Faithful. And enjoins it to be adminiftred for this Reafon, as a moft fafe Guard about Chriftians, to make good the End of their Life. Now because this Text, at the first Sight, feems very plaufible on their Side; and the Reafon given by the Councel very Pious and Charitable, viz. to make good the End, and to fecure the Paffage of Chriftians out of this World. It may be worth our while (avoiding all needlefs and unprofitable Controverfy) to explain the Meaning, and to restore this Text to its true Defign and Ufe. In order whereunto, I will do thefe Things. I. I will endeavour to give the genuine Senfe and Interpretation of the Place; what were the particular Reasons of this Practice of anointing the Sick with Oil; and that it was peculiar to the Ages of Miracles. Il. I will fhew, how far the Reason and Usefulness of the Practice yet continue in the Christian Church; what it is therein, that is beneficial and available to the dying Penitent. III. I will make fome Application of the whole, and conclude the Difcourfe with fuitable and practical Inferences. I begin with the First of these. I. What may be the genuine Senfe and Interpretation of this Place; what were the X 3 par particular Reasons of this Practice of anoint ing the Sick with Oil; and that it was peculiar to the Ages of Miracles. Now, I prefume, it will be granted on all Hands, that feveral extraordinary and miraculous Gifts were bestowed upon the Apoftles and firft Chriftians, by the Spirit of God; which the fucceeding Paftors of the Church, in the ordinary Course of their Ministry, may not pretend to: Because the Reason of them was particular and temporary, viz. for the Converfion of the World, from Judaism and Paganism to Chriftianity: And among thefe, the Gifts of Healing, and raifing up the Sick was one. Thus Cor. 12. St. Paul reckons them up. The Manifeftation 7. &c. of the Spirit is given to every one to profit withal: To one is given by the Spirit, the Word of Wisdom to another the Word of Knowledge by the fame Spirit; to another Faith by the fame Spirit; to another the Gifts of Healing by the fame Spirit. Accordingly as the Spirit moved them, or as Occafion offered, they exercifed this Gift, and restored the Sick to their Health. Now if it can be made appear, that this Text is to be understood of those extraordi nary Gifts of Healing; I fuppofe all will be clear, and eafy, and natural. There will be no need of forcing it to fpeak a different Senfe from the other Scriptures; or of carrying it beyond its proper and local Meaning. In order whereunto, 1. I 1. I observe, that the external Action or Ceremony of anointing the Sick with Oil, is a good Argument that the Cure was Miraculous and Supernatural. And this Obfervati on hath good Ground and Warrant from Scripture; where we find, that in Performances of this kind, infpired Perfons were wont to use fome certain Signs, which could not have any Power of themselves to produce the Effect; but to raise the Expectation of a Miracle, and to fhew that what was done, was the immediate Work of the Finger of God. A few inftances of this may be fufficient. Thus when God would convince the mur muring and difcontented Ifraelites of his Almighty Power; he commanded Mofes to fmite the Rock in Horeb with his Rod, and there fhall come Water out of it, and he did Exod. 17. fo in the Sight of the Elders of Ifrael. Thus 6. our Saviour, when he cured him that was deaf, and had an Impediment in his Speech, put his Mark 7. Finger in his Ears, and touched his Tongue. 33. And again, when he restored Sight to him that was born blind, be fpat upon the Ground, and foh. 9. 6. made Clay of the Spittle, and anointed his Eyes. In like manner here in the Text. The Elders anointed the Sick, and healed them. No Man will fay, that there was any natural Efficacy in these outward Actions or Things, to the producing fuch or fuch Ef fects; but that they were used meerly to enX 4 gage gage the Attention and Confideration of the People to what was done, and to perfwade them, that it was God who wrought by their Hands. To continue therefore the Sign, without being able to perform the Thing fignified, is not to relieve, but indeed to impofe upon and deceive the Sick. The Sum of the Obfervation is this. The raifing up the Sick here, was reftoring them to their Bodily Health, by that miraculous Power, which was then in the Church; whereof the anointing them with Oil was fignificative and perfuafive. 2. I obferve further, that there is nothing in the Text or in the Context, which any way contradicts this Interpretation. As to the calling for the Elders of the Church, to pray over the Sick; that may very well confift with the extraordinary Power of Healing. Prayer was the ufual Companion of miraculous Cures thus Elijah when he reftored the poor WiK.17-21.dow's Son to Life, ftretched himself upon the Child three times, and cried unto the Lord, and faid, O Lord, my God, I pray thee, let this Child's Soul come into him again. And St. Peter in the Cure of the Impotent Cripple, Acts 3. 6. who lay at the Gate of the Temple, begging an Alms, ufed this Form, In the Name of Fefus Chrift of Nazareth, rife up and walk. If it be faid, that what follows in the Context quite fpoils this Interpretation; because there is mention made of the Health and Cure of the Soul. For it is faid, that if he have committed Sins they fhall be forgiven him; and is not Sin the Disease of the Soul? So that it is rather a Spiritual Medicine, a good Viaticum, a ftanding Sacrament, for the Relief, the Affurance, the fafe Conduct of departing Souls. I anfwer; The Words of the Apostle will by no means bear that Senfe and Conftruction." Take them abfolutely, and without regard to this particular Matter, and there can be no [IF] in the Cafe; it cannot properly be faid of 3. I obferve; That in the Beginning of Chriftianity, God very often, for the greater Example and Terror to others, inflicted immediate Punishments, and Bodily Sickneffes upon notorious Offenders. Thus St. Peter ftruckActs 5. 5. Ananias and Saphira dead upon the Place, for |