Of Layings on of hands, according to the wisdom of God given under the se­veral considerations thereof, minded in the New Testament.

THE Scripture of the New Testament speaks of laying on of hands upon three several accounts or ends.

First, upon Baptized believers, as such; To the end they might receive the Spirit; which is the promise of God unto them, as Acts the 8. and Acts 19.

2. On Ministers; to the end they might be separated to the work of the [Page 2] Ministry, Acts 6. 6, 13, 3. 1 Tim. 4. 14, 5. 22 vers.

3. On the sick, for healing; to the end they might recover, as Mark 16. 18. Acts 28. 8 vers.

I shall, as the Lord shall help me, speak somthing to the two last briefly, and then to the first I shall be more large, it being the duty of all believers to submit unto, and that which is chiefly in my eye in this discourse.

First, of the laying on of hands for healing, it was a particular gift of faith, which the Lord Jesus did promise to give unto his people, as is plain from Mark 16. 17, 18 vers. These signes shall follow them that believe; in my Name they shall cast out Devils, they shall speak with new tongues; they shall take up Serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover: in which enume­ration [Page 3] of signs, we find laying on of hands for healing: which signs, as the Spirit of the Lord teacheth us, were given for those who believed not, 1 Cor. 14. 22 vers.

But this promise of healing, by laying on of hands, as we may ob­serve, the Lord made good upon many of his people, as believers in the Church of Corinth, who were partakers of this gift, which they were to go forth in the practise thereof; according as the Apostle Paul did, Acts 28. 8 vers. yea as Christ himself, Mark. 6. 5 vers. Luk. 4. 40 vers.

Object. But now some may say, Was this practise to continue a­mongst believers? to which take this two-fold answer.

First, If the gift be continued, that is, of healing, then this practise; for we cannot Act, unless we have re­ceived.

2. If any have or shall receive [Page 4] such a gift of faith, they are to go forth in the practise thereof; for gifts are given to profit withal, that is, for the good of others, 1 Cor. 12. 7 vers. therefore if any one have received such a gift, he is to be up and doing, to administer the same.

Query. But some may say, Is there no Ordinance, that the Lord Jesus Christ hath left unto his people, to wait upon him in for healing, in the time of sickness?

Answer. Yes, and that is prayer and anoynting with Oile in the Name of the Lord; this is left, as an Ordinance, or way unto believers, to wait upon the Lord in, in the time of sickness; wherein the Elders of the Church of Christ ought to ad­minister, as is manifest from Iam. 5. 14, 15 vers. Is any sick amongst you? let him call for the Elders of the Church, and let them pray over him; anoynting him with Oile in the Name of the Lord; and the [Page 5] prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

From whence we may observe, that this duty is injoyned by the Apostle upon those that are sick: Herein the soul ought to wait upon God, and in this way to look up un­to God for healing.

But Oh! the evil of professors in this our day, who run to the Physi­tian, but not to God; but few wait upon God in his way: the Lord com­plained of this of old, as a great evil, as the 2 Kings 1. 16 vers. yea, we may see this was Asa's sin, 2 Chro. 16. 12 vers. though he were in much affliction; yet he sought not unto the Lord, but to the Physitian.

And is not this the sin of many Professors in this our day? O! that God would make them sensible thereof, and make this word of use to them, that they may look more up [Page 6] unto God, that they may exercise more faith upon him for healing; that if they can but with the poor Woman, Mark. 5. 26, 27, 28, vers. touch the hem of Christs garment, for there is much vertue still in him.

Object. Some will say, We cannot see this way to continue in the Church of Christ amongst believers, unless we did see the effect thereof.

Answer. First, If you Judge of the minde of God, that which is laid down your duty, by the effect, you may run your selves into many temptations, as the Jews of old did: when they saw not the glory of the last Temple, to be so great as the glory of the first Temple was, Hag. 2. 3, vers. they were discouraged in the work of the Lord, which God re­quired, and so indeed, this tempta­tion got upon them, as in the first Chapter, the second verse: The time is not come, the time that the Lords House should be built; but the Lord [Page 7] for this reproves them with Judg­ments, as you may see in the 4, 5, and 6 verses, and after by his servant Haggai exhorteth them unto the work, as in the 8 verse, and incoura­geth them unto it, in the 13 vers. Then spake Haggai in the Lords Mes­sage unto the people, saying, I am with you, saith the Lord: and in the second Chapter, 5 vers. According to the word that I covenanted with you, when you came up out of Egypt; so my Spirit remaineth amongst you: fear you not.

So I say, God is a God in Cove­nant with believers; his truths are sealed by the blood of Christ. O then take heed of questioning his faithfulness in making good his pro­mise: from whence doth this pro­ceed, our looking for such and such ef­fects, but indeed from our unbelief, not believing the promise of God? therefore take heed of judging the minde of God by the effects: for in so [Page 8] doing, you will make the way of God of no force or weight for souls obedience.

2. How can you see the effect of that, you have never yet attained unto nor believed? therefore I may say to you, as the Lord Jesus did unto the Jews, If you will do his will, you shall know of the Do­ctrine, Iohn 7. 17.

3. What effect have you seen, of the laying on of hands upon persons to office? it is true, as many write, and do say, laying on of hands is a resignation of a person or persons to office; therefore they instance Moses laying on his hands upon Ioshua, Numb. 27. 23, vers. but you shall find a more excellent effect, that which fitted him for that work, which he was called unto, as Deut. 34. 9, vers. Ioshua the Son of Nun, was full of the Spirit of wisdom: for Moses had laid his hands upon him. Learn from hence, that as it is [Page 9] Gods way, so he meets with his people therein; and as in that Ordi­nance of laying on of hands upon persons to office, so also in this of anointing with Oile. For his wayes are not in vain unto his people.

4. Those who have waited upon God in this Ordinance, have found the effect thereof; they have met with God therein, they have seen his faithfulness, been partaker of his grace, received healing, not onely to their bodies, but also to their souls: this effect some poor souls, who waited upon God in this way, have been partakers of; so that they are able to bear witness to this truth, and also to set to their seals, that God is true, a faithful God; meeting with those who wait upon him, in his way: therefore I may say of this truth of Christ, as one may say of the new Wine in the cluster, Isai. 65. 8, vers. Destroy it not, for a blessing is in it.

[Page 10]5. We do not so much minde in our waiting upon God in this way, to see an immediate work of hea­ling, which is that which too many doat upon, and so like Thomas, unless they see a sign, they will not believe, Iohn 20. 25, vers.

But we do chiefly mind our duty, believing, that it shall not be in vain our waiting upon him therein, so leaving the effect of it unto God, who knows best when to give in mercyes to his people.

Now this may be matter of infor­mation, especially to those, who look upon laying on of hands for healing, to be the anointing with Oile, spoken of by the Apostle Iames, that they are and were two distinct things; the one being a par­ticular gift of the Spirit, which a person might receive of healing, im­mediately by the laying on of hands, as the Apostle Paul did, Acts 28. 8, vers. and many others also.

[Page 11]The other an Ordinance of Christ, wherein the Ministry of the Church were to act, and that not by vertue of any particular gift, but of their ministerial office; and therefore saith the Apostle, Iam. 5. Let him call for the Elders of the Church, and let them pray over him, anointing him with Oile in the Name of the Lord: wherein they ought, as in all other appointments, to look up unto the Lord for a blessing, leaving the gi­ving forth of his grace to the poor soul, unto himself.

2. By what hath been said, is re­proved the ignorance of the people of God this day, that have been long reading and learning of the Scrip­ture, and yet are ignorant of this command; and likewise those that are Teachers and Leaders of con­gregations, that know the will of God, yet walk not in the practise thereof. It likewise reproves those congregations, that have for some [Page 12] season, looked upon themselves as Churches of Christ, and yet want this order among them. Oh that they would consider the reason, why they are short in this particular, that they might see whether or no, the Lord have not a controversie with them, for their neglect, and their opposition against one princi­ple of his Doctrine, that which Christ taught, unto which believers as believers were obedient, which is a great transgression, their neg­lecting to hear Christ in that saying of his, which is the last particular of laying on of hands I have minded, as I shall indeavour in it's place by the Lords assistance, to make forth unto you.

Secondly, Of laying on of hands upon persons to office.

THis was likewise an Ordinance, or way of God, by which those persons who were called to office by the Church of Christ were set apart, and so indeed are to be set apart, as it was the practise of the first Churches, and of those who first trusted in Christ, whose foot­steps we are to follow: in this way they went: see Acts 13. 3, vers. And when they had fasted and prayed, and laid their hands on them, to wit, Paul and Barnabas, they sent them away.

From whence observe, and that first, the work it was great, it was to the Ministry, according to what the Lord had spoken concerning Paul, that he was a chosen vessel, and that to preach the Gospel unto the Gen­tiles, as you may see in the 26 of the [Page 14] Acts 15. 16, 17, vers. so the work was great, to the performance of which they would need much of the power and presence of the Lord with them; therefore they fasted and prayed, and layed their hands on them, &c.

2. Observe, the persons who laid on hands, they were the Prophets and Teachers in this Church, as in the 1 and 2 verses.

So likewise, somtimes it was done by the Apostles themselves, as Acts 6. 6, vers. so also by Paul and Barnabas, who were called as before to the office of Apostles, to lay the founda­tion, to do the work of an Apostle, Acts 14. 23, vers. so also by Timothy, who was the first Bishop of the Church of Ephesus, 1 Tim. 5. 22. vers. and also Titus, Tit. 1. 5. vers. so like­wise by the Presbytery, the Compa­ny of Eldership in the Church, who were by the Church of Christ, cal­led to officiate in the wayes of God [Page 15] unto his people, by whom Timothy was ordained a Bishop, 1 Timot. 4. 14. vers. So that we see this way of God, and the manner of the perfor­mance thereof, in some small mea­sure discovered; I shall give but this touch of this second thing minded, and that for this reason:

Because our opposers of laying on of hands upon believers, as believers, have owned the laying on of hands upon officers, though in a disorderly manner they have gone forth in the practise thereof, as will appear,

First, from what Mr. Collier writes in his book of Right Constitution, pag. 31. where saith he, the qualificati­ons of Elders and Deacons are ex­pressed, 1 Timot. 3.

