progenitorâ— had that is he should convert them to the faith of Christ their fathers hoped in and looked for lest continuing obstinate to the great and terrible Day of the Lords Judgment they should perish among the rest of his Enemies to understand which the old Prophets Daniel excepted for the most part spake of the coming of Christ without distinguishing his first and second coming and applying those things which respectively concerne the state of either of them Again it appears from Matth. 17.10 the Disciples upon the Transfiguration asked Christ Why say the Scribes that Elias must first come Christ answers Elias truly shall first come and shall restore all things These words being spoken of Christ after John Baptist was beheaded imply plainly that he is to come again besides how can this restoring of all things be verified of the Ministry of John Baptist which continued but a short time and did no such thing as these words seem to imply for the restoring of all things belongs not to the first but to the second coming of Christ Acts 3 19. Repent and be converted for the blotting out of your sins that the times of refreshing may come from the presence of the Lord and that he may send Jesus Christ which before was preached unto you whom the Heavens must receive untill the times of the restitution of all things If the M ster come not to restore all things till then surely his Harbinger who is to prepare his way for restoring all things is not to be looked for till then Whereas Malachy saith Behold I will send you Eliah the Prophet it proves no more that it should be Eliah the This bite in person than when it is said David shall rule over you proves Christ should be David in person It 's like if it be one that comes again it should be John Baptist himself who was the Harbinger of the first coming so that as Christ had two comings so his Harbinger should have 2 We have Christ his Preaching set forth by the place which was Galilee The Word begun from Galilee Acts 10.37 Galilee was part of the Land of Canaan it was divided into two parts the higher and lower the higher was for the most part the Land of Nephtali wherein stood Capernaum the chiefest City of Galilee situate upon the bank of Jordan over against which on the other side stood Chorazin the lower Galilee contained the Tribes of Zebulon and Issachar wherein were the Cities Nazareth and Bethsaida near the Lake or Sea of Galilee and Cana. Also Mount Iabor where he was transfigured In Galilee was Christ's conversation principally when he was upon earth there it was Christ healed the Nobleman's son John 4.46 In Nazareth a City of Galilee he was conceived Luke 1.26 and brought up Matth. 2.23 there he began his Preaching in Capernaum thence it was that his Disciples were Acts 1.11 Ye men of Galilee why stand ye gazing up into Heaven Acts 2.7 When the Holy Ghost was given it 's said Are not all these that speak Galileans Jesus went about all Galilee teaching in their Synagogues and healing all manner of sickness Matth. 4.23 at Cana in Gatilee he turned Water into Wine his Transfiguration was upon Tabor a Mount of Galilee his ordinary residence was in Galilee he came into Judea as it 's thought onely at the Feast times when the whole Nation assembled at Hierusalem during which times partly during his stay there partly in his going and returning he did all in a manner that he did out of Galilee and the last Feast he came thither offered himself a Sacrifice upon the Cross And when he was risen from the Dead he appoints his Disciples to go see him in Galilee Matth. 28.10 Onely his Nativity was at Bethlem upon the occasion of the Taxing his Passion at Hierusalem and his Ascension upon Mount Olivet near to Hierusalem V. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the Sea coast in the Borders of Zebulon and Nephtali V. 14. That it might be fulfilled which was spoken by Esaias the Prophet saying V. 15. The People which sate in Darkness saw great Light and to them that sate in the Region of the Shadow of Death Light is sprung up We have in this History the beginning of Christ's Ministry set down 1 From the occasion of it which was Christ's hearing that John was cast into Prison 2 From the place of it which was Capernaum a City in the Coasts of Zebulon and Nephtali lying near the Sea 3 The end of his Ministry there which was twofold 1 For the fulfilling of the Prophesie of Esaias mentioned cap. 9.1 2. v. 14 15. 2 For the enlightening of People that sate in darkness v. 16. 4 The sum of his Doctrine which was Repentance v. 17. Repent for the Kingdom of Heaven is at hand Leaving Nazareth John gives the Reason hereof Because a Prophet hath no honour in his own Countrey John 4.44 This was the Town where his Parents dwelt Luke 2.39 wherein he had lived thirty years Luke 4.16 Matth. 