THE FOURTH PRINCIPLE OF Christian Religion: OR, The FOUNDATION DOCTRINE OF Laying on of Hands. Asserted and Vindicated by way of Answer to such Arguments as by Lieutenant Colonel Paul Hobson have been presented against this Gospel Ordinance. Affectionately tendered to such enquiring souls as are desirous throughly to forsake Babylon notion and humane tradition, and by universal obedience to follow the Lamb in all his righteous appointments. By THO. TILLAM a Minister of Jesus Christ.  PSAL. 102.13, 14. 
Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea the set time is come.  
For thy servants take pleasure in her stones, and favour the dust thereof.  
LONDON, Printed by E. C. for Henry Eversden, and are to be sold by William Hucheson of Durham M.DC.LU   

To all the espoused Virgins of the Prince of Peace, whether Persons or Churches, with such precious panting Spirits as are breathing after his Divine embraces.  
Heirs of Glory,  
WHatsoever be your outward state, yet since the distinguishing love of God hath enriched you with grace, I dare confidently (as his Ambassador) salute you with peace, even that peace which the world can neither give nor take away; the peace of God that passeth all understanding, such peace as unbelieving disobedient ones never tasted, neither can enjoy. For however the Prince of darkness transforming himself into an Angel of light, doth now more than ever, by strong delusions Captivate thousands in his airy region, where fancied spiritual enjoyments possess them with vehement desires to their conceited Paradise: Yet alas! 
Isa. 44.20.  True peace is a mere stranger, they feed upon ashes, deceived hearts have turned them aside, that they cannot deliver their souls, nor say, Is there not a lie in my right hand? While they boast of perfection, light, infallibility, the enemy hath stolen their hearts from Evangelicall obedience. I would in a word warn your precious souls (ye who desire to obey from the heart that form of Doctrine which was delivered you) beware of the great deceit of these days, 
Rom. 6.17.  wherewith Satan deceiveth multitudes, to a slighting that wholesome form of sound words; and in the mean time leads them by the noses into the most pitiful forms that ever were invented, as putting off the hat, bowing the knee, saying, Sir, Master, Lord, thou, and such like. And such as differ from them about these gnats, shall presently discern the serpents sting full of deadly poison, denouncing Wrath, Woe, Damnation, all the plagues of God. But for the precious ordinances of Christ, as Baptism, Church fellowship, Love-feasts, washing of feet, breaking of bread, singing of Psalms, Imposition of hands, Church officers, Sabbath, Lords day, Anointing with oil, Holy kiss, Christian salutes, Censures and such like, their very souls abhor them, and their presumptuous tongues dare curse the precious saints that use them. But ye beloved, building up yourselves on your most holy faith, 
Judas v. 10, 21.  praying in the Holy Ghost, keep yourselves in the love of God, waiting for the second coming of Jesus Christ, in all the ways he hath appointed. Be not found in the fire of foolish Virgins when the Bridegroom comes, but labour to stand complete in all the will of God, lacking nothing. To this end I here present you with a precious Ordinance of Christ, opposed by many professors; and particularly by a Northern Gent. a Preacher, whose arguments I do profess should never have received answer by me, had not some boasted, that because they were not, therefore they could not be answered. Whereupon at the earnest desires of some choice spirits I did engage, with purpose to confine myself to a narrow compass, such as might be easily copied; but the enlargements of that holy Spirit who is variously communicated through this Ordinance of Hands, hath put me upon the necessity of making it more public: with which purpose I did acquaint my Antagonist that if he pleased he might alter any thing of form in his arguments; but after several week's expectation, I heard of his absence far from home, so that my occasions, and present opportunities of the Press have engaged me to publish the Gent. Arguments as they were first presented, with my answer thereunto. And now the God of truth, accompany his own Precept with his own presence, for the confirmation of those obedient souls who have greatly honoured Christ by early submission. For the information of those precious Spirits who are weeping and seeking the way to Zion, with their faces thitherwards. And for the mitigation of that bitter persecuting, harsh imposing, imperious spirit, that so greatly rageth in many professors against the practice of this duty. O that darkness might be dispelled, and the true light shine in professors spirits, lips, and lives! Let all that fear Christ beware of resting in that light so much cried up by deluded souls. The light in the natural man will never save him, no nor so much as show him what he ought to do (as a Christian) No wonder then that those who so cry up that light, live in such gross disobedience to Gospel Ordinances. But if nature's highest attainers will know what they ought to do, Act. 10.6. if they would be told words whereby they may be saved, Act. 11.14. they must not be sent to the light within (as deceivers say) but they must send for a Gospel minister to tell them words. But those that cry up the light in the Conscience, are enemies to those words of Scripture. Alas pitiful dark souls! they know no light but that which lighteth every man that cometh into the world; 
Joh. 1.5.  but thy precious soul (thou Spouse of Christ) canst witness the Gospel's light that lighteneth every man that cometh out of the world, 
Joh. 15.19.  by religious separation, not by a voluntary Popish humiliation. The former is a true light but natural; the latter light is truly evangelical. And this light is communicated through the Word and Ordinances, and particularly, through this holy Ordinance of Laying on of hands 
Psal. 119.130.  
* Act. 9.17. , to which light I leave thy enquiring soul, to illuminate thy understanding in the knowledge of this Ordinance, that through obedience to it thou mayest have more light, to conduct thee into everlasting life, through Christ thy King; for whose sake I am thy servant.  
Tho. Tillam.   


This Question it seems was propounded to the Gent.  WHether the laying on of hands upon all Believers be a standing Ordinance to continue in the Church of Christ, and to be practised now by the Ministers of Christ, yea or no. 
To which he returned these lines.  
Your Quere doth not at all relate to the use of Laying on of hands for the designing of fit subjects to Offices, according to these Scriptures, Act. 6.16. & 13.3. 1 Tim. 4.14. & 5.22. Nor to your laying hands upon the sick according to these Scriptures, Jam. 5.14. Act. 28.8. Therefore in my answer I shall mind neither of them, but singly your Quere as ye lay it down (which is) Whether hands are to be laid upon all believers as believers without relating to an Office be a standing Ordinance in the Church of Christ, Yea or No.  
My answer to it briefly is, That I judge it not a standing Ordinance, and my grounds are these.  
The first is taken from the unwarrantable foundation of such an act.  
Secondly, The sad absurdities that will come upon it.  
For the first. I. Where we have no command given out by Christ to his Church for a practice, there the Church hath no ground to continue a practice; but there is no command given forth by God or Christ to the Church of Christ for the laying on of hands upon all Disciples. Therefore there is no ground to continue that practice.  
The Major Proposition is proved from these Scriptures, Isa. 1.12. & 8.20. Ezek. 43.7. Job. 15.14. Rom. 4.15. Levit. 10.1, 2. applied to the 13. v. Enod. 13.5.  
If any shall question the minor, I should be glad to see their proof. If any say it is proved in Heb. 5.12. with Heb. 6.2. where it is called, An oracle of God. And some have from that endeavoured to prove Oracles and Commands both one. I shall say little to the reasons, but refer the Reader to the justifying of the proof.  
And how inconsistent the application of those Scriptures they bring, are to make good this particular, to wit, Laying on of hands upon all believers, and that by them that are bare Ministers. Now though it be not proper for any to prove negatives, yet something I must say to them that go about to maintain this practice from that Scripture.  
First, I would have you consider that all that is said by them from hence is but a supposition, and a supposition is not a sufficient foundation for the continuation of any thing that is called a Gospel's Ordinance. And that it is but a supposition is clear, if ye read but the Arguments of them that paraphrase upon that Scripture, and consider well the Scripture itself, Heb. 5.12. applied with Heb. 6.2.  
Secondly, It is not only a supposition, but a doubtful supposition, for it is more probable that the Laying on of hands by the Apostles upon any that were bare Disciples, was rather concluded in that word in the first part of the second verse of the 6. of the Heb. concerning Baptisms; then that which the Apostle speaks in the second vers. concerning laying on of hands; for if this be not one of the Baptisms that was here expressed in this Scripture, Heb. 6.2. I should gladly know how they would make up Baptisms according to this Scripture, Heb. 6.2. for that if you will consider all the case is doubtful, and whether a doubtful supposition be a sufficient foundation to bear up an act as a Church Ordinance, we leave it to any soul to judge. So that the minor is as well true as the major, than the conclusion must follow.  
Object. 
Object.  If the Apostles did it, we have a command for it, for we are commanded to follow them, 1 Cor. 4.14. 1 Cor. 10.1.  
Answ. In answer to this consider these things.  
First, Those that object do not, nor cannot follow the Apostles in their works of Miracles.  
Secondly, The two Scriptures, and ye will see, it doth not at all make good what they intent.  
For the first place, 1 Cor. 4.16. the Apostle there doth not intent following him in all things, but he exhorts them from false Apostles to follow him that is his teaching, and that teaching which he had preached to them, and in all the Churches; that you will see if you read the 15. v. But the Laying on of hands upon all disciples he taught in no Church nor to them.  
Now to the second Scripture, 1 Cor. 11.1.  
1. To that is, 
Answ.  that the Apostle did not intent acts of power, as this is, but acts of imitation, for it is the same word of the Apostle hath in Eph. 5.1. where we are commanded to be followers of God as dear children. Now none are so ignorant as to think we are commanded to follow God in acts of power. But in imitable acts answering the commands of Christ, and the practices of the Churches. But there is, as we said before, neither a command from Christ, nor any practice of the Churches that we can read of for Laying on of hands upon all Disciples, but it was properly an act of power, Act 8.19. & 19.6.  
2. That which we have no example from the practice of the primitive Churches, we have now no ground to practise now. But we have no precedent in the primitive Churches that ever Laying on of hands was practised upon all believers, by them that were not Apostles; therefore there is no ground for that practice. Now the Major proposition none will deny; and as for the Minor, it will clearly appear if ye consider,  
1. That we have no Scripture that ever hands were laid upon bare believers; two Scriptures Act. 8.17. & 19.6. and no other Scriptures declares, that that act was performed either then, afterwards, or before; and I am confident that if you with a single heart desire to see truth, as it is expressed and intended, you will see no foundation to warrant such an act as the Laying on of hands upon all believers, by the Ministers of the Churches to be a standing Ordinance, and that you will clearly see if ye mind these things. 1. Who did it. 2. Upon whom. 3. Why.  
First, By whom, it was by the Apostle and no other, if any should be so absurd as to say, What the Apostles did we are commanded to do, though we have no command for it, nor practise in the primitive Churches. To that I answer, If the bare examples of the Apostles without a command doth bind in any thing, then in every thing; the great absurdities that will follow upon that, you will clearly see, if ye view well these Scriptures, Act. 3.1, 2, 3, 4, 5. & 16.3, 21, 26.  
Secondly, Mind upon whom it was done, they were a people ignorant of and strangers to the Holy Ghost, as you will see if you read the said Scripture Act. 19.2. and also the forementioned Scripture. But where you read of so many thousands as was converted Act. 2.41. so many at another time Act. 4.4. nay if ye read over all the practices of the Church of Corinth, the Church of Rome, or the Church of Thessalonica, or any other Churches, that were settled, ye shall never see any such practices amongst them.  
Thirdly, It was not as men pretend in these days to put men in expectation of the Holy Ghost to wait for him in this practice. But it was absolutely to communicate the Holy Ghost in and by the action, Act. 8.14. & 19.6.  
Now we might speak much more to the minor proposition, were it proper to speak much to negatives, but that which hath been said is sufficient to manifest the truth of the Minor, therefore the conclusion followeth.  The second thing is the Absurdities that of necessity must follow such an unwarrantable practice. 
The first absurdity is, they lay unfaithfulness upon Jesus Christ, 
Exod. 25.8, 9, & 40. vers. Heb. 8.5.  crossing this Scripture, Heb. 3.2. and advancing Moses above Christ, for Moses who was but a servant of God to declare the order and form of God's house never left any to act upon doubtful suppositions, but gives them a particular command for every ordinance that was to abide in God's house.  
The second Absurdity is, They lay a lie upon Paul, he says that he had declared the whole counsel of God to the Church, Act. 20.27. and yet never did deliver this to the Ministers of Christ to lay hands upon all Disciples, which if they say is a truth, than they lay an untruth upon Paul.  
The third Absurdity is, They cannot do it in faith, therefore sinful, unless it be an imaginary faith. All acts done in faith have a command for it, or a promise to meet God in it. But in this they have neither.  
The fourth Absurdity is, It brings them out of a capacity to answer this Scripture 1 Pet. 3.15. In being able always to give a reason of the faith or hope that is in them, that so gainsayers mouths might be stopped. Now to maintain an act from nothing but supposition, can never stop the mouths of gainsayers; for supposition is as strong in the one as in the other, and is so far from convincing any, that it produceth disputes in all.  
There is two things to be considered in the Acts of the Apostles, which were glorious discoveries of the power and authority of Christ in the settlement of the Gospel, which these men do directly cross who are bare imitators of the act, but cannot carry on the end.  
The first is, The Apostles had power before to preach and Baptise with water, yet before they did this, they must wait for power, and that an eminent and glorious power at Jerusalem, Luk. 24.49.  
Secondly, When they did do it, it was so done that no men as men could imitate it, that made Simon so amazed. Act. 8.18, 19  
Now these men that thus plead and endeavour thus to practise, have neither waited for power, nor yet have received that power, and what they do as their imitating the act without carrying on the end, which is the essence of the act, in that thing men as men may do. And what an absurd thing this is, let them that fear the Lord, and love the glorious discoveries of his power and authority in the settlement of the Gospel, judge.  
Now dear friends I desire you in the fear of the Lord seriously to mind not only what hath been said, as to the unwarrantableness of such an act, and the absurdities it doth produce; but further consider these few considerations that I shall in Christian love present to you who own and practise such a thing.  
