Father being sick Paul prayed and laid his hands on him and healed him It may be supposed the Apostle speaks of this Jam. 5.14 Is any among you sick let him send for the Elders of the Church and let them pray over him anointing him with Oyl So Christ Mark 6.5 Mark 16.18 2 Ordinatory there is a laying on of hands in ordination of Elders this is acknowledged by all the reformed Churches of what judgement soever Though Papists acknowledge this to be an unblottable character which who so hath can never blot it out again yet the Protestants acknowledge it onely a signe pointing out the person ordained who is commended to the prayers of the Church Hence that saying of Augustine is ordinarily produced Quid aliud est impositio manuum quam oratio super hominem what other thing is laying on of hands then prayer upon the man ordained Besides these two there is a third way which I suppose comes nearer to truth which is that by laying on of hands in ordination there is a further measure of the Spirit infused into and poured upon the person ordained Concerning laying on of hands in ordination the Scripture speaks 1 Of those who are sent into the world Act. 13. When they had fasted and prayed and laid their hands on them they sent them away v. 5. 2 On those who are officers in Churches as deacons Act. 6.6 The Apostles first prayed then laid their hands on them So Elders Acts 14.23 And when they had ordained them Elders in every Church by laying on of hands the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had prayed with fasting they commended them to the Lord 1 Tim. 5.22 Lay hands suddainly on no man neither be partaker of other mens sins That is by consenting to ordain such 3 There is a laying on of hands on baptized persons after Baptisme this hath been depraved 1 By those who have endeavoured to make working of miracles a concomitant thereof because some persons in the Apostles times after hands laid on them did speak with tongues Act. 19.6.7 and prophesied 2 This laying on of hands hath been depraved by the Romanists 1 By changing the name from laying on of hands to confirmation 2 By assigning it an outward matter viz. Oyl and Balsome and the form of it to be I signe thee with the signe of the Cross and confirme thee with the anointing of salvation in the name of the Father Son and Spirit Chem. exam cont Trid. part 2. p. 95. 3 That those things they attribute to confirmation they deny to be given and received in Baptisme 4 That they ascribe an indelible character unto it as to Baptisme and order Chem. p ar 2. cap. de charactere p. 45. 5 By affixing it on a Bishop Gratian distinct 68. Fol. 99. propounds this question Wherein Chorepiscopi by which I suppose he means either rural Deans or Suffragans differ from Bishops answers and gives this as one difference that it s not lawful for them to give the comforter the holy Spirit by laying on of hands to Baptized believers or converted Hereticks 3 Laying on of hands hath been depraved by the Episcopal party who retaining the popish name of confirmation and affixing it to a Diocesan Bishop instead of prayer for strengthning of believers 1 Lay hands upon infants or young children 2 Supposing them all to be regenerate after Baptisme pray for an increase of grace on them 3 Have added hereto God-Fathers as they call it Now to prove laying on of hands on Baptized persons is an apostolical institution I prove it 1 Because the Apostle makes it one of the six principles or the word of the beginning of Christ Heb. 6.1 Or the first rudiments or elements of the beginning of the oracles of God Heb. 5.12 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely explanatory for the principles of all arts are called elements nay which is more the Apostle calls it a foundation as well as repentance faith and Baptisme now the five others being fundamentals wherein all converted persons are to be practical in the belief how can laying on of hands be excluded from being so received 2 If laying on of hands on Baptized persons after Baptisme be rejected then instead of six principles laid down by the Apostle we shall receive onely five but this is absurd Obj. but we acknowledge a laying on of hands in the call of ministry therefore we acknowledge six Answ And why not as well after Baptisme what reason can be brought that ministerial imposition should be here acknowledged and the imposition after Baptisme excluded nay it seemeth imposition after Baptisme is rather meant 1 Because as faith and repentance go together resurrection and the last judgement so Baptisme and laying on of hands go together in the Apostles joyning of them 2 Laying on of hands upon officers is not herein meant because this was an administration the whole Church had received Act. 8.16 Heb. 6.1 but officers are not the whole Church 3 Because this laying on of hands is called milk for babes Heb. 5.12 13. but officers are not babes 3 Because there is a command for it 1 It 's called the rudiments of the beginning or elements of the beginning he means not elements of the world of which Gal. 4.3 8. Col. 2.8 20. that is elements wherein persons were initiated or begun in Christianity Heb. 5.12 As the elements of the Latin tongue is the learning of Accidence or Grammer so this doctrine of laying on of hands was first to be taught and practised 2 It s called an oracle Heb. 5.12 Now what are oracles in Scripture language but commands Act. 7.38 Moses received the lively oracles to give unto us This is called the Law ver 53. Who have received the Law by the disposition of Angels and have not kept it Rom. 3.2 What advantage hath the Jew Much every way chiefly that unto them were committed the oracles of God See Psal 147.19 20. 