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and the limitation of the apostolic injunction.

ever may be the remedy employed, recovery from sickness is calculated upon, wholly from the influence of the unintelligible and magical charm, which in the name of some fancied Deity, is recited over the sufferer.

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Such, then, were the circumstances which made it necessary for the apostle to warn those to whom he wrote, against a compliance with such superstitious and unholy practices; for these persons being "Jews of the dispersion,' verts scattered abroad amongst the nations of the heathen, were more especially liable to seek assistance, in the only sources from which it appeared likely to be obtained, and to which it is to be supposed, they had hitherto been in the habit of resorting. But “Is any sick among you?" let him not seek to the soothsayers and magicians, "who peep and who mutter," however imminent may be his danger, and however great their reputation-but let him rather

The practice of healing had not at this time assumed the character of a liberal and enlightened art. Though there were one or two men, who appeared as brilliant luminaries amidst the surrounding darkness, yet their influence was too feeble and scattered to produce much effect; and amongst the heathen nations, the care of the sick was almost universally confided to idolatrous priests, magicians, and soothsayers; who being destitute of a true knowledge of disease, applied their remedies, not according to any correct or certain principles, but merely according to the impulse and direction of their own imaginations; placing their chief dependence and confidence in the charms, superstitious incantations, and magical rites, with which the administration was accompanied, and which were usually performed in the name of some fancied Deity. Nor was this prac-"call for the elders of the church," those tice confined to the heathen, for there is full evidence for the belief, that the Jews themselves were in the habit of adopting it. They appear from prophetic testimony, to have had at all times a proneness to these unhallowed rites, which must have been much increased by the circumstances of the captivity, since no where was sorcery and soothsaying held in such high repute, as in the city of Babylon, and the land of Chaldæa. Elymas, who for "his sorceries, and perversion of the right ways of the Lord," was smitten with blindness in the island of Paphos, through the instrumentality of Paul, was a Jew-and Simon the sorcerer was of the city of Samaria. We have the direct testimony, both of sacred and of profane history, that magic and witchcraft were prevalent practices, both amongst Jews and Gentiles; and they were most particularly employed in the cure of diseases, which were invariably supposed to arise from the influence of an evil spirit within. Much the same idea is now entertained in countries where Divine Truth has not yet displayed all its purifying and enlightening influences; for those who are conversant with the accounts which have been so freely given to us, of the customs and practices of the natives of India and Africa, the aborigines of America, and others under similar circumstances, are well aware, that what

who had been solemnly designated to bear office amongst them; and who, in fulfilment of the declaration of the promise of their risen Redeemer, had been endowed with those extraordinary and miraculous gifts, which were imparted by the Spirit, to qualify them for the requirements of their station. Now among these was the gift of healing: or that manifestation of Divine energy and power, by which, without any previous knowledge of the nature of reme. dies, an humble, and perhaps perfectly illiterate individual, became capable of instantly removing sickness, and restoring the afflicted person to health.

Such was the delegated power which the apostles exerted, both during the personal ministry of the Redeemer, and also after his ascension; this power accompanied the outpouring of the Spirit on the day of Pentecost; and in answer to the prayer of faith, it was, in all needful cases, bestowed on others by the apostles.

"Let him then send for the elders of the church," who though of mean reputation as to earthly knowledge, would in this case prove more wise and skilful than the most eminent magicians; since by these mean things of the world God would exert his power to confound the wisdom of the wise, and to bring to nought the understanding of the pru dent, when these were displayed under the supposed direction of false gods, in

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customarily used in the removal of some diseases. There is no direct and immediate evidence that it was so used, although it was a very common practice after an individual had risen out of the baths, which were so generally resorted to for health and luxury. But the determination of this is not by any means important. This remedy in all its simplicity, was to be applied in all cases of sickness; no particular sanctity appears to have been attached to the material itself, either in this case, or where the apostles were themselves the persons employed, as in Mark vi. 13. It was oil-pure unmixed oil; but this oil, applied" in the name of the Lord," and in conjunction with earnest fervent prayer to Him, who holds all the issues of disease in his own hands; this shall be made effectual.