2.23 hence called Jesus the Prophet of Nazareth of Galilee Mat. 21 11. the Reason why he could have no honour there was because it was his own Countrey Many Prophets that have their gifts and graces admired in strange places are partly from meanness of Parentage and partly from childish weakness in their childhood acted partly from observation of some Infirmities in them partly from Passions to which the holiest are liable Christ onely excepted and partly from curiosity men being apt to loath Manna because of the commonness of it and partly from wantonness men having itching ears and desiring change apt to be contemned by their own People As it should be the care of a faithfull Teacher to keep up the authority of his Ministry Titus 2.15 so should it be the care of Gods People to honour the Prophets of God and to esteem them that are over them in the Lord 1 Thess 5.12 lest their Ministry become ineffectual for the Message will never be esteemed where the person is vilified Christ was exceeding contemptuous of the glory and praise of men as appears John 7.3 4. but he knew none could receive good by his Ministry that did not esteem reverently of his person which reverence and honour because he could not have it at Nazareth he goes to Capernaum Teachers should have such sanctity of life powerfulness and impartiality in Doctrine sufficiency of maintenance as may keep their persons from contempt and the People of God should count it their happiness to have such as they can reverence for the obtaining such let them spare no pains nor cost He came and dwelt in Capernaum upon the Sea-coast Capernaum did adjoyn to Jerdan where Jordan flowed into the Sea of Tiberias it was by reason of its lying on the Sea the Metropolis of Galilee and the chief Mart town here Christ and his Disciples lived the best part of three years
sight of men by these rules of qualification are abominable Esai 1.13.66.3 Luke 16.15 2 Cor. 10.18 Moreover the good works done by regenerate men are not the causes of justification but the effects and consequents thereof Non praecedunt justificandum sed sequuntur justificatum They do not go before the person to be justified but follow him that is justified 2 Exhort To perform good works looking to all these circumstances therefore let us have these ends 1 To be profitable to men Titus 3.8 He that believes in God must be carefull to maintain good works these things are good and profitable to men he means honest Trades and Imployments to minister to their own and others needs 2 To testifie the truth of our faith James 2.14 15. Shew me thy faith by thy works also v. 16 17. As Abraham's sacrificing his onely son testified his faith and Rahabs receiving the Spies with the hazard of her life 3 To shew forth our thankfulness to God Rom. 12.1 q. d. Shew forth your thankfulness to God by yielding the members of your body as well as the faculties of your soul to his service 4 To be paterns and examples of holy life to others 1 Tim. 4.12 Be thou an example of the believers Titus 2.7 In all things shew thy self a patern of good works 1 Peter 3.1 they that at present did not obey the Word may without the Word be won by the good conversation of their Wives 5 To add fruits that may be acknowledged in the day of account Matth. 10.41 42. Heb. 6.10 Gal. 6.9 1 Cor. 15.58 2 Peter 1.10 11. Phil. 4.17 Paul did not desire a Gift from the Philippians but Fruit that might abound to their account Glorifie your Father in Heaven This is the second end of Christians shining light that the beholders may glorifie God that is 1 By declaring him to be glorious who hath such servants and worshippers I mean declaring him glorious among men 2 Thess 1.12 2 By ascribing all glory to his Name for working his servants hearts from their natural defilement to such an holy estate Rom. 11.36 Of him and from him and to him are all things to whom be glory for ever 1 Peter 2.12 The converted Gentiles seeing the holy Lives of Christians glorifie God in the day of visitation Psalm 86.9 10. When Paul was converted from persecuting Truth to preaching it they glorified God that saw and heard it Gal. 1.22 23. In Heaven God is set forth from the place he is in viz. Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heavens that is not onely in the Heaven of the Blessed which is called that Heaven of Heavens that most blessed Countrey which is looked for by Saints Heb. 11.10 But in all other Heavens where he is by his omnipresence as he is in the Heaven of the Blessed by his special presence Yet is he not included in any place before there was any Creation he sufficed to himself without any place V. 17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill The third part of the Chapter In which 1 A correction of an erroneous conception as if Christ came to destroy the Law or the Prophets I came not to destroy them 2 A right information wherefore he came viz. To fulfill the Law and Prophets not to destroy it 3 Here is the unchangeableness of the Law set down v. 18 19. 4 Here is an explanation of some Commandments depraved by the false Glosses of the Pharisees v. 21 22. to the end of the Chapter Think not that I am come to destroy the Law or the Prophets Some thought that because Christ preached Repentance after a new manner of way and Faith also and did not press the Sacrifices and Ceremonies of the Temple-worship that he came to destroy the Law to this Christ saith The Doctrine of the Gospel doth not oppose the Law or the Prophets Think not that I came to destroy the Law or the Prophets In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to oppose the Law John 10.35 The Scripture cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be broken or opposed John 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely because he opposed the Sabbath John 7.23 If a man receive Circumcision on the Sabbath that the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be broken or destroyed For which the Apostle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. ult 2 That the word destroy is taken for oppose appears by v. 19. where doing and teaching is opposed to breaking or rather to opposing And therefore whereas the Jews cry out against the Apostles as going against the Profession of their Master know the Apostles would have never mentioned these words of Christ if their Doctrine had differed from his we cannot think that those grave men that were so constant in the defence of their Doctrine not onely not to have written things contrary one to another but things contrary to themselves therefore we must inquire how their sayings may agree Hence know there 's a twofold Law 1 Natural which is everlasting and common to all this is right reason This makes men good out of love of virtue 2 Civil this looks onely to outward innocency and doth not look to the minde as the Law of Nature doth This is peculiar to every Nation and changeable this restrains men from evil for fear of punishment Because of transgressions the Law was added Gal. 3.19 that is the Law written in Tables was added to that Law writ in the heart so that 1 Tim. 1.9 The Law is not made for a righteous man So then the Law of Moses had certain things brought from the Law of Nature and certain things proper to that People and applied to those Times Justin against Triph. saith some things are universally and by nature everlasting goods which they that performed had common praise with Christians But some things were added because of the Peoples hardness of heart and by reason of occasions of Times and places may be added therefore as before the Law of Moses was given true Faith working by Love was that which God lookt after so in the Law of Moses God would have himself loved with all the heart would have the heart circumcised c. but all this was properly translated from the Law of Nature and was not properly a part of the Civil Law but the scope and mark at which the Civil Law aimed But to fulfill the Law So that the scope of the Law was to make men good as by the fear of God and love of God and love of one another Matth. 22.38 39 40. these are called the greatest Commands on which depends the Law and the Prophets So loving of our Neighbour is the fulfilling of the Law Rom. 13.8 Gal. 5.14 and James says If ye fulfill the royal Law according to the Scriptures Thou shalt love thy Neighbour as thy self ye shall do well this fulfilling of the Law
sinn'd he should dye 2 Renewed whereby we are angry at our own or other mens sins so Moses Exod. 32.32 he was so angry that he slew three thousand who were actors in the golden Calf Phineas slew Zimri and Cosbi Numb 25.7 8. so we may have a just anger when our own name or state or wife or life is violated 2 There is an unjust anger which is when we have a desire of revenge stirr'd up in us upon unjust causes Jon. 3. Now that thy anger may be just and not sinful consider 1 The properties of holy anger 2 The remedies against sinful anger 1 The properties of holy anger as 1 It must have a just cause Exo. 11.8 Moses went from Pharaoh in a great anger Lot was angry with the Sodomites 2 Pet. 2.7 2 It must be proportioned to the fault We must not bring a club to kill a flye nor set an house on fire to rost an egg Here Jonah fail'd who was so angry for a gourd and the Disciples who for a contempt would have had fire come down from heaven Luk. 9.53 3 With love of those with whom we are angry so Moses pray'd for Israel when he was so angry at their golden Calf Exod. 32.11 4 In matters of importance not for trifles There 's more justice then love in such a carriage 1 Cor. 13.5 6. 