1 Pet. 4.11 If any man speak let him speak as the Oracles of God that is as the commands of God 3 The Apostle calls it a foundation Heb. 6.1 so that there is not onely a virtual command but an actual command from these three words of rudiments or elements oracles and foundation I gather a plain command 3 It appears from absurdity Is it not absurd to think that one of the six foundation principles commended to us by the Apostle should cease and all others of them to remain to the end of the world Nay is not imposition after Baptisme placed in the midst betwixt faith and repentance the resurrection and last judgement so that there is no coming to slight it being fenced on every side but we must renounce faith and repentance on the one side or the resurrection and last judgement on the other Is it not absurd to think the Apostle would place one temporary principle which was to last but for a small time
among five perpetual principles and yet call them all by the name of a foundation yea such a foundationas other things were to be laid after in eodem genere edificii in the same kind of building for the Apostle saith Let us go on to perfection now what perfection doth he mean truly a perfection of the knowledge of Christ the foundation whereof was already laid And so he did for in the next place he comes to unfold the sin against the holy Ghost the doctrine of assurance to the heirs of promise the doctrine of Christs priesthood 4 All the Churches were under laying on of hands the Church of the Samaritans was under it Act. 8.12 14 17. compared On the same Church of Samaria which was Baptized were hands laid The Church of the Hebrews had this as a principle first laid Heb. 6.1 Object But how doth it follow to all the Churches Answ As we judg all the Churches were under Baptism though we do not reade of any of the Church of Thessalonica to have been baptized yet because we reade other Churches we conclude also they were So because we finde these two Churches to have been under Laying on of Hands we conclude all the Churches also so to have been because of the unity of the Rule Now the Rule is plain Acts 8.14 16 17. When the Apostles heard that Samaria had received the Word of God they sent unto them Peter and John who when they were come down prayed for them that they might receive the Holy Ghost The emphasis lies in this Pronoun Relative they the Antecedent whereto must be the baptized Samaritans whom Philip had baptized v. 12. also v. 16. it 's said For as yet he was fallen upon none of them onely they were baptized in the Name of the Lord Jesus So that Imposition of Hands was administred to all the baptized Samaritans v. 17. Then laid they their Hands on them and they received the Holy Ghost 5 The first Church should be a Patern to other Churches but the first Church continued in laying on of hands therefore other Churches ought to continue herein The Proposition appears 1 Thess 2.14 Ye Brethren became followers of the Churches of God 1 Cor. 11.16 We have no such custome neither the Churches of God The Assumption appears because the Apostle calls it a Doctrine Heb. 6.2 The Doctrine of Baptism and laying on of hands Now the first Church continued in the Apostles Doctrine Acts 2.42 of which Doctrine this was part Object But the first Church was scattered and though there was a Church among the Hebrews Heb. 13.7 17 24. Salute them that have the rule over you and all the Saints yet was not this Church the same for Acts 8.1 There was a great Persecution against the Church at Jerusalem and they were all scattered through the Regions of Judea and Samaria except the Apostles Answ All is oft in Scripture taken for a great part and so I take it here No doubt some could not fly besides they were scattered onely a little way that is into their own Countrey of Judea and Samaria and could easily return when times proved peaceable which by Pauls conversion shortly fell out for then had the Churches rest Acts 9.31 and were edified and multiplied Besides the Apostles were never scattered from Jerusalem who alone might make a Church had there been none else as Tertullian observes in his Book of Chastity Ubi tres ibi Ecclesia est licet Laici where there are three there is a Church though Laicks or People therefore this Church in the Hebrews who were under laying on of hands and that in the Acts is the same 6 If laying on of hands were not an Ordinance of God and of divine Institution then the Apostles in Administration thereof had practised will-worship nay which is more had left a Rule of will-worship unto us Heb. 6.1 But it 's absurd to think the Apostles would do either of these therefore laying on of hands on baptized persons is an Apostolical Institution Object But many of the Saints have received the Spirit without it as the Antiochians Acts 11. Answ So have they without Baptism and the Supper yet it 's no ground to live without any of them when we know them to be practised besides they are Chanels to convey more of the Spirit unto us I mean laying on of hands as well as Baptism 7 It appears by the testimony of ancient and modern Writers 1 Ancient Tertul. lib. de Resur cap. 8. The flesh is washt that the soul may be cleansed the flesh is overshadowed with laying on of hands that the soul may be enlightened with the Spirit Pamelius cites the Canon of Pope Urban viz. All believers ought to receive the Spirit after Baptism by the laying on of the hands of the Bishops that they may be found fully Christians And then he adds a Constitution of Clement which was most ancient viz. We must all make haste to be born again to God and at length to be signed by