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
he knowes our intentions for good when they are good Luke 21.2 V. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward Christ next unto a right direction in alms comes to give a right direction in prayer in which 1 He sets down the sins to be avoided 2 The manner of right performance The sins to be avoided are 1 Hypocrisie v. 5. 2 Vain glory v. 5. They love to pray standing that many eys may be on them 3 Vain repetitions v. 7. 2 The manner of right performance which must be 1 With confidence Pray to thy father 2 With secrecy Pray to thy father in secret v. 6. 3 Grounds hereof 1 Your father who sees in secret will reward openly 2 It 's a heathenish practise to use vain repetitions v. 7. 3 The knowledge God hath of your wants and his readiness to supply you v. 8. And when thou prayest thou shalt not be as the hypocrites are That is as the hypocritical Scribes and Pharisees For they love to pray standing in the Synagogues Q. Whether is it not lawfull to pray standing A. Yes Mark 11.25 When ye stand praying forgive The Pharisee and the Publican stood both when they prayed Luke 18 11 13. The Levites stood and cried with a loud voice unto the Lord Neh. 9.4 Abraham stood praying Gen. â—8 22 Moses and Samuel Jer. 15.1 and Job cap. 30.20 And sometimes and more frequently kneeling was used Solomon 1 Kings 8.54 arose from before the altar of the Lord from kneeling upon his knees Daniel kneeled upon his knees three times a day Dan. 6.10 Every knee shall bow to me Esai 45 23. I have left unto me 7000 that have not bowed the knee to Baal 1 Kings 19.18 Wherewith shall I bow my knee before the most high God Mic. 6.6 Let us bow down and kneel before the Lord our Maker Ps 95.6 To stand in prayer is not unlawfull but to stand that thou mayest be seen is unlawfull In the new Testament we read that Christ kneeled down and prayed Luke 22.41 Peter kneeled down when he prayed for Tabitha Acts 9.40 Paul kneeled down and prayed with them all who had brought him on his way Acts 20.36 Also Paul bowed his knees to the father of our Lord Jesus Christ Eph. 3.14 Stephen kneeled down in his last prayer Acts 7.60 Also Paul and his company kneeled down on the shore and prayed Acts 21.5 In prayer that gesture is to be used that doth most quicken and help to the duty The ancient Christians were wont to kneel in remembrance of the fall of Adam and of all his posterity and sometimes to pray standing in remembrance of the grace of Christ whereby we have risen from our fall Kneeling on the six days was a badge of our fall by sin but that we do not kneel on the Lords day is a signe of Resurrection From the times of the Apostles this custome came in as Irenaeus mentions Lib. de Pasch Quest Respons ad Orthodox q. 115. ascribed to Justin Aug. Epist 119.115 2 Q. Whether was it not lawfull to pray in the Synagogues A. Yes David saith Bless ye God in the Congregations Psal 68.26 For by Synagogues he means publick prayer which was used Matth. 18.20 Acts 1.14 practised by the hundred and twenty also Acts 4.24 Acts 12.5 where the Church were praying for Peter Grounds of publick prayer 1 There God is wont to communicate his presence Psal 26.8.65.4.52.8.76.1 2.132.13 14.133.3 2 The concurrent prayers of Gods people is wont to be more strong as many hands lifting at a burthen lift the burthen though great many flames of fire united in one are not easily quenched many springs of water conjoyned make the stream the stronger if the prayers of one Moses were so strong to keep God from destroying Israel Exod. 32.10.11 Psal 106.23 what will the prayers of many do Acts 12.5 as we see in Peters case who was delivered by the prayers of the Church 3 In that there are publick Officers chosen of Churches to present their requests before the Lord hence as those that are sollicitours for a Corporation had need to know the wants thereof so should the Officers of Churches in special be acquainted with the brethrens wants 4 Because publick occasions require it both in Church as the seeking some special mercy from God which concerns the whole Church as Peters deliverance Acts 1.5 12. the whole Church sometimes wants a mercy Matth. 