may we not say with one of the Antients By this rite of Imposition of Hands God hath promised and the Saints received the Holy Ghost for tho saith he the Spirit of God was given extraregularly and at all times as God pleased yet this of Imposition of Hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the Ministry of the Spirit we receive Christ when we hear and obey his Word we eat Christ by Faith and yet the blessed Eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of the Body and Blood of Christ the Lord's Supper is appointed ritually to convey Christ's Body and Blood to us so is Laying on of Hands ordained ritually to give us the Spirit Now probably some who are against the Lord's Supper may say they feed upon Christ and have as much Communion with him and Faith in him as many of us who often partake thereof and may be can say as much on this account as you on the other will you therefore neglect your Duty touching breaking of Bread There is a Promise of the Spirit made in Baptism yet some may say they have more of the Spirit than you or I and yet never were baptized Cornelius tho he had received a large measure of the Spirit yet was very willing to be baptized and to do what ever Peter from Christ's command enjoined him And thus the Objection is answered Object But extraordinary Effects did accompany this Administration and such do not follow now therefore the thing you plead for is ceased Answ Let Dr. Taylor speak now for I have largely answered this Objection elsewhere before I met with the learned Doctor If this be all saith he p. 57 59. that can be said in opposition to it it is infinitely vain 1. In the days of the Apostles the Holy Spirit produced miraculous Effects but neither always nor at all in all Men Are all workers of Miracles do all speak with Tongues c. the Wind bloweth where it listeth some have Gifts after this manner some after that 2. These Gifts were not necessary at all Times any more than to all Persons but the Promise of the Holy Spirit did belong to all and was performed to all but not in the like manner Stephen was full of the Holy Spirit of Faith and Power the Holy Ghost was given to him to fulfil his Faith principally working Miracles was but collateral and incident but there is also an Infusion of the Holy Spirit to all and that for ever The manifestation of the Spirit is given to every Man to profit withal And therefore if the Grace be given to all there is no reason that the ritual Ministration of that Grace should cease on pretence that the Spirit is not given extraordinarily 3. Those extraordinary Gifts were indeed at first necessary he gives several reasons thereof one because of them who could not receive the understanding of an incorporeal Nature that if afterwards they be not so done they may be believed by those things which were already done another because of the state of the Church But the greater Gifts saith he were to abide for ever therefore 't is observable that St. Paul says that the Gift of Tongues is one of the least and most useless things a meer sign and not so much as a sign to a Believer but to Infidels and Vnbelievers 4. To every ordinary and perpetual Ministry at first there were extraordinary Effects and miraculous Consignations We find 3000 converted at one Sermon 5000 at another and Persons were miraculously cured by Prayer at the visitation of the Sick and Devils cast out in the conversion of a Sinner And now tho we see no such extraordinary Effects it follows not that the Visitation of the Sick Preaching Sermons c. are not ordinary and perpetual Ministrations and therefore to fancy that Invocation of the Holy Spirit and Imposition of Hands is to cease when the extraordinary and temporary Contingencies of it are gone is too trifling a fancy to be put into the balance against so sacred an Institution relying upon so many Scriptures 5. He argues yet further shewing tho the Gifts of Tongues and outward Miracles remain not with the Church yet the greater or more transcendent Gifts of the Spirit do continue viz. Sanctification and Power Fortitude and Faith Hope and Love c. These are saith he the Miracles of Grace to throw down the pride of Lucifer to tread on the great Dragon and to triumph over our spiritual Enemies to cure a diseased Soul to be unharmed by the poison of Temptation c. This is more than to receive the Spirit or a power of Miracles and supernatural Products in a natural Matter for this is from a supernatural Principle to receive supernatural Aids to a supernatural End in the Diviner spirit of a Man and this being more miraculous than the other it ought not to be pretended that the discontinuance of extraordinary Miracles should cause the discontinuance of an ordinary Ministration and this is that saith he which I was to prove He proceeds to other Reasons but I think he has said enough and therefore I shall return to Mr. Danvers p. 48. who labours against the stream and would make us believe that
in some other way yet we ought not to neglect our Duty Because I have obtained Faith in some other than God's usual way for the begetting it shall I not hear the Word preached for the further increasing it in my Heart Again because I have remission of Sins and other Blessings promised in Baptism before baptized shall I reject that Ordinance Sure Cornelius did not do so Acts 10. 45 47. And again I feed by Faith on Jesus Christ and receive his Flesh which is Meat indeed and his Blood which is Drink indeed shall I therefore refuse the Ordinance of the Lord's Supper which is appointed as the Ministry of his Body and Blood God forbid Even so let none neglect this Appointment nothwithstanding any Gift or Measure of the Holy Spirit they have received since it has pleased God to direct to it and left it in his House as a perpetual Ministration Destroy it not for a Blessing that is in it Isa 65.8 Motive 5. Consider the great need thou hast of the Holy Spirit yea and of a further increase thereof tho I should grant thou hast received it already for without it none can savingly believe nor call Jesus Lord. Yet there is a further Promise made to thee as thou art a Believer in Jesus Christ and what can a poor Saint do without the Spirit what Temptations dost thou meet with what Lusts and Corruptions still hast thou to mortify and what outward Tribulations art thou who professest the Gospel exposed to O therefore use all means and particularly this which God injoins thee that thou mayst obtain a further measure and increase of the Spirit of God Motive 6. Lastly Consider the excellent and unspeakable worth and usefulness of the Holy Spirit O what spiritual Profit and Advantage do the Saints of God receive hereby 1. 'T is the Holy Spirit that enlightens the eyes of our Vnderstandings 1 Cor. 2. 10 11 12 13. Eph. 1.17 we cannot see afar off without our Eyes are anointed with this Eye-salve And O what Beauty do we hereby behold in Jesus Christ how are our Souls taken with invisible Objects and what an empty and nothing-World is this when we look through the Prospect-glass of the Spirit of God upon it 2. 'T is the Holy Spirit that revives and quickens us and makes us lively in the Paths of Righteousness Joh. 6.63 Col. 2.13 3. 'T is the Spirit that leads us in the way we should walk Rom. 8.14 yea and makes them Paths of peace and pleasantness unto our Souls Prov. 3.17 't is he that guides us into all Truth and brings Christ's Words to our remembrance Joh. 14.26 4. 'T is the Holy Spirit that comforts us when cast down 't is from hence we receive all Heavenly Consolation Joh. 14. 16 26. 5. 'T is the Holy Spirit that makes us profit under the Word and means of Grace 't is that which maketh our Souls to grow and flourish in the Courts of the Lord's House Heb. 4.2 1 Cor. 3.6 6. 'T is the Spirit that helps us to pray helps our Infirmities and teacheth us what to pray for and gives us access at the Throne of Grace yea makes Intercession for us with groanings that cannot be uttered Rom. 8.26 7. 