the Bishop that is to receive the sevenfold grace of the holy Spirit because else a person cannot be a perfect Christian if he remain so that is without laying on of hands not through necessity but through carelesness or wilfulness Also in his Notes on the same Book Num. 44. Similiter loquuntur c. In like manner so many as write of Baptism speak calling Imposition of Hands the perfection of Baptism Tertul. de Bapt. ad Quintillam cap. 8. saith It 's the fleshly or outward act of Baptism that we are dipt in Water the spiritual effect that we are freed from our sins then follows Laying on of Hands the Dispenser calling and inviting the Spirit of God by Prayer And in the same Book he saith To our Flesh rising out of the Water after our old offences the Dove of the holy Spirit comes flying bringing the peace of God sent from Heaven where the Church is the figured Ark. Cyprian in his Epistle to Jubaianus speaking of the Samaritans who had obtained a right Baptism he saith that it was not meet they should be baptized any further but onely that which was wanting was performed of Peter and John that Prayer being made for them and Hands being laid upon them the Spirit of God might be called upon and poured in upon them he adds which also is done with us that they who are baptized in the Church must be offered to them who are set over the Church and by our Prayer and Laying on of Hands they obtain the Holy Ghost Cyprian in his Epistle to Stephen Epist 72. speaking of those who came from Heresie to the true Church saith Because it is of no purpose to lay hands on them to receive the holy Spirit unless they receive the Baptism of the Church Hieron adversus Lucifer If thou askest why one baptized in the Church receives not the Spirit but by the hands of the Bishop which we affirm to be given in
true Baptism Learn this observation descends from that Authority that after the Lords Ascension the holy Spirit came down upon the Apostles Eusebius in his History lib. 6. cap. 35. relates that Novatus though he were baptized yet because he was not confirmed or had hands laid on him after Baptism he never obtained the Holy Ghost His words are Neither did he get other things wherewith he ought to have been endued after Baptism according to the Rule of the Church nor was he sealed of the Bishop with the Lords seal meaning Imposition after Baptism which he having not obtained how could he I pray you obtain the Spirit For modern learned men take Gerson out of Hugo What profits it that thou art lifted up from thy fall by Baptism unless thou also beest strengthened by Confirmation Estius in Heb. 6.1 saith The Apostle undoubtedly understands that Laying on of Hands which is wont to be administred to the faithfull presently after Baptism of which Saint Luke Acts 8. Acts 19. That is to say the Sacrament of Confirmation whereby the Spirit of God is given to persons baptized wherewith they being strengthened confess the Name of Christ undauntedly among the Enemies of the Faith and then he concludes For that Hands were wont to be laid upon baptized persons after the Example of the Apostles Universa docet antiquitas All antiquity teacheth Grotius in Heb. 6.1 Hands were laid upon baptized persons to obtain the strengthening power of the holy Spirit and on persons ordained to the Eldership and on them that were reconciled after sins and those who were weak in body and on new maried people desiring a blessing from the Church Erasmus in Heb. 6.1 The first step to Christianity is to repent of our former life next that salvation is to be hoped from God next that we be purged in Baptism from our filth next that by laying on of hands we receive the holy Spirit Heming in Heb. 6.2 Imposition of hands was done by the Bishops and Elders on persons examined he should have said Baptized prayer and blessing being added thereto at this laying on of hands the holy Spirit was often visibly given Obj. But seeing Baptism and laying on of hands are conjoyned how came they to be severed Answ When persons with a right Baptism came back from Hereticks or Schismaticks to the Church they were not rebaptized but received onely by imposition of hands so the counsel of Arles can 8. If any one come to the Church from the Arrian Heresie let the preachers of our faith ask them their Creed and if they see they were Baptized into the Father Son and Spirit let them onely lay hands on them that they may receive the holy Ghost Leo. Epist 77. He that is Baptized among Hereticks let him not be rebaptized but let him be confirmed by laying on of hands with calling upon the holy Spirit Yet was not this rite used every where for Gregory de consecrat cap. 4. saith The west was wont to receive such as returned to the Church from Hereticks by imposition of hands but the eastern parts were wont to receive them by the anointing of Oyl Aug. against the Donatists lib. 5. c. 23. Gives a reason hereof and saith If laying on of hands should not be used to one coming from Heresie he would be judged to be without all fault but for the coupling of love hands are laid on Hereticks amended 2 When upon necessity any man was Baptized of an ordinary man that the Baptism might be approved and confirmed the person Baptized was brought to the Bishop that he might be confirmed Concil Eliberitanum Can. 18. A believer and in case of necessity one instructed in the Faith may Baptize so that if he that shall be so Baptized shall live he bring him to the Bishop that by imposition of hands he may be perfected 3 A third reason is mentioned by Hierom in his Dialogue against the Luciferians He saith The custom of the Churches was that the Bishop being about to lay hands to