defiance of the sole authority which he claimed in the disposal of the lives and health of his creatures. But this power was not to be exerted without the employment of means. The Almighty can accomplish his purposes without any intervention. The power which called an universe into being, can with equal ease fulfil all determinations, without being compelled as we are to employ subordinate and intermediate agents. Yet he is pleased to condescend to employ means, that the active powers of his servants may be brought into exercise, and that they may feel that their duties and his blessings are intimately blended together. But when the Divine glory, and the honour of the character of God, are particularly the objects to be attained; the means employed in bringing about an event are generally such, as of themselves, would appear utterly "The prayer of faith shall save the inadequate to its accomplishment. When sick, and the Lord shall raise him up." the Red Sea was to be divided to afford This is the efficient encouraging part of a passage for the trembling and affright- the declaration. The persons engaged ed Israelites, Moses was commanded to might be ignorant of the nature and stretch forth his rod over the sea, and its character of the disease; the agent emwaves instantly recoiled. When the ployed as a remedy might appear to be walls of Jericho were to be levelled, the of no avail; but when these poor weak besieging host was commanded to com- means were sought for, in preference to pass the city seven times, and blow with the witcheries and impious rites of the ram's horns; and when the host of the heathen, they shall be made the chanMidianites was to be given as a prey nels of a blessing in the recovery of the into the hands of Gideon, it was by afflicted person. "The prayer of faith means of an hundred men, armed only with shall save the sick, and the Lord shall burning lamps in earthern pitchers. Thus raise him up." The terms in which it is in the present case: "The elders of the declaration is made are very posithe church" are directed to come at the tive; and though we may be allowed request of the individual, and miracu- to consider them in a most enlarged lously gifted as they might be, they must sense, when opposed to the darkness, first" pray over him," thus acknowledg-doubt, and utter uncertainty, which ating a sense of their own native weakness and insufficiency, imploring the aid, and submitting to the guidance of Him, who had expressly promised to hear and answer the believing supplications of his people. They were then to "anoint kim with oil in the name of the Lord." There has been much unnecessary mysstery and obscurity attached to this part of the passage, which seems however to admit of a very simple and plain interpretation. The remedies which were employed by the Heathen priests and Jewish sorcerers, appear to have been of a very complex description, and their origin and nature were carefully concealed. But here a very common and a very simple application was to be made. It has been conjectured, that anointing with oil, was at that time

tended the practice of superstitious orgies; yet it seems necessary that we should somewhat limit it to those cases of sickness which were not necessarily and absolutely unto death; or to such as would by their removal, tend to promote the Divine glory, and subserve the purposes of God's providence; since, were we to take the passage in an unlimited view, we should be apt to conclude, that none who were so prayed for became the subjects of death-a position not reconcileable with fact, since it is certain, that individuals at that period died as they do now, notwithstanding the fervent prayers which were offered on their behalf. Though, therefore, we must not limit the operation of the Divine energy, as displayed in primitive times, even in reference to restoration

from death itself, when this was needful to accomplish some remarkable end; yet I think we are to consider this text, as connected with the ordinary practice in cases of a curable nature; the term "the prayer of faith" referring, not to a certain persuasion that God will in all cases absolutely raise up the individual, but to a full conviction of his ability to do so. And when we review, what we may perhaps be allowed to call, the history of prayer, what abundant encouragement do we receive, to employ this powerful mean in humble subservience to the will of God, for the mitigation and removal of disease and pain, though we are no longer vested with miraculous powers! Elisha prayed to the Lord, and the son of the Shunamite was restored to life. Peter prayed, and Dorcas was presented alive to the saints and widows who were lamenting her, Paul entered in, and prayed with the father of Publius, of the island of Melita, and laid his hands on him and healed him. And though in the other instances of miraculous cures effected by the apostles and other disciples of our blessed Redeemer, no express mention is made of prayer, yet the acts themselves made manifest the existence of that active, energetic principle of faith, which indeed made their whole lives, lives of prayer.

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From the terms here employed," save the sick," "the Lord shall raise him up,' and "his sins shall be forgiven him," a licence has been taken, by the Church of Rome in particular, to consider, that this unction and prayer, have a peculiar reference to the state and salvation of the soul; and the practice is accordingly enjoined in the catalogue of her sacraments: but it is deferred until the sick person is in the very article of death, conceiving, that under these circumstances it secures his salvation, the forgiveness of his sins, and his joyful resurrection. The history of the rise of this corrupt and superstitious observance is somewhat curious, and seems fully to justify and establish the view which I have before taken, of the reasons and intent of the originally enjoined practice. Though God is always ready to display extraordinary manifestations of his power, when especially necessary for the establishment of his own honour, and for the casting down of that which opposes him; yet this power is never unnecessarily exhibited,

where the end may be attained by ordinary and unexceptionable means; in which latter case, that may become sinful and unwarrantable presumption, which would before have been considered only as the exercise of a strong and lively faith.