'T is by the Spirit we cry Abba Father 't is that which bears witness with our Spirits that we are the Children of God Rom. 8. 13 15 16. 8. 'T is by the Holy Spirit we mortify the Deeds of the body Gal. 5.22 't is by that we live and stand and are confirmed in Christ Jesus and sanctified throughout 9. 'T is from the Holy Spirit that all heavenly Grace and spiritual Gifts flow 't is he that divides to every man severally as he will 1 Cor. 12. 5 8 9. 10. 'T is the Holy Spirit which is the Earnest of our Inheritance and which gives an Assurance of the purchased Possession unto our Souls Eph. 1. 10 14. 11. 'T is the Holy Spirit by which we are sealed to the day of Redemption Eph. 1.13 12. 'T is by the Spirit we are made strong and enabled to overcome all Enemies and helped to triumph over Death 1 Cor. 15. 55 57. 't is by the Spirit we know that when our earthly House is dissolved we have a Building of God a House not made with hands eternal in the Heavens 2 Cor. 5.1 These things considered let none blame us that we so earnestly contend for the Holy Ordinance of Prayer with Imposition of Hands in which God has promised and so sweetly communicated as through a Conduit-Pipe such blessed Water of Life to our Souls Shall it not trouble our Spirits when Persons labour to take away the Childrens Bread or spill any of their sweet and heavenly Milk upon the ground CHAP. IX In answer to the Conclusion of Mr. Danvers's Book Mr. Danvers's Conclusion THus you have had a candid Account of the rise growth and progress of this Rite of Confirmation or Laying on of hands from the beginning to this day amongst all that have owned it with the Authorities on which it hath been found and imposed together with a genuine Examination of the Grounds and Reasons each Party have given to justify the same And may we not upon the whole fairly come to the following Conclusions viz. 1. That there doth not appear to be the least Scripture precept or Practice for any such Ordinance of Confirmation or an imposing of hands upon all the Baptized before they break bread or are admitted into Church-communion 2. That the Instances produced to prove it an Apostolical Tradition are impious Lies and Forgeries 3. That the Authorities by which it hath been heretofore enjoined were nothing but Antichristian Can. Decrees 4. That the most eminent Witnesses and Confessors that opposed the Antichristian Vsurpations and Innovations have all along witnessed against and impugned this of Confirmation viz. the Novations Donatists Waldenses Greek Churches Wicklissians All which are worthy the serious consideration of all sober and judicious Christians and especially recommended to them who having rejected Infants and imbraced Believers Baptism do yet cleave to this Practice with these following Observations viz. 1. It is most manifest that those Popes Councils and Fathers that have enjoined and imposed Infants sprinkling for a Sacrament or an Ordinance of Christ have enjoined this also as such 2. That the principal Arguments pretended for the one have been urged and pleaded for the other also viz. Apostolical Tradition and pretended Inferences and Consequences from Scripture 3. That the famous Churches and Confessors that have opposed Infants sprinkling as superstitious Popish and Antichristian have upon the same account opposed this also 4. That it doth not appear that any baptized Church or People did ever in any Age or Country own such a Principle or Practice to this day except some in this Nation in these late times CHAP. IX In answer to the Conclusion of Mr. Danvers's Book The Conclusion of this Treatise in opposition to his
Communion with himself and with one another in the paths of Peace and Righteousness and enable you to walk inoffensively in all well-pleasing being fruitful in every good work and that the God of all Grace would establish strengthen and settle you in his Truth and Ways that so you may remain unmovable like a Rock in these evil and perilous times wherein so many turn aside giving ear to Seducers Impostors and lying Spirits with which our Days so abound that it will be a choice Blessing to be kept from falling and preserv'd without blame till the coming of our Lord Jesus Christ Now that the God of peace that brought again from the dead our Lord Jesus the great Shepherd of the Sheep through the blood of the everlasting Covenant would sanctify you throughout and keep you from falling and present you without spot before him in the day of his glorious Appearance shall be the constant and hearty Prayer of Your Brother and Servant for Christ and his Truth sake Benjamin Keach The Epistle to the Reader THE Substance of this ensuing Discourse was formerly wrote and published in answer to Mr. Danvers's Book against laying on of Hands but the former Impression called Darkness vanquished being quite gone I now upon earnest desires thereto present thee with a new one and the rather because I have met with a later and short Tract wrote by a nameless Author against this sacred Ordinance which is also here briefly answer'd I have also some hopes it may tend to establish such Churches and Christians as are in the practice of it and convince such as do oppose it that so clear and precious an Ordinance may not be lost Destroy it not for a Blessing that is in it But being unwilling to be tedious to thee I commit it to the Blessing of God whose Appointment it is Farewel Decem. 13 1697. Laying on of Hands UPON BAPTIZED BELIEVERS As such Proved both from Scripture and Antiquity to be a holy Institution of JESUS CHRIST The INTRODUCTION AS it is matter of grief and trouble to many sober and pious Christians so it is no less of admiration to see such eminent and worthy Persons beclouded and darkned concerning one Ordinance that are so clear in and so much for the practice of another How well have some of our Brethren written concerning Baptism And how have they defended it against the strongest opposition as a glorious Institution of Jesus Christ but yet how have they opposed this other sacred Ordinance or holy Oracle of God Heb. 5.12 and Principle of the Christian Religion viz. Imposition position of hands upon baptized Believers as such which they have some of them cried down as much as they have cried Baptism up rendring it nothing save a meer human Innovation or Antichristian Forgery whereas nothing can be more clear than that it is of the same nature and authority with Baptism and ought equally to be contended for being inter prima Rudimenta Fidei Christianae among the first Rudiments of the Christian Faith Dangerous it is to pull one stone out of the Foundation of the House of God the Lord open their eyes to see their weakness However what they have written concerning this Principle is in this ensuing Treatise examined weighed and particularly answered CHAP. I. MR. Danvers in his Introduction tells us pag. 3. after having given us an Account both from Scripture and Antiquity of the business of Baptism in its Institution Subject Manner and End c. that it may neither be unnecessary nor unprofitable to give us an account of Laying on of hands not only because it immediately follows that of Baptism Heb. 6.1 2. but more especially because for Confirmation as it has been called it had been next after Baptism so solemnly asserted practised and enjoined both in former and later times as an Ordinance of Christ and essentially necessary to Church-Communion But what this Laying on of hands is and how that of Confirmation is founded on the Word of God he tells us he shall consider examin and recommend it to the judgment of all discerning and impartial Christians Reply He hath in his Treatise of Baptism done well Jehovah bless his Work and Pains therein And is it so in very deed Is the ground and reason why he undertook to write about Laying on of hands because it immediately follows Baptism Heb. 6.1 2 Did he find it so clearly there and has that of Confirmation as it is called been so solemnly asserted in former and later times as an Ordinance of Christ and necessary to