CHAP. I.

Question 1.

WHat is Catechism?

Answer.

A Collection of the chief Points in Chri­stian Religion, in a short and plain way, for the instruction of young beginners in the pro­fession of this Religion, by way of Question and Answer: whereby they may be prepared and made more capable of further knowledge therein.

Quest. 2.

What is Christian Religion?

Answ.

Christian Religion is that way of worship­ping [Page 2] and serving God, which was taught the world by Christ, that men might know how to please God, and so be loved of him, and eternally saved by him.

Quest. 3.

Who is Christ?

Answ.

The Son of God, and of the Virgin Mary; being both God and Man, in one and the same Person.

Quest. 4.

Who is God?

Answ.

God is a Spirit, Infinite in all Perfections, as in Goodness, Mercy, Bounty, Wisdom, Knowledge, Power, Justice, Holiness, &c.

Quest. 5.

What is a Spirit?

Answ.

There are two kinds of Spirits: the one created; the other uncreated. A created Spi­rit (properly so called) is a Substance, or Be­ing indued with Understanding, Reason, Will, Immaterial, Invisible, Immortal, &c. Such are the Angels, both Elect, and Reprobate, as al­so the Souls of men, whether good, or evil. There is only One uncreated Spirit, which is God; who is in Scripture called a Spirit, not because he is of the same substance or nature, with created spirits, but, because he resem­bleth these in some of their properties, as Immateriality, Invisibility, Intellectuality, Activeness, and such like.

Quest. 6.

How do you know that there is such an uncrea­ted Spirit who is called God? or, How can it be proved that there is a God?

Answ.

1. By the express testimony of the Scri­pture, which speaketh oft, and plainly of him, and ascribeth many great, and worthy, and wonderful things unto him.

2. By the testimony of Conscience within us, which accuseth, troubleth, and condemn­eth us for our evil and sinful doings, and chear­eth and comforteth us upon our righteous and well doings. Neither of which it would do, but by reason of a secret sense and perswasion it hath, that there is such a Being as God, knowing all that we do, whether good, or evil; rewarding the former, and punishing the latter.

3. By the Creation of the World, which could neither make it self, for nothing, whe­ther created, or uncreated can do this: nor yet be made by any other, but only by an Om­nipotent and All-wise Being, and who is no part of it, and which can be no other, but that Being, which is God.

4. By the works of Providence, the wise and gracious ordering and governing of the World, in which, duly considered, there ap­pears more wisdom and goodness, more righteousness and power, then can reasonably be imagined, or supposed, to be in any finite [Page 4] being whatsoever; or in any other, then that which is truly called God.

5. (And lastly), By the testimony and con­sent of the whole World, or at least of all the Nations far and near, under the whole Hea­ven, of which there is none that is not touch'd with some sense of a Deity, or which acknowledgeth not that Being, which is, and is accordingly called, God.

Quest. 7.

How many Gods are there?

Answ.

Only one, truly and properly so called, and no more. The Idols of the Heathen are but Gods falsely so called: and Rulers and Judges of the Earth are but Gods, figuratively and unproperly so called.

Quest. 8.

How do you know, or can prove, that there is only one true God?

Answ.

1. By the testimony of the Scripture, which oft speaketh very positively of the oneness of the God-head, or of God, and rejecteth all plurality of Gods.

2. The light of Reason plainly sheweth that there neither are, nor can be, any more Gods, then one. For

• 1. If there were more Gods then one, there must be more Omnipotents then one: for he that is God, must needs be Omnipo­tent. But more Omnipotents then one there [Page 5] cannot be, because all the rest, but one, would be superfluous in respect of the Crea­tures, or of any thing needful to be done for the well-being, or happiness of any of them; and consequently, might, without danger, be neglected and despised by them. For one Om­nipotent is fully sufficient to do all things, that any creature, yea, or all creatures, can require, or stand in need of, to be done for them. But it is contrary to Reason, that He, who is Omnipotent, or (which is the same) is God, should be neglected, or despised by any creature without danger of being punish­ed, yea, or destroyed for it.
• 2. To suppose that there are more Om­nipotents then one, is in effect, and by con­sequence, to deny that there is any at all For he that cannot do more, or greater things, then any other, is not Omnipotent: because he may be prevented in the exercise of his power by the others doing, or making all those things, unto the doing, or making of which, his power, being Omnipotent, must be supposed to extend. And the things (I mean, the same individual things) which are once done, or made, cannot be done, or made over again, or the second time, no not by an Omnipotent power it self.
• 3. If there were more Gods, then one, the world would be at a loss, and in distraction, which of them to chuse for their God, to love, fear, worship, serve, and depend upon. [Page 6] For upon the supposition that there are ma­ny Gods, all truly and really such, there can be nothing imagined that should de­termine the wills of men in chusing from a­mongst them, which, or whom, to serve, and to worship, as their God; because, upon the supposition, they must all be apprehended every ways, and in all respects whatsoever, equal and alike eligible. And if there were an universal suspension of the wils of men in this kind, so that no man did chuse any God at all, whom to love and serve as his God, the world must needs be filled with prophaneness: Nor could men chuse many Gods to love and serve, in case it be supposed there are Many; because the engaging, or giving out, of the whole heart in love and service, is but a reasonable and meet al­lowance of devotion and homage for one God.
• 4. (And lastly,) A plurality of Gods can­not stand, because then no Creature could know his Creator, nor unto which of these Gods to apply it self in acknowledgements and thankfulness for so great a benefit, and vouchsafement. Nor is there the least glim­mering of any Revelation made unto any Creature, either in nature, or by grace, or in the Scriptures, whereby to distinguish, or discern it's Creator amongst many Gods.

3. As the light of Reason contradicteth and opposeth a plurality of Gods; so have [Page 7] the wisest and most considering men amongst the Heathen, as Socrates, Plato, Aristotle, &c. accordingly declared themselves against it, asserting and maintaining the being of one God only.

Quest. 9.

Whether is the Opinion, or Doctrine, concern­ing the Trinity, or the manner of the subsisting of this one God in three Persons (so generally received amongst Christians) to be believed or no? Or, Doth it not imply a contradiction, or im­possibility that one in Essence or Substance should be three in Person?

Answ.

To the former part of this Question, The Answer ought to be Affirmative: to the latter, Negative. The Doctrine of the Trinity (men­tioned in the Question) is to be believed, as being frequently insinuated, and sometimes plainly enough delivered and expressed in the Scriptures: So that it hath as much in Argument and Proof, and as many Reasons for the Confirmation of its truth, as the Scriptures themselves have to evince their Authority to be divine, and their descent from God.

Besides, This Doctrine of the Trinity, doth so marvellously accommodate, and gives that credit and countenance to the great mystery of the Gospel, (I mean, the coun­sel and design of God for the salvation of the world by Jesus Christ) that it would [Page 8] hardly be [...] worthy to be believed, without it. For neither would that redemp­tion, or salvation of the world, which is as­cribed unto Christ by his death, be rational enough to become the wisdome and righte­ousness of God, unless it were supposed, and taken for granted, that Christ is truly, and by nature God: Nor would the work of san­ctification which is ascribed unto the Holy Ghost, the manner and terms considered, ac­cording unto which it is ascribed unto him, be at all probable, or likely to subdue the judg­ments of men unto it, unless they shall first believe, or understand, that he also is truly God.

Nor is it a Testimony of slender value unto the Doctrine of the Trinitie, that the anci­ent Fathers of the Christian Church, famous both for learning and piety, have so unani­mously, all along from the times as near to the Apostles as any authentique record will lead us unto, and with so little, and so incon­siderable a difference in judgment amongst them about so great a mystery, expounded the Scriptures in perfect consonancie to the said Doctrine. And this Testimonie of theirs, in the case in hand, is so much the more va­lid and weighty, because it cannot be pre­tended (as in some other points it may, yea and in some, is) that in this Argument they did securitis bequi, spake, or wrote, lesse at­tentively, or considerately as having none [Page 9] to question, or oppose them, in what they did deliver therein. For they had several con­flicts upon the account of this Doctrine, as with the Arrians, Anti-Trinitarians, and their Disciples. And though a man may with­out sin, and without making a breach upon any principle in reason, in some cases dis­sent from Antiquity, especially when it is not the main body of antiquity, but some particular members only, from which he dis­senteth; yet in a point of that transcendent consequence, as the Doctrine of the Trinity is, for a private person, or some few (com­paratively at least strangers to the Scriptures) to say to the Congregatio magna, or a great Congregation of antiquity assembled together in one, Yee are all Deceived, and Deceivers of the Christian World, practising your selves and teaching others the same Trade of Ab­homination, as foul, as horrid Idolatry (in a manner) as ever the poor blind Heathen pra­ctised; For their Idolatrie (as the Apostle Paul described it, Rom. 1.25.) stood chiefly in this, that they worshipped and served the Creature, [...], that is besides the Creatour? (as the Praeposition [...] signifieth elsewhere in this Epistle, Chap. 16. vers. 17.) For that they worshipped the Creatour also, as well as, or together with, their Idolls, or Creatures which they worshipped, appears, Act. 17.23. Therefore if the antient Fathers all along their successive generations, toge­ther [Page 10] with the universe of Christians taught by them, worshipped and served Christ, and so the Holy Ghost, as God, as one and the same God with God the Father, they must be judg­ed, and condemned, as most gross, and grie­vous Idolaters, if these (Christ I mean, and the Holy Ghost) prove creatures only, and not God. Yea Idolatry being one of those sins, which, without Repentance, excludeth from the Kingdome of God (1 Cor. 6.9.10. Revel. 22.15.) it cannot well be conceived, how any of them should be saved, in case it be supposed that they lived and dyed worship­pers, and servers, of Christ. And the truth is, that he had need have a very high esteem of his own understanding, and a confident perswasion of much more then ordinary in it, that shall undertake to prove, or conclude, that the whole Christian world (upon the matter, and an inconsiderable number of per­sons only excepted) both teachers and peo­ple, for so many ages together as have passed over the world since Christ was first worship­ped, as God, lived and dyed under the guilt of that Soul-destroying sin of Idolatry. This for Answer to the former part of the Que­stion.

Concerning the latter part of the Question; That one and the same Divine nature, or Be­ing, which we call God, should subsist in three, which we call Persons, distinct each from other, may be numbred amongst the [Page 11] Apostle Peter's [...] things hard to be un­derstood [2 Pet. 3.16]: but not amongst the Logicians [...] sayings involving a con­tradiction, or carrying in them an impossibi­litie of truth. For

1. The Divine nature, or being, differing on the right hand plùs quam toto genere, more then by the whole genus, from all created be­ings whatsoever, and being supertranscendent­ly, and incomprehensibly, excellent above the most perfect and excellent of these, it is but reasonable to conceive that the manner of it's subsisting should be proportionable, and ap­propriate to the unparallable dignity of this Being; and consequently, that it should have no communion with the manner, according unto which any created nature, or being what­soever, subsisteth. Upon which account it must needs be unconceiveable, incomprehensi­ble, by any created or finite understanding.

2. It is most agreeable unto reason that the Divine nature, or God, should subsist in such a manner, or upon such termes, wherein he might enjoy himself in the greatest and high­est contentment that can be imagined; Yea in such contentment, that infinitely surpasseth the imaginations of men. Nor doth it bear hard upon any principle in reason to conceive, that it should be matter of contentment un­to God or unto the Divine nature, or being, to subsist in three, equally partaking all the es­sential attributes and perfections of it; yet [Page 12] really distinct one from the other in relative Considerations or Properties. For by this means, God, or the Divine nature, thus sub­sisting in three, equal in knowledg, equal in understanding, in goodness, holiness, and all Divine qualifications and perfections, may well be apprehended to enjoy himself upon termes best agreeable unto his nature, I mean in a way of a divine and meet society, fellow­ship, and Communion. And Zach. 13.7. God the Father termeth Christ the second in order of the three, his Fellow, which must be meant in respect of his God-head. Awake, O sword, against my Shepherd, and against the man that is my Fellow, &c. And when God [that is, the three subsisting in the God-head, or Divine nature] at the time of mans Creation spake thus, Let us make man in our Image, af­ter our likenesse, amongst other particulars in­tended in, or by, this likenesse, he might pos­sibly include that aptnesse to society with his own kind, which is found in the nature of man.

Why the Divine nature, or essence should subsist in three, and neither in more nor in few­er; and so, why the first in order of the three, should make himself known by the relation of a Father; The second, by the relation of a Son; The third and last, by the appellati­on of Spirit, (with some other heights, and depths belonging to this mystery) though some have essayed to give an account; yet full satis­faction [Page 13] to the minds and understandings of men in such sublime Notions, is (I suppose) reserved by God amongst many other heaven­ly contentments unknown in this world, for the entertainment of his Saints in the World which is come. But

3. Some diligent searchers into the hidden things of nature, have with much confidence affirmed, that in several of these they have discovered and observed the express foot-steps of the Trinity, and have found plain Cha­racters representing their Creatour as One in Three.

4. Some ancient and learned Philosophers, and Poets, amongst the Heathen, have utte­red several sayings, though in somewhat an obscure broken and indistinct manner, by which notwithstanding it sufficiently appears that they had some impressions upon their un­derstandings of the subsisting of the first and supream Being, in Three: who yet constantly maintained the onenesse of this being. There­fore neither did these judge the opinion or doctrine of the Trinity to involve any con­tradiction, or to wrong, or offer the least vi­olence to the reasons or understandings of men.

5. (And lastly) Neither is it credible, that Jesus Christ so unparalleld a pattern of humi­lity and self-denial, would have uttered with his own mouth such expressions from time to time as the Gospel ascribeth unto him; by [Page 14] which the reasons and understandings of so ma­ny sober, pious, learned, and well advised men, should be tempted into a conceit, or belief, that he is truly God, one and the same God with the Father, in case he were a Creature only, and had no communion by nature in the same divine essence with him. Nor is it any whit more worthy belief, that the Holy Ghost, being the appropriate, inditer of the body of the Scriptures, should prompt his holy Amanuenses, or Penmen, with so many sayings as stand upon record here, by which the minds and judgments of so many faith­ful and dear friends of God, should be so be­witched, so potently drawn as they have been, into so gross, so foul, so dangerous and dis­tructive an errour, as to believe him to be truly God, and consequently to worship and glorifie him as God indeed, if it be supposed, that, notwithstanding all that he caused to be written upon the account of his own Honour and Dignity in this kind, yet he was consci­ous to himself that he was but nihili nepos, of kin unto nothing, and of the creature race. Doubtless the Holy Ghost, had he been a crea­ture, though an Angel, though an Arch-Angel, and of an order nighest unto God himself, would upon an occasion of any thing said by him that might with the least probability in­duce men to think he were God, and so to worship him, have rather cautioned them to take heed of such a snare, then leave it in [Page 15] the way (as it were on purpose) for their foot to be taken in. For this is recorded by him to have been the genius and manner of those excellent Creatures, the Angels; I mean, to take men off from worshipping, or ascribing divine honour unto them. See Judg. 13.16. Revel. 22.8, 9. Therefore certainly the Doctrine of the Trinity as it is common­ly taught? and believed, by Christians, con­taineth nothing in it that needs offend the minds reasons; or consciences of any men.

Quest. 10.

Whether is it safe, or meet, to use the word Person when we speak of the Trinity, or of the three subsisting in the Divine nature, as to say; There is one God and three Persons?

Answ.

Although the word Person, is not found used in the Scriptures about the matter in hand (as neither is the word Trinity) yet may it conveniently enough, and without offence, be applyed to any of the three subsisting in the divine nature. For by a Person is only meant an intellectual Individuum, or one who par­taketh with others in some intellectual nature, yet is distinct in his being or subsisting from all those, with whom he thus partaketh. In this sense every of the three in the divine na­ture, may be termed, a Person, because he par­taketh with the other two in this nature, be­ing intellectual, and yet subsisteth in this nature [Page 16] in a differing and distinct manner from them. Thus God the Father subsisteth in the same intellectual nature, with the Son, and with the Spirit [or the Holy Ghost]; but after a different and distinct manner from them both, as, viz. in relation of a Father, or as genera­ting a Son; in which propriety, or manner of subsisting, neither of the other two partake with him. In this respect he may be said to be a Person. In like manner, the second (in or­der) of the three subsisting in the same intel­lectual nature with the Father and the Spirit, but after a manner appropriate to himself, as viz. in the relation of a Son, or one begot­ten, may be termed a Person also. There is the same consideration of the third, who like­wise may be termed a Person because he sub­sisteth in the same nature with the other two, but in a manner peculiar to himself; viz. as proceeding from the other two by way of Spiration.

CHAP. II. Of the Scriptures, their Authority, and Interpretation.

Quest. 1.

YOu still alledge the Scriptures, for the con­firmation and proof of what you hold in the Questions propounded to you: Of what Authority and Credit are the Scriptures, that you build upon them with so much confidence in matters of such great Concernment unto you?

Answ.

The Scriptures are of the greatest and least questionable authority and credit that may be; and are to be believed in whatsoever they ei­ther affirm, or deny, before the apprehensi­ons, dictates, or sayings of any mans sense, reason, or understanding; yea before the most confident affirmations, or denials, of all the men in the World, though agreeing and con­senting in one upon the testimony or credit of all their senses, reasons, judgments and un­derstandings (repectively.)

Quest. 2.

What maketh the Authority of the Scriptures so sacred, and irrefragable, that they ought not to be rejected, gain-said, suspected, or doubted of, in any thing they affirm or deny?

Answ.

The infallibility of their Author, which is God, his infallibility I say, as well in the active as passive signification of the word. For as he perfectly knoweth the truth of all things and is not liable to any errour, ignorance, or mistake in any thing; so neither is he capa­ble of speaking, declaring, or revealing any thing contrary to his knowledg. It is utter­ly impossible for him either to be deceived, or to deceive any man.

Quest. 3.

How can it be proved that God is the Author of the Scriptures? or that they proceed from him?

Answ.

This may be proved by sundry arguments, some taken from the Scriptures themselves; others from other considerations.

Quest. 4.

By how many arguments taken from the Scrip­tures themselves, that is, either from the matter of them, and the nature and quality of things con­tained and revealed in them; or from the manner of the Language, style, or phrase, wherein they are written, may they be proved to come from God?

Answ.

The subject matter of the Scripture, of the nature or quality of the things contained, and revealed in them, afford five arguments to prove them to be from God.

Quest. 5.

What is the first of these Arguments?

Answ.

The two great and heavenly designs, revea­led, and discoursed in the Scriptures: The one, the eternal Salvation of a miserable and lost world; The other, the exaltation of godli­ness, righteousness, and true holinesse in the world. These plainly testifie on the behalf of the Scriptures, that they are of no meaner parentage, or descent, then from God him­self. Reason doth not permit any man to conceive, or think, that any creature should ever conceive, or be delivered of two such births, so transcendently glorious, and adora­ble as these; nor yet that any Creature, whe­ther good or bad, would ever falsly father up­on God any such excellent or worthy pro­jections, as either of these.

Quest 6.

What is the second argument from the matter of the Scriptures, which proveth them to be from God?

Answ.

The most profound contrivances, and ne­ver sufficiently admired streins of wisdome, by which the bringing to pass the two great designes mentioned, is, acording to the Scrip­tures, intended by God, are good evidence and proof that they [the Scriptures,] pro­ceed originally from no other Author, but God.

Quest. 7.

What is a third argument drawn from the mat­ter of the Scriptures, by which they may be known to proceed from God?

Answ.

The discoveries that are made in the Scrip­tures of things so farr remote from the thoughts and apprehensions of men, as ma­ny things are, which are brought forth into a clear and perfect light by them, as that man­ner, method, and time of the Creation of the Heavens and the earth, with all the hosts of them; the destruction of the old world, for the wickednesse of it, by a flood; the myste­ry of the Trinitie, of the Incarnation of the Son of God, (with many others), undeniably prove they came from an Authour, that is greater in knowledge and understanding, then all creatures.

Quest. 8.

What is a fourth argument affording proof from the matter of the Scriptures, that their Au­thority is divine.

Answ.

The many predictions found in the Scrip­tures of contingent events, many years, yea some ages, before they were to take place or come to pass, yet being duely fulfilled, and coming to pass in their seasons, demonstra­tively prove them to be of as divine Inspi­ration.

Quest. 9.

What is a fifth argument drawn from the sub­ject-matter of the Scriptures, to evince their de­scent to be from God?

Answ.

That heart-searching property, which oft discovereth it self in the preaching and ope­ning of them by learned and faithful Mini­sters; yea and sometimes in the diligent and attentive reading and meditating of them by men themselves. Many times the secret thoughts, inclinations, and intentions of mens hearts are presented unto them, in, and by the Scriptures, as their natural faces are shewed to them in a glass. Therefore he, who only searcheth the heart, and trieth the reins of the Children of men [that is, God] can be the Author of the Scriptures.

Quest. 10.

What is there in the words, phrase, or style of the Scriptures, which giveth any light whereby to discern them to be from God?

Answ.

There is a kind of majestique plainnesse and simplicity in the style of the Scriptures, very unlike the strein of humane Eloquence, and greatly differing from the style of other wri­ters, which giveth strong evidence that their Author and Inditer, is God. This argument the Apostle Paul taketh notice of, where he writeth thus; Which things, [speaking of the things of the Gospel] also we speak not in [Page 22] the words, which mans wisdome teacheth, but which the Holy Ghost teacheth; Comparing spiri­tual things with spiritual, [or rather, fitting spiritual things or spiritual matter, with spi­ritual words or with a spiritual style,] 1 Cor. 2.13. The force of this argument cannot be well apprehended, but by those that are in some measure acquainted with the books and writings of other Authors; and so, able to compare them, in point of style, with the Scriptures.

Quest. 11.

What other considerations are there, besides these taken from the Scriptures themselves, which any waies prove them to be from God:

Answ.

There are several others of this import: but amongst these there are two, which seem to have in them a great weight of proof in this kind.

Quest. 12.

What is the first of these?

Answ.

The special care and interposure of God by his providence, in all ages, that they, nei­ther in whole nor in part, should miscarry, or be lost; no nor yet suffer any such defacing, or corrupting, but what might, and may be healed and restored by men; notwithstanding the many revolutions, and turnings upside down even in those parts of the world, where they have had their beings: whereas the ra­rest, [Page 23] choysest, and most desirable writings of men otherwise, are wholly perished, and lost. The names of some of them, as of So­lomons natural History? (who spake, as the Scripture testifieth, of trees, from the Cedar that is in Lebanon, even unto the Hyssop that spring­eth out of the wall; as also, of beasts and of fouls, and of creeping things, and of fishes, 1 King. 4.33) only remaining: and of many others of them, some fragments and imperfect sen­tences only.

Quest. 13.

How can you prove that no part of the Scrip­ture is lost?

Answ.

The Scriptures of the old Testament, called the Oracles of God, are said to have been com­mitted unto, or intrusted with, the Jewes (Rom. 3.2.) who are known to have been and yet to be very solicitous, exact, and careful pre­servers of this Treasure. Nor were there any more writings, or any other then those now called the books, or scriptures, of the old Testament, committed unto them by God, as his Oracles, or as given by divine inspira­tion; nor did Christ, nor any of his Apostles, nor any of the Jewish Nation, and Religion, ever complain or give the least intimation, that these Scriptures were any waies maimed, or any part of them lost; but rather give Te­stimony unto their intirenesse and compleat­nesse. See Job. 5.39. compared with 2 Tim. 3. [Page 24] 15.16, 17. and Rom. 15.4. And for the Scrip­tures of the New Testament, the same books which are now extant under this account, are found named, and reckoned accordingly, in very ancient Records. Neither have any o­ther been owned, or cited, by the Fathers, who have lived and written since the daies of the Apostles, as any part or parts of the new Testament, but these only.

Quest. 14.

Is every thing to be believed as a truth of God, which is proved by the Scriptures?

Answ.

Every thing that is substantially, that is, by sound and evident proof, proved from the Scriptures, ought thus to be believed. But ma­ny things are pretended and said to be pro­ved by the Scriptures, when as there is no more but only a colour of proof brought from hence to prove them; as when the places urged and insisted on by way of proof, are either mis-understood, or else mis-argued, or misapplied.

Quest. 15.

How may a solid and sufficient Proof of a Doctrine from the Scriptures, be distinguished, from that which is only colourable and in shew?

Answ.

In many cases it requires a great exactness and profoundnesse of judgment, and which few Christians, if any, doe attain unto, to di­stinguish between the one, and the other. [Page 25] But it is much more easie of the two, and will in a great measure relieve a Christian under such a defect, to be able to distinguish between a true Doctrine, or Opinion, and that which is erronious or false. For cer­tain it is, that every true Doctrine may be substantially proved from the Scriptures, though sometimes the proofs that are brought for such a Doctrine, be imperti­nent and weak.

Quest. 16

But how may a true and sound Opinion, or Doctrine, be discerned from that which is false?

Answ.

The Gospel, it self, being a body or pile of Doctrine [...] [1 Tim. 1.1.] that is, made, and (as it were) purposely contrived for the advancement of Godli­ness, it must needs be that every particu­lar Doctrine, or Opinion, which in the native tendency of it, is really apt and pro­per to promote Godliness in the hearts and lives of men, is of correspondency with the Gospel, and either a branch of it, or a true consequence of some branch of it; and consequently, a truth.

Quest. 17.

What is your other Argument of the latter kind, to prove the descent of the Scriptures to be from God?.

Answ.

The wonderful success which the GospelThe Gospel so frequntly avouching the autho­rity of the Scriptures of the Old Te­stament, and uni­versally according with them; the same Argument, one and all, which prove it to be from God, prove the whole Systeme or Body of the Scri­ptures, to be of the same Pa­rentage and Ori­ginal with it. found on the first going forth, and pub­lishing of it, in the world. For, notwithstand­ing the Persons, that were imployed in the ministry and publishing of it, were but few in number (comparatively); and these of mean ranck and quality in the world, some of the chiefest of them being bur poor Fishermen, they and others of them illiterate and un­learned; yea, and notwithstanding the Do­ctrine and Contents of this Gospel so strong­ly opposed, and were so highly offensive un­to, the wisdom, ways, and doings of the world, especially of the Rulers, and Great­men here: yet within a very short time it in­sinuated and wrought it self into the most considerable parts of the then known world planted it self, took root, and prospered in the chief Cities and places thereof, notwith­standing the Powers of the Earth set them­selves, as one man, with all their policy, rage, and indignation to extinguish it, and to hinder the course and progress of it.

Quest. 18.

What are the Scriptures? Or of what Books, or Writings do they consist; so that none but these, and the things contained in them, ought to be reputed, the Scriptures, or any part of them?

Answ.

The Scriptures consist, partly of the Books of the Old Testament, and partly of those of [Page 27] the New; and not of any other Books, or Writings, or of any Traditions whatsoever.

Quest. 19.

What are the Books of the Old Testament, which make one part of the Scriptures?

Answ.

The five Books of Moses, which are these, Genesis, Exodus, Leviticus, Numbers, Deute­ronomie: Besides these, the Books of Joshua, the Judges, Ruth, the first and second of Sa­muel, the first and second of the Kings, the first and second of the Chronicles; the Books of Ezra, Nehemiah, Esther, Job: the Books of the Psalms, the Proverbs, Ecclesiastes, Canti­cles, [or, the Song of Solomon]: the Books and Writings of the Prophets, as the Prophe­cie of Isaiah, Jeremiah, the Lamentations of Jeremiah; the Prophecies of Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Na­hum, Habakkuk, Zephaniah, Haggie, Zacha­riah, Malachi.

Quest. 20.

What are the writings of the New-Testament, which make up the other part of the Scriptures?

Answ.

The writing of the Gospel by four Evan­gelists, Matthew, Mark, Luke, and John; the Acts of the Apostles (written by the E­vangelist Luke); the Epistle of Paul to the Romans, his first and second to the Corin­thians, his Epistle to the Galathians, to the Ephesians, to the Philippians, to the Colossi­ans: [Page 28] his first and second Epistle to the Thes­salonians, his first and second to Timothy: his Epistle to Titus, to Philemon: the Epistle to the Hebrews: the Epistle of James: the first and second Epistles of Peter: the first, second, and third Epistles of John: the Epistle of Judes the Apocalyps or Revelations.

Quest. 21.

Why should these Books, and none but these, be accounted the Scriptures?

Answ.

A sufficient account hereof hath been given already in this Chapter, viz. in those Argu­ments and Considerations, by which proof was made, that God is the Author of the Scriptures. Besides this, the Books of the Old Testament, lately mentioned, and no other but these, were (as hath been also said) committed unto the Jews as the Oracles of God, [that is, to teach and instruct the world in things appertaining unto God, and to salvation.] And for the Books of the New-Testament (now rehearsed); these, and no other but these, have from the Apostles days, been received upon the same account, by the general consent of all Churches, that have been, and are accordingly judged truly Christian and sound in the Faith.

CHAP. III. Of Christ, his Person, Eternal Gene­ration, and Incarnation in time.

Quest. 1.

YOu have affirmed Christ to be the Son of God, and of the Virgin Mary: In what sense, or respect, do you mean, that he is the Son of God?

Answ.

Christ may be called the Son of God three ways. First, by Nature. Secondly, by Crea­tion, or miraculous Production. Thirdly, by Adoption.

Quest. 2.

How is he, or why do you call him, the Son of God by Nature?

Answ.

The Scripture frequently calleth him, in respect of his Divine Nature, or God-head, the Son of God, and the only begotten of God, Joh. 1.14, 18. Joh. 3.16; 18. 1 Joh. 4.9. Heb. 1.2, 3, 5, 8. (besides many other places). So that Christ considered as God, is, and may be called, the Son of God by Nature; because he received this his Being from God the Father in such a way, or by some such E­ternal and Divine act, which holdeth the best [Page 30] proportion, and nearest resemblance, amongst all actings known unto men, and whereof they are capable, with the act of natural Ge­neration.

Quest. 3.

How is Christ the Son of God by Creation, or miraculous Production?

Answ.

Because, in respect of his Humane Nature, and as Man, he received his Being from God by the secret and extraordinary operation of his Spirit in the Virgin; by which she was inabled to conceive him, and did conceive him without the knowledge and co-operati­on of man.

Quest. 4.

How is He the Son of God by Adoption?

Answ.

Inasimuch as God the Father chose Him, to be. and accordingly hath made Him Heir of all things, [that is, Proprietour, and Lord, of all things, under him, and for him,] Heb. 1.2. Joh. 3.35.

Quest. 5.

Why do you affirm him to be also the Son of the Virgin Mary?

Answ.

Because as Man he was conceived in her Womb by means of the coming of the Ho­ly Ghost upon her, and her being over-sha­dowed by the power of the most High, and was accordingly brought forth by her [Page 31] according to the orderly course of Nature, and as other children are usually born of their Mothers (respectively) Luk. 1.31, 35. Mat. 1.20, 21.

Quest. 6.

But is it not contrary to reason, and above reason, to believe, that a Virgin should conceive, and bring forth a Child?

Answ.

It is neither contrary to reason, nor a­bove reason, to believe that God is able to make a Virgin to conceive and bring forth, Nor is it contrary to reason or above rea­son, to believe, that God should be willing to cause a Virgin actually to conceive and bring forth, when he hath a design requiring such an exercise or interposure of his Power, for the regular and due accomplishment of it. But it is most contrary unto reason, not to be­lieve, that a Virgin hath conceived, and brought forth, when God hath said it, and given sufficient proof that he hath said it; yea, and hath given a most rational account both why such a thing should be (I mean, that a Virgin should conceive), as why he should say and declare it unto the world. All this He hath done in the Gospel.

Quest. 7.

But is it possible that the two Natures, Di­vine, and Humane, so vastly, yea infinitely dif­fering the one from the other, should meet toge­ther so as to constitute and make one and the same Person?

Answ.

With God (the Scriptures saith) all things are possible, Mat. 19.26. And again, The things which are unpossible with men, (that is, which men are apt to judge, or think to be impossible] are possible with God, Luk. 18.27. A kind of shadowey proof of the possibility that two very different Natures may con­spire to constitute the same Person, we have continually before our eyes in the course of Nature, where that spiritual Substance, which we call the Soul, in due conjunction with an earthly Body, make one and the same Per­son of a Man.

Quest. 8.

But was not Christ a compleat Person, whilest he yet subsisted in the Divine Nature only, and before his assuming of the Nature of Man unto him?

Answ.

He was, in simple consideration, a most com­pleat Person, whilest he subsisted in the God-head only, before, and without his being made Man. But he was not a Person, actu­ally, and every ways accomplished and fit­ted to perform the great works, of the Re­demption and Salvation of the World, until (as the Scripture speaketh, Joh. 1.14) He was made flesh, that is, assumed the Humane Nature into personal union with his God-head.

Quest. 9.

But did not his assuming the Nature of Man into Ʋnion with his Divine Person, destroy the truth of his being a Person; causing him to cease from being a Person any longer, and to become some other thing?

Answ.

In no wise: Because he did not take, or unite, another Person to his Divine Person, but only another Nature (namely, the Na­ture of Man) wherein his Divine Person sub­sisted without any breach made upon any per­sonal propriety in Him. For that Humane Body, and Humane Soul, which He assumed, was no Person of Mankind, nor did they e­ver subsist of, or by themselves, or apart from his God-head; only his assuming and uniting them unto his Divine Person, made this of a consideration by it self, far differing from all other persons, subsisting, either in the one nature, or the other; I mean, either in the Divine Nature, or Humane.

Quest. 10.

What occasion, or necessity, was there for the Incarnation of the Son of God; or that Christ should become Man?

Answ.

As it was one of the greatest, highest, and most wonderful dispensations wherein God ever appeared, to clothe his Son with flesh, and to invest him with the Nature of Man, So was there the greatest occasion before [Page 34] him, that can lightly be imagined, to put forth his hand thereunto, viz. The saving of a miserable, lost, and ruined world, in a way which pleased him, as excellently comporting with his Infinite Wisdom and Righte­ousness.

Quest. 11.

Was it then necessary for the Salvation of the World, that Christ should become Man?

Answ.

Had it not been some-ways (at least), or in some respect, necessary hereunto, it is not likely that God would have lift up his hand to so great a Dispensation, in order to it; it being repugnant to Infinite Wisdom to levie great and more then ordinary means, when the end may be otherwise obtained.

Quest. 12.

In what respect was it necessary for the Sal­vation of the World, that Christ should be In­carnate, and made Man?

Answ.

That God might save the World, in a way, and by means, pleasing unto himself, and well becoming him.

Quest. 13.

But might not God have saved the World, without the Incarnation of his Son?

Answ.

It is the opinion of many pious and learned men, both Ancient and Modern, that He might. And if we respect the absoluteness [Page 35] of his Power, and the justness of his Prero­gative to do with his own what he pleaseth, (unto which, neither his Justice, though Es­sential to him, nor his Severity against sin, are any Enemies) it seems very reasonable to conceive that (indeed) he might. But, if we respect the Infiniteness of his Zeal, not unto things or ways, that are simply good or lawful, but unto such which are best, and most excellent and honourable for him; it seems more probable that he could not, in­asmuch as he could not will so to do it.

Quest. 14.

But doth the Scripture afford any ground to conceive? that it was more honourable for Him to save the World by means of his Sons being made Man, then it would have been to have done it in some other way?

Answ.

The Scripture plainly affirmeth, That it became him, intending to bring many Sons un­to Glory, to make the Captain of their Salva­tion perfect through sufferings, (Heb. 2.10.) Which words imply, that no other way of saving the World would have become, at least so well become, him [that is, have been so ho­norable unto him] as that which he hath now taken, as viz. by such a Mediatour, or Un­dertaker of the work, whom he might Con­secrate unto it, or put into the most regular capacity for the performance of it by the suffering of death. Now Christ had not [Page 36] been capable of this Consecration unto the great work you speak of, the saving of the World, by suffering death, had he not as­sumed such a Nature, wherein he might suf­fer it. Besides, if it should he said, or thought, that there is, or was, any other way of saving the World, equally, or as well be­coming God, as to save it by the Incarnation of his Son (as now he hath done), he can­not be said to have chosen, or taken up this way by counsel, but rather that he fell up­on it (as it were) by lot. For where seve­ral means are equally and in every respect a­like expedient, and this equality perfectly known before hand, there is no place for counsel, or for choyce (properly so cal­led).

Quest. 15.

But why might not God, with as much ho­nour to himself have saved the World by an Angel, or by the Incarnation of an Angel, as by the Incarnation of his Son?

Answ.

First, The just severity of God against Sin being provoked by Man, could not so well, or so observeably, satisfie or content it self, by the Sacrifice of an Angel, being a creature of another nature, differing from that which had provoked it.

Secondly, There being a world of men that had provoked God, the death or anni­hilation of an Angel; or of the Humane Na­ture, [Page 37] though personally united to an Angel, (if such a thing could, or should, be supposed) would have been a Sacrifice of no considera­ble Balance in the Eye of Justice, to make an attonement for such a vast number of Crea­tures so considerable, as Men are.

Thirdly, (and lastly), The Honour and Dignity in Equity belonging to so great an Undertaking, prosperously atchieved and per­formed, as the Salvation of a lost World, were too high and glorious an Investiture for the greatest of Angels, and only becoming the only begotten Son of God. See Phil. 2. v. 9, 10, 11.

Quest. 16.

But though it be granted that the Incarnation of the Son of God was necessary for the Redempti­on and Salvation of the World; yet whether was it necessary that he should be conceived and born of a Virgin, and not in the ordinary way of natural Propagation?

Answ.

There may be several reasons why it should be necessary, or at least why it should be more expedient, and better becoming the Wisdom of God, that he should be born of a Virgin, then according to the course of ordinary Propagation. Of which reasons one of the chief may be this: It being the will and pleasure of God to involve Adam's whole po­sterity [viz. which should according to the course of nature descend from him, and which [Page 38] was seminally, in his Loyns] in the guilt of his first sin, and condemnation due thereun­to; it was necessary that Christ, should be conceived and born in a way besides the course of Nature, that so he might be born free from this guilt and condemnation, and so be in a due capacity to make attonement for those, that were lyable unto them.

Quest. 17.

But if Christ were the Son of a Virgin, or of a Woman only, and not of a Man also; Why is he so frequently in the Scriptures, especially in the Gospel, both by himself and others, styled, the Son of Man, and never the Son of a Wo­man?

Answ.

Although he be no where expresly called, the Son of a Woman, yet he is said to have been made of a Woman, Gal. 4.4. And he is called the first-born Son of Mary, Mat. 1.25. where it is likewise said, ver. 23. that a Vir­gin should conceive, and bring forth a Son. But when he is so oft termed, The Son of Man, the word, Man [...], (in the Greek) ra­ther noteth the kind, then the sex; being a word as well of the Feminine, as Masculine Gender, and comprehended both sexes. And though Christ was not the Son of any Man, by immediate Propagation, as all o­ther men have been, are, and will be; yet he was the Son of many Male-Progenitours, as of David, Abraham, Adam, and many [Page 39] others, as is to be seen, Mat. 1. compared with Luk. 3.

Quest. 18.

But is Christ [...] so oft styled the Son of Man, for no other reason, but only because he was a male-member of Mankind, or because he had Men to his Progenitours?

Answ.

Although he could not properly be styled, The Son of Man, without the one and the other of both these; yet neither the one of them, nor the other, nor both together, seem to be the adequate, or chief, ground of that so frequent a denomination of him.

Quest. 19.

What then do you conceive, or judge, may be the chief reason, or ground of that Appella­tion?

Answ.

I suppose, to accommodate and relieve the infirmity, or weakness, both of the Faith, and of the flesh of men. For Christ, being a Person so infinitely above them as in respect of his Divine Nature, or God-head; so in Glory, Majesty, Holiness, Power, place of Residence, &c. as he is; the very thought of him, without some allay or other to quallifie it, must needs be burthensome, if not over-whelming, to their frail and weak flesh. But the consideration, that in the midst of all this his super-transcendent ele­vation above them, yet is he bone of their [Page 40] bone, and flesh of their flesh, and communi­cates in the same nature with them, that he is the Son of Man, as well as the Son of God; this much sweetneth their meditation of him, and strengtheneth their flesh to bear the weight of his glory, and of the apprehension of it much more comfortably.

CHAP. IV. Of the Life, Death, Resurrection, A­scension, and Glorification of Christ; and of his coming to Judgement.

Quest. 1.

WHat necessity was there, that Christ, for the Redemption and Salvation of Men, be­sides his being incarnate, or made Man, should live, and converse in the world, for several years, amongst men? Or, If his life had been taken from him, assoon as he received it, or as­soon as he was born into the world, had ii not been sufficient?

Answ.

It was necessary in sundry respects, that Christ, should not only be conceived, and born into the world; but, that he should also [Page 41] live to a good maturity of years, walk and converse with men on Earth for a competent time, &c. This was necessary chiefly in four respects.

Quest. 2.

What is the first of these?

Answ.

It was necessary that the Captain of the Salvation of those that should believe, should go before them in such a way of life and conversation, wherein God judged it meet to impose it as a law upon all those, that were to be saved, to walk; that is, in a way of Innocency, Holiness, and all submissive Obedience unto God, Heb. 7.26. 1 Pet. 2.21, 22. Mat. 11.29.

Quest. 3.

What is a second consideration, in respect of which it was necessary that Christ should live to the compleat age of a Man in the world?

Answ.

That he might kindle the fire of the Go­spel in the world, for which he was sent, before he left it (Luk. 12.49.); that is, that he might plant the Doctrine of it (as it were) by his own hands, and make choyce of men for Apostles, whom he might send forth with a charge and instructions, to pub­lish and preach the same far and near through­out the world, Heb. 2.3, 4. Mat. 28.18, 19, 20. Mar. 16.15, 16, 17.

Quest. 4.

What is a third Consideration inducing the said necessity?

Answ.

That the laying down of his life might be a voluntary Sacrifice, or Free-will-offering, and, consequently, of the higher acceptance with God. For, had he not lived to years of discretion, and to the use of reason, he could not have offered himself unto God, nor have given himself a ransom for all, nor have laid down his life of himself, &c. In which voluntary resignments of himself into the hands of death according to the will of his Father, the Scripture placeth much of the efficacy of his Death for the work of Re­demption, Heb. 9.15. 1 Tim. 2.6. Joh. 10.17, 18. (with other places).

Quest. 5.

What is the fourth and last of the said Consi­derations?

Answ.

That by this means the truth of such Scri­pture-Predictions might be salved, which ei­ther directly, or implicitely, presignified that his life should be continued unto him in the flesh, until he arrived at the just age, or years of a Man.

Quest. 6.

But Christian Religion doth not only teach that Christ was made flesh, and that he lived in the world to Mans estate, but that he suffered [Page 43] death also; Was there any necessity of this for the work of Redemption, and Salvation of men?

Answ.

It was declared in the former ChapterQ. 16., how and in what respects the death of Christ was necessary for the Salvation of Men. In that way of saving them, in which only, as being most honourable unto him, God hath been graciously pleased to do it, the death of Christ is soveraignly necessary hereunto; yea, so necessary, that it may be truly said, No death of Christ, ho life of Man.

Quest. 7.

How, or what, doth the death of Christ con­tribute towards the Redemption, or Salvation, of the World?

Answ.

It contributeth toward these by way of Ransom, or Attonement; that is, it is in the Eye of Gods Justice, or just severity a­gainst Sin, a valuable consideration for the Sin of the whole World, or for the dis­charge of all those, from guilt and punish­ment, who have sinned against him, how many, or how great soever their sins have been. So that he judgeth (and this accord­ing to the most apparent truth) that he hath as fully manifested his just displeasure and in­dignation against sin, by delivering up his Son Christ unto death, as he should, or could, have done by inflicting the vengeance of Eternal [Page 44] fire upon all, and every person of mankind, that have sinned.

Quest. 8.

But for whom, or for the expiation or taking away of whose sins, did Christ suffer death? Or, Whose salvation did God intend by it?

Answ.

Doubtlesse Christ suffered death for all men, and the Salvation of all men was intended by God, by it. For the Scripture expresly saith, that he gave himself a ransome for all men, 1 Tim. 2.6. And Christ himself saith that he would give his flesh for the life of the World, Joh. 6.51. Elsewhere it is said of him, that he was made a little lower then the Angels, by suffering of death that he by the grace of God might tast death for every man. Heb. 2.9. And of God it is said, that he will have all men to be saved, 1 Tim. 2.4. and again, that he is not willing that any should perish, but that all should come to repentance, [and so be saved] 2 Pet. 3.9.

Quest. 9.

But if Christ dyed for all men, and God in­tendeth, or willeth, the Salvation of all men by him, How cometh it to passe that all men are not saved? Or, Shall all men be saved by him?

Answ.

The Scripture plainly declareth, that all men will not be saved, yea that far the greater part of men will perish, Mat. 7.13 14. Luk. 13 24. But the reason why any man perisheth, or is not saved, is not, because Christ dyed not [Page 45] for him, as well, or as much as he dyed for those that are saved; but because he believed not in him, or on God by him, with such a Faith as those others did, viz. which wor­keth by love.

Quest. 10.

Doth then the Faith of men give efficacy, or vertue to the Death of Christ, so that with it, it is able to save them, but without it, it is not able?

Answ.

The death of Christ is able to save men, that is, hath a complete saving efficacy in it, whether men believe or no. Yet this saving efficacy of it taketh place in no man, unless he believeth (if by years and discetion, he be capable of believing.) Neverthelesse that which giveth unto it the actual efficacy of sa­ving those that do believe, is not their Faith or believing, but the authority of the gracious Decree or appointment of God, wherein he hath ordained, that all those shall be saved by the death of Christ, that shall believe.

Quest. 11.

But if God intendeth the Salvation of all men, in or by the death of Christ, Will not his intenti­ons in this kind be made frustrate, unlesse all men be saved?

Answ.

No: The reason is, because though he re­ally intendeth the Salvation of all men, in the death of Christ; yet he intendeth it not, [Page 46] nor (indeed) the salvation of any man, any otherwise, or upon any other terms, then only in case they shall believe. Therefore his intentions of the Salvation of all men by the death of Christ, cannot be made frustrate, but only by the non-salvation of all men; in case, or although, all men should believe.

Quest. 12.

But if Christ by his death satisfied for the sins of all men, is not God unjust to punish any man for that, for which he hath received full satisfac­tion?

Answ.

If the Intent, and Agreement of him that made or gave the Satisfaction, was, that the benefit of this satisfaction should not inure, or accrue unto any person, but onely unto such, who should owne, and acknowledg the same by believing (which clearly is the case in hand), then is not God unjust to pu­nish unbelievers, notwithstanding the satis­faction made for them. He should in this case rather be unjust, in case he should dis­charge any of the debtors, contrary to the will and desire of him that hath tendered the satisfaction, or contrary to the Covenant which he hath made with him.

Quest. 13.

But was it necessarie for the work of Redemp­tion, or expiation of sin, that Christ should suffer death? would not lesser, or lighter sufferings su­steyned by him, in respect of the dignity of his per­son, [Page 47] have been sufficiently availeable there­unto?

Answ.

It was not simply, and barely the Redemp­tion of the World, or the expiation of sin, which God intended by Christ, but the effect­ing of both upon the most honourable terms, both for his wisdome, righteousnesse, and se­verity against sin. Therefore though it might be a question, or matter of doubt, whether some under-sufferings of Christ, might not have effected the Redemption of the world, simply considered, or without any breach made upon equity; yet it can be neither, but that the death it self of Christ was necessary hereunto, in that way of effecting, or procuring it, which was only pleasing in the sight of God. And it is a clear case that God's just severity against sin, could not have been so fully manifested by any lighter sufferings of Christ, as now it hath been by his Death.

Quest. 14.

What manner, or kind, of death was it that Christ suffered?

Answ.

The death of Crucifying, or of hanging nai­led upon a Crosse, untill he were dead.

Quest. 15.

Why did he suffer this kind of death rather then any other?

Answ.

This was that kind of death, which the Ro­mans, [Page 48] under whose jurisdiction Christ suffe­red, usually inflicted upon their Malefactours, being both ignominious and painful. And be­sides, there was a special hand of Gods provi­dence in Christ's suffering this kind of Death; for by this it was the more lively declared, that he was made a Curse for those, that were under the curse of the Law; According to the saying in the Law it self, Deu. 21.23. he that is hanged is accursed of God. See Gal. 3.13.

Quest. 16.

But if Christ by his death fully satisfied the justice of God for the sin of man, or of mankind, how cometh it to passe that men themselves, yea believers, as well as others, are punished by him with death, and with many other afflictions, not­withstanding this Satisfaction?

Answ.

Although Death, with the sad retinew of other Sufferings, at first came into the world upon the account, and by means of, sin already committed; and came in the nature and notion of punishments for it; yet Christ by his satisfaction hath so altered the proper­ty of them, that they are not now properly punishments for sin committed, (though sin committed may occasion, or cause them to be inflicted by God; as 1 Cor. 11.30.) but chastisements to prevent the commission of sin, and so to prepare and render them meet for salvation; being inflicted, though justly, yet not out of justice, but out of love and mer­cy, [Page 49] by God. See and compare Heb. 12.5, 6, 7, 8, 9, 10, 11. 1 Cor. 11.32. 2 Cor. 6.9. Re­vel. 3.19. Deu. 8.5. Esa. 26.16. Psal. 94.12. Jer. 31.18. (with some others); yea Death it self, is, and may, in this respect, be called a Chastisement, and not a punishment, viz. because it prevents further sinning, and makes way for the Saints into their Glory. Notwithstanding, because chastisements are like unto punishments, and the same in the letter, and substance with them; they may sometimes (according to the rule, Similiae similium nominibus gaudent, Things alike are oft expressed by the same names) be called, Punishments, as Levit. 26.41.43. Lam. 3.39. Am. 3.2. and elsewhere. So likewise, because when they are very grievous and sore, they are like unto the effects of wrath and anger, they are sometimes ascribed to these passions in God, as the cause of them. Esa. 12.1 Psal. 79.5. Zech. 1.15.

Another Answer to the Question may be; that Christ hath not made by his death full sa­tisfaction to the justice of God for mens sins, upon any such terms, as either to indulge or harden any man in the practise of sin by secu­ring him from the stroak of Gods displeasure when he offendeth; nor yet to deprive God of his Liberty to govern the World, or par­ticularly, his own house, the houshold of Faith in wisdome, righteousness, and equity, and consequently, to judge and punish delinquents [Page 50] in either, when he seeth just cause; but the compleatness, or fulness of this Satisfaction, standeth in this; that God may, in considera­tion thereof, without the least reflection up­on, or disparagement unto, his justice, or per­fect hatred of sin, forgive all men all their sins upon their unfeigned Faith and Repen­tance; notwithstanding he may in some ca­ses (as in that of David▪ 2 Sam. 12. ver. 13, 14.) upon another account (as viz. for the vindication of his righteousness, and imparti­alitie in the Government of the world, before the men thereof) correct with temporal cha­stisements, great and known Offenders; the truth of their Faith and Repentance notwith­standing.

Quest. 17.

How long did Christ remain in the state of death?

Answ.

By the space of three daies and three nights (Mat. 12.40) that is, of one whole natural day (in the middle) and part of two other of these dayes. Now a natural day consisting of 24 hours, and so comprehending the night in it, our Saviour by the figure Synecdoche, ex­presseth two parts of two of these dayes, and one intire one, by three daies and three nights: So that he reckoneth that part of the sixth day of the week, on which he was crucified (which we call Friday) which remained after his being crucified, dead, and laid in the grave [Page 51] being between three and four of the clock in the afternoon, unto the end of it; this part (I say) of this natural day he reckoneth for the first of the three daies, and three nights, of which he speaketh. The seventh day of the week (called Saturday) the whole time where­of he remained in the state of death, and in the grave, he accounteth for the second. That part of the first day of the week (by us called the Lords day or Sunday) which was before his resurrection, he computeth for the third, and last, of these three daies and three nights.

Quest. 18.

Why did Christ remain thus long (viz. three daies, and three nights, in the sense declared) in the hand, or state of death?

Answ.

Because God judged this a sufficient time, to evince and prove the truth and certainty of his death, for the full satisfaction of those, whom it concerned to believe it; some ha­ving been thought to be dead for several hours together, who yet were not dead, but in a trance only.

Quest. 19.

Why did he remain no longer in the state of death, but only for three daies, and three nights?

Answ.

First, because by this time (as was even now said) he had sufficiently confirmed the truth of his death, by which he had wrought [Page 52] the great work of Redemption, and made attonement for the World. So that there was no further necessity, or occasion of his remai­ning in the bonds of death. And it was most contrary to his will and pleasure to cause or suffer, his Holy one to suffer impertinently, who taketh care that his ordinarie Saints be not in heaviness, except it be when need re­quireth it, 1 Pet. 1 6.

Secondly, it was the unchangeable will of God, according as it was foretold by David long before (Psal. 16.10. compared with Acts 2.27. &c.) that his Holy one, [meaning Christ] should not see corruption. Now it hath been the observation of some, and is (I con­ceive) the judgment of more, that a dead body, after three daies lying in the Grave, begins to putrifie and corrupt; which seemeth also, by that saying of Martha (concerning the interred body of her Brother Lazarus, Lord, by this time he stinketh: for he hath been dead four daies Joh. 11.39.) to have been received for truth among the Jewes. So that God, to keep his Holy one in the grave longer then three daies, from seeing Corrupti­on, must have wrought a Miracle, and not long after another Miracle greater then that, viz. in raising him from the dead. But God is not pleased to multiply miracles, but only to accommodate great necessities, or occasi­ons.

Quest. 20.

But if the death of Christ was only temporal, and of no longer Continuance then three dayes, and three nights, how can it be a reasonable com­pensation to the justice, or just severitie of God a­gainst sin, which required the eternal death of so many millions as should sin?

Answ.

To this Question, Answer hath in part been given formerly, where it was (in effect) said, that, the infinite dignity of the person consi­dered, it was altogether as high ah act, or as high an expression of Gods just hatred and severity against sin, not to absolve those, or any of those, that had sinned, but only upon the account of the death, yea be it but of the temporal death of Jesus Christ, as it would have been to have punished all, and every one of the said sinners, with death eternal. Un­to which this may be added; that it was not eternal death, as such (I mean, as Eternal) which the justice of God required of those that should sin, or had sinned, but death sim­ply; In that day that thou eatest thereof thou shalt surely die [or, according to the Hebrew, dying thou shalt die] Gen. 2.17. This death (indeed) consequentially, and (as it were) by accident, would have been eternal, viz. through the weakness and inability of the creature, on whom it was to be inflicted, being not able to deliver it self from it. For if (for argument sake) it could be supposed, [Page 54] that any creature, on which God shall inflict death for sin, (be it that death which we call temporal) could recover it self from under this death, or restore it self unto life again, it is not reasonable to think that God would punish this creature with another death, or inflict death upon it the second time, for that sin, for which the first death was inflicted. The Apostle Paul (I conceive) insinuates this no­tion, where he saith (though by way of allusi­on) that he that is dead [or, that hath died, [...] is justified [ [...]] from sin, Rom. 6, 7. meaning that a perfon having once suffered the sentence of the Law, which is Death, is not further responsible for his mis­carriage, but stands in the eye of this Law, as innocent or righteous. So that the death of Christ, though but temporal, yet is, not only upon a geometrical, or upon an equita­ble account, but even upon an arithmetical, strict, or literal account, a full compensation to the justice of God against sin uttering it self in that threatning, In the day that thou eatest thereof, thou shalt dye the death.