the calling on the Spirit of God he made haste to those that were Baptized in lesser cities by Elders and Deacons the meaning is as is after exprest when the Bishop knew they believed rightly and were lawfully Baptized he made haste to lay hands on them and to call upon the Spirit that they might persevere in that faith From all these customes not onely the common people but also sundry Bishops long before Hieroms time came to this opinion as if Baptism were without the Spirit and that the Spirit was first given and received when the Bishop to the calling on the Spirit of God laid hands on the person Baptized which Hierom confutes and proves that Baptism is not without the holy Spirit Answer to objections Obj. 1 In the laying hands on the Samaritans there were visible gifts conveyed Act. 8.18 Simon saw that through laying on of hands the Holy Ghost was given Act. 19.6 When Paul had laid his hands on the twelve they spake with tongues and prophesied but in imposition that is or shall be by the Apostles of the Churches there are no visible gifts given therefore that imposition in Scripture and yours is not the same Answ 1 That God did sometimes convey visible gifts after imposition of hands to honour it is true yet were these visible gifts no more parts of the ordinance much less essentialities thereof then Philips suddain surreption or catching away by the Spirit from the Eunuch were any part of the Eunuchs Baptisme Act. 8.39 40. this miraculous surreption was a confirmation to the Eunuch So when the twelve spake with tongues after Baptisme and laying on of Hands it was onely a confirmation to them of the truth of that Doctrine and powerfulness of that person into whose name they were baptized 2 The Apostles Peter and John Acts 8.16 17. would never have come down to Samaria for to do Miracles for Philip had there wrought Miracles abundantly Acts 8.7 in casting out Devils healing Palseys lameness c. therefore they came for some other end which was that the Samaritans might receive the Spirit Object But here were visible gifts given Simon saw that through laying on of the Apostles hands the Holy Ghost was given Answ There 's a sight of the understanding as well as of the eye Simon might see the Holy Ghost given whiles he beheld the operations of the Spirit in Prayer self-denial mortification yet not one gift given visible to the bodily eye But if visible gifts conspicuous to the bodily eye were given they were no parts of the Ordinance but Crowns and Ornaments thereof The Holy Ghost may be said to be given not onely in gifts of Tongues and Healings but also in meltings of heart Prophesie c. 2 It 's a mistake to say that in the Apostolical Imposition always visible gifts were conveyed such as the natural eye could behold for Paul laid his hands on Timothy and had nothing conveyed save inward gifts
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his
secret fasting so he will reward thee openly not by way of desert which is onely proper to Christs obedience but he by his Spirit will in the sincere performance of this duty stirre up in thee mortification of the flesh and affliction of the Spirit together with a devout intention in the exercise of repentance and we shall understand this not onely at present but specially at the day of judgement Mean time know God is not a debtor to thee for thou canst deserve nothing at his hand Luk. 17.10 Rom. 11.35 The same way that a reward is given to him that prayes it is given to him that fasts but the reward is promised to him that prayes of grace not of desert Therefore so it is given to him that fasts and that not simply to him that fasts but to him that joyns prayer with his fasting Thus we see how Christ reprehends the Pharises Hypocritical fasting who did institute their fasts as to the outward part of it in imitation of the Fathers and holy people who were wont to sit on the ground and to be covered with sackcloth and ashes which were signes of their true sorrow but to the inward part which was hearty grief for sin and an earnest breathing after reconciliation this the Pharisees altogether omitted From the words thus expounded Observe that Gods people ought as in other duties so in fasting to avoid corruptions and to perform it in a right manner I will open 1 The kindes 2 The manner There 's a twofold fast 1 publick which is when Gods people meet together either to desire pardon for some great sin committed or to turn away judgement as in Jezabels time they met together in respect of a supposed blasphemy so when the men of Ai had smit thirty six men Joshua and the elders of Israel fasted Josh 7.6 7. So the men of Israel having lost two set battles against the men of Benjamin Judg. 20.26 fasted untill the even so when there was a famine coming the Lord calls to the Priests to gather all the people of the land to fasting and prayer Joel 1.14 so when Moab Ammon and Mount Seir came against Jehoshaphat he seeks to God by prayer and fasting 2 Chr. 20.3 2 Private when we humble our selves for some evils lying upon our persons or family So David humbled himself for the child 2 Sam. 12.16 Of this Christ speaks when the bridegroom shall be taken away from them then shall they fast Matth. 9.15 So when in private we humble our selves for some evil lying upon the Church so did Nehemiah cap. 1.4 for the affliction of the Jews And Daniel sought the Lord for the Jews that God would bring them out of their seventy years captivity Dan. 9.3 Sometimes one friend fasts for another so Jobs friends Job 2.12 sometimes for enemies Psal 35.13 And so David fasted for the recovery of the health of his enemies 2 The manner of fasting 1 it must be with preparation to get off the hardness of the heart as in all prayer preparation is to be used before it so much more in this solemn duty Levit. 