Answ. I have read of Bishops and Deacons, and of Apostles and El­ders, who were Deacons; but never of Elders and Deacons: My reason is, because a Deacon is an Elder in the Church.

[Page 16]2. This discovers according to their practise, what they have set persons apart for: as their pastoral Charge in the Church of Christ, they were set apart for Elders; so al­so, as Ministers of the Gospel, they were ordained for Elders, though their great disorder is, in building be­fore the foundation was rightly laid; yet observe the wise mistaken in their proceeding, though by this practise of theirs, with fair words they have stopped the mouths of many poor souls, who were clearing themselves from such disorder as they were in; they stopped their consciences with this, that they are under laying on of hands, as well as those that do practise it upon believers as belie­vers. I say, In this, how confused have they appeared in their setting persons apart for Elders? not know­ing, or at least not minding, that in the word Elders is comprehended all officers in the Church, with the [Page 17] Ministerial work also, 1 Pet. 5. 1, vers. 2 Epistle Iohn 1. vers. 3. 1. vers. and so Elders is distinguished into seve­ral offices in the Church, as Bishops and Deacons: the Deacons were to be men full of the Holy Spirit and faith; & so indeed fit for the work of the Lord among his people, as well as Bishops, and so were Elders in the Church, see Acts 6. 6. vers. and Act. 15. 22. vers. where the Deacons spoken of in the 6 Chapter, are cal­led Elders in the 15 Chapter: again, Philip. 1. 1. vers. where the Apostle writeth to the Saints, with the Bi­shops and Deacons: so Paul to Timo­thy writes of the qualifications of the Bishops and Deacons, not Elders and Deacons; you shall never in all the Scripture find Elders and Dea­cons expressed.

So that I hope, this may be a word of use unto them; however it will be unto the Church of Christ, though from a weak and unworthy [Page 18] instrument. I shall now leave them as to this, but as for the ordi­nation it self, they having now at last, come forth in the practise there­of, they must stand to maintain it; and therefore knowing their abili­ties, I shall leave them to contend for this truth, with those (if there be any) that do oppose it, it being that I do believe, and have allowed of, therefore I shall only take notice of one or two objections made by some, and then proceed to the third thing minded.

Objection. Some there are, who say there are no Apostles now: they laid hands upon persons to of­fice then; therefore that practise is deased. To which I shall give this two-fold answer.

1. That those who were not Apostles, as to their call, But Bi­shops or Pastors of Churches, were exhorted to walk in this way, Tit. 1. 5. vers. 1 Tim. 5. 22. vers. yea Pro­phets [Page 19] and Teachers by the authority of the Church of Christ, may lay on hands, Acts 13. 1, 2, 3, vers.

2. By this appears a great mi­stake in the understanding of many men, (according to this objection;)

Object. That the Ministry of the Apostles is ceased.

I Answer, The office of an Apo­stle is the first office in the Church of Christ, and that is to lay the foundation; the foundation of the service of God; therefore saith Paul, I have laid the foundation, 1 Cor. 3. 10. vers. the foundation, that is, the Lord Jesus Christ in his Doctrine, that which Christ and his Apostles did teach, upon which the Church of Christ was built: see Ephes. 2. 20. which, foundation was the begin­ning-Word of Christ, that which persons ought to know, and to be­lieve, before they are sit for the ser­vice of God.

But now, that this, viz. (to lay the [Page 20] foundation,) is the first office in the house of God: see the 1 Corint. 12. 28, vers. God hath set some in the Church; first Apostles, &c. so Christ did ascend, and gave gifts unto men, and that some to be Apo­stles, as well as other offices in the Church, Ephes. 4. 8. compared with the 11. vers.

Object. But now some may say, Christ did chuse Apostles, he chose Twelve, which he called Apostles; therefore they ceasing, the office ceased.

Answer. To which I Answer, that this was before Christ ascended; but after he ascended, he gave some Apostles; that is, to that work to lay the foundation, Ephes. 4. 11, vers. and so Paul and Barnabas were Apo­stles, Acts 14. 4. and 14. vers. and others also spoken of in the 2 Cor. 8. 23. vers. 1 Cor. 14. 1. compared with 6. and 9. vers. He that doth autho­ritatively as the first Apostles, or by [Page 21] vertue of the authority of the Church of Christ, lay the foundation of the service of God, he is properly an Apostle, he doth the work of an Apostle: for other foundation no man can lay, that is to be approved of by the Lord; yet other men may lay the same, even preach the same Do­ctrine of Christ, which he did, &c.

Thirdly, Of laying on of hands upon Baptized believers as such, to the end they might receive the Spirit.

THat laying on of hands upon Baptized believers, as such, is one part of their obedience to the Lord, which he requires of them; an Or­dinance of the Lord Jesus Christ; I shall thus prove unto you:

First, because it is a saying of our Lord Jesus Christ, that which he taught, and that for believers obe­dience, [Page 22] as well as repentance, faith and Baptisme: see Heb. 6. 1, 2. Many persons do say, If we could but see, where ever Christ taught it; Surely, we should not gainsay it. O that now they would consider for their conviction this Scripture, Heb. 6. 1. vers. where the Apostle calls it the Doctrine or Teaching of Christ; and a more suf­ficient witness that Christ taught it, we cannot have, then the Apostle is. The Doctrine of Christ, that which he taught, as he did repentance, faith, resurrection and eternal judgment: Now consider, Doctrine doth imply teaching, and teaching doth infer practise, that so believers might learn, for teaching and learning are relations as a Father and Child, the one infers the other. Now to in­force this reason for our obedience, we may consider these three things.

First, what the Apostle saith, in Acts 3. 22. vers. where we are in­joyned [Page 23] to a hearing of Christ in all things, and that also from the dan­ger that will follow our neglect, as in the 23 verse.

2. In that it is placed amongst those foundation-principles, Hebr. 6. 1, 2. and that in the midst of them, as if the Spirit of the Lord did fore­see the opposition that would be made against this truth.

3. Because it is one of Christs first teachings, and therefore those words in Heb. 6. 1. may be rendered the beginning-word of Christ, the A.B.C. of a Christian, one of those first les­sons that believers then did learn, and now should learn; which is this, to wait upon God in this way of his, for the Spirit of promise, which is their right, whereby they might be inabled, as they do desire, to do him service.

Object. But now unto this, some object, and say, that all things that Christ did and said, we are not to [Page 24] be followers of him in, as to raise the dead, to command the winde to cease, and the like.

Answer. To which I answer, though this may be true, yet what is this to the purpose? Because we are not to say in all things as he did; therefore we must say in nothing as he did, neither as he taught us: this is error with a witness. We grant that in all things we are not to do and say as Christ did: But yet in all things that does relate to the wor­ship and service of God, as repen­tance, faith, and Baptism; or our duty in our conversation, we are to do as he hath said, for unto this God himself commands us, see Luke 9. 35. Acts 3. 22. Him shall ye hear in all things, &c.

Object. Further, to make voyd this reason, some object, and say that Christ taught the resurrection of the dead, and eternal Judgment, as well as laying on of hands; but that is [Page 25] only to be believed: the resurrection and Judgment, we know we cannot practise.

Answ. To which I answer, first; This is that we ought as belie­vers to do, if possible we can, to attain to the resurrection of the dead, Phil. 3. 11.

2. That Christ taught it, we grant; and that it is for our obedience, we do also affirm, and that is so far as he requires it.

3. I do hope, you do also know, that so far as Christ hath taught us, we ought to be obedient to him: that which he taught which was No­tional, we ought to believe; that which he taught, which was practi­cal, we ought to obey. Now consi­der, laying on of hands is a practical Doctrine, as is manifest by the Apo­stles actings and the Saints obe­dience, Acts 8. 17. Acts 19. 6. Now let the opposers of this truth of Christ shew, where ever laying on [Page 26] of hands was taught by Christ, as the resurrection and eternal Judgment, only to be believed, and then they will say and do somthing to their purpose.

Object. But say some, In Heb. 6. 1. the Apostle calls it a Doctrine, but not a practise; and so by this would make voyd this way of God.

Answ. This objection was an­swered by Doctor Chamberlain in his dispute with Captain Kiffin, as you may see in the 10^th page of his book, where saith Doctor Chamberlain, ‘Because the Apostle calls it a Do­ctrine, therefore so far from being not practised, that it ought the rather to be practised; for with­out practising no learning.’

‘Again, saith he, you wrest this Scripture, whereas the express pur­pose of the Holy Spirit is, To teach Doctrines, that so believers might do what is taught. For the proof of which, he cites Mat. 28. [Page 27] 20. Mat. 7. 21, 24. Ioh. 13. 17. and 15. 14. Iam. 22. 23, 24, 25. Phil. 4. 9. and many other places: yet saith he, you wrest it to the di­rect contrary; and you say there­fore it is called a Doctrine, that it might not be practised, for indeed so much such an objection doth import.’

But Mr Perry in his book of Ani­madversions in answer to Doctor Chamberlain, pag. 14. as he doth therein conceive that which is true, so he doth suppose that where in he is mistaken, and that is, to think, and so to write, that Doctor Chamberlain minded Mr Kiffens wresting of the Scriptures above mentioned; where­as indeed, we may plainly see in his book, and in this I have written of his words, that he minded him of wresting Heb. 6. 1. which was the ground of this objection: and there­fore we may take notice, that the Scriptures above mentioned, do suf­ficient [Page 28] prove what Doctor Cham­berlain brought them for, which was this, that Heb. 6. 1. was wre­sted by Mr Kiffin from the proper true meaning of the Spirit of God therein. Mr Perries words you may see, are these: saith Mr Perry, ‘I conceive that every Doctrine of Christ, that he hath commanded to be taught by his Apostles, and his Disciples were commanded to observe and practise, ought to be practised: but if this appear not in this particular thing in any of those Scriptures, wherein hath Mr Kiffin wrested them? I know not: but (saith he) in the contrary, I suppose he doth own them, in what the Spirit of God means in them, according to what light he hath received.’