Quest. 21.

Was there then any occasion, or necessity, for the Resurrection of Christ from the dead, save only for his own benefit, and advancement?

Answ.

Yes: The Apostle Paul expresly teacheth us, that he was raised again [viz. from death] for our justification, Rom. 4.25. which the [Page 55] Apostle Peter interprets, at least in part, where he saith, that God raised him up from the dead, and gave him glory, that your Faith and Hope might be in God. 1 Pet. 1.21. And the former Apostle elsewhere saith; If Christ be not risen then is our preaching vain, and your Faith is also vain. 1 Cor. 15.14.17. If Christ had still re­mained, or been deteyned by God, in the prison of Death, it would have argued that he had failed, or fallen short, in giving that satisfaction unto the justice of God for sin, which was undertaken by him, and conse­quently, there could have been no sufficient ground for any man to believe in God for the forgivenesse of his sins upon the account of his death; without which Faith, there can be no justification. Whereas his being dis­charged by God from his imprisonment in death, effectually proveth that he had made full payment unto him of that debt, which he had taken upon himself to discharge. And upon this account there is firm footing for every man to expect by Faith the forgive­ness of his sins at the hand of God.

Quest. 22.

By what, or whose power, was Christ raised from the dead?

Answ.

The Scripture ascribeth his raising, or rise­ing again from the dead, sometimes unto him­self, or his own power; and sometimes [and more frequently] unto God [the Father], [Page 56] and his power. See, and compare Joh. 2.19. Rom. 1.4. Joh. 10.18. 1 Pet. 3.18. Rom. 14.9. Act. 24.32. Act. 5.4.10. Act. 5. 30. 1 Cor. 15.15. Eph. 1.20. (with many others.)

Quest. 23.

Why is the resurrection of Christ attributed unto himself, or his own power?

Answ.

For the confirmation of this great Article of our faith, that he is truly, and by nature God, or the natural Son of God (Rom. 1.4.) inasmuch as none but God is able to raise the dead. Ephe. 1.19, 20.

Quest. 24.

Why is his resurrection ascribed unto God [the Father]?

Answ.

Partly to make the belief of it more passa­ble with men; inasmuch as it is no waies in­credible, but that God should be able to raise the dead (Act. 26.8.) though such a thing ex­ceed's the power of every created being; partly, to confirm and satisfie us in this so great a matter of concernment to us, that he is fully satisfied with the death and sufferings of Christ for the sins of the world, and upon this account hath (as it were) with his own hands brought him out of the prison of death, wherein he had been detained for a sea­son.

Quest. 25.

What doth the Apostle Paul mean, by a mans knowing the power of Christs Resurrection, as likewise the Fellowship of his sufferings? Phil. 3.10.

Answ.

By knowing the power of Christs resurrecti­on, he meaneth an inward and reall sense, or apprehension, how mighty and glorious an encouragement the resurrection of Christ is unto any man to believe in God for salvation. Or else, how powerful an influence the resur­rection of Christ, rightly apprehended, hath upon the Consciences of men, to forsake all their dead works, and to walk in newnesse of Life. Rom. 6. verse 4. Compared with verse 5.

By Fellowship with Christ in his Sufferings he means, a mans dying [that is, his decli­ning in love and affection] to this present World, and to all vain and sinful Content­ments, ingageing and provoking himself here­unto by the Consideration of the Sufferings of Christ for him. He (saith Peter) that hath suf­fered in the Flesh, [that is, who hath confor­med himself unto Christ, who suffered in the flesh for him] Hath ceased from Sin. (1 Pet. 4.1.)

Quest. 26.

How long after Christ's Resurrection, was it before his Ascension?

Answ.

The space of forty daies. Act. 1.3.

Quest. 27.

Why did he make his abode on Earth for so long a time after his Resurrection, before he as­scended?

Answ.

Because God judged this space of time, necessarie, and competent, for him to give full assurance of the Truth and Certainty of his Resurrection, unto his Apostles, by exhibiting several enterviews of himself unto them, and this at times somewhat distant, for their better satisfaction; as also to give instructi­ons unto them about managing that great, and weighty affair of preaching, and publi­shing the Gospel throughout the World, which they were now shortly to enter upon, with such other things as related hereunto, as the raising, and ordering of Churches, &c.

Quest. 28.

Whither did Christ ascend?

Answ.

Farre above all Heavens, (Eph. 4.10.) that is farre above all visible Heavens. For other­wise God himself is said to be in Heaven. Mat. 6.9. and elsewhere; yea and Heaven is said to be his dwelling place. 1 King. 8.49. Elsewhere he is said to be gone into Heaven, (simply) as Act. 1.11. and 1 Pet. 3.22. So to have entered into Heaven. Heb, 9.24. Therefore it is like that the Apostles meaning [Page 59] is, that he asscended into that Heaven which is called the Heaven of Heavens, Deut. 10.14. where God converseth face to face with his Holy Angels, revealing himself in all his glory unto them: The scituation of which Hea­ven is farre above all those other globes, or Spheres, which in respect of their feat above the Earth, are called Heavens.

Quest. 29.

Was the Ascension of Christ any waies necessa­ry, or conducing to the benefit of the world, or the salvation of men?

Answ.

His Ascension, as it includes, or implies, his inauguration or entrance into his great Dignity and Glory? (in which notion the Scripture commonly speaks of it) was neces­sary to minister an opportunity unto the Fa­ther, together with himself, to send forth the holy Spirit into the World, after another manner, and upon farre more gracious and glorious termes, then according to his being in it formerly. The reason why the Holy Ghost was not thus given some-while before, is said to be, because Jesus was not yet glorifi­ed that is, entred into his glory] Joh. 7.39. So a little before his Death, he tells his Di­sciples, that it was expedient for them that he should goe away [meaning that he should ascend into Heaven, or go up unto his Father] For (saith he) if I go not away, the Comforter, will not come unto you: But if I depart, I will send [Page 60] him unto you. Joh. 16.7. And Ephes. 4.8. when he ascended up on high, he led Captivity Captive [that is, that his triumphant Ascen­sion declared, that he had conquered Sin, Death, and Hell; and so had dissolved, or tur­ned that great and sad Captivity, or Thraul­dome, wherein the World was detayned by Sathan as having been conquered by him] and gave Gifts unto men: and ver. 10 it is said, that he ascended up farre above all Heavens, that he might fill all things [that is, that he might heal the emptinesse and vanity of the World, by filling men with the sound and saving knowledg of God; which he did by giving the gifts mentioned, ver. 11. And he gave some Apostles, some Prophets, &c.

Quest. 30.

In what respect, or how, did the Ascension of Christ, give an opportunity unto the Father, and to himself to poure out the Spirit, as they did, upon it, on all flesh, and give those great and rare guifts mentioned?

Answ.

As Kings and Princes are wont to shew their bounty and magnificence unto their poor Subjects in some signal manner, as by scattering Gold and Silver plentifully amongst them, at their Coronation, and first Solemn entrance into their Kingdomes, a time of joy and gladnesse of heart being most natural and proper, wherein to exercise acts of Grace and Bounty; So God the Father to expresse his [Page 61] great joy and high contentment in the ad­vancement of his Son to that Royal Dignity wherein he was now invested; and the Son also to express the fulness of his joy, in that glory which his Father had now conferred upon him, agreed in one to declare the riches of their munificent bounty unto the world, by a liberal donation of that Heavenly Trea­sure, the Holy Ghost (the joynt possession of them both); and by a collation of such gifts unto men, which were sufficient to enrich the world for ever, and to raise up the Ta­bernacle of Adam, which was fallen and sunk as low as Hell.

Quest. 31.

What is the Glorification of Christ?

Answ.

That act of God the Father, whereby he hath given unto him all power in Heaven, and on Earth, (Matth. 28.18.) and hath set him at his own Right Hand in heavenly places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and given him to be the Head over all things unto the Church (Ephes. 1.20, 21, 22) That at the Name of Jesus every knee should bow, of things in Heaven, and things on Earth, and things under the Earth, &c. Phil. 2.10, 11.

Quest. 32.

What doth this glorifying of Christ by God [Page 62] the Father, import or signifie unto the world?

Answ.

First, It is an higher ground, or larger foundation, whereon to build our Faith, and Hope in God, then his Resurrection: be­cause it more fully argueth and confirmeth, that he was very highly satisfied and pleased with his Death for the Sin and Salvation of Men; inasmuch as it was upon, and for, this service performed, that he so highly dignified and exalted him, Phil. 2.8, 9, 10. compared, Who by him do believe in God, who raised him from the dead, and gave him glory, that your Faith and Hope might be in God, 1 Pet. 1.21. See also Rom. 8.34. Ephes. 1.20.

Secondly, It much enliveneth and strength­neth our comfort about the effectualness and success of his Intercession for us. The more he is honoured and advanced by God, the higher he must needs be conceived to be in grace and favour with him: and according un­to these, his prevalency with him in all his motions and applications unto him, must in reason be estimated and believed.

Thirdly, The excellency of the glory, un­to which Christ is advanced by God, renders the Gospel so much the more authoritative, and awful, in and over the hearts and consci­ences of men; and makes the neglect of it, and every sin committed against it, the more detestable and threatning. For, what can rea­sonably be judged a greater abomination, and [Page 63] more provoking in the sight of God, then for that silly creature called Man, to de­spise, or neglect him, whom he, in the pre­sence of Heaven and Earth, hath judged wor­thy of that unconceiveable weight of Glory, which he hath laid upon him.

Fourthly (and lastly), It highly commends his service to the Judgements and Souls of Men, making it the most rational and con­natural ingagement unto the Intellectual Creature, of all others. Many (saith Solomon) [seek the face [or favour] of the Ruler, (Prov. 29.26.) which sheweth it to be very agree­able to the nature of flesh and bloud so to do. And the greater in place, and power any Ruler is, the hearts of men are so much the more inclinable, and easily drawn, to seek his favour, especially when they have any promising Dore of Hope open before them, that by seeking they may obtain it. Therefore the supertranscendent greatness of the Glory and Power wherin Christ reign­eth, is of excellent consequence and import to draw all men unto him, (Joh. 12.32.) to perswade the world to seek his favour, and to work their hearts to so much the more readiness and willingness to accept of his most gracious offer to entertain them in his service, if they desire it.

Quest. 33.

You lately made mention of the Intercession of Christ: What is this Intercession of his, or, How may we conceive of it?

Answ.

The Intercession of Christ doth not signi­fie, or import, any Deprecation, or Suppli­cation made by him unto God, for mercy, grace, or favour to be shewed unto men; for, such a thing might seem to argue the in­sufficiency of the Sacrifice (of Himself) of­fered by him: but it implyeth, that his per­petual presence in all blessedness and glory with God, doth continually, and without ceasing (as it were) argue and plead the ef­ficacy and vigour of that his Sacrifice with him, as being fully sufficient or meritorious, for the obtaining of him all those great fa­vours and blessings for men, for the procure­ment of which it was offered by him; The only shewing, or presenting of Himself, be­fore God, in that great Glory which himself hath conferred upon him, and upon the ac­count of that his Sacrifice, is an argument or proof attested by God himself, and sub­scribed (as it were) with his own hand, that the Sacrifice which he offered, is worthy to be honoured by him with shewing all that grace and favour unto men for the obtaining of which it was offered. According to this notion, the Intercession of Christ we speak of, is described to be, His appearance in the presence of God for us, Heb. 9.24. And his being at the right hand of God, [that is, his great Dignity and Glory given unto him by God] is mentioned as precedaneous to his [Page 65] Intercession, and making way for, or giving efficacy unto it, Rom. 8.34. See also Heb. 7.25. Heb. 9.24.

Quest. 34.

For whom doth Christ Intercede? for the Saints or Believers only, or for some other with these, or, for all men?

Answ.

The Intercession of Christ answereth his Death, and is commensurable unto it in the ends and purposes of it, as appears (in part) from what was even now said concerning it. Therefore as Christ (according to what was formerly in this Chapter shewed from the Scriptures) died for all men; so there is lit­tle question, but that he intercedes for all men likewise. But as he dyed not to obtain, or procure, the same things, or favours, for all men considered as now differenced, or distinguished, some from others, by Faith and Unbelief, by Repentance and Impenitency, &c. So neither doth he intercede for all men, thus considered, upon the same terms; my meaning is, That he doth not intercede with God to obtain the same respects, be­nefits, or favours from him, for Believers, and for Unbelievers; for Apostates, and for perse­vering Saints; for those who are grown old and obdurate in sin and wickedness, and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience, &c.

Quest. 35.

With what difference then doth he Intercede for both sorts of Men, for those that are good, and for those that are evil; for those that believe, and for those that continue in unbelief?

Answ.

Look what mercies, favours, and good things the one sort of these men receive from God, and what the other receive like­wise; and by this it may be known with what difference Christ Intercedes for the one and for the other. For certain it is, that what grace, mercy, favour, or good soever, is shewed by God unto the world, (I mean, unto persons of all characters, whether of righteousness, or of sin, respectively) is the genuine fruit of the Intercession of Christ. For, it is for his sake, and by means of his mediation, that the iniquity of the world is not every moment the ruine of it. So that as Christ intercedes on the behalf of his Saints, that their infirmities and weaknesses may make no breach between his Father and them; that God will inable them by his Spi­rit to continue in Faith and Love unto the end, that he will afford them sufficient means for their spiritual Edification, that he will supply them with all things needful for this present life, &c. So, on the behalf of other men, yet sinful and unconverted, he Intercedes that a larger space of Repentance may be granted unto them, that God will [Page 67] give them sufficient means for their Con­version, and making themselves new hearts, [Ezek. 18.31.]; that of some of them God will fill their hearts with food and gladness, that hereby they may be provoked to love him, and believe on him for greater things; that unto others of them he will administer seasonable corrections, by which they may be admonished to look up unto him, and seek after him, &c. as in his Wisdom, Righte­ousness, and Goodness in the Government of the World, he shall judge best, and most for his glory, and that obstinate and careless sin­ners may be left without excuse in the day of Judgement.

Quest. 36.

How know you, or how can you prove, that there will be a day of Judgement?

Answ.

The Scriptures speak nothing more plain­ly, more convincingly, more frequently, then this; Witness these, and several other like places, Joh. 5.28, 29 Act. 17.31. Rom. 2.5, 6, 7, &c. Rom. 14 10. 2 Cor. 5.10. Matth. 16.27. Matth. 25.31, 32, &c. 1 Pet. 4.5. 2 Pet. 3.7. Jude v. 14, 15. Rev. 20.11, 12, 13, &c.

Quest. 37.

But is not every man judged at, or immedi­ately after, the time of his death? If so, What occasion, or need is there of a General Judgement afterwards?

Answ.

The Scripture no where teacheth, that ei­ther good men receive the Sentence of Ab­solution from God, or from Christ; or evil men the Sentence of Condemnation, at, or immediately upon their death, but the con­trary rather; as viz. that the judgement both of the one, and of the other, is respited, or suspended until the great day of the General Judgement. Concerning the bodies of ei­ther; evident it is, that the same execution is done upon them at the time of their respe­ctive deaths: they both return alike unto the Earth, [Eccles. 12.7.] Therefore neither is the Sentence of Absolution then passed up­on the one, nor the Sentence of Condem­nation upon the other. The Sentence which is then executed both upon the one, and the other, is, only that which was long since threatned against (and so conditionally passed upon) all flesh, in case of sin; viz. In the day thou eatest thereof, thou shalt die the death, Gen. 2.7. The execution of which Sentence or Threatning, after sin commited, is posi­tively, and without condition, threatned, and the Sentence it self interpreted, in these words; Dust thou art, and unto it thou shalt return, Gen 3.19. However there may be several weighty reasons given, why God should appoint a day, or a time, for the Ge­neral Judgement of the World; more espe­cially three.

Quest. 38.

What is the first of these Reasons?

Answ.

That his knowledge, wisdome, righteous­nesse, equity, and impartiality in judging the waies and doings of his Creatures, and in a­warding and assigning them rewards, and punishments, accordingly might be the more conspicuous and gloriously manifested to the whole Creation. Rom. 2.5, 6.

Quest. 39.

What is your second Reason?

Answ.

That as in Christ's humiliation [that is, by oc­casion of that poor and low condition, where­in he lived in the world, especially by means of his ignominious death] his judgment was taken away [that is, the honour due unto his infinite worth and dignity was denied unto him] Act. 8 33. So in the great day of his appearance to judge the world, it might be restored again unto him, wherein he shall appear like unto himself, and be acknowledg­ed and owned by the whole Creation accor­dingly. In this respect the day of the gene­ral judgment, is termed, the day of Christ: and the day of the Lord, meaning Christ; [that is, a day, as it were calculated, contri­ved, and appointed by God for the honour, or interest of Christ: As a day, or time, which is benedict, commodious, or pleasing unto any person, or persons, is said to be their day, hour, [Page 70]or time, to whose benefit it thus relateth, Luk. 19.42. Luk. 22.35. 1 Cor. 4.3.] See Phil. 1.6 10. Phil. 2 16. 2 Thess. 2.2. 1 Cor. 5.5.2 Cor. 1.14. 1 Thess. 5.2. (to omit several others.)

Quest. 40.

What is your Third and last Reason?

Answ.

God, by his appointment of a day for the generall judgment of the World, wherein the secrets of the hearts of all men, both good and evill, together with their words, actions, and doings, shall be brought to light, and sentenced (respectively) without all partia­lity, according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth, and of the whole Creation of God, hath furnished himself with a most potent Argument, as well for the promoting of godlinesse, as for the restraining of sin and wickednesse, in the mean time, amongst men. And we find him often making use of this Argument accor­dingly. See Mat. 16.26, 27. Act. 17.31. Compared with verse 30. Rom. 2.5, 6. &c. 2 Cor. 5.9, 10, 11. 2 Thes. 1.7, 8, 9. &c.

Quest. 41.

By whom shall this great and general judgment of the world be administred?

Answ.

By the Lord Jesus Christ. This is evident from many Scriptures. Mat. 16.27. Mat. 25.31. &c. Joh. 5.27, 28, &c. Act. 17.31. 2 Cor. 5 9 &c

Quest. 42.

Why shall Christ be the judge, or why is he appointed by God to execute the great and gene­rall judgment of the World?

Answ.

Because of his subsisting in the humane na­ture, or of his being Man as well as God; a consideration distinguishing him from the other two, the Father and the holy Spirit, (who subsist in the Divine nature only) and pe­culiarly qualifying him for this great dignity and office of being the supream [visible] judg of the world, according to the account which himself giveth, where he saith that the Fa­ther hath given him Authority to execute judgment, because he is the Son of Man. Ioh. 5.27. God (it seems) judging it meet, and most agreeable to his Wisdome, as being least liable to exception, that men should be (finally) judged by a person taken out from among themselves, by one, who is no waies like to oppresse them in judgment, or not to weigh every mans cause in the balance of equity, and in all his penall awards to make all reasonable allowance for temptations, na­tural incapacities, inclinations, and indisposi­tions, for all disadvantages by Education, want or weaknesse of means, &c. having himself been partaker of the same flesh and blood with them who shall be judged by him, and experimentally acquainted with the force of temptation, though without sin.

Quest. 43

Whether may the time of his coming to the great judgment of the world you speak of, be known unto men? Or, is it revealed in the Scrip­tures?

Answ.

It seems from Mat. 24.36. that the just or precise time of this his coming was not known unto Himself [viz. as Man]; nor yet unto any of the Holy Angels, before his death and resurrection, but was kept up close as a divine Secret, in the brest of God only. But it is the judgment of some learned' men, and this very probable, that this great Secret was imparted unto him after his Resurrection, and Reception into glory, by God the Fa­ther, in that Revelation which he is said to have given unto him, to shew unto his Ser­vants, &c. Revel. 1.1.

Quest. 44.

But if the time of Christ's coming to judgment, be contained and declared, in that Revelation you mention, how is it that the Saints themselves are generally so ignorant of it? And why are there so many divisions in judgment amongst learned and good men about it?

Answ.

There are many things, which may be wrought out of the Scriptures, and deduced from them, by the blessing of God upon a conscientious, diligent, and dexterous inquiry after them, which yet are hid so deep in my­sterious [Page 73] and covert expressions, that few wil be at the cost and charge of time and study for the steady and full discovery of them, which God judgeth competent and meet to reward, or bless with such a Treasure. And Solomon teach­eth us that it is the glory of God to conceal a thing [that is, that it maketh both for the glory of his wisdome, and of the worth also of the thing it self so concealed by him, to discover many of his heavenly matters so spa­ringly, and upon such terms, that men shal not be able to attain the knowledg of them, nor be counted worthy of so great an honour, but only upon the ingaging of their hearts and mindes liberally and freely, in order to the attaining thereof] Prov. 25.2. So that though it be supposed that the just time of Christ's coming to Judgment may be gathe­red from the Revelation, or some other place in the Scriptures, yet it is very possible that few, or none may come especially with any certainty, or satisfaction, to discover or find it out; Yea and those that doe hit right upon it, and find it out, may not be able to give a satisfying account unto others of such their apprehension, no nor (possibly) unto them­selves,

Quest 45.

But is it any great losse, or disadvantage, unto a good Christian, either in respect of his comfort or his progresse in righteousnesse and holinesse, not to know the day or hour of Christ's coming?

Answ.

I suppose, Not: especially if he knows, and minds, the signes of this day and hour [near approaching] which are with all plainness and clearnesse made known by God in the gos­pel. Yea unlesse a Christian should be very well principled, and raised to a considerable pitch in grace and holinesse, the knowledge of this day at any long space of time, before the coming of it, might, through the weakness of the flesh, betray him into the hand of much sinful security and many evils.

Quest. 46.

What are the more immediate signes foregoing the day and hour, of which you speak?

Answ.

They are these three (possibly) with some others.

First an extraordinary Spirit of security, sensualitie, and earthly-mindednesse working at an high rate in the generality of men— they were eating, and drinking, marrying, and giving in marriage, untill the day that Noah en­tred into the Arke, and knew not untill the flood came, and took them all away; So shall also the coming of the Son of Man be. Mat. 24.38, 39 See also Luk. 17.25, 26, 27, 28, 29, 30.

Secondly; A great despondency and fain­ting of heart in the generality of the Saints, and people of God, by reason of that low and most sad condition, unto which they shall be brought by their enemies, as if there were no [Page 75] ground of hope or expectation of any delive­rance. Neverthelesse [that is, though God most certainly will avenge, and that speedily, his people crying day and night unto him, yet] when the Son of Man commeth [viz. to judge the world, and to execute vengeance upon the Enemies of his People, and to give deli­verance and rest unto these. 2 Thessal. 1.6, 7.] shall he find faith on the Earth [meaning that even amongst those, whom he shall come thus to avenge, and deliver, he shall find little or no belief or expectation, that God will deliver them] Luke 18.8. See also Revel. 11.7, 8, 9.

Thirdly (and lastly) a triumphant confi­dence amongst the enemies of the Saints and Servants of God, that their mountain is now made so strong that it shall never be moved, and the world is now become theirs, and their posterities, for an everlasting possession. 1 Thes. 5.2, 3. Rev. 11.10. & 18.7.

Quest. 47.

But why doth the Scripture so oft speak of a day of Judgment, as if the general judgment of the World, could be transacted, and dispatch­ed within the compasse of 12 or 24 houres? Or, is not such a thing as this very incredible?

Answ.

The Scripture frequently useth the word day, in an indefinite sense, not alwaies in a strict or proper; as either for the whole du­ration, or space of time, be it longer or shor­ter, [Page 76]wherein any thing is under transaction, or in doing; or else for the beginning of such a time. So that by, a day, or the day of Judgment, in the Scriptures, is meant, that whole tract, or continuance of time, where­in the judgment of the world shall be begun, proceeded in, and carried on by Christ, until it be finished: which space of time, men of sharpest insight into the Scriptures conclude from them, to be a thousand years, affir­ming withall, that this day of judgment, consisting of a thousand years shall enter and begin with one Resurrection of the Dead, [viz. of all the Saints that have dyed before it from the beginning of the World] and shall end with another [viz. of all ungodly and wicked persons from the first to the last] But to set forth all the particulars of this judg­ment, or to declare how, and after what manner, the Lord Christ will proceed in it from the first to the last, is a matter of very great difficulty, and which hath not prospe­red in the hand of any undertaker, that I know of.

CHAP V. Of Justification, Faith, Repentance, and good Works.

Quest. 1.

HOw, or by what means may a Creature that hath sinned, come to be eternally saved, his sin notwithstanding?

Answ.

By his being justified from his sin, before God.

Quest. 2.

Why will not God save any, but only those, that are justified from their sins, in his sight?

Answ.

Because though he be exceeding patient, yet is he a God of judgment, infinitely just and holy, and therefore cannot admit any person under the guilt and pollution of sin, into that near communion and fellowship with himself in his blessednesse and glory, which salvation importeth.

Quest. 3.

Is there a way or means for every Creature that hath sinned, to attain justification in the sight of God?

Answ.

No: The Divel and his Angels have all sinned, with whom notwithstanding God hath made no Covenant of Peace, or of ju­stification; neither hath he vouchsafed unto them any means of reconciling themselves unto him. Yea (it seems) their misery by sinning came not near unto his heart at all, nor was he solicitous in the least about their recovery. Heb. 2.16. Only his Creature man, he hath, in great tendernesse of mercy put into a way of justification.

Quest. 4.

What is it for a man to be justified from his sins? Or, what is justification?

Answ.

The word, Justification, is sometimes u­sed in an active signification, and sometimes in a passive (as many other words of a like forme also are, as Regeneration, Sanctifi­cation, Mortification, &c.) In the former of these senses, that Justification, which (I sup­pose) you inquire after (for there are severall kinds of Justification) is, an act of God ab­solving a sinner from the guilt and deserved punishment of all his Sins, upon the conside­ration of the attonement made for him by Christ in his Death: and accepted by him by Faith: which act being rightly interpreted or understood, either is, or includeth, an imputation of perfect Righteousnesse unto him. In the latter, or passive signification of [Page 79] the word, Justification importeth the effect, or product, of the said act of God; which is, that new and happy state or condition, of absolution or freedome from guilt, into which the person justified, is translated by means of it. So that for a man to be justified from his sins, is to be exempted by God from amongst those that are liable to death and eternal con­demnation for their sins, and to be numbred amongst those that are heirs of life and sal­vation.

Quest. 5.

After what manner, or how, doth God justifie those, that are justified by him?

Answ.

Not by exerting or putting forth, any par­ticular, or new act, but by the authority and vertue of his Eternal Decree concerning justi­fication; which being one and the same, (at least in respect of persons, capable by years and understanding, of believing) yet justifieth (or rather God by it justifieth,) all those that come under it, that is, that perform the terms of it.

Quest. 6.

What are the termes of that Decree of God you speak of, concerning Justification; by which De­cree, and according to the termes specified in it, you teach, that he justifieth all that are justified by him, at least all, whom the use of reason di­stinguisheth from Children and Idiots?

Answ.

The termes of this Decree, are, that men believe in God through Jesus Christ, with a Faith unfeigned, and which is operative through love, 1 Pet. 1.21. compared with 2 Tim. 1.5. and Gal. 5, 6. God hath decreed from eternity to justifie all those, who shall thus believe in him.

Quest. 7.

But hath he decreed to justifie none other, but such as these? What shall become of Infants ay­ing in their Infancie, or before years of discretion, as likewise of such, who scarce know their right hand from their left through want of common un­derstanding? Must these all perish? Or shall they be saved without being justified? Or, if they be justified, must it not be without Faith, since hereof they are uncapable?

Answ.

Farre be it from us to think that God ex­cludeth any person of mankind from the com­mon Salvation purchased by Jesus Christ, for the non-performance of things unpossible unto them, or that he should estimate any of them according to that they have not, and not ac­cording to that which they have. Therefore although the Scriptures speak nothing so expresly either of the justification, or Salvation, either of Infants or of Idiots, as they doe both of the justification, and Salvation, of men and women, who believe; Yet that as well the one, as the other are both justified, [Page 81] and saved by Christ, may be substantially pro­ved and concluded from many considerations and grounds plainly delivered and asserted in the Scriptures, as hath been shewed and made good by many. And if this be the con­demnation of the world (as Christ himself af­firmeth) that men love darknesse rather then light because their deeds▪ are evill; Evident it is, that both the said sorts of persons are free from condemnation (and consequently are parta­kers both of that justification, and salvation, which have been purchased by Christ) inas­much as the guilt, or sin, of loving darknesse ra­ther then light, is no wayes chargeable upon them.

Quest. 8.

What is that Faith or that Believing, which bringeth men and women under Gods Decree of justification, and so justifieth them?

Answ.

The Scriptures expresse it under a great va­riety and difference of words and phrases. Sometimes it is called, a believing God, or. Christ. Rom. 4 3. Gal. 3.6 Joh. 3.36 Sometimes a believing in God, or in the Lord, or Christ, Gen. 15.6. Ioh. 1.15, 16. & 14; 1. Act. 10.43. Rom. 10.14. 1 Pet. 1.21. Sometimes again (and more frequently) a believing on God, or on Christ, or on the Son of God. Ioh. 2.11. & 6.29 & 7.39. Act. 16.31. & 19.4. Rom. 4; 5. Ioh. 5.10. Elsewhere it is called a believing on the name of Christ, or [Page 82] of the Son of God. Ioh. 1.12. 1 Ioh. 3.23. & 5.13. It is sometimes likewise expressed by a believing the Gospel, the word, testimony, or record, of God concerning his Son: as al­so by a believing the word or words of Christ, Mar. 1.15. 1 Ioh. 5.9, 10. Ioh. 5.47. Act. 4.31. compared with ver. 32. Act. 28.24. and elsewhere. Lastly, it is oft signified by a be­lieving Christ to be He [that is, the Messiah, or Saviour of the world] or, to be the Son of God, and the like. Ioh. 8.24. & 11.27. & 20.31. Act. 8.37. 1 Ioh 5.1.5. The Holy Ghost by expressing that Faith which justifieth, un­der all this diversity, seemeth desirous to pre­vent or remove many of those scruples, or doubts which are incident to many weak be­lievers, about the nature and truth of their Faith. For let the inward impression, motion, or acting of the Soul, answer any of these no­tions, or descriptions, if it otherwise purifie the heart, or be operative through love, there needs no question be made but that it is true Faith, and will justifie him that hath it.

Quest. 9.

But may there not be a commodious definition or description given of this Faith, according to the Scriptures, and which may make for the Edification, and Comfort, of those who doe be­live?

Answ.

There can hardly (I conceive) any such particular description of it be given, but will [Page 83] endanger, or prejudice the joy of the Faith of some, though it may accommodate the faith of others; unlesse (haply) it should be ex­plained with much wisdome and caution. The best and safest description of this Faith that can be given, is that which shall take in and comprehend the lowest degree of it that is to be found in any person, that so the bruised reed may not be broken by it, nor the smoa­king flax quenched. Therefore I conceive it may be thus, or after some such manner as this, described without much danger, or in­convenience: Faith is such a perswasion in heart, or belief, of the truth of the Gospel, or that Iesus Christ is the Son of God, which disposeth a person to manifest, or make it known, by the fruits of Love both to God, and Men.

Quest. 10.

What is it in Faith, or relating unto Faith, that giveth it the force, or priviledge, to ju­stifie?

Answ.

Not anything that properly is in it, or in the nature of it, but (as was lately said) the Decree of God, wherein he hath enacted it for a Law, or decreed, that such a faith shall justifie men, which decree is extrinsecall to the nature of Faith and no ingredient in it.

Quest. 11.

Can there any Reason be given why God should single Faith from amongst all other holy qualifi­cations [Page 84] and graces of his Spirit, to conferre upon it the Office and Dignity of justifying men?

Answ.

None (I suppose) but only that, which the Holy Ghost himself ssigneth (in the general) viz. that the justification of men, that have sinned, might be of grace; Therefore it is of Faith, that it might be of Grace, Rom. 4.16. Which Saying seems to imply, that either the wisdome, or righteousnesse of God, or both, could not he satisfied with making any other qualification, act, gift, or indowment what­soever, instrumental for the justification of a sinner, but Faith only. For if (for example) such a justification might have been by love, by patience, humility, or any other grace, the Apostle could not have truly said, that it was by Faith, that it might be by Grace: because, upon such a supposition, it [justification] might have been of Grace although it had not been by Faith.

Quest. 12.

But if justification be by Faith, and of Grace; why is it sometimes ascribed unto works, as Jam. 2.21.24? And why is it said, that not the hea­rers, but the doers of the Law shall be justi­fied?

Answ.

Justification is sometimes taken for the ju­stification of a mans Faith, [that is, either for the making of a sufficient proof of the truth and soundnesse thereof; or else for the [Page 85] giving of a testimony, whether by word or by deed, unto the truth of it] and consequent­ly, for the justification or approbation of the Person himself. For he that justifieth, or approveth any mans faith as sound and good, in a consequential sense, justifieth and ap­proveth the person himself, at least in respect of his faith, and of all things depending there­on. Such a justification as this is proper unto works [that is, unto such works, which give a due and sufficient proof of the soundnesse of a mans faith] and is accordingly in Scripture attributed unto them. In this sense Abraham is said to have been justified by works, when he had offered Isaac his Son upon the altar. Iam. 2.21. that is, to have received such a Testi­mony from God, which did amount to the justification of his Faith, as sincere and sound; and consequently of his Person also. See Gen. 22.16, 17, 18. But concerning the justifica­tion of a mans person, strictly and properly so called, and which (as was lately said) stan­deth in remission of sins, Faith only, and not works, hath to do in the obtaining of it from God. And in this sense Abraham was justifi­ed before his offering up his Son upon the Altar. Compare Gen. 15.6. with Gen. 22.9.10.16. &c. And yet on the other side it is true again, that Faith shall never obtain that full benefit or fruition of that justification, which it alone obtaineth (I mean, the great blessing of Salvation) without the Conjun­ction [Page 86] and Co-operation of works with it (as the Apostle Iames speaketh Chap. 2.22.) And in this respect the Apostle Paul is to be un­derstood, when he saith, that not the Hearers [that is, not those that are only hearers] of the Law, but the doers of the Law, [that is, the conscientious observers of it, though not without many slips and frailties] shall be ju­stified [that is, shall enjoy the great benefit of justification the saving of their souls]. Take the word, Justification in any of the Senses now mentioned, it may truly be said to be of Grace, because God was at perfect liberty whether ever he would have justified man being fal­len, or any person that had ever sinned in one kind or other, either by faith or by works, or in any other way whatsoever.

Quest. 13.

What works are they, which are sufficient to justifie a mans Faith, or to render him actually capable of Salvation?

Answ.

It is said (as we lately heard) that Abraham was justified by works, when he offered Isaack his Son upon the altar. Iam. 2. 22. So that it seems that in persons professing faith in God, any notable or singular strain, or act, of devoti­on and obedience unto him, is sufficient for such a service, I mean to justifie the faith of such a man. Otherwise a conscientious and uniforme observance of the will of God con­cerning us, expressed in both tables of the [Page 87] morall Law, though with many weaknesses and humane frailties (for in many things we of­fend all, Iam. 3.2.) is of sufficient authority that way. Amongst particular good works, which seem authorized by God in Scripture, to give evidence for the truth of any mans faith, works of Mercy if men be fruitful, and persevering in them, suffering for the truth with patience and meeknesse, together with forgiveness of injuries, and love shewed unto e­nemies upon occasion, have the preheminence. Compare Iam. 2.15 Heb. 6, 10, 11. Mat. 5.7. Mat. 19.29. 2 Thes. 1.6, 7.2 Tim. 2.11, 12. with Mat. 6. 14. Mark. 11.25. Luk. 6.37.

Quest. 14.

If justification consisteth (as hath been said) in forgivenesse of sins and is obtained by Faith, why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance, as it seemeth to be in these, and many other places? Esa. 1.16, 17, 18. Psal. 32.5. Ezek. 18.27.30.32. Mar. 1.4. Luk. 24.47. Act. 3.19. Acts 5.31. Is Faith and Repentance one and the same thing?

Answ.

Although true faith, and true Repentance be not formally, and in definition, the same thing, yet they are as Twins receiving life to­gether at one and the same time in the soul; Yea they are so neer of kin, that they still embrace and infold one the other, and are never parted: Yea they may seem to take place and to be effected and wrought by one [Page 88] and the same motion, or conversion, of the heart or soul; Even as a man by one and the same motion or turning about of his bo­dy, turneth himself from the west, towards the east, although turning from the West, and turning to, or towards the East, be two things of a different considerati­on. In like manner, when a man work­eth off or turneth his heart from sin, that is (in effect) when he repenteth, by the same act of altering, or changing his posture, he turneth himself towards God, or towards Christ, that is, he believeth. The Holy Ghost himself seemeth to state the case much after this manner between Repentance and Faith, 1 Thes 1.9. in this short clause, And how yee turned unto God from Idols: which clearly implyeth, that their turning unto God, which importeth their believing; and their turning from Idols, which noteth their Repen­tance, took place in them, and were effect­ed, by one and the same act of turning: So that if forgivenesse of sins be ascribed unto Repentance: it is ascribed but unto that, which is materially the same with beleeving. Otherwise it may be said to the question pro­pounded; that, by forgivenesse of sins in Scrip­ture, is oft meant not that generall or uni­versal forgivenesse by which a person is tran­slated from the state of condemnation into the state of life and salvation; but only an exemption or discharge from the guilt, and [Page 89] punishment due unto such or such particular sins, according to the course of divine justice. As when Christ praied for those who cruci­fied him, Father, forgive them: for they know not what they do, Luk. 23, 34. So likewise Stephen for those who stoned him, Lord, lay not this sin to their charge, Act. 7.60. So the Apostle Paul for those who forsook him, I pray God it may not be laid to their charge, 2 Tim. 4.16. I is plain, that the intent of their pray­ers (respectively) onely was, that God would not judge, or punish them for the particular sins committed against them. When men have sinned greatly against God, whether belie­vers or unbelievers, and are liable to punish­ment for it, he judgeth it a righteous thing, and well becomming him, either to pardon and passe by their sin, and to remit the pu­nishment deserved by them, upon their Re­pentance; or to inflict this Punishment upon them, in case of their impeni­tence. I suppose, it is onely in some such sense as this, that forgivenesse of sins is ascri­bed unto Repentance. Or if that forgiveness of sins which acompanieth salvation, be any where in 'Scripture ascribed unto repentance, it is ascribed unto it only as such a means or cause of it, as that which Logicians call, Cau­sa sine qua non, that is, not as a cause operating towards the procuring of it, but as a condition without which it cannot be obtained.

Quest. 15.

What is Repentance?

Answ.

Answer (at least in part) was given to this, in the Answer to the former question, where it was said, that Repentance is the turning a­way the heart from sin. A larger description of it may be drawn up in these, or the like words. Repentance is a deliberate act of the Soul, performed upon the motions, and by the assistance, of the good Spirit of God, wher­by a man being touched with unfeigned sor­row and remorse for all that he hath sinned, whether inwardly or in secret, or else openly and in the sight of men, armeth himself with a firm resolution and purpose of heart, never by the grace of God, willingly to sin more.

Quest. 16.

Whether is it in the power of any man to re­pent, or to believe unto Salvation?

Answ.

To do either of these is in the power of no man, considered simply as a man, or as fallen in Adam, or by any ability or endowment found in him or belonging to him, in either of these considerations. But all men with­out exception, of whom Repentance and faith are required by God as necessary unto sal­vation, considered as having part and fellow­ship in that great and blessed Restauration, or Redemption of mankind by Jesus Christ, are inabled by him, and by his grace, both to re­pent and to believe. Otherwise God must be thought to have dealt more graciously and [Page 91] favourably with the Devills, then with far the greatest part of mankind, inasmuch as they were enabled by him to have continued in that glory, wherein they were created; and to have prevented that misery, into which they are now irrecoverably plunged.

Quest. 17.

If the generality of men be inabled by God to repent, and believe unto Salvation, how cometh it to passe that the greatest part of them perish not­withstanding, through impenitencie, and unbelief?

Answ.

Men voluntarily suffer the zeal of this pre­sent world, and of gratifying the desires of the flesh to eat them up: So that they reserve a very inconsiderable proportion, either of their hearts, or of their time, for seeking after God, or for pursuing the great concernments of Repentance and Faith. Whereas the nature of these, being spiritual and heavenly, the effectual pursuit and obtaining of them re­quires much abstraction of mind and affection from the things of this present world, and much contention and ingagement of the fa­culties and powers of the Soul about them. Luk 13.24. Joh. 6.27. 1 Cor. 9.24. 2 Tim. 2.5. Heb. 4 11. and 6.12. (with many other places). Now flesh and bloud being generally loath to be at any great cost and charge about the things of Heaven, and the world to come; being much more willing to give the price, which God hath put into their hand to get [Page 92] true wisdome, for the light and empty con­tentments of this present world, then for the purchase of true wisdome; from hence it must needs come to pass that flesh and bloud should go miserably [...] to wreck, and that though the number of them be as the sand of the sea, yet a remnant of them only (in comparison) should he saved.

Quest. 18.

What ground hath any particular person to be­tieve in God, or in Christ, for his justification, and Salvation?

Answ.

More, then to walk upon the firm ground as men generally doe; I mean, without the least scruple or fear, that it should open un­der them, and swallow them up quick; Yea, and with the greatest confidence and security that it will bear them without the least dan­ger, or inconvenience. For the Earth hath sometimes opened her mouth, and swallow­ed up quick those that walked, and were se­cure upon it. Numb. 16.31, 32, 33. Psal. 106.17. Neither hath God made any promise to any the Sons or Daughters of Men that it should never do the like unto any of them. Whereas it is most certain that God never yet denyed justification unto life, unto any that relyed or trusted on him for it; yea he hath made many promises great and precious; pregnant and expresse unto the World, yea and hath bound them wirh the greatest oath, [Page 93] that himself, or any other is capable of swea­ring, that he never will deny it unto any such.

Quest. 19.

What incouragements, or motives, have men and women, to believe in God, and in Christ?

Answ.

Great and many; yea greater, and more, then unto the performance of any other duty, yea or action, whatsoever; and more especi­ally Ten.

Quest. 20.

What is the first of the Ten?

Answ.

The most great and invaluable Recompence of Reward, which God hath annexed unto Faith, both by an unchangeable Decree, and by a Promise that can never fail. Heb. 10.35. Silver and Gold and precious Stones, Crowns and Kingdomes of the Earth, with all the Pomp and Pleasures attending them, are but dark and dull colours to shadow out, or make a representation of, the glorious Blessednesse of those that believe.

Quest. 21.

What is another of these incouragements or mo­tives to believe?

Answ.

That whatsoever a mans sins hath been, or how great soever his present unworthinesse is, he shall not be rejected by God, or by Je­sus Christ, in his believing, nor upbraided [Page 94] with presumption, boldnesse, or the like, but shall most certainly be accepted with favour, and heavenly indulgence. And him that cometh unto me (saith Christ Joh. 6.37. that is, who­soever believeth in me, as ver. 35.) I will in no wise cast out: which is as if he should have said; I will sooner do that, which is most abhor­ring to my nature and disposition, yea or most repugnant to my glory, then offer the least indignity or unkindnesse, or send empty away, any person whatsoever that shall come unto me by Faith, for Justification or Sal­tion.

Quest. 22.

What is your third motive unto Faith?

Answ.

That the greater, and more notorious, and publique, any mans sins have been; the greater and more weighty will his Testimony be by believing both to the freenesse and fulnesse of the grace of God in Christ, and to his truth and faithfulnesse also in his greatest promises, as likewise unto the perfection and fulnesse of the attonement made by Christ in his death for the sins of men. And therefore the accep­tation of such persons with God, and with Je­sus Christ, upon their believing, is of all other mens the least questionable?

Quest. 23.

What is a fourth motive or incouragement to believing?

Answ.

That God is a great lover of that Creature of his, which is called Man, and that men have the precedency of the Angels themselves in his affections and good will: and that he hath from the beginning of the world plainly declared such his inclinations and respects to­wards them, by admitting such of them as were meet, and capable of so great honour, into friendly and familiar communion and fellowship with his Majesty, imparting such of his secrets unto them, as were expedient for them to know. The Scripture-records con­cerning Abel, Enoch, Noah, Abraham, Jacob, Ioseph, Moses, Samuel, David, Solomon, with all the Prophets (generally), and many others, give ample Testimony hereunto. And Iesus Christ, under the notion and name of the Wisdome of God, is said to rejoice in the habita­ble part of his Earth [not of his Heavens; that is, amongst men, not among Angels, as it followeth] and my delight were with the Sons of Men. Prov. 8.31.

Quest. 24.

What is your fifth motive to stirre up men to believe?

Answ.

That God in the heighth of his glory, and unconceivable Splendor and brightnesse of his Majesty, is altogether unlike the generality of those that are called Gods upon Earth, Kings, Princes, Potentates, and Grandees of the [Page 96] World, who are more ready to tread and trample upon, to grind the faces, and to break the bones of those that are beneath them, and under their power; especially, if they have at any time provoked them, or been disobe­dient unto them, then to commiserate or re­lieve them in their distresse, or to lift up from dunghil, or take them into any part or de­gree of fellowship with them in their worldly felicity. The Lord (saith David) is high above all Nations, and his Glory above the Heavens. Who is like unto the Lord our God, who dwelleth on high; who [yet] humbleth himself to behold the things in Heaven, and in the Earth? He raiseth up the poor out of the dust, and lifteth the needy out of the dunghil: That he may set him with Princes, &c. Psal. 113.5, 6, 7, 8. There is nothing at all in God; but what, rightly con­sidered, rendereth him lovely and desirable, especially in the eye of his Creature-man: Yea his Attributes, and all his perfections, as they stand declared in his word, duely weighed, and layed together, commend and set him forth, as a God (to speak with all due reverence) made on purpose to be trusted, and depended on, for every thing good and desirable.

Quest. 25.

What is your sixth incouragement or motive to believing?

Answ.

The consideration of that absolute and ut­most necessity that lyeth upon all men to be­lieve, [Page 97] if they mean, or desire, either ever to be truly happy or to escape the heavy doom of being for ever most miserable. Neither is there Salvation in any other (said Peter to the Iews, being filled with the Holy Ghost when he spake, Acts 4.8.12.) for there is none other name under Heaven given among men whereby we must be saved. And as there is no other name undr Heaven given by God unto men, whereby to be saved but only the name of Christ; so there is no other way, or means, whereby persons capable by years and reason of believing, may be saved by this Name, but only by believing in it. See Ioh. 3.18. Mar. 16.16. (with very many places beside.)

Quest. 26.

Your seventh motive, or incouragement the same way, what may it be?

Answ.

Seriously to consider, that to believe, is not only, if so much, the benefit or advance­ment of the Creature believing, as the ho­nour and magnifying of the name of God, of his grace, and faithfulnesse in the great pro­mises of the Gospel; and so of the name of Iesus Christ, and of the efficacy and fulnesse of that ransome, which he hath paid for the Redemption of the World: which are mat­ters more highly considerable, then the Salva­tion of any particular person, that shal believe. He that hath received his Testimony (saith Iohn, that is, that believeth him, teaching [Page 98] and affirming that God sent him into the World for the Salvation of all those that shal believe in him) hath set to his Seal that God is true. Ioh. 3.33, meaning, that in doing this, in that avouching of the truth and faithfulnesse of God in the Gospel, which is done by any mans true and cordial believing, he performes a very notable service unto him, and of high acceptation with him. And Abraham, in re­spect (doubtlesse) of the signal service of his believing, was counted, and called the Friend of God, Iam. 2.23. The act of believing is frequently spoken of, as an act of obedience unto God, and under the like notion with the performance of any other duty comman­ded by God. Rom. 1.5. & 16.19.26. 1 Joh. 3.23.

Quest. 27.

What is the effect, or substance, of your eighth motive unto men to believe?

Answ.

They may, by the exemplarinesse of their believing, be great and blessed Benefactours unto many others, and cause them also to glorifie God in the day of their visitation; according to what the Apostle informed the Corinthians in somewhat a like Case; And your zeal (saith he) hath provoked many. The greater and thicker the cloud of witnesses is, wherewith men shall be compassed about (as the Apostles phrase is, Heb 12.1.) the grea­ter (proportionably) is their encouragement [Page 99] to believe: and it is much more easie to fall in with a multitude in any way they shall go, then to adventure solitarily upon any great action, or to cast in our Lot, in such a case, only with a few. The Faith of Abraham alone, how generative hath it been, filling the world all along the succeeding ages thereof, with believers like unto the stars in the firmament of Heaven for number? Upon the account of which service, God himself honoured him with the signal Title, or Appellation, of be­ing called, The Father of Believers. Romans 4.11.16.

Quest. 28.

What may be your ninth Encouragement unto Believing?

Answ.

To consider that a man by meanes of his Faith, especially when it shall be grown to any maturity and strength, may live at a ve­ry excellent and Prince-like rate of Comfort, Peace, and Joy; Yea and this under the greatest tribulations and afflictions that he is like to suffer in this World. Rom. 5.2.3. & 15.13. 2 Cor. 1.24. & 8.2. Heb. 10.34. 1 Pet. 1.6.8. How costly or chargeable soever, in one kind or other, a mans Faith may be unto him either in maintaining or keeping of it, or in the managing or profession of it in the world, it will bear its own charges with a great o­verplus of Satisfaction. The life that the A­postle Paul lived in the flesh (and he lived like [Page 100] a Prince, alwaies rejoycing, and in possessi­on of all things, 2 Cor. 6.10.) He lived by the Faith of the Son of God, who loved him, and gave himself for him. Gal. 2.20.

Quest. 29.

What is your tenth (and last) motive to invite any man to believe?

Answ.

To consider, that all that he adventures up­on the truth and certainty of the Gospel in his believing it, all the hazard he runns by depen­ding upon God for Salvation, is not much con­siderable. Suppose that a mans believing should expose him to the losse of all that he posses­seth, or might enjoy in this World; yea and that he should have no return of his Adventure but that impossibillities should interpose be­tween him, and his hopes and expectations, as that the Gospel should prove a devised fable, or that God should suffer his truth and faithful­nesse to fail, or the like, yet the lose which the person we speak of should even in this case sustain by his believing, would amount to no great matter of lamentation, or despondency, it would be of nothing more, then what ma­ny wise and sober men amongst the heathen despised, and made little reckoning of; I mean the transitory and empty enjoyments and contentments of this World. Whereas on the other hand, the matters of benefit and gain, with the promise and hope whereof the Gos­pel inviteth men to believe, are so unmeasu­rably [Page 101] rably vast and great, that if the credit of the Gospel holds, so that a mans Faith (returnes safe laden with the Treasures of Life and Im­mortality, he is a made man for ever, all the desires of his heart will cease through an a­boundance of Satisfaction and Joy. Now such opportunities, wherein little is expended, or put to the venture, and yet many hundreds and thousands of profit and advantage under the greatest probability, expected, are wont to be much taking with men of ordinary rea­son and understanding in the affairs of this wo ld, and improved accordingly. How much rather should men put to hazatd, or were it to part with, only that which is not (for this is the Character, or description, of the best of this world, given by the Holy Ghost. Prov. 23.5.) upon the credit of the Gospel; when as there are greater & richer probabilities, yea and higher assurances, of all the great things, men­tioned and promised therein, then ever any Merchant, or any the wariest adventurer of this world, ever had, to receive that which he parted with, with advantage.

Quest. 30.

You have spoken much of Faith: is not the grace of hope of much affinity with it? Or, how do they differ or agree?

Answ.

They differ in four things: they agree in three.

Quest. 31.

What is the first particular, wherein they differ?

Answ.

Faith, or believing is before Hope, in or­der of nature, if not of time also. Faith is said to be the substance, or (according to our for­mer Translation) the ground of things hoped for, Heb. 11.1. And is for the most part, if not alwaies, mentioned before hope in the Scrip­tures, where they are both named. See 1 Cor. 13.13. Col. 1.23. 1 Thess. 1.3. 1 Pet. 1.21.

Quest. 32.

In what do they differ besides?

Answ.

Faith respecteth the word, or promise, wherein good things are promised, together with the faithfulnesse, and power of him that promiseth: whereas hope properly respecteth the good things themselves conteined in the promises, and the receiving and enjoyment of them in due time.

Quest. 33.

What is your third difference between them?

Answ.

The object of Faith (in the proper notion of it) is somewhat in present beeing: The ob­ject of hope is alwaies somewhat that is fu­ture, or to come; according to that of the A­postle: How can a man hope for that which he seeth. Rom. 8.24.

Quest. 34.

What is the fourth (and last) difference?

Answ.

Faith bears the relation of a Parent, or of a Mother in respect of Hope: and Hope the relation of a Daughter, in respect of Faith. For hope is a kind of natural result from Faith, as the light is from the body of the Sun, and hath it's dependence upon Faith, both for the reception and continuance of it's beeing: whereas Faith seems to have no dependence upon Hope for either. For a man must believe the truth and certainty of such a promise, wherein any good thing one, or more is pro­mised unto him, or (which is in effect the same) the faithfulnesse of him that maketh this promise, together with his ability to per­form it, before he can (reasonably) or upon any good ground, hope for, or expect that good which is promised: especially when he that shall make such a promise was no waies obliged unto him, unto whom he maketh it; and most of all, if he shall moreover have been greatly provoked by him: which is the case concerning that Hope, of which we now speak. But when once the person, to who many such promise is made, shall really and firmly believe his promise, it is but natural and (as it were) matter of course for him to hope for all the good contained in such a promise. And if he, that shall at first, or for a time be­lieve such a promise as we speak of, but, be­fore the time wherein the promise is to be [Page 104] performed, shall upon any suggestion, or oc­currence, cast away, or let go such his belie­ving, his hope must needs at the same time, and by means of the failing of his belief, fall to the ground. Only this would be here mentioned by way of caution: that although a promise of good things be made unto such or such a particular person in common with many others, and as well and with equall in­tention of good unto him, in him that ma­keth this promise, as unto any of the rest, yet if this person shall either be ignorant that, or doubtful whether, this promise be made unto him, as well as unto others; he may believe the said promise with the greatest certainty and stedfastnesse of Faith, and yet remain without all hope of the good things contained in this promise.