Church-Communion Methinks if this be so he should have been very careful how he spake or wrote against such an Ordnance which so immediately follows Baptism according to the Scripture and more especially considering what he says about Authors and Antiquity concerning Confirmation or laying on of hands it having been so solemnly asserted practised and enjoined as above said Tho for my part I judg it not worth my while to make such a narrow search into Authors Canons Decrees of General Councils and the like as probably he and many may do considering we have the Word of Christ so plain and clear in the case what need we trouble our selves further especially being satisfied as some of the Fathers have said themselves that no Doctors nor Councils are of any authority or credit without the Word of God Yet finding so many of the Antients speaking so clearly touching this Ordinance tho under another name it confirms me in my belief and practice herein and one would think it should the more stumble them for whatsoever credit or esteem some of those Authors have whom he mentions yet I judg he will grant several of them to be as famous as most who have written since the Apostles time as hereafter may be hinted In the next place he tells us what method he will observe in writing his Treatise viz. First Give us an account what he finds of this Rite as he is pleased to call it in the New Testament Secondly How asserted and practised by the Antients with the Opinions of the Fathers and Decrees of Councils Thirdly How practised and injoined by the Church of Rome Fourthly How by the Church of England Fifthly How maintained by some of the Presbyterian and Independent Perswasions Sixthly How practised and injoined by several of the Baptized Churches in this Nation Then he proceeds to shew how Laying on of hands was us'd in the New Testament 1. In Benediction Mark 10.16 2. For Healing Mark 6.5 3. For conferring the extraordinary Gifts of the Spirit before Baptism Acts 9.17 After Baptism Acts 8.14 4. In Ordination Acts 6.6 1 Tim. 4.14 Acts 13.3 Reply I readily grant what he says about the several sorts of Laying on of hands and the use and end of them but must needs except against what he speaks concerning the third sort he affirms that Hands were laid upon Persons for conferring the extraordinary Gifts of the Spirit and
mentions two Scriptures for proof viz. Acts 9.17 and Acts 8.14 15. in which affirmation he altogether begs the question and proves nothing nor removes what has been said to this very point In this I must withstand him for he goes too fast I should be glad could I be an Instrument in the hand of Christ to rectify their understanding herein who doubt about it for they seem to be much mistaken about that Text Acts 9.17 but especially that in Acts 8.14 15. I shall therefore offer something in the first place to this Doth not the Scripture say plainly in Acts 9.17 that Ananias put his hands upon Saul that he might receive his sight why should he say then it was for the extraordinary Gifts of the Spirit If that which is exprest to be the effects of Ananias his putting his hands on Paul was the only end of that Service which is according to his own arguings upon Acts 8.14 Acts 19.16 then it was only for his sight for it is said he received his sight but not a word of his receiving the Holy Ghost when he laid his hand upon him that he was sent to Saul that he might receive the Spirit is granted but whether by laying on of hands or some other means is yet to be proved And this being an extraordinary case and different from that in Acts 8.14 15. viz. Ananias his laying hands on Saul as a blind Man that he might receive his sight which answers to that in Mark 16.18 and Peter and John laying their hands on them in Acts 8.14 as on baptized Believers as such for their receiving the Holy Spirit makes nothing to the Controversy depending tho Mr. D. hath put them together as if the Subject Manner and End were one and the same But Secondly to proceed to that Scripture Acts 8.14 where mention is made of Peter and John's laying their hands on baptized Believers in Samaria which our Brethren affirm was also to confer the extraordinary Gifts of the Spirit but how much they are mistaken herein shall be examined Since it appears not that the Apostles at Jerusalem did either send Peter and John to Samaria upon that account or that they laid their hands upon those believing Samaritans to that only end 't is very strange Mr. D. or others should affirm any such thing therefore to prevent this mistake let us once again examine these Texts Now 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 Spirit 't is not said the extraordinary Gifts but the Holy Spirit those you see are the express words for as yet saith the Text he was fallen upon none of them only they were baptized in the Name of the Lord Jesus then laid they their hands on them and they received the Holy Ghost Vers 14 25. I know 't is objected from the following words that the Spirit came upon them in some visible or extraordinary manner because Simon saw that thro' laying on of the Apostles hands the Holy Spirit was given This is only a supposition for who can tell what kind of Manifestations of the Spirit might appear in them to convince Simon that they had the Holy Spirit The Text doth not say they either spake with Tongues or wrought Miracles But if for arguments sake we should grant they receiv'd the Spirit in some extraordinary manner as those in Acts 19. it would not follow that this was the absolute end of this Service for if we may reason as they and others have done after this manner that what was the effects of their laying their hands upon them was the end why they laid on their hands and that End is by none attained in these days therefore Laying on of hands is not practicable in these days we shall shew you the sad Consequences and Absurdities that would follow such an Inference To proceed 't is said Acts 4.31 that when the Apostles had prayed the place was shaken where they were assembled Now mark because this Miracle was wrought as the effect of their praying can it be thought that was the end of Prayer or that we must not pray because no such effects are wrought now And when Philip had baptized the Eunuch Acts 8.39 't is said the Spirit caught away Philip that the Eunuch saw him no more what a strange thing was this that followed Baptism But now because this Miracle followed as the effect of that Administration then shall we conclude it was the end of the Ordinance of Baptism But again in Acts 10.44 while Peter was preaching the Word to Cornelius and unto those that were in his House 't is said The Holy Ghost fell on all them that heard the Word so that they spake with Tongues c. Now shall we say the extraordinary Gifts of the Spirit or Miracles were the end of Preaching because such kind of Effects followed preaching Surely none will argue so that understand themselves for if that was the End of preaching because it was the Effect that followed and that Effect now never following we may say as many do Preaching is ceased if he and others argue right for such and such extraordinary Gifts of the Spirit followed say they when baptized Believers did come under laying on of hands in the Apostles days and these Gifts are not given now therefore that Ordinance is ceased it being only for the Confirmation of the Gospel Now say I by the same Argument all the Institutions of Christ may be denied as well as laying on of hands As First Meeting and assembling together see Acts 2.1 't is said They were all met together with one accord in one place and suddenly there came a Sound from Heaven as of a rushing Wind and it filled all the House where they were sitting Vers 2. And there appeared unto them cloven Tongues like fire and sat upon each of them Vers 3. And they were all filled with the Holy Ghost and began to speak with Tongues as the Spirit gave them utterance Here is no mention of any other Ordinance save only assembling together God graciously being pleased first to confirm the Time of Worship under the Gospel viz. the first Day of the Week for so was the day of Pentecost as Tradition has handed it down and mind what effects followed But First 'T is not so now shall we therefore assemble together no more Secondly When the Apostles prayed the House was shaken but 't is not so now doth Prayer therefore cease to be a duty Thirdly When Christ was baptized there was a voice heard from Heaven saying This is my beloved Son in whom I am well pleased and the Spirit came down in likeness of a Dove And when the Eunuch was baptized the Spirit caught away Philip but such Effects follow not now when Persons are baptized ergo it's not the duty of any