First, Consider how injurious you are to Jesus Christ, which you will see if ye mind well the fift absurdity, 
Act. 8.18, 19 & 19.5, 6, 7.  Christ bringing forth an act to show his power, you imitate the act and have not the power; so turns acts of power into a bare imitation, and so are injurious to Christ's intention.  
Secondly, Consider how you put yourselves under the reproof of God, Isa. 1.12. when he shall say, Who hath required these at your hands? should you then bring that place of Scripture, Heb. 6.2. and if God demands, How ye know he did intent the Laying on of hands upon all Disciples in that place, you can only say, you think so. And what a sad thing is that? How justly do you come under God's reproof?  
Thirdly, Consider not only in your acting how unlike all the primitive Churches you are, but also unlike Philip you are Act. 8.12, 13. though he was able to work miracles, and in many things beyond you, yet when he had Baptised with water, he left the Laying on of hands to the Apostles, Act. 8.14, 15, 16, 17.  
Fourthly, Consider the great danger of turning acts of power, into bare imitation and want the power, see Act. 19.13, 14, 15, 16. Exod. 7.8, 9, 10, 11, 12, 13. & 8.16, 17, 18, 19   

The Fourth Principle OF CHRISTIAN RELIGION: OR, The FOUNDATION DOCTRINE OF Laying on of Hands. Asserted and Vindicated by way of Answer to these Arguments.  THE Gents. first ground, Why the Foundation Principle of Laying on of Hands, is not a standing Ordinance, he taketh (as he saith) From the unwarrantable foundation of such an act. 

To which in Christ's strength I answer.  
That it's to me a Paradox, that a Foundation Principle of Christianity, should want a warrantable foundation. How then can Christ be accounted faithful in all his house, even as Moses was, if he hath shewed-himself such a foolish builder to raise a superstructure upon an unwarrantable foundation? 
Heb. 3.2.  Moses never left his house in such a pitiful plight.  
The Lord Christ timely expostulates with such as will give him the hearing, 
Luk. 6.46.  but will not do the things that he says; and such this age abounds with, that grant this Foundation principle to be the teaching, saying, or doctrine of Christ, but it's only to be learned, not to be practised. But I am sure this assertion hath none other than an unwarrantable sandy foundation, which this interrogatory must needs overturn, Why call ye me Lord, Lord, and do not the things which I say? Whereas the man which Christ commands, digged deep, and laid the foundation upon a rock, and such a foundation have the Six Principles of Christian Religion, and every one of them, for they are plainly called Foundation Principles, which all the rising floods, 
Luk. 6.48.  and vehement streams of opposition shall never be able to shake, for they are all founded upon a rock, and the rock is Christ: Upon this rock will I build my Church, and the gates of hell shall not prevail against it.  
The Gent. 
Mat. 16.18.  hath laid but a sandy assertion for his first groundwork, in judging Imposition of hands no standing Ordinance, as having no warrantable foundation. Whereas, it hath not only as firm a foundation as Christ himself the rock of ages, being one of his first Doctrines, words, say, or teachings, (as the Original holds forth) but is also itself (with the other principles) called a Foundation. Not laying again the foundation of repentance from dead works, 
Heb. 6.1, 2.  and of faith towards God, of the Doctrine of Baptisms, and of Laying on of hands, etc. The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies such a basis or principle is laid under another thing, without which that thing cannot stand. 
Ephes. 2.20, 21.  It is one of those foundation stones of the Apostles and Prophets, laid next the chief cornerstone Christ Jesus, and whatsoever building would grow up to an holy temple in the Lord, Can no more want this foundation principle of Laying on of hands, 
Heb. 5.12.  than its fellow principle Baptism, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word of the beginning of Christ, which the the Apostle saith, Every Christian babe ought to be taught, 
1 Pet. 2.2.  as being a part of that sincere milk of the word, which he ought to use in the infancy of his profession, whiles yet he is unskilful in the word of righteousness. Heb. 12.13.  
We have talked much of the Six Principles of Christian Religion, but alas, it hath been but an uncertain sound from unskilful Trumpets, whereby Christ's Soldiers have not prepared themselves to the battle, 
Act 8.30.  through their obedience; so that if a Philip should demand, Understandest thou what thou readest, or hearest? who could give a clear answer?  
A great noise is made of Six Principles, and yet this Gent. saith, that one of them is not a standing Ordinance, as wanting a warrantable foundation; thus the number of our Principles are only five, by his account. And Christ himself affronted as a deceiver. For if this be true that the Gent. saith; there is a title, yea and more than a title of a law, word, or doctrine, far exceeding the law of Moses, that is fallen to the ground, and no more a standing Ordinance, Christ's lips being not a warrantable foundation (it seems by this assrrtion) to support it.  
But who would not tremble that ever was truly awakened to hear a practical Doctrine of Christ, which at first was spoken by the Lord 
* Heb. 2.3. with 6.1, 2.  to be so slighted? He that despised Moses law, died without mercy. O that timely repentance may avert that so much sorer punishment, 
Heb. 10.29.  due to those who bring another Doctrine, to raise a foundation Principle of Christian Religion, as no standing Ordinance. Contrary to many clear Scriptures, as Mat. 28. ult. Phil. 4.9. 2 Tim. 2.2. 2 Pet. 1.15. Joh. 14.26. Heb. 2.1, 2, 3. which clear Scriptures (with many more) do prove the continuance of all Gospel Ordinances throughout all ages, and yet this plain institution of Christ himself, seems to the Gent. 
Luk. 24.11.  (like Mary's message) but an idle tale, no standing Ordinance, as having no warrantable foundation.  
From which absurd and unjust conclusion, the Gent. proceeds to twist a rope of sand, in a strange Syllogism, for the subverting a people, who are little better acquainted with mood and figure, than their ploughshares, to whom Logic is as much a stranger, as the truth of this Principle of Laying on of hands. But though the Gent. differ not much from a Barbarian to them in this Logical dress: yet to a prejudiced people set led upon their lees, any thing that looks but against this truth will serve turn.  
The substance of what he asserts in such a multitude of words, is, That Christ hath given no command to his Church to practise the Laying on of Hands upon all Disciples.  
But so far are those Scriptures he quotes, from proving his assertion, that they return vigorously upon his own head.  
For from the first of them I do in God's name expostulate with him, 
Isa. 1.12.  Who hath required this at your hands, to contradict and oppose one of the Principles of Christian Religion? Whosoever therefore shall break one of these least Commandments and teach men so, he shall be called the least in the Kingdom of heaven, Mat. 5.19. that is, utterly cut off. Act. 3.22.23.  
His second Scripture directs us to the Law and to the testimony, 
Isa. 8.20.  which through distinguishing grace hath engaged gracious hearts in obedience to this law of Laying on of hands; whiles he rejecteth the Law, and shuneth the clear testimony that Christ hath given to this, equal with other of his Ordinances, Heb. 2.4.  
His third, 
Ezck. 43.7.  Me thinks should lay a loving restraint upon him, no more to defile the precious things of Christ's house, of which Laying on of hands hath the fourth place.  
And O that his fourth proof might prove armour of proof upon his, 
Joh. 15.14.  and many others hearts! to stop their career against the commands of Christ; for how can he mention this Scripture, Ye are my friends if ye do whatsoever I command you, whiles he showeth himself an adversary to this command of Christ? which the Apostle shows is necessary to be taught Christ's babes, Heb. 5.12. and doubtless they acted according to their commission, which runs thus, teaching them to do all things whatsoever I have commanded you, Mat. 28.20. Yea the Spirit expressly testifieth that what the Apostles did teach or write are the commands of Christ, 1 Cor. 14.37. Then doubtless Christ's true friends, will hear and observe these teachings (Heb. 5 12. Ye have need that one teach you again) which are none other than Christ's own commands.  
The Gents. 
Rom. 4.15.  fifth Scripture informs us that where no law is, no trasgression. But why did he produce this Scripture? or what is this to the Fourth principle or Christian Religion, but only to ratify and confirm this law of Christ: unless it can be imagined that Christ's foundation principles are not his own laws? he commands nothing but what he teacheth, he teacheth nothing but what he commands, yea what his Apostles teach, he teacheth, Luk. 10 16. He that heareth you heareth me, and he that despiseth you despiseth me.  
Let such therefore as tremble at God's word take heed of the transgression of his own laws, issuing from his own lips, such as this foundation Principle is fully proved; Lest they share in Nadabs' judgement, 
Levit. 10.1. & 2.13.  remembering that of the Apostle, Jam. 2.10. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all; for he that did teach repentance, faith, and Baptism, did also with the same lips teach Laying on of hands. Now if thou be Baptised, and yet dost not submit to the Fourth Principle, thou art become a transgressor of the Law 
* Jam. 2.11. .  
And when once the seal is opened, and the trumpet hath sounded forth that opened Gospel's truth; nothing remains but the pouring out of God's Vials upon such as refuse it.  
Certainly he hath no discerning eye that beholds not sad marks of God's displeasure upon several persons who have turned their backs upon this fourth foundation Principle in those parts where this Gents. papers are spread abroad, of which I may speak particularly in a convenient season; for because they received not the love of the truth that they might be saved, 
2 Thess 2.10, 11.  therefore God doth send them strong delusions to believe lies.  
The good Lord make the fearful falls, Schisms, Apostasy and blindness of some, to be a timely warning unto others, 1 Cor. 10.6, 7, 8, 9, 10, 11, 12. & 2 Cor. 4 3, 4.  
But I must proceed to declare that we make no such matter of the word Oracle, as the Gent. deems, for though all the lively oracles of God are his commands; to be embraced, if notional, and to be obeyed if Practical, (as Baptism and Laying on of hands) yet they are no such niceties that we insist on, neither resting on suppositions, or doubtful suppositions, wherein the Gent. so much toils and entangles himself and his readers. But have plainly and clearly proved that Laying on of hands is a doctrine of Christ, or one of the words of the beginning of Christ, a foundation Principle, the Apostle teaching a command of the eternal King; and he that hath an ear let him hear, for it is the Spirit that speaks to the Churches.  
But more dust in new doubts arise from the Gent. supposition or probability that Laying on of hands upon bare Disciples was rather concluded in the word Baptism then in the word Laying on of hands: for if Laying on of hands be not one of the Baptisms here expressed, he saith, He would gladly know how we would make up Baptism according to the Scripture? Heb. 6.2.  
Answ. First, I would demand of the Gent. whether ever he read that Laying on of hands is any where termed a Baptism? if not, than it is a wild supposition, and hath no probability at all that Laying on of hands should be concluded (as he phraseth it) in the word Baptism.  
Secondly, I shall (now I am set to it) as gladly answer his demand that we can very currently make up Baptism, and never be beholding to imposition of hands for the matter.  
There are three sorts of Baptism, Flaminis, Fluminis, Sanguinis, 
Ephes. 4.5.  of Spirit, of Water, of Blood, and these three agree in one, 1 Joh. 5.8.  
The first is that heavenly birth, qualifying the subject for Water, 
Joh. 3.3.  as I long since delivered in his hearing at Muggleswik from Heb. 10.22. In this, the eternal dove with his extended wings, 
Isa. 30.1. Luk. 1.35.  covereth, or overshadoweth the believing soul, who (like the blessed Virgin) conceiveth with his Jesus, by the hearing of the ear.  
The second is that external administration in which the Disciple of Christ is buried with him, as our Lord commanded, and his Ministers practised, Mat. 28 19 Act. 10.47, 48.  
The third is that bitter cup, the drinking whereof, first baptised our Redeemer in a sea of sorrows, Luk. 12.50. His Father's wrath forcing his vital blood in streams through every poor of his body, falling down to the ground, Luk 22.44. This is that cup and Baptism, which the true servants of Christ must also submit unto, Mat. 20.23. following their Lord without the Camp, (through many tribulations) bearing his reproach. 
Heb. 10.32.  Call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions.  
It is observed by one that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate illuminated, (and that truly is rendered in the Syriack, Arabic, and , Baptised. And that the Greek fathers do sometimes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptizo.  
But enough hath been said and proved, in answer to the Gentleman's demand, so that I hope he and others will see that we are put to no strait at all to make up the Doctrine of Baptisms, of Spirit, of Water, of Blood; without any need of imposition of hands upon that account. And therefore this doubtful supposition is utterly vanished, and the fourth Foundation Doctrine of Christ established, as an eternal 
* Mar. 24 35. with Heb 6.1, 2.  decree of his own lips, which the Church throughout all ages (Ephes. 3.21) is obliged faithfully to observe, Mat. 28.20.  But the Gent. goes on to answer an objection made from Apostolical example. 1 Cor. 4.16. & 10.1. 
Concerning which (before I reply to his answers) let this be observed, That although Apostolical example be sufficient ground to practise Christian duties, yet we have in this particular of hands, much more than bare examples, namely the teachings of Christ and his Apostles, for it is already fully proved, and I hope will be retained in obedient hearts.  
1. 
Institution.  That this foundation Principle is the express Doctrine, or word of Christ.  
2. That such as be babes in Christ, had need to be taught this Doctrine.  
3. That this Doctrine was religiously taught and practised in the Churches of the Hebrews, etc. And  
4. That the Spirit of God enjoins all that are truly spiritual to embrace the things written by the Apostles, as none other than the commands of Christ, 1 Cor. 14.37.  
First, And as for Apostolical examples, we look upon them as binding,  
1. If they were performed in the Churches of Christ, Phil. 4.9.  
2. If those Apostolical practices were never solemnly repealed; for there were some ceremonies wherewith for a time they complied, which were afterwards utterly abolished, Gal. 2.3, 4, 5, 12, 13. & 4.9, 10, 11. & 5.2.  