To the later part of these words, I answer thus much, Who knows not what Mr Perry saith of Mr Kiffin, to be true, and so indeed of all men, un­less [Page 29] they walk contrary to their light?

But from the former part of his discourse, we may observe two things:

• 1. His mistake, as you have al­ready heard, &c.
• 2. His granting what we contend for, viz. that every Doctrine of Christ which he commands to be taught by his Apostles, and his Dis­ciples were commanded to observe and practise, ought to be practised; this is that we do affirm; and there­fore do contend for this truth or Doctrine of Christ with him and others that do oppose it: For did Christ teach it, as you have heard; and did the Apostles teach it, as you shall hear in the next reason for the proof of this truth; and did Bapti­zed believers, as such, observe and practise it, as Acts 8. 17. Acts 19. 6. and shall not believers now practise it? Shall not they tread in the foot­steps [Page 30] of the flocks of Christ, be fol­lowers of those who first trusted in him? Shall the cunning working of Satan prevail alwayes, (as he hath done for a long time, to the perver­ting and destroying of the truths of Christ,) and as he doth to this day, to the denying of them? I say, shall he alwayes prevail? God forbid: O let God be true, but every man a lyer; for what was written afore-time, was written for our learning, that we through patience, and comfort of the Scriptures might have hope, Rom. 15. 4. O there­fore let not truth be destroyed: his Doctrine was sealed with his blood, even the death of Christ, and shall we alter or deny his will? God for­bid: shall not we hope to find accep­tance with God in his appointment? Surely the contrary will discover us to be such, that little regard his Laws, whose precepts are not our delight.

2. Reason. As Christ taught it, [Page 31] so the Apostles taught it, read Heb. 5. 12. compared with Chapter 6. 1, 2. in the first Chapter 12 vers. saith the Apostle; Whereas for the time you ought to be Teachers, you have need to be taught again, which are the first principles of the oracles of God, &c. where by these words, you have need to be taught again, is plainly implyed, they were once taught this principle; and that this the Apostles did teach them, is also manifest, in that they laid the foundation of this Church of the Hebrews; who were those Jews, spoken of in Acts 2. 42. who are there said to continue in the Apo­stles Doctrine: and as they taught it, so it was a way of God, wherein they did administer unto his people, and unto which they were obedient: see Acts 8. and Acts 19.

Object. But now some will say, In Acts 2. is not mentioned laying on of hands; therefore believers there were not under it.

[Page 32] Answ. Two which I answer, as laying on of hands is not in so many words there laid down, no more there is not the resurrection from the dead, and eternal Judgement in so many words expressed; doth that therefore prove they were not taught them? Surely, the Apostles would not have baptized them, but upon that profession, that their bodies should be raised, as well as Christ dyed for them. Again, to say that the Apostles did not there preach lay­ing on of hands, in Acts 2. proves no more, or is to no more purpose, then to say that Philip did not preach Baptisme to the Eunuch, when we read of not one word he spake of it, although he Baptized him, as you may see Acts 8. 35. But now that the Jews who did believe, were taught laying on of hands, re­surrection, and eternal Judgment, is plainly manifest, from Heb. 5. 12. compared with Heb. 6. 1, 2. where [Page 33] as you have heard, he minds them of it, as one of those first lessons they had learned, and as a principle of the foundation, or beginning-word of Christ committed to them.

2. Consider what is written: they (to wit, those that were Baptized and added to the Church, who gladly received the word,) continued in the Apostles Doctrine, see Acts 2. 42. Now this they could not do, if they had not been taught laying on of hands which was a principle thereof, part of what Christ and his Apostles taught them, as you have already heard, or may see in the Reasons given; unless we deny their wayes to be the same in every Church, 1 Cor. 4. 17. Again consider, how can it be thought with honour to God and his truth, that a man can be said to continue in the Doctrine of the Apostles or word of Christ, when they were not in the practise of it? for say the Objectors, There is no [Page 34] mention made of laying on of hands, no more say I there is not of the resurrection and eternal Judg­ment, and yet both preached and re­ceived by them.

3. Consider, they are here said to be added to the Church, as well as they received the word, and were Baptized.

Object. But now some may and do say, By this you make laying on of hands to be an Ordinance, whereby those that did believe and were Bap­tized, were added to the Church.

Answ. To which I answer, Yes, and that because laying on of hands was next administred after Bap­tisme, and that in order to the pla­cing of the Soul in the house of God; it being part of its foundation, the beginning-Word of Christ; and in this order, was both preached and practised by the Apostles. This like­wise we may consider, that the end of this Ordinance is promised, and [Page 35] applyed to those that are Baptized, see Acts 2. 38. where saith the Apo­stle, And you shall receive the gift of Holy Spirit; for the promise is to you; yea, saith he, to as many as the Lord our God shall call; that is, the promised Spirit should be given according to the will of God: and in the 41 vers. it is said, They that gladly received the Word were Baptized, and the same day were added unto them three thousand Souls: where we may take notice of this order; 1. They gladly received the Word; 2. Were Baptized; 3. Were added to the Church.

From whence we may learn thus much, that by Baptisme they were not added; because their addition to the Church followed after their Baptisme: for as their gladsome re­ceiving of the Word went before their Baptisme, so did their Bap­tisme before their addition; which addition was something else besides, and more then Baptism; for so much [Page 36] the Text doth hold forth; and being added, they continued in the Apo­stles Doctrine: and so it is plain, as it is part of the foundation, so it fol­lowed Baptisme, as you may see by the practise thereof, Acts 8. 17, 19. Chapter 6. 7.

3. Reason. Because as Christ and his Apostles did teach it, so they taught it as a principle of the foun­dation of the service of God, a foundation-principle of that service, wherein they were to live to the Glory of God, and upon which they were to stand to go on to perfection: read Heb. 6. 1, 2.

When Moses was to build a Ta­bernacle unto God, he had a strict charge, that he should do every thing according to the pattern the Lord had given him, Exod. 25. 40. and so afterward, when Solomon was to build the Temple, he likewise was to do it according to the pat­tern which David had received by [Page 37] the Spirit; and as it is said, which he was made to understand, by the hand of God upon him: the first of Chron. 28. 11, 12. and 19.

Now as Moses and Solomon were not left at liberty to follow their own understanding, but were faith­full to make all things according to the pattern of Gods will: So nei­ther were the Apostles, but also were faithful stewards of the will and commands of the Lord Jesus: the first of Cor. 4. 1. which Jesus the Christ, likewise was a Messenger, and the great Prophet of the eternal God, whose word is Gods will unto his people, Acts 7. 37. and who as a Son, even as Moses a Servant, was faithful over his own house, Heb, 3. 2. Who was faithful to him that appointed him, even as Moses was faith­full in all his house; Even as Moses: as Moses was faithful to do every thing, exactly according to the pattern; so was the Lord Jesus Christ faith­full [Page 38] unto him, who did appoint him.

And surely this considered, we may easily see, there is not less exactness and circumspection to be used now in times of the Gospel, in building a Spiritual house unto God, then there was under the Law, in that which was typical: for that exactness under the Law served but as an example or shadow of Heaven­ly things, that is to say, Spiritual or Gospel-things, Heb. 8. 5.

Now this being a foundation-principle, it ought to be laid in every Church of Christ: for it is no way consonant to truth, for a man to think ever to make a lasting build­ing, (either in Spirituals or Civils) without a good foundation: for saith David, Psal. 11. 3. If the foundations be destroyed, what can the righteous do? read Luke 6. 49. This being a prin­ciple of Gods chusing, to be laid in the beginning or foundation of his [Page 39] service; How doth it concern us, and all those who put to their hands to erect and constitute a Church unto Christ, to do whatever they do, as much as in them lies, according to the pattern given by God; & that in building they leave out no part of his foundation? for a principle is a main support unto the building, especially where God himself layes it.

4. Reason. Because laying on of hands is an oracle of God, one of those commands that God gave unto his Church, read Heb. 5. 12. with Heb. 6. 1, 2. saith the Apostle, You have need to be taught again, which be the first principles of the oracles of God, that is, of his Commands, for so the word oracle doth imply, as you may see, Acts 7. 38. This is he that was in the Church in the Wilderness, with the Angel which spake to him in the Mount Sinai, and with our Fathers who recei­ved the lively oracles to give unto us; [Page 40] that is, the whole word of the Law, or Commands of God, declared un­to his people by the mouth of Moses, for their obedience: as also Rom. 3. 1, 2 vers. bears witness unto this: What advantage then hath the Iew? or what profit is there of circumcision? much every way; because unto them were committed the Oracles of God; Where by Oracles is signified the whole Law committed unto them, as in Heb. 5. 12. the word Oracles being in the plural number, doth signifie the whole will of God committed to believers, the Doctrine of Christ: and the be­ginning of the Oracles of God, is the first part of Christ his Doctrine, the things which Christ first revealed and preached to them, as the Apostle bears witness, Heb. 6. 1, 2 verses.

Yea, the word Oracle doth hold forth the counsel of God, which is the will and minde of God unto his people, for their obedience; there­fore saith the Apostle, 1 Pet. 4. 11. [Page 41] If any man speak, let him speak as an Oracle of God; that is, as the will and minde of God for souls obedience: the Apostle Paul tells the Ephesians, Acts 20. 20 vers. that he kept back no­thing, that was profitable unto them; and in the 27 vers. that he had declared unto them the whole Counsel of God: a part whereof was laying on of hands, it being that he taught and practised among them, as Acts 19. 6.

Object. But now to turn aside this truth, saith Mr Collier in his book of Right Constitution, in the 76 page, Oracles do not alwayes imply com­mands: though all commands are Oracles; yet all Oracles are not commands.