In the early ages, as at the present day, the animation and vigour which Christianity diffused, soon became communicated to the understandings of those whose hearts perhaps were in no wise affected by its saving truths. But the superstitious shackles which had hitherto bound those who thirsted for knowledge were burst asunder—and amongst other advantages, the art of healing was practised, on open, correct, and judicious principles, rendered still more unexcep tionable, by the conversion of many of its most eminent professors; and the proper and suitable remedies which now came to be administered, were attended only by those fervent prayers, which are authorised and enjoined in the pas sage before us. This then being the case, the necessity for extraordinary interposition ceased to exist, and there was no longer reason to expect a continuance of the blessing, which had hitherto been attendant on the simple anointing in the name of the Lord. But "the elders of the church" had, even at this time, departed from their original simplicity and disinterestedness. In the course of a century or two, the desire for power, honour, and emolument, had taken possession of their hearts, and they could not bear to think of yielding one iota of that influence, which they had obtained over their respective flocks.

To secure to themselves the accustomed controul over diseases, it was first assumed, that there was a peculiar sanctity and efficacy in the oil employed: which must either be prepared and consecrated by the priest, or must be taken from one of the holy lamps, which were kept continually burning before the tombs and shrines of the canonized fathers of the church. This peculiar sanctity and efficacy became however suspected, in consequence of the numerous failures in its effects; and it was at length found to be necessary, utterly to disclaim all healing virtue as referring to the body, restricting its influences entirely to the restoration of the soul from its spiritual maladies. In conformity with this idea, it is now employed by the Church of Rome in circumstances

ON MIRACULOUS HEALING.

of extremity, when it appears altogether. unlikely that the individual will ever be again exposed to the risk of contracting fresh pollution, or diseases from sin. Such is what we must at once determine to be a very erroneous, and corrupt interpretation of the passage. If we take a view of it in perfect simplicity, it evidently refers principally, if not entirely, to recovery from bodily sickness. "The prayer of faith shall save the sick"-shall preserve him from death; and the Lord will raise him up"-will completely restore him to all his former health and vigour; and not only so, but "if he have committed sins, they shall be forgiven him." We cannot conclude here, that the forgiveness of sin is made to depend, merely, upon the prayer which may be offered for the sinner; nor does it seem to refer, as some have supposed, to ecclesiastical or ministerial absolution; but God, by his apostle, is here pleased graciously to declare, that if the sufferer shall be conscious within himself, that his affliction has been the consequence of his sins, or of any particular sin, and this affliction shall have led him to repentance for such sin, and to unite from his heart in the prayer of faith which is offered up for his recovery; he may take encouragement, from the removal of the disease in answer to this prayer, presented in particular reference to its cause, to hope that his sin is forgiven, the token of its punishment being withdrawn.

In reviewing what has been advanced, we may, I think, conclude, that " anointing with oil in the name of the Lord" those who were sick, though evidently practised under the sanction of Christ himself, and enjoined by apostolic authority, was nevertheless an institution of a merely temporary nature, adapted to the circumstances of the first ages of the church; and that these circumstances having long since become totally changed, the necessity for, and propriety of its observance, and the peculiar and supernatural efficacy which attended it, have alike ceased to exist. The same obligation remains upon us however, to accompany with fervent and believing prayer, all means which may now be employed, for the removal of those diseases to which we are liable; with the full assurance, that, if it consists with his will, and the purposes of his glory, God will give efficacy to them.

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We see that the simplest means are made effectual, when employed in full and firm dependence upon the Divine blessing; but that without it, mere human skill and ability are of little avail. We may learn also, the folly, and the sin, of resorting to spells, and charms, and incantations, for the removal of diseases; which, as they are to be considered as visitations for transgression from the hand of God, so no power but his can mitigate or remove them. And it is to be deplored, that amidst all our boasted Christian light and knowledge, there are still thousands around us, who will pass by all ordinary means, in the use of which they might confidently expect a blessing, and catch eagerly at any thing which carries with it an air of mystery and witchcraft. Spells and charms are still in respect amongst us, and it is to be feared, that very many fall fatally a prey to their delusions.

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"Is any sick?" let them use plain, simple, and openly avowed means for their recovery; and "let them send for the elders of the church," those distinguished by office, by prudence, and by piety, that "they may pray over them," for though no longer vested with the peculiar and miraculous gifts, which constituted the efficacy of ancient usage, they can yet, if truly "men of God, pour out at his feet their humble and ardent supplications; and there is still reason to conclude, that "the effectual fervent prayer" of faith, dictated by the influence of the Sacred Spirit, shall prove the means of restoring the sick.