5 It must be short the Sun must not go down upon it lest it boyl up into malice Eph. 4.26 and so much the shorter as we see signes of repentance in the person offending Absaloms long retained anger turn'd into malice and in fine to murther 6 It must be moderate Not as Simoon and Levi who slew innocent as well as guilty Gen. 34.25 Some are like cruel hangmen who having a just cause to execute the office to wit the Judges command do in the execution thereof use all cruelty So persons being commanded to be angry with the sins of their brethren seem glad they have got such an occasion to show their fury though too many can swallow the same evil in a friend Remedies against unjust anger 1 Take heed we be not abused by false imaginations as to be angry for a man 's not saluting us when perhaps he never saw us or to think a man bears us no good will when he discovers no ill will against us To think a man loves us not because he comes not so oft to our house when perhaps his business will not permit or because we see a man laugh to think he laughs at us 2 Consider thy own vileness Carry meekly to others for thou wast as bad as they Tit. 3.3 Jam. 3.2 3 Consider Gods patience how many imperfections he patiently bears in us 10000 talents let us bear with pence Matth. 18. ult He is over thee as thou art over others 4 Avoid occasions of anger as contentious companions Prov. 22.24 drunken company Prov. 23.29 too much affecting any thing for when we lose it it will cause much anger As we keep gunpowder and tow far from fire let us avoid occasions of anger 5 Consider nothing befals thee but by the providence of God This kept David from anger when Shimei curst 2 Sam. 16. and Job c. 1.22 he raged not against the devil nor the Sabeans but lookt at God and quieted his heart and though you have not deserved it at their hands yet have you deserved much more at Gods hand Gen. 50.20 21. it was not ye but God sent me hither 6 Behold anger in another how odious it is Should a man see himself in a looking-glass when he is in a Bedlam fit how ugly would he look to himself 7 It makes us unfit to duties as to prayer 1 Tim. 2.8 Lift up holy hands without wrath to hearing receive with meekness the ingrafted word Jam. 1.21 to receiving 1 Cor. 11.17 18. to Church-communion 1 Cor. 1.10 to mutual edifying hence Paul and Barnabas parted companies Acts 15. 8 Angry men take that which is proper to God which is vengeance Rom. 12.19 Vengeance is mine and not thine An angry man makes himself to be Judge and would have God to be his Executioner 9 Interpose reason and deliberation without this the soul is like a ship without Compass or Pilot let reason teach thee not to be hasty in thy answers Theodosius was taught by Ambrose to take thirty days respit before he punisht any offence because in that space his anger might be asswaged and his judgement rectified It 's as absurd for passions to lord over reason as for an intemperate scold to justle out a reverend Judge It 's not comely to be angry for it is a kinde of madness but if it shall seize upon us let us so use it that it be for the correction and amendment of our neighbour he that uses it besides reason hates himself and his neighbour by troubling himself and grieving his neighbour Justin ad Zen. Seren. p. 395. 10 Consider the loveliness of a meek spirit both with God and man 1 Pet. 3.4 it 's an ornament of great price It 's the sinews of all delightfull societie and drawes like a Loadstone the iron the spirits of men to it 11 The scandal Every blinde man can see the evil of a waspish cholerick spirit this made Jacob and his sons to stink Gen. 34. ult 12 Get out of the company of those who have offended us as Jonathan did 1 Sam. 20.34 besides thou shalt hereby cover thy sin which moves thy adversary to scorn and laughter and thy friends to sorrow and pity Also hereby shalt thou appease thy anger by removing the object Prov. 12.16 13 Suffer not anger to lodg with you We cannot sometimes keep it from entering but from lodging Eccles 7.9 anger rests what in a wise mans heart no in the besome of fools though we be sometimes touchy let us not be heavily disposed as Absalom 2 Sam. 13.23 Let anger be like a fire of thorns quickly extinct A spark or coal of