Quest. 35.

You have shewed how, and wherein, Faith and Hope differ: Can you shew likewise how, or where­in they agree?

Answ.

Their Agreement standeth chiefly in these three things.

First, in the Causes, or Means, producing them.

Secondly, in the Effects produced by them.

Thirdly, in the Subjects in which they are found.

Quest. 36.

What are the Causes or means, producing them, wherein they agree?

Answ.

They are chiefly these three,

First, the word of God, or the great and precious promises of the Gospel, together with the Arguments and grounds here hinted, or delivered why they should be believed.

Secondly, the hearing of this word, as it includeth the understanding and consideration of it.

Thirdly, (and lastly) the gracious opera­tion, or interposure of the Holy Ghost, ope­ning the hearts of men to attend unto this word, when it is preached, or otherwise pre­sented, or set before them. Act. 16, 14. It is expresly said, Rom. 10.17. that Faith com­meth [or is] by hearing, and hearing [that hea­ring by which Faith cometh] by the Word of God. If Faith cometh by hearing, and Hope (as hath been shewed) proceedeth from Faith then must hope also proceed from, or come by, the word of God, and Hearing, as the re­mote Causes, (at least) or means thereof.

Quest. 37.

What are the effects, which are common unto Faith, and Hope, and wherein they agree?

Answ.

They are principally four.

Quest. 38.

What is the first of them?

Answ.

A cleansing and purifying of the heart, and consequently of the lives and waies of Men. That Faith, or (which is the same) God by Faith, purifieth the heart, appears Act. 15.9. And because of this property, or effect of it, it is elsewhere called Holy, yea, most Holy, Jud. v. 20. See also 1 Pet. 1.22. Again, the same or the like property of cleansing, or purging, is ascribed unto Hope also, 1 Joh. 3.3. where it is said: And every man that hath this hope in him, purgeth himself, even as He is pure. See 2 Cor. 7.1.

Quest. 39.

What is a second effect, wherein they agree?

Answ.

The inabling, working, or disposing of the heart to a patient and humble waiting upon God for such help, or supplies from him in e­very kind, whereof men stand in need. See and compare Esa. 28.16. Rom. 8.25. Psal. 119.81. & 27.13, 14. Lamen. 3.26. 1 Thess. 1.3.

Quest. 40.

What way be a third effect wherein Faith and Hope agree?

Answ.

They are both Joy-makers in the hearts and souls of men. See and compare, Rom. 15.13. 2 Cor. 1.24. Philip. 1.25. 1 Pet. 1.8. 1 Thess. 2.19. Rom. 5.2. Heb. 3.6. Rom. 12.12.

Quest. 41.

What is the fourth (and last) property, or effect wherein they communicate?

Answ.

They, each of them, never fail to deliver their respective Subjects from disappointment in their greatest expectations; and consequently from such shame & confusion which are wont to accompany frustratiōs, especially in matters of moment, & great concernment. Concerning Faith, it is thus conteyned in the Scripture; Be­hold I lay in Sion a chief corner-stone, elect, prea­cious: He that believeth on him, shall not be con­founded: 1 Pet. 2.6. Concerning Hope, it speaketh: And hope maketh not ashamed. See further and compare Psal. 22.4, 5. Jer. 17.7.8. Heb. 6.19. Phil. 1.20. Psal. 33.20.21.

Quest. 42.

How do they agree in their Subject?

Answ.

Hope (as hath been said) being a kind of naturall result from Faith, where this is, that must needs be also. And the Scripture frequent­ly placeth them in the same person. 1 Pet. 1.21. Rom. 4.18. & 5.2. (with some other.) He that believeth a promise of good things made unto him, if he knows or believeth, this promise to have been (indeed) made to him, cannot but hope for all the good things conteined in this promise. Review the case proposed towards the latter end of the An­swer [Page 108] to the 34 Question in this Chap­ter.

Quest. 43.

You have declared many things concerning Faith: Can you yet further declare what the first great priviledge, or benefit is, which floweth from this grace, or work of Faith more immedi­ately, and upon which many others depend?

Answ.

This priviledg is the great and high dignity of Adoption, or being made the Sons of God. The wisdome, goodnesse, and love of God to the Children of men, have together consulted and decreed this great honour and happinesse unto them, that as many of them as shall joyn themselves by an unfeigned Faith, unto his Natural (and in that respect only Begotten) Son, Jesus Christ, shall partake with him in his glorious relation of Son-ship unto God, as farre as their nature, and line of creation, will admit. This the Scripture declareth in several places. But as many as received him [meaning by Faith as it is explained in the end of the verse] to them he gave power [or prero­gative, as the former translation had it, or else right, priviledg, as the margent of the last hath it] to become the Sons of God, even to them that believe on his name, Joh. 1.12. For ye are all the Children of God by Faith in Christ Jesus. Gal. 3.26. See also Rom. 8.14, 15, 16. Gal. 4.4, 5, 6, 7. 1 Ioh. 3.1, 2.

Quest. 44.

What is the great benefit of Adoption, or of Son-ship unto God.

Answ.

By vertue hereof there accrueth unto us a right and title unto that immortal and undefi­led inheritance, which fadeth not away, and which is reserved in the Heavens, for those who believe. 1 Pet. 1.4. Yea Believers, by vertue of their Adoption, become joynt-heirs with Christ. But ye have received the Spirit of A­doption, whereby we cry Abba, Father. The Spirit it self beareth witnesse with our Spirit, that we are the Children of God. And if Children then Heires, Heires of God, and joynt-Heires with Christ. Rom. 8.15, 16, 17. But when the fulnesse of the time was come, God sent forth his Son made of a Woman, made under the Law to redeem those that were under the Law, that we might receive the adoption of Sons. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, Crying Abba, Father. Wherefore thou art no more a Servant, but a Son; and if a Son, then an Heir of God through Christ. Gal. 4.4, 5, 6, 7, Concerning the Sons of men and earthly inheritances, it is no good con­sequence to argue. If a Son, then an Heir: but, speaking of the Sons of God, and the in­heritance promised uuto them, the Argument is rational and valid. The reason of the diffe­rence lieth chiefly in rhe different natures, or conditions, of that inheritance, which God in­tendeth [Page 110] to conferre upon his Sons, and those earthly inheritances which men have to be­stow upon theirs. An earthly inheritance hath that imperfection in it, that it cannot be, at once, enjoyed whole and entire, by many, nor yet given unto, or setled upon, a plurality of Children, but that every one will have the lesse, because there are more to share with him. Were it otherwise, and so that an earthly estate, or inheritance, could be gi­ven unto many upon such termes, that the whole might be possessed and enjoyed by e­very one of them respectively, ordinarily, and in most cases (at least) the consequence would be good, even amongst the Children of men, If a Son, then an Heir: For there is scarce a­ny Father, but would give his whole Estate unto all his Children (respectively) had he ne­ver so many, if it could be given by him, and enjoyed by them, upon such termes. Now that heavenly Inheritance, which is reserved by God for his Children, is so happily con­ditioned, that the Collation of it upon never so many, and the Enjoyment of it likewise by never so many, and this together and at the same time, prejudiceth none (in the least) of those to whom it is given, or by whom it is enjoyed: but every one of them, respectively and apart, enjoieth it as fully, as in­tirely, at as great a rate and height of content­ment joy and glory, as if he were the sole possessour and enjoyer or proprietour of it. [Page 111] And for this reason (I suppose) it may be cal­led by the Apostle, the inheritance of the Saints in Light. Coloss. 1.12. Namely because as no man sustain's the least loss, or inconvenience in his injoyment of the Light, by the vast multitude of persons in the world that share with him therein; so neither is the joy or glory of the inheritance of the Saints in any degree the less unto any one amongst them, because the number is so great that are partakers with him therein.

CHAP. VI. Of Sanctification, Regeneration, Mor­tification, and Self-denial.

Quest. 1.

OF what consideration are these in the pract­ice, or Profession, of Christian Religion? and how come they to have place here?

Answ.

They may be considered either in their se­veral and respective natures; or in their intro­ductions, or first raisings in the hearts and souls of men; or else in their exercises and actings. In respect of their natures, God judged it rea­sonable and meet to require them in both [Page 112] the other considerations of men, as simply necessary to render them capable of Salva­tion.

Quest. 2.

VVhat is the nature common unto all the four, that because of this it should seem equitable & good in the sight of God to impose upon men and women, both the planting of them in their hearts, and the practise of them in their lives, and both upon the highest termes that may be; I mean, as such con­ditions without the performance of which, there is no Salvation, to be expected from him?

Answ.

They are (respectively) a kind of Holy im­pression, qualification, habitude, or dispositi­on, which excellently well become, and adorn the Sons and Daughters of men, rendring them lovely both in the eyes of their heavenly Fa­ther, Angells, and Men: as on the contrary, under the neglect, or want of them, their con­versations, behaviours, and doings in the world must needs be unworthy the Gospel, and such which become not the Sons or Daughters of God.

Quest. 3.

But are men and women able to raise such great works as these in themselves, or in their in­ward parts? Or lyeth it within the reach of their abilities or power, either to sanctifie or regene­rate themselves, or to mortifie the deeds of the body, or to create that High and Heavenly prin­ciple of Self-denial, in their hearts or souls?

Answ.

They are not able to do any of these things by any abilities, or power, that are properly and originally their own; I mean, which re­mained, and were left unto them of the stock and store of their first Creation, after their Fall in Adam, and of which they did not sinful­ly devest and deprive themselves as being in his loines, when he sinned: but by that re­investiture with grace and strength, and those new supplies of the presence and help of the Spirit of God for all spiritual and saving pur­poses, which accrue unto them of the free and unspeakable gift of God, in their Restau­ration by Iesus Christ, they are inabled to do all those things (with many others like unto them)

Quest. 4.

But how can you prove that men and women (generally) do receive from Christ, or from God upon the account of Christ, a sufficiency of power to raise, or work in themselves the works mentio­ned, or the like? For there are many that judg otherwise.

Answ.

The truth of that Tenent may be sufficient­ly cleared, both by the light of the Scriptures and of reason. A ready account likewise might be given (if it were needful, or here cohveni­ent) how the judgments of many came to be turned into the way of the contrary opi­nion.

Quest. 5.

How can you prove from the Scriptures the truth of what you now affirm? Or by what pla­ces, or passages here, can you make it appear to conviction, that men, or the generality of men, are inabled by him, or by the means by him vouch­safed unto them, to sanctifie, or regenerate them­selves, or to do any other thing that accompani­eth Salvation? (For there seems to be the same consideration of all things of this kind.)

Answ.

The Testimonies and Texts of Scripture which make for the proof you demand, are not a few. Only for brevity sake, and inasmuch as the Scripture it self saith, that in the mouth of two or three witnesses every word shall be esta­blished (2 Cor. 13.1.) I shall not exceed this number.

Quest. 6.

What then are the places, on which you build your belief of what you now undertake to prove?

Answ.

They are these three. Ier. 4.3, 4. (unto which Deut. 10.16. is parallel) Ezekiel 18.30, 31, 32. (with which may be compared Ezek. 33.11. Esa. 1.16, 17. with others) The third and last is Mar. 6, 6. (of like noti­on whereunto, are these places, Ioh. 12.37. Mat. 11.20, 21, 23. 2 Cor. 4.3, 4. with some others.)

Quest. 7.

What are the words of the first of these places and how do you argue from them?

Answ.

The words are these: For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not amongst thornes. Circumcise your selves unto the Lord, and take away the foreskins of your hearts, lest my fury come forth like fire, and burn, &c. Sup­posing first, that the men of Iudah and Ierusa­lem, to whom this Doctrine, at the appoint­ment of God, was preached, were at this time persons unregenerate; and Secondly, that the several callings upon them in the me­taphors of breaking up their fallow ground, of circumcising themselves unto the Lord, of ta­king away the foreskins of their hearts, were admonitions or injunctions unto them from God to alter the sinful property of their hearts and souls, or (in the Prophet Esai's expres­sion) to wash, and make themselves clean, or (in the more plain, and direct Language of Ezekiel) to make themselves a new heart and a new spirit, all which expressions import the work of Regeneration, or Sanctification, or Mortification, (or rather indeed, include them all): these two things (I say) supposed (which I presume are not denied by any) from the said words; I plead the cause in hand thus: If God requireth it of unregenerate men to sanctifie or regenerate themselves, [Page 116] threatning them with his wrath and fury to their utter destruction, if they shall not o­bey him therein, then (certainly) they have power to do the one or the other; otherwise he should threaten to destroy his Creature for that which is no waies sinful, nor a Trans­gression of any Law. For it is no waies sinful for a Creature not to do things that are im­possible for him to do; or not to do that, which is possible only for God himself to do. Therefore (without controversie) God doth afford unto unregenerate men (at least if they be not many degrees worse, and more hate­ful unto him, then simply as such) suffici­ent abilities, and means, whereby to become new men, or make themselves new hearts. There is hardly to be found amongst men a Tyrant so Barbarous, Bloody, or Inhumane, who when he hath cut off the leggs, or feet, of any of his Subjects, though for some mis­demeanour, will further threaten him with Death, unlesse he shall runn as fast as his lightest Footman, or swiftest Horse in his Stables.

Quest. 8.

What is the tenour of your second place? and how do you argue from thence for the point in question?

Answ.

This place conteineth these words: There­fore I will judge you, O house of Israel, every one according unto his waies, saith the Lord God: Re­pent, [Page 117] and turn your selves from all your Trans­gressions: So iniquity shall not be your ruine. Cast away from you all your Transgressions; whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye die, O house of Israel. For I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn your selves, and live yee. In these words the great duties, or works of Repentance, Sanctification, Regeneration, Mortification, (I might add, of Self-denial also,) are not only, or simply required by God of men them­selves, but with a very gracious, and com­passionate expostulation about the misery, which they would certainly bring upon their own heads, if they did not perform them [for why will ye die, &c.] together with pro­mise upon promise, of favour, life, and peace, in case they did perform them: [so iniquity shall not be your Ruine:] and again [turn your selves and live yee; That is, and yee shall certainly live.] Now it is broadly inconsistent with that most gracious and merciful disposi­tion unto the Children of men, which the Scriptures in a thousand places ascribe unto God, to promise good things unto them, as life, peace, safety, &c. only upon such conditions, or termes, which he knows to be utterly impossible for them, yea with all the help, or means which he intends ever to afford them, ever to perform. This would rather be most cruelty to insult over poor [Page 118] creatures in misery, then either to compassi­onate them, or to counsell or direct them how to deliver themselves and make an es­cape. Therefore (doubtlesse) this contexture of Scriptures maketh it as clear as the light at noon-day, that men, even whilest they are yet in their sins, and unbelievers have a sufficiency of Grace, power, and means vouch­safed unto them by God, to make themselves new hearts, and new spirits; to repent, and turn themselves from all their Transgressions, &c.

Quest. 9.

What is your third (and last) place of Scrip­ture, to prove your Assertion?

Answ.

This place containeth only these few words And he [the Lord Christ] marvelled because of their unbelief. If the people, at, or because of, whose unbelief, Christ is said to have marvel­led, were in no sufficient capacity by all the grace, nor by all the means of grace, gran­ted unto them, to have believed [and conse­quently, to have made themselves new hearts, to have sanctified themselves, &c.] there had been no reasonable, nor (indeed) tole­rable cause, why Christ should marvel at their unbelief; at least, if it be supposed that this their incapacity of believing, was known un­to him: and ignorance in this kind cannot he supposed in him, who searcheth the hearts, and the reins of the Children of men. Revel. 2.23. For what occasion is there in the least, [Page 119] that a man should marvell, because a Crea­ture acteth not, beyond, or above, the sphere of his activity, as that a man should not flie like a bird in the aire, that an ox should not run swifter then a grey-hound, or the like? For a person to marvell that a man doth not believe, whom he knoweth to have no pow­er of believing, and to marvell that a stone doth not speak Hebrew or Greek unto him, are passions much of one and the same con­sideration.

Quest. 10.

What are now your Reasons, and grounds, which strengthen your belief of the Doctrine you maintain, concerning a sufficiency of power given by God unto men, whereby to sanctifie, and rege­nerate, and deny themselves, to mortifie the deeds of the Flesh, &c.

Answ.

There are many Reasons, which prevail o­ver my judgment to conclude the said Do­ctrine to be a Doctrine of Truth; but more especially, Seven.

Quest. 11.

What is the first of these Reasons?

Answ.

If God should not, upon the account of Christ, and of the Grace brought by him un­to the World, invest Adams posterity with a sufficiency of power to do all things, simply and absolutely necessary for their salvation (and oonsequently, to perform the duties of [Page 120] Sanctification, Regeneration, Mortification, and Self-denyal; these, at least in some de­gree, being absolutely necessary unto Salva­tion) be should deal with much more ri­gour and severity in the second Covenant, which yet is a Covenant of Grace, and u­sually so called, then he did in the first, which being a Covenant of Works, was very per­emptory, though righteous and just, deny­ing all mercy to transgressours. For, al­though in the first Covenant, he was very strict and severe against Transgressours, yet he was thus far gracious and indulgent unto his creature Man, that he required nothing of him, no service, no act, or acts, of obe­dience to perpetuate himself in a state of blessednesse, but what he was fully inabled by him to perform. Therefore if it should be supposed, that now under the Covenant of Grace, he imposeth such duties, services, or works, upon men, as absolutely necessary unto Salvation, which are impossible for them to perform, he must needs be much more hard and severe in, or under this Co­venant (at least to the generality of men) then he was in the Covenant of Works?

Quest. 12.

What is your second Reason?

Answ.

Because, the Scripture very frequently, re­proveth, shameth, and condemneth, those who do not repent, do not believe, are not [Page 121] sanctified, are not regenerate &c. by the examples and worthy behaviour of those who do repent, and believe, who are sanctified, regenerate, &c. Passages of this import are at hand in great numbers Matth 12.41. Luk. 11.32. Mat. 21.31, 32. Heb. 11.7, &c. Now if those who do repent, and believe, who are sanctified, regenerated, &c. have a suffi­ciency, yea, a super-sufficiency of power, a power which necessitateth them unto all these; and those who, on the other hand, do not repent, do not believe, are not sanctified, nor regenerated, &c. shall be supposed to want a sufficiency of power, and to be utter­ly unable, to attain unto them; the atcheive­ments and attainments of the former, do no ways put to rebuke, or shame, the fallings short, or non-performance, of the latter. As the rich-men, who (as our Saviour observed) out of their abundance, cast in much into the Treasury, did not by their liberality upon such terms, at all condemn, or shame, the poor widdow, who cast in two mites only: Nay, she with her two mites received a more honourable testimony from the Lord Christ himself, then all they with their great gifts; because what they gave, they gave out of their superfluity, and so much coming from them, was lesse considerable; whereas the widdows two Mites was all her Substance. In like manner, if men, as yet unholy, and un­regenerate, be supposed to want power, and [Page 122] ability to believe, to become holy, regene­rate, mortified, &c. yet doing what lyeth in them, and is in their power to do, towards believing, sanctifying of themselves, &c. they may well be had in greater honour for this, how little soever it shall be supposed to be, then those that shall believe, become sanctified, regenerate, &c. upon the account of their attaining unto all these, if it be supposed that they had a redundancy of power to per­form them; or however, cannot be shamed, or justly censured, by their attainments.

Quest. 13.

What is your third Reason?

Answ.

If men meerly carnal, and unbelieving, want power and means sufficient to believe, or to attain unto things simply necessary to salvation, as Sanctification, Regeneration, &c. then are they not in equity lyable unto punishment for the want of these things, or for their disobeying those commands of God, wherein he requireth them at their hand. As Adam had not contracted any guilt of sin by eating of the forbidden fruit, had he not been endued with power to have refrained: So neither do any of his posterity incur any pe­nalty due unto sin, either by doing any thing, which is not possible for them to forbear; or by not doing any thing, which is impossi­ble for them to do. For according to the proceed of that equitable Rule amongst men [Page 123] (approved by our Saviour, Luk. 12.48.) To whom men have committed much, of him they will ask the more; and consequently, to whom they have committed little, of him they will ask little; follow we still the said Rule close, it will lead us unto this; that to whom men have committed nothing at all, of him they will ask nothing: according (I say) to the ducture of this rule, it clearly follows, that where God with-holdeth or denyeth, power to obey, he requireth not the debt of trans­gression; I mean punishment. Only those Servants were called to account by their Ma­ster, to whom he had delivered his goods, and who had received talents, one, or more; that is, a sufficiency of power to do the things re­quired of them.

Quest. 14.

What is your fourth Reason?

Answ.

If men have not a sufficiency of power vouchsafed unto them by God, whereby to repent, believe, to be sanctified, regenerated, mortified, &c. then have wicked, unholy un­regenerate men, &c. a sufficient excuse to plead before God, for, and under, their dis­obedience to those Commandements of His which require these, and such like duties, of them. An impossibility to obey, or to per­form what is commanded, is a just and rea­sonable excuse, not only for not obeying, or not performing the things commanded, but [Page 124] even for a neglecting, or non-endeavouring such performances. As he, that for the sa­ying of his life, should be commanded to flie through the air like a Bird beyond the Seas, were excuseable, although he should never go about the making of himself wings. Yea, if wicked men were before the Judgement Seat of God, capable of the grand excuse, impossi­bility to do that, which was absolutely ne­cessary unto Salvation, he should suffer disap­pointment in that great Projection of his wherein he hath projected (as the Scripture testifieth) the making them inexcuseable, or the leaving them without excuse, Joh. 15.22. Matth. 22.12. Rom 1.20 Rom. 2.1. Rom. 3.19.

Quest. 15.

What is your fifth Reason?

Answ.

Because, if wicked men had not a suffici­ency of power and means from God, to do the things under present consideration, and oft-mentioned, there could be no matter, of which the worm that never dyeth, should be bred (of which worm our Saviour speaketh twice, Mark. 9.44, 46. and the Prophet Esa. once, chap. 66. ver.24.) and so a very great part, if not the greatest, of that punish­ment, with the suffering whereof in Hell wicked men are threatned by God, to work their hearts to a dread and abhorring of sin: would be taken out of the way; and so Hell [Page 125] it self, in effect, abolished. For this worm of wicked men, that never dieth, can in rea­son be nothing else, then what Jerome of old conceived, and described it to be, (whose no­tion herein is more generally imbraced by men learned in the Scriptures, since) viz. the Conscience of wicked men tormenting them, because, through their own default and sin, they are now deprived of that good, which the Elect of God enjoyVermi [...] qui non morietur, & ignis quî non extin­guetur, à plaerisque accipitur conscientia peccato- [...] rum, quae­ [...]orqueat in suppliciis constitutos, quare viti [...] suo atque peccato caruerint electorum bono. Hie­ron. in Isa. 66. ult. If such men were not fully convinced in Hell, that it was in their power, whilest they were yet living in the world, to have kept themselves out of that place of torment, which must have been by doing all things absolutely necessary to Salvation, tlheir Consciences would be so far from increasing their punishment by tor­menting them, that they would rather com­fort them against their sufferings otherwise, by suggesting to them that had they, in the days of their flesh, done their uttermost, yet could they not have escaped the coming into that place of torment, whither they have been sent by the irrevocable and irresistable eternal Decree of God. Any circumstance, which qualifieth the guilt of the offence, for which a man is punished, easeth the bit­ternesse or evil of the punishment (propor­tionably).

Quest. 16.

What is your sixth Reason?

Answ.

If wicked men could truly plead, that God gave them not power, whereby to believe, to sanctifie, to make themselves new hearts, &c. we generally to do all things absolute­ly necessary for their Salvation, they might wash their own hands in Innocency from the bloud of their Souls, and resolve their destru­ction into the will and pleasure of God, as the principal, yea, (in effect) the sole cause of if. For he that can, without sinning him­self, prevent the sinning of another, who cannot but sin, unlesse he be kept from it by the interposure of the other, and shall refuse, or neglect to do it, is more justly chargeable with the sin committed in such a case then the actor in it, and he that committeth it; how much more, when he might without the least trouble, losse, or inconvenience to him­self, have prevented the committing of it? He that shall build an House with rotten or insufficient Timber, especialiy when he might have built it as cheap, with that which is found, and substantial, is more the cause of the downfal of it, then the crazinesse or in­sufficiency of the Timber. This would be the case between God, and wicked men, if it should be supposed that he sets them forth into the world, lamely and defectively pro­vided of strength and means, whereby to do what he peremptorily and indispensably imposeth on them for their Salvation; at [Page 127] least, if it be not supposed withal, that he supplyeth them afterwards, with what is suf­ficient in this kind. Nor is it either true, or pertinent, to plead, that God gave unto men that sufficiency of power, which we con­tend for in Adam, and that they deprived themselves of it, by sinning in his loyns. For first, It is not like, that God should furnish a creature, being in an Estate of Righteous­nesse, Innocency, and Purity, with means and abilities sufficient and proper, to recover and save it self in a sinful and lapsed estate. Se­condly, neither doth God now treat with Men, one, or other, upon the terms of the Covenant made with them in the loyns of their Father, the first Adam, and so not ac­cording to those abilities, which they re­ceived in him, for the performance of that Covenant; but according to those abilities wherewith he hath furnished them in the se­cond Adam, for the performance of that second, or new Covenant, which in him he hath made and established with the World; according to the tenor and terms whereof he will judge the World, as our Saviour plainly enough implyeth in his Doctrine, Joh. 3.19. And this is the Condemnation, that light is come into the world, and men loved darknesse rather then light, because their deeds were evil. See also (very expresse to this point) Mark. 16.16. Joh. 3.18. (with may others).

Quest. 17.

What is your seventh and last Reason?

Answ.

To teach men, that God requireth of them Sanctification, Regeneration, Mortification, Self-denyal, &c. and all this as peremptori­ly necessary unto Salvation; and yet to teach them withall; that they have no sufficient power given them whereby to perform, or attain unto, any of these; directly tends to beget a very dishonourable and hard notion and conceir of God in the hearts and minds of men, as that he is an hard Master, reaping where he hath not sown, and gathering where he hath not strawed: add in this respect (as in some others also) must needs be a doctrine of expresse consequence to quench and stifle all thoughts, purposes, and inclinations in men towards seeking the face of God, and exercising themselves in duties of Piety and Religion, and using the means of Salvation; yea a doctrine, very plausibly comporting with, and indulging, that carnal slothfulnesse and indisposition unto spiritual and heaven­ly things, which are so generally found in men. This is apparent from that passage in the Parable, Matth. 25. ver. 24, 25, &c. where the Servant, that was so hardly perswa­ded of his Master, as that he was an hard man, reaping where he sowed not, &c. is charged with being both sloathful and wicked, v. 26. There­fore that opinion, which denyeth a suffici­ency [Page 129] of power to be given by God unto men, whereby to sanctifie, regenerate them­selves, &c. is very dangerous, and an open Enemy to all Godliness, especially in per­sons, who are at present ungodly; although it be true likewise, that the evil influence and tendency of it in this kind, may be (and in some is) over-balanced with other prin­ciples of a better and more pious inspira­tion.

Quest. 18.

But how can the truth of such an opinion, for which you have pleaded by the seven Ar­guments last recited, consist with the truth of all those places of Scripture, which attribute the Sanctification, Regeneration, Conversion of men, and every saving work wrought in them, unto God, and his Spirit, or grace? Places of this import are these (with many other like unto them), And the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayst love the Lord thy God, &c. Deut. 30.6.—that ye may know that I the Lord do sanctifie you. Exod. 31.13. And I will give them one heart, and one way, that they may fear me for ever, &c. Jer. 32.39.— But I will put my fear in their hearts, that they shall not depart from me, ver. 40. Which are born not of bloud, nor of the will of the flesh, not of the will of man, but of God. Joh. 1.13. Of his own will begat he us with the Word of Truth, Jam. 1.18.

Answ.

These, with all other Texts and passages of like import, are well and clearly consi­stent with that Doctrine, which asserteth a sufficiency of power vouchsafed by God un­to men, whereby to sanctifie, regenerate, and deny themselves, to mortifie the deeds of the body, and generally to act and do every such thing, which God hath declared to be of absolute necessity for their Salvation. The fair consistency between this Doctrine, and the Texts of Scripture mentioned (with their fellows) may be well understood by these, and such like considerations.

1. It is one thing to be able, or to have a sufficient power for the performance or do­ing of a thing: an other, to exercise, or make use of, this power, for the actual perform­ance thereof. Christ had a sufficiency of power to save himself from death, Matth. 26.53. Joh. 10.17, 18. but he made no use of this power for such a purpose. Men may be inabled by God to make themselves new hearts, and new spirits, &c. and yet not be made willing by him, no nor of, nor by them­selves, nor by any other creature, to do it. Power to do that which is good, without a will to imploy it accordingly, is a just ground, and the only just ground, of condemnation and punishment.

2. Though it be supposed that men have a sufficiency of power to make themselves [Page 131] new hearts, and further, that their hearts are made new; yet it doth not necessarily follow from hence, either that these new hearts are made by themselves, by the im­provement of that power, or that they are not made by God. For God can do all things, which he hath inabled the creature to do: yea, and is many times pleased to do such things himself, which the creature, inabled by him to do them, neglecteth notwithstand­ing, and doth them not.

3. It is not unusual in other Writers, nor in ordinary discourse, nor in the Scriptures themselves elsewhere, to ascribe an at­chievement, or exploit, as well, nay rather, to him that shall command, incourage, order the method and means for, the perform­ance and accomplishment of it, as to him that shall act it with his hand. In this respect every saving work that is found in men, may be (in sufficient propriety of speech) ascribed unto God, because he commandeth it, gives incouragement unto men to endeavour it, prescribes methods and means for the per­formance of it, although it be supposed that men themselves are the workers of it, and this out of those abilities which they have received from him, by the use of such and such means vouchsafed likewise unto them, to perform it.

4. It is not improper, nor any uncouth Dialect, to ascribe that, which is actually [Page 132] done and performed by another, unto him that shall furnish and accommodate him with all the strength, power and means, by which be doth accomplish it: yea, that which is performed and done in this case, is principally to be attributed unto him; and secondarily only, and in a meaner respect, unto the other.

5. (And lastly,) When the production of one and the same effect depends upon the joynt-operations, or contributions, of dif­ferent causes, the effect may, in good pro­priety of speaking, be ascribed sometimes to the one of these causes, and sometimes to the other. The Apostle Paul ascribeth the Spiritual birth, or begetting, of believers, unto himself, or his Ministry; For in Christ Jesus I have begotten you through the Gospel, (1 Cor. 4.15.) which yet the Apostle James (as we heard) ascribeth unto God: Of his own will he begat us with the Word of Truth, Jam. 1.18. The reason why this effect, is, and reasonably and truly may be, ascribed as well unto Paul, as unto God, is, Because Paul was [...] a joynt-worker (as himself speaks) with God in it. Many instances of this kind of speaking, are found in the Scriptures. Therefore it is no argument, or proof, at all, that because the works of Sanctification, Re­generation, &c. are so frequently in the Scri­pture attributed unto God, therefore they are not attributable unto men themselves [Page 133] also; or that men have not a sufficiency of power from him to do all those things, by, and upon the doing whereof, they shall cer­tainly attain them, and find them wrought in them.

Quest. 19.

You have declared briefly the general and common nature of these four great Ornaments, or important Qualifications in a Christian Pro­fession, Sanctification, Regeneration, Morti­fication, and Self-denyal; you have likewise more largely shewed, and proved, that God hath endued men with sufficient abilities, in conjun­ction with such a concurrence of his own, which he is graciously pleased to afford unto all men, to possess themselves of them, and to adorn their hearts and lives with them; Can you now fur­ther declare the particular and distinct natures, or properties, of every of them (respectively)?

Answ.

I shall endeavour by the assistance of God, to do this also, being not without hope, but that he hath in some measure enabled me hereunto.

Quest. 20.

What then is that Sanctification, which (ac­cording to the Scriptures) alwayes accompanieth a true Faith, and the state of Justification, into which men are (as hath been formerly said) tran­slated by it?

Answ.

Sanctification, in that notion and sense of [Page 134] the Word, which (as I conceive) your que­stion intendeth, importeth such an impressi­on, work, or disposition, in the heart or soul of a man, by which he is (as it were) con­secrated and set apart for God, and for his service, in works and words, in thoughts and purposes, of righteousnesse and holinesse; be­ing separated and taken off, both in will and deed, from the common, sinful, and pro­fane practises and doings of the flesh, and of the world about him. Or else (which cometh much to the same), It is a serious and affectionate alienation of the Soul from whatsoever is sinfully base, impure, or un­clean, springing from an high approbation, love and liking of things that are spiritually clean, that is, which are comely, and ho­nourable to them that shall do and delight in them, whether they be God, Angels, or Men.

Quest 21.

Why doth God require Sanctification of Men, as a qualification, or condition, without which he will not save them?

Answ.

Because he finds it repugnant to his Wis­dom, and to his interest of Glory, to take any Creature, which hath actually sinned, into that near communion and fellowship with himself in his Glory and Blessednesse, which the state of Salvation importeth; un­lesse it shall first have quitted it self with an [Page 135] excellent and worthy behaviour and demeanour of it self. Now there is no carriage better becoming a creature, which hath re­ceived life, and breath, and all things of pre­sent enjoyment, from God, and yet further expecteth from him far greater things then these, then to estrange and separate it self from all things of a sinful and unclean nature, as being contrary to his will and pleasure; and to devote and appropriate himself to serve and please him in all things that are clean and pure, as well thoughts, as words, and deeds.

Quest. 22.

How, or by what means, may a man, with the ordinary assistance and blessing of God upon his endeavours, raise that great and happy work of Sanctification in his soul?

Answ.

By a diligent and frequent urging, pressing, and importuning his Soul from time to time, with such Arguments and Motives, which are proper to perswade to a setting apart, all the faculties and powers both of Soul and Body, from all polluted and unclean doings, for the serving and pleasing of God in wayes that are pure and undefiled; together with frequent and fervent applications of himself by Prayer unto God to assist and prosper him in his way.

Quest. 23.

What are the Considerations, or Motives, (or [Page 136] some of the principal of them) that are most effe­ctual and proper to prevail with a man to sancti­fie himself (in such a sense, as you have decla­red.)

Answ.

The principal of them are seven.

Quest. 24.

What is the first of them?

Answ.

God himself is Holy, yea most transcen­dently Holy (Esa. 6.3.) that is, alienated and estranged in his mind and will, to a greater distance and degree, then is imaginable by a finit understanding, from whatsoever is sin­ful, impure or unclean. This is a considerati­on or argument that hath much in it to presse the Soul unto Sanctification, 1 Pet. 1.15, 16. Nor is there any walking with God [friend­lily, or peaceably] unlesse we agree with him in his disposition and principle of Holinesse Amos. 3.3.

Quest. 25.

What is another of these Motives?

Answ.

There is no entrance into the new Jerusa­lem, no Salvation of Soul to be expected from God, but only for, and by, those that have made themselves capable of these most high and sacred priviledges by a work of sanctifica­tion in their souls, Rev. 21.27. & 22.14, 15. Heb. 12.14. (with many others.)

Quest. 26.

What is your third Motive unto Sanctifi­cation?

Answ.

That God, in that voice whereby he spea­keth unto men in the Gospel, calleth them unto holinesse of heart, life, and conversa­tion, (1 Thess. 4.7.) Now every call of God unto men, especially in the glorious Gos­pel of his dear Son, whatsoever the tenour or import of it shall be, ought in Reason to be judged of that high concernment unto men as that the obedient harkening unto it must needs, on the one hand, greatly blesse them, and the neglect, on the other hand, bring wrath and judgment upon them.

Quest. 27.

What is your fourth Motive.

Answ.

That as God, in the Gospel, inviteth and calleth men unto Holinesse, so he inwardly prompts them unto it, stirrs up desires in them after it, and worketh inclinations towards it; yea and is alwaies ready to aid and assist, to blesse and prosper them in their reall and faithful endeavours for the attainment of it, without whose aid and blessing in this kind, the best endeavours and ingagements of men would be in vain: in which respect he is said to sanctifie them. (Joh. 17.17. Eph. 5.26. 1 Thess. 5.23.) as he is said to build the house when he blesseth and prospereth the labours [Page 138] of those that build it. Psal. 127.1. Now what­soever God promiseth, or declareth himself ready to assist, and co-operate with men in, and for the obtaining of, may well be pre­sumed to be a matter of most desirable con­sequence unto them, and such, which they should most willingly travail in the use of means to procure. This Motive is used in a like case, by the Apostle, Phil. 2.12, 13.

Quest. 28.

What is your fifth Motive to quicken men to the study of Sanctification.

Answ.

Holinesse is the fairest Lineament of the Image of God in men, and makes them like unto him (Eph. 4.24.) and so ennobleth, and advanceth the nature of man to the highest pitch of reall honour and dignity, of which it is capable in this world. And in this respect the Holy Ghost oft commendeth it under the notion and name, of Glory, 2 Cor. 3.18. Eph. 5.27. 1 Pet. 2.9. Psal. 16.3. and else­where.

Quest. 29.

VVhat is your sixth Motive of the same ten­dencie with the former?

Answ.

As Holinesse makes men like unto God in his Nature (in which respect, Holy men are said to be made partakers of the divine Nature; 2 Pet. 1.4.) So it advanceth them to a con­siderable degree of likenesse unto him in his [Page 139] condition; I mean, in respect of the injoyment of himself, and of all he possesseth (Heaven and Earth with all the Hosts of them), upon tearms of the richest and highest contentment and security that may be. He that is Holy, may converse with himself, as with an An­gel of God, with Joy unspeakable and full of Glory; may be secure, or assured, that God is with him; and so need not care, or fear, who they are that are against them, Rom. 8.31.

Quest. 30.

What is your seventh and last Motive to per­swade unto Sanctification?

Answ.

A person that is Holy, (to speak with reve­rence) giveth the right hand of fellowship unto Jesus Christ, and falls in with him in ma­naging and carrying on that great and blessed design of his, the saving of the world. For they that are Holy, shine as lights in the World (Phil. 2.15.) whereby they both shew the waies of Life and Peace unto men going astray and wandring in the dark and slippery paths of Death; and withall by their example, give steady and certain information unto them, that these waies are passable by flesh and blood, and may be walked in by men with great joy and contentment of Soul. Now what can be more taking with the Spirit and Soul of a man, then to move in the same sphere with Jesus Christ, and to have his heart & hand [Page 140] lift up unto the same enterprize and undertaking with him.

Quest. 31.

You have shewed the nature of Sanctification, and some principal Motives to inflame the hearts of men With desires unto it. Can yon proceed, and doe the like in the great work of Regeneration? And first can you briefly declare the Nature or substance of it, or how it affecteth, or altereth the Soul?

Answ.

Regeneration (I conceive) is such an im­pression, or work, upon the heart or soul of a Man, by which having been prevented, and corrupted, with pride, ambition, cove­tousnesse, malice, envy, inordinate self-seeking, unbelief, prophanesse, &c. partly through the aptnesse of flesh and blood (especially whilest it is yet in the heat and strength of it, and hath not been antidoted with sound wis­dome, and much consideration against them) to ingender and breed such evill affections in, and of it self; partly through the evill ex­amples and customes of the world round a­bout it; is, by the power of the word of God and the effectual consideration of the great concernments therein held forth unto him, restored (in some good measure and degree) to that innocency, humility, and simplicity of heart, or to that freedome from those, and the like unnatural, unworthy, and sinful dis­positions, wherewith he was at first born in­to [Page 141] to the world. That Regeneration is some such Restauration, or return, as this, might be argued and proved from these words of Christ to his Disciples; (as likewise, from o­ther Scriptures); verily I say unto you, except ye be converted, and become as little Children, ye shall not enter into the Kingdome of Heaven. Mat. 18.3.

Quest. 32.

How, or by what means may a man come to be regenerate, or to return, and be brought back to his native innocency, humility, and simplicity, having been vitiated and corrupted with wicked and sinful dispositions of a contrary nature and import?

Answ.

The means in general, was briefly menti­oned in the description of Regeneration now given; viz. The power of the word of God, and the effectual consideration of the high and great concernments held forth there­unto men, (still supposing the blessing of God upon the means used by men, as Sove­raignly necessary for the production of ef­fect desired.)

Quest. 33.

But what are the means in particular, or some of the chief of them?

Answ.

The means of Regeneration in particular are chiefly six.

Quest. 34.

What is one of these means?

Answ.

To fill the judgment, and conscience, with convictions, both from the Scriptures, and from principles and grounds in reason, that without making us a new heart, and a new Spi­rit, that is, without a work of Regenerati­on, there is no entering for us into the King­dome of God, no escaping the vengeance of eternal fire.

Quest. 35.

What is a second means contributing towards the great work of Regeneration?

Answ.

To constrain the heart and conscience from time to time, to lie quiet and still, for some space of time, under the dint and force of such convictions, before they remove, or dis­pose of themselves, to any other object, that so they may feel the just and full weight and importance of them to perswade men to the great duty of Regeneration, or making them new hearts, and new Spirits.

Quest. 36.

What are the Scriptures or some of the chief of them, from which the judgments and consciences of men may be filled with such convictions as you speak of, viz. that without Regeneration there is no Salvation to be expected from God?

Answ.

The Texts of Scripture of this import, are many: yea there is no truth relating to a Christian profession, either more frequently, or more plainly avouched in the Scriptures, then this, or the substance and clear import of it. That of our Saviour is alone sufficient to raise the conviction we speak of in the judg­ments and souls of Men. Except a man be born, again he cannot see [that is, enjoy] the King­dome of God, John 3.3. To which these may be added (with many others) and considered at leisure Ezek. 18.31, 32, Mat. 18.3. Ioh. 3.5. Iam. 1.18. 1 Cor. 6.9, 10. Act. 3.19.

Quest. 37.

VVhat grounds in reason are there to convince the Conscience of man, that without a work of Re­generation upon him, he cannot be saved?

Answ.

Amongst many others, there are these two, very pregnant and near at hand.

First, God is a God of judgment (Mal. 2.17. Esa. 1.27.) and therefore must needs di­scern and put a difference between those, who in obedience to his command, make them­selves new hearts, and new Spirits, and those who turn their backs upon his charge in this kind, and hold on their course in the stubbor­nesse and impenitencie of their old corrupt and wicked hearts unto the end. Therefore Salvation being a reward judged meet by him [Page 144] to be bestowed upon the former, he cannot judge it meet likewise to be conferred upon the latter.

Secondly, God is a God of Truth also, and this as well in his threatenings, and execution of them, as in his promises and performance of them. (See 1 King. 14.11. Esa 1.20. Ier. 4.28. with many the like.) Therefore ha­ving threatened men with exclusion from his Kingdome, and with the vengeance of Eter­nal fire, unlesse they shal be regenerate, there is no place left for any question, or doubt, whether persons living and dying unregene­rate shall be saved, or no.

Quest. 38.

What is a third particular means for the pro­moting and effecting the work of Regenera­tion?

Answ.

Clearly and distinctly to understand and know, what a new heart meaneth, or what change, or alteration, is made in the heart or soul by a work of Regeneration. For unlesse this shall be in some good measure known, a man cannot tell what to do, nor how to go to work, to perform the will and com­mand of God in making himself a new heart.

Quest. 39.

What is that new heart the making whereof seems to be the work of Regeneration?

Answ.

Although the work of Regeneration neces­sarily requireth the making of a new heart; yet the heart that is made new, may have, yea and ought to have, more put into it, then the work of Regeneration, strictly taken, neces­sarily requireth. For the work of Regeneration thus understood, and as it was lately descri­bed, requires only a return in the heart, or soul to those worthy qualifications of inno­cency, humility, simplicity, &c. with which a man was first born into the world, and from which he degenerated and declined by a cu­stomary and frequent hearkning unto, and o­beying the suggestions of Sathan, the moti­ons and insinuations of his own flesh, and by comporting with the manners and examples of the world about him: Whereas, his heart being thus farre renewed, or made new, by the precise work of Regeneration, he ought yet further to renew, enrich, and adorn it with knowledg, faith, holinesse, fear of God, &c. So that the change, or alteration, made in a man by a work of Regeneration, is from an injurious, proud, ambitious, malicious, envi­ous, crafty and mischievous disposition, unto a righteous, humble, modest, loving, candid, harmelesse, and plain-hearted frame, and tem­per of Soul.

Quest. 40.

What is a fourth means whereby Regeneration may be wrought in Men?

Answ.

The exceeding great and precious promises of the Gospel, being known, believed, frequent­ly and fervently meditated and wrought up­on by the Soul. Whereby (saith the Apostle Pe­ter) are given unto us exceeding great and pre­cious promises, that, by these [viz. known, be­lieved and considered by us,] we should be made Partakers of the Divine Nature, 2 Pet. 1.4. Great hopes and expectations are a na­tural and proper means to raise the hearts of men, and to make a great alteration and change in their principles and dispositions. And if the condition or nature of the great things hoped for, be spiritual and heavenly, and to be enjoyed with, or in the presence of God, the alteration made in men by the hope of them, must in reason be conceived to be from what is more vile, to that which is more excellent. and (indeed) from that which is carnall and earthly, to that which is spiritual and heavenly, and which sympathi­zeth with the nature of God himself.

Quest. 41.

What is your fifth means availeable to the same end?

Answ.

To inform a mans self throughly, and due­ly to consider, that if he shall prevail with his heart to abandon, and devest it self of all its sensual and sinful dispositions and desires, and so to pass over into the state of Regenera­tion, [Page 147] those new dispositions and desires, which shall take place in it instead of the old, will soon be as connatural and pleasing to it (or rather, much more) as these; yea the acti­ons, practises, and waies which are sutable unto them, and unto which they will lead him, will yield as much, or more, even at present, satisfaction and contentment unto him, as his former courses and doings ever did.

Quest. 42.

What is your sixth (and last) means proper to cause the work of Regeneration to prosper in a mans hand?

Answ.

Frequent, and fervent Prayer unto God to blesse and prosper all the other means that shall be used by him, to the obtaining and accomplishing the desired end, it being one of the most appropriate priviledges of God to bring means and ends together, and to grant unto men to eat of the labour of their hands.

Quest. 43.

You have given an account of the nature of Regeneration, and of some means for the rai­sing it in the Soul. Will you now proceed, and declare likewise the nature of Mortification, since this also is imposed by God upon men, on like termes of absolute necessity for their Salvation?

Answ.

Mortification is such a work, or impressi­on upon the heart or soul, by which all those dispositions, and inclinations unto sin, which in the generality of men, are active and live­ly in tempting and drawing them into sinful actions, and waies, are so broken, and the vigour and power of them so infeebled and quashed; that a person mortified to any con­siderable degree, finds himself (as it were) unable to commit sins, for want of will, list or propension hereunto; according to that of the Apostle PAƲL. We CAN DOE nothing against the truth, but for the truth. 2 Cor. 13.8. Consider and compare herewith Gen. 39 9. Mat. 7.18. Rom. 6.2. & 7.18. Act. 4.20. 1 Ioh. 3.9. (with some others).

Quest. 44.

What are the best means to raise, and to ad­vance the work of Mortification in the Soul?

Answ.

To believe with all the might of the soul, and to consider accordingly from time to time that Iesus Christ indured that painful, bitter, ignominious and accursed death of the Crosse, for this great and weighty end (a­mongst others) namely to perswade and pre­vail with men to conform themselves to a likenesse of those his sufferings, in crucifying the old man, and destroying out of them the body of sin, that they might not serve or obey it any more in the lusts thereof. Rom. 6.3, 4, [Page 149] 5, 6, &c. Gal. 2.20. 1 Pet. 4.1.

Quest. 45.

What is another means to help forward the work of Mortification?

Answ.

To have recourse unto the Spirit of God, within us, seriously and humbly desiring him, that because we, through the weaknesse and great indisposition of the flesh, to such a work as Mortification, are exceeding backward and averse to be brought unto it, or to do any thing in it to purpose, and besides by reason of the spiritual darknesse in our minds and un­derstandings, are much to seek how to go a­bout the work, or what to do in it; He will please secretly first to quicken and stirre us up unto it, and then supply and furnish us with such Arguments and Considerations, which are proper and effectual through God, to accom­plish it. But if ye through the Spirit doe mortifie the deeds of the Body, ye shall live. Rom. 8.13. Very great things might be done by the Chil­dten of men, by the ducture, help, and assist­ance of the Spirit of God within them, did they ingage and imploy him accordingly, or as they might, and ought to do.

Quest. 46.

What is a third means to promote the same work?

Answ.

To fil a mans judgment and conscience with strong convictions that there is no Salvation [Page 150] of Soul to be obtained from God without a preceding work of Mortification upon it. A strong and clear conviction hereof kept upon the judgment and conscience, so that they may be made to bear and feel the just weight and importance of it, will soon break the heart of the powers of darknesse in men, and so a­stonish and confound all sensual affections, and sinful dispositions in them, that they will have little list to stirre, or move, or act, their for­mer parts any more.

Quest. 47.

Have you yet a fourth means to propose upon the same account?

Answ.

I conceive that this consideration also will be very serviceable in the work; namely, That though all sensual and sinful propensions and dispositions in men were utterly abolished, and destroyed out of them, they would not find, nor feel, nor have the least cause to complain of any want of them, however they should be deprived of the pleasures which they took in gratifying them, whilest they were in being. As though men having an itching distemper in their flesh, take a pleasure in scratching, yet would they find no inconve­nience in the wholenesse or cleannesse of their skin, although the distemper being removed the pleasure of scratching would be lost. All that which is to be mortified in men, is but superfluity, and may be spared, without the [Page 151] least detriment of any pleasure, satisfaction, or contentment that are in the least degree worthy of men, or needful for any person.

Quest. 48.

May there not yet be found a fifth means to help forward the work of Mortification?

Answ.

Yes (doubtlesse) a frequent, close and fer­vent meditation of our short continuance in the world, together with the utter uncertain­ty of this continuance, as that it may be much shorter, then we are aware of, or do imagine; must needs much abate the heat and strength of all sensual and sinful inclinations. Moses considering, that if he should have pursued and forgive after, the injoyment of the plea­sures of sin, he could have enjoyed them but for a season [that is, an inconsiderable space of time] wrought his heart, even to this choice, rather to suffer affliction with the people of God, (which yet as to flesh and blood is farre lesse eligible, or desirable, then onely to abstain from fleshly lusts, or to forbear superfluous contentments and delights) then such injoy­ments upon such tearms; I mean, the plea­sures of sin, which he knew he could enjoy but for a season, Heb. 11.25. The serious thought of the sound of the feet of Death at our doors cannot (lightly) but be as a Rod of iron in our hand, to break and dash in pieces all worldly, sensual, and sinful motions and dispositions, in the hearts and souls of men; [Page 152] yea though they be very stubborn, and as loath to yield, or give place, as Sathan was to quit his place in Heaven, when he was thrown down from thence by the irresistible arme of God. When the approaches of Death are apprehended, it is but a kind of natural Christianity for them to purifie [or sanctifie] themselves (Job. 41.25.) and consequently, to be as dead before hand, to all worldly or fleshly defilements.

Quest. 49.

Can you not bethink your self of some other means, besides those already mentioned, to cause so good, and great a work, as that of Mortification, to prosper in the hand of him, that is willing to set about it?

Answ.

Considering that lusts, and sinful motions, are but (as it were) the complaints of men, of the straightness of their conditions otherwise, and of their dis-satisfation herewith, with­out them, even as stealing, deceiving, and lying for advantage-sake are (constructively) the complaints of men that they are very poor and know not well how to do, or subsist in the world, without such practises; therefore I judge it much conducing towards the cut­ting them off from the Soul, for men to ac­quaint themselves distincly and throughly, with the unsearchable riches of the grace and bounty of God in the Gospel, and to be much in the contemplation of the unspeakable hap­pinesse [Page 153] and blessednesse of all those that love God; and to feed daily upon, and nourish their Souls with a setled hope and expectati­on of part and fellowship in that great Glory, that shall be revealed in the Sons of God; at the appearing of Jesus Christ, not deducting any thing from the full value, or worth, of such an interest and felicity, nor thinking it in any degree the lesse desirable, or content­full, because it is not of a present enjoyment, but must be waited for, for a season, and un­til the appointed time comes. The very hope and expectation, of such an unmeasurable Hap­pinesse; coming towards a man, being live­ly and pregnant, and not encumbred with a­ny considerable feares or doubtings, will fill the soul with joy unspeakable and full of glo­ry, and be a portion of rich and high content­ment unto it: And consequently, will reduce it to such a state, and frame, that it will not think that it stands in need of any additions, that can be made unto it by any sinful lust, or way of unworthinesse, and so will abstain from them without any trouble; as generous Spirits, being well apaied with their great revenues and estates in the world whereof they are lawfully possest, as they have no need, so neither have they any temptation upon them, or inclination in them, to steal; which persons, pinched with poverty, and not able to bear the smart or pain thereof al­waies have.

Quest. 50.

Have you not yet one means more to offer upon so great and happy a service unto the World, as to further men in the way and work of Mortifi­cation?

Answ.

Inasmuch, as for the most part, and in most men, sinful lusts, and inordinate dispositions and desires, especially when they have been long habituated in the Soul, and so are become next to natural, are very stubborn and not ea­sily subdued, or expelled from thence, and so are (as it were) of kin to that kind of evil Spirit, of which our Saviour affirmeth in the Gospel thus. This kind can by no other means come forth, but by Prayer, and Fasting, Mat. 17.21 Compared with Mark. 9.29. therefore I judg that the same kind of application, (pray­er seconded and strengthened by fasting) made unto God, must needs be very proper and effectual also to dispossesse the hearts and souls of men of those hateful and unclean Spi­rits, pride, covetousnesse, ambition, envy, malice, wrath drunkenness, adultery, forni­cation, with whatsoever else ought, by the Law of Mortification to die. When the A­postle saith, but I beat down [or keep under] my body, and bring it into Subjection, lest &c. (1 Cor. 9.27.) it is the most probable sense of some, that Prayer and Fasting were some of the principle weapons used by him in this warfare against his body. It being the pre­rogative [Page 155] of God to bring means, and ends together [Psal. 127.1. 1 Cor. 3.6. 2 Cor. 10.4. with many others] and he never failing to do it, when his interposure in this kind is by prayer sought for by his Creature [Mat. 7.7, 8. 2 Chron. 15. ver. 4 compared with ver. 7.] though otherwise he sometimes resolves to with-hold the blessing of his concurrence in this kind [Levit. 26.16. Deut. 11.17. &c 28.38. Ezek. 36, 37.] Earnest Prayer made un­to him that the means used by us for the mor­tifying of the deeds of the body with the lusts thereof, may by him find their enterprize, and accomplish their work, must needs prosper accordingly. How much more when the force and prevailing efficacy of it, shall be doubled by fasting; which it self also is an exercise not improper to abate the rankness and impor­tunitie of the sinful cravings of the bodie, which it is still presenting unto and obtrude­ing upon the Soul.