23.29 32. 2 It must be with humiliation and affliction of Spirit Psal 35.15 Levit. 23.29 Ezra 8.21 3 Removed from hypocrisie Anoint thy head and wash thy face As in the text Thou art not to be proud because thou hast been humbled but to be humbled because thou hast been proud 4 Free from censoriousness of others that fast not when thou fastest Johns Disciples when they fasted censured the Disciples of Christ for their not fasting Mat. 9.14 In the same family one may have cause of fasting when another hath cause of rejoycing 1 Cor. 7.5 5 In performance of reading and expounding the Word Nehem. 9.3 one fourth part of the day was spent in reading the word and opening the same Baruch on the fasting day read the Word of the Lord by Jeremiah Jer. 36.6 Another fourth part of the day they spent in prayer wherein confession of sins was most insisted upon Neh. 9.3 6 In separation of the soul and body from sundry comforts wherewith at other times we do refresh our selves as from stately apparrel the King of Niniveh laid aside his princely robes Jon. 3.6 Such apparrel is fittest at a fast as most shows the abasement of our Spirits onely let it not be affected also then refrain from pleasures which are then both unlawful Esa 58.3 Joel 2.16 The bridegroom then must go forth of his chamber and the bride out of her closet also they are unsutable God complains that when he called to weeping mourning and girding with sackcloth then behold joy and gladness Esa 22.12 13. Yea on a fasting day we are to refrain from the ordinary works of our calling Esa 58.3 Behold in the day of your fast ye exact all your labours Also abstinence from Meat and Drink 2 Sam. 3.35 David did not taste Bread or ought else till the going down of the Sun Onely note this abstinence is so far forth requisite as it helps forward our inward humiliation If the forbearance of food prove an hinderance to humiliation it is not to be used and such as cannot abstain though through weakness they cannot keep a fast yet may they keep a day of humiliation and prayer Onely 1 Beware of a pretended necessity instead of a true for if it be pretended God findes out pretences Prov. 24.12 Doth not he that pondereth the heart consider If it be a real necessity then God will have mercy rather than sacrifice 2 Though thou canst not abstain wholly yet abstain from so much as usual or from food of such a kinde Daniel ate no pleasant bread for three weeks Dan. 10.3 A tanto à toto or à tali in such bodily abstinence we judg our selves unworthy of the creatures 7 Consider the petitions you would commend to God in prayer and the sins you desire to acknowledg and the judgments you desire to have removed and the mercies you desire to obtain and insist especially upon them when the Church would have a blessing upon Paul's Ministry they used fasting Acts 13.2 so for a blessing upon stated Elders prayer and fasting was used Ezra to have a right direction for the people in their coming from Babylon sought God by fasting and prayer Ang. ad Casul Ezra 8.21 in all these fasts they insisted upon the matter in hand When Peter was to encounter at Rome with Simon Magus the Roman Church on the Sabbath-day fasted Augustine when he saw his City besieged by the Vandals gave himself to prayer and fasting and died in that Siege as Possidonius mentions 8 Beware that thou turn not thy fast into a matter of penance Persons when they do penance in formal and idolatrous Churches are glad when it is over though they never shew any true repentance so persons are glad when the fasting is over though their hearts have never melted throughout the duty The end of a thing is that for which
and grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the Hands of me Paul speaks of such gifts and graces as were raked up in ashes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the Apostle bids him rake out of the ashes or make alive as you do fire almost dead by blowing of it Object But this gift and grace given to Timothy was given by the Presbyters when he was ordained an Evangelist and not by Pauls laying on of hands after Baptism Answ Paul speaks of such a gift as was given by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Imposition in Ordination to Preaching was by the Hands of all the Eldership 1 Tim. 4.14 where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a conjunction of persons but 2 Tim. 1.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the act of one man Object But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ as Peter John and Paul how will the Consequence hold from them to the Apostles of the Churches Answ There 's a twofold Call 1 Immediate or personal 2 Mediate or virtual the Apostles of the Churches though they act not by an immediate and personal call yet they act by a mediate or virtual call of Christ 2 Matthias though chosen mediately of the Church had the same power the eleven had who were immediately called of Christ why may not then Apostles chosen of the Churches have the same power For what difference betwixt the eleven called immediately and Matthias called mediately or any others of like kindes when they can make their power appear and so much the more when persons whether immediately or mediately called can make one and the same end appear in their Office viz. the work of the Ministry the perfecting the Saints the edifying the Body of Christ Quaere Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches 3 If Imposition after Baptism belong onely to Apostles called immediately it had