fire if it light on us it will not hurt us if it be presently shook off but if it lye still it causeth burning so will our anger if we let it alone we give place to the devil who will boil it into malice by amplifying the indignity done to us and the unworthiness of the person Usually the devil chuses an angry passionate heart to act his designes as we see in Saul and Cain Anger is a young twig envy is a tree and a great beam Luth. 14 Look on the bad effects in nature it casts into a fever dries up radical moisture hastens consumptions It makes the minde drunk In passion reason that should govern us is like a key to a lock that is jumbled it makes men to be angry with the bruits as Balaam with his Ass Num. 24.10 to throw things out of their hand which after they are forced to take up 15 Suppress anger in thine heart though it do not boil out many are like rivers which are most
the Confirmation of the Truth and of the Promise made Besides he to whom an Oath is sworn I mean the Christian though he requires an Oath doth not require a corrupt Oath Quest Whether it be lawfull to lay the hand upon the Book and to kiss it in taking of an Oath when it is imposed on us by a lawfull Magistrate Answ No because an Oath is part of Gods worship see Deut. 6.13 and this is a Superstition or a Super-institution in it 1 Because it confines our outward Worship to a bodily Service which was never commanded by God nor exemplified by Saints Now as the Christians twenty years ago opposed Bowing before the Altar bowing towards the East when it was imposed though herein they were required onely to bow to the God of Heaven and Earth placing an absoluteness in that which God left indifferent so we in like manner may oppose this Superstition of Confinement in Laying our Hand upon the Book and kissing the Book in taking of an Oath when God hath left it indifferent what gesture or outward signification we will express Hence the Scripture mentions variety of gestures sometimes the Putting the Hand under the Thigh Gen. 24 9. sometimes lifting up the Hand to the most high God Gen 14.22 2 Because in the Worship of God there is introduced a humane Invention which ought not to be seeing he that ows the Worship must appoint the manner how he will be worshipped That there is a humane Invention brought in appears because that together with their swearing they are at the same time required to lay their Hands upon the Book now as some of the Non-conformists brought it as an unanswerable Reason that the Cross ought not to be used in Infant-baptism but was will-worship because it was joyned with the worship of God as it was then accounted and that it was joyned with the supposed worship of God appeared because the worship was a good while begun before the Cross was used and after the Crossing there was the saying the Lords Prayer and a Thanksgiving for the Regeneration of the Infant This Argument I producing once to a great learned Bishop he was not able to answer it but was in a manner silenced at it Let those then be silenced who will offer to introduce Laying the Hand upon the Book in the Worship of an Oath and impose it on others to observe their Invention 3 It 's unlawfull because Magistrates in some places place the essence of an Oath in Laying the Hand upon the Book hence it 's unlawfull now in that they place the essence of an Oath in laying the Hand upon the Book appears because they will not give you an Oath unless you will swear in that manner 2 Because they think the Oath is not full without it for though in the most religious manner you call the Searcher of hearts to witness and though you are willing to lift up your hand to Heaven to the most high God yet nothing wil serve unless you lay your Hand upon the Book they will not give you an Oath witness Ald. Hook one of the Judges for Probate of Wills at Dublin who thus refused the Testimonies and Oaths of me and another who were Witnesses to a Will wherein the Legatees were onely a Widow and three very small fatherless Children As the calling of God to witness to confirm a truth by a person that discerns what an Oath is is one part of the essence of an Oath so these men would have Laying on of Hands on the Book to be another part of the essence thereof unless we may suppose that they make Swearing in the Worship of God to be the thing signified and Laying the Hand upon the Book and kissing it to be the outward sign thereof so that the Worship shall be from Heaven and the sign from man a grosser presumption than which there were not many in the Prelacy 4 If there be any outward visible gesture required in taking of an Oath there being none commanded by God