that this abundantly testifies that the Original of this Ceremony flowed from the Apostles Before I proceed I might cite a passage full to the same purpose as the Judgment of the Learned Assembly of Divines which take as follows out of their Annotations on Heb. 6.2 Laying on of hands say they is usually called Confirmation which stood first in examining those that had been baptized what progress they had made in Christianity Secondly In praying for them that God would continue them in the Faith and give them more Grace strengthning them by his Holy Spirit they laid their hands upon them whence the Apostolical Constitution was called Laying on of Hands Moreover What Mr. Baxter speaks upon this account I can't well omit Confirmat p. 124 125. If the Vniversal Church of Christ saith he have used Prayer and Laying on of hands as a practice received from the Apostles and no other beginning of it can be found then we have no reason to think this Ceremony ceased or to interpret the foresaid Scripture contrary to this practice of the Vniversal Church But the Antecedent is true ergo And if any say Anointing and Crossing were antient I answer saith he First That they were as antient in the Popish use as the matter of a Sacrament or necessary Signs is not true nor proved but frequently disproved by our Writers against Popish Confirmation Secondly Nor can it be proved that they were as antient as indifferent things Thirdly We prove the contrary because they were not in Scripture-times there being no mention of them Fourthly So that we bring Antiquity but to prove the continuance of a Scripture-practice and so to clear the practice of it But the Papists plead Fathers for that which the Scripture is a stranger unto I shall close this with Reverend Mr. Hooker The antient Custom of the Church saith he Eccles Polit. p. 351. was after they had baptized to add thereto Imposition of hands with effectual Prayer for the illumination of God's most Holy Spirit to confirm and perfect that which the Grace of the said Spirit had already begun in Baptism for the means to obtain the Graces which God doth bestow are our Prayers and our Prayers to that intent are available as well for others as for our selves But to pass by this I intreat the Reader to consider that tho we have urged the Testimony of several Authors who are one with us in the main concerning our Practice herein yet we build not upon Men or Tradition but on the Word of God neither do we suppose any necessity for us to take up new weapons to defend so plain a Truth since our Adversaries have been so sufficiently worsted and put to flight by the Sword of the Spirit as used by several eminent Saints in times past What we have mentioned of Authors we have been in part forced to by what Mr. Danvers and others have said of them And that leads me to what he speaks pag. 40. of the Scripture-grounds on which the Baptists have asserted this Rite as he calls it and founded this Practice of Laying on of hands upon baptized Believers as necessary to Church-Communion as before especially held forth Heb. 6.1 2. tho not affirmed with that sobriety and modesty as the other from Probability but rather Infallibility denying fellowship to any that do not receive it c. CHAP. V. Shewing how and upon what ground the Baptized Churches do assert Laying on of hands HOW those learned Persons he speaks of have writ and asserted Laying on of hands from that Text I shall leave to the judicious Reader by considering the Instances forecited and that they hold it also as necessary to Church-Communion might I presume be made manifest but that is not our present work but rather to make the thing it self appear to be an Ordinance of Jesus Christ and in order to this those two Particulars or Principles Mr. Danvers lays down we will consider viz. First That to every Ordinance of Christ there must be some plain positive word of Institution to confirm it and not only human Tradition or far-fetcht Consequences and Inferences such as the many Volumes written of Circumcision and federal Holiness to assert Infants Baptism to be an Ordinance of Christ which no ordinary Capacity can reach and only Men of Parts and Abilities can trace and follow in their Meanders Secondly That to practise any thing in the Worship of God for an Ordinance of his without an Institution is Will-worship and Superstition c. Answ The great Text urged for this Institution he says is Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on to perfection not laying again the foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptisms Laying on of hands c. This is the Text affirmed saith he to be the great Charter of the Church for this point of Faith and Practice but how to find the least warrant for the same there he says we see not If it was indeed said let all baptized Believers have hands laid upon them with as much plainness as let all Believers be baptized Mat. 28.29 Acts 10.43 or let all baptized Believers eat the Lord's Supper 1 Cor. 11.24 Acts 2.41 it was something to the purpose Answ First we grant that to every Ordinance of Christ there must be some word of Institution and that such far-fetch Consequence as he minds will not do or be sufficient but that every Institution must be laid down in such plain positive Words as he seems to affirm viz. Let all baptized Believers have Hands laid upon them I deny it being none of our Principle I judg nor theirs neither since they practise such things as Institutions of Christ which are no where in so many plain positive words commanded as may hereafter be shewed But as to the other thing he minds we do agree with him in that matter and say Whatsoever is done in the Worship and Service of God without an Institution is Will-worship and you shall see that our Principles agree and comport with all those honest Protestant Principles concerning what we have to say further about Laying on of hands c. But to reply to what he says concerning Heb. 6. it matters not whether it be Heb. 5.12 or Heb. 6.1 2. or Acts 8.16 17. or Acts 19.6 or any other Scripture that is the chief Text urged to prove Laying on of hands an Ordinance and Institution of Jesus Christ provided that the Scripture urged on this account will prove it so to be But whereas he says he finds not the least warrant for the same I somewhat marvel at it considering what has been formerly written and proved from that Text by several worthy and able Men whose Books he nor none else have ever yet answered But it seems he would have it said in so many plain words Let all baptized Believers have hands laid upon them or else all