3. If such performances be not impossible (such as miracles) for Christ doth not command impossibilities, his yoke is easy, his burden light; yea the Gent. himself confesseth, that we are not commanded to follow in acts of power, I suppose he means miraculous acts, which may serve as a just reply to his first consideration; for though Christ hath left us an example that we should follow his steps, yet it is only in his moral, not in his mediatory actions.  
Moreover, let it be observed, That miracles are no part of the Ordinance, for though many miracles did attend Preaching, Baptism, Supper, Laying on of hands, and other Ordinances, yet I hope the Gentleman will not conclude that the cessation of miracles doth strip us of these mercies.  
These things being premised, 
1 Cor. 4.16. & 10.1, 2.  I do confidently assert from the two Scriptures he mentions, That the Apostles examples are obliging to all believers.  
1. Because we have no other warrant for many of our Ordinances then Apostolical example. There is no express command for observing the Lords day, and but one Apostolical example, but this I fear too many ungrateful (that I say not ungracious) spirits would readily and willingly dispense with.  
2. Where have we ought but Apostolical example, for women to receive the Lords supper?  
3. What shall we do for authority to ordain officers by imposition of hands, if we refuse Apostolical Precedents?  
Secondly, We must observe Apostolical examples, because they have exactly followed the commands of Christ. That which we have seen and heard (saith John 1 Epist. 1.3) declare we unto you, touching fellowship. We have not followed cunningly devised fables, saith Peter 2 Epist. 1.16. I received of the Lord that which also I delivered unto you, saith Paul, 1 Cor. 11.23. So that whatsoever I find the Apostles practising (except before excepted) I shall freely and cheerfully observe, and expect the presence of the God of peace in so doing, Phil. 4.9.  
And in the very case in hand, touching the Fourth foundation Principle, had I no more to rest upon but the bare example of the Apostles in the Churches, I would faithfully obey: for I hope enough hath been said punctually proving, that what they so practised, Christ commanded them. and though I have heard much ignorance in the handling of this point, yet I hope none will henceforth be so blasphemous as to charge the Apostles of will-worship, but rather bewail their own blindness.  
Well then, if the Apostles laid on hands by command from Christ; Certain I am, that all Baptised Disciples are bound to observe it, for so runs the Commission, Mat. 28.19, 20. Go ye therefore and teach all nations baptising them— Teaching them to observe all things whatsoever I have commanded you. He doth not say, observe what I shall command them, neither doth he leave them or us to teach and practise what, and so much as we please, But all things whatsoever I have commanded you. You Peter, and John, etc. so that if Peter and John, were commanded to practise Laying on of hands, than all Baptised Disciples are bound to observe it. And upon these terms (and none other) Christ hath promised them his presence to the end of the world.  But the Gent. saith (upon 1 Cor. 4.16) That the Apostle doth not intent fellowing him in all things. 
I must needs say these are very slender, 
Reply.  sorry shifts to shuffle off obedience, since 'tis evident in the same Epistle (1 Cor. 11.1.) that he commands them for remembering him in all things, and keeping the ordinances as he delivered them to them. And would the Apostle so praise them, for that they were never exhorted to?  
But secondly, Whosoever (in his right mind) shall peruse that Chapter (viz. 1 Cor. 4.) may easily see that the Apostle intends all things, even all the mysteries of God, whereof he was a Steward, v. 1, 2.  
And as a Steward of such divine mysteries he shunned not to declare all the counsel of God, his care being alike in all Churches, 
Act. 20.27.  1 Cor. 7.17. & 14.33, 34. & 2 Cor. 11.28. the care of all the Churches. Yet the Gent. confidently affirms, That he did not teach the Laying on of hands upon all Disciples in any Churches nor to them.  
To which I reply.  
First, It seems somewhat more than strange that the Apostle should be thus censured of Pharisaical hypocrisy, in making clean the outside of the cup and platter, tithing Mint and Cummin, and neglect the great and weighty matters of the Law. Is he so careful in all Churches about particular callings, 1 Cor. 7.17. about orderly speaking, 1 Cor. 14.33, 34. about Alms, 1 Cor. 16.1. And is he so careless in laying the Foundation Principles of Christian Religion? Either the Apostle in neglecting, or the Gent. in asserting such neglect, 
1 Cor. 4.1, 2.  must needs be grossly guilty of ignorance, unfaithfulness, or hypocrisy.  
Secondly, It's plain the Apostle practised Laying on of hands in the Church; and did he enforce obedience without teaching? 
Act. 19.5, 6. Chap. 17.11. Chap. 2.40.  or were those Ephesian Disciples so ignoble to act by an implicit faith, in submitting to they know not what. The Bereans are recorded noble, for not barely resting on the Apostles words; it is said of Peter, that with many other words he did testify and exhort. For the Gospel and Acts is but an Epitome of what Jesus and his Apostles did and said. Must it then be asserted that because it is not declared in so many words, He taught laying on of hands, that therefore he taught it not at all? why than they practised what he never taught; this is will-worship with a witness.  
We do not find that Philip spoke one syllable of the Doctrine of Baptism, either to the Samaritans, or to the Eunuch, 
Act. 8.12, 36.  and yet they are Baptised, and he calls for the Ordinance; so that I dare boldly affirm that Philip did teach the Doctrine of Baptism, though no mention be made of teaching, and so of hands; for what liberty soever others dare take, yet I dare not charge the Apostles with acting besides their Commission; and certain I am, their Commission binds them to teach, that which the Disciples are bound to observe, Teaching them to observe; Mat. 28.20. and Paul himself professeth, That what he received of the Lord, that he also delivered unto them, by way of teaching, 1 Cor. 11.23. And requires us to account of him and his fellow Ministers, as faithful stewards of the mysteries of God, 1 Cor. 4.1, 2. So that whatever the Gent. confidently affirms to the contrary, I dare boldly avouch that if there were no more but Apostolical practice, and Disciples observing Laying on of hands, I say, I dare from hence aver it with full assurance, that the Apostle did teach Laying on of hands on all Disciples, faithfully in all Churches. Christ having purchased the same privileges for all his Saints, commanded the same exact rules for them all (teaching them to observe all things whatsoever I have commanded you) And the Apostles most faithfully dispensing all to all Churches, and particularly to this Church of Corinth, for saith he, 2 Cor 12.13. What is it wherein ye were inferior to other Churches? Nay he professeth, That in every thing they were enriched by him, So that they came behind in no gift, 1 Cor. 1.5, 7.  
But if the Gent. speak true in saying, that the Laying on of hands upon all Dyciples, he taught in no Church nor to them: I must be bold to say, the Apostle spoke false in affirming that they were enriched in every thing— in all knowledge, and that they came behind in no girt. For I am sure that Laying on of hands is the Vehicle, 
Vehiculum Spiritus.  or conduit pipe, through which many gifts of the Spirit are conveyed. And as sure that those divine ornaments wherewith the Corinthians were so enriched, were graciously handed through Paul, 1 Cor. 4.15.  
Lastly, I do positively assert, That the Apostle did expressly teach the Laying on of hands upon all Disciples in the Churches, for besides the Church of Samaria, Act 8. and the Church of Ephesus, Act. 19.5, 6. where it is declared that they heard before they observed either Baptism or Laying on of hands. When they heard this, they were Baptised— and Paul laid his hands upon them all.  
I say, besides the Apostles teachings in these Churches, it is evident that they did expressly teach this Doctrine with other foundation words, 
Act. 5.31. Gal. 1.22.  once and again to the Churches of Judea, or Christian Hebrews, who were then comfortably walking in the complete order of the Gospel, Heb. 13.7. & 17.24. Yea this Doctrine is taught to all the Disciples or babes in Christ, as milk fit for constitution; for though by the improvement of their time, and talents they might have been teachers, yet they were still such babes (not teachers) that there was a necessity of teaching them again these first foundation Doctrines, which possibly they had so forgot, that young converts were deprived of them.  
Thus 'tis evident this Doctrine of hands was taught in the Churches to babes, yea to the Hebrew Disciples, and though it be so much slighted, yet the Apostles do reckon it one of the six foundation Doctrines, for Zions babes.  The Gent. proceeds to overturn Apostolical example, by his answer to the second Scripture brought to assert it, namely 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ, to which he says the Apostle did not intent acts of power, but acts of imitation. 
My reply is, That if his meaning be, 
Reply.  that the Apostle did not exhort all the Corinthians to exercise the Ministerial function, or to follow him in doing miracles, 'tis freely yielded. But if he mean that the Apostle did not command them to follow him in all imitable Christian duties, 'tis utterly denied; for what he commands more generally in this Scripture, he he doth more particularise in Phil. 4.9. Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.  
Now to the point in hand; such babes to whom he writes, 1 Cor. 3 1, 2. had learned the Doctrine of Laying on of hands, Heb. 5.12. and this Doctrine they had also received, Act. 19.6. which likewise they had heard and seen in Paul, when he was a babe in Christ, Act. 9.17. This therefore they ought to do as ever they expect the presence of the God of peace, so that in this particular it is evident that Paul commands them, Be ye followers of me: as being fully proved a command of Christ, and practise of the Churches.  But the Gent. saith, That imposition of hands is an act of Power. 
To which I reply,  
'Tis no more an act of power then its fellow Principle Baptism, Preaching, or any other Ordinance of Christ, touching which, that of the Wiseman may be applied, Say not this is better than that, for they are all beautiful in their season.  
It's true, the gifts of the H. Ghost were so eminently poured out through Laying on of hands, that Simon Magus thought it an act of power, Act. 8.19. But Simon Magus shall be no tutor of mine, for Simon Peter teacheth me a contrary lesson, Act. 3.12. namely, that what gift Christ is pleased to convey through Ministers, is not by any power in the poor instrument.  
But wherein is Laying on of hands an act of power, more than Baptism or Preaching? is it because the gifts of the Spirit were received by it? Why so, they were by Baptism, or else Peter preached false doctrine, and failed in what he promised, Act. 2.38. Repent and be Baptised every one of you, and ye shall receive the gift of the holy Ghost.  
Object. Nay, but there were miraculous gifts bestowed visibly upon Laying on of hands, Act. 19.6. They spoke with tonguet and prophesied.  
Answ. So there was in Preaching, Act. 10 44. While Peter yet spoke these words, the holy Ghost fell on all them which heard the word, and they spoke with tongues and magnified God, verse. 46.  
Now what reason or religion can call Laying on of hands a greater act of power then Preaching is? Or who dare put an end to the Fourth Principle because the visible power is ceased; and yet retain Preaching from which the very same visible power that did accompany it is also ceased.  But the Gent. Syllogistically asserts, That the laying on of hands upon all Believers, was never practised by any save only Apostles. 
If by Apostles he means the Twelve, 
Answ.  and Paul, than I deny his assertion, for Ananias was not such an Apostle, and yet he did Lay hands on Paul, presently after his conversion, and before his Baptism; and that not for ordination to office: but as the Scripture plainly declareth, for these two ends.  
1. 
Act. 9.17.  That he might receive his sight.  
2. That he might be filled with the holy Ghost.  
Which latter, is the very end of the administration of the Fourth Principle; which is not buond up to any precise time, but is here administered before Baptism. In Act. 8. soon after Baptism. In Act. 19 long after Baptism. Which is the ground of our latitude in waiting for believers submission to their holy Ordinance. But  
Secondly, If his assertion were true, that none but Apostles may administer this Ordinance of hands, yet must it not fall to the ground for want of such officers to administer it, for Christ's hand is not shortened, neither are the gifts and graces of his Spirit restrained. I know not of any gift that is ceased, but what Reprobates may have and go to hell with, Mat. 7.22, 23. Neither are those gifts utterly ceased in the Churches of the Saints.  
And as for those choice gifts of his love, 
Jer. 3.15. Ephes. 4.8.11.12.  for the work of the Ministry, those Pastors after his own heart, which he that is faithful hath promised; no less hath been his liberality since his ascension then before. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this, Eccles. 7.10.  
I know that many deceived souls have traditionally received the cessation of Apostles, with as much confidence as they dare blot out this Fourth Foundation Principle. But where is that Scripture that saith, Apostles are ceased? To put a distinction between ordinary and extraordinary officers, is to coin such terms and conclusions, as will never pass for currant in God's account, as being not once mentioned in the Scriptures of truth.  
I have therefore laid down this as an eternal truth, That Apostles are not ceased, but by the free gift of Christ continued in, and to the Churches of the Saints. As Christ hath given them to, (Ephes. 4.11.12.) so he hath set them in the Church, 1 Cor. 12.28. And in his Churches we frequently find these Apostles, Epaphoditus was an Apostle of the Church of Philippi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate Your Messenger; so 2 Cor. 
Phil. 2.27.  8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostles of the Churches, the glory of Christ. So that we must not be unfaithful to Christ, to let fall one of his Foundation Principles for want of an officer to administer it. If it were true, as the Gent. saith, that none but Apostles may do it, yet 'tis clear that Christ hath richly furnished his Churches even with Apostles, so that neither Officer nor Ordinance is yet fallen to the ground.  
Thirdly, 
Gal. 2.18.  the Apostle saith, If I build again the things which I destroyed, I make myself a transgressor. Such a transgressor is this Gent. in bringing slime in stead of mortar by these his Arguments to build again that Popish, Prelatical superiority, which Christ and Saints have exploded.  
It was indeed their aspiring project to uphold their tottering Babel, that all the Ministers of Christ had not equal authority, and therefore must not presume to administer all ordinances,; and particularly none but Lawn-sleeves must presume to meddle with this Ordinance of hands, either to private Disciples (wherein they being purblind did grossly mistake the subject, as they did also in Baptism, taking Carnal babes for Spiritual) neither might any else without these Lordly Prelates ordain any to Church office.  