been in vain to have called it a Foundation to have conjoyned it with Faith and the Resurrection sith the persons that had the administring of it were most of them dead and the rest in a short time would be dead Ergo I conclude that Apostles whether called immediately or mediately may lay on Hands on baptized persons Object But if laying on of hands be an ordinance of Christ what is conveyed in it Answ An increase of the Spirit 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of the hands of me So that as the Spirit is conveyed in the use of prayer Luk. 11.13 and preaching Act. 10.44 Gal. 3.3 5. and Baptisme Gal. 3.28 and supper 1 Cor. 10.16 so also is it conveyed in the laying on of hands Quest But what are those gifts of the Spirit which are or may be conveyed in laying on of hands Answ 1 An increase of all habits of grace as 1 Boldness to confess Christ When Paul bids Timothy stir up the gift of God which was in him ver 7. he shows what gift he means even boldness for God ver 7. God hath not given us a spirit of fear but of power of love and of a sound mind ver 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands hath an habitual intention to confess without blushing against all oppositions whatsoever or at least it is his duty so to have 2 The Spirit is a free agent dividing to every one severally as he pleaseth 1 Cor. 12.11 to one is given a word of wisdom and knowledge to another strengthning grace to another comfort to another power to resist temptations to another constancy the Spirit knowing what grace is most wanting to his people in a right receiving of an ordinance is wont to help herein Yet know that laying on of hands is not all this ordinance or the principal part thereof but prayer is the principal So much Melchiades de consecra dist 5. The holy Spirit gives beauty in Baptisme to innocency in confirmation he performes an increase to grace Chemnitius cites some sentences out of the ancients as out of Urban All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptisme that they may be found full Christians and he the same person gives to confirmation these prayers that we may become spiritual that the heart may be enlarged to wisdom and constancy that we may be wise to discerne good and evil to resist malice to resist wicked desires that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things Clemens saith a person Baptized receives the seven forme grace of the Spirit else in no wise can he be a perfect Christian nor have a place among the perfect Although he have been Baptized after he shows what he means hereby viz. a spirit of wisdom and understanding a spirit of counsel and strength a Spirit of knowledge-and godliness and fill him with the fear of God So much the compilers of the Common Prayer-book thought who after they had acknowledged laying on of hands ought to be retained saying we make supplication unto thee for these children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and goodness towards them come to adde that they apprehended an increase of grace to be conveyed therein as in the first prayer of confirmation appeareth in these words Almighty God who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given unto them forgiveness of all their sins strengthen them O Lord with the holy Ghost the Comforter and daily increase in them the manifold gifts of grace the Spirit of wisdom and understanding the Spirit of counsel and Ghostly strength the Spirit of knowledge and true Godliness and fulfill them O Lord with the Spirit of thy holy fear Amen And then the Bishop laying on his hands said these words Defend O Lord this child with thy heavenly grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdom And in the rubrick after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed Object But if the Spirit be conveyed in Laying on of Hands let us see a Promise of God for it that an increase of the gifts and graces of the Spirit shall be given therein Answ A command of God is enough to receive an Ordinance though there were no Promise annexed concerning benefits herein Now I have before proved a command 2 Some
allege Acts 2.38 39. Repent and be baptized for remission of sins and ye shall receive the gift of the Holy Ghost as if the Promise did belong to Imposition as well as Baptism 3 What Promise is there of the Spirit in laying on Hands on Officers yet is it acknowledged of Protestants generally that the Spirit is conveyed herein 4 We have Examples of Gods conveying the gifts and graces of the Spirit to Timothy's heart herein 2 Tim. 1.6 which should encourage baptized persons to submit thereto and expect like benefit therefrom 5 There is a Promise of the increases and additions of the Spirit to the Prayer of Faith whensoever poured out Luke 11.13 and why not to the Prayer of Faith when now in this Ordinance poured out Object But if Laying on of Hands were an Ordinance God would honour it to do that for which it is appointed Answ Who dare say God doth not 1 That it 's an Ordinance appears because it 's called a Foundation and because the first Church was stated upon it and because it was included in the Commission else the Apostles should do that for which they had no command Whereas some say Imposition is a Gift not an Ordinance I answer what is contained in it or conveyed by it is a Gift but the Administration it self is an Ordinance else Paul in the administring of it upon Timothy had been a wil-worshipper 3 God doth honour Laying on of Hands for that which he appointed it which was to be Vehiculum Spiritus a Conveyance of the Spirit in the increases of it as he hath appointed Baptism and the Supper But here is a mistake to