it must be such as is exemplified by God Angels and godly men but not laying the Hand upon the Book but lifting up the hand towards Heaven is such as is exemplified by God Angels and godly men therefore if any gesture be required lifting up of the hand to Heaven must be it See it 1 In God Deut. 32.40 I lift up my hand to Heaven and say I live for ever 2 See it in Angels Revel 10.5 6. And the Angel which I saw stand upon the Sea and upon the Earth lifted up his hand to Heaven and sware by him that liveth for ever and ever who created Heaven and Earth 3 See it in a godly man the Father of the faithfull Gen. 14.22 Abraham said to the King of Sodom I have lift up my hand to the Lord the most high the Possessour of Heaven and Earth that I will not take from thee a thred even to a shoe-latchet Moreover Dan. 12.7 I heard the man cloathed in Linnen which was upon the Waters of the River when he held his right hand and his left hand unto Heaven and sware by him that liveth for ever 5 I have read of a conscientious Witness in the Book of Martyrs about three hundred years ago who conscientiously opposed this Abomination 6 I have heard upon good Information I trust that there was an Ordinance of Parliament to dispense with tender Consciences herein which it behoves all tender Consciences to have if it may be had to produce it against the rigidness of 〈◊〉 who will either force them to lay their hands upon 〈…〉 or else give no Oath There was a Witness of Christ that opposed laying his hand to swear upon a book See Acts and Mon. vol. 1. P. 701. Col. 2. also P. 702. In the life of William Thorp a Priest A certain Clerk asking William Thorp if it were not lawful to kneel down and touch the holy Gospel book and kiss it saying So help me God and this holy doom William Thorp answered out of a discourse betwixt a Lawyer and a Master of Divinity The Master of Divinity said it was not lawfull to give or take any such charge upon a book for every book is nothing else but divers creatures of which it is made of therefore to swear upon a book is to swear by creatures and this swearing is ever unlawfull this sentence witnesseth Chrysostom plainly blaming them greatly that bring forth a book to swear upon Also pag. 702. being askt to lay his hand upon the book and swear William Thorp answered If Chrysostom proveth him worthy of great blame that bringeth forth a book to swear upon It must needs follow that he is more to blame that sweareth on that book After a Clerk bidding him lay his hand upon the book touching the holy Gospel of God William Thorp answered I understand that the holy Gospel of God may not be touched with mans hand ibid. that is not unadvisedly V.
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
〈◊〉 a rower because under Christ the chief Pilot they row the ship of the Church towards heaven Now rowing is a very painful work Vide Beza They do not onely labour in the word but in prayer also Col. 4.12 Hence have they a due right to their maintenance Pharaoh reserved the Priests living Jezebel maintained four hundred false Prophets Micha maintained a Levite the Levites had not near the service we have yet was his maintenance greater then any of the Tribes They are Souldiers therefore to be maintained of them for whom they fight 1 Cor. 9.7 To say preachers must have but for bare necessity is to no purpose for how can they then be hospitable Are few Here 's the cause of the sending out the Apostles of which cap. 10.1 for onely John the Baptist and Christ laboured the Scribes and Pharisees being given to their pleasures and profits Causes why so few labourers 1 Love of ease whereas much study is a weariness to the flesh Eccles 12.12 Offer not that to God which costs thee nothing 2 Inability of hearers to difference betwixt doctrine and doctrine hence superficial raw indigested notions are as well or better liked then solid and substantial truths 3 The discouragement that Preachers in many places finde every man else is incouraged but they discouraged partly from the censures that pass upon their doctrine and partly from strait-handedness Every calling as Physician Lawyer is rewarded onely what preachers have in many places is counted as alms hence there are but few labourers and were it not for conscience towards God there would be much fewer 4 The strictness of the account that they must answer for the souls committed to them Ezek. 5.17 Heb. 13.17 Act. 20.26 27. 