Quest. 51.

You have declared your sense concerning the re­spective natures (with some other particulars a­bout them, both jointly and severally) of those three great points of Christian Religion, Sanctification, Regeneration, and Mortification: will you now shew in like manner, what you judge and hold concerning self-denial: which was the fourth (and last) particular mentioned with the three former? And first what you concieve concerning the na­ture of it?

Answ.

Self-denial is such a grace, or work, in the heart, or soul whereby the person, in whom it is found, is effectually inclined to neglect, relinquish, or part with his own lawful inte­rest or right, whether in matters of profit, or pleasure, or in any the concernments, or con­tentments, of the outer man, or relating to this present world, when either the glory of God, or the interest of the Gospel, or of a­ny truth thereof, or the spiritual wellfare or safety of men, require such a deportment of him, and are like to suffer without it. Such a Christian principle as this in men is, (as I suppose) called Self-denial, because he that acteth according to the nature or guidance of it, doth by such an Action (as it were) deny that there is any such person in being, as him­self, or (which is, in effect the same) that there is any such, to be regarded, or taken care of, by him in matters of this world, in such and such cases. He that acteth self-denyingly, behaveth himself in such an actiō as a man free among the dead (in Davids expression Psa. 88.5.) and not as a member of the society of this world.

Quest. 52.

Is it not then a very difficult and hard work be raised in the Soul?

Answ.

The Lord Christ, you know, hath plainly told us, that strait is the Gate, and narrow is the way, which leadeth unto Life, and few there [Page 157] be that find it. Mat. 7, 14. And (indeed) if the work in the difficulty of it, were to be e­stimated by the wisdome, and strength of men only, it will be found as difficult, as our Sa­viour determineth it to be, that a rich man should enter into the Kingdome of God. With men (saith he, that is, in respect of humane wis­dome and strength only) this is impossible: but with God all things are possible (Mat. 19.26.) meaning, that God, by the excellency of his wisdome, and might of his spirit, is able, and when desired and sought unto, willing, to e­nable men both to do, and to suffer all things whatsoever, that are necessary for their Sal­vation, though they seem to exceed the ca­pacity of flesh and blood never so farre. See and compare Phil. 4.13. 1 Ioh. 4.4. So that there is no reason why any man should be discouraged or troubled at the difficulty of the work, seeing that God is so near at hand to direct and assist us in it, and to blesse us in the use of such means for the raising and effecting it in the Soul, as he hath graciously furni­shed us with for such a purpose.

Quest. 53.

What are the means, which God holds forth unto us in the Scriptures, as efficacious (in the re­gular and due use of them) to inrich and blesse the Soul with the grace of Self-denial?

Answ.

The chief of these means, as farre as my memory at present serveth me to recollect them, are Twelve.

Quest. 54.

What is the first of the twelve?

Answ.

To consider, that the want of this grace in the Soul, renders men uncapable of entrance into the Kingdome of God, as well as the more scandalous and grosse sins of adultery, fornication, drunkenness, covetuousness, extor­tion, idolatry, &c. Iesus then said to his Dis­ciples, If any man will follow me [that is de­sires, or intends, to come, whither I am go­ing, meaning, to enjoy an estate of eternal blessednesse and glory] Let him deny himself, and take up his crosse [daily, saith Luke] and follow me; [meaning, that it was in vain for any man to expect part or fellowship with him in the glory and happinesse of the world to come, unless he followed, or imitated, him in his example, and practise, of self-denial, in this world.] Mat. 16.24. This Item and un­changeable Decree of God concerning the e­ternal Salvation of men, partly for the cer­tainty and indispensableness of it, partly for the vast consequence and concernment of it unto men, our Saviour inculcates over and o­ver, either in expresnesse of words, or in sense and import, and the Holy Ghost was carefull to make his records answerable, directing three of his Evangelists to give knowledg unto the world of the re-iterated words, and say­ings of Christ, to that effect or purpose. See and compare Mat. 10.37, 38, 39. Mat. 16. [Page 159] 24, 25. Mar. 8.34, 35. Luk. 9.23, 24. & 14.26, 27.33. The force, and rich contri­bution of this means towards it's end, see mentioned in the answer to the 37 & 46 que­stion of this Chapter.

Quest. 55.

What may be another means to work the heart of a man to a self-denying frame?

Answ.

Seriously, and joyfully to consider, that as a self-seeking or self-confessing frame of Spi­rit (as we even now heard) brings upon men inevitably without repentance, the venge­ance of eternal fire, so on the other hand that the self-denying Spirit, lately described, being retained, and persevered in, is alwaies accom­panyed with Salvation. If any man (saith Christ, as we lately cited the words) will come after me, let him deny himself, and take up his Crosse and follow me [clearly meaning and implying, that all those that would be willing to fellow him in his blessed example of self-denial and taking up his Crosse, should certainly arrive at the like blessed estate with him in joy and glory] Mat. 16.24. Peruse at leisure these places more abundantly evidencing the same truth, Mar. 8.34, 35. Mat. 10.39. & 16.25. Luk. 9.23, 24 Mar. 10.29.30.

Quest. 56.

What is your third means to promote the same work?

Answ.

To consider, that when we shall deny our selves in any of our dearest enjoyments in the world, or expose them unto losse, shew­ing our selves ready and content to part with them for Christ, or for the Gospel's sake, if God seeth it expedient for us that we should notwithstanding retain the possession of them and enjoy them still, we shall be never the far­ther off from them, by laying them down at Christs feet in such a case. Notwithstanding Abraham offering up his only Son Isaack upon the service of the will and command of God; yet he enjoyed the comfort, and content­ment of his company all the dayes of his life. In like manner, those three Servants of God, Shadrach, Meshack, and Abednego, denying themselves in all they had, or could ever hope to have, in this world, even in their lives themselves, to avouch the honour of their God against those, that trampled it under their feet, kept the full possession of their lives notwithstanding; nor did the least hair of any of their heads fall to the ground by that high act of love and faithfulnesse unto their God. Dan. 3. The like instance we have hi Daniel, Dan. 6. So Priscilla and Aquilla are said to have laid down their necks for the sa­ving of Pauls life (Rom. 16.4.) and yet they lost not their own by it. The Church-histo­ries afford examples of this kind in great num­bers.

Quest. 57.

What is a fourth means whereby the heart of a Man may be wrought to a self-denying frame?

Answ.

To consider, that in what diserable enjoy­mennt soever we shall at any time deny our selves, if God shall please (and oft times he is pleased, as was lately shewed) to conti­nue the possession of it unto us (notwithstan­ding the devoting and consecrating of it un­to God) is like much to altar the property of it for the better, and to double and treble the comfort, benefit, and contentment of it un­to us afterwards. As men raised from the dead, were supposed of old to have a greater excel­lency of worth and power then those that had only lived, and not passed under that change, Mat. 14.1, 2. In like manner those earthly comforts and good things, which have been as dead unto us by being offered up by us in sacrifice upon the service of God, or any the concernments of his Glory, if they be again made alive unto us, by being delivered back into our possession and enjoyment by God, are like to be so sanctified by having been for time, and upon such tearms in his hand and possesion, that they shall ever after be unto us as a barren land made fruitful, and yield a seven-fold proportion of sweetnesse, con­tentment, and delight above their former rate. Thus the lives of those three Servants of God (of whom we lately spake) wherein they had [Page 162] denyed themselves, and resigned them up into the hand of God, being restored and re-injoy­ed by them, were attended with more ho­nour, riches, and power, then ever before. Dan. 3.30,. And there is little question to be made, but that Isaack, after his Father had received him (as the Apostle speaks, Heb. 11.19) in a figure from the dead, was a Son of more, and greater pleasures unto him, then at any time before his being laid upon the Altar.

Quest 58.

Your fifth means contributing towards the same end, what may it be?

Answ.

A like consideration, that if God shal please to receive at our hand, and make use of, that good thing of ours, wherein we shall deny our selves for his sake, if it be of that kind of good things, the losse or want whereof may be compensated with other good things enjoyable in this world, as credit, estate, love and respect from, and enjoyment of, re­lations and friends, interest in great men, or the like, this compensation shall certainly be made unto us, in such a case. Doubtlesse the words of Christ (Mar. 10, 29, 30) im­port, and promise, as much as this. And Jesus answered and said, verily I say unto you, There is no man that hath left house, or brethren, or sisters, or Father, or Mother, or Wife, or Children, or lands, for my sake, and the Gospels, [Page 163] but he shall receive an hundred-fold now in that time, houses, and brethren, and sisters, and mo­thers, and children, and lands, with persecutions and in the world to come, eternal life; meaning, that any person, that shall suffer the depri­vation, or losse of these, for Christ sake, shall, amongst the Saints, and friends of Christ, up and down the world, find both persons and things of like comfort, dearnesse, and acco­modation unto him, with those which he hath forsaken for his sake.

Quest. 59.

What is your sixth means to help forward the work of Self-denial?

Answ.

To lay, and keep, the conscience and soul close to this meditation, that how precious, dear, or valuable soever the outward injoiment (whether one, or more,) shall be unto us, which we are at any time called to deny our selves in, and to relinquish for Christ's sake, we shall never come to the like improvement of it in any other way, for our real benefit and ad­vantage, though we should wait for an op­portunity in this kind for an hundred years together. How ever a cup of cold water may be disposed of otherwise, by him that hath it to give, it will be but as spilt upon the ground, and produce nothing to him, in com­parison of what he may make of it, by giving it freely unto one of Christs little ones, in the name of a Disciple. Verily I say unto you [Page 164] (saith Christ) he shall in no wise lose his reward [meaning, according to the constant import of such a kind of expression in the Scripture, he shall most certainly be most bountifully and magnificently rewarded] Mat. 10 42. If a cup of cold water only parted with for Christ s sake shall turn to so blessed an account unto him, who shall at any time deny himself in it; doubtlesse a mans estate, liberty, reputation, relations, and life especially, if he shal deny himself in any, more, or all of these, will, in their return, amount to an unvaluable Trea­sure.

Quest. 60.

What is the means you have to offer in the se­venth place, to help in the work of Self-denyal?

Answ.

Duely to consider, that if we shall deny our selves in any of the good things we pos­sesse, and enjoy in the world, whatever it shall be, the consecration of this as a first fruits, unto God, will sanctifie unto us the whole lump remaining, that is, will obtain such a blessing from God upon all we possess besides, that both the possession of it will be the better secured unto us, and the use and enjoyment of it more incline and dispose us to the service of God. (For both these, I suppose, are intended, when any outward good thing is said to be sanctified unto men.) But give Almes (saith Christ to the Pharisees [Page 165] Luk. 11.41.) Of such things as you have [or, according to what you have, at present, and are able to give] and behold, all things are clean unto you; meaning, (as I conceive) that a consecrating or devoting a reasonable proportion of their substance unto God, as he requireth, would free their whole estates from such incumbrances, unto which the possessi­ons and enjoyments of most men are obnox­ious through the displeasure of God against them for neglecting him in his just preroga­tive in that kind.

Quest. 61.

What is your eighth means conducing to the same end?

Answ.

To ingage the heart and soul much to con­sider, that whatsoever it shall be, wherein God shall at any time call us to deny our selves, in case we should with-hold it from him, and not be willing to part with it upon his account and for his sake, it may soon after be taken from us in some other way (unthought of, and unexpected by us) against our wills; in which case we are no waies like to receive either thanks, acknowledgment, or any other reward for it: but to sustain a dead, absolute, and utter loss of it. Whereas had we been willing to accommodate the interest of God with it, upon his call, we should have been sure to have made a friend (as we use to say) with it, yea the best and greatest Friend, tha [...]is [Page 166] to be found in Heaven, or in Earth: yea and in a short time have received an hundred, I might say, a thousand for one in the return of it.

Quest. 62.

What is your ninth means?

Answ.

To ponder, weigh, and consider, whether that comfort, or enjoyment, wherein we shall refuse to deny our selves, when called by God hereunto, whatsoever it shall be, cre­dit, estate, liberty, relation, one, or more (of what kind soever) yea, or life it self, whether (I say) in case our foolish, unthankful, and unbelieving hearts shall not serve us to part with it freely at such a time, it be not like to wither in our hand afterwards, as bieng bla­sted with the breath of Gods displeasure, and become as a fruitful land made barren for the wickedness of those that dwell in it, so that instead of the former sweet pleasure and con­tentment we reaped from it, from thence­forth it shal yield us little but sorrow and grief of heart, and bitterness of Soul.

Quest 63.

What means do you propose (in the tenth place) to assist weak flesh and blood in the great and diffi­cult work of Self-denial?

Answ.

To take knovvledge, and consider that as we our selves are not our own having been bought with a price, 1 Cor. 6.19, 20.) but his, who [Page 167] hath bought us; so neither is any thing we possess, or enjoy, our own, but by a kind of a faint and under-title, and with reference un­to men: but God is (unquestionably) the true and rightful Proprietour, and owner of what­soever we call ours, in the good things of this world. And this David acknowledged over and over, both in his own name, and in the name of the people, when they offe­red so liberally towards the building of the Temple. All things come of thee, and of thine own we have given thee. And again: All this store — cometh of thine hand, and is ALL THINE OWN. 1 Chro. 29.14, 16. See Hos. 2.9. Hag. 2.9. (with some others.) Now it is a most just and equitable precept of God, with-hold not good from the owner thereof [so the original, and our former translation: our latter hath, to the same effect, from them to whom it is due] when it is in the power of thine hand to do it, Pro. 3.27. But to detain, and with-hold that, which of right belongeth un­to another, not only when he requireth it, but when he hath special occasion likewise for it, it being in our hand and power, aswell to give it unto him, as to with-hold it from him, is an high misdemeanour, and provocation, in the sight of God and men. This is the case of him that shall not deny himself in any thing whatsoever, which he calleth his; when God requireth it at his hand. For though all that any person under Heaven enjoyeth, be by so­veraign [Page 168] Right, and by a title un-disputable, His (I mean, Gods); yet he never requireth the smallest thing possessed by any man, but when he hath need of it, as Christ had of the Asse to ride on into Jerusalem: upon the ac­count of which need only, he sent his Disci­ples to fetch him, and the man-owner was willing to let him go, Mat. 21.23. compa­red with Mar. 11.2, 3, 6

Quest. 64.

What is the means you intend for the eleventh place?

Answ.

Seriously to consider, that if God shall at any time please to receive any thing at our hand of that which is ours, for his own accom­modation and service, it is of as lively, preg­nant, and securing an import, as a sign from Heaven would be, that he greatly loveth and respecteth us, and intendeth favour and frinend­ship unto us at more then an ordinary rate. As the Wife of Manoah reasoned the case with her Husband, when he was affraid of his Life, because of the Vision they had seen. If the Lord would kill us, he would not have re­ceived a burnt-offering, and a meat-offering at our hands &c. Judg. 13.23. And the Scriptures sometimes expresseth the happy condition of men, in respect of the termes wherein they stand with God, by his acceptation of their Sacrifices and Services. Gen. 4.4, 5. Gen. 8.20 21. Psal. 51.19. Levit. 1.4. Mal. 3.4. (with others).

Quest. 65.

What is the last means whereby you conceive that the work of Self-denyal may be raised in the Souls of men?

Answ.

To recommend the preceding considerati­ons with fervent and frequent Prayer unto God for his blessing on them, when you shall take them, or any of them, to serve you in the said great and blessed work. For they in the best imployment, and improvement of them by men, are but like the planting of Paul, and the watering of Apollos, which had signified little to those, upon whom they were bestowed, had not God interposed with them to give the increase. See the Answers to the 27 and 4 [...] Questions of this Chapter. If you shall plant the foregoing considerati­ons in your understanding, judgment, and memory, and then seasonably water them with Meditation and Prayer, you shall most certainly find, and that within a short time, the work of Self-denial beginning to bud and put forth in your Soul.

CHAP. VII. Concerning Prayer: and somewhat in particular, but very briefly, concerning the Lords Prayer.

Quest. 1.

HOw comes that exercise, or act, of Devotion in men towards God, which we call Prayer to find a place in Christian Religion, or in the profession, and practise hereof?

Answ.

Prayer unto God, indefinitely considered, and in the general, is no act, or exercise ap­propriate unto Christian Religion, but is practised by many, amongst whom Christ, or the Gospel, were never so much as named; only at the motion and instance of their con­sciences, no otherwise instructed, or inlight­ned, then by hearkening unto the voice or dictates of those Principles and seeds of di­vine knowledge, which God by nature hath planted in them. Only there is a peculiar kind of Prayer, or way and manner of praying unto God, which is proper to this Religion, and which he hath revealed unto the pro­fessours hereof, as a deportment, or beha­viour, most excellently becoming them, and [Page 171] consequently, as most grateful and accepta­ble unto himself: And this (indeed) is the ge­neral notion, or consideration, under which all duties whatsoever are by him required of Men.

Quest. 2.

What is that Prayer, or kind of praying unto God, which is only taught in the Doctrine of Christian Religion, and practised amongst the professours hereof?

Answ.

To pray unto him in the name of Jesus Christ with Faith of being heard, and accep­ted through him, in whatsoever we shall thus aske in Prayer, according to the will of God.

Quest. 3.

What is it to pray in the Name of Jesus Christ?

Answ.

It is to perswade the heart in praying, or to believe, that what we ask of God, accor­ding to his will, we shall as certainly for Christs sake [that is, by vertue of that glori­ous interest, which Christ by meanes partly of his near relation, and partly of his infi­nite worth and dignity, hath in God, and we through him] obtain, as if Christ himself should in person make the same Prayer for us.

Quest. 4.

Why do you add these words, according to the will of God? Is it not enough to pray in the name of Christ, and in Faith? Or, what do you mean by these words?

Answ.

When the Scripture saith thus, And this is the confidence that we have in him [or towards him, that is, God, by means of Jesus Christ] that if we ask any thing according to his will, he heareth us (1 Joh. 5.14.) that provisional clause, If we ask any thing according to his will, seemeth to include these two things; first that we ask such things only, which are meet and convenient for us, and so adjudged, and declared, in one kind or other, by God him­self. In that absolute model, or prescript, con­cerning prayer (given by Christ), we are, for matters of this life, if not strictly confined, yet graciously taught and directed, only to pray for, our daily bread [in opposition to a praying for riches, honours, pleasures, or a­ny the great things of the world]. Thus A­gur long before, prayed unto God to feed him only with food convenient for him. Prov. 30.8. Therefore it being not according to the will of God, that we should pray for the great things of the World [at least, for our selves] if we make any such Prayer as this unto him, he is at liberty whether he will hear us, or no, notwithstanding any promise of audience made by him. Secondly, The [Page 173] said words of caution, or proviso, according to his will, seem to import this also; that we must be orderly and regular in our ends which we propound unto our selves in asking any the good things of this life of God; as that we ask them not to gratify our lusts with them but to maintain our selves in an honest, com­fortable, and cheerful posture, and condition, for the service of God, and of men (for his sake.).

Quest. 5.

Are there more kinds of Prayer (I mean, of Prayer that is regular, and accepted with God) then one; or but one only?

Answ.

The word Prayer, taken in a large sense (as frequently it is) may comprehend those 4 particulars (mentioned by the Apostle, 1 Tim. 2.1.) as so many subordinate & distinct species under it, [...], supplications, prayers, intercessions, giving of thanks. But here the word Prayers, is to be taken in a strict sense (which may be shewed present­ly). Some make Thanksgiving, to be a part of Prayer: but this seems not so proper, con­sidering the Apostle makes a difference be­tween them, and mentioneth them as two distinct services, or applications of the Soul unto God, Phil. 4.6. Col. 4.2. So that un­derstanding the word Prayer, in a large sense, it may be said, without mistake, that there are several kinds of Prayer: but the pro­per [Page 174] and strict sense of the word, there is on­ly one.

Quest. 6.

How do these 4 kinds of prayer (as you lately said they may be called, Supplications, Prayers, Intercessions, giving of Thanks) differ the one from the other?

Answ.

First, Supplications, are requests made unto God for our own deliverance or preservation from evill; whether in respect of our sins by which we have deserved evill; or of the in­firmity of our present condition by reason whereof we are (howsoever) exposed unto evill. Prayers (in the strict sense of the word) are requests made unto God for the obtaining of the good things, whether spiritual, or tem­poral, of which we stand in need. These two would (ordinarily at least) be joined together in our petitionary applications unto God. Act. 1.14. Phil. 4.6. Intercessions are Requests made unto God for others, whether it be for their deliverance from evill, or for the pro­curing of some positive good things, one or more for them. Rom. 8.26.34. Heb. 7.25. 1 Tim. 4, 5. The verb, from which the word is derived, sometimes signifieth to pray, not for, but against others. Act. 25.24. Rom. 11.2. Lastly, giving of Thanks, is a chearful, sub­missive, and ingaging Acknowledgment, made and tendered unto God, for any good that hath been done by him, whether immediate­ly [Page 175] by himself, or mediately by instruments: either unto our selv s or unto others. This kind of Prayer ought still to be joyned with the former, Phil. 4, 6. Col. 4.2.

Quest. 7.

Whether is it lawful to pray to Angells, or to Saints, or unto any other, whether person, or thing, but God only?

Answ.

The Scripture alloweth no Prayer to be made, either to Angel, or to Saint, but unto God only. It is here plainly affirmed, that God heareth Prayer, (Psa. 65.2.) And there are instances and proofs without number, scattered up and down the Scriptures evincing this to be true: but there is not the least o­verture, or whisper, that either Angel or Saint, whilest remaining in Heaven, hear any Prayer made unto them on the earth. If they did, why should not all flesh come unto them, as the Scripture affirmeth it shal or will come unto God upon the account of so-strongly-at­tracting a propertie. O thou that hearest Pray­er, unto thee shall all flesh come: Psa. 65.12. And elsewhere, David saith, That every one that is Godly shall make his Prayer unto him. Psa. 12.6. So that there are none but ungodly ones left to pray unto Saints or Angels. Nor did Christ, when, upon request, he taught his Di­sciples, and in them, all men, to pray, send them either to Saint, or to Angel, but unto God only: After this manner therefore pray ye. [Page 176] Our Father which art in Heaven, &c. Mat. 6. Luk. 11.

Quest. 8.

Whether is it the will of God, that persons, as yet unregenerate and unbelieving, and whilest such should pray unto him?

Answ.

Yes, (doubtless), for being willing that they should Repent, 2 Pet. 3.9. Mat. 3.2. and Be­lieve. Mar. 1.15. and make themselves new hearts and new spirits (and so become rege­nerate) Ezek. 18.31. why should he be thought unwilling that they should pray un­to him for his gracious assistance whereby to be inabled to perform these great works? es­pecially considering that he hath encouraged even such persons, to pray unto him for the gift of his Spirit, with a promise, and this most emphatically proposed, and with grea­test advantage to procure belief, that, upon their Prayer, he shall be given unto them? If ye then be evil, know how to give good gifts to your Children, how much more shall your hea­venly Father give the Holy Spirit to them that ask him? Luk. 11.13. See also Joh. 4.10.

Quest. 9.

But how then doth the Scripture say, that without Faith it is unpossible to please God, Heb. 11.6. And in another, place: For, what­soever is not of Faith is Sin. Rom. 14.23. Can a person, by a Prayer which is a sin, or wherein he pleaseth not God, obtain so inestima­ble [Page 177] [...] [Page] [...] [Page 179] [...] [Page] [...] [Page 177] a benefit and blessing of him, as the guift of his Holy Spirit?

Answ.

The meaning of the latter saying is only this; that whatsoever a man doth, being un­perswaded, or unsatisfied, in his conscience of the lawfulnesse of it, he sinneth in doing it, although that which he doth in such a case, be, in it self never so lawful & good. And accor­dingly, if he that asketh the Holy Spirit of God, should doubt in his conscience, whe­ther it were lawful for him to ask this Spirit of him, he should (indeed) sin, and not please God in asking it, nor yet (doubtlesse) obtain it by asking. For the former place, where it is said, that without Faith it is impossible to please God, it speaketh not of a Gospel Faith, by which a person is savingly justified; but of such a Faith, for belief concerning God, which may be acquired by the light of nature and hath been found in many of no higher an inspiration; as namely a belief of the Being of God, and of his goodnesse towards those, who are studious and careful to please him, and approve themselves unto him, as it is ex­plained in the latter part of the same verse: For he that cometh to God, must believe that he is, and that he is a rewarder of those, who dili­gently seek him; meaning, that without a be­lief of these two things, no man can, or will, compose and settle his heart to live in obedi­ence unto God, or to depend upon him. But [Page 178] both these perswasions concerning God, may (as hath been said) be found in persons, who as yet do not believe unto Salvation, though by means of them, they be in a ready way hereunto.

Quest. 10.

But is it not as unp­leasing unto God, that a wicked man should take his Name into his mouth (which he must doe, if he pray unto him) as that he should take his Covenant, or Statutes, into his mouth? Or is it not evident, from Psal. 50.16. That he is not willing that a wicked man should do this; the words being these; But unto the wicked God saith, what hast thou to do to declare my statures, or that thou shouldest take my Covenant in thy mouth?

Answ.

The Scripture, neither in this place, nor in any other, by a wicked man meaneth a sim­ple, or meer Unbeliever, or a person char­geable with no other crime, but only that he is not in a state of Grace, or of Salvation; but such a person only who hath some way or other debauched his Conscience, as either with profanenesse, neglect, or contempt of God, Idolatry, Pride, grosse Hypocrisie, Co­vetousnesse, Oppression, Deceit, Cruelty, cu­stomary Swearing, or Lying, Perjury, Malice, Uncleannesse, Drunkennesse or the like; but for the most part the Scripture, by a wicked per­son, understandeth such who have been o­penly Scandalous, and branded with common [Page 179] Infamy for some vicious practise or other, in their Conversation, and remains still impeni­tent and unreformed. And the truth is, that it is not the will of God, or pleasing to him, that such as these, whilest such, should either take his name into their mouths in Prayer? or his Covenant in discourse, in Preaching. But if there be so much as a first fruits of any inward relentings in conscience, for the e­vill of their wayes, or any secret desires of a­mendment, this putteth them into a capacity of praying unto God, at least in private, for his help to perfect the work of their Repen­tance, and this with acceptation, (at least, to a degree) whereas outward Reformation, and this practised for some time, is required in such men, to make them regularly, and with acceptance capable of taking Gods Co­venant into their mouth, and declaring his Statutes.

Quest. 11.

But can any Prayer be made unto God with ac­ceptation, which is not presented unto him in the Name of Jesus Christ, and with Faith in this Name?

Answ.

If he that prayeth unto God, hath that wor­thy and honourable apprehension or opinion of him, that he is a rewarder of those, who di­ligently seek him, although he hath no expli­cit, or expresse knowledge of Christ, or by name, and consequently hath no such Faith [Page 180] in his name, which necessarily requireth such a knowledge of him; yet by means of that implicit knowledge of Christ, which is vir­tually, and (as it were) consequentially in­cluded in that Faith, or belief of his, concer­ning God, [namely, that he is a rewarder of them that diligently seek him,] his Prayer may be accepted by him. The Apostles themselves as it seems by those words of Christ himself unto them, You believe in God believe also in me (Joh. 14.1) did not for a long time, be­lieve explicitely in Christ, (as neither did the Saints, more generally at least, under the old Testament) yet their Prayers (doubtlesse) all this while were accepted with God. Yea when Christ drew up that absolute Modell, or Pre­script, for the Regulation of Prayer, extant Mat. 6.9, 10. &c. and Luk. 11.2, 3 &c he did not so much as mention his own name in it, nor direct, or prescribe any thing about praying in his Name, or out of Faith in his Name, in any formal, literal, or explicit man­ner, but only inclusively, argumentatively, or in a consequential way, as viz when he di­recteth, or prescribeth unto those, who de­sire to pray, that they call God Father: Our Father, which art, &c. that relation in God unto men, winch is imported in this word Father, supposing and including in it that Re­stantation of Mankind unto the grace and fa­vour of God, which hath been procured and effected by Christ in his death, whether this [Page 181] be particularly known by him that prayeth, or no.

Quest. 12.

But doth not this opinion, or Doctrine, that a Prayer made unto God, may find acceptance with him, although it be not tendered or pre­sented unto him in the name of Christ, make void, or (at least) lesse considerable all those pro­mises, directions, and incouragements (so frequent in the Scriptures) by which men are invited, and taught by God himself to present their Pray­ers and Requests unto him in the name of his Son Jesus Christ?

Answ.

No whit more then this opinion, or Do­ctrine, that Salvation was attaineable under the Old Testament, by means of the shadowes, and obscure Representations of Christ in the Levitical Law, doth either abrogate or make void the Gospel, or render it lesse considerable. For as the glory of the Gospel doth not stand in this, that there was no Salvation in the world before that entered into it, but in this, that life and immortality were brought to light by it, the contrivance of that Salvation in all parti­culars clearly discovered, which before were little known, or understood; the means of obtaining it, which before were scant and sparing, most graciously and bountifully en­larged &c. In like manner, neither doth the worth and excellency of those directions, and promises, whereby God would bring men [Page 182] to pray unto him, explicitely and directly in the name of his Son, and with the like Faith in him, lie in this, that no other Prayer but this, shall find any degree of Acceptance with him; But in these Two things ri­ther. First, that by them men are more vigo­rously put upon it to seek after an explicit and distinct knowledge of Christ, that so their Faith in him may be answerable, which must needs add to the comfort and joy of it excee­dingly: Secondly, that they are very proper and effectual to awaken and stirre up the Faith which men have in Christ, when they are a­bout to pray, which must needs cause them to pray with the greater fervency, and so ren­der their prayer proportionably the more a­vailant, or prevalent with God.

Quest. 13.

What is meant by praying, and making sup­plication alwaies in the Spirit, Eph. 6.18.

Answ.

To pray, and make supplication alwaies, in [or with] the Spirit, is to be careful: that whensoever, or as oft-soever as we pray unto God, either for the obtaining of things that are go [...]d, or for preservation from things that are evill, we engage our Spirits [that is, our hear [...]s and souls] effectually in the work that we [...]e not superficial, overly, or remiss, in so important a businesse, making it rather a la­bour of the Tongue, or lip, then of the mind, and spirit, and Soul. The lip and tongue may [Page 183] sometimes be excused from having any thing to do in our applications by Prayer unto God, and the work be wholly laid upon the Spirit, heart, and soul; and the prayer made by these alone, be accepted with him. But as the Scripture saith Psal. 147.10. That he taketh no pleasure in the leggs of a man [meaning for any natural endowment, as of comlinesse of shape, activity or the like, or unlesse their use and motion be guided according to his will]; so neither doth he take pleasure in a­ny mans tongue, or lippes for any thing uttered in Prayer by them, though never so eloquent­ly, with never so pertinent, pleasing or piercing expressions, unlesse they be acted herein by the Spirit [that is by the power and strength of the heart, and soul] of him that prayeth.

Quest. 14.

Whether is it lawful to pray by a Book, or to read all that we Pray?

Answ.

Inasmuch as Prayer is only a representati­on, or tender of the motions and desires of the heart and soul unto God, if we can raise and be accordingly careful to raise, such in­ward motions and desires, as are expressed in the words which we read, supposing these to be regular, and such as are meet to be found in us, and that all along as we read, we be alike mindful to hold forth or tender these motions and desires unto God. I see no suffi­cient ground to condemn praying by a Book, as simply, or in all sorts of men unlawful; [Page 184] when the Master of a Family upon whom it lieth as a Christian-duty to pray with those of his house from time to time, is not guifted with competent utterance. Judge it more con­venient for him when he prayeth with his Fa­mily, rather to make use of a book, then to undertake the duty without it. But as we are justly offended with those, who being health­ful and sound in their limbs, leggs, and feet, are well able to go and walk without crutches; and yet as if they were lame, will ordinarily use them, as the worst and laziest sort of beg­gers are wont to doe; So when men that are enabled by God of themselves, and without the help of a book, to utter and expresse, com­petently (at least) the inward conceptions, motions, and desires of their Souls, if not­withstanding they shall dissemble and (in ef­fect) deny the ability, and guift which God hath given them in that behalf, by making use of a book, or writing alwaies when they pray, They are in Peters condemnation when Paul reproved him for dissembling, Gal. 2.11. &c. When a person desireth to pray private­ly, in the presence and hearing of God only, although his gift of utterance be never so mean, yet I suppose it more convenient for him to make use of it, then of a book, at such a time; partly because God needeth not the significancy of words (nor, indeed any words at all) to come to the knowledge of our desires; partly because guifts by an hum­ble [Page 185] and conscientious use of them, and the blessing of God thereon, are oft times impro­ved, and the imperfection of them (to a good degree) healed; partly also, because the heart is at so much the more liberty to conceive desires, or petitions, of the best accommoda­tion to a mans present condition, and occa­sions, whatsoever they be.

Quest. 15.

Supposing a set Form of Prayer (as it is called) to be, simply and in it self. Lawful, whether is the constant use of it amongsft people, by him who is their mouth in Prayer, more expedient or pro­mising more edification, or comfort unto them, then such prayers, which are from time to time conceived, and uttered, by the guift of prayer, at the same time?

Answ.

A Prayer of a fresh and present concepti­on, when it is uttered, being conceived by the Spirit, or by a guift of Prayer, hath some things in it, which render it more like­ly to edifie and comfort those, that are par­takers of it, then one and the same Prayer still repeated.

First, A prayer that is new, is more like to awaken and engage attention in those that are to joyn in it. Customary things are but as matters of course, which are commonly passed over with little, or no observation. Whereas things that are new, are of kin to things that are strange, after which even they [Page 186] that are but drowsily disposed, wil force them­selves to hearken. God himself makes account that if men should be but able to say, even of his great works, when he bringeth them forth, Behold, we knew them before, that they would despise, or (at least) lesse regard them. Esa. 48.7.

Secondly, A prayer newly conceived by the help of the Spirit of God, comes warm from the heart, and so is more like to convey warmth to the hearts of those that hear it, then a Prayer that is brought out of the memo­ry where it hath lain for a long time dead; Besides, the womb of the memory, and much more of a book is but a cold place, in compa­rison of that of the heart or soul.

If it be said, That a prayer which is brought out of the treasury of the memory may, when it is uttered come from the heart also, and this with as much spiritual warmth, or heat, as if it had been newly conceived here; I an­swer,

The heart cannot in reason, be so much rai­sed, or ingaged with borrowing of, or from the memory, or with delivering out, what is borrowed from hence, as with travailing in birth with new conceptions, and in bring­ing forth these with apt expressions, which must suddainly be found and taken up.

Thirdly, A prayer conceived by a spiritual gift (and such is the gift of Prayer) is more proper for a Church or Church-Assembly, and [Page 187] like to do better service here, then a prayer composed or framed by a natural gift, one or more, as good parts or abilities of learning, rhetorique, &c. And I take this for granted, that no person, that finds, or knows himself to be endued by God with a gift of prayer (and he that is thus endued by him cannot likely be long ignorant of it) will decline the use, or exercise of this guift, and chuse ra­ther to imply his natural gift instead of it.

Fourthly, Praying from time to time, with variety of matter, with new and different petitions, and expressions, doth set forth and commend, upon terms of farre greater advan­tage, the unsearchable riches of the mani­fold wisdome, knowledge and bounty of the Spirit of God, then the constant use of one, and the same Prayer: and consequently, must needs be more like to awaken men to discern and acknowledge the gracious presence of God with them, or among them, in their holy assemblies, and likewise to glorifie him for vouchsafing so much of himself, or of his goodnesse unto men; as it is said; They marvelled, and glorified God, which had given such power unto men, Mat. 9,8. And the A­postle Paul expostulates thus with the Church of Corinth, Know ye not your own selves [though I should not affirm it or remind you of it] how that Jesus Christ is in you [or rather among you in your Church-community; meaning, by a notable presence of his power, and of his [Page 188] grace and love towards you] except ye be Re­probates [or rather, very injudicious and undis­cerning; meaning that those Apostolical gifts and abilities which God had given him for their sakes, and of which they had had large Testimony and proof amongst them, did e­videntiy demonstrate the presence of Christ in the middest of them] 2 Cor. 13.5.

Fifthly, (and lastly) when men pray by a gift of Prayer, the Holy Ghost is at full liber­ty, both to act their Hearts and Spirits in prayer, as he pleaseth, and to prompt them with such Holy motions, and streins of peti­tion, as he judgeth most congruous and com­modious for the respective occasions, of those that are present; and withall, to act their tongues and lipps in praying, and to give them utterance, as he pleaseth: Whereas he that alwaies confineth himself to a set form of words in praying, confineth also the Spi­rit of God either to give him alwaies one and the same matter of Prayer, or a like set form of motions, and desires to present in prayer unto God; or otherwise to permit him to ut­ter words in prayer, which in their significati­ons, have no agreement with the inward im­pressions upon his heart. Besides, he that pray­eth upon such termes, doth not so much speak as the Spirit gives him utterance, but rather as he gives utterance unto the Spirit, or at the best, unto himself.

Quest. 16.

But have not many, either pretended unto, or presumed upon, a guift of Prayer from God, been a shame and dishonour unto the holy Ordinance of Prayer uttering before God, and his people, things that have been uncomely, offending against the Lawes and Rules of this sacred exercise by tauto­logies that is, by unseasonable, importune, and needlesse repetitions of the same things] by broken in-coherent, and distracted sentences, by an immethodical confusion, and preposterousnesse in ordering petitions, by presenting petitions contra­ry to the revealed will of God, and the like? Were it not better then, to prevent so great inconvenien­cies as these, that set forms of Prayer should be constantly used, at least in publique, and where many are present, and that extemporary praying should in such cases, be restrained, or refrai­ned?

Answ.

When many pretending to the knowledge of the truth, and presuming themselves to be orthodox (as few Ministers, yea or Tea­chers of one kind or other, but doe) shall notwithstanding teach errours, and unsound Doctrines publiquely, doubtlesse it is not ex­pedient nor lawful, for the preventing of this inconvenience (though it be farre greater, and of much more dangerous consequence, then any such defect, or miscarriage, [...]n praying, as those mentioned) to confine all teachers to the reading of homilies, or to the reading [Page 190] or getting by heart, all they deliver in teach­ing (although this latter be no means to pre­vent the inconvenience we speak of, because men are like to be as erroneous in penning, as in preaching). It is no way of God, nor justifiable in reason, either to counsel, or con­strain any man to bury that talent of preach­ing, which God hath given him in the earth; and to serve God, and his Church, only with reading what other men have written (though with approbation) to prevent the evill, and danger of being heterodox in his doctrine, in case he should make use of his own proper gift for the raising, handling, and ordering of it. There are better and more Christian re­medies against both the inconveniences men­tioned, both that incident unto praying, and that incident unto preaching likewise, by a personal, private, and appropriate gift, better (I say) then those that have been argued a­gainst: the truth is, that these (as the com­mon saying is), are Remedies worse then the Diseases.

Quest. 17.

Are there any degrees in Gods acceptance of Prayers; so that (for example) though one prai­er find favour in his sight) and be well accepted with him, yet another may please him more, and obtain more Grace, and higher Acceptation with him?

Answ.

We commonly estimate and measure Gods acceptance of Prayers, by his granting the things desired of him herein (though I do not conceive this rule to be universally true: or that the Apostle Paul his Prayer, that the messenger of Sathan, sent to buffet him, might be caused to depart from him, was not accep­ted with God, because it was not granted, 2 Cor. 12.8, 9. Or that it was lesse accepted then many others, that were granred): But as farre as this rule carrieth truth in it, it is plain that there are degrees in Gods ac­ceptation of Prayer, and that such a Prayer, which may prevail with him to the obtaining of lesser, and more common mercies, or favours, yet will not prevail to the obtaining of greater or more signal vouchsafements, although these also may be obtained by ano­ther Prayer, which is of choi [...]er and higher acceptance with him.

Quest. 18.

How can you make this to appear?

Answ.

When the Apostle James saith, that the fer­vent [or effectual fervent, as our last transla­tion rendreth the word] Prayer of the Righ­teous availeth MƲCH, (Jam. 5.16.) he clearly supposeth, that the Prayer of such a person (a righteous man) though it were not fervent in the same degree, yet might to a lower, or lesse degree prevail with God also. [Page 192] And if the Righteousnesse of him that prayeth contributeth towards the acceptation, and prevailingnesse of the prayer with God (which is plainly enough likewise imported in the said Saying) it is not to be doubted, but that when two righteous men, yet the one in Righteousnesse excelling or exceeding the o­ther (which very possibly may be, yea and commonly is the case between two righteous persons) shall pray together, yea and this with equal fervency (and faith too); the pray­er of the one, namely his that excelleth in Righteousnesse, shall have the preheminence in acceptation with God. So when another Apostle writeth thus to the Hebrews. Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I be­seech you the rather [or, somewhat the more earnestly, as the former translation reads it] to do this, that I may be restored to you the sooner Heb. 13.18, 19. He seemeth to imply, that they might procure from God his liberty and return unto them the sooner, if they did quit themselves accordingly in their prayers for him; as it is observed by the Holy Ghost, that, instanr and earnest prayer was made by the Church for Peter when he was so sudden­ly and miraculously delivered out of Prison, and restored unto them, Act. 12.5.

Quest. 19.

How or by what means, may a person come to interesse himself in the great priviledge, or bles­sing, [Page 193] of Praying ferventlie?

Answ.

These considerations laid, and kept close, and warm to the heart and conscience, will stand him in much stead, and do him good service, that way.

First, That when he prayeth, he beateth not the aire, but speaketh in the ears of the living God, whose propertie, yea and glory it is, to hear Prayers (Psal. 65.2.) Yea and can no more lay aside this property, then deny him­self.

Secondly, That when he offereth up pray­ers and supplications with strong cries and tears, (as Christ is said to have done in the aaies of his flesh, Heb. 5.) he forcibly striketh or smiteth upon the tender bowels and com­passions of God, and causeth these to move and work within him.

Thirdly, That when he shall, once, and a­gain, have reaped the fruit of his Prayers, and been supplyed, according to the desire of his Soul, out of the Treasures of the good­nesse, bounty, and power of God, his heart will be filled to the brim with gladnesse and joy hereupon; according to that of our Sa­viour to his disciples; — Ask and ye shall re­ceive, that your Joy may be full. J [...]. 16.24.

Fourthly, That if he shall at any time pray loosely, coldly, drowsily, or as if he cared not much whether he prayed or no, he will expose himself to the eminent danger of lo­sing [Page 194] his Prayer: which may very possibly turn to a matter of sad consequence unto him, and prove either an occasion of his declining in Faith or love towards God; or of a greater indifferency and remisness to pray afterwards.

Fifthly, That it concerns him, both as much as his comfort and peace in this world, and especially as much as the Salvation of his soul in the World to come, do amount un­to, that his prayer findeth acceptance with God: which it is not like to do, if it be per­functory, and sleight, and hath not the strength of the heart and soul in it.

Sixthly, (and lastly). That a mans heart, or spirit can never upon no occasion or exi­gence whatsoever, be called up, and made to give out its lust and strength, to a greater ad­vantage, benefit, or blessing unto him, then when he is to ingage in the great duty and hea­venly exercise of Prayer. If the heart be se­riously pressed, urged, and importuned with the weight and consequence of these, and the like considerations, when a man is upon drawing neer unto God in Prayer, it can­not (lightly) but attend him in the action with the best and uttermost improvement and en­largement of it self, whereof it is well capable.

Quest. 20.

What Faith, or what kind of Faith is it, which is required of a Person in praying, to render his Prayer accepted with God? Is it only a justify­ing Faith; Or is it a Faith or belief, that God [Page 195] heareth, or regardeth our Prayer? Or is it a Faith, or Belief, that God will grant, or give unto us, that which we desire of him in our Prai­er? Or is it some other kind of Faith differing from all these?

Answ.

To believe stedfastly that God both hea­reth, and regardeth our Prayer, and that he wanteth, neither love or goodnesse of will, nor yet any sufficiency of power, to grant us, or do for us, what we ask (only supposing that our Prayer be, for the matter of it according to his will, and presented with some fervency or earnestnesse of desire) is (I suppose) that kind of Faith, which commende [...] our Pray­er with acceptation in the sight of God.

Quest. 21.

But if such a Faith as this availeth (in con­junction with the terms or conditions now mentio­ned) to the acceptation of our Prayer with God, may not he that prayeth be filled with assurance, and this ordinarily, that he shall receive from God the very self-same thing, in specie, or in the letter (as we use to say) which he prayeth for, whatever it be, as whether it concerns his temporal comfort in this world, or his eternall well-being in that which is to come? For it see­meth no hard matter for him that hath any com­petent knowledge of God, to believe stedfastly, both that he heareth, and regardeth the Prayers of all good men, and likewise that he wanteth neither goodnesse of will, towards them, nor [Page 196] power, to grant them their desire. Or may both these be in God, and yet such men be denied the good thing they ask in Prayer of him?

Answ.

Most certain it is, that God neither wan­teth goodnesse of will, or largenesse of heart, towards those that love him, nor yet any sufficiency of power to grant them whatsoe­ver they desire of him. Neverthelesse it may stand with his good will, not alwaies to grant unto them in particular what they desire; no though they desire nothing but according to his will (in the sense formerly declared.In the An­swer to the fourth Question in this Chapter. And yet in this case, the Prayer made upon such termes unto him, may be of good acceptance with him, though it doth not pre­vail with him for the thing particularly de­sired. This is manifest from that denial which the prayer of Paul himself received from God, although it is not to be doubted, but that it was both a Prayer according to the will of God, and preferred with great zeal and fervency of Spirir, yea and thrice (at least) re-inforced, 2 Cor. 12. 7, 8, 9. A like instance for the purpose in hand, we have, if the place be well considered, Luk. 10.5, 6, with Mat. 10, 12, 13. But from the instance (now men­tioned) of the denial returned by God unto Paul's Prayer, it is further evident, that no person can be groundedly confident, that all his Prayers, though framed and presented, [Page 197] according to the will of God, shall prosper to the obtaining of every particular desired in them: No, nor yet that any one of his Prayers for temporal good things, though so fram'd and presented, shall thus prosper or pre­vail.

Quest. 22.

But is not this a great discouragement unto prayer, at least for temporal things, that he that prayeth, can have no full assurance of obtaining what he desireth?

Answ.

Though Saul should have had no assurance of finding his Fathers asses, when he went and travalled up and down to seek them, yet if he had been assured, that in case he should not find the asses, yet in seeking these, he should find a Kingdome, his want of the for­mer assurance, considering the latter, would have been no discouragement unto him from taking pains to seek them. In like manner the assurance which the servants of God have or may have, that when they pray for tempo­rall good things, if they receive not in kind what they ask, they shall receive it in full value, (if not with an overplus) leaves no place, nor pretence for their discouragment from praying for temporal things. And though they can have no absolute assurance that, pray­ing for outward good things, they shall have a return made by God according to the let­ter of their Prayer; Yet have they grounds [Page 198] of hope for their prevailing even in this kind, more rich and promising, then the hopes of men generally are built upon, when their ex­pectations of compassing great things in the world are raised to the highest. God doth not ordinarily turn his back upon the very letter of the prayers of his Saints, which are made unto him (all the Lawes of such pray­ers duely observed) for temporall good things.

Quest. 23.

What may be the reason, why God at any time denieth that temporall good thing, which is sought at his hand by Prayer, when both the person that prayeth pleaseth him, and the prayer likewise pleaseth him, his whole will and plea­sure concerning this duty being carefully and con­scientiously observed in the managing of it, at least as farre as the understanding of a Man is a­ble to discern, and judge?

Answ.

God may have some purpose, or design, of great consequence, at present unrevealed, and unknown to him that prayeth (so that he can­not be bound to take notice of it) which he cannot effect or bring to passe according to his mind, and as his Wisdome hath prescribed the method, and manner of the effecting it, but under such circumstances, or upon such termes which are inconsistent with his grati­fying of him who prayeth (in the case in hand) according to the letter of his Prayer. God [Page 199] sometimes steppeth aside out of the road of his ordinary and standing providence, to ac­commodate the world, or some members of it, with somewhat of great concernment unto them, wherein he could not, at least accord­ing to his mind, gratifie them, keeping his wonted course in his providential administra­tions. It was (and is) the Law, or Rule, of his ordinary providence, to help and deliver righ­teous men out of the hand of the wicked, and to save them, because they trust in him, as David expresly affirmeth, Psal. 37, 39, 40. And elsewhere, to the same purpose very oft. See ver. 24, 25. 38, 33. Of the same Psalm. See again Psal. 55.22. & 145.18, 19, 20. Yet being to put in execution his great and happie Design of Saving a lost world, and not knowing how to please himself in doing it, but by making a breach upon the said Law, he dispenced with it accordingly, and delivered up the most righteous Person that ever was, into the hands of wicked men. In like manner though the granting of righte­ous men the very letter of their Prayer, and this in matters of this life, as well as in things appertaining to Salvation, be the way, where­in his providence moveth and acteth ordina­rily (alwaies supposing their Prayer in this kind to be regular) yet he may sometimes have such a design, either for the signal ad­vantage of him that prayeth, or for some great benefit of the world about him, in one [Page 200] kind or other, which his wisdome dictates unto him, cannot be so commodiously effect­ed, for his glory, unlesse the letter of his Prayer be denyed unto him, and somewhat gi­ven him in exchange for it.

Quest. 24.

But doth not the Scripture require a particu­lar Faith in him that prayeth, that he shall re­ceive, even in kind, the good things which he seeks of God in Prayer (whether it be of the good things of this Life, or of that which is to come) not pro­mising any return of a mans Prayer from Hea­men without such a Faith? Else how are these, with other like places to be understood, And all things whatsoever ye shall ask in Prayer, be­lieving, ye shall receive: Mat. 21, 22. (com­pared with ver. 20.) Therefore I say unto you, what things soever ye desire, when yee pray, believe that ye receive them, and ye shall have them, Mar. 11.24. But let him ask in Faith, nothing wavering: for he that wavererh, is &c. For let not that man think that he shall receive any thing of the Lord, Jam. 1.6, 7? Add to these Joh. 15.7. Jam. 5.15, 16. 1 Joh. 5.15.

Answ.

First, Certain it is, that particular good things have been granted by God unto the prayers of good men, where there was no great confidence, much lesse any full or groun­ded assurance of Faith, that they should ob­tain [Page 201] them. Those Christians that prayed for Peters deliverance out of Prison (Act. 12.) had (it seems) no fulnesse of assurance that they should prevail. For when the Maid brought them tidings that Peter was at the door, they told her, she was mad to say such a thing: and when they could not abate her confidence, yet could they not believe that it was Peter himself; the belief of this, though they had been, and still were in Prayer for his deliverance, was notwithstanding farther from them, then the belief of a most uncer­tain tradition concerning Angels, as name­ly that they should not only appear in the shapes and likenesses of such men to whom they are supposed to be assigned by God for gardians, but that they should also counter­feit their tone and voice in speaking: Then said they (saith the Text), It is his Ange. Verse 15. And vvhen they saw that it was he indeed, it is said, They were astonished ver. 16. By these passages it fully appears, that they had no fulnesse of assurance of obtaining Peters inlargement, at least not so soon as they did obtain it, when they prayed for it. In like manner the prayer of the Leper in the Gospel, being conceived in these words (as all the three former Evangelists record it) Lord, if thou wilt, thou canst make me clean, plainly importeth, that neither had he any height of confidence that he should obtain his cleansing by it; his Prayer, as much de­claring [Page 202] his doubtfulnesse of the will of Christ as his confidence of his power, to heal him, Mat. 8.2. Another like instance we have in him that prayed thus for his Child, being possessed with an unclean Spirit? If thou canst do any thing, help us, and have compassion on us. And being put upon it, and provoked by Christ, to believe, yet did he advance no further then only to such a Faith, which was incumbred with doubtings and unbelief. Yet notwithstanding his Prayer for his Child pros­pered to the obtaining of that great cure, or deliverance which was sought for by it, Mar. 9.22, 23, 24. Therefore

Secondly, by that wavering, or tossing to and fro in Prayer, which hath no promise, but a threatning rather of being sent empty away, seemeth to be meant, not every de­gree of doubting, whether he that prayeth, shall receive according to the letter of his Prayer or no, but an instability of mind, a ri­sing, and falling, a coming and going, an eb­bing and flowing, in his beleif concerning God's hearing and accepting him in his Prai­er, or concerning his Power of doing for him according to his Petition. Such a fluctuation and unsettlednesse as this, in a mans opinion, judgment, or faith, about the great Attributes of God, his truth and faithfulnesse, his om­nisciency, omnipotency &c. is very uncome­ly and unsavoury in him, that professeth him­self a Servant and Worshipper of him.

Thirdly (and lastly) that believing in Pray­er. (Mat. 21, 22. and Mar. 11.24. compared with Mat. 17.20. and Luk. 17.6.) unto which the removing of Mountains, with other mi­raculous Atchievements, is promised, and this (it seems) according to the letter of the Pray­er of such a believing, is not that kind of Faith, or believing, which is required in the whole community of Saints to commend their prayers with acceptation unto God, but that which was required particularly of those, who had the gift of miracles, for the succes­ful exercise of this gift. Of this kind of Faith the Apostle speaketh, 1 Cor. 13.2. im­plying in the context, that it may be in per­sons void of the heavenly affection of Love, which is the right hand of that Faith, that is found in all the Saints, and inseparable from it?

Quest. 25.

Although, when a man prayeth for a temporal good thing, he can have no absolute assurance of obtaining it, be his prayer, in all points never so much according to the will of God; yet when he prayeth upon these termes, for any spiritual good thing, may he not, yea ought he not, to be filled with assurance that now the very letter of his Prayer shall prosper?

Answ.

He may, and ought to be fully assured, that praying as he ought, and continuing thus to pray from time to time, for any spiritual good [Page 204] thing (in reference to himself) which is sim­ply necessary for his own Salvation, that he shall receive from God a return in specie, of his Prayer; because there is nothing in valore in value, that can be given him in exchange. But if he be a Petitioner, either of spiritual good things for others, or of things conducing only towards his own Salvation, but not es­sentially requisite hereunto, although he may have grounds of Hope aboundantly sufficient to ingage him to pray, that even the particu­larity of his Prayer being regular, shall be gi­ven him, yet are there none that I know of, sufficient to build an absolute assurance in this kind upon.

Quest. 26.

Whether is it regular, or meet, to pray conditio­nally, or to desire such, or such a thing of God under this provisional clause, (or the like) If it be thy will?

Answ.