think Gods appointment of it was still to convey miraculous gifts and that therefore it was no longer in force than such gifts were conveyed when these miraculous gifts were onely the Crown of this Ordinance Object We doubt not God hath made sundry Promises for the increasing of spiritual gifts and graces in his People and for strengthening of them by his Spirit against the Devil and Lust but whether are these Promises bound to the Laying on of Hands so that then when Hands are laid on and by that mean the gifts and graces of the Spirit are conveyed when the Church-Officer or Apostle lays on their Hands And it 's no consequence in the Scripture there is a Promise therefore we should invent a mean through which it must be applied Answ 1 In this Ordinance of Laying on of Hands there are two things 1 The Prayer of Faith the Promise is made to the Prayer of Faith and no more to that Prayer of Faith than to other Prayers of Faith wherein God is sought to for gifts and graces 2 Through this Laying on of Hands as a mean the gifts and graces of the Spirit are conveyed when an Apostle layeth on his Hands on a fit believing subject 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the hands of me as in the Greek See he came to some inward gift of the Spirit by the Apostles laying on of his Hands 2 Here is no inventing of a mean to convey a Promise but it is such a mean as the Lord hath appointed to convey his Spirit by such a mean as the Apostle calls a Foundation such a mean as was a Chanel of the Spirit to Timothy Now as to the application of the Promise no man can say that either Baptism Supper or Laying on of Hands apply the Promise It 's the Spirit and Faith alone that apply the Promises to the Soul 3 For Baptism and the Supper concerning which there is more clearness of revelation we dare not say they are means through which the graces of the Spirit must be conveyed for God is a free Agent but means through which the Spirit may be and hath been conveyed and the like we say of Laying on of Hands as in Timothy's case 4 There being sundry means and chanels of conveying the Spirit in the gifts and graces thereof to Believers and this of Laying on of Hands being one what should hinder that a Believer may not pray for the conveying of the Spirit in the increases of it in this Ordinance And this may in all Ordinances stir us up to pray for it because God hath promised to pour out his Spirit in the times of the Gospel Zach. 12.10 John 14.16 17. I will pray the Father and he shall give you another Comforter even the Spirit of Truth whom I will send unto you from the Father See also John 14.26 John 16.7 13. Luke 24.49 God hath promised to pour out of his Spirit upon all flesh in the last days Acts 2.17 these being the last days we may expect it V. 19. And Jesus arose and followed him and so did his Disciples We here see Christs condescention he doth not despise a weak Faith Had it not been enough if Christ had said Thy Daughter liveth but Christ goes after Jairus Let us learn from Christ to be easie and ready to help afflicted persons We may see the weakness of Jairus faith others with a touch of Christ or word of Christs mouth expected health but Jairus did not expect the restoring of his Daughter without Prayer and Laying on of Hands V. 20. And behold a Woman which was diseased with an Issue of Bloud twelve years came behinde him and touchod the Hem of his Garment As in Jairus so in this Woman four things considerable 1 That their misery brings them both to Christ many would never come to Christ were it not for affliction Psalm 50.15 Hosea 5.15.6.1 2 That they sought help from Christ as a Physician placing confidence in him both for soul and body so let us Zach. 1.13 John 1.16 3 That as the Woman touched the hem of Christs garment see that we touch him by faith Rom. 10.6 7 8. 4 The Issue of all this as Jairus had help so had this Woman against her bloudy Issue Which was diseased with an Issue of Bloud twelve years Mark and Luke say she had spent all her living on Physicians and had suffered many things of them See the covetousness and cruelty of unskilfull and ungodly Physicians Came behinde him It 's like because the Multitude throng'd him that she could not come before him And touched the hem of his garment It 's like by a divine Impulse V. 21. For she said within her self If I may but touch his garment I shall be whole I seek one that toucheth me not one that presseth me as of Christ so of his Church the faith of few touch it the crowd of multitudes throng it Aug. de verb. Dom. Scr. 6. She thought Christ was full of healing power as the oyntment poured upon Aarons head that went down to the skirts of his cloathing but she mistook thinking this flowing out was rather natural then voluntary As if Christ had acted rather by nature then will Yet is