Answer. Two which I answer, that though all commands are Ora­cles, and all Oracles are not com­mands; yet what is this unto the purpose? doth this prove that laying on of hands is not one of those Ora­cles, [Page 42] that are the commands of the Lord Jesus Christ: for was it not reckoned with, and so left upon re­cord, as that which Christ did teach with repentance, faith, and Baptism, resurrection and eternal Judgment, as the foundation of the service of God to every believing Soul, Heb. 6. 1, 2. was it not that which the Apo­stles taught, that unto which Bap­tized believers as such were obe­dient? as Act. 8. 17. & 19. 6. this consi­dered, were excuse to answer this ob­jection.

But surely the weakness of this ob­jection is discovered, if we consider Mr Colliers reasoning, in the 78 page of his book: saith he ‘The word truly read both in Heb. 5. 12. and 6. 1. is not the principles; but the begin­ing of the Oracles of God, and the word of the begining of Christ; and so cites the Greek words, to hold forth not principles of the doctrine, but beginning of the word, [Page 43] the same, as in the 1 Iohn 1. In the begining was the word, &c.’

To which I answer, that it is easi­ly discovered, and I think upon se­cond consideration himself will grant, that the word signifies prin­ciples as well as beginnings; although I do grant that in other places it may so signifie, and in this place, (to be so rendred) may not be altogether im­proper; Yet I must tell him, and I would have others minde it, that as he saith, if the words be truly read, they do so signifie; so I say, If the words have their proper sence given to them, they do hold forth princi­ples of the Doctrine of Christ. For I pray you, what is the beginning of the words of Christ, when it is minded as the foundation, but prin­ciples of his Doctrine? for they are such things as make a sure foundati­on for the Saints to build upon: and so we may observe that these princi­ples put together, are the foundation [Page 44] of the service of Christ; and that these principles here minded, are such things as are not temporary, but lasting, and according to the minde and will of Christ, to be con­tinued in by the Saints so long as they continue in this World.

But saith he further in that place of his book: ‘There are many things that are Doctrines and Oracles for us to believe, but not to pra­ctise; and so instanceth the Apo­stles waiting at Ierusalem, till the Spirit came upon them; their speaking with Tongues, healing the sick, raising the dead, &c. these saith he are all Doctrines of the beginning and laying of the foun­dation, to be believed, but not pra­ctised, unless in the same power.’

To which I answer, first, for hea­ling the sick, raising the dead, speak­ing with Tongues immediately; we cannot do, unless we are partakers of the same power: Neither ought [Page 45] we now to go and wait at Ierusalem by vertue of that command the Apostles had: although thus much I may minde, that as the Apostles waited at Ierusalem for the promise of the Father; so ought every belie­ving Soul to wait in Zion, in the wayes of God, till he be fitted for the work of God, before he go forth therein, as too many do this day.

2. Saith he, ‘they are all Do­ctrines of the beginning and lay­ing the foundation.’

But now say I, Where are they laid down, as laying on of hands is, Heb. 6. 2. part of the foundation? for their waiting at Ierusalem, their speaking with Tongues, healing the sick, raising the dead, &c. was ne­ver laid down the foundation, or principles of the foundation, or be­ginning-Word of Christ; but laying on of hands was part of the founda­tion, which was confirmed to be the Word of Christ with signes, mira­cles, [Page 46] and gifts of Holy Spirit; as the speaking with Tongues, healing the sick, raising the dead, and the like.

3. I answer, that this is but cun­ning reasoning, to subvert the truth: for as to the Apostles waiting at Ie­rusalem, did not Christ command the so to do? and does not our con­sciences tell us, that that command was temporary, ended with the do­ing of the duty there required; & is of no more weight in this case, then as if he had instanced that Christ com­manded one of his Disciples to fetch an ass upon which he did ride unto Ierusalem?

And for speaking with Tongues, healing the sick, and raising the dead, they were particular gifts, not that which is applyed to every one; to the performance thereof, as we see, laying on of hands was ap­plyed, 1. To the Iews, Heb. 5. 12. 2. To the Samaritans, Acts 8. 17. 3. To the Ephesians, Acts 19. 6. and [Page 47] so it was minded to the Hebrews, as well as repentance, faith, Baptismes, Resurrection, and eternal Judgment, as that which they ought to consider of, according to their profession of Christ therein; that was, to wait upon God for his Spirit to teach them, and to assist them in their Holy profession: without the assi­stance of which Spirit, they were not able to live unto God. I say, this Ordinance of Christ, it ought to have according to their profession of Christ therein, an influence upon, and through their whole lives; even as its fellow-principle Baptisme, as you may see Rom. 6. 3, 4, 5, 6.

5. Reason. Because there was no Church of Christ without this Or­dinance or way of Christ, and that as a principle in the foundation of his service; the foundation, even the Doctrine of Christ and of the Apo­stles, upon which they did stand, as first the Hebrews, who were the first [Page 48] Church of Christ under the Gospel, whose pattern we ought to follow: this was that they received, Heb. 6. 2. and that when they were babes, Heb. 5. 12. which first pattern must be followed whether we will or no, God will have it so; for he is bringing forth his truth in righteousness, ac­cording to that prophecie, Ezek. 43. 10, 11, 12.

2. The Samaritans, who were the second Church of Christ we read of; this way they went, and that next after Baptisme, Acts 8. 17.

3. The Church at Ephesus were set up on this foundation-principle, Acts 19. 6. this was part of the coun­sel of God committed unto them by the Apostle Paul, Acts 20. 27.

4. A fourth witness unto this truth, and that is the Church at Derbe and Lystra, of whom Paul laid the foundation, as Acts 14. 6. and of whom Timothy was a member, Acts 16. 1, 2. upon whom Paul laid his [Page 49] hands, 2 Tim. 1. 6. Wherefore, saith the Apostle; as if he should say, See­ing thou hast that excellent grace and gift of faith, (which he speaks of in the 5 verse,) I put thee in Remem­brance, or I do admonish thee, that thou stir up the gift of God which is in thee, by the putting on of my hands, or which God gave thee, through the laying on of my hands: from whence it is plain, that in this way Timothy waited upon God, which was not in vain unto him; and afterwards be­ing approved of, was ordained to the work of the Ministry, by the laying on of hands of the Company of the Eldership, as the first of Tim. 4. 14. doth manifest.

And so I do conclude, as these were, so were all other Churches, and that for these two Reasons.

1. Because their wayes were the same in every Church, 1 Cor. 4. 17.

2. Because they had a form of Doctrine to deliver to them, accor­ding [Page 50] as it is laid down, in Heb. 6. 1, 2 the Apostle writing to the Romans, in the 6 Chapter 17 vers. saith he, You have obeyed from the heart the form of Doctrine. Now what was that, but repentance from dead works, and faith towards God, &c. even all that our Saviour taught, even a form?

Object. But now some may say, We read of it no more then in those places administred, and therefore it was not the practise of all Churches.

Answ. To which I answer, This proves nothing, no more then this very objection, which is made by Independents so called, against Bap­tisme; because they finde it not ad­ministred in all, therefore all were not under the practise thereof: but this is false, even as the Objection is untrue: for the wayes of the Apo­stles were the same in every Church, and the Doctrine one that was deli­vered [Page 51] to them: and look what ob­jections may be made against this truth, the same, as is plainly mani­fested (in the discourse between Doctor Chamberlain, and Captain Kiffin,) may be made against Bap­tisme. Further, you may take notice in how many Churches you read of the breaking of Bread, in as many you shall finde the laying on of hands as breaking Bread was in Iudea, Trod [...], Corinth; so the laying on of hands in the Hebrews, Samaria, and Ephesia; yea, a fourth witness we have unto this truth, which was Pauls laying on his hands upon Ti­mothy, as is before minded: so that I say, persons may as well object against other truths of Christ, as against this. But this we know, In the mouth of two or three witnesses, every Word of Christ shall be esta­blished; therefore let us beware lest we, as many do, Kick against this truth of Christ; and as many do, and [Page 52] have done against Baptisme.

6. Reason. Because it is that which is milk for Babes, a beginning-Word of Christ, read Heb. 5. 12, 13. You are (saith the Apostle) such as have need of milk, and not of strong meat. Now consider, was it for Babes then, and is it onely for strong men, now? as many persons, who deny it to be­lievers as believers, yet will own it for setting persons apart for office: O what deceit is wrapped up in this! But surely, this was for Babes, and the Hebrews learnt it in that condi­tion: and this is certain, that which was for Babes then, is for Babes now; and that which was for strong men then, is for strong men now; for so the Apostle reasoneth, Heb. 5. 14. Strong meat belongeth unto strong men, who by reason of use have their sences excercised to discern both good and evil.

Object. But now some object, that laying on of hands, Heb. 6. 2. may [Page 53] be meant to heal the sick, according to these Scriptures, Mark 16. 18. and Acts 28. 8. or else for setting persons apart for office, according to Acts 6. 6. or Acts 13. 3.

Answ. To which I answer, that it cannot be so meant, for this reason:

Because in none of those Scrip­tures, laying on of hands is laid down as a foundation-principle, as we see here, in Heb. 6. 2. laying on of hands is so laid down.

For consider, those Scriptures, Mark 16. 18. and Acts 28. 8. do hold forth no such thing as a foun­dation-principle; but that particular men may receive such a particular gift of God, as to heal the sick, ac­cording as Christ promised, Mark 16. 18. and Paul received, Acts 28. 8. as also Philip, Acts 8. and many others, as many in the Church of Corinth; which is no more a founda­tion-principle, neither in the pra­ctise, milk for Babes, then laying on [Page 54] of hands, (which some make menti­on of,) in Luke 21. 12.