18.20 the whole Church sometimes wants to have a judgement turn'd away Acts 4.24 also in the Commonwealth for to pray for the happiness of the Magistracy 1 Tim. 2.1 I exhort that supplications prayers be made for all men for Kings and all that are in authority By the blessing of whose prayers and examples is a City exalted Prov. 11.11 5 It 's for the honour and glory of God to have so many petitioners waiting on him for his royal assent a joynt cry of one and the same spirit from so many breathings of his people 〈…〉 prayer is as it were a publick hue and cry made our by an embodied Church against the common enemies of Jeâ—â—s Christ of their souls Praise waits for him in Sion Psal 68. â— 6 In publick prayer there is as it were the conjunctions of the spirits and graces of a body of Christ as it were in one Hence the whole Church Acts â— 42 as they continued in breaking bread together so did they in prayer and were as it were of one accord These all continued in one accord with prayer and supplication Acts 1.14 Acts 4.24 the Church lift up their voices with one accord the breathings of the spirit which were scattered in many are as it were united in one and as the waters of several channels disburthen themselves sometimes in one current so that where his name is thus recorded he is wont to come and blesse his people Exod. 20.24 In all places where I record my name I will come unto thee and I will bless thee Seeing then there are such conjunctions of spirits he that is the mouth ought to be carefull to present onely such requests wherein all Christians do agree and the body that are worshippers and all the worshippers are to come together like so many Doves to their windowes Esai 60.8 even the Prince himself not excepted Ezek. 46.10 that they may serve the Lord with one consent or shoulder Zeph. 3.9 the usual careless neglect whereof if it do not speak forth prophaneness yet doth it speak forth a spirit of lukewarmness 7 In publick prayer there 's a provocation of one another by godly examples In the corners of the streets That is where they might be beheld of the inhabitants of two or three or four streets at once whereas there is in sincere prayer 1 A proposing of the eye
Brethren with many words So in the Church of Corinth 1 Cor. 14.1 c. In the Church of Ephesus Ephes 4.11 gave some Prophets In the Church at Thessalonica 1 Thess 5.17 Despise not prophesying Yea we finde Prophets in the Church when Babylon shall be destroyed Revel 18.20 Rejoyce over her ye holy Apostles and Prophets for God hath avenged you on her he means such Prophets as the Beast made to prophesie in sack-cloath 1260. days Rev. 11.3 Now of these Prophets there were two sorts in the New Testament 1 Those that did foretell things to come such was Agabus Acts 11.28 under this kinde came the Prophetesses Philip had four daughters which were Prophetesses Acts 21.9 of this Acts 2.17 This is that which was spoken by the Prophet Joel saying I will pour out my spirit upon all flesh and your sons and your daughters shall prophesie your young men shall see visions and your old men shall dream dreams And of this it 's probable 1 Cor. 11.5 6. Every woman praying or prophesying with her head uncovered dishonoureth her head and every man prophesying with his head covered dishonoureth his head that is with his head covered with Ribbons and Garlands after the manner of the Heathen and the women prophesied after the manner of the Sybills with their hair hanging down and so dishonoured their head Christ Of which heathenish custom Lucan in his fifth Book speaks who lived a little after Christs time Bacchatur demens aliena per antrum Colla ferens vittásque dei Phaebeáque serta Erectas discussa comas per inania templi Ancipiti cervice rotat spargÃtque vaganti Obstantes tripodas magnóque exaestuat igne Iratum te Phoebe ferens In English thus The frantick Beldam raging through her den Bearing strange necks the heads of sundry men Adorn'd with Ribbons and with Garlands fair To Phoebus honour flownc'd her gastly hair Wheels here and there through temples empty spaces Shaking her doubtfull head here there she faces c. These Prophets told things past and future to persons as Christ did to the Woman of Samaria John 4.29 and Elisha to Gehezi 2 Kings 5.26 Irenaeus 1.6 saith himself had known and heard many Brethren that could discover the hidden things of men he means such secrets as could not be known by the power of mans wit From the revelation of which secrets it is supposed the Ideot or Heathen falls down and worships your God reporting that God is in you of a truth 1 Cor. 14.24 25. 2 Those that did expound the prophetical places of Scripture prophesying according to the proportion of faith Rom. 12.6 and did apply their doctrines to exhortation and confirmation so Judas and Silas Acts 15.32 to edification and comfort 1 Cor. 14.3 If any man ask whether prophesying be the same with preaching I answer no. 1 The words in Greeek are diverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie Besides 2 Preaching is to be performed to every creature prophesying is to be performed onely to the Church 1 Cor. 14.22 Now if you ask what these Prophets were I dare not determine them to be Officers in Churches unless I could prove the manner of their call to make out which I can finde nothing but that they are put in the order and rank of men who are called by Office Eph. 4.11 As Apostles Prophets Evangelists Pastors Teachers which is something in order to prove them Officers but not full proof Some think them to be grown brethren such as are called perfect men 1 Cor. 2.6 Fathers 1 Joh. 2.13 Clemens makes three sorts of