The end of the Saints application unto God by Prayer, being to prevail with him to do, and consequently to be willing to do such things, which they had no sufficient ground to expect that he would do for them, or (con­sequently) that he would have been willing to do for them (for he doth nothing but by the motion of his will) unlesse they had sought them by Prayer at his hand; any such clause inserted in their Prayer as this. If it be thy Will, seemeth to imply one of these two [Page 205] things (both of them inconvenient) either, First, That unlesse God were willing, before their Prayer, and consequently without their Prayer, or whether they prayed unto him, or no, to give them that, for which they pray, they were content to go without it, and willing that God should turn himself a­way from their Prayer; Or, Secondly, That they were very diffident, or much in doubt, whether he would be prevailed with by their Prayer to be willing to do for them, what they desire therein. Whereas that frame of heart, which becometh men in Prayer, requires some degree (at least) of an humble confidence that God, upon and by means of their Pray­er (made unto him according to his will) will become willing to grant them their de­sire, yea though it be in temporal things (in which he seems to take the greatest liberty to change the Prayers of his Saints) unlesse there be such a barre in the way (as was for­merly mentioned) namely, Gods being in tra­vail with some great design of Good, which cannot be commodiously effected, in case he should grant unto such, or such, of his Ser­vants, the letter of their Prayer. Now the best way to expresse the submission of our wills, to the will of God, in such cases, is in that form used by our Saviour upon the same account: If it be possible. O my Father, if it be possible [meaning, if thou hast any o­ther way, as pleasing unto thee, whereby to [Page 206] gloryfie thy self in the Salvation of the world as by my Death] let this Cup passe from me. Neverthelesse [as if he should say, though my desire of self-preservation, especially from so horrid a death, as that which I apprehend I am shortly ro suffer, be exceeding strong, and as great, as great may be] Neverthelesse not as I will, but as thou wilt [that is, as another Evangelist hath it, not my will but thine be done] Mat. 26.39. Luk. 22.42. When our minds, or wills, are strongly set upon any thing, which is of more then ordinary conse­quence unto us then is it most seasonable, and needfull, when we pray for it, to pray with this condition, or proviso, If it be possi­ble; meaning hereby (as hath been hinted) if the granting unto us what we desire here­in, be well-consisting with all thy counsels and purposes otherwise (it being unpossible and (indeed) unreasonable, that any of Gods purposes, or decrees, being all so wise, and holy, and good, should give place to the gratification of any Creature whatsoever.) And in such a case, to have the submission of our wills unto the will of God in that kind prepared, and (as it were) ready drawn up to be exhibited and tendred unto him.

If it be said; But Christ in one place prai­eth thus: Father, if thou be willing, remove this Cup from me, Luk. 22.42. Therefore ie seems no waies inconvenient, to ask any thing of God in Prayer under this conditi­on [Page 207] (expressed) If it be thy will?

I Answer; The words in the original, tran­slated, If thou be willing remove, [...] Id est, uti­nam velles auserre: nam ita, Ei accipi, eti­am cum In­dicativo conjunctum, jam bis no­tavimus. Hug. Grot­ad locum. &c. should rather be rendered thus; O that thou wouldest remove this Cup, &c. And thus they do not import any doubting of his Fathers will to remove itf, but only an humble yet ardent desire, that it might be his will to remove it: which desire notwithstanding he immediate­ly prostrates at the feet of his Fathers will; which he believed was sufficiently propense to have granted him his desire in the remo­val of the said Cup, were it not set and fix­ed upon some exceeding great and glorious design, repugnant to it, or inconsistent with it: in which case, he makes a request contra­ry to the said desire, viz. that this his desire should not be fulfilled, but the will of his Father opposite to it.

Quest. 27.

How oft is it necessary, or requisite, that we should pray?

Answ.

The Scripture's exhortation, or advice unto men is, to pray continually: yea, and to watch thereunto. And he spake a parable un­to them to this end, that men ought alwaies to Pray, and not to Faint, Luk. 18.1. Watch ye therefore, and pray alwaies, that ye may be ac­counted worthy to escape all these things that shall come to passe, and to stand before the Son of Man Luk. 21.36. Continue in Prayer, and watch in [Page 208] the same with Thanksgiving, Col. 4.2. Pray without ceasing [or continually] 1 Thess. 5.17. Praying alwaies with all Prayer and Sup­plication in the Spirit, and watching thereunto with all perseverance, &c. Eph. 6.18. Be ye therefore sober, and watch unto Prayer, I Pet. 4.7. (besides many other places.)

Quest. 28.

What doth the Scripture mean, by praying continually, praying alwaies, or without cea­sing?

Answ.

To pray alwaies, or without ceasing, doth not signifie to do nothing else all the day long or all the night long, but pray. Such a sense of the phrase is very preposterous and impor­tune: neither was our Saviours exhortation, nor the Apostle Paul's exhortation to pray without ceasing ever practised by themselves, or by either of them in such a sense. There­fore to pray continually, or without ceasing, may well be conceived to require, or imply these three things.

First, That men pray frequently, in respect of their ordinary and constant occasions of praying.

Secondly, That they mend their ordinary measure, and pray more frequently, upon spe­cial and extraordinary occasions.

Thirdly, (and lastly) that they give not over, no nor intermit (if it be possible, and no greater duty interposeth) either their [Page 209] course of frequent Prayer, untill their ordi­nary and standing occasions of praying, shall cease, which at the soonest will not be until the latest and last of their breath; nor their course, or ingagement in a greater frequency of prayer, untill their special and extraordi­nary occasions of Praying shall cease, which cannot be, until God hath either answered the joy of their heart in granting them their desires about them, or else shall have given them a peremptory denial of their Prayers concerning them, by some providence, or permission, whereby they become uncapable of being gratified in them.

Quest. 29.

What are the constant and standing occasions, which all men, without exception, have to pray frequently?

Answ.

These are too many to be particularly num­bred, or rehearsed only in general, they are reducible under these two heads: They are either such, which concern our own well-being, and peace, whether in matters relating to this present world, or to that which is to come: or else such, which relate in like manner to the well-being of other men; for whose safety and peace we stand bound by the Royal Law of Love, to pray, as well as for our own, though not with that variety, or particularity of petitioning, wherewith we stand obliged in duty to seek our own.

Quest. 30.

What are some of the chief, or more considerable occasions, relating to this present life, which con­stantly call upon men to pray, or call upon God fre­quently?

Answ.

To be fed from day to day with food con­venient, to be cloathed and harboured ac­cordingly, to be preserved from all those dan­gers, miseries, and sad disasters, unto which men cloathed with weak flesh and blood, are liable every moment, and which fall heavy (sometimes) upon one or other of them; to be kept, or delivered out of the hand of the oppressor, and destroyer: to have our names and reputations guarded against malicious, bit­ter, and false tongues: to be continued and mainrained in a good and healthful conditi­on, and habitude of body, and in case of sicknesse, weaknesse, or pain, to be rescued and restored thereunto: to prosper, and be succesful in our counsells, labours, and honest undertakings: to be comforted and well apaid in our families, and relations here, as in our consorts, children, servants, as well in their to­wardlinesse, comelinesse of behaviour, &c. as in the preservation of their lives, limbs, healths, &c. & then in our other relations also abroad: yea and in the peace and good condition of our neighbours round about us, yea and of the land and nation of our abode. These (with many others) are continual and constant oc­casions ingaging men to frequency of Pray­er [Page 211] if they desire either to tast, as little as may be of the sorrows and troubles of the world, or to see as much of the good of it, as is like to be enjoyed by men.

Quest. 31.

What are the standing occasions (or some of the principal of them) relating to the world to come, which are ingaging upon men to pray fre­quently?

Answ.

If they be yet unconverted, and unbelie­ving, they stand in need of the Spirit of illu­mination, by the help whereof the eyes of their minds and understandings may be ope­ned, to see clearly an effectual door of Sal­vation and eternal happinesse, set open unto them in Jesus Christ through Faith in him, and all other doors imaginable, as leading or looking that way, shut up and made fast against them with barres of Iron: And in case this Spirit shall be obtained, so that now they are converted, and brought home unto God by believing, they still stand in need of the daily and constant supplies of the same Spi­rit, that they may be led into the way of all truth, that they may grow in grace, and in the knowledge of Jesus Christ, that they may persevere, and hold the beginning of their confidence stedfast unto the end, and not by apostacie, or backsliding ose the things which they wrought, whilest they were faithful, that they may be strengthned in the inner­man [Page 212] to all suffering for Righteousnesse sake, with joyfulnesse; that they may deny them­selves, and take up their crosse daily, and so follow Christ, that they may be increased in their Faith to the forgiving of all men all their trefspasses against them (whatsoever) that they may mortifie the deeds of the bo­dy and crucifie the flesh with its affections and lusts; that they be enlarged and raised in their love and respects unto Christ, beyond and above all the love, and respects they bear unto Fathers, Mothers, Sons, Daughters, Bro­thers, Sisters, Houses, Lands, yea or their lives themselves; that they may be brought to a resolvednesse of will to watch and pray conti­nually, that so they may be counted worthy to stand before the son of man in his great Day; that they may be made both able, and willing, to quit themselves from time to time both in doings and sufferings, so that they may be meer to be partakers of the inheri­tance of the Saints in Light, &c. These are some of the great and most important occasi­ons, relating to the world to come, that strongly bind all men to the Christian beha­viour of praying frequently, if they make a­ny Treasure of their Souls, or put any diffe­rence between an equality with the Holy An­gels in joy, blessednesse and glory, and fel­lowship with the Divells in everlasting shame, torments, and misery.

Quest. 32.

You teach, and say, that the standing occasi­ons, relating as well to this present world, as to that which is to come, are greatly pressing upon men to pray Frequently: But what do you count Frequent Praying? Or how oft must a man pray that it may be truly said of him, that he Pray­eth FREQUENTLY?

Answ.

I do not remember that the Scripture any where determines the case, how oft a man must of necessity pray, that he may be truly said to pray frequently or without ceasing. And where God hath left it free to the con­sciences of men, to judge of, and satisfie them­selves about, any circumstance of a duty, I judge it nor convenient, or safe, to prescribe, or impose any thing positively, or perempto­rily in the case. Yet he that hath (As the A­postle speaks) obtained mercy of the Lord to be faithful, may give his advice, and sense, in such cases. By the way, I suppose it neither reasonable, nor safe, to estimate frequency in praying by that, which may properly enough be counted frequency, or oftnesse, in some o­ther things: as the word many, applyed to some things, importeth a far greater num­ber, then when it is applyed to some other things: The Devill is said oft times [or fre­quently] to have violently caught [or seized on] the poor man (Luk. 8.29.) over whom he had power: but he that shall not torment [Page 214] the Divell by praying oftner then (in all like­lyhood) the Divell tormented this man by seising him, cannot (I conceive) be said to pray often, or frequently. So the Apostle, speaking of himself, saith, that he was in Pri­sons more frequent, in deaths oft: Yet he that is not more frequent, and oftner, in prayer then this Apostle was, either in the Prisons, or in the deaths, he speaks of, ought not to please himself with a conceit that he prayeth oft. I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand, as also by an equitable con­sideration of the thing it self, that praying frequently, requires (at least) praying daily, or every day; Except it be under some such providential dispensation, which bereaves a man of the capacity, or possibility so to pray; as in case of such distempers, by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions, or the like: [in which ca [...] ses, the sadnesse and extremity of their con­ditions do themselves intercede with God for them]. The Holy Ghost knowing so long before, how the grace of God in the daies of the Messiah, would operate in the souls and consciences of those, that were willing to receive it, foretold by the Prophet David that when he should come into the world, he should daily be praised [that is, either that himself should be daily worshipped, and pray­ed [Page 215] unto, by his Saints; or, that he should be magnified in the prayers of his Saints, which should be DAILY offered unto God the Father in his name] Psal. 72.15. This lat­ter seems rather to be the meaning, from the former clause; Prayer also shall be made for him continually; that is, the Saints shall desire of God in Prayer, and this very frequently and with great importunity, that the Heathen may be given unto him for his inheritance, and the ut­termost parts of the earth for his Possession (Psal. 2.8) and that all the Nations and Kingdomes of the Earth may serve him, Dan. 7.14.27. Psal. 72.11. This being the substance and ef­fect of that petition, Thy Kingdome come. Yet praying daily, in the low sense of the phrase, [that is, praying once every day] was not, it seems, judged praying frequently, by the Saints of old. For they (as is proba­ble) following the light, which God himself gave concerning his mind and pleasure about the toties quoties of his ordinary and standing worship, in his appointment of the daily Sa­crifice under the Law, which (as we know) was to be offered twice, morning and eve­ning, every day, (Exod. 29.39, 40.) the Saints (I say) of old, as well in the times of the Gospel, as of the Law, did impose upon themselves a semblable Law of offering unto God the spiritual sacrifice of Prayer twice (at least) every day; though they took Liberty to exceed this proportion, when occasion [Page 216] was. Nehemiah prayed before God daily, day and night [that is, morning and evening] for the people of Israel, Neh. 1.6. Even as Paul al­so prayed exceedingly night and day, That he might see the faces of the Thessalonians, 1 Thes. 3.10. So David: It is a good thing to praise the Lord — to declare his loving kindnesse in the morning, and his Faithfulnesse every night. Psal. 92.1, 2. Yet elsewhere he resolveth to exceed this scantling, declaring that he would pray, and cry aloud, not evening, and morning only, but at noon day also. Psal. 55.17. But this (possibly) might be upon special occasions, (whi h likewise might be Daniels case in the captivity Dan. 6.10.) yet some, writing upon the passage affirm it to have been a custome amongst the Jews, to pray (ordinarily) thrice a day, and at the times mentioned here by David: which opinion hath great probabi­lity from the Scripture, as might be argued more at large; yea it seems, from records of an ancient date, that these three houres of the day were observed likewise by Christians in their Prayers, in the primitive times.

Quest. 33.

But is it not Christianly commendable, or wel pleasing unto God, that a man should bind him­self unto him by vow, or solemn promise, to ob­serve certain houres in the day, or night, or both, wherein to humble himself before God in Prayer, so as not to make a breach at any time upon such his ingagement, unlesse (haply) upon some very [Page 217] great and indispensable occasion?

Answ.

What men take up, and impose upon them­selves in or about the worship of God upon the account of their own wisdoms, or wills, is no worship of acceptation with him, who frequently gives this account, and this only of his rejection of such, and such services of men, that he commanded them not, Jer. 7.31. Judg. 2.19, Deut. 17.3. Jer. 19.5. & 32.35. See also Esa. 1.12, 13. & 66.4. Hos. 9.15. (with others) And there is this great evil com­monly attending services and devotions of mens own contrivement, that they secretly intise and draw away the hearts and souls of men from the worship enjoyned by God, unto themselves, and incroach upon the respects and esteem due unto his Precepts. The Tra­ditions of men though they be only collate­ral, and not contradictious, unto the Com­mandements of God, yet are they apt upon such an account to make them of little or no effect. Notwithstanding where God hath left any circumstance concerning his worship un­determined, so that what he hath comman­ded in this kind, cannot be performed with­out the doing of somewhat, which he hath not commanded (which is the case in most, if not all his precepts concerning worship) here a man may (nay of necessity he must, in one kind or other) determine himself. But if in this Case he shall determine himself once [Page 218] for all, and ingage himself to act uniformly, or after the same manner, perpetually: he had need be very circumspect and cautious, least by such an ingagement, he spreads a snare in his own way; and this, as in other respects so mainly in this, that what he doth upon his own election, he putteth not to the account of worship, nor equalize it in esteem with what he doth according to the expresse Com­mandement of God. As for example (in the businesse in hand) God injoineth men to pray continually or without ceasing. But he hath not injoined them to pray so many times de­terminately, as three, four, five, or six times in every 24 or every 48 howrs, or the like. Yet he that shal Christianly, and conscientiously o­bey the said Commandement of God, must determine himself to one or other of these numbers, or some other, within the said spa­ces, either occasionally, and with liberty to change both the number and season also of his times, when, and as he pleaseth, or else unchangeably, as by imposing some Re­ligious tie upon himself to pray, so oft, (as suppose 3, 4, 5, or 6 times) every 24 houres, and at such and such seasons, or houres, whe­ther of the day or night, after such a manner as canonical houres (so called) are observed amongst the Papists. Now then this is that which I say; that he that shall (in the case in hand▪) determine himself in the latter vvay mentioned, had need look narrowly and ve­ry [Page 219] attentively, both before him, and round a­bout him, lest he intangle himself to his great prejudice otherwise; but especially lest that which is of his own, and from himself, in his course of praying, be not of higher esteem with him, then that which is of God, and that the tale or number of his prayers, toge­ther with his select hours, be not more min­ded then his prayers themselves, or then the making and presenting of them with that Faith fervency, and devotion of soul, which are required by God.

Quest. 34.

Whether is it necessary, that he who is con­vinced in Conscience that he ought to Pray fre­quently, should when he prayeth, retire himself into some place of privacie, and there poure out his Soul in articulate words before God? or may he not perform this duty, with a good conscience, and with acceptance in the sight of God, only by being frequent in Ejaculations, ever and anon sending up into Heaven, and presenting unto God some short Petitions, and Requests conceived within him, either as he walketh up and down, or rideth in a Journey or lieth on his bed, or the like, without any verball expression, or sound of words?

Answ.

It is not (I suppose) doubted by any man, but that frequency of Ejaculations, and the darting up the heart and soul into Heaven in spiritual motions and desires at any time, or [Page 220] in any place, without any pronunciation of words, is a practise or exercise well becom­ming Saints, and of good acceptance with God. Yea, I rather question whether there be any true Saint, who doth not more, or lesse, use it. Neverthelesse I do not conceive that when either Christ, or any of his Apostles, exhort and charge men to Pray continually, and to watch hereunto, they are to be understood of such a kind of Praying; but of that rather, wherein a man, withdrawing into some pri­vate place, setteth himself in the presence of God; and so humbly, and with reverence due to so great a Majesty, discourseth in Pray­er with him, the important affairs of his Soul; striving and wrestling with him withall ear­nestnesse and importunity, to obtain from him all such supplies and vouchsafements of Grace, and Mercy, which he judgeth need­ful, either for his own comfort and peace, or for theirs, whose conditions he judgeth it his duty to recommend together with his own unto God. For such a kind of praying as this, is that which Christ enjoyneth: But when thou prayest enter into thy Closet, and when thou hast shut thy door, pray to thy Father which is in secret — But when ye pray, use not vain Re­petitions, as the Heathen do: for they think they shall be heard for their much speaking, &c. Mat. 6.6, 7. Therefore that kind of Prayer, which Christ requireth of men in the ordinary course of their praying, is to be managed by speech [Page 221] or by an oral prolation of words, and to be performed with as much privacie, or retire­ment of a mans self, as well may be. For words are very requisite and useful, even in private Prayer, as well for the quickning and keeping up a mans intention, and for the preventing of drowsinesse and distractions in praying, as for the exercise and improve­ment of his gift of utterance.

Quest. 35.

In case a man prayeth daily, or suppose twice a day in communion with others, as with the Fa­mily of which he is a member, or the like, whe­ther is it necessary, that besides his praying upon this account, he should pray privately also?

Answ.

Although I do not conceive that there is a like necessity of praying privately, incum­bent upon him, who prayeth constantly in fellowship with others, which there is upon him, that either wanteth or scrupleth the use of such an opportunity; Yet I am much af­fraid that the work of Christianity, as of Re­pentance, Faith, Love, Mortification, Self-de­nial, &c. Will not greatly prosper, or much advance in his Soul, that shall not sometimes at least, commune in prayer with his God privately, and apart from all creatures. Be­cause there are in most persons some such cor­ruptions, or stonds in their Sanctification, which are not like to be met, or throughly delt with, in, or by, the prayers of others: no nor yet [Page 222] meer to be so particularized, or lamented o­ver, by the persons themselves with such breakings of heart, and remorse of soul, in the presence of others (in case any of them should be the mouth of those unto God, a­mongst whom they pray) as may be very re­quisite for their removall, and healing, yea and may be transacted fully, freely, and with­out the least regret in the presence of God, when he, and the Soul, are together alone.

Quest. 36.

You have shewed us what it is to pray continu­ally: but we are further admonished, or com­manded, to watch also, and to watch unto prai­er. What do you judg this watching, or watch­ing unto prayer to be?

Answ.

That watching, which is so oft, and so strict­ly charged upon Christians by Christ, and his two great Apostles, Paul, and Peter, doth not stand so much, if at all, in refraining from the natural rest, or repose of the body, by sleep, but in keeping the mind, heart, and soul ha­bitually, and vigorously intent upon the great concernments of their eternal salvation, and how they may be found in peace of Christ at his coming, and be counted worthy to stand before him, when all the world besides (a remnant only excepted) shall not be able to abide, or bear his presence. To watch in Pray­er, Col. 4.2. or, unto Prayer, 1 Pet. 4.7. is to be with all serioufsnesse and earnestnesse of [Page 223] mind and soul, apaid in our prayings, as if we were in these exercises, making an attempt and assault upon Heaven, or striving to lay hold on life and immortality, wrestling against Principalities, against powers, against the Rulers of the darknesse of this world, against spiritual wickednesses [or, wicked spirits] in Heavenly places [that is, which have great advantage over us, as they that fight from the higher ground] that we may break their bonds, and cast away their cords from us for ever. Or else to watch unto prayer, may im­port an attentivenesse of mind to espy op­portunities for praying, where they are not otherwise so easie, or obvious to be discer­ned; or else to contrive or make such oppor­tunities by a dexterous methodizing, and con­tracting our worldly businesse into so narrow a compasse, that there may be spaces of time to spare, whereof to make opportunities for prayer.

Quest. 37.

What position of the body is best becoming pray­er? Or is there any one posture (determinately) so necessary in the performance of this duty, that all others are unlawful?

Answ.

In the Scriptures we find that both the Lord Christ himself, and his Saints likewise, did very frequently use the gesture of kneeling, when they prayed, Luk. 22.41. 2 Chron. 6.13. Psal. 95.6. Dan. 6.10. Act. 7.60. Act. [Page 224] 9.40. Act. 20.36. Act. 21.5. And this (doubtlesse) is a very proper and comely be­haviour of the body, when we pray unto God. Yet Christ himself did not use it constantly, for the Evangelist Mark recordeth, that he fell down on the ground and prayed, &c. Mar. 14.35. as Joshua likewise, and the Elders of Israel with him, had done long before, Josh. 7.6. And though there be no other bodily gesture, but only the lifting up of his eies to Heaven mentioned by the Evangelist John to have been used by him in the uttering of that most heavenly prayer, John. 17. Yet it is the probable conjecture of a good expositour, that he neither kneeled, nor lay prostrate up­on the ground, when he pronounced it, but that as he was walking with his disciples, he made a stand, and so without any other change of the position of his body offered up this prayer unto God. When hanging upon the crosse, he prayed for those that crucified him Luk. 23.34. he was in a differing posture from all the rest. And notwithstanding the texts pointed to for the gesture of kneeling in prayer, yet it is the more general sense (as farre as I have observed) of learned men, that standing was the more ordinary posture of the Jews, when they prayed, unlesse it were in times of great Mourning, when they prayed either kneeling, or prostrate on the ground. Yea the Scripture it self speaketh as well, and with as much approbation, of [Page 225] standing as of kneeling in Prayer: which pro­veth, as well the one, as the other, to be lawfull But when ye shall stand, and pray, for­give, if ye have any thing against any man, &c. Mar. 11.25. The Publican also justified by our Saviour before the Pharisie, prayed stan­ding, when he smote his breast, and said. God be merciful unto me a Sinner, Luk 18.13. The Children of Israel stood and confessed their Sins, &c. and the Levites stood and prayed, &c. and called upon the people to stand up and praise the Lord, &c. Nehem. 9.2.4, 5. See also Jer. 15.1. & 18, 19. Job. 30.20. Where we read, But Abraham stood yet before the Lord (Gen. 18.22.) the Chaldee readeth, Abraham prayed, &c. Hezekiah prayed ly­ing on his Bed, and with his face to the wall Esai. 38.2. In the primitive times, the Chri­stians used both postures in their prayings, as well standing as kneeling: only their grounds for appropriating the one to one time of the year, and the other, to another, and so the one kneeling, to their penitentiaries (for a certain season) and allowing the other, stan­ding to the rest, seem to have had, more of the sand, then of the rock in them. Though I do not any where read of the posture of sit­ting used in Prayer, yet by the rule of pro­portion from Hezekiahs praying (and this with acceptation in the sight of God) lying upon his bed, being through sicknesse, not well capable (at present) of any other posture, I [Page 226] suppose it may be argued and safely concluded that men and women, if either through some weaknesse, or want of present accommoda­tion otherwise, they cannot without incon­venience, offer their sacrifice of Prayer ei­ther kneeling, or standing, they may do it sitting without sustaining any damage in their acceptance with God, only if they bow the knee of the heart and soul unto him.

Quest. 38.

The Scripture sometimes mentioneth the lifting up of the eies, and sometimes the spreading, or lifting up the hands to Heaven, or towards Hea­ven, by those that prayed. What may be the reason of these gestures? Or whether do you judge it? either necessary, or convenient, that either one or both of them, should be in these daies used by them that pray?

Answ.

I do not remember that any one person: besides David, and Christ, is recorded in Scripture to have lift up his eies to Heaven, when he called upon God; although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed. Nor is it (I presume) at all questio­nable, but that it may very lawfully, if not commendably, at least by some persons, be used now. For the lifting up of the eyes to Heaven when a man is about to pray, is a natural and proper action, or means to a­waken the remembrance of the glorious and [Page 227] incomprehensible Majesty of God in his Soul and to create awful and reverential impressi­ons in him, of the transcendent holinesse of him, with whom he hath then to do; Hea­ven being the habitation of his holinesse, and of his Glory, Esa. 63.15. Besides some conceive it to be a gesture, or behaviour, proper to ex­presse or signifie a mans Faith, and holy boldnesse, and confidence in God, when he prayeth. This apprehension seemeth very pro­bable (if not somewhat more) from those words of Christ, wherein he describeth the demeanour of the poor Publican, as of a person weak in Faith, and much dejected un­der the sense of his own unworthinesse, when he was about to pray, viz. That he would not so much as lift up his eies unto Heaven, Luk. 18.13. So Ezra being in great astonishment and trembling for the high misdemeanour of his people, begun his Prayer thus; O my God, I am ashamed, and blush to lift up my face to thee, &c. Ezra. 9.6. Yet these passages shew and prove, that the lifting up the eies to Heaven, when we pray, is not so neces­sary, but that we may be accepted in our praier without it. There is somewhat the like consideration of the spreading, or lifting up of the hands towards Heaven, in Prayer. On­ly this seems to have been more frequently used in this holy action, then the other of lifting up the eies. Notwithstanding though it be recorded as the deportment of several [Page 228] of the Saints in some of their prayers, as of Moses, David, Solomon, Ezra, &c. Yet it is not necessary to believe, that either all the servants of God, when they prayed, used it, or that these persons themselves used it at all times, when they prayed: nor consequent­ly, that it is so essential to the regularity of Prayer, but that this service may be perfor­med with good acceptance in the sight of God, without it. It seems to be significa­tive (as the other likewise was, as was lately hinted) of the Faith of those that prayed; For the lifting up their hands towards Hea­ven, was in token of their confidence that God would give them what they asked, and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it.

Quest. 39.

In case a man finds himself much indisposed, drowsie and listlesse when he is about to pray, or to join with others in praying, whether is it con­venient, or best for him to force himself upon the work, such his indisposition notwithstanding, or else to a wait a better habitude of mind and body for the work, and then to engage more freely and effectually in it?

Answ.

An indisposition, or listlessnesse to pray, when a man hath an opportunity otherwise for the performance of the duty, is (for the most part at least) but a temptation: and [Page 229] consequently, is to be resisted, and the work to be set upon in the presence of it, with so much the more courage and Resolution. And as the frequent experience of the Saints in o­ther cases, have taught us, that the Soul pros­pers most, and enjoyeth it self in God upon the best tearms, upon a Victory obtained o­ver some Temptation; in like manner, it hath been oft found, that those, who have entered upon Prayer under much untowardnesse, and gain-sayingnesse of their flesh, yea and of their minds and Spirits also, have in the progresse of their work been more enlarged and raised in their Spirits, then at other times, and been taken up seven degrees nearer unto the third Heaven, then at such times, when at the be­ginning of the exercise, they found a fresh and lively edge upon their hearts to pray, and made account (it may be) to have been greeted by life and immortality, before they had done. Notwithstanding, if after some competent proceeding in the work, we find our indisposition not abating, but rather growing and prevailing upon us, this be­ing an argument that it was no temptation, but somewhat more really out of order in the course of nature with us, I conceive it more convenient to give place unto it at the pre­sent, and to contract the remainder of our devotions, into as short a compasse as well we may, waiting the good pleasure of God for our healing and restoring, with ful purpose [Page 230] and resolution, then to quit our selves with re­doubled zeal and diligence in the work.

Quest. 40.

Doth the Scripture any where afford us any Rule, or Direction, by which we may be guided unto the due method, or manner, and to the due matter likewise of Praying, that so we may know how to ask, and when we ask things of God accor­ding to his will?

Answ.

The body of the Scripture it self, in respect of what it teacheth and directeth (in several parts and passages of it) with relation to both particulars, may be termed such a Rule os you inquire after, or rather to contain in it such a Rule. But the Lord Christ, the bet­ter tb accommodate all that should desire to pray unto God with acceptation, and to in­courage them in their way, hath contracted into a few words, the sum and substance of what is dispersed up and down the Scriptures upon those accounts, in that brief modell which we call, the LORDS PRAYER.

Quest. 41.

Whether was it his intent that this Prayer, should be, either constantly or frequently, used in the nature of a Prayer, without any variation of the words, or that it should be as a brief mo­dell, pattern, or platform, by which they who pray might be steered and guided in their way, unto such particulars, which are necessary for them to know?

Answ.

That it was intended by him as a directory or platform, by which men might be taught how to pray, is not (I suppose) questioned by any. And in this notion of it, Christ (I con­ceive) in prescribing it, directly answered the intent of his Disciples in their request (made unto him by one of their company) the te­nour whereof was, that he would teach them to pray, Luk. 11.1 Their meaning (doubt­lesse) was not, to desire him to bind them strictly to a certain form of words in their praying, but to teach them to pray, that is, how to pray [viz. with acceptation in the sight of God]. And himself, being now ready to dictate this prayer unto them, Mat. 6.9. de­livers his mind concerning it to the same pur­pose; After THIS MANNER there­fore (saith he) pray yee: Our Father, &c. mea­ning, that their prayers which they should from time to time present unto God, should both for matter and manner, be ordered and framed, as that brief modell, or compendi­um of prayer, which he would now propose to them, should direct them. And that the Apostles themselves understood, and recei­ved it from him in this notion, and not as a set prayer, to be either constantly, or frequent­ly used, appears by their practice upon Scrip­ture record. For whereas we here often read of their praying, and several of their Pray­ers are recorded, yet do we no where find [Page 232] that ever they made use of the said prayer in the nature, or instead of a Prayer; but con­stantly in the nature of a directory, or rule, how to pray, all their prayers being conceived and fram'd by the light and guidance of it, in such sort, and so farre, as it was intended to give light, and regulation in this kind. (For there was something added, at least by way of ex­plication, by Christ afterwards, concerning the manner of praying, Joh. 16.24.26.) Not­withstanding I know no sufficient ground to judge the use of it, as a prayer, universally un­lawful: and he that shall thus judge, will put to rebuke the whole generation (in a man­ner) both of righteous, and learned men, as well in latter, as in more ancient times. For these generally conceived that it was very lawful to be used as a Prayer, and did (for the most part) sometimes thus use it.

Quest. 42.

What may be the reason, why Christ, delivers his prescript, or platform of Prayer, in the plu­ral number, Our Father, &c. Give us, &c. Forgive us, &c. rather then in the singular?

Answ.

The reason very possibly may be, to inti­mate his desire that his Disciples and follow­ers should love to pray in consort and con­junction, and take all opportunities to assem­ble and meet together about this heavenly exercise. The Apostles seem thus to have understood the mind of Christ in the [Page 233] point we speak of. For of these it is said; These all continued with one accord in Prayer and supplication, with the women, and Mary the Mother of Jesus, and with his Brethren, Act. 1.14 And if it had been delivered in the sin­gular number, it might with as much reason have been demanded, why it was not delive­red in the plural. For as it is now ungram­matical and improper, for him that prayeth privately, unlesse he change the number, so would it have been in the other case, for those that should pray in company.

Quest. 43.

But how can it be looked upon as a perfect, or compleat pattern or platform of Prayer, when as there is nothing in it to direct, or teach men, in what name to pray, which is a matter of as mate­rial and weightie a consideration about Prayer, as any other thing that is most needful to be ob­served in it, and is supplyed by Christ himself afterwards, Joh. 16 24.26?

Answ.

It may be called a perfect rule, or platform, of Prayer, because it did very sufficiently and compleatly instruct men how to pray with acceptation, at the time when it was deli­vered, and untill God judged it meet that a further and clearer discovery should be made, in what name, and upon whose account and interest, he would be prayed unto by men. For (as was formerly hinted, In the answer to the 11th question in this chapter) he that in [Page 234] prayer calleth God his Father, prayeth im­plicitely, and consequentially, in the name of Christ, as the believing Jews of old, and un­till this discovery was made, and published in the world, did. The Apostles themselves did not pray in the name of Christ, explicite­ly, or distinctly, untill after his Resurrection or at the soonest, a very little while before his death. Hitherto yee have asked nothing in my Name: And, At that day ye shall aske in my name. Joh. 16.24.26.

Quest. 44.

How may this Prayer be conveniently divi­ded, and the parts of it distinguished?

Answ.

The whole is called a Prayer, because the greater part of it is such, containing several petitions. But besides that which is strictly and properly a prayer, there is first a preface in the beginning. Secondly, a doxologie, (some term it a thanksgiv ng) immediately before the conclusion. And thirdly, the con­clusion it self.

Quest. 45.

What occasion, or need, was there of a Preface before the Prayer?

Answ.

So to qualifie and affect the heart, that it may be meet, or more meet to pray. Besides a preface is a commodious introduction unto prayer.

Quest. 46.

Supposing this to be the preface, Our Father, which art in Heaven; how doth it affect the heart to make it meet to pray?

Answ.

The heart is then in a meet frame to pray when it is filled on the one hand with the remembrance, or apprehesion of the good will of God towards a man, and on the o­ther hand, with a like apprehension, of his transcendent Majesty and Glory. The for­mer strengtheneth Faith, and gives boldness; the latter allayeth this boldnesse with Re­verence and fear, and teacheth a man, under that freedome whereunto he is admitted by God, to know and observe his due distance, notwithstanding. Now being directed, and in­couraged by Christ (in this preface) to call God, Our Father, we are, or may be, and ought to be, hereby fill'd with the remem­brance of his natural affection and good will towards us; but being withall reminded that he is, in Heaven, this is proper to strike out hearts with awful apprehensions of his great Glory and Majesty.

Quest. 47.

How many, and what are the Petition [...] [...]tai­ned in this Prayer, unto which all that variety of blessings and good things which we can reaso­nably, and according to the will of God, ask in Prayer of him, may, and ought to be reduced? and unto which, whatsoever can (regularly) be [Page 236] reduced, may according to his Will be asked of him?

Answ.

The number of them is generally taken to be six; (though I find some that judge it more commodious to make them seven, dividing the sixt, and last, (according to the ordinary account) into two.) The first, Hallowed be thy Name. The second, Thy Kingdome come. The third, Thy Will be done on Earth, as it is in Heaven. The fourth, Give us this day our daily bread. The fifth, And forgive us our Trespasses, as we forgive them that Trespasse against us. The sixth (and the last) And lead us not into Temptation, but deliver us from all Evill.

Quest. 48.

What is the meaning, of the first of these Pe­titions? and what are the particular things, or some of the chief of them, by which an estimate may be made of the rest, which are comprehen­ded and desired therein?

Answ.

When we pray unto God that his NAME may be Hallowed [that is, sanctified, as the word signifieth]; we pray, that he will so interpose by his Grace, and by the sending forth of his Spirit into the world, and by his Providence, that men may know him with such a knowledge, which answereth the truth and (as much as may be) the adequate ex­cellency of his being, as that he is infinite in [Page 237] all perfections, as in goodnesse, mercy, holi­nesse, righteousnesse, truth, wisdome, know­ledg, power, &c. And that in all these he doth not only excell the best and greatest of Crea­tures, Angells, and Men, to a degree no not in the highest degree that is imaginable, but that his nature, or being, though most sin­gly and simply one, yet eminently contai­neth in it the whole respective bodies, or e­lements of them all. For the name of God is then truly, and properly Hallowed, or San­ctified, when in the minds, consciences, and souls of men, he is placed upon a high Throne alone by himself, and set apart in his due distance in respect of his most transcendent excellency and glory, from all Creatures whatsoever, whether in actual being, or in possibility of being, and withall is honoured loved, feared, served, and obeyed, answera­bly (in some measure at least) hereunto. As on the contrary, his Name is said to be pol­luted, when any thing is conceived, or done by men, as if he had something in common with some Creature, and were not, ih his nature and being, of an excellency in all per­fections whatsoever, appropriate only to him­self.

Quest. 49.

When Christ teacheth us to pray unto God, that his Name may be hallowed, doth he in­tend that we should pray for any thing commo­dious or beneficial for our selves, or for that, [Page 238] which only concerns the glorifying of God? Or had he an eye both to the one, and to the other, in prescribing unto us this Petition?

Answ.

It is not reasonable to conceive that Christ putteth men upon praying in one kind or o­ther, or upon any service whatsoever, for a­ny benefit, or advantage that may possibly accrue unto God by it, in one kind, or other. For he is of himself, and from himself, as blessed as blessednesse it self can make him, full to the brim, as of Goodnesse, so of Hap­pinesse, and all satisfaction, and content­ment imaginable, yea and above, and beyond all imagination. Nor can any accession, or addition be made unto his glory by any ser­vice from the Creature, though performed with the highest hand of wisdome, zeal, and faithfulnesse: as neither can he suffer the least diminution in his blessednesse or glory, by the greatest wickednesse that can be practi­sed against him. The Scripture is expresse and full of his truth. My goodnesse (saith Da­vid unto God) extendeth not unto thee, Psal. 16.2. Can a man be profitable unto God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art Righteous? Or is it gain to him that thou makest thy waies per­fect? Job. 22.2, 3. Again, If thou sinnest, what dost thou against him? Or if thy Transgres­sions be multiplied, what doest thou unto him? If thou he righteous, what givest thou him? Or [Page 239] what receiveth he of thine hand? Thy wickedness may hurt a man, &c. Job. 35.6, 7, 8. Neither is he worshipped with mens hands, as if he nee­deth any thing, &c. Act. 17.25. Therefore when Christ teacheth us to pray unto God that his Name may be Hallowed, he rather intendeth the benefit of those that pray, then his to whom the Prayer is made. Besides, it seemeth somewhat improper for men to de­sire God to deal well by himself, or to do himself right, or the like; unlesse it were up­on an apprehension, that by doing himself right, he shall in one kind or other, benefit, and accommodate them. Such requests are not wont to be made by us unto any sort of men, but unto such only, whom we look upon as incogitant, and neglective of their own con­cernments. Notwithstanding the petition in hand, may commodiously enough be taken in some such sense as this, viz. as expressing our desires unto God that his Name may be Sanctified, or himself glorified like unto him­self in the world, out of an unfeigned Love, and pure respects unto his infinite goodnesse, without minding, at present, either any be­nefit like to redound thereby unto our selves, or that he himself is capable of any bene­fit by having his Name thus Hallowed, or san­ctified by Men.

Quest. 50.

But what benefit is like to accrue unto those who pray unto God that his Name may be Hal­lowed, [Page 240] by having this their Petition granted unto them? Or how are m [...]n profited by the Hal­lowing of his Name? Or is the meaning of the Petition only this, to desire that God's name may be hallowed by us, who pray, not intending, or in­cluding, any others in it?

Answ.

The Petition seems to intend, that we pray for the Hallowing of God's Name, as well by, and amongst others, as by our selves, (though principally by our selves). Otherwise we shall not expresse by it any true love or affection unto God, nor any sincere desire to have his Name hallowed, but a desire only of our own benefit by our hallowing it. For if we desire the hallowing of God's Name, simply or out of any naturalnesse of Love to him, or any otherwise, then with respect un­to our selves, or our own profit, we must de­sire and pray, that it may be hallowed, farre and near, by and amongst all the Nations of the Earth, as well as by our selves. The benefit that will redound unto us by having out Petition granted us in this sense of it (over and besides what we shall be advanta­ged by our own personal hallowing the name of God) must needs be exceeding great, as name­ly the reducement of the world to a more desirable state and condition unto the inhabi­tants of it, by chasing away those pests of the peace and comforts of men on the earth, co­vetousnese, oppression, fraud, envy, malice, [Page 241] cruelty, unmercifulnesse, contention, drun­kennesse, uncleannesse, with, the rest of the troublesome retinue of ignorance and pro­painesse). For where the Name of God is Hallowed, there is no place for these abhomi­nations. Besides th generation of the righ­teous will be propagated, our friends spiritu­al allies, and heavcenly confederates vvill be increased our enemies will be at peace with us, and they who formerly destroyed us, will be zealously addicted to build us up.

Quest. 51.

What is the meaning of the second Petition? And what are some of the principal things de­sired therein?

Answ.

By the Kingdome of God here, is meant, in a more special and particular manner, that happy state and condition, which the world shall be translated into, when the Kingdoms of this world are become the Kingdomes of our Lord, and of his Christ, (Rev. 11.15. Com­pared with Chap. 12.10). For now God shall Raign gloriously in his Saints and Holy peo­ple his, and their Enemies, being universal­ly subdued and put under their feet. Righte­ousnesse and true holinesse shall lift up their heads on high without any check, or controul or fear of either, from the powers, or great­nesse of the world; for these will be nursing Fathers, and Soveraign benefactors unto them. But in a more general sense, by the Kingdome [Page 242] of God may well be meant, all those provi­dential dispensations of his, which according to his counsell, and those principles of equi­ty, which rule in all his dealings with the world, are proper to promote and make way for the coming of that Kingdome into the world; and likewise all such, which may in the, interim, be as a tast, or first fruits of that Kingdome unto the world, as the numerous increase of Righteous and Holy men, the giving them credit and countenance from Hea­ven by blessing and prospering them, and making their Faces to shine by causing the fear of them to fall upon the men of this world, and for the effecting and bringing to passe of these things, the pouring out of his Spirit in ministerial gifts and endowments upon men, and the giving them hearts to serve him in this great work, the keeping out, of unlearned, unfaithful, unholy men from this imployment, the advancement of godly wise, and worthy men unto places of power and authority (with the like). These are the principal things comprehended in this second Petition, Thy Kingdome come, and to be min­ded by us when we present it unto God.

Quest. 52.

What is the meaning of the third Petition? and what the things we should chiefly mind in preferring it unto God?

Answ.

When Christ teacheh us to pray thus unto God, Thy will be done on Earth as it is in Hea­ven; his meaning is, that we should desire of him, that he will vouchsafe such a measure of Grace, and of his good Spirit unto all men and unto our selves especially; whereby we may on all hands, and in every place, be inclined and made willing to follow the ex­ample of his Holy Angels, in our readinesse, zeal, diligence, faithfulnesse, constancie, and perseverance, to do all his will and pleasure made known unto us in his exhortations, pre­cepts, and commandements, or by any o­ther means whatever: and consequently, that he will perswade and strive with us effectual­ly, to deny our selves, and to sacrifice our own wills and desires upon the obedience and service of his, to waive and let fall all our own ends and designs, when they are not clearly consistent with his, to be willing to take up our crosse daily, and to follow Christ, as wel in the way of his afflictions and sufferings, as of his innocency and holinesse.

Quest. 53.

What is the meaning of the fourth Petition? and what do we more particularly desire of God in this?

Answ.

We desire of God all things meet and needful for our being, and well being in this present life: and consequently, that he will in [Page 244] cline our hearts to exercise and imploy our selves in some honest and lawful calling, ma­king us diligent, industrious, and faithful in it, and then blesse our labours and endea­vours with success, keeping us by his good pro­vidence, out of the hand of extortioners, op­pressors and deceitful men, from casualties, and losses by thieves, Pirats, fire, warrs, tem­pests and the like; that he will so interpose by his Word and Sprit in our hearts and con­ciences, that we may keep our selves free from all superfluous, impertinent, and need­lesse cares, from all distracting, turmoiling, and wasting of our thoughts, from lingering and hankering after the delicate and great things of the world, as riches, honors, plea­sures, great places, &c. inasmuch as the let­ting out of the heart in desires after these things, is contrary to our well-being and re­gular injoyment of our selves in this world.

Quest. 54.

But is it proper, or necessary, for rich men, who have goods (and in these, bread) laid up for many years, to use this Petition, or to pray unto God, Give us this day our daily Bread?

Answ.

The story and case of Job (not to mention others of like Argument) sheweth that there lyeth an equal necessity upon rich men to pray unto God for the preservation and safe-guar­ding of their great estates, yea even to such [Page 245] a proportion of them, which amounteth on­ly to their Daily bread, with that which ly­eth upon poor and mean men, to pray for a supply of things necessary, or for their Daily bread. Besides, if they take their Daily bread without asking it of God by Prayer, it can­not prove better then un-hallowed or polluted bread unto them, strengthening and disposing them to evill waies and works. Nor can they expect the best part of Gods blessing upon it, as viz. that it should quicken, nourish, and strengthen their heart to the love and service of God. For every Creature of God (saith the Apostle) is sanctified by the word of God, and Prayer, 1 Tim. 4, 5. He doth not say, it is made lawfull by Prayer, but it is sanctified; that is, is made nourishing to the Soul in the spiritual life thereof, as it is of course, or in the nature of it, unto the body in the life natural.

Quest. 55.

Whether is it not lawful to pray unto God for Riches, or for a plentiful estate, as well as for our Daily bread?

Answ.

I do not find that Christ any where disliked, or rejected men for being Rich: Nay, it is said that he loved a young man, that had great possessions, Mar. 10.21, 22. and honoured Zacheus, who also was rich, with inviting himself to his house. Yet I find that some­times he pittieth this Generation of men, as [Page 246] being in a most sad and dangerous condition and not in any possibility of Salvation, but only by some great and more then ordinary interposure of God. Mat. 19.23, 24.26 Mar. 10.23, 25, 26, 27. Elsewhere I find him, by his Apostle, dealing very roundly with them, prescribing unto them several receipts (very uncouth and unpleasing unto the generality of them) as, not be high minded, not to trust in uncertain Riches, but in God, to do good, to be rich in good works, to be ready to distribute, wil­ling to communicate, &c. and all these things as necessary to be done by them, that they may lay hold on eternal Life (which otherwise is it seems, like to passe or slip, by them, unminded, and unregarded,) 1 Tim. 6.17, 18, 19. By another Apostle I find him taking no­tice of the waies and actings of such men, as very wicked, and abhominable in the sight of God, and which unrepented of, and unfor­saken, threaten the vengeance of eternal fire. Do not ri h men oppresse you, and draw you be­fore the judgment Seats? Do they not blaspheme that worthy Name, by which ye are called? Jam. 2.6, 7. Go to now ye rich men, weep, and howl for your miseries — Behold the hire of the La­bourers which have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have Reaped, are entered onto the eares of the Lord of Sabbaoth. Yee have lived in pleasure on the Earth and been wanton: ye have &c. Jam. 5.1.4, 5. Now to pray unto God [Page 247] to bring us into such a state and condition, in which it is next to an impossibility for any man to be saved, yea and which is apt to render men utterly uncapable of Salvation, but only by doing such things, which are com­monly very grievous and tormenting unto such men to do; And lastly, which hath this sad property in it also, to make the lives and doings of those that come into it (more ge­nerally) vile and hateful before God; to pray (I say) that God would be the Author of such a condition as this unto us, is (in effect) to pray, that he would lead us into tempta­tion, whereas Christ, in the very next Pe­tition but one (as we heard and shortly God willing shall hear further) teacheth us to pray the contrary, viz. that he would not lead us into Temptation; Besides if it be unlawful, when Riches do encrease, to set a mans heart upon them, (as David, in that respect, for­biddeth men to do, Psal. 62.10.) Surely it is not expedient (at least) to set a mans heart upon the increasing them, or to strive with God in Prayer for them. He was as well a wise man, as a Godly, that prayed against them. Give me neither Poverty nor Riches. Prov. 30.8. Notwithstanding, it is not (I conceive) the mind of Christ in the Petition in hand, to impose it upon men as a duty, to limit themselves strictly to pray for things of present necessity only, for then they should be bound to pray, not so much for the bles­sing [Page 248] of God upon their honest labours, as for the confinement, or scanter measure of this blessing. For otherwise (as the wiseman in­formeth us) the blessing of God maketh Rich, Prov. 10.22. and the hand of the diligent (he saith) doth the same, ver. 4. Yea and men ought to be provident and to have an eye to the future, and in summer to lay up for winter, and in health and strength, to re­member sicknesse, and weaknesse: yea if God hath given us Children, to remember them also, and, if he shall please so farre to blesse us, and give opportunity, to lay up in a convenient measure for them. The Scrip­tures are expresse and clear for these things. See at your leisure Prov. 6.6. & 14.24. & 15.6. & 20.4 13. & 27.23, 24 &c. & 28.19. & 13.22. 2 Cor. 12.14. (with many others) So that when Christ teacheth us to pray, Give us this Day our Daily bread, his meaning and intent seems to be, to take men off from minding or looking after superfluities, or the great things of the world, and not to be importu­nate with God for them, but to leave him to his own Liberty and Pleasure whether he will bestow, or cast in unto us, such things as these or no; and to be earnest with him only for things of present necessity and con­venience Besides, the Prayer in hand, being drawn up and formed by Christ for the use and direction of all Christians without excep­tion, it was not reasonable, or meet, that a­ny [Page 249] thing should be found in it, that should occasion, or lead, men to pray for Riches, or any the great things of the world, but only for things necessary and convenient: because such things as these, are commodious and beneficial, unto all (without exception) where­as neither the heads, nor the hearts of many are able to carrie a full cup without spilling; nor to weild great riches, honours, or height of prosperity, without imminent danger of being ruined and undone by them for e­ver.

Quest. 56.

What is the meaning of the fifth Petition? and what are some of the chief particulars comprehen­ded in it, and which we are directed by it to ask in Prayer of God?

Answ.

This Petition leadeth us to the acknow­ledgment of our selves to be sinners against God; and that whilest our sins remain unpar­doned, we are in a sad condition, and ob­noxious to the breaking out of his displeasure in one judgment or other (if not in more) upon us (for in this respect our sins are here called our debts, or trespasses, which unlesse they be forgiven, will be, we know not how sud­dainly, required at our hand.) And therefore we are further taught and admonished in this Petition, to pray as constantly for the for­givenesse of them as we do for our Daily bread. For to ask it in Prayer of God, is a [Page 250] special means to obtain it, according to what we read, Mat. 18.32. I forgave thee all that debt BECAƲSE thou desiredst me. But we are withall admonished, and directed, to seek it of God upon such terms, which if we do nor really and truly perform, we pray, not for the pardon or forgivenesse of them, but for the retainment of them, and for the ven­geance due unto them to be inflicted on us. For they that pray thus unto God; Forgive us our Trespasses, as we forgive them that tres­passe against us, if they do not forgive them, pray, that themselves may be no otherwise forgiven; that is not at all. So that the great and signal favour, and blessing, which this Pe­tition leadeth us to ask explicitly and directly of God, is the forgivenesse of our sins; and consequentially, a gracious exemption from all those evills, judgments, and miseries, which our sins have deserved, together with a free and full injoyment of all those blessings and good things, which the infinite goodnesse, and bounty of God inclineth him to bestow upon such of his Creatures, who by their love loyalty, and obedience unto him, have found favour in his sight. The Petition yet further being so modelled, as we have heard it is, for the obtaining of the great blessing of the forgivenesse of our sins upon our asking it, re­mindeth us to ask likewise a merciful, loving, and free spirit towards our enemies, and those that have been injurious unto us, in what kind [Page 251] or degree soever. For unlesse we freely, and from the heart, forgive unto these all the in­juries, wrongs, and unkindnesses (dammages in some cases only excepted) which they have done unto us, we are not admitted more then the Devills to the favour of petitioning God for the forgivenesse of our own sins, with any hope of having such our Petition granted us. By the way, it is worthy our observation, how beneficial enemies, and those that deal unkindly and injuriously by us, are, or may be unto us, unlesse we be farre greater enemies to our selves, then they. They afford us the happy opportunity of doing that, the perfor­mance whereof giveth us a steady, and full assurance of being accepted with God in our Prayer for the forgivenesse of our sins, and without the performance of which, we are excluded from all hope of prevailing in so great a concernment, Mat. 6.14, 15. and 18.35.

Quest. 57.

But have they that believe in Christ, any need to pray for the forgivenesse of their sins? Are not their sins, by vertue of their Relation unto, and union with Christ, pardoned (as it were) of course, as, and as oft as, they are commit­ted?

Answ.

Christ, by his death, according to the coun­sell and will of God, purchased actual pardons of sin, or pardons of sin to be actually, and [Page 252] without any more ado, or requirement of a­ny other termes, or conditions, conferred upon all those that should truly, and with all their heart believe on him. But evident it is from the Scriptures, that he hath subjected the injoyment of these pardons, as well in respect of the continuance of them, as of the extent of the benefit of them, even whilst they are continued, under certain Proviso's, or terms of Limitation, as his wisdome and righteous­nesse, for the orderly and equitable Govern­ment of the world, and more particularly of his own house, directed him to do, being at full liberty to order the great affair we now speak of, as himself should please. As for ex­ample; we find the continuance of the en­joyment of such a pardon, clearly suspended upon his Christian behaviour, who is at pre­sent possessed of it, towards those that have wronged, or dealt unkindly by him, in his free and hearty forgiving them, Mat. 18.27. com­pared with ver. 28.30.32, 33, 34, 35. Mat. 6.14, 15. Mar. 11.25, 26. So likewise up­on his perseverance in Faith, Love, and Obe­dience unto the end, Mat. 24.13. Luk. 8.15. Rom. 2.7. Mat. 10.33. Heb. 3.14 & 6.11, 12. & 10.38, 39. (besides other places very many). Again, These pardons, in respect of their present benefit, either in freeing men from inward fears of Gods displeasure, or from outward sufferings, or punishmenrs due unto sin, are suspended upon the regularnesse of [Page 253] their obedience, their holy and humble walk­ing with God, their exercising themselves to have alwaies a conscience voyd of offence towards God, and towards Men, &c. The truth hereof, in both particulars, most exemplarily and at large, appeareth in Davids story, who by reason of his breach of Loyalty unto God in those extravagant practises and misdemea­nours, wherein Sathan was above him, was both inwardly afflicted in Soul, and this very sorely, and also pursued from time to time, by and with many outward judgments and sore afflictions from God, as if he had been in the number of those who never believed, nor had ever been blessed with the pardon of their sins. See (at leasure) upon this account. Psal. 89.31, 32, 33. 1 Cor. 11.30, 31, 32. Heb. 12.28, 29. 1 Pet. 1.17. (with many others) Therefore even they, who believe in Christ, and upon their believing, were invested with the pardon of their sins, inasmuch as they sin daily, notwithstanding, yea they know not how oft (for who can understand his errors. Psal. 19.12.) are greatly concerned to ask the pardon of their sins of God from day to day. For o­therwise, God is at liberty, or rather (indeed) under a necessity (in respect of his honour) to make them their sorrow either inward, or out­ward, or both. And since Christ hath now made it, or declared it, to be a part of the worship of God that we daily, or from time to time ask of him the forgivenesse of our [Page 254] sins, they who do not exercise themselves in asking it, herein and to a degree, become prophane, forsaking or neglecting the wor­ship of God, and consequently to a like de­gree, expose themselves to the danger of apostacy, and so to have the pardon of their sins cancelled and reversed, never to be ob­tained by them more.