So likewife those Scriptures, Acts 6. 6. and 13. 3. hold forth no more a foundation-principle then the for­mer; and that,

Because laying on of hands here, was upon particular men, who were set apart for particular offices, and that for the good of the Church of Christ: this was not to Babes, but strong men; the Apostle reckons up the Hebrews Babes, as Heb. 5. 12. but these were strong men, who were fit to be imployed in the work of the Ministry, such as the Apostle speaks of, in Heb. 5. 14. Who by rea­son of use, had their sences exercised to discern both good and evil. Such who were gone beyond those spoken of, in the 12. and 13. vers. being in a capacity of teaching others; there­fore laying on of hands in the fore-mentioned Scriptures, upon persons for healing, or for setting persons [Page 55] apart for office, cannot be that meant, in Heb. 6. 2. as the foundati­on or beginning-principle, which is milk for Babes, Heb. 5. 12.

And therefore, I do conclude that laying on of hands upon believers, as believers, is the foundation-prin­ciple, the beginning-Word of Christ, that which concerns every believing soul, which is food to it, and nourishment to it; which is that they are capable of, but not of the former, they being not in the like capacity.

Therefore my Brethren, as we find it written, we should not take away the Childrens Bread, and give it un­to Dogs; so let us not take away their milk, but feed them with it, &c.

7. Reason. Because it is part of the Word of the Lord, that was con­firmed unto us: that it was the Word of Christ, hath been plainly mani­fested, it being that which he taught, his Doctrine, Heb. 6. 1. Also you [Page 56] may see the first reason for the proof of this.

Now that it was confirmed to us, read Mark 16. 20. And they went forth and Preached everywhere, the Lord working with them, and confirmed the Word with signes following.

Now whereas some object, that laying on of hands was for the con­firmation of the Gospel; they may now by what hath been said, plain­ly see that it was part of the Word of the Lord, or saying of Christ; even his teaching unto which belie­vers as such were obedient, one part of his Doctrine; which therefore was (as the rest) confirmed with signes, miracles, and gifts of the Holy Spirit.

But for further answer to this ob­jection, we may consider, that which confirmed the Word, and the Word, were different: laying on of hands, as you have heard, was the Word of God, the teaching of Christ; but [Page 57] signes, miracles, and gifts of the Holy Spirit, were the confirmation there­of, Mark 16. 20. they appeared, whereby this word and way of God was and is confirmed unto us to be the stedfast Word of Christ. Mira­cles are no foundation-principles; they are not any part of the Word of the beginning of Christ; but those things by which the Word of God was & is confirmed unto us, to be the stedfast Word of Christ; the neglect of any part thereof, God will pu­nish: for saith the Apostle, Heb. 2. 2, 3. If the Word spoken by Angels, were stedfast, and every transgression and dis­obedience deserved a just recompence of reward: how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was con­firmed unto us by them that heard him? Therefore my Brethren, as the same Apostle saith, Heb. 12. 25. so my ex­hortation is unto you; See that you refuse not him that speaketh: for if they [Page 58] escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. Now truth being de­clared, the Lord requires obedience; and therefore it lies as a duty upon every believing Soul, to consider his wayes, and with the good man Da­vid, to turn his feet into the wayes of God, Psal. 119. 59. and to set shoulders to the work of the Lord, that the breaches in Sion may be again repaired, and the paths there­in, may be again restored (accor­ding to the Word of the Lord, Isai. 58. 12. vers. 61. 4. vers.) and in so doing, we shall be partakers of those promises, which are annexed as the reward of such service.

In the next place, I shall proceed to answer some objections which many persons make further against this truth, and then shall lay down some Incouragements unto persons to the performance of this duty: and in [Page 59] the last place shall lay down some grounds of our withdrawing from those that obey not Christ in his Ordinance, answering some objecti­ons.

Object. The first and greatest of them, is this: That we have no com­mand for the laying on of hands.

Answ. Now that we have a com­mand, appears, First, from Christs teaching of it; there is a positive Command for what he taught, as a part of his service we are injoyned to be obedient unto; but Christ did teach this as a part of his service; yea, as a principal part thereof, not onely relating to the building, but to the foundation of the building, which is of more weight, as Heb. 6. 1, 2.

Now that this we are comman­ded to observe; see how full that Scripture comes upon us, Acts 3. 22. A Prophet shall the Lord your God raise up unto you, of your Brethren, like unto [Page 60] me, him shall you hear in all things what­soever he shall say unto you; yea, this command is followed with a curse, if we obey not, verse 23. And it shall come to passe, that every Soul which will not hear that Prophet, shall be destroyed from amongst the people.

2. Answer. VVe have a command, and that also from the Apostles teaching and practise of it: that they did teach it, and practise it, you have already heard in the second Reason. Now as they did teach it, and practise it, see how positive the command lies upon us, Phil. 4. 9. Those things which you have both learned and received, and heard, and seen in me, do, and the God of love and peace shall be with you: also minde, 2 Thes. 2. 15. Therefore Brethren stand fast, and hold the Traditions which you have been taught, whether by Word or our Epistle. Now beloved, this was one of those things, or of those traditions the Apostles had delivered to the [Page 61] Churches; yea, one of those things they had both heard, learned, and re­ceived, and seen in Paul, which the Apostle commands them to do, to be exercised in, to hold fast: and this is Pauls exhortation unto Timothy, and that by way of command, 2 Tim. 2. 2. The things thou hast heard of me amongst many witnesses, the same commit thou unto faithful men, that they may be able to teach others also. Now this was one things that Timothy had heard and learned of Paul, and that which he received from him, as is plainly ma­nifest in the 5 Reason.

Object. But now whereas some may object, and say, that Pauls laying on his hands upon Timothy was to office:

Answ. I answer, that it was not to office, but for the receiving of the promised Spirit; which promised Spirit God did so pour forth upon Timothy, that he was made ac­cording to the Prophecies that went [Page 62] before of him, a good Souldier of Christ, one fit to war in his King­dome, to be exercised in the work of the Lord, the ministerial office: therefore saith the Apostle, 1 Tim. 1. 18. This charge I commit unto thee, son Timothy, according to the Prophe­cies that went before of thee, that thou by them mightest War a good warfare. This charge, to wit, that you shall finde in the 3 vers. to be this, that he should charge some, they should preach no other Doctrine: and whereas he saith, accor­ding to the Prophesies that went before of thee, that thou by them mightest War a good warfare; that was those revela­tions that God manifested unto some of his people; whereby he dis­covered Timothy to be one whom he had chosen to the work of the Mi­nistry; and so by them, that was those Prophesies, the Apostle was assured, that his calling was of God, and that his blessing would accom­pany him.

[Page 63]So that when Paul laid his hands upon him, he received the Holy Spi­rit, and that in such manner, as that he was fitted abundantly for the work of the Lord; which when this was manifested, and he had by the people of God, or Church of Christ, a call thereunto; he was by the lay­ing on of hands of the Eldership or Presbytery, set apart for the work of the Ministry, as you may see, 1 Tim. 4. 14.

So that it is plainly manifest, that by the imposition of Pauls hands, Timothy received the Spirit in the gifts thereof, 2 Tim. 1. 6.

And by the imposition of the hands of the Eldership, he was se­parated to the work of the Ministry, according to the Prophesies that went before of him, 1 Tim. 4. 14.

3. We have a command, and that from the Commission the Lord Je­sus gave his Disciples, Mat. 28. 20. Teaching them, (to wit, those that be­lieve, [Page 64] and are Baptised,) to observe all things whatsoever I have commanded you. From whence this truth ap­pears,

That if Christ did command the Apostles to lay on hands, they were to teach those whom they should Baptize, to submit thereunto, as the words do plainly manifest, Teaching them to observe.

But Christ did command the Apo­stles to lay on hands.

For what they did in any service of Christ unto believers, as such, was by the command or authority of the Lord Jesus; and therefore say they, 1 Cor. 4. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God: and in the 14 Chap. v. 37. If any man think himself to be a Prophet or Spiritual, let him acknowledge the things I write unto you, are Commandments of the Lord: this was the account they gave of their authority. And it is observa­ble, [Page 65] I never knew that opposer yet of this truth of Christ, that durst affirm the Apostles had no com­mand for laying on of hands.

So that I say, if they had a command for laying on of hands, the Observation thereof was taught by them, and is that which God by vertue of his Commission given doth require of us; for saith Christ, Teaching them, that is, those that are Baptized, to observe all things, whatso­ever I have Commanded you.

Object. But now some will say, Laying on of hands is not there ex­pressed.

Answ. I answer, Though it be not expressed, it is plainly implyed; for whatsoever the Apostles did teach and practise, was by vertue of their Commission received from Christ.

But this they did teach, Heb. 5. 12. and also practise, Acts 8. 17. and 19. 6. and therefore it was by vertue of their Commission, received from [Page 66] Christ: And their very manner of teaching and practising, discovers it to be the mind and Command of God unto believers, as such.

• 1. Because they taught it, as a first principle, or beginning-Word of Christ unto young believers; and therefore it's reckoned up milk for Babes, Heb. 6. 1. & 5. 12.
• 2. Because they taught it, as a principle of the foundation of the service of Christ, and that as repen­tance, faith, Baptisme, Resurrection and eternal Iudgement, Heb. 6. 1, 2.
• 3. Because they taught it, as that which Christ taught unto them, or gave in charge unto them, as he ap­pointed them to be Stewards of the mysteries of God; and therefore they witness it the Doctrine or teaching of Christ, Heb. 6. 1. that which they had received from him, even the Lord Jesus Christ.

So that from the Commission, doth likewise appear the force also [Page 67] of this obedience; whereby those that resist the truth, may be left without excuse.

Object. But yet some will and do say, The Apostles did lay on hands by vertue of a particular gift which God had given them, to give the Spirit.

Answ. The Apostles did never lay on hands by vertue of those particu­lar gifts they had received, but by vertue of their ministerial office: for laying on of hands being an Or­dinance of Christ, a way unto be­lievers, as Baptisme, or other of his appointments; The Apostles did never officiate in them by vertue of any particular gift, neither any other Minister of the Gospel, but by vertue of their ministerial office, as they were called of God to admini­ster in those wayes to his people; and so did, leaving the effect thereof unto God, &c.