Christians 1 They that are turned from the Gentiles 2 They that are going up towards knowledge 3 They that are chiefly knowing It may fall out sometimes there may be some such knowing men in Churches who are by virtue of a gift as able to teach as a person in office pity such gifts should be quenched for want of exercise though I doubt not the fault of the times is on the contrary hand in that upon pretence of gifted Brethrens prophesying those that are not gifted in too many places are prest hereto verifying too much that conceipt that hath been cast by some viz. that ignorance impudence and a Concordance were all the accoutrements some had for preaching I speak not this to quench any gift where it is real but to sober those who may perhaps think of themselves more then is meet Prophets then if any such be out of office they are such as are perfect or well-grown Christians Heb. 5.14 Strong meat belongs to them that are perfect the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who by reason of habit have their senses exercised to difference good and evil But let Prophets be what they will be a Church can no more comfortably be without Ministers then a body without eye and hand Luth. Tom. 4.374 I shall conclude this with one querie Whether it be required by the word of God that a weak Brother that hath but a little measure of the Spirit and so consequently can pray but weakly and but weak parts both in the Analizing Explaining and Dividing the Scriptures and so must needs teach much more weakly be required to be a mouth for the Church at a Church-meeting especially in a Church where there are Brethren of better parts to be had And whether the exercising such weak Brethren be a mean for them to obtain the gift of prophesie or whether there be not some other way thereto As taking direction from some experienced Preacher and reading besides the Scriptures godly books chosen by the direction of some godly Teacher For which studies as also for the study of their own heart they are to set time apart and whether the company of the faithful are to set times apart on the Week day and to meet together on the Lords day onely to help a weak Brother to increase his gifts or rather to try whether he can by exercise increase them by our hearing of him or whether the faithfull whether Lambs or Sheep are not to meet to hear such persons as are able to feed them with knowledg and understanding and whether the faithfull come not for that very end unto hearing to obtain spiritual nourishment in the knowledg of duty and to obtain quickening from their deadness of heart by lively and powerfull notions and also growth by a higher measure of knowledg and information then hitherto they have had and whether such weak Brethren are able to give such information many whereof are onely babes in Christ many of the hearers being strong And whether the best means of edifying a Church be not to be followed And whether established Teachers in Churches reserving the liberty of Prophets and prophesie be not onely more creditable for the honour of the Gospel and edifying the souls of believers by many degrees then the having such weak Brethren to exercise who besides that they cannot
sundry doubts of other mens actings and yet these not hinder our own acting nor do they come under Paul's kinde of doubting who speaks onely of a mans own actings our conscience or perswasion hath nothing to do to judge an other mans liberty 1 Cor. 10.29 For example Augustus laid a tax upon all the world some Christians doubted that part of this tax would be bestowed on Idols and their Priests and therefore doubted whether they might pay Augustus tribute their doubts were not to be regarded they might pay tribute notwithstanding these doubts for they had nothing to do to doubt or judge what Augustus would do with it being secret in his own breast An Officer doubts the Magistrate hath given an unjust sentence yet may he execute it because his own duty is clear to him but the Magistrates injustice is not I am a Church member I doubt my fellow member is an hypocrite yet may I communicate with him because his hypocrisie doth not appear and the manifestation of his evil and the censure of the Church thereupon is the ground for my not communicating not my doubting of his unsoundness A souldier doubts his Captain sends him upon an unjust service this souldier if he know not the injustice may not refrain 5 In your own proper actings do not that you doubt of Rom. 14.5 23. As it 's against the Law of friendship willingly to do that which we doubt whether it will be acceptable to our friend so is it against the Law of the love of God to do such things as we doubt whether or no do please him Reas 1 Because satisfaction in scruples tends much to the quieting of the soul The Jews doubted whether any of their members might eat with the Gentiles Acts 11.2 and some of them dealt with Peter herein When Peter