And such a design is this Gent. driving, who would confine and limit this ordinance of hands, to the hands of Apostles. 'Tis strange that this foundation Principle must either be mounted and advanced above its fellows, or else it must be buried in oblivion, and not practised at all.  
What is imposition of hands, more than the Doctrine of Faith, Repentance, Baptism, and the rest, that the beautiful feet of him which bringeth the Doctrine of Faith, and Baptizeth, may not presume to administer hands?  
Christ's Doctrine owns no such difference in point of superiority, but whosoever is orderly called to preach, hath also full authority to carry on all Ordinances whatsoever Christ commanded his Apostles, Mat. 28.19, 20. If what hath been said doth not satisfy, as to the equal power of all preaching Ministers to carry on all Ordinances, let these Scriptures be considered, 2 Tim. 2.2. Act. 20.28. 1 Cor. 3.5.8. 1 Pet. 5.1, 2, 3, 4. 3 Joh. 9 1 Thess. 1.1. with many more; which clearly hold out equal power, not one for any superiority. So that the Gent. is much mistaken in saying, 'tis an Absurdity, yea that many Absurdities will follow our assertion, that we are commanded to follow the Apostles in all things (except still before excepted.) 
Act. 9 ) And in this thing it's plain Ananias did it, and the Presbytery did it, and Timothy had power to do it, 
1 Tim. 4.14. & 5.22.  and other Ministers may do it, and God will bless it.  
And thus having answered the Gent. touching fit Ministers for this ordinance; I shall in the second place take a view of the subjects, which he saith were a people ignorant of, and strangers to the holy Ghost.  
Whereunto I answer,  
1. That it is true of those Act. 19 before Paul instructed them better; but I hope the Gent. will bethink himself, and confess that before the Laying on of hands, they were taught and believed in the holy Ghost.  
And as for those Disciples of both sexes in Samaria, they heard Christ faithfully preached, (Act. 8.5, 6.) they saw the power of the holy Spirit working by wonderful miracles, (v. 6. unclean spirits cast out (v. 7.) they were filled with joy (a lively fruit of the Spirit, v. 8.) they believed (which is an eminent gift of the Spirit, 1 Cor. 12.9.) and were Baptised in the name of Jesus, that is, according to the command of Jesus, (v. 12.) Now to affirm that these were ignorant of, and strangers to the Holy Ghost, is that which I dare not venture upon, for the reverence I own to God, and fear lest his Saints should shun me for gross untruth.  
But however, the Gent. at unawares hath thus far helped us, in acknowledging some truth, namely, That they were but young beginners, mere babes in Christ, to whom this Ordinance of hands was administered.  Whereas he saith, That there was no such practice amongst. the 3000. Act. 2. nor Act. 4. nor in the Churches of Corinth, Rome, Thessalonica, or any other settled Churches. 
I answer, If Laying on of hands be the Apostles Doctrine, 
Answ.  than the 3000. did religiously practise it; what a needless thing is it now to play the Logician, and muster up a Minor, and Conclusion. But Laying on of hands is the Apostles Doctrine, Ergo. Is it not much more substantial to prove this truth by the plain word of God; thus, Act. 2.42. They continued steadfast in the Apostles Doctrine; so that either the Gent. must deny Laying on of hands to be the Apostles Doctrine for babes, or else he must perforce confess, (with humility) that they did practise it. What wiseman will say, this Church neglected, what their messengers in another 
* Act. 8.14, 15, 16, 17.  Church practised?  
And as for that uncouth reasoning, that neither the Churches of Rome, nor Corinth, nor any settled Churches, did practise the Fourth Principle. As it is not true in itself, as I have already fully proved, so it must unavoidably bring in such gross Absurdities (if he talks of Absurdities) as shall shake, yea and overturn most of our Ordinances.  
For I may as well conclude, that breaking of bread, and the Lords Supper is not to be practised, because neither the Churches of Rome, of Ephesus, of Philippi, of Colosse, of Thessalonica, nor any of the seven Churches of Asia, have any mention of it.  
I know not of any more than three Churches that mention the Lords supper; namely, Judea, Troas, and Corinth, and in so many (at least) is the Fourth Principle recorded, viz. the Hebrews, Samaria, and Ephesus.  
I might produce many Churches, where not a syllable of Baptism is once mentioned, and the like of several other Ordinances; but I am persuaded so of the Gent. that he will ingenuously acknowledge, it was for want of a better reason that he produced this.  From the subjects, he proceeds to the end of this Ordinance, which he saith, Was not to put persons in expectation of, or waiting for the Holy Ghost, but immediately to communicate the Spirit in the action. 
'tis strange to me that the Apostles should so earnestly pray for the holy Spirit, 
Answ.  
Act. 8.19.  to fill them that were not to expect or wait for it. Deserves he food that thinks it vain to gape? The Lord Jesus hath put all his upon earnest prayer and expectation for his Spirit, Luk. 11.  
Neither is it in the power of any creature to communicate of the Spirit through any ordinance, for the Wind (or Spirit) bloweth where and how it listeth, having several gifts which he distributeth as he pleaseth, 1 Cor. 12.11. whether sooner or later, 'tis worth the waiting for.  
Now the just end of this Ordinance of hands (as of all other ordinances) is for spiritual babes to obtain a geater measure of the same Spirit, some heavenly qualification, some sealing, confirming mercy, such as Believers have need of, as Ephes. 1.13. In whom also after that ye believed, ye were sealed by that holy Spirit of promise; that is, after the poor babe hath rolled itself upon Christ by a faith of adherence, God is pleased to seal it by faith of assurance, sometimes sooner, sometimes later, sometimes in Baptism or after, sometims, through laying on of hands, Lords Supper, Prayer, Preaching, how he will, and when he will; wherefore it behoves the gracious soul to wait upon him for his Spirit in all his holy appointments, for there he will hand out his loves, Cant. 7.12.  
There is a generation of professors that are rather principled by sight then faith, who will not believe except they see signs and wonders, but they should remember that an evil and adulterous generation seeketh after a sign. And yet they might see signs and wonders every day, 
2 Cor. 12.12.  yea the signs and wonders of Apostles wrought amongst them; that is, those greater works, that Christ promised his Disciples should do, Joh. 14.12. Greater miracles they never could, they never did do. But greater works of conversion were wrought by them, and these are the great signs and seals, and mighty deeds, that God is working by his Apostles even before our eyes. There being many through grace that are able to say, The seal of mine Apostleship are ye in the Lord: 
1 Cor. 9.2. 2 Cor. 3.2.  Ye are our Epistle written in our hearts, seen and read of all men.  
Yet these signs will never satisfy a doubting Didymus, no not all the attestation of all the Apostles; except he shall see in his hands the print of the nails, and put his finger into the print of the nails, 
Joh. 20.25.  and thrust his hand into his side, he will not believe. Such a faithless generation hath this age brought forth, except they see the very same miracles as were wrought by Peter and Paul upon men's bodies, they will not believe there are any Apostles now in being, except they see the same gifts of tongues, or some visible operation upon laying on of hands, they will not believe there's any such Ordinance now in force. Although the same unbelieving professors will not reject preaching upon that account (that were too open a discovery of a half Christian) though the same signs did, but now do not accompany that Ordinance.  
Thus Herod may do many things, and hear John gladly, but foolish Virgins cannot be through spirited; something will be found wanting in the day of Christ, when it will be too late to go to buy, what now they slight. And then they shall experimentally find the truth of St. James his Doctrine, 
Jam. 2.10.  Whosoever shall keep the whole Law, and yet offend in one point (one principle) he is guilty of all. Remember that after Trumpets, 
Act. 13.41.  come Vials. Behold ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you.  
But as for the gracious heart, who puts forth his faith into obedience upon the account of a naked institution, because he finds that Laying on of hands is the Doctrine or word of that Christ whom he loves, and in whom he lives, because it is one of his Foundation Principles; because it is sincere milk for new born babes; because the Master bvilders declare that such babes have need of such Principles; because these were the Apostles teachings in, and writings to the Churches; because the eternal Spirit binds true Disciples to embrace the Apostles writings, and teachings, as none other than the commands of Christ.  
Hence the faithful soul mounted on the wings of love (without attendance upon miraculous or visible operations) divinely echoing to the language of his beloved, cries, Lo I come to do thy will O God, yea thy law is within my heart. I am weary with forbearing, and I can no longer stay.  
And thus putting resolution into action, he frequently meets with such holy transportations and true spiritual refresh (far exceeding any miraculous visible operation) that he breathes forth this or the like heavenly Rapture, (as being translated and transformed into the same image from glory to glory, 
Cant. 6.10.  by the Spirit of the Lord) Or ever I was ware, my soul made me like the Chariots of Amminadib.  
These are no fancies; we speak that we know, and testify that we have seen. And thus the believing babe, meets with that benediction which Christ entailed upon his obedience, Joh. 20.29. Because thou hast seen, thou hast believed, blessed are they that have not seen, and yet have believed. These are the proper objects of Christ's prayer, Joh. 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word. He doth not say through their miracles, but through their word; because it is a surer rule of direction than any miracle, yea then any revelation, vision, or extraordinary voice from heaven whatsoever, 2 Pet. 1.16, 17, 18, 19  
The Apostles voice is the trial of spirits, 1 Joh. 4.7. We are of God, he that knoweth God, heareth us: hereby know we the Spirit of truth, and the spirit of error.   

For further illustration of the end of this Ordinance of Laying on of hands; namely, A fuller attainment, and greater measure of spiritual gifts; Let it be observed, that the gifts of the Spirit are of two sorts.  
The first, Externall, and visibly miraculous; and the se have two special uses.  

1. To confirm the word and ordinances.  
2. To convince unbelievers.   
The second sort are more intrinsical, soul-satisfying and glorious; for the sealing, establishing, and nourishing of Christ babes.  
Those external gifts, which are of such excellent use, 
Mark. 6.7, 13  and are accompanied with choice consolation to believers; yet may a Judas, Demas, or any other reprobate be largely stored with them, 
Mat. 7.22.  and go to hell afterwards.  
Those gifts are, 

1. Healing.  
2. Miracles.  
3. Extraordinary Prophecy.  
4. Divers kinds of tongues.  
5. Interpretation of tongues, 1 Cor. 12.9, 10.    
1. For healing. Although it be a gift continued in the Churches, and is the proper work of Elders, Jam. 5.14, 15. and we enjoy it to this day, and have sometimes seen and heard of wonderful effects, yet it cannot be constantly expected no not from the hands of Apostles. If Paul could have healed his faithful fellow-labourer (Phil. 2.25, 27, 30.) I am confident he would.  
2. If any are by this means healed, Christ hath performed his promise. If all were under the influence of this gift (at all times) mortality should cease; no man would ever die, that might so easily enjoy life.  
3. This gift is rather for confirming 
* Mark. 16.20.  the word and Ordinances, and for the conviction of Heathens, then for the recovery of Christians. 
Act. 28.8.   
And thereupon Paul leaves the Heathen Parent of Publius at Miletum well. But the Christian Trophimus, he left at Miletum sick. 2 Tim. 4.20.  
4. A reprobate may enjoy this gift and perish, Luk. 9.6.  
Therefore this is no such desirable gift for believers to look for in Laying on of hands.  
Secondly, Miracles, of what kind soever, are 1. To confirm the word and Ordinances, Heb. 2.4. Whereupon such Ordinances as God confirmed by Miracles, are firmly to be retained and observed, and not at any time to be let slip, Heb. 2.1.  
Now it is most clear that Laying on of hands upon Disciples, was confirmed by miracles; so that this Ordinance (amongst others) must be carefully observed, with earnest heed 
* Heb. 2.1. opened. , lest at at any time we should let it slip. Observe poor soul, thou that standest in awe of thy God must not let it slip at any time, therefore hold it fast at this time.  
1. Because it is a super-angelicall ordinance, and therefore to remain steadfast and unmoveable, Heb. 2.2. 
Vers. 2.   
2. Because the slighting of this, and other Gospel mercies will unavoidably bring the greatest miseries (v. 3.) 
Vers. 3.  no possibility of escape: if every transgression and disobedience to Moses law 
* Heb. 10.28, 29.  (every transgression) were so severely punished; how shall we escape? Impossible to escape.  
3. Thou must take heed to this Fourth Principle as well as other duties, (earnest heed) Because it was at first spoken by the Lord, and confirmed to his Apostles, and by them faithfully taught us. Mind it Christian, 'tis for thy life; thou canst not escape, if thou let it slip; after warning, if thou receive not the truth with love, God will send thee strong delusions to believe a lie. Ah! how have I seen the Lords professed people carried away captive, that have slighted this Ordinance. Hurried by Satan, to blaspheme other glorious truths, drowned in the world, and the love of it (1 Joh. 2.15.) given up to horrible lying, bitterness, emulation, envy, strife, sedition, making schisms, rents, divisions, what not? O thou believer, that professest Christ, mind this word of Christ, these four first verses of the Epistle to the Hebrews; Remember, that this fourth principle was first spoken by the Lord himself, and is plainly called, The word of the 
* Heb. 6.1.  beginning of Christ, and was confirmed by signs, and wonders, and miracles.  
2. Miracles are given for conviction of Heathens, Act. 8.6. & 16.27, 29, 30. But alas! this avails not at all, if love (manifested by obedience to all Christ's commands) be wanting, 1 Cor. 13.2. A person may have this gift, and perish.  
The third gift of this nature is extraordinary Prophecy, or foretelling of events; such as may wonderfully possess a Balaam, a Saul, a Caiaphas, a Witch; this may confirm truths, and convince sinners, but the Prophet be damned; 'tis an excellent gift in a gracious heart, but short of ordinary Prophecy.  