Quest. 58.

What is the meaning of the sixth and last Peti­tion? and what are some of the most considerable things which we are directed in it, or by it, to ask in Prayer of God?

Answ.

This Petition consisteth of two members, or parts: which (as was lately hinted) occa­sioned some to divide it into two Petitions, and so to make the number of the Petitions, seven. Concerning the former part of it; The last preceding Petition respecteth our sins past, and already committed, and taught us to ask the forgivenesse of them. This Pe­tition respecteth sins to come, or which we are in danger of committing afterwards, and directeth us to take the best course that is, to avoid the danger, and keep our selves free: which is, by praying unto God that he will not lead us, or, rather (as the word [...] signifieth) bring us, into Temptation, but deliver us from evill; that is, that he will not in his providence, afford unto Sathan, or any other Tempter, any Opportunity, or [Page 255] Power, to tempt us unto evill, but with a gracious intention to stand by us himself, and keep us upright under the temptation, and deliver us from falling into that sin, unto which we shall be tempted. God trieth ma­ny, yea there is scarce any of his Saints, but he tryeth in one kind or other: but (as the Apostle James informeth us) he tempteth no man, Jam. 1.13. Notwithstanding he may be said to lead, or to bring men into Tempta­tion, when having stood between them, and temptation formerly (as sometimes he stood in the cloudy and siery pillar, between the Israelites, and the Egyptians, not suffering them to come the one at the other) he now withdraweth himself, (as he did from He­zekiah, 2 Chro. 32.31.) and so exposeth, and (as it were) delivereth them up into the hand of the temptation, of what kind soever it be; hereby acting and doing, as if he had (in a strict and proper sense) led, or brought, them into temptation. When two things, though differing in their natures, are yet alike in their effects, or in the ordinary events or con­sequences of either, the Scripture oft expres­seth the one in terms more appropriate un­to the other.Similia similium occupant nomina. Hug. Grot. in Act. 13.33. Solent simi­lia nomen inter se permutare. Idem. in Eph. 1▪ [...]. Now Christ, immediately subjoyning this Petition for preservation from sinning unto that wherein he directed us to ask the forgivenesse of our sins, plainly admoni­sheth us, that when vve have obtained the great Grace and Mercy of the pardon of our [Page 256] sins from God, it lyeth as a great duty upon us to be every way solicitous and careful, that as farre as is possible, we sin no more. When in the latter clause of the Petition, we pray that God would deliver us from evill, by Evill, we may understand both the evill of sin, and consequently the evil of suffering, or of sor­row, this being the natural product, or fruit, of the other. Some of the chief particulars, which we are in this Petition, reminded to seek of God by Prayer, are, that he will cre­ate in us an Holy anxiety and tendernesse o­ver the purity and cleannesse of our hearts, and waies, a deep detestation and abhorren­cy of sin, and of all pollution by it; because without these, we cannot pray with that fer­vency and effectualnesse of Prayer, which be­commeth us, that he will not lead us into temp­tation, &c. So again, that whilest we are free and kept by him from temptation, he will not suffer a Spirit of remissnesse, carelessness or security, to grow upon us, lest he should be hereby provoked to lead us into temptati­on, and not deliver us from the evill, unto which we are tempted. And so on the con­trary, that whilest we do enjoy a serenity and quietnesse of Spirit, and remain unmolested of temptations, we may have grace in our hearts to serve him with reverence and fear, and with that faithfulnesse, zeal, and alacrity of soul, that his hand may be hereby streng­thened to grannt us our Petition, of not being [Page 257] led by him into temptation, &c. So also that he will enlighten our judgments and consci­ences from day to day, to see and apprehend more clearly and convincingly the horrid na­ture of sin, the most lamentable and deplora­ble weaknesse of our natures to stand it out against temptations, if left unto our selves; and consequently, that there lyeth a necessi­ty upon us, presiing us as with a weight of a great mountains, were we sensible of it, to be importunate with God, not to lead. us into Temptation.

Quest. 59.

What is the meaning of the Doxology, or thanks­giving (as some call it) subjoyned unto the for­mer Petitions, and expressed in these words; For thine is the Kingdome, the Power, and the Glory, for ever? And how doth it relate un­to the said Petitions?

Answ.

The Particle, the, annexed unto all the three, THE Kingdome, THE Power, THE Glo­ry? is most Emphatical in reference to them all. For it implies that there is but one King­dome, worthy the name of a Kingdome; and so but one Power, that deserves the name of Power; and but one Glory, that is much con­siderable in the nature of glory. And Christ directeth us to ascribe them all unto God, and to look up unto him, as really, and rightfully, possessed of them all. By the Kingdome, he meaneth the whole universe, or great body [Page 258] of the Creation, consisting of Heaven and Earth with all the Hosts of them, and all that incomprehensible variety of created beings from the highest to the lowest, that is found in them. This great body of the Creation, unto God stands in the nature, and relation, of a Kingdome, because he exerciseth a just Soveraignty, and super-eminent Authority over it, and every member and part of it. Some take the Kingdome here in a more re­strained sense, namely for that select and choise party of the Creation, which consisteth of Elect Angels, and Holy men, over whom God raigneth by his Grace, Word, and Spirit, &c. This Kingdome is (indeed) included in the other; but if this were here meant apart from the rest of the Creation, over which God exerciseth a Kingly Soveraignty, as well as over it, he must be said to have two King­domes, and not (emphatically) One.

By THE Power, is meant that strength, or might, which is appropriate unto God, and which we commonly call omnipotency, that is, all-mightinesse. This Power may well be called, THE Power, because, whether we respect either activity, or resistance, all the power that is vested in the whole Creati­on, and in all the respective parts or members of it, as in Angels, Divels, Men, Hosts, or Armies of men, stones, rocks, hills, mountains sun, moon, starrs, elements, fire, water, the greatest breaches or inundations of waters, [Page 259] waves of the Sea, whirlwinds, storms, tempests, earth quakes, lyons, unicorns, elephants, hor­ses, Leviathans, or what other Creature there may be for strength in any degree considera­ble, were (I say) all the strength and might, that are found dispersed in all these, and all other Creatures united and incorporated in one subject, capable of them all, yet would not the power that should be raised from this great and universal conjunction, being compa­red with the power of God, hold the propor­tion of the leightest dust in the ballance, being weighed against the greatest mountain under Heaven, yea or the whole great Globe or body of the Earth, Yea as the Prophet Da­vid informeth us, The strength of the Hills, is his also. Psal. 95.4. So is the strength of An­gels, Divels, Men, and of all the Creatures mentioned, and all others, his likewise; that is, at his disposal and command, either to sus­pend or restrain, or else to imploy, and exer­cise, as, and about what he pleaseth.

By THE Glory (here also acknowledged as belonging to God) is meant that Majestick State, or condition so highly honoured, reve­renced, feared, admired, adored by all Crea­tures, whereof God is possessed, and wherein he enjoyeth himself in all fulnesse of peace, and joy, and blessednesse for evermore. All the glory of Solomon, with all that which hath been, or is at this day called Glory, in the Courts, States, Palaces, of all the Princes, [Page 260] Kings, Monarchs, Potentates of the Earth, could they be supposed to be molten toge­ther, and run into one Masse, of which a Co­losse or Mountain of Glory should be framed and made; yet even such a body of Glory as this would be compared with the Glory of God, would not hold the like proportion, which the snuffe of a Candle doth to the il­lustrious body of the Sun, when he riseth and shineth in his might.

Quest. 60.

But how doth the mention here, or acknowledg­ment, of these high things as belonging unto God, relate unto the Petitions going before; which it seems they do, by this causall particle, For: For thine is the Kingdome, &c. What may be the dependance of the one upon the other?

Answ.

As before we began to Petition, we were directed (as we have heard) so to conceive of God (and to exprese our conceptions accor­dingly) as might incourage us to pray, and yet with reverence; So having finished our work of Prayer, we are directed to represent such things unto God, relating to himself, which in a reasonable construction, must needs incline him, and this very effectually, to grant us what we have desired of him: and conse­quently this representation, or doxology must needs be an excellent means to revive and strengthen our Faith concerning a favourable audience, and acceptance with God in our [Page 261] Prayer. For our Saviour well knowing that Faith is the principal Verb in the sentence of Prayer, judged it necessary to be well guar­ded both in the Front, and Rere; and hath made provision accordingly, by awakening and raising up such apprehensions in us of things relating unto God, both in the begin­ning, and end of his modell of Prayer, which being well and understandingly digested, must needs be as marrow and fatnesse to the Soul of our Faith. We spake formerly of what is found upon this account, in the beginning of the Prayer, in the first words, Our Father. Now in the close, representing it unto God as a thing well known to us, and believed by us, that His is THE Kingdome, THE Power, and THE Glory, and all these for ever; we humbly signifie, and declare unto him, that we have reason and ground in a­boundance to believe, that he will give us what we have asked (and are accordingly re­solved to depend upon him for) namely, because he is infinitely and eternally blessed, full to the brim of all his capacities, of, and with himself: and consequently, cannot but be most propense, and ready, yea, zealously rejoycingly, triumphantly addicted to do good unto his poor Creatures, when they stand in need of him especially when they look up un­to him by Faith, and humbly seek his face by Prayer. Even a Creature richly apaied with the sense of much contentment in his [Page 262] condition? or with the apprehension of some great felicity come upon him, becomes here­by large-hearted, and open-handed, to shew any kindnesse or mercy to those that stand in need, and come in his way. The Scripture gives many instances ot the truth of this Prin­ciple, or Observation. See at leisure and con­sider diligently these Texts (unto which you may add many others of like import) 2 Sam. 19.22.29, 30. 1 Chron. 12.40. Eph. 4.8.10, 11, &c. Gal. 4.15. As on the contrary fre­quent experience teacheth us that the more discontented, and lesse satisfied men, or o­ther Creatures, are with their conditions, they are the more indisposed to gratifie others in any thing, and (for the most part) male-con­tented persons, are of malefique, and malig­nant dispositions, taking more pleasure in the troubles, and sorrows, then in the comforts, or prosperity of other men. The Divel, who looks upon himself as the most miserable, and accursed, of all the Creatures of God, is the first born of all that imagine and practise mis­chief against others, and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself, hath pur­chased unto himself the names of Abaddon, and Apollyon, (Revel. 9, 11.) the former being an Hebrew, the latter a Greek, or Gentile, word or name, to signifie that the Bow of his devouring ma­lice stands bent both against Jews and Gen­tiles, [Page 263] that is, the whole world; even as the Son God on the other hand, by designing and endeavouring the Salvation, both of Jews and Gentiles (that is of the whole world) hath obtained the name of Jesus and of Christ; the former, being an Hebrew, the latter, a Greek or Gentile appellation. Therefore God, who must needs be infinitely apaied with joy, delight, and contentment in the highest, in his condition, knowing himself to be possest of such a Kingdome, such a Power, such a Glory, as were lately described, and these fully se­cured unto him to the daies of Eternity, must of necessity likevvise be conceived to be mer­cifully, graciously, and bountifully inclined, and this in full proportion to the knowledge and sense he hath of his own blessednesse, to condescend to the Prayers and Supplications of his poor creatures, when ever they shall call upon him.

Quest. 61.

What is the meaning of the word Amen, in the conclusion of this Prayer? Or what reason may there be why Christ should direct us to the use of this Word, in the close of our Pray­ers?

Answ.

Amen, being interpreted, signifieth Truth, Verity, or Faithfulnesse. Thus Esa. 65.16 The God Amen, (in the original) is twice rendred, the God of Truth, and (in the for­mer Translation) the True God. So Revel. [Page 264] 3.14. Christ is called, The Amen: which is expounded, the Faithful and true witnesse. In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath: yea it appears from some Jewish records, that according to the common form of Judiciary Swearing amongst this people, he that took an oath, administred unto him by the judg, expressed his willingnesse so to do, by utte­ring the word Amen. Yet this proveth not that the Lord Christ sware, as oft as he used the word Amen (translated, verily) in the Gos­pel, (which it seems, is the conceit of some.) For whereas he used this word, Mat. 24.47. Amen, I say unto you, &c. The Evange­list Luke recording the same Sentence, ex­poundeth his Amen, by the word [...] of a truth, or verily, Luk. 12.44 And elsewhere he expoundeth it by the word [...] that is, yea, or verily. Luk. 12.51. Compared with Mat. 23.36 And sometimes both the Hebrew, A­men, and the Greek [...] yea, are joined toge­ther, as words mutually explaining the one the other. Revel. 1.7. 2 Cor. 1.20. When the word Amen, is subjoined in the end of a Prayer, thanksgiving, curse, ortany affirma­tion, it expresseth an approbation by him that uttereth it, of what is contained in them (respectvely) together with his desire, that things should be accordingly. And in this construction of it, it importeth as much as, So [Page 265] be it (or the like) and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek: and is in our last translation, so ren­dred, Jer. 11.5. This signification or import of it, is attested by what we read, Jer. 11.5. Then answered I, and said, Amen, O Lord. So also, Jer. 28.6. Some conceive it to be a mat­ter of duty, and required by God, that we use or pronounce it, at the end of all the Prayers we make, whether in private, or with others, if we approve them. And so in the end of all our doxologies and thanksgivings. There may be a good reason assigned, why it may be convenient, and thus farre neces­sary to be used in such cases, as namely, be­cause it may be conceived to answer the use and intent of a Seal, by which deeds in wri­ting are wont to be compleatly ratified. For as a Seal put to a writing, after it hath been made, read, and perused is (constructively and in effect) an acknowledgment and confession of the party, that he was not prevented or surprized, in yielding to, or confirming any thing contained in the writing, but that he hath well weighed and considered all things, upon which confession it is most equitable that such his deed, should obliege and bind him effectually to the performance of the terms of it: In like manner, when a man hath poured out his Soul in several Petiti­ons, and Requests unto God, by concluding all [Page 266] all with the word Amen, he declares himself to have been thorough-hearted in such his pray­er, that he at no hand recalls any thing peti­tioned for in it, but that upon good conside­ration he stands fast and firm by all his suits and motions, and is ready to repeat and go over his prayer the second time, in testimo­ny of his ardent desire, to have it granted. For I conceive the word Amen, to be (inter­pretatively) the praying over the prayer made the second time, by him that useth it in the cloze thereof. There is much alike consideration of the word, when used after doxologies, and thanksgivings. For here it importeth the full, and free, and redoubled consent, desire, and contentment of the heart and soul, that God should be praised and mag­nified, as he now hath been, and that he should remain for ever possessed, and in the full enjoyment of all those Regalia, those most transcendent and adorable Royalties, which have now been been ascribed unto him. Whe­ther in the Prayer in hand, there being a Dox­ologie, as well as Petitions or a Prayer go­ing before it, the intent of Christ was, that it should relate unto the one, or unto the o­ther only, or unto both indifferently, may be some little Question. But since (as we have heard) it is congruous and proper unto both; and comprehensive senses, wherein nothing is forced, are generally to be preferred be­fore those that are narrower; I conceive it [Page 267] best to understand it with reference unto both; and to import, that as we are affectuously, and ardently desirous that all the preceeding Petitions should be granted unto us; so are most joyfully, and with the heighth of all contentment, apaied in heart and soul, that God is possessed of such a Kingdome, such a Power, such a Glory, as we have now ascri­bed unto him, and that he is secured in this his possession, and enjoyment for ever, and ever.

Quest. 62.

You have opened unto us many things concer­ning grayer, and now lastly unfolded the great precedent, or pattern of this heavenly exercise (though conceived, and drawn up in few words, according to the wisdome of him, who had the spi­rit of wisdome given him without measure, being the Architect and great master of it) will you please to direct us only in this one point further, how we ought to behave our selves after we have prayed, that we may lose as little of the benefit and comfort of our Prayers as may be?

Answ.

There are five things to be done, and as many to be taken heed of and avoided, when we have prayed, that we may not either in whole, or in part, lose the fruit of our Pray­ing.

Quest. 63.

What is the first thing to be done upon this ac­count?

Answ.

To look after our Prayers, when we have sent them up into Heaven, and observe di­ligently, for some space of time (if we re­ceive not satisfaction sooner) how they speed and prosper in the things, about which they were sent. David did this, and resolved to do it. Psal. 3, 4. Compared with 85.8. There are several Christian commodities that ac­company this practise.

First, It ingageth and exerciseth the mind about God, and particularly about that love­ly Character or property of His, by which he attracts and draws all flesh unto him; I mean, his property of hearing Prayer. Psal. 65.2. & 34.4, 5. (with many others).

Secondly, If we mind our Prayers our selves, it must needs strengthen the hand of God to mind them also. He that neglecteth, or despi­seth his Prayer when he hath put it into the hand of God, doth (upon the matter) disclaim or disown it, and withall seems to undervalue the guift and grace of God, by which it was conceived, and presented to him: all which are much disobliging unto God.

Thirdly, If we shall narrowly observe what returns are made us from Heaven of our pray­ers, we shall be the more able clearly to un­derstand, what we receive from God in answer to our Prayers, and what we receive of his favour and good will otherwise. And if we shall once come clearly to find, that from [Page 269] time to time we receive good things from him upon the account of our Prayers, this will prove a matter of most rich consolation unto us. For as a good and gainful Trade, is a better means of subsistance then the finding of a purse of Money upon the way, or the re­ceiving of a good Gratuity from a rich Friend, once, or twice, or the like: So when a man comes to know that he may have of the good things of Heaven (as it were) in a way of tra­ffique, or commerce by Prayer, it is a farre greater cheering and raising to the Soul, then now and then to receive a Love-Token from God, though of good value. See Joh. 16.24 (cited also in the Answer to the 19th Que­stion in this Chapter).

Fourthly, He that is intent upon the issue and successe of his Prayers, declares hereby that he honoureth the promises of God made unto Prayer, by believing them, which is a thing well-pleasing unto God, and strength­neth his hand to the fulfilling of them, as farre as he that thus acteth, is concerned in them, Jam. 1.6, 7. 1 Chron. 5.20.

Fifthly, (and lastly) that deportment of Soul we speak of, quickneth and disposeth the heart unto thankfulnesse, when God an­swereth a mans prayer, and thankfulnesse, be­ing the best return which God expecteth from the Earth of those commodities, which he sen­deth thither from Heaven, must needs put life into the Prayer-Trade driven between [Page 270] God and men, and keep the windows of Hea­ven, being once open, from shutting any more.

Quest. 64.

What is a second thing to be done after we have prayed, that our Prayer may turn to account and not miscarry?

Answ.

We must be careful to make good that ground of Righteousnesse, and pleasing God, which we had gained (by the assistance of his Grace) and stood on, when we made our prayer; yea, if it be possible, we should en­deavour to advance, and gain more of this ground daily: that so we do not weaken the interest of our Prayer, whilest it yet remai­neth in the hand of God, and before it be returned, or make the return shorter, or lesse considerable when it comes, then otherwise it would have been.

Quest. 65.

What is the third thing to be done, when we have prayed, that we may accommodate and strengthen our prayers, whilest they are at work in Heaven for us?

Answ.

To send more of their fellows after them: and if these also be made to wait for their answer any considerable space of time, and our necessities of an answer grow in the mean time very urgent, and sorely pressing upon us, to send more after these also, and such, [Page 271] if it may be, which are more fervent and im­portuning than they; and at no hand to de­sist, or give over praying, until a clear and plain Answer, either in the Affirmative, or in the Negative comes. Negative Answers, for the most part, are not long delayed: And when God intends not to gratifie our desires in Prayer, commonly he gives some signifi­cation, or intimation at least, of his purpose in this kind, by one means or other, before we have bestowed many Prayers on them. It is not, it seems, agreeable to the goodness, or sweetness of his Nature, to be accessary, either to the growth, or long continuance, of any such desires in his servants, which he hath no intent to fulfill. After a third request made by the Apostle Paul, that the messen­ger of Satan sent, to buffet him, might be made to depart from him, he received an ex­press from God, by which he plainly un­derstood, that it was not his pleasure therein to hearken unto him, 2 Cor. 12.8, 9. Affir­mative Answers many times are long in com­ing, and must be waited for, and sought by crying unto God night and day for a large season, Luk. 18.7. Yea, their coming (as is probable) may be obstructed, and prevented by a cessation of Prayer, before we have a suf­ficient ground to despair of their coming at all; which the longest delay of all is not, whilest their coming will be beneficial unto us; as appears from the Scripture last cited. [Page 272] Therefore we should arm our selves with Da­vid's resolution, Psal. 123.2. to cause our Eyes to wait [in Prayer] upon the Lord our God, until that he have mercy upon us, how long soever the time may be, See Luk. 18, 1, &c. Luk. 11.8, 9, &c.

Quest. 66.

What is a fourth thing requisite to be done by us, when we have made our requests known unto God, that our hope of obtaining may be the more lively and comforting?

Answ.

If what we have sought of him by Prayer, be such a thing, towards the bringing to pass whereof we may, and ought, to contribute more then our Prayers; we must remember, and be diligent, to second and assist our Pray­ers, in their way by doing it. God doth not love to be put upon the unbaring of his Arm, by his creatures, when they have a covering in their hand to cast over it. Moses com­manded Joshua to choose out men, that were to go out and fight against Amaleck, notwith­standing the lifting up of his hands in Prayer against them, Exod. 17.9 When men have been as earnest with God in Prayer for the obtaining of any thing, as they know how to be, it concerns them to be as diligent in the use of all other means, which are proper to effect it, and within their reach and power; as if they had not by Prayer interessed God at all, in, or about, the effecting of it. They shall [Page 273] but build Castles in the Air, (as our common Proverb is) who having need of an House to be built for them, shall neglect to provide convenient materials, and to imploy a work­man made of flesh and bloud, about the building of it; thinking by importunity of Prayer, to get it built without hands, by the invisible Architect of the World.

Quest. 67.

What is the fift (and last) thing that be­cometh, and concerneth, us to do, when we have­lodged our Prayer, and Supplications with God, that we may be counted worthy to receive a gracious answer unto them in due time?

Answ.

To allow unto God, with all patience, and contentedness of mind, and with cheerfulness of submission, His just liberty of choosing his time and season, for giving answer unto our Prayers and to judge, that it is, or will be, every whit as expedient and profitable (yea, more) for us, that such his answer should be respited until His time, though this time of his be never so much longer, or further off, then ours; as it it would be, in case he should, in the giving of it, anticipate his own time, by applying himself unto ours, (which is al­ways that which is present). It is (indeed) wel­pleasing unto him to be importuned with the Prayers and Cries of his Saints, night and day, and to have no rest given him, until he giveth them an answer from Heaven unto their Pray­ers. [Page 274] But then this importunity must not pro­ceed from a spirit of impatience, discontent­edness, or unbelief; or from a conceit that they receive damage, or hurt, by being so long delayed in the return of their Prayers from God: but either from a desire to strengthen the hand of God; to give them so much the better measure in the return of their Prayer when it comes, or from an apprehension of the greatness of the things, for which they pray: which very possibly may be such, that God judgeth it not meet to give, or bestow them, but upon long waiting, and many Applica­tions made by fervency of Prayer unto him; Or thirdly, (and lastly), from a desire of hast­ning their Answer from God as much as may be, in a regular and equitable way; as name­ly, by praying as much, and with as much zeal and ardency of soul, in a short time, as according to the usual and accustomed rate of praying, even amongst the Saints themselves, men are wont to pray and pray with, in a long time. For, as when Summer-seasons prove extraordinarily hot, the Fruits of the Earth come to their maturity and ripeness, and are fit to be gathered, before their won­ted seasons in ordinary years: In like man­ner, when men shall double and treble the spiritual heat and fervency of their souls in holy addressments unto God, for the obtain­ing of such good things, as they desire, above what is ordinarily, and at other times, done, [Page 275] either by themselves, or others, they hereby become so much the sooner sanctified, and are made the more early, yet regularly ca­pable of receiving those good things from the hand of God. Yea, and God shall walk by the same rule of Righteousnesse and equity towards men, when he shall open speedily, to those that knock vehemently, and wit­oute intermission; and when he makes them stay longer, before he opens unto them, who do but knock now and then, and this more faintly.

Quest. 68.

What are the things of which heed must be ta­ken, and which are to be avoided, when we have laboured in Prayer with God, lest this labour should be in vain, or lesse successful?

Answ.

As they are equall in number unto the par­ticulars mentioned as necessary to be obser­ved and done, that our prayers may not be obstructed in their way, so are they in their natures opposite unto them (respectively.)

Quest. 69.

What then is the first of them?

Answ.

That when we have prayed, we do not neg­lect, or make leight of our Prayers, turning our backs upon them, as if they were only matters of course, and words beating the air, or like unto the natural lives of men (as the Scripture describeth them) Vapours that appear [Page 276] for a little time, and then vanish away. Jam. 4.14. He, who when he hath once presen­ted his supplications and prayers unto God, taketh his leave of them, as if he never ex­pected to see, or hear of them more, doth not so much under-value, or neglect his own act, or that which is from himself in his Pray­er, as that which is from God in the ordi­nance it self, and in all those great and pre­cious promises which he hath made unto the due performance of it. It is one thing for a man to take shame, and humble himself for all his own weaknesses, and the interpo­sures of his flesh, in his Prayer: this is meet and necessary to be done: but quite another thing, and of a contrary import, to despise or not to regard or look after his Prayer it self, as if his weaknesse in praying, must needs make the truth and faithfulnesse of God in his promises made unto Prayer, though de­fective and weak (for he could expect none other from men) of none effect. God, what by teaching men how to pray, and what by inabling them by his Spirit to pray, and what by granting such mighty powers unto these prayers as he hath done, hath enabled them to c eate another, a new kind of Angel, or ministring Spirit, which is as able to serve them, and do as great things for them, both in Heaven, and in Earth, as those Ministring Spirits (properly so called) the elect Angels of God themselves, are able to doe. Yea that [Page 277] new kind of Angel we speak of, Prayer, hath a kind of Authority given unto it by God, over those other Angels; and by the interest which it hath, above the other, in him who is the Lord of them both, is able many times to procure it self to be served by them in ve­ry great and important affairs. Therefore Prayer, though it be in a sense, the Creature of Man, yet being made of the love, good­nesse, bounty, wisedome, and power of God, as the constituting principles of it, it is too sa­cred and holy to be neglected, or lightly estee­med by man, when once he hath given life, and breath, and being unto it.

Quest. 70.

What is a second thing, by which our Pray­ers may suffer, if it be not avoided?

Answ.

To decline or grow worse after them, then we were at the time, when we made them. As we degenerate and cool in our zeal and fer­vour of Spirit to the Service of God, and waies of Righteousnesse, when we have re­commended our concernments or desires unto God, our prayers proportionably lose of their interest and acceptation in Heaven, being now the prayers of persons lesse considerable for Righteousnesse then they were, when they first arrived there. And God is more dis­tasted with good men for losing one inch of their holy ground, then he is with wicked men for advancing two, in that ground of [Page 278] sin and folly, which is their element. He expecteth that his presence should teach men holinesse, and that when they have been in near and close communion with him, they should contract an heavenly lustre and bright­nesse upon their souls from the glory of his Holinesse. Therefore if having been so lately in his presence, and beheld his face, they shall forget what manner of God he was, and shall rather make losse then gain, of so great and blessed an opportunity, it must needs argue a ve y unnatural and irrational strain of unwor­thinesse, and consequently be very displea­sing unto God. Besides, he expecteth that ha­ving put so much of their concernments into his hand, as their prayer and the contents of it, whatever they be, do amount unto, this should bind them all to their good behaviour, and be as a fiery motive unto them to quit themselves at the best rate they are able in pleasing him, lest otherwise they should ob­struct the return of their Prayers, or, at least, damage them in their return.

Quest. 71.

What is a third thing that must be taken heed of, lest our Prayers deposited in the hand of God, be weakened or disabled by it?

Answ.

That in case we shall not receive an answer from God after the first, second, or third time of asking, we be not at all discouraged, or faint, so as to suffer our hands to hang down [Page 279] from praying any more, or say within our selves, God will not be intreated by us, but hath cast our Prayer out of his sight. For in, those two Parables in the Gospel, the one, of him that came to his friend at midnight to borrow loaves of bread, Luk 11.5 &c. the other, of the Widdow and unrighteous Judge Luk. 18.1. &c. Christ plainly teacheth, that though we shall pray long, and often, and af­ter many prayers receive no incouragement from God, no testimony of any love, or respects that he beareth unto us, yet by our unwearied continuance, and obstinate per­severance in praying, we shall at length pre­vail and overcome him. If the Priests, and men of warr with Joshua, had compassed the Gity of Jericho six daies together, once every day, and had here desisted, the walls of this City had stood as firm and strong as before: yea, had they compassed it about (with the sound of their Trumpets of Rams-horns) on­ly six times more on the seventh day, all had signified nothing, as to the bringing down the walls of Jericho: it was the compassing it about the seventh time on this day, that did the wonderful execution, and made all the former compassings significant.

There is the like consideration of Naamans washing himself seven times in Jordan: His six former washings had contributed nothing towards his cure, had they not been accom­panied with the seventh: but this being ad­ded [Page 280] unto them, put spirit and life into them all, and made them all serviceable unto his cleansing. The young man that came to Christ, desirous to know of him wha he should do to inherit Eternal Life, had (it seems) done many things of good relation, and tendency, unto this end: but he was like to suffer loss of all these, unlesse he did that One thing, which Christ told him was yet wanting, whereas this being done would have made him perfect, Mar. 10.21. with Mat. 19.21. In like mnnner, when we have prayed long, and often, not seven times only but seventy times seven, for the obtaining of some great and special favour from God, and have not all this while, received the least overture of any favourable answer like to be given us, yet once praying more may (possibly) raise (as it were) all our former prayers from the dead, and it and they rejoice together in an hono­rable conquest over the Almighty, and in divi­ding the spoils of Heaven.

Quest. 72.

What is a fourth thing likly to make our Prayers fruitlesse, if we be not careful to avoid it?

Answ.

The neglect of a conscientious and dili­gent use of such means which are proper, and of divine appointment, for the bringing to passe of such things, which we ask of God, when the nature of the things which we thus [Page 281] ask is such, that other means besides Prayer, may, and ought to be used for the effecting of them. As for example, when we pray for pa­tience, faith, humility, self-denial, or the like; there being such t [...]u [...]hs, such discoveries of God, his mind and counsel, laid down in the Scriptures which are proper and effectu­al to work and increase these (respectively) in the hearts and souls of men, they must be diligently inquired and sought out, and our judgments and consciences, seriously, and fre­quently pressed, urged, and importuned with them accordingly. When Joshua (with the elders of Israel) had for some good space of time, in great humility, falling on the Earth with his face, and putting dust on his head, prayed unto God, that Israel might no more turn their backs upon their Enemies, God takes him off from further praying, and puts him upon doing of that which was proper, and requisite to be done by him, and by the people, that his Petition might, in an order­ly and regular way, be granted unto him. And the Lord said unto Joshua, Get thee up: Where­fore lyest thou thus upon thy face? Israel hath sin­ned, &c. Ʋp, sanctifie the people, &c. Josh. 6.10, 11, 13. To desire any thing of God in Prayer, and not to use the means created and appointed by himself, for the bringing of it to passe, is, in effect to desire him to pour con­tempt upon his own ordinance, and to tend in pieces the covering which with great wis­dome, [Page 282] he hath made for his own arme.

Quest. 73.

What is the fifth (and the last) thing, which may damage our Prayers in the hand of God, very much if care be not taken to keep our selves free from it?

Answ.

An impatience, or discontentednesse of mind, that God doth not as well comport with us in our time, as in the matter or sub­stance of our prayer otherwise. He is not (in­deed) offended that we should hasten him all we can, with calling and crying unto him night and day, with all the importunity of asking. But he is offended that we should be offen­ded, and make our selves agrieved, when he, upon reasons of greatest weight, and highest importance for his own glory, and the gene­ral benefit of the world; Yea and our own profit also, shall for a time, delay the fulfil­ling of our desires. For he seldome, or never maketh any long tarrying, (as David speaks) with his Answers to the prayers of his People but upon one, or more of, and commonly up­on all the said Considerations. Now for any man to be dissatisfied, or froward, because God Will not sacrifice such high and sacred concern­ments upon the service of his petty interest, or lesse considerate desire, is such an impor­tune strain of dis-ingenuity, that it is no marvel if the zeal of God towards his prayers be coo­led, if not quenched by it.

CHAP. VIII. Concerning the Decalogue, or Ten Commandements.

Quest. 1.

WHat occasion, or necessity, was there that such a Body, or Systeme of Precepts, or Commandements as that which is called the De­calogue, should be delivered, or issued out by God, either by word of mouth, or writing, unto the World?

Answ.

Although it was not directly, or immedi­ately delivered unto the world, but unto a small part of it, namely to the Church of God consisting, at the time when it was delivered, of the Jewish Nation only, yet it may proper­ly enough be said to have been delivered unto the world, because this Nation was intrusted with it (as it was with the rest of the Oracles of God. Rom. 3.2.) For the use and benefit of the world; asvvell as for their own: in which respect this, together with the rest of the said Oracles, are by the Apostle called, The E;e­ments, or rudiments of the World. Coloss. 2.8.20.

The reasons and occasions, for which God was pleased to issue it forth in words, and [Page 284] writing unto the world, may be conceived to be these.

First, That men might have a perfect Copy, and of Divine authority, alwaies at hand; by which to correct all those errours and falsifica­tions, to supply all those defacements and blottings out, to enlighten all those obscuri­ties and uncertainties of words and meaning, which in processe of time, had crept into the first writing of this Law in the hearts and con­sciences of men by God, partly through the negligence and carelessnesse of men in keep­ing this divine abstract of their Duty, fair and legible within them, partly (and more espe­cially) through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it. This was designed and intended by God in order to some further ends: of which some may be touched pre­sently.

Secondly, God by making the rule, or law of mans obedience, so plain, and publique with­all in the world, hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done, and every man likewise to take better notice of the abundance of sin and wickednesse practi­sed in the world round about him. Moreover (saith the Apostle Rom. 5.20) the Law ente­red [or rather iterveened, [...], viz. between Adam with his sin, and condemna­tion brought upon the world by it, and Christ [Page 285] with his righteousnesse, and justification] that the offence might abound; that is, that the sin of Adam might the better appear to have been aboundant in evill. So that God might very justly; yea equitably subject his whole posterity unto death for it (for the Law pro­nouncing the Sinner cursed declareth sin to be another manner of thing farre more hor­rid, and devouring, then otherwise men were like to conceive of it) or rather, that the of­fence of that sin might abound (for [...] is presently explained [...]) that is, that the guilt of sin might become, and appear likewise, to be much greater, the authority of the Law prohibiting it, being re-inforced a fresh and that immediately, and with stupendious miracles, by the great Law-giver himself. Else­where the same Apostle informeth us, that by the Law is the knowledge of sin (Rom. 3.20.) meaning, that very frequently, and in many cases, men come by means of the Law writ­ten, to know those waies and actions to be sinful, which otherwise they were like never to have known in that relation. See for this Rom. 7.7. Yet neither is this end of God in delivering his Law in writing, his ultimate end, but subordinate, and subservient to some others. Therefore

Thirdly, The giving of the said Law in writing unto the world, by means of that property and service of it last mentioned, commendeth the rich grace of God in the [Page 286] gift of Jesus Christ, unto the minds and con­sciences of men. For the more sin is discove­red, and made known in the world, both in the multitude, and heinousnesse of the per­petrations of ir, that Grace which taketh it away, and healeth the great Evil brought up­on men by it, must needs be discovered, and acknowledged, to be the greater. This point of the counsel of God in sending the Law into the world, i [...] (I conceive) pointed at by the Apostle, in the place lately cited (in part) Rom. 5.20. Moreover the Law en­tered [or interveened] that the offence wight abound; [that is, as we before expounded, might appear to be exceeding great] but where sin abounded, grace did much more abound; as if he should have said, the greater aboundance of sin was discovered to be in the world, the fuller discovery was (consequentially) made of that super-aboundancie of the grace of God in Christ, by which that abounding sin was at­toned, pardoned, and done away. And this discovery was that, which God aimed at in the other. For the further illustration and confirmation of this Reason, see and consi­der (at leisure) Rom. 3.19. Gal. 3.19.

Fourthly, As God by sending the Law in­to the world upon those terms, on which it is come, intended the more perfect discovery of those sins, that were, and would be com­mitted in the World (as hath been said) so iikewise he designed by it a more effectual [Page 287] restraint of sinning amongst men. And this the Law written is proper to effect, partly by inlightening the minds and consciences of men to know their duties at every turn, which it doth in the directive part of it: partly also, and more especially, by threatning and terri­fying them under the commission, and guilt of sin, which it doth by the penalty, and curse annexed to it. This end of God in giving the Law we speak of, is plainly intimated by the prohibitory, or negative form or tenour, of (well nigh) all the precepts of it: and is as­serted by the Apostle, Gal. 3.19. Wherefore then serveth the Law? It was added [name­ly unto the Gospel that had been preached before unto Abraham, ver. 8.] Because of Transgressions, till the Seed should come, to whom the promise was made, &c. meaning; that notwithstanding the Doctrine, and substance, of the Gospel had been in the world from the daies of Abraham (yea and long before) yet by reason of the obscurity of it, and spa­ring discovery of the grace vouchsafed in it, untill Christ, it had little force or efficacy to turn men from their waies of sin, and wick­ednesse. In which respect, God being mer­ciful unto the world, and desirous to stop the current of sin amongst men, by the best means he was able at present (for his wisdome suffered him not to send his Christ into the world, untill many generations after) he was pleased to give out that fiery Law we speak [Page 288] of (as Moses termeth it, Deut. 33.2. Whe­ther for the dread and terrour, with which it was given, or for the spirituality or search­ing property of it) unto the world, being [to make it the more effectual for the end we speak of, and more awfull to the consciences of men; as the Apostle addeth] ordained [or rather ordered, that is managed, transsacted; and, as it were, put into it's office, invested with its Authority, and power] by Angels, [one pronouncing it in the name of God; o­thers, in great numbers attending and coun­tenancing the action] and this, in the hand of a Mediatour; meaning that God admitting only, Moses (with Aaron his Brother, who were but as one, in this service) instead of the rest of the people to come near unto him, when the Law was given, and by him char­ged them to keep at a great distance from him, plainly signified both that the people had about this time, and before, greatly pro­voked him by sinning; and also that the pre­sent dispensation (the giving of the Law) was not intended for a means of their reconcile­ment unto him, without the interposure of a Mediatour between him and them. That the Law doth sometimes occasion, and pro­voke unto sin, and not restrain from it, is by accident, being contrary to the nature and in­tent of the Law, and to the primary intent also of the Law-giver.

Fifthly, (and lastly) the issuing forth of the Law unto the World, as in one respect (which is accidental to it) it worketh, or causeth, wrath (as the Scripture speaketh) that is, in­crease of wrath, or wrath in a greater measure; So in another respect, more sutable to the nature of it well considered, and according to the gracious intendment of him from whom it came, it is serviceable and proper to lead men into such waies by which they may escape wrath, and obtain the love and favour of God. For (as the Apostle Paul in­formeth us, Rom. 7.12.) The Law is holy, and the Commandement [that is, every pre­cept of it, or the preceptive part of it] ho­ly, and just, and good: and consequently: can­not directly, or according to its native tenden­cy, operate any thing but good, unto men. Now the good intended by God unto Men in giving unto them this Law in writing, was to assist the Law of nature, or so much of this Law, as was yet remaining in them, in three particulars of great concernment unto them, wherein the said Law of nature, as it was now (more generally) wounded, and maimed, was defective and weak. As,

First, when it restraineth men from doing evill (wherein as we lately shewed it is much more serviceable, then the Law of Nature in the remainders of it within men) it pre­serveth them from wrath, at least from so much of the wrath of God, which would have [Page 290] been the wages of those sins, had they been committed, from which they have now been restrained.

Secondly, As it teacheth and chargeth men to do their duties, and things pleasing unto God, it doth that which is proper to interess them in the love and favour of God. For the Righteous Lord loveth Righteousnesse, his counte­nance doth behold the Ʋpright, Psal. 11.7.

Thirdly, (and lastly) As it convinceth them notwithstanding of sin, and so causeth them to despair of Justification in the sight of God, by their own works, it imposeth a necessity upon them, both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification (notwithstanding) and likewise, in case they find that such a means there is, that they imbrace it with all readinesse, not disputing the termes hereof, whatever they be, further then only to know them. And thus we see the truth of what some have affirmed; viz. that Gods ends in giving the Law, where Evangelical.

Quest. 2.

What is that small part, or piece of Scripture which is frequently called the Decalogue, (that is, the Ten words, (Deut. 10.4.) or a discourse or speech, consisting of Ten words) commonly The Ten Commandements?

Answ.

It is a Breviate, or Abstract of the whole duty of man, made or drawn up by God him­self: [Page 291] Or, a brief collection of such general heads of duty, which jointly contain in them whatsoever God doth ordinarily, and with­out some special manifestation of his will otherwise require of men, either to do, or to forbear.

Quest. 3.

Whether doth the Decalogue, as administred by Moses, concern Christians, so as to bind their consciences to the observation of it?

Answ.

This Question is of that kind, the resoluti­on whereof is nore troublesome, then edify­ing, like unto such suits in Law, where the victory doth not balance the one half of the charge and trouble about the prosecution. For if it be granted, First, That the Decalogue proceeds from God: and Secondly, is upon this account, obliging upon the conscience of Christians, it is not material, nor (indeed) pro­per, or worthy a man of competent under­standing to ask, whether it bindeth him as de­livered by Moses? For neither did it bind the Jews, simply as delivered unto them by Mo­ses, no nor yet if we speak strictly, and pro­perly, as delivered unto them by Moses from God, but as proceeding, obligation-wise upon them, from God; and would have been e­qually binding unto them, had it been sent in like manner, or upon the same or the like termes of conviction that it did come from God, by the hand or ministry of any other [Page 292] person whatsoever as well as Moses.

Quest. 4.

But how can the Law we speak of (the Deca­logue) be at all, or in any respect, binding up­on the consciences of true Christians, when as the Apostle administreth this comfort, in express words unto them, that they are not under the Law, but under Grace, Rom. 6.14. And elsewhere he saith, that, the Law is not made for [or, not given unto, as the former translati­on hath it] A Righteous man, but for the law­lesse, and disobedient, for the ungodly and sinners, &c. 1 Tim. 1.9.

Answ.

True Christians, or Believers, are said not to be under the Law, because they are not under the curse, or condemning power of the Law, or because they are not at the mercy of the Law for their justification; not because they are not bound in conscience to observe, and do the things required in the Law. O­therwise they were not liable to offend, or to do any thing that is sinful, which is expres­ly contrary to the current of the Scriptures; these from place to place affirming, that be­lievers themselves offend, and do things that are sinful, and withall, that sin is a Transgres­sion of the Law, Rom. 7.25. Jam. 3.2. 1 Joh. 1.8.10. Gal. 6.1. 1 Joh. 2.1. with Chap. 3, 4. Besides, the Apostles often presse the Authority of the Law to perswade Belie­vers to do their duty, and to convince and [Page 293] reprove them for the neglect hereof. Rom. 13.8.10. 1 Cor. 9.8. & 14.34. Gal. 5.14. Jam. 2.8.9, 10, 11.

When it is said, the Law is not made for a Righteous man, but &c. the meaning is, The Law as it was delivered upon Mount Sina, accompanied with a Spirit of Bondage, and with a grievous penalty, or curse (annexed) against those that should transgresse any jot or title of it, was not suited, or fitted by God, to the state and condition of Righteous and Holy men, as such who thus farre and in this consideration (namely, as they are righteous) need no urging, or terrifying with threatnings, to do the things required in the Law, being by an inward principle strongly inclined hereunto; but unto the state and con­dition of persons lawlesse and disobedient &c. that is, which live loosely, wickedly, and pro­phanely, as if they had no law at all within them, either to inform them of what was meet and fitting for them to do, or to restrain them from doing evill. In which respect they have need of such a Law without them, which on the one hand, might be full of light to teach them their duty, and on the other hand, full of dread and terrour, to restrain them from doing things contrary unto it. Some interpret the place thus, The Law is not made for the Righteous, that is, not for the justifi­cation of the Righteous, or that righteous men might merit either justification, or sal­vation, [Page 294] by the observation of it (in which sense it seems to have been taught, and urged by the Jewish Doctors, against whose Doctrine the Apostle cautioneth Timothy, ver. 6.7.) but for the Lawlesse, &c. that is, for the con­viction, and reformation of wicked and un­godly persons, that they, through the dread of the vengeance, or curse, denounced in it a­gainst their sinfull waies persisted in, might be­come sensible how great a necessity lyeth up­on them to take sanctuary at the Gospel, and to flee for refuge under the wing of Jesus Christ, by believing. But that the Law we speak of, doth, in the directive part of it, concern Righteous men and Believers, even as such, and this in a very material conside­ration, is evident from this saying of the A­postle, ver. 5. For the end of the Commande­ment [that is, of the Law, as clearly appears by that which follows, and is generally so expounded] is Charity [or Love] out of a pure heart, and of a good Conscience, and of Faith unfeigned. Though a thing may be prepared, made, or done, upon such, or such a special or particular occasion (originally) yet the Agent being full of Wisdome, and quick of discer­ning, may have his eye upon, and propose to himself several other ends, or accommo­dations, in what he so maketh, or doth, be­sides his answering or supplying that his par­ticular occasion. Hell fire is expresly said to have been prepared for the Devill and his An­gels, [Page 295] [that is, upon occasion of their Rebel­lion, and for their punishment] Mat. 25.41. Yet God apprehending that it would con­veniently serve for the punishment of wicked and ungodly men also, and likewise that in the dread & terrour of it, sounded aloud in the ears of the souls and consciences of men, it would be a proper and likely means to prevail with many to inquire with all diligence how to es­cape it, and consequently to hearken unto, and to imbrace the Gospel; He hath declared his purpose to make use of it accordingly for both these ends: and these in this respect may be called the ends of hell fire, as well as the pu­nishment of the Devils, though secondary and (as it were) adventitious, in comparison thereof. In like manner though it be suppo­sed that the Law was given upon occasion of those wicked persons, which abounded in the world, when it was given, and which were likely to succeed in no smaller numbers, afterwards, to break the stoutnesse of their wicked hearts, and to put them upon thoughts how to escape the vengeance of God due unto their sins, yet God knowing that it was ser­viceable and proper also to ingage holy and good men unto, and to direct them in the ex­ercise of thar heavenly affection of Christian love, was pleased to ordain, and nominate this also, as an end intended by himself in it.

Quest. 5.

Whether is justifying Faith required in the Decalogue or Moral Law?

Answ.

There can be no other kind of Faith requi­red, properly, and directly, in the Moral Law then what was required of man immediately upon his Creation, and during his state of in­nocency, because this Law (at least so farre as it is moral) hath suffered no alteration, or change, since the first writing of it by the sin­ger of God, as the Author of nature, in the fleshy tables of the heart of man. Now that kind of Faith, which since his fall, is requi­red of him in his justification, supposeth him to be a sinner, and consequently sendeth him out of himself unto another for his justifica­tion; yea unto the sufferings of another, or unto another that hath suffered for him. But such a Faith as this could not be required of him to his State of Righteousnesse, or inno­cency, because whilest this continued, he was no sinner, nor did he stand in any need of seeking justification by another. Nor (in­deed) during the time and state we speak of, was there any Faith at all, of one kind or o­ther, required of him (properly) for his justi­fication, but only for the continuance of his justification. For he was in possession of a state of Justification, untill he cast himself out of this possession, by sinning voluntarily. And that Faith, which in conjunction with [Page 297] other duties or works of the Law in their re­spective seasons, was required of him for the continuance of his justification, was not a Faith of like Character, or Notion, with that which now justifieth: it was not a Faith in God, that he would justifie him freely through the Redemption which is in Christ Jesus, nor an assent unto any promise made by God for the justification of him upon the perfor­mance of such, or such terms: but such a Faith, whereby he believed God to be every waies as great in holinesse, in truth, in good­nesse, and in all manner of perfection, as he had by the light of nature, revealed himself unto him to be. From whence (by the way) it is observable, that Man did not by his fall in Adam lose any ability, or power, to believe in Christ unto justification; (For how could he lose that in Adam, which neither Adam, before his fall, nor he in Adam e­ver received?) and consequently, that this Faith is not now required of men upon the account of any ability given unto them under the first covenant (of works) or received in Adam, but upon the account of such abili­ty or power which is given unto them by the second Adam, under the second Covenant (of Grace).

Quest 6.

But if justifying Faith be not commanded in the Decalogue, or Morall Law, how can this Law be said to be perfect, or a perfect Rule of [Page 298] all duties that we owe, either to God or Men, or our selves? Or is it not a perfect rule in this kind?

Answ.

The Decalogue is a perfect rule of all Moral duties, which are naturally such, whether re­specting God, our neighbour, or our selves: but there are some duties which are termed posi­tively Moral, which become such by institu­tion, or special command, which are not com­prehended in the Decalogue; that is, which could not by the light of reason, or force of conscience be discovered there, or made out from thence, to be things required of us: nor would they have been duties, or things required of us by God, had he not given par­ticular charge, or commands concerning them over and besides the Decalogue. But though they be not required, or commanded in, or by the Decalogue, or Moral Law, yet they are, and well may be termed Moral in a sense or in a particular respect as (namely) positive­ly or institutedly Morall; because being com­manded by God, though not in the Moral Law, yet are men bound to the performance of them by that obligation unto God in things appertaining to him, which the Moral Law imposeth on them. Hence it is, that though to believe the Gospel be not enjoyned by. God in the Morall Law, yet being otherwise required, or injoyned, by him, he that doth not believe it, maketh God a Lyar (as John [Page 299] saith 1 Joh. 5.10.) which is a transgression a­gainst the Morall Law, being contrary to that most honourable and reverend esteem of the Truth and faithfulnesse of God, which the Moral Law requireth of all men in the first Commandement of it. As on the other hand, John Baptist saith of him that believeth the Gospel, that he hath set to his Seal that God is true (Joh. 3.33.) that is, hath given a full testi­mony of the truth and faithfulnesse, of God, which is a duty required of every man by the Morall Law. Thus all the Levitical Ceremo­nies, during the time that God was pleased they should continue, were positively Morall unto the Jews, to whom they were prescri­bed by him: and if they had neglected, or omitted any of them in their season, they had transgressed, not only the ceremonial Law; by which they were particularly enjoyned, but the Moral Law also, by which God com­mandeth both them and all men, to worship him with that worship which himself direct­eth and prescribeth unto them, There is the same consideration of the Sacraments, and their Administration and use in the Gospel. Now justifying Faith, or to believe in Jesus Christ, is a duty of that kind we now speak of, (as was lately intimated) viz. positive­ly Morall, and is not to be reckoned, or found amongst the Duties that are naturally such, and are commanded in the Decalogue or Moral Law: which though it be a per­fect [Page 300] rule in its kind, and fully sufficient for the ends for which it was given, yet is it not absolutely, or in all respects perfect: for then there had been no need of any additional pre­cepts in the Gospel.

Quest. 7.

But if justifying Faith be not required in the Morall Law, whether is it at all required of the Heathen, who seem to be under the command of this Law only, and this only as it is written in their hearts and consciences, and not at all un­der the command of the Gospel?

Answ.

God in the Gospel speaketh immediately and directly unto those only, who live under the ministrie of it, or who have the letter of it, and withall are capable of understanding it: and unto these, and concerning these he declareth plainly & clearly, upon what tearms he is pleased to justifie and to save them; and again, upon what, he will do neither. Concerning others, as Children before years of discretion, persons destitute of the ordinary light of nature in their understandings (whe­ther this hath befallen them by some acci­dent, as of sicknesse, or other providence; or is occasioned by some defect in their consti­tution, or corporeal Organs) and so likewise concerning Heathens, amongst whom, or near unto whom, the Letter or Ministry of the Gospel never came, he hath discovered his mind and counsell touching their, both [Page 301] justification, and salvation, somewhat more sparingly: Nor is it easie to evince from the Scriptures so plainly and distinctly upon what tearms he purposeth to proceed with these in the great concernments mentioned, but that some doubt may still remain. And of all the three sorts of persons named, the case of the third and last (the Heathen) seems to be most obscure. Notwithstandiug these seven parti­culars relating to it, are (to me) unquestiona­ble from the Scriptures.

First, That God really and truly desireth their Salvation, at least simply considered, or as men, or members of mankind. This is fully evident from these places (with many others) 1 Tim. 2.4. 2 Pet. 3.9. Tit. 2.11. Heb. 2.9.

Secondly, That as of him, unto whomsoever much is given, much will be required (viz. to his Salvation) (Luk. 12.48.) so by the rule of equity, and proportion, to whomsoever little or lesse is given, little or lesse will be required of him. This agreeth with that of the Apostle, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

Thirdly, That there is no person of man­kind, but hath received a Talent, one, or more by a diligent and conscientious use and improvement whereof, he shall be accepted with his Lord and Master. Mat. 25.14, 15. &c. Luk. 19.12, 13. &c.

Fourthly, That in every Nation, he that feareth God, and worketh Righteousnesse, is ac­cepted with him, Act. 10.35.

Fifthly, That the forbearance, and long-suf­ferance, and goodnesse of God, which leadeth men (that is, is apt and proper to lead men, yea and doth actually lead, or bring some men) unto Repentance [and consequently to blesse them with the great blessing of forgivenesse of sins, or justification, Act. 3.19. Act. 5.31. Luk. 24.47. 2 Pet. 3.9.] hath alwaies been, and is yet daily exercised, towards and amongst the Heathen.

Sixthly, That though there be neither Sal­vation, nor Justification, in, or by any other then Christ only, (Act. 4.12.) Yet both the one, and the other, may be obtained by him, without the knowledge of him, or belief in him, by name; and that the generality of the godly Jews of old, were both justified and saved by him upon these tearms, neither knowing him, nor believing in him, by his Name.