gave them satisfaction concerning the lawfulness thereof They were glad and glorified God v. 18. Then is it that a man can act comfortably and chearfully 2 Clearing up of scruples tends to make Church-communion comfortable The Jews did earnestly endeavour to keep the ceremonial commands of the Law and to impose them upon others and would not have communion with the Gentile brethren that would not keep them Acts 15.1 On the other side the Gentile believers knowing their liberty by Christ would exclude the Jews living Jewishly from their communion whereupon a Schism was like to arise therefore Paul to heal the scruples on all sides warns the Jewish believers so to follow their opinion that they did not condemn the Gentile believers of wickedness and warns the Gentile believers that they should not refrain the Communion of the Jewish believers because they lived Jewishly nor despise them for it but that they should receive one another to Church-fellowship Rom. 14.1 Him that is weak in the faith receive you but not to doubtfull disputations The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the judging of thoughts q.d. Do not you Gentile believers judge whether they use these ceremonial commands as necessary or as profitable or how they hold them in their conscience what have you to do to rifle there what have you to do to judge their thoughts 3 The great anguish that is in the soul for want of satisfaction herein Many have scruples as to vows oaths restitution assurance obedience to mens commands c. and go on in a pining condition for many years together when one word of a faithfull Teacher or Brother would quiet all How much better did those poor Jews who were pricked in their hearts for guilt Who in their anguish of conscience asked of Peter and the Apostles Men and brethren what shall we do Peter with a few words speaking heals all the scruple Acts 2.37 38 39. saying Repent and be baptized but they had another scruple that in their violence against Christ they had wished his blood be on their children this scruple Peter answers The promise is to you and to your children when the Lord shall call them For to satisfie afflicted souls the Lord hath given the tongue of the learned to speak a word in season to him that is weary Isai 50.4 How painfull have the doubts and scruples about assurance been to sundry of Gods children Psal 77.7 8 9. Isai 49.14 15. Especially when an evil day comes as sickness death c. How will these scruples afflict you how will they make you unwilling to dye It 's like David had a scruple on his death bed for not putting Joab to death who had kild two innocent men hence he gives Solomon order to put him to death for we cannot think that now when he expected mercy from God he did it out of revenge 1 Kings 2.5 6. Use Exhort to clear up all thy scruples Now scruples are of two sorts 1 Rational and material so the woman of Samaria having a scruple where the place of worship and where the true Church was whether in Mount Gerizim where was a Temple built by Manasses the High Priests son as Josephus mentions or whether at Jerusalem was the place of worship Christ answers her scruple 1 Condemns her worship and the worship of the Samaritans because not grounded upon knowledge saying Ye worship ye know not what Joh. 4.22 2 Commends the worship at Jerusalem by two reasons v. 22. 1 Because grounded upon knowledge We know what we worship 2 Because the Jews had the means of salvation there which the Samaritans had not saying Salvation is of the Jews Such was that of Joseph Matth. 1.19 20. who was perplexed about the putting away of Mary 2 Irrational and circumstantial Satan pussles many with these as some persons when they have paid money because they could not remember the time or place have scrupled whether they have paid it though their hearts tell them they pay every man presently after it is due Sometimes when a soul hath cleared up a scruple to full satisfaction the devil comes a year or more after and endeavours to trouble him again to re-act a discussion of the same question in both which cases Satan endeavours to rob us of our time carrying us to impertinencies and if possible to make us walk heavily I much question whether it were not a needless scruple in David when his heart smote him for cutting off the lap of Sauls garment 2 Sam. 24.4 5. seeing he did it not for to affright him nor to impoverish him but to make his own innocency appear that he was not an enemy to him Others scruple whether it be lawfull to eat flesh upon a Friday whether they may teach their children a Catechism or patern of sound words the slighting of these and such like is not a way to weaken but to strengthen the conscience All scruples that bring not a word are frivolous and vain and not to be discussed Means to be used in case of scruples 1 Suffer not men to impose upon us and subject us to their ordinances beyond the bounds of the word Col.