hands on all that were baptized without exception Nay it follows roundly that where ever the Apostles found any particular Disciple or Disciples that had not received those visible or extraordinary Gifts they were to lay their hands on them to that end For I presume Mr. Danvers judges had Paul found 1200 as he found 12 at Ephesus who had not received nor heard of the Holy Ghost he would have laid hands on them which presupposes also that those miraculous Gifts were promised and belong to every particular Member in the Church which is directly contrary to 1 Cor. 12.4 7 8 9 29 30. for tho as we have proved the Holy Spirit be promised to every sincere Believer in the Lord Jesus yet are not the extraordinary Gifts promised to any in particular being only reserved in the bosom or breast of the Almighty to whom and after what manner he will distribute them 1 Cor. 12.4 There are diversities of Gifts but the same Spirit to one is given by the same Spirit the word of Wisdom to another the word of Knowledg to another Faith to another the gift of Healing by the same Spirit to another the working of Miracles to another Prophecy to another discerning of Tongues v. 8 9 10. Are all Prophets are all workers of Miracles have all the Gift of Healing do all speak with Tongues c. Hence nothing can be clearer than this that tho all have right to the Spirit yet but very few had the extraordinary Gifts thereof in the primitive Times The Third thing Mr. Danvers seems to affirm is that all in Samaria that were baptized had not hands laid upon them because it is said of Simon he had no part nor lot in that matter 1. Here he begs the Question taking for granted that Simon had not hands laid upon him but why might not Simon have lot and part in that matter if by Lot and Part be meant the visible or miraculous Gifts of the Spirit since Hypocrites may partake of them as our Saviour plainly signifies and also doth our Apostle 1 Cor. 13.1 2 2. He might come under the Ordinance and yet his heart not being right with God he might not have any part or lot in the blessed Comforter the Spirit of Promise which the World receiveth not nor can an unsanctified Heart partake of 3. Their reception of the extraordinary gifts of the Spirit was partly to convince the Apostles and Believers themselves that Christ had made good his promise of sending the Comforter the Holy Spirit to them 4. By Lot or Part in that matter may not be meant partaking of the ritual or external part of the Ordinance but rather refers to his desire of having power to be an Administrator of it upon others so that the Holy Spirit might be given to those he laid his hands on But 5. If we should grant Simon had not hands imposed upon him which I rather incline to yet would it not hurt our Cause in the least because he might be discovered to be a profane Wretch before it came to be his lot to partake thereof if therefore it appears and may be granted that all that were baptized in Samaria came under this Appointment save Simon we have as much as we desire And surely this cannot rationally be denied by any that read the words vers 12. When they believed they were baptized both Men and Women Compare this with vers 16. that the Holy Spirit was fallen on none of them only they were baptized in the name of the Lord Jesus Must not they and them mean all who are said to be baptized So likewise when 't is said ver 13. they laid their hands upon them doth not them intend the very same they prayed for and shall we think they did not pray for them all had not all the like need of God's Spirit and is it not promised to all the Sons and Handmaids Or shall we think the Apostle did not pray for the Women as well as the Men the weaker Vessels as well as the stronger In Mat. 28.19 20. as 't is well noted by Mr. Fisher 't is said Go teach all Nations baptizing them and in the words following teaching them to observe all things I have commanded you By them must needs intend them all and every of them that were made Disciples and baptized One word or two further concerning what Mr. D. objects against us from Acts 19.6 from the Effects that followed this Administration he still arguing as if that were the absolute End thereof Which as a great Doctor well observes is too trifling a fancy to be put in balance against so sacred an Institution But let us examin this Scripture a little more Have you received the Holy Spirit since ye believed saith our Apostle They said unto him We have not so much as heard whether there be any Holy Spirit Vnto what then were ye baptized c. Two things are here very remarkable 1. That the Holy Spirit according to the sense of the Apostle inquiring after their reception of it is the undoubted Right of every baptized Believer in Christ Jesus appears from these two expressions Have ye received the Spirit since ye believed No. Vnto what then were ye baptized It seems strange as if Paul should say that you having believed in Christ and been baptized have not yet received the Holy Spirit since it is the great Legacy our Lord and Master left to every one of his Disciples 2. 'T is evident that whosoever was baptized after Christ's resurrection in his Name was instructed into the Promise of the Holy Ghost and consequently into Laying on of Hands the outward Ceremony or Ministry of it belonging to them as Persons so considered Paul seems to question their Baptism since they were wholly ignorant of that glorious Promise of Blessing annexed thereto which considered may fully satisfy any unbiassed Person that the extraordinary or miraculous Gifts could not be the End of this Administration and as touching those Effects that followed 't is clear the like Effects followed all other Ordinances as well as this Object And whereas Mr. D. presumes to say They were some of the Church of Ephesus and again not the whole Church Answ 1. Can it be thought that those were at that time Members of the Church and yet so ignorant of the Holy Spirit And surely Paul would not have baptized them again if they had been Members of the Church before 2. They are not called the Church nor of the Church nor some of the Church but certain Disciples yea and such as appears were only instructed into the Baptism of John 3. Tho we read but of 12 that had hands laid on them which was the number of the Men that Paul found at that time who lay short of their Duty and Privilege in that respect since we see the Spirit was their Right as baptized Believers it follows that it is the duty of every Believer to yield obedience to
Opinion be of little signification yet I cannot forbear to say that as to the substance and main of the design I judg it of so considerable importance that I see not how it can be neglected without very great prejudice to Church-Communion to say no more Haply some may be so nice as to be offended with the Name and dislike Confirmation for fear of Bishoping as if that old-fashioned Garment had but a piece of new-nam'd Cloth put to it and drest up in another Mode if it were so can no good come out of Nazareth Bonus odor veritatis ex re qualibet but if any are under such a fear I think I may assure them they are more afraid than hurt yea afraid where no fear is as they will quickly find if they please to come and see I could wish our dissenting Brethren would weigh the matter more seriously and moderately and since there has been by many of different Perswasions so diligent a scrutiny made ad veritatem investâ—gandam and such holy longings after the mind of God herein the result was hop'd to have been a singular Agreement in the thing it self But it may seem strange I confess to all discerning Christians that such should not be able to discover or find out the Antichristian pollutions and mutations in Baptism in respect of the Subject and Manner of Baptizing which is so apparently contrary to the Gospel-rule and pattern also O that the God of Israel would open the eyes of some eminent ones amongst them to see the pure chrystal Stream of this Institution of Christ or help them to use Mr. Vennings's phrase to find the Vein of this Golden Ore since they will not receive it as refin'd and ready-stampt for them by such whose Skill or Faithfulness they seem to suspect But 1. How can they be perfect in Church-constitution and Order whilst they miss the mark in so considerable an Ordinance as Baptism taking a Stone of Babylon for a Foundation and that for Baptism which is none For it has been so grosly abused as a learned Writer noted in another case that there is nothing remaining of it amongst them save the meer Name And 2. May it not be admired to see Men of such Light and Conscience be only pleased with the Theory and notional part of an Ordinance of Christ They see it to be a Gospel-Institution but I could never yet understand they are in the practice thereof If ye know these things happy are ye if ye do them 3. But how contrary to the Rule and glorious Doctrine of the Lord Jesus would they act should they get into the practice thereof whilst they so grievously err in the administration of Baptism since that also wholly belongs to adult persons as must be own'd if the Scriptures be a perfect and sufficient Rule for us to walk by and express whatever is necessary to know concerning this as well as things of the like nature But probably some may object Since most of the Authors mentioned in this Discourse for the further evincing the Truth contended for are corrupt either in Baptism or laying on of hands or both to what purpose are they produced In answer to which I must say that what 's offered on the account of Authors and Antiquity has been occasionally done Mr. Danvers having led us in that path Nay I might say we are necessitated thereto by his means unless we should leave one chief part of his Book unanswered in regard he utterly denies the thing it self viz. Laying on of hands upon baptized Believers as such affirming there is no mention made of any such thing or practice in the Scripture and secondly in saying the Antient Fathers and asserters of it flew mainly to Tradition and the usage of the Church in the case Should an Adversary utterly deny Water-baptism however administred and say it was never commanded by Christ but is a meer human Invention or Innovation of Man yea and affirm that all the Fathers and Confessors that heretofore pleaded for it wholly made use of Tradition and usage of the Church in vindication thereof Would not any that is for Baptism judg it necessary not only to prove it instituted by the Lord Jesus and practised by the Apostles and primitive Christians but also in opposition to his Opponent that those Writers both of former and later times who contended for it did fly to the Scripture for its proof and confirmation tho some of them could not do so as touching the Subject and Manner of Administration Hence it is we have took the same method in the defence of an Ordinance of the same Nature and Authority And now my dear Brethren I cannot but acquaint you that my Spirit has been much refreshed to hear how the work of the Lord has been carried on of late amongst some of you and the readiness of many to receive this despised Truth I am perswaded the more a Truth is opposed the more it gets ground and the Saints with others inquire after it for since Mr. Danvers's Book came forth at one Meeting in London on one day upon my own knowledg near 30 persons came under the practice hereof Vincet veritas let Truth go on conquering and to conquer the Lord will arise and scatter all the clouds of Darkness and Opposition and take away the reproach cast upon his Servants for their Witness to his Truth and Zeal for his Name Let them be ashamed who transgress without cause if we are reproached let us take it patiently since it is for our precious Redeemer's sake who hath said You are my friends if you do whatsoever I command you and in another Place Whosoever therefore shall break one of these least Commandments and teach Men so he shall be called the least in the Kingdom of God Mat. 5.11 Brethren remember the Spirit of God pronounces them worthy of commendation who stand fast and keep the Ordinances as delivered to them 1 Cor. 11.2 and the more we see evil Men and Seducers as those called Quakers and others labouring on every side of us to tread under feet and contemptuously despise all of them let us stir up our selves with one heart in defence of them all and as they are appointed as Conduit-pipes for conveyance of the Spirit and blessings of the Gospel to our Souls so let us walk as such that experience the inward Life and Virtue of them that thereby we may beautify the Gospel and Doctrine of God and our Saviour in all things having Lamps and Oil also in our Vessels viz. the form of sound Words and power of Godliness in our Hearts and Lives And now finally Brethren that I may not be further tedious unto you my breathings and desires are that the God and Father of our Lord Jesus Christ the Father of Lights the God of all Comfort and Consolation would fill you with the knowledg of his Will in all Wisdom and spiritual Understanding grant you more clear and heavenly
to be baptized now if theirs be right Reason Fourthly Peter preached to the Jews Acts 2. and at one Sermon three thousand were converted And he preached to Cornelius Acts 10. and while he preached the holy Spirit came upon them that heard the Word that they spake with Tongues and magnified God But such Effects as these follow not now when we preach ergo no Man is authorized to preach now by their arguing Fifthly When Paul laid his hands on those baptized Believers Acts 19. the holy Spirit came upon them and they spake with Tongues c. but these Effects follow not now when baptized Believers have hands laid upon them must we therefore lay hands no more Surely we have no more reason to neglect or lay this aside than we have all the other Ordinances considering the like Effects followed them respectively as well as Laying on of hands But contrariwise I must needs say instead of being stumbled or weakned in my Faith and Practice concerning laying on of hands from the consideration of those extraordinary Gifts of the Spirit being the Effects that followed once or twice as exprest in the Scripture that I am thereby abundantly confirmed and established in it and that because I find every Gospel-Ordinance and Institution of Christ was in the primitive time more or less confirmed according to Heb. 2.4 by Signs Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will And finding this Ordinance of Imposition of Hands so visibly owned by Jehovah and wonderfully confirmed by the extraordinary Gifts of the Spirit like as Assembling together Prayer Preaching and Baptizing hath been it is I say of an establishing nature to me And I see no ground to except against this Ordinance more than any of the other notwithstanding what ever hath been said or written against it from hence And because I know it has stumbled many that the end of laying on of hands Acts 8.19 was for the extraordinary Gifts of the Spirit I shall be the larger upon this particular fully to remove and take off this Objection which in part has already been done But to proceed I affirm again that the end of that laying on of Hands Acts 8.14 15. and Acts 19.6 was not for the extraordinary Gifts of the Spirit and I argue thus First Because it was never propounded as the End of it neither can it be prov'd it was What can they instance in the Case since what they mention of such and such Effects which followed proves nothing in the least Secondly It could not be for the extraordinary Gifts of the Spirit or Miracles because not promised unto baptized Believers as such nor was it ever given but to some particular Persons only I grant the Holy Spirit is promised to all as he is the Comforter according to John 14.16 If ye love me keep my Commandments And I will pray the Father and he shall send you another Comforter even the Spirit of Truth which shall abide with you for ever All the Disciples of Christ who believe and are baptized have the Spirit promised to them as further might be made appear Act. 2.38 Then said Peter 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 Spirit for the Promise is to you and to your Children and to all that are afar off even as many as the Lord our God shall call The Spirit being so plainly promised to all that were obedient to Jesus Christ or the Called of God the Apostles that were at Jerusalem hearing how God had called by his blessed Word and Spirit the Samaritans to Obedience they well knew and were assured that the Holy Spirit the Comforter was their Right Promise and Privilege as well as any other Gospel-Believers and therefore sent them Peter and John that they