The fourth extraordinary gift (that is according to Court custom not the chief) is kinds of tongues, not new tongues, for that is a special gift peculiar to true believers; a real sign of an effectual work of grace; for out of the abundance of the heart the mouth speaketh, 
Rev. 14.1.  wherefore those 144000. Redeemed Virgins, are presented with a new song in their mouth, which none else could learn. 
Act. 17.19.  When once Paul becomes a Convert he Preacheth a new Doctrine; he was before a Blasphemer, but now he hath learned a new lesson. He is not a believer, that hath not learned a new language 
* Ephes. 5.4. .  
These miraculous tongues are never called new tongues, but strange tongues, and other tongues, to convince a strange people; to preach to other Nations, as was needful then, but now cannot well be employed, since Popish inquisitions, and Turkish slavery, hath shut the Gospel out of their territories, Act. 13.46. Neither have Christ's Ministers any warrant to attempt the publishing of Gospel's truths in other Nations, who are known to be dogs, swine, and persecutors, Mat. 7.6. & 10.23.  
And therefore Satan, and not God's Spirit, hath engaged some foolish deluded souls called Quakers to pass the Seas, in expectation probably of some miraculous ability to publish their poison against Christ's Ordinances, but have only performed the work of Barbarians, and so returned.  
But certainly should Christ call into foreign parts, he would enable his servants to help sick souls abroad, as well as to heal sick bodies at home. Alas! our native Country hath need enough of more labourers.  
Wherefore (saith the Apostle) tongues are for a sign, Not to them that believe, 
1 Cor. 14.21.  but to them that believe not. This gift therefore belongs not to thee thou dear Disciple of Christ, It is our mercy that the Ordinance I now contend for came once under hand and seal from heaven; our Master's hand, and this sign of tongues confirming it.  
Since therefore this fourth Foundation Principle of thy Religion is thus by this miraculous gift ratified, and thy precious soul converted; thovart not to expect such needless unsuitable gifts as these, which Gods word tells thee are not convenient for thee; But since the Spirit of truth hath more excellent treasure, than tongues, or the interpretation of tongues; take thou the counsel of the Apostle, 
1 Cor. 12.31.  Covet earnestly the best gifts, and yet show I unto you a more excellent way; there are some gifts more excellent than others, and there are graces more excellent than any other gifts, the best gifts will be fuel to thy choice graces, and set thy heavenly heart all on a holy flame.  
Wherefore covet earnestly the best gifts for this end. And since 'tis evident that the golden gifts of Christ 
* Zech. 4.12.  pass through golden pipes or Ordinances, into the bowl of the Candiestick, that is, the Church; put thy affectionate mouth to these precious pipes, that contain such precious gifts, and draw with the buckets of joy out of the wells of salvation.  
It is undeniable that this fourth foundation Doctrine of Christ is one of those pipes, or channels, through which these eternal streams do run; and doubtless did not poor creatures (drowned in delusions) conclude these streams were dried up, they would not neglect this pipe, this ordinance of hands, as they do. But so they think, and so they speak, for say they, the power or gifts of the Spirit are ceased, and therefore the ordinance is of no use.  
Well, when I shall clearly demonstrate, that the best gifts are to this day continued, as I have already proved that no gift is ceased, that is needful for believers; And when it shall appear that these best gifts have been conveyed through impofition of hands; Then surely both the Ordinance and gifts will be earnestly desired, and affectionately embraced, by gracious souls.  
These best gifts which being continued, 
1 Cor. 12.8, 9, 10.  Saints should covet, are 

1. Wisdom.  
2. Knowledge.  
3. Faith.  
4. Prophecy.  
5. Discerning of Spirits.    
It must be granted without controversy, that these are the best gifts of the Spirit, and that they are continued in power and efficacy to this generation.  
And first of Wisdom, 
Prov. 4.7. Job 28.18. 2 Sam. 14.20.  which the eternal Spirit that gives it, hath recorded as the principal thing, and therefore it is here in the Catalogue of gifts deservedly set in the first place; The price thereof is above Rubies, it's a defence better than strength, it transforms the person so, that he appears as an Angel of God. Marvellous encomiums of deserved praise, are given by the Spirit to this most excellent gift; far surpassing all those other gifts before mentioned, as Healing, Tongues, Miracles, etc. which the devotion of a Didymus doth so much dote upon, making so great a noise in the world, so that all's lost with such a professor, because tongues are ceased, and miracles do not appear to satisfy his sense. Ah poor shallow creatures, shadows of Saints, that thus cry out as undone, for the want of what they may perish with. Scarce one word of wisdom to be heard; nay the very Ordinance which is most particularly designed for the conveyance of Spiritual gifts, must be cut off, though it be a foundation Principle because they see not the prints of the nails, and spear.  
The power is gone, we want Apostles, the Fourth Principle is void, Gifts do not now appear, the power is gone.  
This is the great cry of these times, to cry down a foundation Doctrine of Christ. But let the true babes of Christ know to their comfort that the pwoer is not gone, so long as this gift, this best gift of the Spirit remains, which is better than they all. Wherefore get wisdom thou believing obedient soul, 
Prov. 4.7.  and with all thy getting, get understanding, forsake her not, and she shall preserve thee; love her, and she shall keep thee; exalt her, and she shall promove thee; she shall bring thee to honour when thou dost embrace her. He that thus counsels thee, hath richly experienced the truth of what he assures thee: he asked wisdom, and God gave him a large heart, and was so well pleased with his choice, 
2 Chron. 1.10, 11, 12.  and desire, that he added to his request, the greatest wealth, honour and royalty that ever was given to mortal man.  
This precious gift shall conduct the true Christian to the Bridegroom's Chamber, yea into his Master's joy, 
Matth. 25. Dan. 12.3.  where he shall shine as the brightness of the Firmament, for he made wisdom his choice, and used all means, all the appointments of Christ to attain it, and did not find those pipes empty, which others slighted and neglected; but through those channels his vessel was filled, wherefore he now lifts up his head with confidence; 
Heb. 5.9.  and Christ is become what he promised, even the author of eternal salvation to his obedient soul. While those who lived in the profession of some (it may be many) truths, are found with empty vessels, void of this excellent gift of wisdom, as refusing the channel through which it passeth; so that now, 
Psal. 45. Mat. 25.10, 11, 12.  when all too late, they would run to buy, the Bridegroom enters his royal chamber, the Bride with the wise Virgins attend him, and the door is shut, eternally shut; Lord, Lord, open to us, is all too late.  
Because I have called and ye refused, (O read and tremble) Prov. 1.24, etc. 
Hos. 14. ult.  Who is wise and he shall understand these things? prudent and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.  
By this time possibly some gracious soul will confess, that the best, and most excellent gifts of the Spirit are not ceased. But this powerful, yea most powerful operation is continued, in this principal gift of Wisdom, and seeing the necessity of it, may possibly cry out, O help me to wisdom or else I die! Which way is my beloved gone? in what path doth this most excellent gift of wisdom pass? Why thou poor enquiring soul, it is the Prince of gifts thou enquirest after, he is free, and I dare not confine him to any particular passage, he hath many walks, but I can point thee out which way he hath gone, namely, in yonder path, which is one of his principal walks, termed Laying on of hands; 'tis a path of his own preparing, and indeed, a foundation Doctrine of his own lips. His servant Joshua found him in this very path, and therein obtained this precious gift of wisdom, which for the excellency of it bears his own name, Deut. 34.9. And Joshua the son of Nun was full of the Spirit of wisdom; for Moses had laid his hands upon him.  
Was this transcendent gift of the Spirit conveyed through the Laying on of Moses hands? 
Luk. 7.28.  Why, the least Gospel Minister is greater than Moses.  
Object. But Joshua was an Officer.  
Answ. He was a great Captain indeed, and did conquer Canaan, but there is not a Disciple of Christ, but is a greater Captain, even a King and a Priest, and conquereth the world; yea is more than a Conqueror through Christ. Whatsoever privileges the chiefest in Moses house enjoyed, even the least member of Christ's Kingdom is invested with; that is, to enter into the Sanctum Sanctorum, or most holy place with boldness, 
Heb. 10.19.  which was the peculiar privilege of their high Priests.  
So that this way, even through impositions of hands hath the blessed Spirit communicated wisdom, his most excellent gift.  
In the time of the Gospel we find the great Apostle of the Gentiles rich in this gift, A wise Master builder. And St. Peter greatly admires this gift of Wisdom in him, 2 Pet. 3.15. Even as our beloved brother Paul also, according to the Wisdom given unto him.  
Quest. But when was this Wisdom given unto him?  
Answ. At the same time when the Holy Ghost first filled him; that is, when the first Messenger was sent for this (as the chief end) from the Lord Jesus to him; Brother Saul (said Ananias) the Lord Jesus— hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost, Act. 9.17. and accordingly the eyes of his mind (as well as of his body) were so enlightened with this choice gift of wisdom, that he was able to preach Christ so, that all which heard him were amazed; he being so able presently to prove that he which bestowed this gift upon him, is the very Christ.  
So that here we have the precise time when this wisdom was given him.  
Quest. But how, or by what means was this gift communicated?  
Answ. By that especial Ordinance through which other gifts of the same Spirit were conveyed by Peter, and John, and Paul himself, afterwards; that is, by imposition of hands, Act. 9.17. And Ananias went his way and entered into the house, and putting his hands on him said, etc.  
So that here in two lively examples, the way and means of communicating this principal gift, is discovered to thy enquiring soul.  
I shall add no more at present concerning this gift, which I would be found in at the sound of the great trumpet, but to counsel thee in the words of my Redeemer in another case, Go, and do thou likewise. 
Luk. 10.31.   
The second best gift which is also continued to, and must be more and more increased in the Saints (as we may see this day) is Knowledge, Dan. 12.4.  
As this is honoured in the next place to Wisdom; so are they both locked up together for the newborn babe, in the richest Cabinet that heaven hath, even in the heart of the Lords Christ, and our Jesus, 
Col. 2.3.  in whom are hid all the treasures of Wisdom and knowledge.  
This is one of those choice acquirements for the building up of the Saints, which whosoever wants is blind, 
2 Pet. 1.5, 8.  and in a perishing condition; My people are destroyed for want of knowledge, is the great Gods pathetical expression, Hos. 4.6. Take heed therefore thou dost not reject it, nor the means by, and through which it is attained; for as it is treasured up in the same magazine or storehouse, so it runs in the same channel with wisdom; that is, communicated through the same Ordinance; Then shall we know, 
Hos. 6.3. Hab. 2.14.  if we follow on to know the Lord.  
Faith is the third continued gift, running through several channels, that is, different administrations, from the same lord 
1 Cor. 12.5.  But that saith which so runs as through Baptism, Supper, Hands, and other Ordinances, I do not judge that foundation Principle (Heb. 6.) but a faith of assurance, Ephes. 1.13. or the sealing of the Spirit, which hath been communicated to some upon their purpose to obey Christ in this Ordinance, to others, whiles they have been under the administration of hands; to a third sort immediately after, to divers at a greater distance; yea I have seen such a presence, and (with an eye which the natural man never enjoyed) beheld so great a Majesty in the administration of this fourth Principle, as hath constrained me to admire the mighty operation of the Spirit, and to conclude that wonders are not totally ceased.  
Let babes in Christ covet earnestly this great gift, 
Gal. 2.20. Ephes. 3.8. Hab. 3.17, 18. 1 Sam. 30.6. Mat. 21.22. Josh. 10.12, 13. 1 Joh. 5.4. Isa. 45.11.  and be found in all the means and ways of obtaining it; for 'tis a Christ-exalting gift; a self-abasing gift; a soul-satisfying gift; a heart-encouraging gift; a mercy-obtaining gift; a wonderworking gift; a world-conquering gift; a God-commanding gift.  
Now certainly, if I have spoken truth concerning this precious gift of Faith, than it is not true which some have so confidently asserted; namely, that the powerful operations of the Spirit are ceased. But I know, what they mean, viz. the visible print of the nails, and spear, so that it appears to me, they believe little further than they see, and therefore slight this Doctrine of Laying on of hands.  
Which I think few will deny to be a notable means for the conveyance of the fourth continued spiritual gift, which is Prophecy.  
All spiritual gifts are beautiful in their place, but this rather to be desired, for the edification of others, as the Apostle saith, 1 Cor. 14.1.  
I do not judge a person completely in God's way, how eminent soever he be gifted, until he have received this Ordinance of hands. I look upon the Church as neglecting her duty when omitting it, or employing persons in the Administration of Ordinances without it, and hiding her talents when she doth not separate such persons by it, as are fit for the Lords harvest.  
And I esteem any man that sets to the Ministry without it (if he may and doth not receive it) as running without his errand.  
Let none here mistake me, as though I did confound the fourth Principle with Ordination; I know the one is an initiating Ordinance proper for babes, 
2 Tim. 1, 6.  such as Timothy received at the hands of Paul, by which often this gift of Prophecy is communicated; which when it mounts to such a flame, that the soul is constrained with the Prophet, Jer. 20.9. to cry out, I was weary with forbearing and I could not stay; Then I judge it the Church's duty to set upon this separating administration, with fasting and prayer, according to pattern, Act. 13.2, 3. As the Eldership or Presbytery, did to Timothy, 1 Tim. 4.14. Persons thus designed to the work, are sent out by the Holy Spirit, Act. 13.4. therefore prise it.  
The last standing or continued gift here mentioned, is, Discerning of Spirits, which raiseth the soul to a notable degree of spirituality 
* 1 Cor. 2.14. .  
No wonder then, that the Apostle urgeth the necessity of the Six Principles, as being the dishes, in, and by which this spiritual gift is brought by degrees to the believing soul, which when he hearty feeds of, it is of that strengthening nature, as transforming the Disciple from a babe to a strong man, Heb. 5. ult.  