Object. But some do say, the Apo­stles [Page 68] by laying on of hands, did give the Spirit.

Answ. First, though this be one of their greatest Objections and Blocks against which they Stumble; Yet our greatest opposers are herein divided: for though some do affirm, that the Apostles had power to give the Spirit; yet others of them can­not so believe: and who would think men of such parts and wisdome as they are, should so affirm; but that indeed the carnal minde of man will ever oppose the things of God?

2. I answer, and that positively, that the Apostles by laying on of hands, did give the Spirit of God, no more in this Ordinance, then Pe­ter did in the preaching of the Word, Acts 10. 44. While he spake the Word, the Holy Spirit fell on all them that heard it; and they spake with Tongues, and glori­fied God.

VVhy so it was, that while Peter, [Page 69] Iohn, and Paul were exercised in this Ordinance, even laying on of hands, God gave his Spirit to his people.

But alas, what is Peter, Iohn and Paul, but Ministers by whom they believed? the one may Plant, and the other VVater, but it's God that must give the increase, 1 Cor. 3. 5, 6.

And surely this, what gifts Christ is pleased to convey through Mini­sters, is not by any power that is in them, as is plainly discovered from Acts 3. 12.

Neither was it ever in the Apo­stles power, to give the Spirit of pro­mise unto any man; and so the Apo­stle plainly declares unto me, in his answer to Simon Magus, who cer­tainly did think, as too many do this day, that the Apostles had power to give the Spirit; and therefore he offered them mony for that gift or power: the Apostle thereby seeing the corruption of his heart, saith un­to him, Thy mony perish with thee, [Page 70] because thou thinkest the gift of God may be obtained with mony, Acts 8. 18, 19, 20.

3. Further, take notice, that this power or prerogative of giving the Spirit, the Lord Jesus Christ al­wayes keeps in his own hands, & he giveth it to whom he pleaseth, as you may plainly see by these Scrip­tures, Acts 2. 32, 33. This Iesus hath God raised up, whereof we are al witnesses; therefore being by the right hand of God exalted, and having received of the Fa­ther the promise of the Holy Spirit, he hath shed forth this which you now see and hear. Mark this; he hath done it, even this Jesus, but not the Apo­stles.

And saith our Saviour, Iohn 14. 16, 17. I will pray the Father, and he shall give you another Comforter, Even the Spirit of truth: and in the 26 vers. But the Comforter which is the Holy Spirit, whom the Father will send in my Name: the 15. 26. vers. But when the [Page 71] Comforter is come, whom (saith Christ) I will send unto you from the Father, Even the Spirit of truth, Luke 11. 13. and Acts 5. 32. saith the Apostle, We are witnesses of these things, and so is the Holy Spirit whom God hath given to them that obey him.

By all which places it is plainly manifest, that this power or prero­gative of giving the Spirit, the Lord Jesus Christ and God the Fa­ther alwayes keep in their own hands, &c.

4. It is further [...]anifest, that it was not in the Apostles power to give the Holy Spirit of promise, and that from the administration of the Ordinance, Acts 8. 15. When Peter and John came down to Samaria, they prayed for them, that they might receive the Holy Spirit.

VVhich doth discover, it was not in their power to give it; but they prayed for them, that so indeed [Page 72] God would give it to them, accor­ding to his promise.

Again, as it is manifest that this power belongs unto the Lord Jesus Christ, he having received of his Father this promise of the Holy Spirit, and so gives it forth upon his people:

So likewise we may observe, that he also gives the gifts or operations thereof; or the Spirit of God doth work and operate in poor Souls, ac­cording to his wisdom.

For as there are members of the body of Christ, so every member hath it's office given him of God: this the Apostle plainly discovers, 1 Corinth. the 12 Chapter, in the 4. 5, 6, 7, 8, 9, 10. saith he, There are di­versities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversi­ties of operations, but it is the same God, which worketh all in all: but the mani­festation of the Spirit is given to every [Page 73] one to profit withall; for to one is given by the Spirit the Word of wisdome: and so he goes on making mention of the gifts and operations thereof: and in the 18 vers. thus declareth; But now hath God set the members in the body as it hath pleased him: again saith he in the 27. and 28. vers. Now you are the body of Christ, and members in particu­lar; and God hath set some in the Church; first, the Apostles; secondly, Prophets, &c.

From all which, as before, we may minde, that as the Spirit of God is given to every believing obedient Soul, and this by the Lord; so every ones gift or office likewise pro­ceeds from him. Again, saith the Apostle, Ephes. 4. 7. speaking of the Church; But unto every one of us is given grace, according to the measure of the gift of Christ. Now if any should say, How would this appear? the Apostle makes answer, vers. the 8. Because he ascended up on high, he led [Page 74] (speaking of Christ) Captivity captive, and gave gifts unto men: and vers. the 11. it's said, he gave some to be Apostles, and some Prophets and some Evangelists, and some Pastors and Teachers, and this for the good of the body of Christ: and this work of Christ, of giving his Spirit unto men, to be continued so long as the Saints are to be perfected, and the body of Christ to receive edificati­on, as we may plainly see, from the 12. and 13. verses.

So that to say, the Apostles had power to give the Holy Spirit, or Spirit of promise, is untrue, absurd and ridiculous.

Object. Again, some there are, who make this a great obstacle in the way, (thereby hindering poor Souls from their obedience,) even the Words of the Apostle, Acts 8. 16. for as yet he was fallen upon none of them.

From whence they perswade them­selves, [Page 75] and labour to perswade others, that the Apostles did lay on hands by vertue of a particular gift or power, which God had given them, to give his Spirit. Now for the removing of this stumbling-block, I answer,

First, If you consider what hath been spoken to the last Objection, you may plainly see, that the Apo­stles did not lay on hands by vertue of any particular gift, but of their ministerial office. Neither was it ever in their power to give the Spirit of God to any man, as hath been plainly manifested.

2. Whereas the Apostle saith, for as yet he was falne upon none of them, it discovers to us, that it was an usu­all thing in the Apostles dayes, for the Spirit of God to be given, and that in more then an ordinary man­ner; and therefore well might Luke thus write this parenthesis, in the discourse of this Ordinance: for [Page 76] as yet he was fallen upon none of them.

3. Again thirdly: VVhereas Luke useth these words, for as yet he was falne upon none of them; it might very well be taken notice of. For though Philip had wrought great works in the City of Samaria, as in the 6. and 7. verses of this Chapter, Acts 8. insomuch that God bore wit­ness from Heaven to those things that Philip spake, that there was great joy in that City; and that Simon Magus, who of long time with his Sorceries had bewitched the peo­ple, believed and was Baptized; yet there was no givings forth of the Spirit of God so immediately as at other times: as for instance, when Peter preached the VVord, Acts 10. 44. (even while he was speaking,) the Holy Spirit fell on them that heard it.

Object. Some do say, Why did not Philip lay hands upon the Samaritans, [Page 77] as well as Baptize them? and from hence they reason, that though Phi­lip was instrumental for their con­version; yet Peter and Iohn must lay hands upon them: and so by such reasonings as this, laying on of hands must be laid aside.

Answ. First, let us examine; hath not this reasoning much of this na­ture in it, to set up Peter, Iohn and Paul, that so indeed we may come to think of them above that which is meet, as if they had power to do that they had not? but for this, some hath been already reproved, 1 Cor. 1. 12. Now this I say, (saith the Apo­stle) that every one of you say, I am of Paul, and I of Apollo, &c. and in the 3 Chapt. 5 vers. Who is Paul, and who is Apollo; but Ministers by whom ye be­lieved? Even as the Lord gave to every man. Oh! that we could therefore, cease from man, whose breath is in his Nostrils, and give glory to God, looking up onely unto him; who is [Page 78] the giver of every good and perfect gift.

2. May there not be, or is there not already too many, who make as great a noyse to the crying down of Baptisme, as this Objection doth of laying on of hands, & that in regard of Philip, who did work Miracles, and Ananias who had an immediate Commission to Baptize Paul, as well as the Apostles, for what they did? O say many persons, none but those that were immediately authorized, and did work Miracles, did Baptize; therefore your Baptisme is not right, because you work no Miracles: and hence they conceive no Baptisme, but the Baptisme of the Spirit, which they think the Apostles gave unto those persons, upon whom they laid on hands.

3. The great thing in Answer unto this question, is, to shew why Philip did not lay hands on those persons whom he converted and [Page 79] Baptized: and now if this Reason, could truly be rendred, something of satisfaction possibly unto many per­sons would appear.

But for my part, though persons are never satisfied, I dare not pre­sume to know above what is writ­ten; and therefore, why he did not lay hands upon those persons he did Baptize, I dare not positively determine.

But this I know, and herein is my satisfaction, that the work was done; and I do believe the Apostles are as good an example, and the thing is of as much weight, (if not more) as if Philip had done it.

But Oh! what weak reasoning is here, yet concurring with the rest to make voyd the truth.

I shall appeal to any mans con­science, whether this be a sufficient ground to keep any soul from the doing of his duty, because he cannot see why Philip did not lay on hands.

[Page 80]Surely you or I may suppose many things; but which of us is able to determine which is truth amongst all? therefore it is good for us to keep close unto this, that it is Gods way, that wherein the Apostles as Ministers of the Gospel did admini­ster; and that whereunto believers Baptized as such, were obedient; that it was taught unto them as milk for Babes, and that it was a principle of Christs Doctrine, a beginning-word of Christ unto believers: and herein let us quiet our selves, not seeking a reason for that the Lord doth not give us; lest we are carried captive by our carnal imaginations, and so split our selves against the truth, &c.

Query. But now some may say, If we practise this Ordinance; where is the ground for our faith, seeing whatever is not of faith is sin?

Answ. First, in all our Actions, I do grant it is good for us to have a ground for what we do, especially in [Page 81] the service of God, in which service we are to walk by rule. And here I wish that those who walk in mixt Communions, would consider what VVord of God they have to bear them out in that practise, whether ever Christ left such a rule to walk by.

But secondly, I answer, The ground of our faith in this Ordinance, is the Word of the Lord, which doth not only as you have heard discover unto us this Ordinance, to be the mind of God unto believers, a way wherein he requires their obedience; but it likewise discovers the very end of this Ordinance, to be the promise of God; which promise God first made unto Abraham, as the Apostle bears witness Gal. 3. 14. that the blessing of Abra­ham might come on the Gentiles, that we might receive the promise of the Spirit, through faith. VVhy we can­not believe without the Spirit; yet through believing it is, that we are [Page 82] made partakers thereof, even of the promise, which is the Spirit; which promise God renewed, and more plainly discovered by the Pro­phet Ioel, Ioel 2. 28, 29. which the Apostle takes notice of, Acts 2. 16. this was likewise hinted forth by Iohn the Baptist, Mark. 1. 8. I in­deed Baptize you with water, but he shall Baptize you with the Holy Spirit: and this our Saviour himself declared, Iohn 7. 38, 39. He that believeth on me, out of his Belly shall flow Rivers of living Water: this he spake of the Spirit, which they that did believe should receive. Now, as hath been declared, they could not believe without the Spirit; yet, through be­lieving, the promise of the Spirit is made good unto poor souls.

And this promise of the Spirit, the Apostle doth annex unto faith and Baptisme, as the right and portion of every believing obedient soul, Acts 2. 38. Repent and be Baptized for the [Page 83] Remission of sins, and you shall receive the gift of the Holy Spirit. From which Scriptures it is manifest, that the promise of the Spirit is made unto believers Baptized, as such; and therefore the Apostle in the 39 vers. doth apply it unto believers Bapti­zed, as such, as their right and por­tion; For the promise is unto you, and to your Children, and to all that are afar off; even as many as the Lord our God shall call. Which promise of God in general was the ground of the Apo­stles assurance of faith in this par­ticular, that God would give his Spirit in this his own appointment to his people. So that a better ground to Act upon in any way or service of God, we cannot have, then the Word and promise of God is.

Therefore in the next place, for your incouragement in this Ordi­nance, consider these few things: obedience to God is,

First, that which makes a soul ca­pable [Page 84] of knowing the mind of God: therefore saith our Saviour to the Jews; If you will do his will, you shall know of the Doctrine.

2. Obedience unto Christ, is that whereby believers do enter friendship with the Lord Jesus Christ; even as by their profession they do enter battle or wage war, with the greatest Enemy; Even the Dragon spoken of, in Rev. 12. 17. who is there said to make war with the Woman, and the Remnant of her seed, which keep the commands of God, and have the Testimony of Iesus.

Why so I say, they do enter by their obedience unto Christ, the greatest friendship that possible can be in the World, Iohn 15. 14. You are my friends, (saith Christ) if you do whatsoever I command you.

3. There is much incouragement to this duty, from the end of this Or­dinance.

The Spirit of God, is that the soul [Page 85] stands in continual need of; yea, the usefulness of the Spirit of God, is very much discovered: First, in that it is the Teacher of the Saints, the first Epistle of Iohn 2. 27. But the anointing which you have received of him, abideth in you, and you need not that any man teach you, but as the anointing teacheth you: Why, it is the office of the Holy Spirit, to be the Teacher of Gods people, Iohn 14. 26. But the Comforter, which is the Holy Spirit, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Secondly, as he is their Teacher, so he is their Comforter, yea, and their Remembrancer, as in this 26 vers.

So likewise he is their Guide, and their Leader, Gal. 5. 18. so he is their strength, Ephes. 3. 16. yea, by the Spirit they have boldness at the Throne of grace, Gal. 4. 6. Because ye are Sons, God hath sent forth the [Page 86] Spirit of his Son into your hearts, crying Abba, Father. So also it is their assi­stance at the Throne of grace, Rom. 8. 26. saith the Apostle, We know not what to pray for, as we ought; but the Spirit helpeth our infirmities. Oh! how useful is the Spirit of God, unto poor souls! it's a quickning Spirit, and therein also it is very useful: the peo­ple of God are apt to deadness and coldness, in the things of God; therefore saith the Apostle, Rom. 8. 11. But if the Spirit of him that raised up Christ from the dead, dwell in you, he that raised up Christ from the dead, shall quicken your mortal bodyes, by his Spirit that dwelleth in you. Again, it's by the Spirit, that we must mortifie corruption, the deeds of the body; as in the 13 vers. Many other particu­lars may be minded, wherein the usefulness of the Spirit of God doth consist; therefore let these conside­rations incourage us, to wait upon God in this his way.

[Page 87]4. We have incouragement to wait upon God in his way, even in this Ordinance, and that from the general promises in the Scripture, Gal. 3. 16. 2 Cor. 1. 20. Luke 11. 13.

5. A fifth ground of incourage­ment, may be drawn from the Rea­sons why the Spirit of God is given forth unto poor souls; and that first, from the souls being in Cove­nant with the Lord: for among the many precious promises of the new Covenant, this you shall finde to be one, Ezek. 36. 27. I will put my Spi­rit within you, and cause you to walk in my statutes, and ye shall keep my Judgments, and do them: this Rea­son, the Apostle also Renders, Gal. 4. 6. Because you are Sons, God hath sent forth the Spirit of his Son, &c.

Secondly, from souls obedience; the promise is made unto such, Acts 2. 38. & 5. 32. such as walk in obe­dience, shall certainly be partakers of the Spirit of promise.

[Page 88]6. Another ground of incourage­ment I shall mention, may be taken from the Necessity of the Spirits be­ing given with it's gifts and fruits amongst the people of God; and that may be,

• 1. Either, first, for the Glory of God, 1 Cor. 12. 3. Iohn 4. 14. Rom. 12. 11.
• 2. For the general good of the people of God, according to these Scriptures, 1 Cor. 12. 7. The manife­station of the Spirit, is given to every man, to profit withal: and so he goes on, discovering in the 8, 9, 10. vers. the several gifts and fruits of the Spirit, from whence proceeds the usefulness of the members of the body of Christ, one unto another; the Spirit of God dividing to every man severally as he will, as in the 11. vers. So that the Eye cannot say unto the hand, I have no need of thee; Nei­ther the head to the feet, I have no need of thee, vers. 21. and the Reason is [Page 89] given, vers. 25. that there should be no schisme or division in the body, but that the members should have the same care one of another: read also 14. Chapt. 12 vers. and Ephes. 4. 12.
• 3. For our particular good and help, according to these Scriptures, Iud. 20. 1 Pet. 1. 22. Gal. 5. 5. and the 16.

Therefore now, let these incou­rage you to make use of that means God hath appointed, even this Or­dinance, wherein his people were made partakers of his Spirit.

Query. But now some do Que­stion, What grounds we have that practise laying on of hands, to sepa­rate from those who are Baptized? for (say they) could you have Com­munion with us, we could with you.

Answ. To which I answer, and that first: Considering the frames of your Spirits, your denial of the truth, calling it error and delusion, a Doctrine from beneath, an inven­tion [Page 90] of the Devil, that which is our own tradition, a post we would set up by the posts of God, that for which we have no better ground then the Common-prayer-book, A new administration, which never was either taught or commanded by Christ in all the new Testament: from hence,

I would Query, by what rule of Christ it is, that you could have Communion with us; and the case being thus, we can any longer Communicate with you?

For my part, I must profess be­fore the Lord, and before the whole World, that, how to satisfie my conscience, and maintain the truth of God, in such Communion, I know not: if I could, I should do it.

I know it's that they reflect upon us, that we want love to them, as the ground why we cannot Communi­cate with them.

But the Lord he is Judge, and he [Page 91] knows that it's our love to the truth of Christ, and the order he hath prescribed in his house, that will not suffer us; Especially as the case stands with them, as is before minded.

And therefore, if there be any love in them towards us, let us be partakers of those weighty Reasons grounded upon the Word of truth; which may convince us, that it is our duty still to have Communion with them, notwithstanding their oppo­sition against this truth.

Object. But by this some may say, It seems, that if they did not oppose the truth, you could Communicate with them.

Answ. I answer, No, for we have no such custome, neither the Churches of Christ: Search the Scriptures, and see if ever Christ left such a rule to walk by, or that God allowed or approved of any such practise. We are glad to hear, where [Page 92] there is any so moderate as not to oppose it; and it is not burden some to us, to wait upon God in his way, labouring their convincement, and imbracing of the truth; for it is that which is their duty, as well as Baptisme; and a part of the founda­tion of the house of God, as well as repentance and faith: and therefore to build with them, without this principle in the foundation, were to presume to do that, we have no war­rant for, and to make a breach in that order God hath appointed, and that in the very foundation of his service.

2. I Answer, that we have good ground to maintain separation from those, though Baptized, that deny this Ordinance of laying on of hands, and that

1. Because we are Commanded to keep the Ordinances, as they were delivered, 2 Thes. 2. 15. Therefore Brethren, standfast, and hold the Tradi­tions [Page 93] which you have been taught, whether by Word, or our Epistle; and herein were the Corinthians praised by the Apo­stle, which is also written for our Example, 1 Cor. 11. 2. Now I praise you Brethren, that you remember me in all things, and keep the Ordinances as I de­livered them unto you. From whence it is manifest, that to keep the Ordi­nances as they were delivered, is that which is praise-worthy to the Saints, well pleasing unto God, and the will and minde of God unto his people.

But to Communicate with those, that do deny the laying on of hands, will put us out of that capacity; this our experience doth witness to us. VVe might speak much unto this, & of the opposition we had, when I was in such a condition.