Seventhly, (and lastly) that though many Heathens have neither heard the sound, nor seen the sight of the letter of the Gospel, yet there is none of them but have frequently had the [...] or (as the Apostles word is in a like case, Rom. 2.15.) that is, the effect, or im­port of the Gospel, preached, or at least, plain­ly intimated unto them otherwaies; accor­ding to that of the Apostle, Act. 14.16, 17. [Page 203] Yea that patience and goodnesse of his, which he exerciseth liberally towards them from day to day, and by which he leadeth them unto Repentance (as we lately heard) is, constructive­ly preaching, or a providential preaching of the Gospel, or an holding forth of terms of reconciliation unto them. The result from these particulars is, that the Heathen are in some respect under the charge and command of the Gospel (being all commanded to Repent, Act. 17.30.) and not altogether, or only, under the rigorous and exacting power of the Morall Law: and consequently that such a Faith is required of them, which God will impute unto them for Righteousnesse, as he imputeth the Faith of those, who live under the Orall Ministry of the Gospel unto them, although it be not so well formed, so articulate and distinct as this. I might here add, that it is the more generall, and declared opinion of the best Protestant writers, even theirs who are more hardned in their judgments against the Heathen then some others, as well as of the ancient Fathers, that God hath some that are his, and that shall be saved, in every Na­tion under Heaven. This concession suppo­seth, that God doth not bind himself with so much severity to the Orall Ministry, or visible letter of the Gospel, but that he some­times worketh in men such a Faith which will both justifie and save them, by preaching it unto them by the light of nature, the good­nesse [Page 304] and bountifulnesse of his providence, and works of Creation.

Quest. 8.

Why doth the Apostle call, the giving of the Law the ministration of Death, and of Con­demnation, 2 Cor. 3.7.9. When as you lately shewed from the Scriptures, that Gods intentions therein were Evangelicall, and gracious, and the same Apostle likewise said elsewhere (as you cited him) that the end of the Commandement was love out of a pure heart, and a good consci­ence, and Faith unfeigned?

Answ.

As the Temple, though one and the same building, yet aspected the Heavens contrary waies, one end of it looking towards the West, the other towards the East, one side towards the South, the other towards the North: so many actions and dispensations of God, in respect of the contrary tempers and behaviours of men, who are concerned in them are proper to produce, not only differing, but even opposite effects; which in that re­spect, are both of them said to be intended by God (in his said dispensations) though not with intentions of the same order. God's intentions in sending Christ into the world, were Evangelical and gracious, in the highest, Christ himself declaring them accordingly: For God sent not his Son into the world, to con­demn the world, but that the world through him might be saved: Joh. 3.17. Yet in ano­ther [Page 305] place he saith, For judgment am I come into this world, &c. Joh. 9.39, And Simeon concerning him, whilest he was yet a child: Behold this Child is set for the fall, and rising a­gain of many in Israel, and for a sign which shall be spoken against, Luk. 2.34. Gods sending Christ into the world, was a proper dispensati­on and means to save those that should believe on him, and it was no lesse proper to render those inexcusable & worthy death that should reject him. Therefore the Salvation of some, and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him: but the former, the Salvation of men, as his pri­mary, or antecedent intention: the latter the Condemnation of men, as his secondary, or subsequent. In like manner, the giving of that Law, being a dispensation, and means, pro­per both to awaken the consciences of men that are yet in their sins, to consider that they are under the curse of God, and so to provoke them to inquire after a way of deliverance, and when they have found it, to walk care­fully and conscientiously in the prescripts of it; and likewise to feal up and fully ratifie the condemnation of those, that shall despise the Gospel, or neglect to make diligent search how to escape the curse, so peremptorily denounced in the Law against them [...] in re­spect of the former, Gods intentions in it may truly be said to be Evangelical, and the [Page 306] end of it to be love out of a pure heart, &c. in respect of the latter, it may as truly and properly be called, the ministration of condem­nation, and of death.

Quest. 9.

How doth it appear that the Decalogue, or Morall Law, is binding unto any other persons, or people, but unto those of the Jewish Nation only, considering that the Preface, or Introducti­on to it, relateth peculiarly unto them, and see­meth to contain if not the only, yet the princi­pal ground of that obedience, or subjection, which is due from men unto it: God spake all these words saying, I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of Bondage? Exod. 20.12.

Answ.

That the Decalogue, or Law we speak of, bindeth to the observance of it (at least as farre as it is Morall) the consciences of all those that are under the band, or engagement of the Gospel (who, as was lately, though briefly proved, are no fewer then the universe of mankind), is evident from hence, viz. be­cause it is in the several parts or precepts of it, incorporated (as it were) with the Gospel and made one substance or body of Doctrine with it. Yea, Gospel-exhortations and the duties herein enjoyned, are sometimes pres­sed upon the consciences of Believers by the authority of the Law, as requiring the same things of them, 1 Cor. 9.8.9. Mat. 7.12. [Page 307] Mat. 22.37, 38. 1 Joh. 3, 4. Jam. 2.10, 11. And the Lord Christ himself expresly saith, That he came not to destroy the Law, or the Pro­phets [the Authorized Expounders of it] nay he addeth: I am not come to destroy them, but to fulfil them: And soon after: Whosoever therefore shall break one of these least Commande­ments, and shall teach men so, he shall be called the least in the Kingdome of Heaven [that is, shall have no place there, as the next verse expoundeth it] but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven [that is, shall be highly honoured in this Kingdom] Mat. 5.17.19. Therefore

Concerning the Preface prefixed before ths Decalogue, although in the litteral and typi­cal sense and signification of the words, it re­lateth particularly unto the Jewes, they be­ing the only people, whom God had brought out of the Land of Egypt, out &c. Yet in the mystical and spiritual import of them, which is sufficiently declared and asserted in the Gospel, and which is the farre more eminent consideration of them, the said Preface con­taineth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews. For deliverance from under the power and tyranny of Sin, Sathan, Death, Hell, &c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical pow­er of Pharaoh, and out of the iron furnace of [Page 308] Egypt, respecteth all Nations under Heaven, as well as it doth or ever did the Jews, ac­cording to the promise made by God unto Abraham long before, Gen. 12.3. and not long after confirmed and renewed, Gen. 18.18. & chap. 22.18.

Quest. 10.

But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws, by mentio­ning the act of his Grace and Power towards them in bringing them out of the Land of Egypt, &c. rather then by insisting upon his farre grea­ter obliging grace and favour unto them, in de­livering them from sin, and from the curse due unto it, and a thousand bitter and most grievous things following it?

Answ.

The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel, and of the great work of Redemp­tion, for his Son Jesus Christ, when he should come into the world (2 Tim. 1.10. Hebr. 1.1. with Ephes. 3.5.) So that though the Gos­pel was preached unto, and amongst the Jews at, and before, the time of the giving of the Law (Gal. 3.8. Heb. 4.2.6.) yet was it prea­ched unto them with much reservednesse of the lustre, beauty, and brightnesse of it: God sent it unto them in such an habit, as Rebecca was in, when she met Isaack, covering her self with a vail, Gen. 24.65. This (probably) is [Page 309] the reason why God was pleased to make use rather of the shadow then of the substance, of their great deliverance by Christ, to insure, if it might be, their free and willing obedience unto his Law: and this the rather, because the shadow we speak of (their deliverance from Egypt) was a most sacred token, or pledge from Heaven newly sent and received by them of his great respects, and favour unto them. And inasmuch as this people were to be pat­terns and ensamples, and to lead the way of obedience unto the Law of God, to the rest of the world, it may be judged worthy the goodnesse of God towards them, to animate and enliven their obedience unto it by remin­ding them of such an high-favour and privi­ledge, which was appropriately theirs; with­all knowing their temper of being extraordi­narily taken with propriety in their priviled­ges and favours from God.

Quest. 11.

Whether is the Decalogue, or Morall Law (more generally so called) Morall throughout (I mean, naturally Morall) in every thing that is contained, or expressed in it? Or, may it not be termed Moral, because it is more generally, though it be not universally, or in every point, such.

Answ.

I suppose the question doth not mind any other of the Ten words, or Commandements of this Law, or any thing mentioned, or con­tained in them, but only the Fourth, and in [Page 310] this, more especially the Day, the seventh day, here commanded to be sanctified, or kept holy. That the observation, or keeping ho­ly of this day, according to the tenour and rule of the Commandement, (as viz. by refrain­ing our selves, and by restaining others that are under us, from ordinary labour, &c.) neither e­ver was, nor at this day is known by the light of nature to be a duty required by God of men, is most probable and next to that which is unquestionable: For,

First, The ground, upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation, is not known, nor knowable, by the light of nature. The Scripture expresly saith, that By Faith [that is, by divine Revelation, and the credit we give here un­to] we understand that the worlds were framed by the word of God. Heb. 11.3. If the framing of the worlds by the word of God be not known by the light of nature, much lesse is the time that he took to finish it, or on what day he rest­ed from this work, known unto men by this light.

Secondly, There is expresse mention made (Gen. 2, 3.) of the special interposure of God by way of Institution, to make the observati­on of this day to become a duty unto men. And God blessed the seventh day, and sanctified it, because &c. There is no such course ta­ken with any other of the duties enjoyned in [Page 311] all the rest of the commandements, to bind the practise of them upon the consciences of men: Therefore the observation of the day pointed unto in this fourth commandement, is a duty of a different nature and consideration from those required in the other commande­ments; they being all naturally Morall, this only such by institution, or particular com­mand.

Thirdly, If the observation of the seventh day we speak of, were naturally Moral, as the duties of the other Commandements, and so of perpetual obligation, as they are, the primitive Christians (generally) and all the Churches of Christ throughout all succeeding ages, untill now, must be censured, and con­demned, as living, and dying, and this (as is most likely) without Repentance, in a sinful practise against the light of nature: which is an hard sentence, and hardly Christian, for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations. For it is sufficiently known that these did not walk in the observation of that day, but of another instead of it.

Fourthly, It is hardly to be thought, or sup­posed, and yet much harder to be proved, that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature; but that it hath been, by one or other, at one time or other, actually read by this light. The Apostle sup­poseth [Page 312] that the Gentiles, which have not the Law do, or may do, by nature the things contained in the Law [meaning, the things in the Law, which are naturally Moral] hereby shewing the work, or effect, of the Law, writ­ten in their hearts, &c. Rom. 2.14, 15. But never (I believe) was there any thing done by the light of nature, no not amongst those in whom this light shined in her greatest, brightnesse, by which it may appear that they were led by the guidance of this light, to the observation of the seventh day, which the fourth Commandement injoyneth. It is not unlike but that some of the ancient Philoso­phers, and Poets, amongst the Heathen, be­ing inquisitive after the learning, manners, and practices of Forraign Nations, (as many of them were) did by hear-say, amongst ma­ny others Jewish Notions, Doctrines, and Customes, (expresse mention whereof is found in several of their writings) come to under­stand what they (the Jews) held, and pra­ctised about the seventh, or Sabbath-day al­so, and did accordingly insert some particu­lars of their knowledge in this kind, in their writings, as Hesiod, Homer, Callimachus, and others. But nothing can be so much as pro­bably concluded from hence, that therefore they knew anything by the light of nature, concerning the holinesse, which God by special institution (as we heard) hath put up­on that seventh day, of which the fourth Com­mandement [Page 313] speaketh: much more probable it is that they might have some glimmerings of an apprehension, that such a proportion of time, as one day in seven, was reasonable and fitting for intermission of bodily labours, that they might be at liberty to attend upon reli­gious affairs. But unlesse we shall suppose, that (which I suppose was never supposed, or affirmed by any) it may be known by the light of nature how long God was in creating the world, and that he was six daies precisely, neither more nor lesse, imployed therein, it is not imaginable that by this light it should be discovered unto any man, that the day spe­cified in the 4^th. Commandement, should be sanctified by God for Religions ends and pur­poses, rather, or before, any other.

Fifthly, If it be to be found written in the book of Nature, that the day defined in the fourth Commandement, ought, according to the will of God, to be religiously observed above other daies, then whatsoever, said, or done, is of a direct tendency to take away this honour from it, and to cast it upon ano­ther day, must needs be sinful. This proposi­sition is of unquestionable truth: because the contents of the book of nature are nothing but the unchangeable righteousnesse of God. But severall things have been both said and done, without sin, of a direct tendency to alter the religious property of that day, and to give it to another: Therefore the religious obser­vation [Page 314] of this day is not naturally Moral. The truth of the latter proposition is demonstra­ble from the Scriptures, where several things are found of a direct tendency to invite and perswade men to substitute another day, in the place of that, for their Religious Af­fairs.

Not to insist upon those places and passa­ges in the Old Testament, in which many of the learned Fathers apprehended, that there was a plain Overture given, even in those daies, that there should be a change of the Judaical Sabbath, or seventh day; into the eighth, by the Messiah; as, in the appoint­ment of Circumcision on the eighth day, so in the Title of the Psalmes entituled, Pro Oc­tavâ, for the eighth, (as Psal. 6. & 12.); in the number of the souls that were saved in Noah's Ark, which was eight; again in that of Ezekiel. 43.27. (which hath more light in it then the rest) And when these daies are expired, it shall be that upon the eighth day, and SO FORWARD, the Priests shal make your burnt offerings upon the Altar, and your peace offerings, and I will accept you, saith the Lord God. Some are confident that David prophesied of this eighth day, as to be made Sacred by the Lord Christ: This is the day which the Lord hath made, we will rejoice and be glad in it. Psal. 118.24. Some likewise conceive that the same Prophet looked to­wards the Christian Assemblies that should [Page 315] meet on the Lords day; in these words: Thy people shall be willing in the day of thy power, in the Beauties of holinesse, &c. Psal. 110.3. And lastly, some argue to the same point (and this with no slender probability) those words of the Prophet Haggee (the Apostle himself much favouring their design in this kind by his citation and application of the words, Heb. 12.26.) Yet once, it is a little while, and I will shake the Heavens and the Earth, &c. Hag. 2.6. I only mention these things, as judged, by men of great sanctity, and deep insight in­to the Scriptures, sufficient overtures from God given long since unto the Jews, of his purpose to give them another day in exchange for their seventh-day Sabbath, in due time. And, that the blessing and holinesse of this day are transferred by God, and his Authority, unto another day, even that which stands next to it; and from the times of the Apo­stles hath been known by the name of, The Lords day; the Gospel to an unbiassed judg­ment, and attentive conscience, maketh suf­ficiently manifest.

First, Our Saviour taketh notice of the cu­stome and manner observed by men, who make Weddings, or other great Feasts, that in case a person lesse honorable be placed in the uppermost room, and a person more ho­nourable then he cometh, the maker of the Feast desireth the former to give place unto the latter, the lesse honorable unto the more [Page 316] honourable, (Luk. 14.8, 9.) which is but reason, and consonant to the light of nature: in like manner the Raising up of Jesus Christ from the dead being a greater and more ho­nourable Atchievement, or act of God, then the Creation of the World; it is but good reason to conceive that God should cause the former to give place unto the latter, and to deliver up to the day hereof, that honour of blessing and sanctification, which the day of its remembrance had received from him. Nor is it meet to think, that God who comman­deth men to give honour to whom honour belon­geth (Rom. 13.7) should himself give honour where lesse honour is due, and deny it where it is due in a farre greater measure or de­gree.

Secondly, If Gods rest, or refreshing, after, or upon, the finishing of the work of Creati­on, was a ground, or motive unto him (as the expresse letter of the Commandement af­firmeth it to have been) of his Separating and sanctifying a day for a memorial of it; we can­not reasonably judge, or with the salvage of the unchangeablenesse of God, but that his pleasure, acquiescence, and rest, in his raising of his only begotten Son from the dead, be­ing of a more precious and dear resentment unto him then the other, should be honoured with a day of a Solemn and Sacred remem­brance as well as it. Yea and inasmuch as he did not judge it meet, or agreeable to his Wis­dome [Page 317] and goodnesse, to devote or sanctifie any greater proportion of time for rest, and religious occasions, then one day in seven (or every seventh day ordinarily) lest men should be straightned for time in their ordinary bu­sinesses, and imployments: and considering withall, that the day of his rest from the works of Creation, had now lived in honor through many Generations, yea for some thousands of years, his pleasure was, not to consecrate another or a new day, but to take off the bur­then of this honour from the shoulder of that day, and to lay it upon the day of his Sons Resurrection,

Thirdly, The Jews did nothing, no not in the least circumstance, of time, or otherwise, about the crucifying of Christ, but what the hand and counsel of God had determined before to be done [that is, to permit to be done] Act. 4.28. Now then, if the Counsell and purpose of God had been to continue, or establish, the Jewish Sabbath, under the Gospel, and to make that Christian, would he not have so interposed by his providence about the time of Christs death, that the third day, the day of his riseing from the dead, should have been that day, I mean the last, not the first day of the week? For had it been ordered thus, there had been no place left for any scruple, or que­stion about the alteration, or continuance of the day. And I make little question, but that as it was providentially ordered by God [Page 318] that he should remain in the hands of death, so long as, and no longer then, now he did, that so the Scriptures might be fulfilled in his rising again the third day (1 Cor. 15, 4.) So likewise the time, or day, of his dying was by the same hand so disposed, that the third day after the day of his rising again, might be the eighth day from the Creation (that is, the first day of the week) that the Scriptures herein also might be fulfilled, which (as we lately shewed) did foretell, though somewhat darkly, his rising again on this day.

Fourthly, From sundry passages of Scripture we learn, that it hath been a thing frequent with God, and practised by him from the be­ginning, to consult and provide for the re­membrance and honour of his great, and most considerable actions whether performed im­mediately by himself, and with the unbare­ing of his own arm, or mediately by men, through his special interposure and strength, partly by setting himself some Character of solemnity upon the time, or day of their re­spective atchievements, partly by teaching and prompting men by his Spirit to do it. Peruse at leisure, and consider (upon this ac­count) these Scriptures, Gen, 2, 3. with Exod. 20.11. Exod. 12.42. Exod 13.3, 4, 6.10. Esther. 9.20.21, 22. Joh. 10.22. Now it is true, that for the remembrance with honour of his other great works, he judged an Anni­versary, that is, one yearly solemnity, suffici­ent, [Page 319] for the reason (I suppose) lately men­tioned (namely, because he would not by too frequent avocations to religious services, make any wider breach upon mens time for their secular imployments then was needful), Only for that most signal and glorious work of the Creation, he judged a weekly solem­nity but convenient and meet. Now then it is in no degree probable, that God should bring forth the first-born of his works, a work so super-transcendently glorious and wonder­ful, as the raising of Christ from the dead, and leave it unto the world without the special and appropriate solemnity of a day for the re­membrance of it; an honour which (as we have heard) he hath not judged meet to deny unto other of his works of a farre inferiour consideration unto this. But certain it is, that there is no day, at least, no weekly day (and an anniversary is much beneath it) characte­rized with any blessing from God for the re­membrance of this work of his, though it hath the preheminence amongst and above all its fellows, unlesse it be concluded, that He, or men authorized by him in that behalf, have taken the Crown of Blessing, which was first set upon the head of a former Sabbath and hath herewith Honored and Crowned the day of this great and blessed Work. And

Fifthly, (and lastly) that this hath been done both by Christ himself, upon, and after, his resurrection, and by his Apostles, who by their [Page 320] example have more then invited, even con­scientiously engaged, the whole Christian world after them to the observation of this day, is sufficiently manifest by the light of sundry passages in the Gospel.

First, The Lord Christ himself began to ce­lebrate and solemnize the day we speak of, on the individual day of his Resurrection, by an holy and Heavenly conference with some of his Disciples upon the way; and by ad­ministring the Sacrament afterwards (as is ex­ceeding probable, and was the sense of some of the Fathers, and is argued and concluded by many Arguments by some (though deni­ed by others) from these words, Luk. 24.30. And it came to passe as he sate at meat with them, he took bread, and blessed it, and brake, and gave to them.) And it is very considerable to the case in hand, that the Evangelist being to relate those Sabbath-like works of Christ mentioned in the entrance of his Relation, ver. 13. gives special notice of the day where­in they were wrought by him. And behold, two of them went THE SAME DAY, &c. namely, that very first day of the Week, on which Christ arose from the dead, as appears ver. 1. with the context along to the 13th. ver. Now there can (I suppose) no reason of moment be given why the Holy Ghost should give such particular knowledge of the day, on which the two Disciples travailed to Em­maus, but only to signifie that Christ on this [Page 321] day began to sanctifie the day of his Resur­rection by his example in religious exercises, and to lead the way to all that should believe in him, to do likewise. Again

Secondly, The Evangelist John, gives no­tice of another appearance of Christ unto his Apostles assembled together on the same day towards the evening, and of sundry gracious applications of himself unto them, Joh. 20.19, 20. &c. who likewise gives double notice (as it were) of the day wherein these things were done. Then the same day at evening [that is, in the latter part of the day natural, which the Jews, midday being past, were wont to call, Evening] being the first day of the week, when the doors were shut, where the Disciples were assembled, &c. ver. 19. Having sufficiently no­tified the day of this appearance of Christ, in these words, Then the same day, why he should add, being the first day of the week, hardly a­ny other reason can be given, but only to commend in special manner unto Christians the remembrance of this day, the first day of the week; as having now somewhat more then ordinary put upon it. So

Thirdly, The same Evangelist, in the same Chapter, ver. 26. gives knowledg of another appearance of Christ unto his Disciples assem­bled, when Thomas with them, who was absent at the former. But withall, is careful to inform us that this appearance also was made by Christ on the same day of the week [Page 322] with the former, not mentioning any thing either spoken or done by him, in any of the six daies between. And after eight dayes he reckoneth inclusively, as Luk. 9.28. Compa­red with Mat. 17.1 and Mark. 9.2.] again his Disciples were within — then came Jesus, the doors being shut, &c. Upon this passage a Learned Writer observeth, that, The Disciples, having once injoyed the presence of Christ on the day of his Resurrection, seem to have adjudged, consecrated, or assigned? the same day to Reli­gious assemblings ever after: Whereof he makes proof by pointing to several Texts of Scrip­tureViden­tur Disci­puli semel resurrecti­onis die Domini ex­perti prae­sentiam, eundem di­em in poste­rum, solen­nibus con­ventibus dicâsse. Of which we shall take some fur­ther notice presently. For

Fourthly, That it was indeed the practise of the Saints in the Apostles daies to solem­nize the day we speak of, the first day of the week, with a religious assembling of them­selves for the worship of God, and other ex­ercises of their Christian profession, sufficient­ly appears to him that is not contentious, but willing to obey the truth, from these two or three Scriptures (compared together, and with those lately argued) Act. 20.7. 1 Cor. 16.2. Act. 2.1. In the first of these Texts, we read, And upon the first day of the Week, when the Disciples came together [meaning, after their usual and accustomed manner] to break bread [that is, to administer and partake of the Lords Supper, as Expositours generally and without scruple interpret] Paul preache un­to [Page 323] them, &c. In the second, the Apostle wri­teth to the Corinthians thus, Ʋpon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. The notation of the circumstance of time in both these passages, would be very impertinent, and without all favour of edification, unlesse it be supposed that the intent and purpose of the Holy Ghost herein, was, to commend the day specified, upon some special account unto Christians: Which is not lightly imaginable what other it should be, but to give them to understand, that this was the day weekly observed by Christians: in these times to meet together (in their holy Assemblies) as they had been directed and taught both by the exam­ple of Christ himself (of which we spake lately) and likewise by precept from the A­postles, by whose Authority and direction all things, appertaining to Government, and or­der, in and about the worship of God in Christian Churches, were established and ob­served. Nor can there any good reason be gi­ven why the Holy Ghost, in both the places mentioned, should not as well have recorded and directed, the day of the month (together with the notation of the Month it self) as the day of the week, had there not been somewhat more edifying and considerable in the one, then in the other.

For the third (and last) of the three pla­ces, [Page 324] the contents of it are these: And when the daies of Pentecost were fully come, they were all with one accord in one place [meaning, all the Apostles with the other Christians that consorted with them, to the number of an hundred and twenty, Cap. 1.15.] And sud­dainly there came a sound from Heaven, as of a rushing mighty Wind — And they were all filled with the Holy Ghost, &c. That the day, on which the magnificence of Heaven rejoi­ced over the world to send the Holy Ghost down unto it in that miraculous manner, which is recorded in the former part of this Chapter, was the first day of the week, though it be not in so many words affirmed by the Holy Ghost, yet may it be, with evidence enough, concluded from the computation of the dayes of Pentecost, which are here said to have been fully come [or fulfilled]; as like­wise from the convention of the Apostles, with the rest of the Christians near adjoyning, in the same place, on this day. There are learned and grave Authors, both ancient and modern, who are thus minded, and seem to make the proof of the point of no diffi­culty at all. It gives large credit, and coun­tenance to the Opinion, That the Apostle John recordeth that it was the Lords day also, on which he was in the Spirit [that is, with the Spirit, as the praeposition [...], is translated, Mar. 1.23. meaning that the Holy Ghost came on this day upon him, and surrounded [Page 325] him with light and glory] presenting him with those mysterious and prophetical Visi­ons, recorded in the book of the Revelation, Chap. 1.10. Now (as we argued lately upon a like occasion), it had been beneath the wis­dom of so great an Apostle, to make such a treasure of the circumstance of time, or of the day of the week, when the Spirit came in that extraordinary manner upon him, as to make so particular a record of it, had he not known it to have been a matter of weight and mo­ment to commend it hereby unto Christians, or a day intended by God to be observed by them, and on which he purposed to make richer discoveries of himself, unto those that should now attend on him (as it seems John in special manner did) than on other dayes. Much more might be argued (and hath been argued by others) to prove the day of the Jewish Sabbath exauthorized and discharged by God, upon the Resurrection of Christ. And that the day hereof was substituted by his will and appointment, made known unto his Son Jesus Christ; and by him, unto the Apostles; and by them, unto the Churches, in it's stead; some express themselves in the point thus, As Christ ordain'd the Supper in stead of the Pascal Lamb; so hath he appointed the first day of the week in place of the last.

Quest. 12.

But how can the Fourth Commandement be termed, Moral, or be numbred amongst the [Page 326] Commandements, that are such, if the day there­in required to be kept holy, be of another na­ture; and such, to the observation whereof men are not perpetually obliged, but only for a time?

Answ.

The services, or things enjoyned in the Commandement, being Moral, and such which are indispensably, and for ever, binding; though applyed by the Commandement un­to a day, which is in it self alterable upon occasion; yet may the Commandement, in respect thereof, be truly and properly enough called, Moral; yea, though the said day be actually, and de facto, altered. The command of God requiring of men a cessation from bodily labours, and worldly imployments, one day in seven, or every seventh day, that they may be at liberty, both in body, and mind, to attend upon the worship of God, and great concernments of their souls, is naturally moral, and expressive of that righ­teousness of God, which is unchangeable; or of one particular strain, or ray of it. Nor is the day nominated and appointed by the Commandement, properly ceremonial, or of like consideration with other dayes of Feastival Solemnities appointed by the Le­vitical Law; because it is not properly, or upon such terms abrogated, as they are, as viz. without any other to succeed them in their respective services, but is only ex­changed, [Page 327] by him, that was, and still is, the Lord of it; having another day of a friendly and rich sympathy with it, a day of rest and refreshing unto God, as it also was; only more worthy and honourable, given unto it to succeed in it's stead. Besides, neither is the day we speak of, wholly, or in respect of every thing found in it, exchanged: it hath somewhat of a Moral consideration; in respect of which it may be said still to retain its authority and binding Power, and to exercise them in its Successour: For it is not meerly, or simply a day, or a space of time containing either 12 or 24 hours, but a SEVENTH day, or such a space of time, which never begins, or returns, untill six times as much as it self, hath passed by and gone before, and then con­tinues but its own proportion, or period: and so gives place again, and waiteth, un­till six dayes more of equal duration (re­spectively) with it self, be fulfilled, and then returneth of course. Now such a Se­venth day as this, is an equitable, or rea­sonable proportion of time, and may ac­cordingly be estimated by the light of Na­ture; For men (ordinarily), yea and la­bouring beasts also, to rest from their la­bour and toyl; and for men, upon this op­portunity, to exercise themselves in duties of Religion, in acquainting themselves with God, and with the manner of his true wor­ship [Page 328] and service; that knowing these things and practising accordingly, they may be found meet to be saved, and made eternal­ly happy by him: That this proportion of time, a seventh day, is most competent for the occasions and ends now mentio­ned, is not a mystery or secret above the reach of nature, hath been already hinted; and might be sufficiently proved by many sayings yet extant in the writings of such men, who have been the sons of no higher an inspiration; but that this hath been done, to all reasonable satisfaction, by many o­ther. So that there is ground large enough, on which to judge and conclude the Fourth Commandement to be Moral, although the day therein specified, be exchanged for another.

Quest. 13.

But when God hath, in plain and express words, injoyned the solemn observation of a particular day, is it meet or safe, for men, to Substitute, or Obse ve another day instead thereof, without a Warrant, or Command from God, in like plain­ness, and expressness of words, so to do?

Answ.

We have a Warrant, and Command from God, in equall plainness and expressness of words, to hearken unto, and to obey his Son Jesus Christ, in all things that he should teach, or say unto us (Matth. 17 5. Luke 9.35. compared with Acts 3.22, 23.). And Christ [Page 329] hath taught and said unto us, as plainly, that they which hear his Apostles, hear him; as on the other hand, he that despiseth them, de­spiseth him (Luke 10.16.) yea, and God himself that sent him. Again, the Apostles plainly require of us to follow them, even as they follow Christ, 1 Cor. 4.16. and 10.1. 2 Thes. 3.17. Now it hath been lately shew­ed and proved, First, that Christ himself ob­served the first day of the week (the day of his Resurrection). Secondly, that his Apostles likewise observed it; and the Churches by or­der, and direction from them. See the An­swer to the Eleventh Question of this Chap­ter.

Besides, God pouring out of his Spirit up­on all flesh, more plentifully under the Go­spel, then He judged meet to do under the Law; and vouchsafing much more large, and clear discoveries of himself, which are proper means to make men Spiritual, I mean, able, quick, and ready to apprehend, conceive, and discern his mind and will, though but over­tur'd and intimated unto them, expecteth ac­cordingly more ingenuity from them; and that things agreeable unto his Will and Plea­sure, should of themselves, still be so near at hand unto them, that they shall not need any Grammatical demonstrations, or enforce­ments from the Letter to convince them; but that they should take the impression of such things, even from Promises that are but of a [Page 330] Collateral, and somewhat remote Affinity with them. It is a true and worthy saying of Musculus to this point.Animus verè pius, volun­tati (que) Dei obsequens, non so­lum ea praestat, quae expressè per verbum Dei voluntatem Dei manifestant, sed etaim quae­cun (que) ex verbo Dei colliguatur (Musc. in Mat. 7.21.) Quemad­modum boni servi est non solùm verbis heri sui expressis, sed & nutibus illius obsequi. A Mind truly pious, and obsequious to the Will of God, will not onely perform, and do those things which are manifest by the express Word of God, to be the Will of God; but even those things also, which may upon any reasonable tearms be gathered from the Word of God: As it is the property of a good servant, not onely to obey the express words of his Master, but even such signs of his Will, which he either makes by the cast of his eye, or moving of his head. And, long before him, Bernard wri­ting to persons Religiously devoted (accord­ing to the manner of those times) telleth them,Non est vestrum circà com­munia languere praecepta; ne (que) solùm attendere quid praecipiat Deus, sed quid velit: Bernard. Ad fratres de monte, &c. That it was not for them to languish a­way in the practice of or­dinary or common Duties: nor only to attend, or mind, what God commandeth, [meaning, directly, and in plainness of words] but what he willeth, [that is, whatsoever may be made out from the Scriptures to be plea­sing to him]. Yea, the Apostle John himself clearly distinguisheth between keeping the Commandments of God, [that is, the express and broad-faced Commandments of God] and [Page 331] doing the things that are pleasing in his sight. 1 John 3.22. So that those significations, or intimations, of the Will of God, for the change of the last day of the week into the first, which have been mentioned, were they by many degrees less Argumentative that way, then we have found them to be, were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded, and obsequiously devoted to the service of God, into a submission unto his Will in that case.

Quest. 14.

How is the Decalogue to be divided? Or, is there any ground in Scripture for the Common di­stribution of the ten words thereof, into two Ta­bles?

Answ.

That these Ten Words were written by God himself, in two Tables of stone, and this twice over, or at two several times (the two first written, having been broken by Moses in his zealous indignation against the Idolatry of the people, Exod. 32.19.) is evident from the Scriptures, Exod. 24.12. Exod. 32.15, 16. Deut. 5.22. and 10.1, 2. Onely here is no­thing affirmed, either concerning the num­ber, or the particulars of the words written in the one Table, or the other. It is most like that they were written in the Tables, in that order, wherein they are from place to place rehearsed: Yea, from the two distinct [Page 332] Natures, and Relations of the Command­ments, some of them more particularly, and immediately respecting, the deportment of men towards God; others, their deportment towards one another, and every mans towards himself, (which distinction is taken notice of, and approved by Christ himself in the Gospel, Mat. 22.37, 39. Mark 12.29, 30, 31.): It is next to unquestionable, that those of the first sort, more directly respecting God, were written by themselves in one, the former of the Tables; and the rest, in the other. The a­ssignment of the four first, unto the first Table, and the six remaining, unto the latter (which is the division commonly received amongst us) hath nothing in it (as far as I can judge) that needs offend, or scruple any man. For though the fourth Commandment seems to be of a mixt nature, and requires of Masters of Fa­milies, that they permit that indulgence, or respite from bodily labour, unto their servants, and those under their power, which God hath judged meet to be allowed unto them, as well as their own attendance upon the worship of God; yet, in as much as that rest from labour, is imposed by God upon a Spiritual account, and for Religious ends, the Commandment (I take it) may, without errour, pass in the retinue of those, that stand in special relation unto God, and so be adjudged to the First Table. The Papists to accommodate (as it seems) their Doctrine and Practice of Image-Worship, [Page 333] Of the First and Second Command­ment (as we account, and distinguish) make but one: and because they know themselves ingaged to find, and acknowledg the num­ber of Ten, therefore to heal their absurdity of Addition, they apply a greater of Multi­plication; importunely rending, and making two of the Tenth. So that they have but three Commandments to dispose of to the First Ta­ble.

Quest. 15.

Why doth the Apostle Paul affirm the Law to be Spiritual? saying, For we know the Law is Spiritual, Rom. 7.14.

Answ.

Because, as Spirits are little of substance or bulk of Matter, but of incredible activity, force, and power, extending their operative vigor unto very many effects, which ordinary causes cannot reach, or produce: so the Law of God being a very brief Systeme of Do­ctrine, and consisting of few words, is of a very fiery, active, and penetrating nature (it is called, a fiery Law, Deut. 33.2.) intermedling continually, and having to do with all the world: and this not only in respect of all they do, or forbear to do, outwardly; but in re­spect likewise of all that stirreth or moveth, though never so softly, or secretly, within them; with their thoughts, purposes, intenti­ons, desires, hopes, fears; yea, with their ha­bits, dispositions, inclinations, propensions, [Page 334] even whilest they are asleep and move not; yea, it hath to do with all these, whether they be regular and good, or whether inordi­nate and sinful), and this upon very authoritative and high Terms, commanding and ap­proving the former, as excellent and worthy; judging and condemning the latter, as deser­ving no lesser or leighter punishment, then Death. In respect of this so vast a compre­hensiveness of the Law, David addresseth himself unto God in this Meditation. I have seen an end of all perfection: but thy Comman­dement is exceeding broad [or large, as the for­mer translation read it] Psal. 119.96. Mea­ning, that he was able tp estimate and com­pute the sum total of all that excellency and worth of wisdom and goodness, and other perfections, which he had at any time met with in the greatest, highest, and most worthy actings of men: but in the Commandement or Law of God, he descried such a vastness of wisdom, righteousness, and goodness; what in the frame, matter, and substance of it; what in the design and projection of it; that he was put past his Arithmetique, and was not able to give either unto himself, or others, a just or full account of them. The Jewish Doctors have such a saying as this a­mongst them; The Holy Blessed God, left no­thing in the world, wherein he gave not some Commandement to Israel. And whereas Mo­ses himself recordeth that the two Tables [Page 335] of Stone, in which the Law was written by God, were written on both their sides, even on the one side, and on the other, (Exod. 32.15.) some conceive that hereby it was signified, that the Law pierceth quite through and through a man; and taketh hold, not only of the outward behaviour of men, as well in words, as in deeds, but of the most inward, close, and least perceptible motions and stir­rings of the heart or mind within them. Yea (doubtless) that which the Apostle speaketh concerning the Word of God, (Heb. 4.12.) is meant chiefly, if not only, of the Law of God, in conjunction with those ex­plications and interpretations of it, which, upon occasion, have been given by the holy Ghost, and are found scattered here and there in the Scriptures, both of the Old and New Te­stament. For the Word of God (saith he) is quick, and powerful, and sharper then any two edged sword, piercing even to the dividing a-sunder of the soul and spirit; and of the joynts, and mar­row; and is a discerner [ [...], an exquisite, or accurate, discerner] of the thoughts and intents of the heart. Now, the intents of the heart, are (in Solomons Metaphor) the most inward, or nethermost parts of the belly, Prov. 20.27. the deepest waters in the hearts and souls of men, beyond, or beneath which, there is nothing bred or conceived in them: The Law of God then, piercing, and passing through, and searching all along that vast tract [Page 336] and region of the Soul, where there are things innumerable, of smaller and greater conse­quence, appertaining to the cognizance and judicature of It, having an authoritative and righteous saying to every thing (without ex­ception) that is found here, even to the most secret and retired intentions of the soul, yea and commanding, and calling for, such things which are yet wanting in this numberless retinue, may well be called, Spiritual.

Quest. 16.

But how must the Decalogue, or Law be in­terpreted and understood, that such a spiritual­ness, as you have described, may be asserted unto, and found in, It; in as much as the meer letter of it seemeth not to promise, or to imply, any such thing: the thousandth part of things comman­ded, or forbidden, not being here mentioned, or exprest?

Answ.

The just sense of the Law, and meaning God in it, is to be gathered and inferred from the writings both of the Old and New Testa­ment; where the holy Ghost hath in several places, and upon several occasions, declared sometimes one part, or precept of it, and some­times another: by the diligent observing, and comparing of which together, certain general Directions & Rules, may be framed (as several have been by learned men, studious and expert in the Scriptures); by the light and guidance [Page 337] of which it may be so interpreted and under­stood, and this with truth, that the spiritu­allity of it (in the sense declared) will suffi­ciently appear, and be acknowledged. The Jewish Doctors, out of the curiosity of their observations, have (as they affirm) found in the books of Moses the two affirmative Com­mandements in the Law (the fourth and the fifth, for all the rest are negative) multiply­ed in their explication, into 248. (accor­ding to the number of joints in a mans body) which they call commanding precepts, and the eight negative Command, into 365 nega­tive commands (according to the number of the daies in a year) which they term precepts forbidding. Both numbers added together make 613. which (it seems) is the just number of the Letters, in the Ten Commandements. The observations, if true, or near unto truth, are not altogether uselesse.

Quest. 17.

What are the Rules or Directions you speak of, which are of such use for the better and more perfect understanding of the Law, and of the seve­ral precepts of it?

Answ.

The principal and most useful, are 20. in number, the first of them may be this. The proper End of every Commandement, is to lead and govern the sense and interpretation of that Commandement. So that, as, on the one hand whatsoever directly contributeth towards this [Page 338] end (being not repugnant to the end of ano­ther, as great, or greater then it) is to be loo­ked upon, as commanded therein; so on the other hand, whatsoever is contrary to this end, and of a direct tendency to hinder it, is to be reckoned amongst the things forbid­den in this Commandement. Now the end (I mean the appropriate end) of every Com­mandement (respectively) is not hard to be found out; A little consideration will discover it unto us.

Quest. 18.

What is a Second Rule?

Answ.

Every affirmative precept, includeth his nega­tive, as, on the other hand, every negative, his affirmative. This rule is but rational, and the reason of it near at hand. For if God com­mandeth such, or such a thing to be done, it is plain that he forbiddeth the doing of that which is contrary to it. Again, when he re­straineth or forbiddeth any thing, it is as plain that his will and meaning is, to have that done which is opposite to it. If he commandeth Children to honour their Parents, or inferi­ours, their superiours, he doth by the vertue and import of this Command, forbid them to neglect, despise, or dishonour them. So when he forbiddeth men to murder, he doth hereby enjoyn them to be careful for the pre­servation of the lives of men, and to use all due means, when occasion requireth, for [Page 339] the maintaining, and safe guarding of them: This Rule gives light to the sense and mind of God in all the Commandements.

Quest. 19.

What is the Third Rule?

Answ.

Where one sin or vice is expresly forbidden, all things homogeneal hereunto, that is, of like na­ture, kind, or consequence, are forbidden likewise. It being requisite in the tenour and frame of all Laws, (and observed accordingly in all, as well humane, as divine) that they be as concise, and compendious in words, as well may be, their sense and interpretation had need be directed by some such rule as that now mentioned: because otherwise their restrict­ive authority will not reach unto the one half of things intended to be restrained by them. But to give a little light to the meaning of the rule by an instance or two. Where Mur­ther is expresly forbidden (as in the 7th. Com­mandement) all assaulting of men by force, all intended affrighting them, all wounding or maiming their bodies, the doing of any thing without just Cause, that is like to cause grief, or sadnesse of heart, unto any, the with­holding the wages, or hires of poor labou­ring men, the detaining of their pledge, if they have occasion to use it for their Lively­hood, the refusing to pay monies, when they are due, unto such persons, who live and subsist, they with their Families, by the employ­ment [Page 340] of their monies in any Trade, or course of life: all these with many others, being related in affinity unto Murther, and having a direct tendency to the wasting and destroy­ing of the lives of men, are prohibited by God under the title, or name of Murther. In like manner, in the prohibition of stealing are intended and included, all such actions, which directly tend to the impairing, or rui­ning a mans outward estate (yea, and inward also) as the setting of his house on fire, the putting of Cattel into his Corn-fields, the set­ting, or leaving open gates, or breaking his fence, by means whereof Cattel are like to endamage him, all deceit in dealings, cir­cumventing or over-reaching in bargains, &c. These with many others of like consideration, being of the same consequence with stealings to the diminishing of a mans estate, are re­strained in the same Commandement with it.

Quest. 20.

What is a Fourth Rule?

Answ.

Where any duty is commanded (as there is, one or more in every Commandement, as appears by the second Rule, lately given) there the u e of all regular and lawful means which are necessary, or proper, for the quali­fying, preparing, or enabling men for the practise and performance of this duty, is com­manded likewise. The reason of this Rule [Page 341] also is not far off. For men being generally indisposed unto vertuous actions, and such which are their duty to do, he that enjoyneth them such actions, must be conceived to in­join them (as it were) of course, the use of such means, which are proper and likely to remove that indisposition, and in the stead thereof, to introduce, or raise an inclination, or willingnesse in the Soul, unto these acti­ons, or duties. Yea the neglect of the use of means, that are proper to prepare and san­ctifie men for the performance of a duty, is in reason, a greater sin, and for the most part more burdening the conscience, yea and more provoking in the sight of God, then the non-performance of the duty it self. The meaning of this Rule is obvious and plain enough, and needeth no further explication.

Quest. 21.

What is your Fifth Rule?

Answ.

Where any thing vicious, or sinful, is for­bidden, there all things directly tending to­wards the perpetration of the sin, are forbid­den also, yea though this perpetration doth not alwaies follow upon them. As for Exam­ple: Where stealing is forbidden, Idlenesse, Slothfulnesse, Prodigality, Pride of Life, Af­fectaion of costlinesse in a mans House-furni­ture, Table, Apparel, &c. above his standing-Revenues, acquaintance, and familiarity with persons addicted to these evill practises (with [Page 342] many the like) are forbidden also: because though all that be Idle, Prodigal, &c. do not actually steal, yet these evill demeanours, I­dlenesse, Prodigality, &c. have an expresse tendency to bring men to poverty, and want of things needful: in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse. Pro. 30.9. & 6.30. The reason of this Rule also is easie to be conceived. For men being of themselves (more generally) prone, more then enough, unto that which is evil, he that commandeth them to refrain from it notwithstanding, doth ver­tually, and by evident consequence, com­mand them to refrain all such occasions, waies and doings, which are like to awaken, streng­then, and actuate such evill propensions in them.

Quest. 22.

What is the Sixth Rule?

Answ.

Where any one vertuous act, or duty, or worthy course of Life is commanded, under this, and together with it, all other actions, and practises, of affinity with it, and of a like consequence, and concernment, are com­manded likewise. Where Parents, Fathers and Mothers, are commanded to be honored by us, we are here commanded even for their sakes, to behave our selves soberly, discreet­ly, and commendably in the sight of all men, keeping our selves free from scandal, from all [Page 343] just reproach and reproof from men: and so to be observant of their counsells, obedi­ent unto their commands, ready to vin­dicate and maintain their reputations, as farr as with a good conscience we may, upon all occasions, willing to relieve them, and stand by them with our substance, in case they be in want, and God hath given unto us where­with to do it, &c. The reason of this Rule is of the same consideration for the Affirmative, with that of the third Rule in the Nega­tive.

Quest. 23.

What is the Seventh Rule?

Answ.

Where any sin is prohibited, all signes or appearances of this sin; as all gestures, acti­ons, and words naturally or customarily pro­ceeding from it, are prohibited also, 1 Thes. 5. [...]2. Thus where Pride is forbidden, Walk­ing with stretched out necks, minsing with the feet, Esa. 3.16. Strange and costly Apparrel, 1 Pet. 3.3. 1 Tim. 2.9. Zeph. 1.8. Haughty eyes, or looks, Prov. 6.17. & 30.13. Contention, or contesting, Prov. 13.10. Threatning, or disdainful speaking, Prov. 14.3. (with sundry the like) are forbidden likewise. The reason of this Rule, is; All fruits, signs, or appea­rances of any sinful disposition in men, are a­gainst the honour of God in his Government of the World, being apt to offend, or grieve, persons that are good on the one hand, and [Page 344] to provoke and incourage those that are evil unto the like misdemeanours on the other hand. In this respect, God judgeth it meet to restrain them; and this, to convenience his Law with all the brevity that well may be, in the same Commandement with the capital and known sin, from whence they proceed.

Quest. 24.

What is the Eighth Rule?

Answ.

Where any holy or worthy disposition or habit, is required, here all the genuine and proper fruits, actings, or expressions of this disposition, are enjoyned with it. Thus where the love of God, and so, where the love of men, are commanded; with the former, our maintaining of the Truth of God, upon all oc­casions (as we are able), our shewing forth of his excellencies and perfections, our depend­ing upon him for relief and deliverance in streights and exigencies, our honouring him with our substance, in being liberal and open­handed towards the poor and needy, to­wards the promoting of every good work, whereby he may be glorified (with many the like) are commanded: with the latter, our forgiving men their trespasses against us, co­vering their infirmities, (as far as with a good Conscience we can) bearing with their weak­nesses, judging well of them, (when we have no sufficient ground to judge otherwise) lend­ing [Page 345] unto them what they want, giving unto them, if they be poor; counselling them when they are in doubt; admonishing them (season­ably, and tenderly, yet effectually) when they sin (with many other things of like im­port.) The reason of this Rule is; because, as a fruit-bearing-tree is desired for the fruits sake, which it naturally beareth; so are vertuous habits and dispositions required in men by God, that they may perform and do those things, which such Principles are proper to produce.

Quest. 25.

What is your Ninth Rule?

Answ.

Where a sin is forbidden, all accessorinesse to the perpetration of this sin, by whomso­ever it be committed, intended, or designed, is forbidden likewise unto every man. Thus, where Stealing is forbidden, all strengthening of the hand of such a man, to the practise of this sin, whom we know, or justly suspect, to be addicted unto it; as by pleading the ex­cusablenesse, or by extenuating the demerit and crime of this sin in his hearing; the furnishing him with weapons, instruments, or engins, for the practise of it; the accommodating him with means of secresie, or safety, when and whilst he is about it, (with many the like) is forbidden likewise. The reason of this Rule, is; because the real intent of the Law-giver being to prevent, and hinder, the commis­sion [Page 346] of the sins prohibited by him, it cannot reasonably be conceived, but that together with the prohibition of the sins themselves, he should prohibit likewise all compliance with the practisers of these sins, and whatso­ever might incourage them, or strengthen their hand to the perpetration of them at any time.

Quest. 26.

What is a Tenth Rule?

Answ.

Where any duty or vertuous action, or course of life is commanded, the use of all good means to promote and further the pra­ctise, not only in our selves, but in others al­so, as we have opportunity, is therein, and therewith, commanded also. Thus where the Honouring of Parents, whether naturally and properly such, or such by analogie and simili­tude, as Magistrates, Teachers, Guardians, Tu­tors, Masters, &c. is commanded; we are commanded also to promote the Interest of the said Command, by exhorting and perswading (as occasion is offered, and when it shall be seasonable) all persons, both young, and old, to the practice of it; by counte­nancing, commending, and shewing respects unto those that are conscientious in the pra­ctise of it; and again, by admonishing, re­proving, discountenancing, those that are di­spisers, and transgressours of it. There is the same consideration of all other duties in their [Page 347] respective commands. The reason of this Rule proceeds upon the same account with the reason of the former. God, the Law-giver, intending subjection by men, unto all his Laws, and the diligent practise of every good work, or duty, commanded by him, must in reason be conceived to require of men, that they promote and further this subjecti­on, as well in others, as in themselves, by all good wayes and means upon all occa­sions?

Quest. 27.

What is the Eleventh Rule?

Answ.

Where the duty of an Inferiour towards his Superiour in one particular kind of relation, is required, the like duty (for the nature and kind of it) is required of all Inferiours to­wards all such their Superiours, who stand re­lated unto them in any such relation, which holds proportion unto, and is of, alike consi­deration with that other. Thus the relation of those that are under the Government, in­spection, and care, of the Civil Magistrate, Spiritual Pastour, Guardian, Tutour, Master, &c. wherein they stand related unto these their respective Superiours, is of like nature and consideration (at least in some respects) with the relation of Children to their natu­ral Parents, Father and Mother; and conse­quently, where God requireth of Children to­wards their Parents, that which he judgeth [Page 348] meet they should exhibit by way of duty unto them, there doth he require the same of those towards the other Superiours menti­oned (with the like) who stand in the relati­on of Inferiours unto them. The reason of this Rule, is; because, the same duty, or du­ties, cannot but well become all such Rela­tions, which resemble one the other, and are of a like nature and consideration, at least as farr as the resemblance between them doth extend; God likewise judging it meet to provide for the compendiousness of his Law, as much as with conveniency might be, and so not to multiply Commandements, where one, with a little interposure of Reason and Conscience to interpret, would serve as well as many.

Quest. 28.

What is a Twelfth Rule?

Answ.

Where the duty, or duties, of Inferiours to­wards their Superiours, are charged upon them, the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also. Thus, where the duty of the Wife towards her Husband is imposed upon her, the duty of the Husband towards the Wife is consequentially, and interpretatively, charged upon him likewise. So, where the duties of Subjects, of Children, of Servants, of the particular members of a Christian Congrega­tion, &c. which they owe unto their respe­ctive [Page 349] Superiours, (all comprehended under the word honour) are charged by God upon them; the corresponding duties, which these Superiours respectively owe unto them again, are required by the same authority, and up­on like encouragements, and penalties, at their hand. The reason of this Rule, is; be­cause, as that saying of Christ, in the Go­spel, is founded upon plain equity, Ʋnto whomsoever much is given, of him much will be required, (Luk. 12.48.) So, when Superi­ours hear that the tribute of Honour, Subje­ction, Reverence, Obedience, Service, &c. from their Inferiours, is awarded unto them by God; their Consciences cannot (light­ly) but tell them aloud, that God, whose wayes are equal, (Ezek. 18.25, 29.) demands of them, in, and by, the same award, on the behalf of their Inferiours, all such recipro­cations of duties, which are proper for them to afford unto them, as countenance, prote­ction, nurture, education, maintenance, in­couragements unto well-doing, and for well-doing, &c. as the respective natures and qua­lities of their places, and relations of Supe­riority, require of them, and give them means and opportunities with all, to perform and ex­hibit unto them.

Quest. 29.

What is the Thirteenth Rule?

Answ.

Where the duties of Inferiours towards [Page 350] their superiors, and again, of superiours to­wards their inferiours, are injoyned; the du­ties of equals towards equals are included, and injoyned also. The reason of this Rule, is, because the duties of equals towards equals, may, by the light, and impartial debates of Reason and Conscience intervening, be esti­mated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours. And God (as hath been for­merly hinted) is not wont to multiply Pre­cepts, when any one of those few, which he hath given, is sufficient to shew Conscience her work by the help and improvement of her own light. Now the duties between equals, the duties between superiours and in­feriours being well known, may be estima­ted, or computed, thus. My equal, being in relation unto me, next, or neer unto him that is my superiour on the one hand, and on the other, next, or neer likewise unto him that is my inferiour; it is reasonable and meet that I allow and give unto him, somewhat a certain proportion, though lesse, of that ho­nour which I owe to my superiours, and also a like proportion of that protection, care, moderation, and other duties, which I owe to my inferiours.

Quest. 30.

What is the Fourteenth Rule?

Answ.

Where any duty, one or more, which I [Page 351] owe unto another man, as a man, or unto my Neighbour, is enjoyned me, here I am charged with the performance of the same, or like duties towards my self; only with such exceptions, interpretations, or provisoes, which the Scriptures themselves, that are the best Expounders of the Law, as well as the common light of Reason, inform me, ought to be made in the case. Thus, where I am commanded not to wrong my Neighbour, either in his repute, estate, relations, limbs, or life, and the like; I stand charged not to injure, or prejudice my self in any of these. So where I am commanded to love my Neighbour, to be helpfull unto him in his need, to counsel and advise him the best I can, as well in his spiritual as temporal af­fairs, to bear his burthens, to cover his in­firmities, to uphold his reputation as farre as with truth, and a good Conscience, I am able, &c. all these (with several others of like nature) I stand bound by the same Com­mandement to perform unto my self. Only, as the saying is; There is no general Rule without its exceptions; So in the case of the Rule before us, there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God; of which I am not hereby made a debtor unto my self. It is my duty upon occasion, to give as large a testimony unto my Neighbour, and to speak as much good of him, as with truth [Page 352] and knowledge I can: but it is not proper for me to do the like by my self. So if my Neighbour be overtaken with a fault, I stand bound in duty to restore [that is, to endeavour to restore] him, in the spirit of meeknesse, (Gal. 6.1.): but I am not bound to shew the like tenderness to my self, in the like case. Some other particulars there may be, (though I pre­sume they are not many) which the Com­mandements of God, that oblige me to my Neighbour, do not impose upon me to per­form, at least in the letter of them, or other­vvise then in a way of proportion, or equi­pollency, unto my self. And these variations, vvhich are but interpretations of the said Com­mandements (respectively) are prescribed and taught (as was even now hinted) in the Scriptures. But the reason of the Rule may be this: All those things, which God judg­eth meet to be performed and done by every man unto other, being in their natures bene­ficial and good unto all those, to whom they ought to be, and are, performed, by whom­soever they are performed, and consequently being such unto every man, though perfor­med unto him by himself; therefore to salve the brevity intended in his Law, he enjoyns every mans duty to himself, in the same Com­mandement with his duty to other men.