'Tis no small mercy to be able to try the spirits whether they be of God, and to know Christ's voice from a stranger, 
1 Joh. 4.1. Joh. 10. Mat. 7.15, 16.  a wolf from a sheep.  
Since therefore the use and end of Laying on of hands, is for attaining the Spirit of Christ by degrees. And that I have so fully proved, that the choicest gifts of the Spirit are as largely (that I say not more liberally) handed to believers now as ever, and that these heavenly gifts are so clearly communicated through this Ordinance of hands; Let my counsel be acceptable to thee, if ever thou desirest thy friend's society, get thee to his place of abode, that is, 
Can. 1.8.  forth by the foot steps of the flock, and feed thy kids besides the shepherd's tents.  
There he makes his flock to rest at noon. There he will give thee his loves, not every where, but in ways of his own appointment.  
His flock have left thee fair prints of their footsteps both in Doctrine and practice; A goodly flock hath the Shepherd of Israel, whose faith follow, and lean not to thine own understanding.  
Say not the Lords hands is shortened, or his power ceased; thou seest his richest gifts are continued to thee, and many more than I have mentioned, as the spirit of grace and supplication, 
Zech. 13.10.  the gift of suffering, Phil. 1.29. of courage and boldness, Act. 4.10, 13. and sundry others.  
Be not wanting to thyself in slighting this or any Ordinance, through which Christ is pleased to convey his gift. 
Jonah 2.8.  They that observe lying vanities, forsake their own mercy.  
If there be any breathe in thy soul after these spiritual treasures which will stand thee in stead when the trumpet sounds, get thee to the Merchants now, if thou drive off thy bargain till then the door will be shut. Possibly thou mayest think this Ordinance of hands not worth half my writing, or thy reading I am sure my pains is the greater, and I do not think it too much to clear up an Ordinance whereby Christ hath sweetly refreshed my soul; I know it hath long lain sullied amongst the Romish pots. 
Psal. 68.13. Isa. 60.8.  But God can give it the wings of a dove to thy bosom to engage thy dovelike soul to fly (though in clouds) to thy windows.  
What if thou shouldest look upon this Ordinance with a contemptible eye, 
Joh. 9.6, 7.  and esteem it no better than clay and spittle, yet use it, because 'tis the Doctrine or word of Christ; possibly it may clear thy sight.  
Thou hast many precious Lambs of Christ in view, that have led thee the way through this administration, as Peter, John, Paul, Ananias, and thousands more, who continued steadfastly in this and all the rest of the Apostles Doctrine.  
And remember that thou art commanded to observe and do all things whatsoever Christ commanded his Disciples in those days, so shalt thou be sure of the presence of Christ whose favour soever thou losest. So shalt thou approve thyself a new-born-babe, a new Creature, a friend of Christ. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.   

I must now return to the Gent. my Antagonist, to wipe off those Absurdities, which he saith must of necessity follow this practice.  
First, We lay no unfaithfulness upon Christ, nor advance Moses above him, since Christ hath not left us to doubtful suppositions (as the Gent. speaks) for the institution of this practice of Laying on of hands is substantially proved from the mouth of Christ.  
Secondly, Neither do we lay a lie upon Paul, who hath declared this Principle as a part of the counsel of God, and so to be practised by Christ's Ministers, 2 Tim. 2.2.  
Thirdly, We have both commands and promises, and therefore can act in faith in this Ordinance, as is already fully proved.  
Fourthly, We have given substantial grounds of our hope, in this point, to the stopping the mouths of gainsayers, let suppositions go to the supposers.  As for the Gentlemans two Apostolical acts, which he saith we cross, if there were any thing worth noting it would fall fall upon himself; for 
I suppose he is but an imitator of the Act in Preaching, but cannot carry on the end, insomuch as he wants the power they had (if it be a want.)  
2. They were as much amazed at the power of the Spirit in Peter's Preaching (Act. 10.44, 45.) and more, than Simon Magus was. Neither can the Gent. imitate Peter's Preaching, any more than I can their imposing hands; he hath neither received like power, neither is he able to carry on the like end (as he phraseth it) nor do any thing in Preaching, but what men as men may do. And whatever of this nature he brings forth is equally applicable to his own practice of Preaching. Really the Gent. writes more like a Notionist, Quaker, or Seeker, than a settled Christian; I wish he were throughly weaned from those wander; for why doth he raise such a dust about waiting for the power and receiving the power, of being imitators of the act, but cannot carry on the end?  
Let all that fear the great God and tremble at his glorious word, and have any love to his Ordinances, consider whither this Gent. would lead them.  He saith, The Apostles had power before to Preach and Baptise with water, yet before they did this (Lay on hands) the must wait for power, and that an eminent glorious power at Jerusalem, and he quotes Luk. 24.49. 
Answ. Here are big words, and smooth words, to deceive the hearts of the simple, Rom. 16.17, 18. But I do utterly deny them to be the words of truth.  
For why doth he? how dared he quote Luk. 24.49. and yet so confidently assert they had power to preach before?  
Let him, and those dear friends he writes to, (if they be not willing to be deluded) look two verses backward, viz. Luk. 24.47. and they shall see that the Apostles had no power to preach upon the account of their full and great commission, until this power came. For thus speaks the Lord Jesus— And that repentance and remission of sins should be preached in his name, 
Luk. 24.47, 48, 49.  among all Nations, beginning at Jerusalem.— And behold I send the promise of my Father upon you, but tarry ye in the City of Jerusalem, until ye be endued with power from on high.  
Now friends in the name of Christ consider whether the Gent, hath declared truth in saying they had power to Preach and Baptise before, upon the account of their last Commission? for that only he relates to in quoting Luk. 24.49. their former Preaching and Baptism being at that time utterly void, as you may clearly see by comparing these Scriptures, Mat. 10.5, 6. with Mat. 28.18, 19, 20. and Luk. 22.35, 36. and Act. 19 4. Their former work was to preach, The Kingdom of God is at hand. But now, 
Mat. 5.7.  The Kingdom of God is come with power, Mark. 9.1. Luk. 24.49. and such as was their Preaching, such was their Baptism.  
But here I must challenge the Gent. to make good his word, that they did ever preach one Sermon, or ever Baptise one person, before this power came, or else he hath but deluded you, in making you believe that there is need of a greater power for administering the Ordinance of Laying on of hands, than there needs for Preaching, and Baptism, for that is his full scope and design, in which I appeal to any ingenuous soul. Nay, I appeal to himself.  
Secondly, He would persuade persons (but than they must be very ignorant) that the Miraculous visible power, is the essence of the Ordinance.  
Whereas I have abundantly proved that the command of Christ gives essence to the Ordinance, and that the communicating of the Spirits gifts is the full end of the Ordinance to obedient souls for Christ's honour.  
And I have also proved, That the Spirit hath communicated better gifts and more glorious power through this Ordinance, than ever were or can be visible to a natural eye, 1 Cor. 2.9. ad finem; and that the same gifts still remain, for which by all means we should endeavour.  
Thus I hope 'tis evident that the same power is requisite for Preaching, Baptism, and other Gospel's Ordinances, as for Laying on of hands, and that the very same power hath accompanied Preaching, as hath attended the fourth Principle, and as often hath it appeared in the one, as in the other.  
Wherefore consider in the name of the Lord what a design is here laid to raze the foundation of all Ordinances, and levelly them with the dust? And indeed what presumption is it for the Gent. to Preach, Baptise, break-bread, etc. and yet want the essence of these Ordinances; if it were true as he holds forth, that the visible miraculous power of the Spirit were the essence of Ordinances?  But to the Gent. fifth absurdity, which he saith is injurious to Jesus Christ who brings forth an act to show his power, and yet we having not the power, do imitate the act turning acts of power into bare imitation, and so are injurious to Christ's intention. 
Answ. 1. All the acts which Christ brings forth are acts of power, since all power in heaven and earth is put into his hand, we profess he cannot act unlike himself, therefore we are slandered in being charged as injurious to Christ.  
2. The great power Christ intends in all the acts he brings forth, is to convert souls, these acts are those greater works which Christ promised his Saints should perform, Joh. 14.12. and these are the mighty signs of true Apostles, 1 Cor. 9.1, 2. & 2 Cor. 3.2, 3. Whosoever therefore is enabled to perform these greater works, is so far from being injurious to Christ, that he fully answers Christ's intention, for herein Christ's greatest power is put forth, and shines most gloriously, and they that are instrumental thus in bearing up his name and power in the world, shall at last shine as the brightness of the Firmament, 
Dan. 12. 1 Pet. 5.5.  and receive at his hands a Crown of glory that fadeth not away.  
3. I have already fully proved, that those external visible gifts of the Spirit, which Carnal Christians, and distrustful Didymusses do so strangely dote upon, are not the greatest acts of Christ's power, those prints of the nails and spear, are but Christ's condescensions to weak Christians. Those tongues which were given once (and but once that we know of) in the laying on of hands, and in Preaching, although the Gent. do ever so highly magnify them amongst professors, and believers, so as to raze the foundation of a foundation principle, because he sees not that sign of tongues, doth but feed his hearers with food that is not for them. If we dare but give credit to that wise master builder, he will clearly show us what an unwise steward is this Gent. 
Mat. 24.45. Luk. 12.42.  what an unfaithful servant, not dividing the word of truth aright, not giving them their portion of meat in due season. 
2 Tim. 2.15.  But indeed setting them a gaping for such food as Christ intends not for them. Tongues being for a sign, 
1 Cor. 14.22.  Not to them that believe, but to them that believe not.  
And while they are thus busily enquiring after the visible power, the signs, the miracles, (like that impertinent question Act. 1.6.) they are rob of that proper, powerful, food that Christ hath fitted for his table guests, and conveyed through laying on of hands; that true Manna, which whosoever feeds upon shall never die. I mean those best gifts which true Christians ought earnestly to covet, and use all means to procure; as Wisdom, Knowledge, Faith, Prophecy, Prayer, and the rest, wherein the mighty Almighty power of Christ is put forth, and which sundry believing souls have felt, and found, in this Administration of hands, some eminently, and speedily, others more obscurely, and by insensible degrees The blessed Spirit dividing to every man severally as he will; that is, What he will, how he will, 
1 Cor. 12.11.  and when he will.  
Lastly, I must declare that the Gent. and others, making so much noise about the visible Power, the miraculous Power, the external glorious Power, etc. do but hereby proclaim their own unbelief: The Apostle plainly telling us that tongues are for a sign, not to believers, but to unbelievers, as above.  
Secondly, As for that reproof in Isa. 1.12. I have already spoke to it, and the God of heaven make it a warning to him, that he may cease to reproach the ways, ordinances, and servants of Christ.  And as for God's demand, how we know Heb. 6.2. is meant to lay hands on all Disciples; though the Gent. says we can but answer we think so, and how sad that would be. 
I answer,  
We can confidently tell him (for God will make no such idle demands) that we know so, we know the fourth Principle belongs to all Disciples.  
1. Because it is one of the first Doctrines or Words of Christ.  
2. Because it's one of the foundation Principles for Christians.  
3. Because it's plainly called milk for babes, Indefinitely.  
4. Because the Ministers of Christ taught and practised it to all his.  
5. Because Christ's babes have need of it, God himself hath spoken it, and therefore will never question us for observing the Apostles writings and teachings, 
1 Cor. 11.37.  which his holy Spirit hath testified are his own commands.  Thirdly the Gent. would have us consider, How unlike this practice is to the primitive Churches, and to Philip, Act. 8.12, 13. who wrought miracles, more than we can do, and Baptised with water, but left the Laying on of hands to the Apostles, Act. 8.14. 
Answ. 1. We have diligently considered, and through grace found ourselves in the very steps of the primitive Churches, whereof some are particularised as the Church of Samaria, the Church of Ephesus, the Churches of Judea, or the Hebrews, who were taught and continued steadfastly in the Apostles Doctrine, they being careful to settle the same order in all Churches: Especially in foundation Principles, upon which all the Saints are built.  
Now therefore ye are no more strangers and forainers, 
Ephes. 2.19, 20.  but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles, and Prophets, Jesus Christ himself being the chief cornerstone.  
2. It's too bold to say that Philip left Laying on of hands to the Apostles, when it was the special work of God to employ Philip suddenly in the mighty service of converting that noble Aethiopian, whom Historians record to be so famous in converting his whole Nation.  
But secondly, What a deal of stir here is to set up the poor weak instrument, as though there were any power or virtue in one Ministers hands more than another, or in one Ordinance then another? Why, this is nothing but the old Pope and Prelate, masking in a new habit. Let the eternal Spirit determine, what difference there is between Peter and Philip (I shall offer no violence to the text, only change names a little) 1 Cor. 3.5, 6, 7, 8. Who then is Peter, and who is Philip, but Ministers by whom ye believed, even as the Lord gave to every man? Philip planted, Peter and John watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.  
Now he that planteth, and he that watereth are one.  
And one would think this should satisfy an honest humble heart in this matter.  
But thirdly, Philip was an Evangelist, in the very same rank with Timothy, and it cannot be denied but laying on of hands was the work of an Evangelist, 1 Tim. 5.22. Lay hands suddenly on no man.  
Fourthly, 
Act. 9.17.  Doubtless Philip had as much authority as Ananias; for it is confidently asserted by some, that Ananias was but a bare Disciple, though 'tis a wild assertion, but let that pass at present. Well, certain it is, Ananias who had power to Baptise, had equal power to lay hands upon Paul, upon a twofold account.  
1. For the cure of his body.  
2. For the filling of him with the holy Ghost. The very end, and use of this fourth Foundation Principle.  
Paul was at present but a new-born-babe, learning and observing, or practising his Principles. I hope none will presume to say that this main end of Ananias imposing hands, that Paul might be filled with the Holy Spirit, was any ordination to office, unless they will be wise above what is written.  