might receive through the use of that holy Ordinance the Promise of the Father and upon consideration that the Samaritans were Gentiles or a mixt People or such as were not of the Seed of Abraham according to the Flesh and some of the first of the Gentile Race that were called by the preaching of the Gospel Jehovah was pleased to give some visible sign and demonstration of his receiving them into his Grace and Favour to satisfy any of the Jewish Disciples that might doubt concerning the extent of the Blessings of Christ and the Gospel for palpable it is that for some time after the Death and Resurrection of Christ few of the Apostles themselves understood the glorious intent and purpose of the Almighty in bringing in the Gentiles making them fellow-Heirs and of the same Body and Partakers of his Promise in Christ through the Gospel Eph. 3.6 This I conceive to be one reason why God so visibly own'd the Ordinance of Laying on of hands when administred as well as for the Confirmation of the Ordinance it self and that Christ might convince them he had made good his Promise John 14.16 But if you will still say that the Reason End or Cause why Peter and John did lay their hands on those baptized Believers was not for the Spirit the Comforter as so considered but for the extraordinary Gifts thereof I shall proceed to a third Reason and thus I argue Thirdly Either Peter and John when they laid their hands on those Believers and prayed for the Spirit prayed in Faith or not in Faith If in Faith then they had I presume some ground or Promise of God and Christ to build their Faith upon as to what they prayed for But if it was for the extraordinary Gifts of the Spirit as some affirm where shall we find any such Promise that they might ground their Faith upon And is it not sinful to pray for that which God has no where promised considering what the Scripture saith Rom. 14.23 There are divers Promises as hath been hinted made by God of giving the Spirit I grant but not the extraordinary Gifts God promised he would pour out his Spirit on his Servants and Hand-maids and our Lord Jesus in John 14.16 promised the Comforter to all that love him and keep his Commandments And in Acts 2.38 it is promised to all that repent and are baptized And doubtless it was by virtue of these Premisses or Promises of the like nature that Peter and John prayed and laid their hands on those Believers in Samaria and Paul on those at Ephesus Acts 19. or else shew us what Ground or Promise they had If you say the extraordinary Gifts of the Spirit were promised then say I they were promised to Persons of such or such a Name or so or so qualified Now surely none will say to Persons of such or such a Name therefore it must be promised to Persons so or so qualified and those Qualifications also must be known if the Qualifications be not Repentance Faith and Baptism then assign what they are If you say
Faith and Repentance be the Qualifications then say I the Promise of the extraordinary Gift is made to every Christian Man and Woman yea and every sincere Believer must receive those Gifts or God doth fail of his Promise For I am sure there is not one Soul that is a Believer indeed having obeyed from the heart the form of Doctrine taught and delivered to the Saints but hath more or less received the Spirit of God according to the Promise or Promises made to them as Persons so and so qualified or called as hath already been minded Fourthly The end of that Laying on of hands Acts 8. could not be for the extraordinary Gifts of the Spirit because those extraordinary Gifts or Miracles serve not for them that believe but for them that believe not Now can any think Peter and John were sent by the Apostles from Jerusalem to those that had received the Word and were baptized in Samaria for the profit and benefit only of the Unbelievers there that they viz. such as did not believe in Samaria might by beholding the Miracles or extraordinary Gifts of the Spirit given to them that did believe be convinced that Jesus was the Christ Surely no Man can think or imagine such a thing especially considering the Text says plainly They were sent to them that had received the Word and were baptized sent for their particular Comfort and further Consolation in Christ Jesus that so they might stand compleat in the whole Will of God and might be made Partakers of the Spirit of Promise made to every believing Soul baptized Acts 2.38 for as much as it was their right and they stood in great need of it as all poor Souls do who enter themselves under Christ's Banner For as our Lord Jesus after he was baptized had the Spirit descending upon him and was straightway exposed to temptation from the Devil even so are all his Followers when they take up the Profession of the Gospel to expect to meet with sore Trials Temptations and Afflictions and therefore have need of more of the Spirit to strengthen encourage support and comfort them and to give them further assurance of the Love of God that they may not flag nor be disheartned but may be abundantly enabled to overcome all Enemies and Opposition and remain faithful to the Lord Jesus unto the death To this end doubtless the Apostles sent Peter and John from Jerusalem who when they came pray'd and lay'd their hands upon those Men and Women baptized even for the Holy Spirit of Promise for their particular profit comfort and benefit and not for extraordinary Gifts or Miracles which was 't is plain from Heb. 2.4 for the Confirmation of the Gospel to them that believe not according to 1 Cor. 14.22 Wherefore Tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but them which believe Fifthly This being so it could not be for the extraordinary Gifts of the Spirit that the Apostles laid their hands on those in Samaria because there was no need of further Miracles forasmuch as Philip had wrought such mighty Miracles and Wonders in that City before in so much that they were all convinced yea the very Sorcerer himself believed and continued with Philip and wondred beholding the Miracles and Signs which were done Acts 8.13 Surely the Apostles at Jerusalem hearing of those things and how the People yea the whole City were convinced and satisfied that Jesus was the Christ would never have sent Peter and John to do that work which was so effectually done before by Philip and therefore I conclude that that laying on of hands Acts 8. was not for Tongues Miracles or the extraordinary Gifts of the Spirit as our Brethren affirm and this being so my work is near done already for if they miss in giving us a true Account how Laying on of hands was used in the New Testament they miss in the main case of all and if that Laying on of hands Acts 8.14 15. and Acts 19. was not for the extraordinary Gifts of the Spirit the greatest Objection is answered and the chief stumbling-block taken out of the way of God's People For if Prayer and Laying on of hands was practised upon baptized Believers as such as a Principle of Christ's Doctrine for the promised Spirit the Comforter as so considered which is the absolute Right Portion and Privilege of every believing Soul to the end of the World then doubtless the Ordinance must needs remain in full force and virtue as God's way means or method of conveyance of the said Spirit to all his Chosen always even until the end But because I shall have occasion to speak more to this anon I forbear inlarging upon it here CHAP. II. Shewing that tho this holy Institution of Christ hath been corrupted by Antichrist yet it ought not therefore to be rejected MR. Danvers Pag. 6. proceeds to shew how Laying on of hands has been asserted by the Antients and by the Canons and Decrees of several Councils Pag. 15. how by the Church of Rome Pag. 17. how by the Church of England Pag. 24. how asserted by some both of the Presbyterian and Independent Perswasion c. What earnings or advantage he could propound to himself by filling up so many Pages in his Book with Stories of this kind I know not Many as I am informed and