We see the absurd and anti-scriptural error, displayed in the Romish Sacrament, which was evidently instituted for the purpose of continuing and securing that dominion over the minds and consciences of men, which has ever proved so destructive to the purity and spirituality of religion, amongst those by whom it is practised.

We may learn further-patience and submission under afflictions. They are the just punishments and consequences of our sins. They are sent as salutary corrections to rebellious children, from the hands of a tender and compassionate Father. They are not intended to drive us from him, but to lead us to consider our ways; to induce us to search out the source of our sorrows; to humble us under a sense of the more severe judgments we have merited; and to lead

John xx. 31. The Apostle Paul, when speaking of the subject matter of the Gospel, says to the church at Corinth,

us to cry for mercy and pardon from Him, whose "severest strokes are far fewer than our crimes, and lighter than our guilt." Happy, happy affliction!"I delivered to you first of all, how that

Christ died for our sins, according to the Scriptures; and that he was buried, and that he rose again the third day, according to the Scriptures," 1 Cor. xv.

if productive of this effect; for then have we reason to conclude, that we shall not only be raised up to health and vigour, if consistent with the Divine pleasure, but that the atoning and sanc-3, 4. These facts he mentions, as contifying blood of the blessed Redeemer will be applied to our consciences-that we shall be renewed in the spirit of our minds; and thus, whilst our bodies are rescued, from the grave, our souls shall become the seat of a principle of divine life and of energy, which shall never decay; and whatever sins we may have committed, shall be forgiven through Him, who died to take away the iniquity of all those who trust in him for pardon. MEDICUS.

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COPY OF A LETTER, Presented to a Baptist Church, by three of the Members; giving their reasons for separating from that Church. DEAR BRETHREN,

We take the present method of informing you of our dissatisfaction respecting some matters, which we conceive to be of high importance. Upon examining the Sacred Scriptures with much attention, we are led to apprehend there is an essential defect in the principles and constitution of your church. When we take a view of the faith, union, and order of the primitive churches, as delineated in the apostolic writings, and compare these with what subsists amongst you, we find but little similarity.

We observe, that in the word of God there is a matter very frequently spoken of, which is emphatically styled the truth, and which we conceive to be the record which God hath given of his Son, or, that Jesus is the Christ, the Son of God; and it is declared, that whosoever believeth this, hath set to his seal that God is true; and whosoever believeth it not, hath made God a liar, John iii. 33. 1 John v. 9, 10. The Apostle John declares, that what he wrote in his Gospel was to illustrate and confirm this great truth; for he says, "these things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, (i.e. the foregoing testimony,) ye might have life through his name,"

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stituting the foundation of that church's faith. We are therefore persuaded, that the faith which the Gospel requires, being of the operation of God, is, in the first instance, a belief of what God hath testified concerning his Son, and the work he hath finished; and that this finished work, exclusive of every thing else, is sufficient for our justification and acceptance with God.

Now, there are some who maintain a different view of the faith of the Gospel from this, and say, that men are called upon, in the first instance, to believe that Christ loved them, and gave himself for them, upon the grant or offer of him in the word, to sinners of mankind, as such. But this idea, we apprehend, has not any foundation in the word of God. We observe, that when the Gospel testimony is exhibited to view in the Sacred Scriptures, there is the promise of God immediately connected with it, that whosoever believeth the former shall be saved, Mark xvi. 16. Rom. x. 9. We are therefore persuaded, that these two, the TESTIMONY and PROMISE, ought never to be separated, when the Gospel is preached; and that the latter also is an object of faith, as matters of fact recorded in the New Testament prove, that they who believed the one, immediately believed and rejoiced in the other, Acts ii. 41. Rom. v. 1, 2. Upon this account we are persuaded, that he who believeth the Divine testimony, must have a degree of present consciousness in himself that he does so; and that this inward consciousness is the first and radical evidence to his own mind, of his actual interest in the Gospel promise, or that he shall be saved. We are instructed, that he who believeth hath the witness in himself, 1 John v. 10; the Holy Ghost confirming this to the person's mind, and enabling him to enjoy the consolation to be drawn from the conclusion, that as he believeth that Jesus is the Christ, so he is born of God; for thus it is written, 1 John v. 1.

We are also persuaded, that the sanctification of the Spirit in all its

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