5 The multitude of business that lyes upon a faithful labourer What a business is it to make one soul lye level upon Christ sometimes full of fears and doubts for want of comfort sometimes falling into spiritual pride in the enjoyment of it sometimes wrastling with an angry God sometimes conflicting with a scrupulous conscience sometimes a soul thinks all he hath done is in vain and that he is cast out of Gods sight Psal 31.22 One wants knowledge another comfort another reproof one is a babe another a grown man Now the work being so weighty few that know the weight of it are forward to venture on it it being a burden too heavy for the shoulders of Angels Cyprian complained in his time that persons would not take the over sight of flocks but persons betook themselves to be Merchants History of Trent c. rather then to be thus employed After his time the ministers by reason of persecution were so few that necessity compel'd to commend two or three congregations to one pastor whence came the corrupt custome of Commendums Preaching is counted the easiest business and as many use it so it is but to preach that our words may be as goads to the dull Ox and as nails to the fastening of instructions Eccl. 12.11 to be like a good housholder that brings forth new and old Matth. 13.52 to search into the deep things of God and to follow a mans work there where he left it till a spiritual building be erected who is sufficient for these things V. 38. Pray ye therefore the Lord of the harvest that he would send forth or in the Greek cast forth labourers into his harvest Christ here propounds a remedy for the want above mentioned viz. to pray to the Lord of the harvest c. Christ hereby not onely informes us of the backwardness of men herein but also pricks on the Apostles and others to accept of such a call Moreover here is signified not onely a disposing providence to send teachers to this or that place but also a bestowing of special power with peculiar commands and gifts which well agrees with the call of the Apostles in the next chapter As the Embassadors of Princes are directed to their residence and their continuance determined by the Prince how long they shall remain so are teachers disposed of God in like manner He carries them from one place to another Jonah from Israel to Nineveh Pray ye the Lord of the harvest It 's the Lords work to send forth labourers Act. 1.24 Shew whether of these two thou hast taken The holy Ghost bad separate Paul and Barnabas to the work Act. 13.2 Yet prayer hath been a means to obtain such teachers to get them out of prison Act. 12.12 13. to get them from one place to another Philem. 22. I trust that through your prayers I shall be given to you Strive we then to be fervent with God in prayer herein as a faithful teacher is one of the greatest blessings so the contrary is a great curse We are earnest with God for many other things O strive to be earnest for this But because wants set an edge upon prayer lay open before the Lord thy six or seven children and three or four servants who are yet in the state of nature nay there are thousands in their conditions and therefore for their sakes come and help Grounds of thus praying 1 Gods command every command of God is to be obeyed therefore pray God commanding persons thus to pray doth not mean to send them away empty handed when they do pray 2 The mischief that comes where such planters and waterers are absent all runs to ruine mostly in the want of such Some places famous for religion when such lights have been removed what darkness hath been 3 The multitudes of business that God hath for labourers to do Paul would have gone to the lesser Asia and Bythinia but the spirit suffered him not but when a man of Macedonia prayed Come over and help us they obtained Paul Act. 16.6 7 9. When there is plenty of work and scarcity of labourers you must besides paying be fain to pray so it is in this case 4 Prayer is a mean to get such teachers it s a mean to obtain every blessing from God Matth. 7.7 therefore this blessing also 5 It 's a singular blessing unto a people to have their eyes behold their teachers and not to have them removed into a corner Esa 30.19 20. The contrary is a curse Amos 8.11 12. To go from sea to sea to seek the word of the Lord because of the famine of the word God onely gives such teachers Jer. 3.15 I will give you pastors after my own heart which shall feed you with knowledge and understanding For this end Christ ascended into heaven Eph. 4.10 11 12 13. In the 68 Psalm 18. It s said Christ received gifts in this place its said he gave gifts the meaning is Christ hath received gifts from his Father and given them to men The benefits of faithfull Teachers as 1 Conversion How shall they believe without a Preacher Rom. 10.14 Acts 2.37 38. Acts 26.18 2 Edification to wit building up souls converted Paul perfected what was lacking in