Paul was not then Baptised, and not likely to receive ordination before his Foundation Principles were laid.  
Besides, Certain it is, that his solemn Ordination, by imposition of hands, was long after, namely, Act. 13.  
But Lastly, Philip being an Evangelist, was not inferior to the settled elders, or Presbytery 
* 1 Tim. 4.14. , and they had authority to impose hands.  
If any shall object, That was in Ordination.  
I shall only answer this, That strong meat for men is not inferior to milk for babes.  
But enough hath been said, to prove Christ's Ministers equal in power.  The Gents. last Consideration, warneth his dear friends of the danger of turning Acts of Power into bare imitation and want the power, quoting, Act. 19.13, 14, 15, 16. Exod. 7. to 13. & 8.16, 17, 18, 19 
Answ. 1. I know no power that was ever put forth in Laying on of hands, more than there was in Preaching. Act. 10.44, 45. How dare he then imitate them in Preaching and want the power?  
2. I know no power any man hath to Preach Authoritatively, Tit. 2.15. but the same person hath by the same Commission power to carry on all Ordinances that ever Christ commanded. Paul and Apollo are equal in power, 1 Cor. 3.5, 6, 7.8. Here Paul is the planter, and Apollo the waterer. In Act. 8. Philip is the planter, and Peter with John the waterers. Now by the Gent ˢ arguing from Act. 8. Apollo bears the bell away from Paul in point of power. But the Spirit of God saith, they are equal, One. Ananias had power to Baptise, Ananias had power to impose hands.  
3. Thrre were certain Conjurers cudgeled by the Devil, Act. 19 for calling on the name of Jesus whom they abhorred.  
And a sort of Sorcerers, whose serpents, Moses's serpent devoured.  
But were ever any Gospel's Ministers in the least reproved for administering any of Christ Ordinances?  
Why, those Vagabond exorcists knew not, believed not Jesus; how then should they call on him 
* Rom. 10.14. 1 Joh. 2.3, 4. ? but we know him, and obey him, as we are able. And hereby we know that we know him, if we keep his Commandments. He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him.  
He will never charge us with sin for observing all things whatsoever he commanded his Apostles.  
He never commanded his Apostles to teach his Churches that it was necessary to have such ministers, as must either do miracles, or else they must not administer all Ordinances to the end of the world. But he lays down plain directions how Ministers must be qualifyed, 1 Tim. 3. 'tis 1. not one syllable of miracles or tongues.  
And yet they are bound to teach the same things, 
2 Tim. 2.2.  that Paul and Timothy did, amongst which I am sure Laying on of hands was one.  
To conclude, lest the Gents. bustle about imitation of Christ and his Apostles, in carrying on Gospel Ordinances, without power to confirm them ten thousand times over, with new miracles; I say lest this noise and dust should weaken the hands, and blear the eyes of Christ's enquiring ones, so as to have a slight esteem of Christ's commands, since all Gospel's Ordinances, and Ministers have equal authority;  
Let it be remembered that those Divine writings and Ordinances which our deceased husband left as Legacies, for the trial of our love to our first love, in remembrance of his sad sufferings till his second coming, were all confirmed once unto us by signs and wonders.  
And being thus ratified under hand and seal, by him whose Kingdoms, Laws, are less mutable than the Laws of Medes and Persians, it is not for us to question them, but testify our love, 
Joh. 14.15. & 15.14.  and friendship by observing them, even all of them.  
Remember the pattern of heavenly things, I mean those Mosaical administrations, 
Heb. 10.1.  which were a shadow and no more of what we now enjoy.  
But whatsoever was written aforetime, was written for our Learning.  
And therefore at the giving and writing of the Law, mighty signs and wonders were wrought in the sight of Israel, and Egypt.  
So at the giving and writing of the Gospel signs and wonders from heaven confirmed it, in the sight both of Christians and Heathens.  
But at the Jews return from Babylon, not one miracle wrought, and yet the people observe all their ordinances, yea some that were discontinued hundreds of years. 
Neh. 8.16, 17.  We are now returning out of Babylon, praised be God, let us embrace all our ordinances with thankfulness, without expecting new miracles to confirm them.  
It's true, all our Ordinances have been discontinued many hundreds of years during the time of Popish Apostasy, or else in an Antichristian garb, have they been administered to false subjects. Yet even in the darkest times of the Beasts rage, did the Lord preserve himself a remnant, that held fast his truth in some corners; perhaps by fifties in a Cave: for the woman had a being though in a wilderness, sackcloth condition, 
Revel. 12.  all that 1260. years, being nourished there with her own proper food, the sincere milk of the Word, the Scriptures of the old and new testaments, which are none other than those two witnesses appointed of God to seed her 
* Joh. 5.39. Jer. 15.16. .  
And at her approach into the open light, and cheerful day of liberty (which shine most gloriously under this happy Government we now enjoy) being by degrees freed from that imposing, persecuting Babylonish thraldom▪ she searcheth those divine records, her own peculiar treasure, and portion, and like those Nehem. 8.14. what she finds written in that law, she obeys, step by step, as God discovers truth, without expecting new miracles to confirm it; and at length hath found out, and laid this fourth Principle in its proper place. Yet some have branded this precious Ordinance in Print, as A new Administration.  
But really I stand amazed that their consciences did not give their pen a check; since 'tis so evident that Peter, and John, and Paul, and Ananias, and thousands more, were found in this practice, sixteen hundred years ago, and did most faithfully teach the same doctrine as one of the six foundation Principles of Christian Religion; as the proper food or milk for babes, young beginners in Christianity, to whom the Epistle to the Hebrews is chief written, nay only written.  
For although it is clear that those Hebrew or Judean Churches, had officers settled amongst them, whom they are exhorted to remember, as those that had the rule over them, etc. Heb. 13.7. and to obey them, and submit to them, vers. 17. Yet was not this Epistle written to those Officers, or Rulers, or Ministers, or Angels (like the 7. Epistles to the Asian Churches Rev. 2, & 3.) but only to the members of those Churches; as is most evident by the close of that Epistle, where this exhortation or injunction is laid upon those babes; Heb. 13.24. Salute all them that have the rule over you.  
Had this been wisely considered, the adversaries of this fourth Principle would not so much have betrayed their weakness, and discovered their nakedness, as with such confidence to assert that the Doctrine of hands Heb. 6. belongs only to the Ministry.  
The wiseman cries out, 
Eccl. 10.16.  Woe to thee O Land when thy King is a child. I may much more sadly apply it to Churches, if our adversaries speak truth that the fourth Principle belongeth to Ministers. Woe to thee O Church when thy Elders (or Bishops) are babes: Yea such babes as are unskilful in the word of righteousness, Heb. 5.13. And yet it's as clear as the Sun, that this Principle (among the rest) is to be used by such babes as are unskilful in the word of righteousness. Wherefore let our adversaries pretend never so much ability, or eminency, or experience to teach others; I dare boldly assert, that until such time as God shall draw out their hearts to use this milk of the fourth Principle, they are but unskilful in a Foundation Doctrine of the word of righteousness; And truly that's exceeding sad, if we consider, Tit. 1.9.  
Well then; to weaklings in the faith, to young Disciples hath Christ designed this A B C. Doctrine of six principles, to be laid as their first foundation upon himself, Ephes. 2.20. which is so far from being A new Administration (as our Antagonists term this fourth Principle by way of derision) that what we contend for, is one of the words of the beginning of Christ; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 6.1.  one of those first things which Jesus began to do and teach, which are not set down particularly by the Evangelists (for if they should be written every one, it's supposed the world could not contain them, Joh. 21.25) this is one of those Commandments which Christ gave to his Apostles after his resurrection, one of those things that he spoke to them concerning the Kingdom of God, Act. 1.1, 2, 3. for as Christ was forty days instructing Moses in Sinai, how to govern his house under the Law; so he was forty days instructing his Apostles in Zion, how to order his house under the Gospel, not writing his Laws (then) with ink and paper, or in tables of stone, but acccorto the tenor of the new Covenant, he did engrave them in their minds, 
Heb. 8.10.  and write them in their hearts, with this full assurance (upon the word of a King) Joh. 14.26. that his holy Spirit should bring all things to their remembrance, whatsoever he had said unto them; so that he hath been exactly faithful in all his house, Heb. 3.  
As truly therefore as Christ gave them Commandments, (Act. 1.2.) so truly are those things which the Apostles taught, Act. 2.40, 41, 42. and 8.17. and left in writing, Heb. 5.12. & 6.1, 2. so truly, I say, are these things, the very Commandments of the Lord, 1 Cor. 14.37. which at first began to be spoken by the Lord, Heb. 2.3.  
So that the vanity of that taunt (that Laying on of hands is A new Administration) doth too much betray an ignorant, that I say not an envious frame of spirit.  
And as this foundation Principle was laid in Zion, by those wise master-builders in the beginning of the Kingdom of Christ, which is to be practised and observed equally with its fellow principles, Faith, Repentance, Baptism, etc. to the end of the world:  
So was it religiously performed with the rest, in the purest Churches, for some hundreds of years after the Apostles, as is fully and faithfully proved from the purest streams of Antiquity, by those eminent shining lights in the Church of God, to whom this present generation is so exceedingly obliged, for their indefatigable labours in vindication of this, and many other precious truths of Christ; namely, Mr. John Tombs in his Anti-paedobaptism, 
Second Part. 23. Sect.  and Mr. Christopher Blackwood, in his Soulsearching Catechism, pag. 58. to whom I refer you.  
Only one testimony I shall set down out of Eusebius, lib. 6. cap. 42. Novatus (saith he) being very like to die, was baptised in the bed where he lay, if it may be termed a baptism which he received, for he obtained not after his recovery that which he should have done according to the Canon of the Church, to wit, confirmation by the hands of the Bishop: In so much then as he obtained not that, how came he by the Holy Ghost?  
In which passage I observe,  
First, That in those days (namely in the third Century) it was not the custom to baptise Infants, but Professors, that lazy practice of Infant sprinkling being after wars fomented and advanced by the man of sin.  
Secondly I observe, That it could not be termed or judged a lawful baptism, which was Administered in bed; for how was that a burial? Nay both the Clergy and Laity opposed his admission into the Ministry, because they judged that bed-baptisme unlawful, pag. 118.  
Thirdly, I observe, That the Church had received the fourth Principle, as one of their Canons, Laws, or Rules.  
Fourthly, That he is recorded as a disobedient person to all posterity, for neglecting and omitting that duty of Laying on of hands.  
And lastly, That it was so long received as an eternal truth, that the holy Ghost was communicated (in his gifts) by Laying on of hands.  
So that I hope God will cause shame to work unfeigned sorrow in such as have so rashly termed Laying on of hands, A new administration.  
My counsel and advice to all that truly fear the Lord, and desire a greater measure of his Blessed Spirit, in the gracious gifts, and flourishing fruits thereof, is speedily to hasten to the use of all means that the redeemer of our souls hath designed for his dear Disciples, his babes, his lambs, which he folds in his bosom, and hath enjoined all his under-shepheards faithfully to feed, as ever they would manifest their loves to him their Saviour.  
Wherefore I as the unworthyest of them all, would gladly serve thee, thou espoused soul, that hast devoted thy Virgin affections to the divine embraces of the King of Saints. I beseech thee (as Christ's Ambassador) I humbly entreat thee, open the mouth of thy enquiring thirsty soul, that as a new-born-babe thou mayst receive this growing thriving food, in the rich increases of God's holy Spirit; 'tis sincere milk fitted for thy constitution. O taste and see how gracious the Lord is! thou dost not yet know, how he will communicate himself to thee through this Ordinance; thou canst never experience the virtue and goodness of food till thou receive it.  
I do not so earnestly invite thee to the meanest things of Christ's house, those inferior gifts which Reprobates may have, and Simon Magus would have purchased with money, and which carnal Christians so much cry out for, the power, the visible miraculous power, the tongues, the signs, the wonders, etc. Alas poor soul! these will not feed thee, the wisest Stewards that ever Christ employed, 
1 Cor. 14.22.  tell thee (thou panting spirit) they are not for thee.  
Why, thou art a believer, I prithee what good would tongues or miracles do thee? would they satisfy thy gaping thirsty soul? did not that excellent Apostle earnestly dissuade Disciples from their vain affection of these external gifts? What if I should come with tongues to you (saith he 1 Cor. 14.6.) would that profit you? I should not be understood, ver. 7.8. and if you did enjoy your desire of tongues, ye should but speak to the air, and be a Barbarian, vers. 9, 11. Ah brethren (saith he, after long labouring to blunt the edge of their fond desire of tongues above other gifts) vers. 20. Be not children in understanding; as if he should say, thy desires are childish, in making such a noise about this lesser gift, which will neither edify thyself nor others, vers. 14, 17.  
No, no, thou little one, thou suckling, 
Luk. 10.21.  to whom the good pleasure of thy Father is to reveal the mysteries of his Kingdom, which he conceals from the wise and prudent. I stand (as one of wisdom's maidens) to give thee an earnest invitation, yea to compel thee to come, 
Prov. 9.3. Luk. 14.23.  and sup with the Lord, upon a daintier dish than tongues, or any such external things: Upon that hidden manna, the bread that cometh down from Heaven, 
Joh. 6.50. Cant. 1.3, 4. & 2.4.  which whosoever eats of shall never die. I would lead thee and all thy virgin companions, by the savour of his good ointments, into the inner chambers of the King, yea into his banqueting house, where thou shalt be presented with his choicest gifts, Wisdom, Knowledge, Faith, etc.  