2. Because from those persons, who do not hold the Ordinances as they were delivered, we are com­manded to withdraw, 2 Thes. 3. 6. [Page 94] Now we command you Brethren, in the Name of our Lord Iesus Christ, that you withdraw your selves from every Brother that walketh disorderly, and not after the Tradition you have received of us: yea a good ground we have to observe this Command, from their oppositi­on, in that they raile, print, speak, and dispute against the truth, calling it a Doctrine from beneath, a counter­feit thing; which gives us a good ground to observe the Apostles Ex­hortation, 1 Tim. 6. 5. From such withdraw thyself: and certainly as we are to withdraw from those, who are evil in their Conversation, so likewise from those, who do declare against that which is part of the worship of God, yea a foundation-principle of his service.

3. Because laying on of hands, is a foundation-Doctrine, a principle upon which a right constituted Church of Christ is built, Heb. 6. 1, 2. A Doctrine, which was (not notion­ally, [Page 95] as many say, but) practically im­braced by the first Churches; as the Hebrews, the Samaritans, and the Ephesians, which were exactly built according to the direction of Christ himself. Now this is generally re­ceived, that though there may be Communion with persons, where differences are in circumstantials; yet not where they are in fundamen­tals: and for this reason, those who are Baptized, have refused Commu­nion with the Independants; because they erre in a fundamental point, therefore they cannot build with them: and is not this reason strong for us, because laying on of hands is a foundation-Doctrine or principle, as well as Repentance, faith, Bap­tismes, and Resurrection, and eternal Judgement? therefore this being a foundation-principle, we ought not to build with those, who are de­stroyers thereof: and therefore for this Reason, we ought not to Com­municate with them.

[Page 96]4. Because they live in the Breach of, and in opposion against a Com­mand of God, Even this begin­ning-word of Christ; and so indeed to partake with them, were to make our selves guilty of their sin. Now that they are such, that they do so live, is plainly manifest by their wri­ting, printing, preaching, and dispu­ting; Thus opposing this Law & ora­cle of God, Heb. 5. 12. and as they do thus live in the Breach of a Com­mand of God, an oracle, and a prin­ciple of Christ Doctrine; so certain it is, that we cannot have Communi­on with them, without transgressing the Command of the Spirit of God, where we are exhorted to withdraw from such, 1 Tim. 6. 3, 4, 5.

5. Because where there is not an uniting in the principles of the foun­dation of the service of Christ, there can be no safe or comfortable Com­munion: for indeed Union is the ground of Communion, Amos 3. 3. [Page 97] Can two walk together, except they are agreed? and saith our Saviour, Where­in two of you shall agree on Earth as touching any thing that you shall ask, it shall be done for them of my Father which is in Heaven, Mat. 18. 19. from whence it is plain, that where there is no Union, no Agreement, there can be no fellowship, no walking together, no asking the Father for any thing: for consider, how can we ask the Spirit of God to be given, and that according to his promise, with or among them who do oppose the means, to wit, laying on of hands? it's abomination unto them; and there­fore how can we have Communion with them, or they with us?

Surely, if things were rightly con­sidered, our separating from them will be found upon as good ground, if not better, then their separating from the Independants so called: for wherein do they differ, but in Bap­tizing? the practise of Baptisme they [Page 98] deny not, though not rightly per­formed, nor applyed; But the pra­ctise of laying on of hands upon be­lievers Baptized, as such, is denyed by our opposers.

Object. But now some may say, Though I am satisfied, that laying on of hands, is an Ordinance of Christ; yet they are good men that I have Communion with, such a­mong whom I have found much comfort, therefore I cannot with­draw from them.

1. We may take notice, as this is an Objection made by some a­mongst the Baptized people, so like­wise by some, that are Baptized, who walk with the Independents, so cal­led: O say they! they are good men, and we walk lovingly toge­ther; therefore we cannot with­draw from them; not considering that in this, they have no rule of Christ, and that God never gave unto persons such Liberty of loving [Page 99] each other, as that thereby his wayes and truths should be rejected and neglected by them.

2. To the Objection, I answer, that by this thou doest discover, how little thy love is to the Lord Jesus Christ and his wayes, and how low an esteem thou hast of them, that thou preferrest thy love to the Crea­ture, before thy love to thy Crea­tor.

It is true, it is that which is thy duty, to love those with whom thou hast Communion, (yea thy Ene­mies,) but in this thy loving of them, thou must know, that thou art to walk according to the Law or rule of Christ towards them; for thy love towards them, must be subor­dinate to thy love unto God and his truth: and to this purpose Christ speaks, Mat. 16. Luke 14. 26. that if any man loved Father or Mother more then him, he is not worthy of him; yea, if a man doth not hate his own life, if [Page 100] once it come in Competition with Christ, or any one of his Laws, that he can rather part with truth, then deny his life, he cannot be Christs Dis­ciple.

Thou oughtest to praise thy duty in its place, and to perform it; but if once it come in Competition with Christ or his truth, that thou must either suffer the truth of Christ to fall, or else be accounted of by some, that thou hast little love in thee to­wards them; I say, if thou preferrest thy love towards them before the truth, that notwithstanding Christ calls upon thee to be a follower of him, yet thou wilt not, because it may make a breach in thy love towards them, thou discoverst thy self to have little love in thee towards Christ, and that thou art mistaken in thy right loving of them.

For thou canst not better love them, then to be faithful unto God, wherein thou wilt give them a good [Page 101] example; for that which is thy duty in this particular, ought also to be theirs, if so convinced of the truth, as thou art.

Especially in the consideration of this, that there are several persons amongst them, that have Aposta­tized from this truth and Doctrine of Christ, that have declared for it, and have been obedient unto Christ therein; but now deny it, and are great opposers of it: which if thou hadst not ground from the Scripture to maintain separation from them, upon any other account, thou couldst not according to order Communi­cate with them.

Object. But say some, I dare not deny them to be a Church of Christ, as they say you do; and therefore they will charge me, as they have done others, that I do greatly sin in departing from them.

1. I Answer, do thou follow Christ in his Word, according to [Page 102] the form and order appointed by him in his house; and though they charge thee with departing from them, God will Justifie thee: for it is not their crying, the Temple of Lord, the Temple of the Lord, that will ex­cuse their disobedience, Ier. 7. 4. for when truth is declared, he commands all men to receive it, and therefore when it once comes to thy Soul, he requires thy obedience.

For to what end doth God mani­fest his truth, by any poor Soul, by any of his people; but that others should be obedient? consider, was it not ever that, which followed that old principle of confusion, where­with poor Souls were frighted by them, if possible they could, into that state, wherein both matter and form, subjects and order, were all contrary to the minde of God? Oh! what a noise and cry did they make after poor Souls, who for conscience towards God did separate from [Page 103] them? O, say they! they leave the Church; and O! what a great evil would they make of this? thereby possessing the people, as if they had done very wickedly. Not to go for further instance, Was not this the practise of the Bishops and Prelates, and after them the Presbyterians, then the Independants? and now it is come to be the practise of the Bap­tized people, whereby it is manifest, that this is but one of the last shifts of a confused principle. When they cannot overturn the truth, they will labour to lay stumbling blocks in the wayes of Gods people.

2. I Answer, though they look upon themselves to be a Church of Christ; yet thou by the light of truth manifested to thy Soul, doest see, that they are short in a princi­ple of the foundation thereof. Is not the Church of Christ the house of God? and is not Repentance, faith, Baptismes, laying on of hands, the [Page 104] Resurrection of the dead, and eternal Judgement; the foundation thereof, see Heb. 6. 1, 2. what will you say to make void this truth? will you say, as many do, Christ is the foundation? but is he any otherwise a foundation then in his Doctrine as he is decla­red? and is not this his Doctrine or Teaching? doth not the Apostle, Heb. 6. 1. call it the Doctrine of Christ? and is not his Doctrine one with himself? Surely Christ & his truth are one: & so far as a Soul knows Christ, he will walk in obedience to him: and doth not their disobedience to this way of the Lord, discover the disorder they are in, that indeed they build before the foundation is rightly layed, de­nying a principle thereof?

3. Whereas they say, we deny them to be a Church, it is not true; For we desire not to enter Judge­ment, in things that are too deep for us. But this is that we have said, and do still say, let them prove them­selves [Page 105] a Church of Christ: which if they can so do, we can prove them short in a foundation-principle of the service thereof, and so disorderly.

For consider, is it according to the rule of Christ, to admit of per­sons, though Baptized, to Commu­nion, that shall say of a principle of the foundation, of the service of God, upon which he should stand to go on to perfection, It is a lye, that which Christ never taught, though it be in so many words declared? Sure­ly such a practise God will never own; neither dare we, lest he dis­own us.

But here I shall take liberty to write Mr. Colliers own Argument, for the discovering of a true Church of Christ, in the first Page of his book of Right constitution: saith he, ‘A true visible Church of Christ, consisteth both of matter and form, or of subjects and order: for, saith he, it is Christs King­dome, [Page 106] and those subjects must be such visibly as Christ owns, and that form and order according to Christs Rule; or else, saith he, it cannot be Christs Church.’

Surely, if what Mr. Collier writes, and this truth of Christ, to wit, laying on of hands, were rightly weighed, what could he have spo­ken more against himself, and for us in this case? therefore let's try, see­ing he hath thus spoken, whether he doth own the form and order of Christs house: which is plainly ma­nifest he doth not; for in that book, as you may see, from the 70 Page to the end thereof, he opposes a prin­ciple of his Doctrine, a part of the foundation of the service of Christ: but I wish the Lord may give him, and others to see this truth of Christ, & that they may be followers of him therein. I shall now conclude, leaving what I have written, to the Judg­ments of all to whom it shall come, [Page 107] desiring, that they would with the noble Bereans, search the Scrip­tures, to see if what I have said be so or no; that they would seriously weigh, as in the sight of God, the things laid down in this discourse, having their Eyes up towards God; knowing what is written, That they which seek the Lord understand all things, Prov. 28. 5.

Further, my desire is, that if in their Consciences they do finde any convictions of the truth herein asserted, they would take heed of op­posing of it, and that, lest they be found fighters against God.