some in my owm hearing do judg what he has done in this respect makes more against himself than us Nay some who are for this Ordinance seem to be much confirmed by what he has said concerning Antiquity in respect thereof and look upon themselves as beholden to Mr. Danvers for his pains in searching into Authors and in producing so much both from Antient and Modern Writers for Laying on of hands as immediately following Baptism and as necessary to Church-Communion And I must confess I did not think so much could have been produced from Authors and Antiquity in the case as I perceive there may having through his means according as I am capable made some search Tho I must say if there were ten times more to be urged on that account had we not the Authority of God's Word to warrant our Practice it would signify nothing For we will say with Ignatius Whosoever speaks more than is written altho he fast altho he keep his Virginity altho he work Miracles altho he prophesy yet let him seem to thee a Wolf amongst the Sheep Epist ad Hierom. But to proceed I wonder Mr. Danvers should condemn and wholly cast away Laying on of hands upon baptized Believers and have nothing to do with it because it had been corrupted by the false Church the Subject and Manner of Administration being quite altered and changed the Ordinance or pure Institution being turned into abominable Superstition may he not as well cast away Baptism and the Lord's Supper also since they have been every way
and have need of it as well as others besides this sort concerns not all no only sick Persons and may be practised again and again as oft as Persons may be sick or under bodily infirmities but that Principle that is one of the beginning words of Christ's Doctrine is only to be laid or practised once Heb. 6.1 Not Laying again c. 2ly Unbelievers had hands laid upon them for healing and therefore I might also argue it appertains not unto Babes as such Moreover anointing with Oil is left as the Ordinance for healing in the Church 3. Mr. Danvers should make a difference between what Christ taught as a Promise or Gift to some particular Persons and what he taught as a general Practice that which is minded in Mark 16. is laid down promissory-wise to such as should have the gift of Faith or the Faith of Miracles and is therefore nothing to the purpose 4. They distinguish not between the Word or Doctrine of Christ and Miracles which were for the confirmation thereof which in Mark 16.20 the Spirit doth which causeth their mistake But do they not confute themselves by thus arguing they own the Doctrine of Laying on of hands to be a Foundation-principle of Christ but this they speak of here must needs be granted to be temporary being for the confirmation of the Word as he himself confesseth and every Word or Ordinance of Christ as I have shewed was more or less confirmed with Signs and Wonders according to this Promise of Christ I shall say no more to this but proceed to his next Objection 2. Object Page 44. If every one of these Principles in Heb. 6.2 are so absolutely to be taken in by Babes and without which we are not to esteem them communicable what do you say to the Doctrine of Baptisms in the Text one of the Principles must all be baptized with the Baptism of the Spirit and of Sufferings c. Answ We answer by distinguishing between that Baptism that is a practical Duty and that which is taught or laid down by our Lord Jesus to be believed that that is commanded ought absolutely to be obeyed by every Babe and 't is as necessary for every Babe to believe the Doctrine of Sufferings which Jesus Christ preached to all that would follow him and be his Disciples this was that which he taught Mat. 20.22 23. to the two Sons of Zebedee that they and consequently all God's Children should more or less be baptized with In the World saith Christ you shall have tribulation John 16.33 'T is necessary every Saint should be instructed into this and believe this that through much Tribulation we must enter into the Kingdom of God Acts 14.22 and all those who will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 We say not that every one must actually forsake House and Lands and Life for Christ's sake and the Gospel or else be none of his Disciples but be ready in holy disposition so to do when call'd to it And as to the Baptism of the Spirit that the Spirit is promised to every true Believer see Joel 2.28 29. which Peter Acts 2.17 compared with vers 38 39. applies indefinitely to all penitent baptized Persons whether Jews or Gentiles as their Right by promise of the Father to receive and not to them of that Generation only but also to such as should repent and be baptized in all succeeding Ages this Promise is one and the same with that in John 7.38 called Rivers of Water implying fillings with the Spirit In Acts 2.38 't is said to be the Gift of the Holy Spirit In Acts 11.17 like Gifts In Acts 8.15 the Holy Spirit which the Apostles in the belief of the promise Joel 2. and Joh. 14.16 Acts 2.38 prayed for From which Scriptures it appears that all Believers are under the like Promises of the Holy Ghost on like terms of Repentance Faith c. And according to the measure of Faith given us by Christ may our fillings with the Holy Spirit be And thus it is the duty of every Disciple to believe he shall receive or be baptized with the Spirit according as the Will of the same Spirit is that divides to every Man the particular measures thereof having the Promise of a faithful and never-failing God to rely upon provided he go on in his Obedience as directed in the blessed Word for the attaining of it Object But if it be objected none are baptized with the Holy Spirit but such as receive it visibly and in its extraordinary Gifts Answ 1. Suppose none are so baptized now yet all the Saints are to believe the Promise of the Spirit and do receive it too and doth not God perform his Promise because none so receive the Spirit viz. to be baptiz'd therewith 1 Cor. 12.13 2. All are to believe the Baptism of the Spirit was given in the Apostles days to confirm the Gospel or Word of Christ And 't is to be observed that Paul to the Ephesians on whom he had imposed hands Acts 19.6 and the spake with Tongues and prophesied takes no notice of those visible Gifts but saith In whom also after ye believed ye were sealed with the Holy Spirit of Promise Eph. 1.13 plainly shewing 'tis the great Benefit received and enjoyed by Believers to be sealed by the Spirit 't is not matter of rejoicing to work Miracles as 't is to know our Names are written in Heaven And thus we have explained the Doctrine of Baptisms Now to what he says in the 3d place p. 45 That the Laying on of hands Heb. 6.2 may respect the Laying on of hands upon the Ministry for their solemn Investiture into their Office whether Deacons Elders or Messengers which he says is necessary to be taught known and understood by all tho all are not commanded into the personal practice of it for all are not Prophets Apostles Teachers and 't is most remarkable that the Doctrine or teaching of Laying on of hands is all that is mentioned in this Scripture all baptized Believers must be taught it that 's plain but that they are obliged therefore to practise it is not here or elsewhere to be found Answ Before I give a further Answer to this grand Objection I can't but observe how he mistakes the Text i. e. than the Doctrine or teaching of Laying on of hands only is mentioned in this Scripture why does he speak thus of Imposition of hands only may he not as well speak so concerning Repentance Faith and Baptism as of this Principle i. e. they also are necessary only to be taught and known by all and none concern'd in the personal practice of them Would any judg this Good Divinity What reason can he give seeing all the four are practical Ordinances that the three first should be taught so as to be personally practis'd by all and the other only to be believ'd Tho what he says here has already been fully answer'd yet I shall