The Wisdom of God in a Mystery, not an external sound, 
Col. 2.3. Ephes. 3.17, 18, 19, 20.  to satisfy a carnal heart, but all the treasures of wisdom and knowledge, such as will warm thy inside, and by degrees so root thee and ground thee in love, that at length thou shalt be filled with all the fullness of God; 
Col. 2.2.  Unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ.  
Come then, 
Rev. 22.17.  let heaven and earth ring together. The Spirit and the Bride say, Come, and let him that heareth, say Come, and let him that is athirst Come, and whosoeverwill, let him take of the water of life freely.  
Who so is simple let him turn in bither, 
Pou. 9.4, 5.  as for him that wanteth understanding, she saith unto him, Come eat of my bread, and drink of the wine which I have mingled.  
Ah thou beloved believer! here's a feast for a King, such a King as thou art, and thou shalt be a welcome guest, the more thou shalt eat, 
Cant. 5.1.  the better welcome, Eat O friends, drink abundantly O beloved.  
I have acquainted thee in what dishes this supper is served, through what pipes these best gifts are conveyed; 
Act. 10.44. & 2.38. & 9.17.  namely, through the word Preached, through Baptism, through Laying on of hands, and other Ordinances.  
Thy obedience will dispel the clouds of thy Ignorance. If any man will do his will, he shall know of the doctrine whether it be of God or whether I speak of myself. 
Joh. 7.17. Rom. 2.13.  For not the hearers, but the doers of the Law are justified.  
Therefore look upon them as the enemies of thy soul, that tell thee thou must learn the fourth Principle but not practise it.  
Thy dear Redeemer learns thee another lesson; If ye know these things, 
Joh. 13.17.  happy are ye if ye do them. Do them therefore, and wait upon God for what he pleaseth to give, and when.  
The sucking babe is not always sensible of its growth, in drawing the breasts; Possibly God may give thee an Eunuches portion speedily, possibly by insensible degrees.  
The Christian Hebrews had been in the use of this milk (this fourth Principle and in the other five) a considerable time, 
Heb. 5.12, 13.  before they had any eminent gift; wherefore let not any precious soul in this practice either say God is a hard master, or question his own condition, if gifts do not presently or eminently flow as they desire. O Augustine! he is come, he is come, warmed the Martyr within, when the flames were most scorching without. Possibly God reserves his gifts till thou hast most need of them. Some sooner, some later.  
If any shall say the Hebrews were not in the practice of this Doctrine of Laying on of hands, because they were not eminent in gifts.  
I must tell such persons that they flatly contradict the Scriptures which tessifie, 
Act. 2.42. Heb. 5.12.13.  That they continued steadfastly in the Apostles Doctrine; yea that they had been taught it, and did use it.  
And to say, That they were taught Baptism, and did practise it; and were taught, Laying on of hands, but did not practise it; is such a sign of a shallow capacity as deserves no answer but silence and pity.  
Wherefore I invite thee again thou troubled tempted soul, whom the enemy keeps back with scruples, it is thy Lord calls for thee; Behold I have prepared my dinner, 
Mat. 22.4.  my oxen and my fatlings are killed, and all things are ready, come unto the marriage.  
Take heed thou tender Lamb of making light of these invitations; beware of delays, they are very dangerous, as thou tenderest the good of thy soul look not upon thy live or livelihood, but especially thy relations; 
Luk 14.18, 19, 20. Ch. 9.59, 61. Ch. 14.27.  no not so much as bury thy dead, or take leave of them that are at home. He that loveth father and mother more than me, is not worthy of me. And whosoever doth not bear his cross and come after me, cannot be my disciple.  
How many poor souls have I known, some at the very door of Baptism, and while they have delayed, slumbered, and loitered, the enemy came and sowed tares, 
Mat. 13.25.  by some deluded Quaker, or otherwise, slighting Christ's Ordinances.  
I am come in my Father's name and ye receive me not, 
Joh. 5.43.  if another come in his own name, (crying up his light within, in the secret chambers, Mat. 24.26.) him ye will receive.  
Some have been ready to fall upon their knees (for convenience sake) to have hands laid upon them, and though God hath had mercy upon any that have afterwards obeyed; yet others have been left to strong delusions, to believe, 
2 Thess. 2.11.  writ and practice lies. If any man draw back, 
Heb. 10.38.  my soul shall have no pleasure in him. And others who have slighted the fellowship of the Saints, neglecting Christ invitation; I have seen death surprise them in their disobedience. 
Luk. 14.24.  For I say unto you that none of those men which were bidden, shall taste of my Supper. And is not that sad, thou poor enquiring soul?  
But in the last place,  
If God have drawn out thy heart, by the smell of Christ's garments; I say Christ's garments, those outward things, which proud ones pass by, and deluded souls disdain; Which yet the Spirit says, 
Psal. 45.8.  Come out of the Ivory Palaces, casting forth the fragrant odours, and cordial perfumes of myrrh, Aloes and Cassia.  
If these have made glad thy gracious heart, whiles thy Queen-like virgin-soul hath adorned herself with the choice embroideries of thy beloved, not contenting thyself which a fancied light in thy conscience, but approving thyself the King's daughter indeed, 
Vers. 13.  legitimately descended, all glorious within, (and) thy clothing of wrought gold; That is, if thou have yielded thine obedience to those principles, and other Ordinances 
* Zech. 4.12. , through which the golden gifts and graces of his Spirit flow: Let no man deceive thee with vain words, giving thee leave to learn, but not to practise thy Principles.  
The Lord make my counsel acceptable to thee, which is, To live in the perpetual exercise or practise of all thy Principles.  
Yet mistake not, I would not have thee set them up for Idols, 
Judg. 17.13.  and live upon them, to say, Now I know that the Lord will do me good, seeing I have got a Levite to my Priest.  
Take heed of so practising any of thy Principles. Now I have done enough once to believe (a Magus may do so) or repent; 
Act. 8.13.  Judas did it; or be baptised, so was Ananias and Sapphira.  
In this respect, 
Phil. 3.13, 14.  thou must forget what is behind, and press forward.  
In this respect, 
Heb. 6.1.  thou must leave thy Principles, and go on to perfection.  
But how must thou leave thy Principles? What, never to look at them any more? No such matter. 
Mat. 19.5.  But as thou must leave thy father and mother and cleave to thy wife, so thou must leave thy Principles.  
Whosoever shall teach thee (in a married state) to be disobedient to, or utterly to leave and forsake thy Parents; I shall bequeath to him the Legacy fit for a blind Pharisee, Mat. 15.6.  
And the like portion to him that shall counsel thee to learn thy Six Principles, but not to practise them; or at any time to leave them, so.  
As for the first Principle, which is Repentance,  
Why thou poor soul, as oft as thou callest for thy daily bread, so often thou must practise thy Repentance. For thou dost daily contract new flaines, therefore thou must daily go to that sountain 
* Zech. 13.1. Rev. 7.14. , to wash thy robes, and make them white in the blood of the Lamb. Crying, Father which art in heaven, forgive my trespasses, as I forgive others; that is, manifest forgiveness, seal my pardon, satisfy my soul, that all my sins are imputed unto Christ, and his righteousness to me.  
And can thy soul live a day without this satisfaction, without this assurance? The Lord would have thee ask to purpose; not barely pardon, but assurance that thou art pardoned; Ask and ye may receive, 
Joh. 16.24.  that your joy may be full. And thus thou must not leave, but practise Repentance.  
Secondly, for Faith;  
If ever thou didst receive it, embrace it, 
Rom. 1.5.  and yield obedience to it, be careful constantly to live in the exercise of it. Why thou no longer livest than thou believest; 
Vers. 17.  therefore go thy ways on, from faith to faith, in the mounting steps of Abraham's faith, as one of the household of faith. 
Rom. 4.12. Gal. 6.10.  Take heed of Hymeneus' sin 
* 1 Tim. 1.19. , and let Paul's exercise be thine, Act. 24.16. O beware of men that will yield thou shouldest learn it, but not practise it.  
As for Baptism;  
If ever thou was buried with Christ in it, 
Rom. 6.4.  one burial will serve the turn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is once baptised, or washed, needeth not save to wash his feet 
* Joh. 13.10. compared with 2 King. 5.10. & 14. & Heb. 10.22. ; and yet there is daily need of Mortification, Col. 3.5. this thou must be practising all the days of thy Pilgrimage, thou dost never learn it till thou practise it; There's daily need of a holy walk in newness of life, Rom. 6.4. Wherefore thou Baptised Believer, whatever men say, be thou daily in the practice of this Principle.  
A chaste Virgin often resisted Satan's temptation, with this weapon, Christiana sum, I am a Christian. As oft as the enemy makes his appoaches against thee, tell him thou art espoused to Christ, and haste (not in thy childish infant state, when perhaps thou wast asleep) made a bold manly profession of thy subjection to him in this Ordinance. What should I fear? if truth speak truth, Mark. 16.16. I did (I do) believe. I was Baptised, I shall be saved.  
And for this fourth Principle.  
Be sure thou practise it, as ever thou desirest a larger measure of the Spirit, for the communicating of which it is appropriated.  
If God do immediately confer his gifts in, or soon after the administration, be careful to improve them to his glory, put them not under a bed of ease, or a bushel of gain. If he deal with thee as with those Hebrew babes, keep thee long in thy childhood, without some eminent manly gift, yet practise this Principle, in the exercises of patience; waiting for a return to those prayers, that did accompany this Ordinance, and indeed is an essential part of it, without which, neither this nor any thing else is or can be sanctified, 
Luk. 11.13.  and upon which precious promises are entailed. Breaking bread, is no ordinance of Christ, 
1 Cor. 12.11.  without prayer and praise. Remember the Spirits method, who is a free Agent, Dividing to every man severally as he will, what, how, and when he pleaseth.  
Some seed in some sort of ground, will spring up speedily. Though I do not say that is either the best seed, or the best soil, see Mat. 13.5. And such is the gift of tongues, to such as greedily gape after it, and pettishly cast away the ordinance of hands, if they may not have it. That, or nothing will please their palate.  
But the Spirit hath another sort of seeds, which may not so suddenly appear, but possibly lie all winter under the clods, and yet the ground very good, and the seed lying so long in it, makes it better; and although it make not such speed in springing, yet it is carefully kept, 
Luk. 8.15.  and brings forth fruit with patience.  
At the first practice of this Principle, the seed is sown, Isa. 45.19. and in a suitable season it will spring and appear. Be patiented therefore, brethren, unto the coming of the Lord: 
Jam. 5.7.  Behold, the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until be receive the early and latter rain. We are at a great loss for want of waiting for returns of duties.  
Having therefore yielded obedience to this Ordinance, let no man persuade thee (thou longing soul) to cast off the exercises of a patiented waiting for a return; but take up thy resolution with the Prophet, 
Psal. 85.8.  I will hear what God the Lord will speak: for he will speak peace unto his people, and to his Saints: but let them not turn again to folly. If God have but bestowed so much wisdom upon thine obedience, as to wait with faith and patience, for fuller manifestations of himself; then I am sure thou hast not found this ordinance empty.  
The fifth Principle,  
If thou be truly spiritual, must be thy daily practice. It is a duty incumbent upon thee, and bears a date as ancient as thy visible profession and real subjection to Christ's commands. 
Rom. 6.4.  For in thy burial with thy Redeemer in the Baptismal sountain, 
2 Cor. 5.17. Heb. 10.20.  thou didst begin thy case in the similitude of his resurrection, with an engagement so to run, by the rules of the new creature, in that new and living way, all the days of thy life. Thou wast a miserable polluted creature, 
Ephes. 2.1.  before he met with thee dead in trespasses and fins, but he hath breathed upon thee by his quickening Spirit, and therefore in the power of the same Spirit daily thou must practise the resurrection. 
Rom. 3.11.  If the Spirit of him that raised up Jesus from the death dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. Wherefore stop thy ears to any other Spirit, that would dull the edge of thy devotion in the practice of the resurrection. Live at present in the power of it, and make use of all means with the Apostle. 
Phil. 3.11.  If by any means I might attain unto the resurrection of the dead. Thy God will be found in the use of his own means. 
Col. 3.1.  If ye then be risen with Christ, seek those things which are above.  
And Lastly,  
Let the eternal judgement be thy exercise continually. Thou hast no other way in this world, to avoid the horror and terror of it, and this way (whatever men talk, to keep thee in idleness) thou mayest escape it. 
1 Cor. 11.31.  For if we would judge curselves, we should not be judged.  
Cheer up thy drooping spirit, take courage and resolution, and be as lively as possible, in the practice and exercise of all thy Principles: The more lively, the more like Christ, whose meat and drink was to do the will of his father; and the more like Christ, the more boldness thou shalt have in the day of judgement 
* 1 Joh. 4.17. .  
Wherefore labour diligently to be found in all the will of thy God. Let no man spoil thee of any truth, but especially of one of thy Foundation principles. What though this milk be never so mean, 'tis the more like a crucified Christ. I confess Laying on of hands is but a simple service, 
Rom. 6.17.  no more is its companion (Baptism) but 'tis one of the first words of thy dear Redeemer, a part of that form of Doctrine which he delivered and hath owned, 
Act. 8. & 19  and by signs and wonders confirmed, which he would not so fignally have ratified, had it not been a part of his own service.  
Let not men's conceits of the cessation of this holy Ordinance, deprive thy precious soul of those choice gifts which stream through it, which thy panting spirit (if thou be truly thirsty soul) cannot but find as much need of, as thy fellow saints, sixteen hundred years since.  
The promise runs as strenuously to this age, and the Saints in it, though we be those afar off, as it did to them that were nigh 
* Act. 2.39. : For he that made promise remains faithful; and what ever men dare affirm to the contrary, yet he hath said, that It is easier for heaven and earth to pass, 
Luk. 16.17.  than one tittle of the Law to fail.    
THE END.