Wine to new bottles To communicate Gospel truths to such is a double loss 1 Of the Wine whiles unregenerate men reject the Gospel because it 's contrary to their lusts or scandalize that Gospel they profess 2 The bottles are broken that is these men perish whiles by degrees they apostatize Luke adds c. 5.39 No man having drunk old Wine straightway desires new for he saith the old is better As if Christ should say it befals my doctrine as it befals them who have been accustomed to old Wine for as they cannot endure new Wine because it hath a certain fowrness so ye being accustomed to old superstitions and pompous traditions cannot away with my doctrine which is humble sharp and powerful even to the renewing of the whole man which when they are renewed then are they capable to receive the doctrine of the Gospel So that the sum is the doctrine of the Gospel can neither be joyned with ceremonial services nor carnal natures the Law of Ceremonies is made old like an old garment or old bottles by my coming in the flesh therefore my Disciples do well that they do not fast according to the Law Of these three interpretations I prefer the first and third V. 18. While he yet spake these things unto them behold there came a certain Ruler and worshipped him saying My daughter is even now dead but come and lay thy hand upon her and she shall live We have in this story 1 The request of a Ruler of the Synagogue at Capernaum whose name was Jairus as Mark and Luke sets him down Mark 5. Luk. 8. Which is amplified 1 From the time which was whiles he was speaking to the Disciples of John and the Pharisees 2 From the place which was Capernaum where he healed the Palsey man where he was feasted by Matthew and where the Pharisees cavilled with him for not fasting 3 From the devotion and submission of the Ruler he worshipped Christ v. 18. 4 The thing requested which was that whereas his daughter was dead or at the point of death that Christ would come and heal her 5 The weakness of his faith in that in healing his daughter he limits Christ to such a means lay thy hand upon her and she shall live 2 We have the healing of the woman who had a bloody flux Amplified 1 From the length of time wherein she was afflicted with this disease which was twelve years 2 From the means of her healing which was her faith she said within her self If I may but touch his garment I shall be whole ver 20.21 3 The comfortable absolution Christ pronounces to her trembling soul who was not without doubts and fears because she had closely and surreptitiously obtained her healing Daughter be of good comfort thy faith hath made thee whole v. 22. 3 We have the healing of Jairus daughter Amplified 1 From his dismissing the Minstrels and people and taking the father and mother of thed amosel in Mark 5.40 and Peter James and John Luke 8.51 who saw the miracle 2 The consolation he gives to the mourners who were there wailing She is not dead but sleepeth v. 24. 3 The derision that was cast upon Christs words They laughed him to scorn v. 24. knowing that she was dead as Luke hath it Luke 8.53 4 The manner of his raising her up He took her by the hand v. 25. saying Maid arise Luke 8.53 5 The effects of this 1 Her spirit came again and she arose straightway Luke 8.55 and Jesus bade they should give her meat 2 The fame of the miracle went abroad into all that Land v. 26. notwithstanding Christ charged the damosels parents that they should tell no man what was done V. 18. While yet he spake these things unto them That is in Capernaum where Matthew feasted him Behold there came a certain ruler Called a Ruler of the Synagogue Mark 5.22 Luke 8.41 called Jairus All the three Evangelists put a note of admiration upon it Behold It 's a great thing for a Governour to come to Christ but most wonderfull for a Ruler of the Synagogue He vvas one of the Rulers of the Synagogue Mark 5.22 that is of the Synagogue of Capernaum He vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vvere divers of these as appears Acts 13.15 who had an inspection over or into the Synagogue Among these there was one that did excel who for his ability to instruct vvas set over the rest vvhose office it was to interpret the Law and to pray Just cont Triph. of these Luke 13.14 And worshipped him The ruler is set down from his devotion that he worshipped Christ Mark hath it he fell at his feet and besought him greatly Mark 5.22 23. He fell down at his feet and besought him that he would come into his house Luk. 8.41 whether this worship were religious or civil I shall not at present determine howbeit some think it was a bare bending of the knee My daughter is even now dead Christ orders afflictions so that he can make one or other bring us to Christ so here the death of a daughter brings the ruler to Christ Now that he saith his daughter was dead he spake herein conjecturally considering how sick she was when Christ left her It s like at first he cryed that she was at the point of death Now he cryes that she was dead upon the report the messengers brought and because when he left her she was breathing out her soul or near thereto And so we may reconcile Marks saying Mark 5.23 She was at the point of death and Luke and Matthews saying she was dead so that the messenger that came seeing the case desperate bids him that he would not trouble the Master that is Christ Christ therefore seeing him wavering in his faith and hope strengthens him saying Fear not believe onely and she shall be made whole Luk. 8.50 so gracious is Christ to bear with the weaknesses of his peoples faith But come and lay thy hand upon her and she shall live His faith was weaker then the Centurions The Centurion believed that Christ though absent with a word of his mouth could heal his servant but Jairus saith Come and lay thy hands on her Here was the weakness of his faith that he limits Christs power to laying on of hands yet are not persons weak in faith to be rejected but encouraged as Christ doth encourage the ruler Luk. 8.50 Besides its like he had seen or heard that Christ had healed sundry persons at Capernaum by laying on of hands and therefore he hoped he would do the same to his daughter Laying on of hands is an act 1 Of power or dominion 2 Of a will ready and inclining to do good as to heal and help I shall speak a little concerning this doctrine of laying on of hands There is a threefold laying on of hands 1 Curatory or healing Mark 16.18 They shall lay hands on the sick and they shall recover Act. 28.8 Publius his