Quest. 31.

What is the Fifteenth Rule?

Answ.

When two Commandements meet in op­position the one unto the other, so that they cannot both be obeyed, the greater ought to have the homage of obedience performed unto it, the binding force of the lesser ceasing in such a case, so that if the greater be per­formed, there is no transgression of the lesse. Our Saviour giveth testimony to the truth and usefulness of this Rule, in two or three Instances. First, where the Levitical Law, allowing the eating of the Shew-bread unto the Priests only, meeting with the Morall Law, which enjoyneth the use of means for the preservation of life, upon such terms, that obedience could not be yielded unto both, gave place unto the latter, and was disobey­ed without sin in him that did transgresse it; who (questionlesse) had sinned, if, as the case at present stood with him, and his com­pany, he had not disobeyed it, Mat. 12.3, 4. The Moral Law, being the greater, in the juncture of the competition, superseded the authority of the Ceremonial, as being the lesse. Again, where the Law injoyning a strict Rest, or cessation from work, on the Sabbath day, as being a law of inferiour con­sequence, did not oblige the Priests against that Law, by which they stood charged to worship God, by slaying, and offering sacri­fices in the Temple, even on that day, this [Page 354] being a Law of more considerable and rich import, then the other, Mat. 12.5. Ano­ther instance like unto this we find, Joh. 7.22. The reason of this Rule is nothing but what the common light of reason suggesteth, viz. That in all Competitions between two things of unequal worth and goodnesse, where both cannot be chosen, or embraced, the more worthy, and weighty in goodnesse, ought to have the preheminence. By the light of this Rule, evident it is, that the Comman­dements of the first Table, which respect the glory and interest of God, are to be prefer­red in obedience before those of the second, which concern the interest of the Creature, when both cannot be obeyed. As, when we cannot but either betray, or deny some truth of God which he hath made knovvn to us, and so sin against a great duty of the first Ta­ble, or else disobey the Magistrate, Father, Mother, &c. and so expose our selves to the losse of our greatest comforts in the things of this world, yea it may be of life it self, which are all contrary to the sense of the greatest duties of the second Table (in ordinary ca­ses) in this case we must obey the charge of the first Table, and stand by the truth of God with our testimony, and disobey superiours, whatsoever be the consequence of it. It is true, and the instances lately mentioned do confirm it, that the greater duties of the second Table, are, by Gods gracious per­mission [Page 355] and allowance, to take place of the letter duties of the first Table, when there happeneth a competition between them. But the duties of the same degree in both Tables being compared, those of the first, being the more important, ought to have the prehe­minence, in Competitions.

Quest. 32.

What is the Sixteenth Rule?

Answ.

Affirmative Commands are alwayes bind­ing, but not binding to be alwayes practi­sing, or actually doing, what they command; but only at times convenient, and upon re­gular and due occasions. They are (indeed) binding alwayes, to maintain the habits of those vertuous and worthy actions, which they enjoyn, or an inward disposition or rea­dinesse of mind to be doing the things requi­red in them, upon all occasions. Thus when, and where, I am commanded to call upon God, to meditate of his works, to reverence his Word, &c. I am not commanded to be alwayes imployed in the actual exercise of these, or any of these duties, but only to be alwayes prepared and ready for the perfor­mance of them (respectively) upon all op­portunities: and when opportunity serveth, to perform them actually. There is the same consideration of all affirmative Precepts in matters appertaining to the second Table. The Reason of this Rule, is, because it is [Page 356] meet that every vertuous and worthy action' as well one as another, should have time and place to be practised, and wrought, the ho­nour of God on the one hand, and the con­veniency of the world on the other hand, re­quiring it. But evident it is, that this could not be (I mean, orderly, and without sin) if any Commandement which bindeth to the practise of any one of them, should bind them to the continual practice of it; inasmuch as a man imployed in one action, during such his imployment, is uncapable of any o­ther.

Quest. 33.

What is the Seventeenth Rule?

Answ.

Negative Precepts are not only alwayes binding, but also binding to the actual for­bearance of what they prohibit, alwayes, at all times, and in all cases whatsoever; (ex­cepting only such, wherein (haply) God him­self, who hath power over his own Lawes, shall grant a relaxation from any of them, unto any man.) Thus the Commandement by which I stand charged not to hate God, not to despise him, not to make him a lyar, (by not believing him) not to murther, not to commit adultery, &c. imposeth a charge upon me to refrain from all these misdemea­nours at all times, and never to be found in any of them. The reason of this Rule is, be­cause every evil or sinfull action is alwayes, [Page 357] and in every case whatsoever, repugnant to the glory of God, and contrary to the true and real interest of men. Therefore such Commandements of God, by which these are prohibited, admit of no cessation, or in­terval in their obliging authority under any circumstance, or circumstances whatsoever.

Quest. 34.

What is the Eighteenth Rule?

Answ.

Where any external duty, whether respect­ing God, or Man, is required, the inward dis­position of the heart and soul, from whence such outward actions, when they are regu­larly and duely performed, do proceed, is re­quired also. Thus, where the outward Wor­ship and service of God are commanded, a devout, humble, and pious frame of heart is commanded also. So where I am comman­ded to feed the hungry, to relieve the oppres­sed, to pray for mine enem es, &c. I am commanded withall to be inwardly loving, mercifull, tender-hearted, &c. The reason of this rule is: because God being a Spirit, delight­eth in special manner in the beauty and loveli­nesse of the spirits and Souls of men; as also to see fruits that are outwardly good, grow­ing upon their own proper trees; and not upon those that are counterfeit. And being desirous to make his Law spiritual, and not bulky, or great of body, judged it meet to include his mind and will concerning all [Page 358] things becomming the inner man, in those precepts, wherein he requires such actions, and deportments which are proper to be per­formed by the outer man.

Quest. 35.

What is the Nineteenth Rule?

Answ.

Where the external act of any sin is restrai­ned, there all inclinations, inward motions, workings, and stirrings of heart towards the committing of that sin, are prohibited and restrained likewise. Thus where Murther is forbidden, wrath, hatred, envie, malice desire of revenge, with whatsoever moveth in the heart or soul towards the perpetration of that horrid action, are forbidden with it. So where the act of Adultery (under which, according to a former rule, all acts of bodily unclean­nesse are comprehended) is forbidden, all lustful and wanton thoughts, all secret mo­tions and desires leaning towards that sinful act, are made sinful also. The reason of this Rule may readily be conceived by that of the Rule next preceding.

Quest. 36.

What is the Twentieth and last Rule?

Answ.

One, and the same sin, may in different respects, be prohibited in several Comman­dements. Thus a mans coveting his Neigh­bours Servant, absolutely considered, and without any further tendency, is a sin against [Page 359] the Tenth Commandement. But as it pre­pareth and disposeth him to inveigle or intise away this Servant from him, it is a sin against the Eighth Commandement. As it is an act of disobedience unto God, it is a sin against the First Commandement. Many in­stances in this kind might be given. The rea­son of this Rule is, the exceeding sinfulnesse of sin, (in the Apostles expression, Rom. 7.13.) on the one hand, together with the large ex­tent, and comprehensivenesse of the Law of God, on the other. For the nature of sin is, in one respect, like that of a solid or com­pacted body, which we use to say, is plenum sui, full of it self. Sin (we know) is of kin to the Devil: and if it could speak it might an­swer to him, that should ask it its name as tru­ly as the Devill did, Mar. 5.9. My name is Legion, for we are many. Every sin hath many sins twisted in it, and these of various and different relations, or aspects, looking awry upon the Commandements of God which op­pose them in their way. For the Law of God, by means of the spirituallity of it (late­ly opened) meeteth with sin at every turn, nor can so much as an eye, or look hereof, escape it.

Quest. 37.

But why doth the Apostle James say, that whosoever shall keep the whole Law, [mea­ning [Page 360] in all other points] and yet offend in one he is guilty of all? Jam. 2.10. Doth he mean that every act of sin, includeth an act of disobe­dience to every of the Ten Commandements, as well as unto that, against which it is more par­ticularly committed?

Answ.

Not so: But his meaning is, that the Law being one and the same intire Rule of life and behaviour, and proceeding from one and the same Law-giver, and every breach of it made, by the expresse tenour of it, liable to the same penalty, or curse, unto which the trangression of all the precepts of it are lia­ble, he that shall violate or trangresse any one of these precepts, is guilty of the breach of them all, either because he breaketh that Law, which containeth them all, and is (in­deed) nothing else, but them all; or else, be­cause, he firmeth against that Authority, or that Law-giver, by which, and by whom, they have been all made given, and established, by rea­son whereof the neglect, or breach of any one of them, is the disparagement of all the rest, and implies a disposition to break them all, when occasion serves, as the saying is in the Civil Law, He that injureth one, threatens ma­ny. Or because he that breaks any one of them, hereby declaring that he feareth not the dis­pleasure of the Law-giver tempteth & embol­deneth others to fal foul upon al the rest: which hath a direct tendency in it, to dissolve or [Page 361] greatly weaken, the Authority or binding-force of the whole Law, and of all the injun­ctions of it. According to that of David, where speaking of wicked men, and aggra­vating their wicked practices, (in his addresse unto God) he complains of them, that they had made void his Law. (Psal. 119.126.) much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect, by their traditions, Mat. 15.6 with Mark. 7.11, 12. Or (lastly), because he that breaketh any one of them, incurreth the same penalty (at least for kind, if not for degree, as namely the same Curse) which is due unto the breach of them all. See Gal. 3.10. Ezek. 18.10, 11, 12. compared with the 13.

Quest. 38.

What is the sum of the first Commandement, or of the mind, and will, of God in it?

Answ.

That every person of mankind, should de­liberately, and with judgement, chuse, own, and honour him, as, and for, their God, and none other with him, or without him.

Quest. 39.

But may, or ought, every man, and woman, with­out exception, chuse, and own, the true God, as, and for their God? may wicked, and unbelieving persons, do this?

Answ.

Although wicked, and unbelieving persons cannot chuse, or own God, as, or for, their [Page 362] God, whilst they continue, and purpose none other, but to continue in their wickednesse and unbelief, (for God will not be the God of such persons, in the desirable sense of the re­lation, and in which he is said to be the God of Abraham, and the God of Isaack, &c. whilst they remain such) yet may they, through the Grace of God, and the due use of other means, vouchsafed unto them on that behalf, repent of both, and forsake them, and so be­come actually capable, (as Potentially they were before) of chusing, and owning God, for their God. For God most graciously offers him­self, to become the God of the vilest, and most unworthiest of men, upon their Repentance. So that the Commandement taketh hold of all persons of mankind, without exception, that either are in a state of Repentance, or capable of passing into this estate; onely with the difference now intimated. As concerning those, whom the guilt of the unpardonable sin against the Holy Ghost, hath sealed up to eternal destruction, so that they are absolutely, and for ever, cut off from the love and favour of God, and who are to be looked upon, as being, in this respect, in the same condition with the Divels; it is most probable that nei­ther this, nor any other of the Commande­ments of God looketh after them, (any whit more then the promises of reward made unto the keeping of them) but onely the Curse de­nounced against the breach of them.

Quest. 40.

What is it for a man, deliberately, and with judgement, to chuse, own, and honour God, (the true God) as, and for, his God?

Answ.

It is, upon a diligent inquiry after, and seri­ous consideration had upon, those grounds and reasons, which demonstrate the comeli­nesse and meetness on the on hand, and the un­speakable beneficialnesse on the other hand, that a man should chuse, and own, and honour, the true God, for his God, and none besides, or with him, firmly to resolve, and conclude, that he will do accordingly, and withall really to do it.

Quest. 41.

Wherein consisteth the comelinese, or meetnesse, that the creature, Man, should chuse, own, and ho­nour, the true God, for his God; and none other, with, or besides, him? or, how may the comelinesse of these his actings be estimated?

Answ.

The comelinesse of these actings, by such a creature, as Man is, may be conceived, or estimated, thus, or in these two particulars. First, that a creature endued with the excellent faculties, of reason, understanding, &c. should not onely, or simply, give honour, to whom ho­nour belongeth; but that kind, and degree of honour, which of right appertaineth unto every one. This the light of nature sheweth to be comely and meet. Secondly, that such [Page 364] a creature, by ways, and means, that are ho­nourable, should consult it's own honur, safe­ty, and well-being, and not through folly, expose it self to shame, and misery; this also is comely for it, in every eye. Now both these are evidently found in this creature's chusing, owning, and honouring, the true God, for his God, and no other besides. For first, it is an honour appropriately due unto this God, to be singled out from amongst all others, that are called Gods in the world, yea, and from amongst all other Beings whatso­ever, by that creature of his we speak of, and to be owned, and honoured by it, for the God thereof: and it is an horrid and blasphemous indignity, or affront, put upon Him, either not to be owned, and honoured, by this his creature, as it's God; or that any other, whe­ther a God (so called) or whatsoever is, or can be named otherwise, should be taken into fellowship with him in this relation, and ho­nour. Again secondly, this creature, by chusing, owning, and honouring the true God for his God, provideth; and this in a way of the most super-transcendent security; for his honour, and highest degree of well-being. Happy is that people, whose God is the Lord. Psal. 144.15. see also Jer. 17.7, 8. (with many others) whereas either by neg­lecting, or refusing, to take and honour him for his God, or by chusing any other in this relation, in his stead, or by joyning any other [Page 365] with him, he shall most certainly consult his own shame, ruin, and confusion, Jer. 17.5, 6.13. Psal. 73.27.

Quest. 42.

What may be the import of this phrase, before me, or, as some translate, before my face?

Answ.

The expression may import, or hold forth, a great argument, or motive, to perswade to the observance of the Commandement, in one main point of it; as namely, that if any man shall have any other God, one, or more, but, or besides, himself, though he may think to carry it secretly enough, yet the abomination will be acted before his face, and as it were in his presence, and whilest he looketh on. See Psal. 44.20.21. Now as the eye and presence of the husband, is a potent obligation upon the wife, whilst she is under them, to refrain all unchast behaviour with other men; and she must be impudent above women, that will play the adulteresse before the face of her husband: so is it a consideration very force­able, and awful, to keep men from going a whoring (as the Scripture speaketh) after any strange God, that they cannot commit this wickednesse, but before the face of that God, who onely is their lawful husband, and whose name is, Jealous.

Quest. 43.

What may be conceived to be the reason, why God should in all the ten Commandements, addresse him­self unto those, from whom he requires obedience [Page 366] unto 'them, in the second person singular, Thou; Thou shalt have none other Gods, &c. Thou shalt not make to thy self, &c. And so, in all the rest, (for it is plainly implied, though not ex­pressed, in the fifth, which might, be read thus: Honour THOƲ thy Father, &c.

Answ.

The reason may be, either, because the Commandements were immediately, and di­rectly given unto the Jews, (& consequentially onely unto the rest of the world) whose na­tional and collective body is very frequently notioned in the Scriptures, as a Person; as when it is called Israel, Jacob, a Son, &c. Or else, because God (the Lawgiver) desireth to possesse every particular person of mankind, to whom the Law is given, with this appre­hension, That in every precept thereof, he speaketh unto him in particular, and with as much desire, and expectation, to be obeyed therein by him, as if he had not minded, or intended to charge any other herewith, but him onely.

Quest. 44.

What are the more particular, and special duties required in this Commandement, or some of the principal of them?

Answ.

Diligently and conscientiously to seek after the knowledge of God, and to acquaint our selves with his Attributes and Perfections, as goodness, mercy, wisdome, truth, justice, power, &c. (as he hath discovered, and re­vealed [Page 367] them in his Word, and in his Works, as well of Providence, as Creation) as like­wise with his counsels, and purposes concern­ing his intended proceedings, either in ways of goodnesse and bounty, or of wrath and seve­rity, with men, as far as he hath judged meet to afford us opportunity and means to attain the knowledge of them. And further, to be ever and anon provoking, and stirring up our selves by the most effectual considerations, and arguments we can think of, or come to know, to believe, love, fear, reverence, obey, hope in, delight in, rejoyce in, depend upon, pray unto, be thankful unto, plead for, suffer for him, (I mean God); yea, and to do all these things with that seriousnesse of mind, with that high contest of heart, and soul, that there may be a true, and real acknowledge­ment of the Divine Supremacy, and Great­nesse, in our doing of them; and that we would not lay out our selves at any such rate of acting, upon the account of any creature, or creatures whatsoever, And again to sym­pathize with him in all his affections (for such the Scripture ascribeth unto him) as to love, as he loveth (whether persons or things); and so to hate, as he hateth; to desire, as he de­sireth; to rejoyce as he rejoyceth; to grieve, as he grieveth, &c. God, in commanding his creature, man, to chuse, and take him for his God, requireth these things of him (with some others of like consideration.) And he [Page 368] that taketh no care to incline, or work his heart unto them, especially if he knowes them to be required of him, liveth in diso­bedience to this Commandement.

Quest. 45.

What are the sins forbidden in this Comman­dement, or some of the chief of them, that so we may the better judge of the rest also?

Answ.

The great Sin here forbidden is the neg­lecting or refusing to chuse and take God, the true God, for our God. Together with this Sin, all such dispositions, motions and actings of the heart and soul, are prohibited likewise, which either are absolutely and ut­terly inconsistent with the great duty of the Commandement (The having the true God for our God,) or else, which ill become those, who have the true God for their God, and which being outwardly acted, give suspicion (at least) that they have not indeed chosen, or do unfeignedly own, this true God for their God. Of the former kind are these, grosse ignorance of the Nature, Properties, (or Attributes) and Counsels of God; such erroneous and horrid perswasions of him, which represent him unto the mind, as if he were (indeed) no God, Atheism, Poly­theism (or a belief of a plurality of Gods) prophaneness, despair, a total want of faith in him, of love fear and reverence of him, a dispo­sition prevailing to an habitual and customary [Page 369] neglect of known Duties, or to the like commission of known sins; hatred of holy and good men, as such, or because such; a revengefull spirit against those that have in­jured us, or whom we count our enemies, (with some others of like consideration with these). Of the latter sort are these (with the like), a disposition to neglect, or be carelesse in, the use of means, by which the know­ledge, or more perfect knowledge, of God is to be obtained, (as the Reading and Medi­tating of the Scriptures, attending upon the Ministry of the Gospel, a serious contem­plating the works of Creation, a diligent observance of the appearing of God in the course of his Providence, and government of the World, fervent praying unto him for the spirit of illumination, religious confe­rences, consorting our selves with the Saints, a diligent comparing of the movings and workings of our own hearts, as likewise of the wayes and actings of other men, both good, and bad, with the Scriptures, &c.) So also an inclination to idolatrous, or super­stitious Observations, or to plead for them, praying unto dead Saints, or expecting help from them, coldnesse in our affections to the Saints that are living, and those that are born of God, heat in our affections towards either the men, or the things, of the world; pride, or height of spirit in prosperity; fainting, or hanging down of hands, impatiency, or dis­trust, [Page 370] in adversity, a boldnesse or daringnesse of spirit frequently to omit known duties, to walk in wayes, the lawfulnesse of which is justly questionable, or in the customary practise of any known sin, though it be never so little, or so esteemed by men, &c.

Quest. 46.

May there any reason be conceived, why this Commandement should have the preheminence, in order of place before the rest, and be made the first?

Answ.

There is this plain reason hereof; viz. Be­cause obedience unto this Commandement (the having, or cordial owning the true God, for our God) is the natural and proper root of obedience unto all the rest, and (indeed) of all true Religion.

Quest. 47.

What is the sum of the Second Commande­ment?

Answ.

That God will be worshipped with no other Externals, Forms, or Ceremonies, but those only of his own prescription and appointment, and that with these, he will be worshipped; and withall, that, in this respect, he will have men to forbear every thing, that is like to tempt or entise them to the high misdemeanour of False-Worship, [that is, of worshipping him in any other way, or by any other means, then those commanded, or di­rected [Page 371] by himself] For under the Ceremo­ny or gesture of bowing to, or towards a gra­ven Image, which is one of the grossest, and most notorious streins of idolatrous and false Worship, are prohibited (according to the sense of the third Rule, layd down for the right understanding of the Decalogue, in the several Precepts thereof) all other kinds and streins of false Worship whatsoever. And upon a like account, under the making unto our selves any graven Image, or the likenesse of any thing, &c. [for religious ends] is forbid­den the voluntary putting our selves upon any temptation unto such Worship.

Quest. 48.

Why doth God so strictly, and with such variety and particularity of expression, by such great ob­ligations, and ingagements, beyond what is found in any other of the Commandements, prohibite all will-worship, or false-worship, [that is, all methods, wayes, gestures, habits, means of excitement unto devotion, in one kind, or other, which are of Humane device, or contrivance, and made use of by men in their worshipping of him?]

Answ.

The chief Reasons hereof may be these two,

First, because men are exceedingly apt, even impotently inclined, to take such pleasure in, and so to dote upon, their own Inventions, in, and about the worship of God, whereby their hearts are withdrawn and taken off, from [Page 372] that reverence and esteem, which they owe unto the true worship of God, prescribed by himself, and from that delight, which they must take herein, if they desire that God should delight in them, or do any great things for them. Even as the sensual contentment and pleasure, which the Adulteress taketh in the imbracings of him that committeth fol­ly with her, alienateth her affection from her lawful husband, unto whom it ought to be constant and intire. The resemblance is very natural, and (as we use to say of Pictures ac­curately taken) to the life: in which respect the Scripture so much delighteth to set forth the nature of Idolatrous, and false Worship by it. And besides, it seems to intimate, that God taketh a most high and sacred content­ment in being truly and purely worshipped, and in those who thus worship him; even as the affectionate husband receiveth marvel­lous great solace and satisfaction in the Con­jugal imbracings of a wife that is chast and loyal (see and compare, and diligently consi­der, Cant. 1.16. Hos. 2.19, 20.) It is fully comporting with this notion, that in this very Commandement (as oft elsewhere) he declares and styles himself, a Jealous God. Now then, as where the tide is wont to run, and bear up with greater violence and force, than is usual in other places, the banks that are made to defend the country and fields adjoyning, from inundations, and breakings in [Page 373] of waters, had need, both to be raised higher, and to be more strongly fortified, then ordi­nary; so it is but reasonable, that the sinfull propensions in the hearts and souls of men, which are known unto God to be more erup­tive, and likely to break forth upon occasi­on, then others; and when they do break forth, to be of a more pernicious consequence to the greatest Interest, both of Creatour and Creature also; should be restrayned by Laws and Commandements contrived and formed, both in words and matter (as it were) on pur­pose for so great a service, both unto God, and Man, as the preventing of the breakings out of such corruptions must needs be. This is one Reason.

Secondly, God foreseeing that in after-ages there would from time to time, such a gene­ration of men rise up in the world, yea and in his Church it self, who would, not only give up themselves to be acted and led by a spirit of spiritual whoredoms and fornications, and pollute themselves over head and ears, with idolatrous, superstitious, self-devised, and men-devised Worships, in several kinds; but also, with all rigour, as by imprisonments, confiscation of Goods, excommunications, oppressions, and vexations in all kinds, yea and sometimes by banishment, yea and by threatning, and inflicting death it self upon them that would not submit, would attempt the Loyalty of the Sons and Daughters of God [Page 374] amongst them, and compel them to drink of the same cup of abominations with them: God (I say) foreseeing this, partly to quali­fie and allay, if it might be, the sacrilegious rage of such oppressours; but chiefly (I con­ceive) effectually to antidote the souls and consciences of his children against the deadly poyson of yielding unto, or complying with, such defilements in his Worship, being un­der such sore temptations to commit this folly, and hereby to cause a breach between their God and their souls, was graciously pleased to fortifie his Commandement against foraign and false worships, at an higher rate, then he had done any of his Commande­ments besides. Other reasons might be given: but these two, at present, may suffice.

Quest. 49.

What are the sins more particularly forbidden in this Commandement, or some of the chief of them?

Answ.

All neglect, all volountary omission of the external worship of God at times conveni­ent, and when we are called to it, as omissi­on of Prayer (publique, and private) of hearing the Word Preached, of attending upon the ordinances of the Lords Supper and Baptism (if duely and purely administred); of Fasting, of Giving of Thanks, of Singing of Psalms. Again, the making, or having, Ima­ges, [Page 375] or Representations, to help or further us in our Devotions, worshiping of God in, or before, an Image, or with posturing our faces (with observation and upon a religious ac­count) towards any part of the Heavens, East, West, &c. Praying unto him by the mediation of Saints, adulterating or corrup­ting, any the Ordinances of Divine Institu­tion, with any Cerimonious devices of our own, communicating in any of them being thus adulterated (especially without declaring openly, and beforehand, our dislike of what we know to be spurious and corrupt in their administrations) the introducing into the Church any other Ordinances but these, the exercising of our selves in such man-devised observations, which are commonly known to be taken up and practised by men in a way of Religion, and with a conceit of commen­ding themselves highly unto God by them, as going on Pilgrimage, disciplining their flesh with whipping, with wearing rough and harsh garments, with a strict observance of such and such hours, as well by night as by day (which they call, Canonical) for the duty of Prayer, with forcing themselves to say over so many Pater Nosters, and so many Ave-Maries, from time to time, and, through fear of falling short, or being out in their tale, to keep and adjust the account by letting fall of Beads, with fasting at such times chosen by themselves, and at no other, with perpetual [Page 376] abstinence from flesh, from handling or tou­ching mony, from propriety in any worldly estate or goods; and generally all such pra­ctises and wayes, of humane injunction, or recommendation only, wherein we discover our selves, or give suspicion, thar we place any confidence, or hope of acceptance with God. In like manner, all such actings, or ex­pressions of our selves, whereby it appears that we are affraid of Gods displeasure, either for the omitting, or not doing, of what he no wayes requires of us; or else for the doing of that, which is our duty to do. To fear Di­vine displeasure upon either of these accounts, is, in propriety, and strictness of notion, that which we call Superstition; although use and custom have extended the signification of the word to other things also, of a differing na­ture from these. Yet again: In this Com­mandement are likewise prohibited all such actings, and disposings of our selves, whereby we expose our selves to the danger of being drawn aside to the love and liking, and here­upon to the practise of Idolatrous and false worship, making false worshippers of God our intimate and bosome friends, frequenting the Assemblies, the gaudy Temples, the ser­vices, or devotions, of Idolaters; carelesness or perfunctoriness in performing the true worship of God (for this also disposeth, and exposeth, men to the danger of declining to false worship.)

Quest. 50

What are the Duties more particularly required in this Commandement? or some of the principal of them? (For, according to the second Rule, every negative Commandement includeth his affirmative opposite to it.)

Answ.

The general Duty here required is, that at times convenient, and as oft as any provi­dence, or opportunity inviteth us, we wor­ship the true God purely, according to his will; that is, in such a way onely, in, and by such outward means, and with such rites, as himself hath taught, and prescribed in his Word. Under this General, these more par­ticular duties are injoyned; diligent and con­stant attendance upon the Ministry of the Go­spell, (where no reasonable impediment hin­dreth); so upon the administration of the Sa­craments, and all other Ordinances of God, regularly managed, and dispensed, in the Church, and publique Christian assemblies, as prayer, discipline, fastings, thanksgivings, &c. Again, (according to the Doctrine of the tenth Rule given) the diligent use of all good means, to prepare, and fit us, for the due worship of God, is here commanded also; as the reading of the Scriptures with care and conscience, meditation, praying in pri­vate, religious conferences, minding and ho­nouring those, that are most exemplary in worshipping God; a provident ordering, and [Page 378] contriving of worldly occasions, that no pretence about these may be a snare unto us, to cause us to lose any of the golden oppor­tunities of worshipping God, &c.

Quest. 51.

How, or in what sense, doth God threaten, that he will visite the iniquity of the Fathers upon the Children, unto the third, and fourth Ge­neration, of them that hate him?

Answ.

First, God doth not threaten to visit the sins of the Fathers upon the Children, &c. but onely when he finds them in the Children, as well as he did in the Fathers. This he plainly declareth in those words, of them that hate me: which are restrictive, and interpretative, of the preceeding threatning; and imply, that unlesse the Children, in their respective Ge­nerations shall hate him, [that is, the cause being put for the effect, (a frequent dialect in Scriptures) shall sin against him, as their Fathers did] he intends not the Threatning against them. See for this Ezek. 18.14. &c. Secondly, the reason why God doth not say, that he will visit the Childrens own sins upon them, but the sins of their Fathers; nor again, that he will visit the sins of the Fathers upon themselves, but upon their Children; the rea­son hereof (I say) may be, because God judgeth it meet, many times not to punish in this world, [with any exemplary punishment, or judgement, which kind of punishment he [Page 379] meaneth by the word visit] the first Trans­gressors in a Family, or race, but rather pati­ently to await the triall and proof of their Posterity, (to the third and fourth generation;) and accordingly as these shall be found, either to repent of, and turn from their Fathers sin­fulnesse, unto God, or to go on, and continue in the same, or like course of provocation; so either to shew them mercy, and blesse them, their Fathers sins notwithstanding; or else to fall heavy upon them, with some signal judge­ment, or other; as filling up the measure of their Fathers sins, (which it seems, was but half full before; and so not as yet, according to the estimate of divine [...]enity, and patience, ready for judgement); and redoubling their provocations. So that God, when he threatens to visit the sins of the Fathers, upon wicked Children, not their own sins, or wickednesse, signifieth, or implieth, that, had these Children been the first of their race, that had been wicked, and not been the Children of wicked Parents; although their wickednesse had been the same, or as great as now it is, they should, or might have escaped the visitation here threatned (for I suppose that God by this tnreatning, I will visit the sins of the Fathers, &c. doth not imply, that he will never, or in no case, visit [with temporal judgements] the sins of the Fathers, upon themselves, as well as upon their Children, (being wicked also); the current of the Scriptures will ill bear such [Page 380] a sense as this: but only declareth, that when and though he doth suffer wicked Parents to go unpunished, yet their Children, if they follow them in their wickednesse, shall be sure to hear from him in wrath and judgment, and that because they are the Children of such Parents, as well as because they are wick­ed themselves). Hence it is, that when God threatneth the Jews with any severity of judg­ment for their wickednesse, we so frequently meet with the mention of the Fathers iniqui­ty (though now dead) as well as the Childrens who are the persons threatened in this, or the like form of words, you and your Fathers, Jer. 44.21. So Ezekiel, was charged to re­mind the people, that they, and their Fathers, had transgressed [or rebelled] against him, when he was sent by God to denounce judgments a­gainst them, Ezek. 3,2. And so holy men very frequently in their confessions, knowing it to be their duty to justifie God in his judg­ments whether already inflicted, or only de­nounced in the clearest and fullest manner they could, upon this account confesse and acknow­ledge, as well the sins of their Fathers as their own. For our sins (saith Daniel) and for the ini­quities of our FATHERS, Jerusalem and thy people are become a reproach to all that are a­bout us, Dan. 9.16. See further, and compare Lam. 5.7. Jer. 14.20. Jer. 3.25. Neh. 1.6. Neh. 9.2.16.34. Psal. 78.57.58. The Godly King Josiah in his confessorie Message [Page 381] to the Prophetesse Huldah, mentioneth the sin of their Fathers only, as the cause, or means of kindling the vvrath of God against him, and his people, 2 King. 22.13. 2 Chro. 34.21. Yea and God himself in pleading the equity of his proceeding in judgment against men, is wont to alledge and insist upon the iniqui­ties of the Fathers as well as of the Children, threatned, or punished by him, Then shalt thou say unto them, Because your FATHERS have forsaken me, &c. Jer. 16.11, 12. Your in­iquities and the iniquities of your FATHERS together, &c. Esa. 65.7. Sec also Levit. 26.39, 40.

Quest. 52.

May there any reason be conceived, why God should ordinarily, or (at least) very frequently, visit the sins of the Fathers upon the Children (in such a sense, and upon such tearms, as you have now declared) rather then upon them­selves?

Answ.

There may more reasons then one be well apprehended of this dispensation of God. But I shall insist only upon one, which I conceive to be one of the most considerable. This is, that when he doth use severity in judging and punishing his Creature, it may appear that his Creature is not simply or barely obnoxi­ous unto punishment, that is, not only so farr sinful or delinquent to such a degree, that he may justly punish him, but that he is (in [Page 382] the Apostles expression, Rom. 92.2.) [...] that is, fully, or perfectly and e­very waies prepared, or fitted and (as it were) accomplished for destruction; and so for that punishment, whatever it be, that shall be in­flicted on him. Neither doth God judge it sufficient for the glory of his Righteousnesse, or Justice, in his penall Administrations, that he may be justified in them [as viz. by some exquisite or profound Argument, or Plea, made on his behalf] but that he may be clear when he judgeth; that is, that the equitie and reasonablenesse of his judgments may ap­pear out of hand, and by their own light, and as the Sun appeareth unto the World, Psal. 51.4. Compared with Rom. 3,4. The Scrip­ture in several places, and in several veins of notion, presenteth God under this Character viz. as listlesse and indisposed, and (as it were) without heart to punish [in any degree of severity] untill the wickednesse of men be grown to some considerable maturity, and height. As

First, Where he compares the degree, or proportion of sin, wherher in a person, or people, before which he usually forbeareth to destroy, or inflict any severe punishment up­on them, unto a measure, which must be full, before he can lift up his hand against them in such away. Thus the reason which he gives unto Abraham his Friend, why he would not presently settle him, or his posterity in the [Page 383] possession of the Land of Canaan, was, because the sin of the Amorites (who were the pre­sent inhabitants of this Land, with some o­ther Nations) was not yet FƲLL, Gen. 15.16. See also Mat. 23.32. Ezek. 7.23. Dan. 8.23. Nah. 3.1, 2, 3. &c.

Secondly, Where he signifieth, or imply­eth, that he must find men unexcusable in the way of their sinning, before he enters into a­ny district judgment with them, See Rom. 1.20. & 2, 1, 2. &c. Now many gracious vouch­safements from God unto sinful men, are re­quisite to render them inexcusable, amongst vvhich the riches of his [...] that is, of his goodnesse, forbearance, and long-suffering (Rom. 3, 4) seem to be chief, according to that, Rom. 9.22. What if God, willing to shew his wrath and to make his power known, endured with much long-suffering, the vessels of wrath fitted for Destruction? That is, either untill they be fitted, or, to be sitted, (or as the word, [...] properly signifi­eth, compleatly fitted) for destruction. These two things are here plainly implyed.

First, That without much long-suffering by God, sinners are not compleatly fitted for destru­ction, at least not for such a destruction, where­in God may make his wrath and power known.

Secondly, That God is not willing [that is, free or inclined] to make his wrath and power known in the destruction of sinners, untill they be fully and compleatly prepared [Page 384] for destruction, [that is, untill they have sin­ned with such an high hand, or upon such tearms, that nothing can, with reason, or colour of equity, be pleaded, why they should not be destroyed.]

Thirdly? (and lastly) That Character of dis­position of God we speak of, is held forth, where he designes the stopping of mens mouths in order to the making of them subject to his judgment. That every mouth may be stopped, and [so] all the World become [...], subject in judgment unto God, [or subject to the judgment of God] as if men were not liable or subject to the judgment of God [meaning, with that full, and through subjection, where­in he must find them, before he proceeds in judgment against them] untill their conscien­ces shall silence their tongues from all plea­ding for them, Rom. 3.19. This is of some affinity with the former, See Mat. 22.12, 13. So then this may well be a reason, why God many times deferreth the visitation, or severe punishment of the sins of Fathers, un­till he finds the Children, to the third and fourth Generation, walking in the same or like way of iniquity with them. The patience of God shewed unto wicked Parents, rendreth their Children, if they prove wicked also, much more obnoxious unto the judgment of God.

Quest. 53.

What may be the reason, why God extendeth his Threatning of visiting the sins of the Fathers [Page 385] upon the Children, unto the third and fourth Generation only, and no further?

Answ.

Because the knowledge of the wickedness of Fathers, or Fore-fathers, may steadily, distinctly, and with certainty of report, ar­rive at their posterity in the third or fourth de­scent, by means whereof, if they do not con­sider; and take warning, they become inex­cusable: whereas afterwards, as in the fifth and sixth Descent, and all succeeding, the memorial of the wickednesse of their Fore­fathers begins to be as an old story, the ground and original, and consequently the truth, whereof, are uncertain, and so the story it self not so apt to affect, or make any lively im­pressions upon the minds of men. Besides, God limiting and confining himself in his pu, nishing of sin, unto the third and fourth Ge­neration, but enlarging himself in shewing mercy to those that keep his Commandements, un­to thousands, plainly declareth, how much more propense he is to reward the righteous then to punish sinners.

Quest. 54.

Why doth God, in this Commandement, rather then in any of the rest, threaten to visit the sins of the Fathers upon the Children?

Answ.

Because Children and posterity, are not in so much danger of being wicked, or of pro­voking God upon their Fathers account, or [Page 386] by imitating and following them, in any o­ther way of wickednesse, as in the way of I­dolatry, and superstitious worship of God: es­pecially if the Fathers have had peace, and prospered in the world, in the way of this sin, and the Children been partakers with them in these things. A lightsome Instance hereof we have in the contest of the people with the Prophet, Jer. 44.17. But we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven, and to poure out drink-offerings unto her, as we have done, we and our Fathers, our Kings and our Princes, in the Cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no Evill. But since, &c. And that Children (generally) are more apt to inherit (and commonly do inhe­rit) the superstitious and idolatrous princi­ples, and practises of their Fathers and fore-fa­thers, rather then any other of their sins, (not relating unto these); as well the Scriptures, as our own observation of the course of the world in this behalf, may sufficiently inform us: Hath any nation (saith God himself) changed their Gods, wich yet are no Gods? Jer. 2.11. See 2 Kin. 17.28, 29. & 30, 34. & ver. 41. Thus: So these Nations feared the Lord, and served their Graven Images, both their Children and their Childrens Children: as did their Fathers, so did they to this day. For brevity sake, I omit many other places, pregnant with confirma­tion [Page 387] of the point in hand; as Ezek. 20, 24, 30. Amos. 2.4.2 King. 15.9. 1 King. 15.26, &c.

Quest. 55.

Why should Children be more prone to imitate and follow their Parents in waies of Superstitions and Idolatry, then of other sins?

Answ.

One reason hereof may be, because though these be very horrid, and highly-provoking sins, yet have they an appearance and shew of Wisdome, (Coloss. 2.3.) and devout affec­tions towards God, which no other sin hath. We know, how plausibly and confidently, the Doctors of the Romish perswasion plead the cause of their Superstitions, and Idolatrous worship. Another (in conjunction with this) may be, that Children, for the most part, are naturally inclined to think honourably and re­verently of their Parents, especially in things appertaining unto God, and to Salvation: and in this respect have a natural aversnesse to disparage their Religion, by rejecting, and ex­changing it for another; and by such a practise or means, as this to seem, jealous or doubtful (at least) lest they dyed under the displeasure of God, and so are cursed eternally. And because there is ordinarily, such a strong in­clination in Children to own, and cleave un­to, that manner and way of vvorshipping God, wherein their Fathers and Fore-fathers went before them, hence (I conceive) it is that God, in the Scriptures, makes it an ag­gravation [Page 388] of the sin of such Children, whose Fathers were true Worshippers of the true God, when they turn aside into waies of Ido­latry and Superstition, that they worship gods, whom neither they nor their FATHERS have known. Jer. 19.4. Deut. 13.6. & 32.17. and so likewise that he stiles Idolatrous per­sons, and Nations, the Parents or the Fathers and Mothers, of those who imi­tate them in their worship and Religion: Thus saith the Lord unto Jerusalem, Thy birth, and thy Nativity is of the Land of Canaan, thy FATHER was an Amorite, and thy MO­THER an Hittite [meaning that the Inha­bitants of Jerusalem complyed with these Na­tions in their Religion, such as it was, as rea­dily, as if they had been their natural Parents] Ezek 16.3. Thirdly, out of that Hope, and persvvasion, which are very incident to Chil­dren and posterity, That it is well with the souls of their Parents, and Fore-fathers, in the state of death, they are inclinable, yea and desirous, (though at some peradventure) to be with them, when they dye, and to fare as they fare. And conceiving that the same Re­ligion and way of worshipping and serving God, is a likely means to bring them into the same condition with them after death, hence they resolve to professe and practise none o­ther. Fourthly, (and lastly) that which is as considerable, as any of the former, Persons given up to Idolatrous and superstitious Wor­ships [Page 389] are more generally if not universally, given up likewise unto some other kind, one or more, of sin and wickednesse besides. We need not appeal to the Authority of Scripture-record for the confirmation of this (though here be plenty of it to be found), that part of the Christian world, which have made con­science of worshipping the true God purely, and without the pollutions of flesh-devised worship, for severall hundreds of years last past, have given a loud testimony unto the truth hereof in one particular, the crying sin of Cruelty wiith the bloud and heavy oppres­sions of many of them; and besides, have all along known enough, and at this day know, of the vitious and wicked practises of those, who have turned aside unto their own-Idola­trous and superstitious inventions in the wor­ship of God. Now persons, superstitiously ad­dicted, being conscious to themselves of ma­ny foul sins, which they know to be displea­sing unto God, when through the patience of God they escape punishment for them, and live on peaceably and prosperously in the world, they are apt and wont to ascribe no lesse then a kind of mediatorie and attoneing vertue unto their superstitious observances, im­puting their prosperity and freedome from punishment under the commission of so many sins, unto these; as if God had as high an esteem of them, as themselves. This also might be evinced as a truth unquestionable [Page 390] from the Scriptures (I mean, that will-wor­shippers and persons devoted to Apocryphal rites and ordinances in the service of God, are high in confidence, that for their sakes, they come off with God upon the better terms for ther sins) but that it would occasion more prolixity then is needful. Yea, it is ex­treamly probable (and a tough branch it is of the tree of my perswasions) that such an ima­gination, being, by Satans subtile motion, taken into the society, and made one of the thoughts and apprehensions of men, makes the Christian world so impotently, yea fu­riously, devoted to superstitious devices of all kinds, as it is known to be at this day. No marvel then if the children of Idolatrous and Superstitious Parents, being seasoned in their youth vvith such a principle as this, be even precipitately disposed and inclined to walk after their manner in worshipping and serving God, Who would not desire to be of such a Re­ligion, by means of the profession and practise whereof he may gratifie his flesh with what pleasures of sin he pleaseth, without danger of being judged by God for it?

Quest. 56.

Why doth God in this Commandement, rather then in any other, insist upon his Jealousie, de­claring himself to be a Jealous God, to deterr men from the breach of it? For, I the Lord thy God, am a Jealous God, visiting, &c.

Answ.

The reason may be, because his worship is the mariage-bed, wherein, he claiming him­self to be the only lawful husband (in the notion of a spiritual or mystical mariage) of his creature, desires to solace himself with this his Creature-Wife, offering himself like­wise to be injoyed by her with like satisfacti­on and contentment. And (doubtless) when God is chastly, and purely, and affectionately worshipped by his Creature, the greeting be­tween them is mutually pleasing and delight­full in a very high degree: the richest con­tentment which the most passionate and in­deared yoke-fellows in this world can take in the mutual enjoyments each of other, is but a shaddow, a cold and heartlesse kind of re­semblance of it. Now then God, being con­scious unto himself of the ardent love, the dear and tender affections which he beareth unto his Creature (in respect of this mariage▪ relation) and of his most bountiful and royalll intentions towards It, as his wife, when he shall for a while have made tryal of her love and loyalty, and withall that he hath ac­quainted her with, and several wayes made known unto her, all this, He cannot but be very impatient, and full of indignation, that his beloved Wife should, under such great in­gagements as these, pollute the mariage-bed, and play the Adulteresse in his worship, by corrupting her self with strange Ordinances [Page 392] (that never came out of his heart or soul) therein; yea, or should but wantonly dally with frivolous and impertinent Rites or Ceremonies, though she should retain and practise somewhat of his true worship with them. (For jealousie in an Husband (we know) is not only provoked with the grosse and compleat act of Adultery in his wife, when it comes to his knowledge; but also with all leight and loose behaviour, whether in words, looks, or gestures, which may rea­sonably occasion any suspicion that way) And the more the heart and soul of a man is drawn out unto the wife of his bosome, in love and dearnesse of affection, and the more kindly he hath expressed himself unto her from time to time, with so much the greater rage is his jealousie like to break out against her, if he shall at any time come to understand that she hath been disloyal unto him: which yet, because of his present affections unto her, and out of a desire that himself may alwayes en­joy the pleasure and contentment, and she the benefit and solace of them, he endeavours, by the best means he knoweth, to prevent. And (questionlesse) God, in this Commande­ment concerning his worship, remindeth his Creature (man) of his nature of Jealousie. not so much with an intent to gain the more equitable plea, in case his creature shall at any time provoke him to expresse himself in the great severity of it (this, at most, is but [Page 393] his second arie intention in the case) as to prevent and cut off all occasion from himself of ever exercising it to his creatures prejudice; yet this not so much by terrifying the crea­ture with the sound, or mention of it, as by disswading, or taking it off, in a rational way, from whatsoever is likely to provoke, or in­gage, him to such an exercise. For as he that doth good [and is resolved to continue so to do] hath no cause to fear the Power, though he beareth the sword, and this not in vain (Rom. 13.3, 4.) but hath reason, or cause in abun­dance, to refrain from evill, and to do still that which is good, because of this sword: in like manner men have the greatest and weigh­tiest reason in the world, because of the Jealousie of God, to keep themselves chast and pure in his Worship; but whilest they do this, and with their whole heart are purpo­sed and resolved to do none other, they have no reason at all to be terrified with it. But (certainly) the nature of Jealousie, duely con­sidered, as Solomon describeth it [For jealousie is the rage of a man, therefore he will not spare in the day of vengeance: He will not regard my ransome, neither will he rest content, though thou givest many gifts, Prov 6.34, 35.] and the jealousie of God estimated by this description, with it's reasonable allowance for the dread­fulness of the power of God's wrath above the rage of man, it will be found the most irra­tional thing under Heaven, and at a most [Page 394] desperate defiance with all principles of com­mon prudence, for a man to stain the honor of the mariage-bed of his Creator (I mean, his Worship) by imbaseing it wirh any thing of a meaner original, then Divine. That the worship of God prescribed by himself, is notioned in the Scriptures as the mariage-bed, into which he invites his Creature, with an intent to communicate himself in secret as an Husband unto it, might be demonstrated from all those places (which are exceeding many) wherein the pollutions of his worship with humane In­ventions, are set forth by the Metaphors of Adultery, Whoredome, Fornication, &c. as likewise from some others besides these. But I judge it not so necessary, the argu­ment, or inference, being near enough at hand to be descried by a little considerati­on: and besides, somewhat hath been al­ready spoken to such a purpose in the An­swer to the 48. Question of this Chapter. Those words of the Spouse, or Church, to Christ (there pointed to) Also our bed is green (Cant. 1.16.) are meant (according to Mr. Brightman, who is the best Expositor of this Mystical piece of Scripture, that I have yet seen) of the Temple purged, and the Or­dinances of Divine Worship restored to their native purity, by the Religious King Josiah, in the 18. year of his Reign, whereof we read, 2 King. 23. & Chr. 3.4.

Quest. 57.

Why should the bringing in, or using, of any foraign Ceremony, or Rite of Humane inventi­on and contrivance, be looked upon by God, as adulterating and corrupting his worship, and hereupon provoke his Jealousie, especially when the worship prescribed by himself, is performed, and exhibited unto him also?

Answ.

Because it is the soveraign priviledge, and prerogative of God, as well to nominate, appoint, and enjoyn his own worship, as to be worshipped with it. This is clear, both in the Scriptures, and in Reason. And they have built the high place of Topheth — to burn their sons and daughters in the fire, WHICH I COMMANDED THEM NOT, neither came it into my heart, (Jer. 7.31.) The vvickednesse of their Act, who devised this new kind of worship, or devo­tion, is not here estimated, either by the unnaturalnesse or barbarous Cruelty of it, nor yet by their intendment of it unto the honour of the Idol Moloch, but only by this, that God commanded it not: which plainly implyeth, that it is an usurpation, upon, or of, his Prerogative: when men set up any worship, or any piece or appurte­nance of worship, without his Command, and that for want of the impresse of Di­vine institution upon it, it is highly provo­king in the sight of God, how specious or [Page 396] pretensible soever it may be otherwise, or with men. See further upon this account, Jer. 19.5. Jer. 32.35. Isa. 66.4. Deut. 17.3. From these words, (Deut. 27.5.) And there shalt thou build an Altar unto the Lord thy God, an Altar of stones: thou shalt not lift up any Iron tool upon them; it is of ready observation.

1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices, judging it too simple, plain, and homely, un­less they shall put decency and comlinesse upon it.

2. That God notwithstanding doth not any whit more allow men to put to, then to take from, that which he hath ordered and directed in this kind; according to that strict charge delivered once and again unto men, in the Law: Ye shall not ADD unto the word which I, command you, neither shall you diminish ought from it: that you may keep the Commandements of the Lord your God, which I command you: (Deut. 4.2. Deut. 12.32. Josh. 1.7. Prov. 30.6.) In this last place the words are: Add thou not unto his word, lest he reprove thee, and thou be found a lyar, [in that thou promised'st unto thy self, ap­probation and favour from God, as doing him worthy service in compleating his Word with thy Supplements, when as thou meetest with nothing from him but displeasure, in a [Page 397] penall reproof, for such thy presumption. In Scripture, that which deceiveth, or disap­pointeth a man, whether it be a person, or thing, is frequently termed, a Lie: and he that deceiveth himself with vain hopes or expectations, which are a kind of promises made unto a mans self, may be termed a Lyar; as well as he that promiseth unto ano­ther, and disappointeth him. Deut. 33.29. Psal. 66.3. according to the Hebrew. So likewise Psal. 18.45. See this noted in ther margent of the larger Bibles of the last Translation]. You may, unto the former texts, add Rev. 22.18. and apply it to the matter in hand, Eccles. 3.14. Now, to add unto the worship of God, is the same thing in sub­stance (if it be not a degree above it in im­piety, and presumption) with making ad­ditions unto his Word: As it is a greater crime in a woman to admit of dalliance with another man, then to report her husbands sayings with some addition of words of her own.

From hence it appeareth, how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship (I mean, the making up of a service, or worship of God, of divine and humane prefcriptions, blended and intermix­ed the one with the other) that such rites and ceremonies, which are decent, may be allowed in the worship of God, not being pro­hibited [Page 398] by him, although they call men their Fathers. For from what hath been now argu­ed from the Scriptures, it is fully evident, that as God by saying Thou shalt not Commit Adul­tery, hath restained men from the carnal know­ledge of all the women in the world, every mans lawful Wife only excepted; although he hath named none of them, and though ma­ny of them be very fair, and comely: so hath he excluded from part and fellowship in his worship, all ceremonies whatsoever of for­aign invention, without naming them, how decent or comely soever any of them may seem in the eies of men. For otherwise, to call any ceremony in the worship of God de­cent, being of a Creature extraction, is that grand absurdity, which Logicians call, Co­tradictio in adjuncto, as if a man should talke of cold fire, or dry water. The most tatte­red patch, ript off a beggers coat, and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it, would every whit as well become this rich Garment, as the most plau­sible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God. There is no man more desirous of uni­formity in the worship and service of God in his Church, yea of such an uniformity which I conceive to be most, yea (rather) only fe­cible, than I. For I presume there is no per­son, that owneth the name of a Christian, but [Page 399] is willing and free to subscribe, and practise, that worship in all points, which he know­eth or believeth, to be prescribed by God himself. They are the grand enemies to the Uniformity we speak of, who obtrude upon the Consciences, either of weak and tender, or of strong and understanding Christians, such ceremonies, & formalities in the worship and service of God, which being heterogeneal and apocryphal, are so conditioned, that they are not in reason like to yield any better fruit, then those foolish and unlearned questions, as, the Apostle calls them, which (he saith) in­gender strifes, 2 Tim. 2.23.

And as God in the Scriptures from place to place, claimeth it as his appropriate preroga­tive, to order and prescribe his own worship, not allowing any Creature, part or fellowship with him herein; so doth reason it self invest him with it accordingly. For to make it any waies meet, or (indeed) tolerable, for a crea­ture to have the least of his fingers in amen­ding, improving, or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising, this horrid supposition must be made, and subscribed, viz. that God either knoweth nor what is good and meet for himself, or that he is neglective of his own good, and had ra­ther be provided for, in the concernments of his Glory, by the good will and wisdome of men, then by his own.

So then, it being the prerogative of God, claimed, and appropriated unto him, by him­self, and adjudged unto him by the clear light of Reason it self, to be the sole founder and disposer of his own worship, how can he look upon any thing of Creature-contrivance pra­ctised herein, as a member, or part of it, but with an eye of provoked jealousie, and as a blasphemous pollution of his worship, equi­valent (indeed) to the setting up and worship­ping another God, or Gods with him? For it being acknowledged a branch of divine so­veraignty, to appoint divine worship, he that in the performance of this Worship shall allow, or practise, any thing, as somewhat, or as a part of it, which is devised by a Crea­ture, doth by this practise, or allowance, in­title such a creature to Divine Honour, and maketh it equal with God. Therefore in all will-worship there is Idolatry committed, yea and such Idolatry, which, though it may be thought too hard a censure, to call palpable, or grosse, yet will the practise of it (and how much more, the first excogitation of it? and how much more then this, all forcible compulsion unto it?) render men, (endued with reason and understanding (as it were) on purpose to inable them to judge righteous judg­ment, and this, where appearance tempteth them to judge otherwise) extreamly obnox­ious to the severe jealousie and judgment of God.

Quest. 58.

What is the summe of the Third Commande­ment?

Answ.

That we conscientiously refrain all such be­haviour, and demeanour of our selves, in thought, word, and deed, whereby any con­tempt, neglect, or disesteem, is likely to ac­crue, either from our selves, or others, unto any the holy and honourable things of God: and that on the contrary in all the said waies and respects, we so carry our selves in, and a­bout, and towards these things, that we may, as farre as is possible, cause a reverence and awe of them, in the consciences and souls, both of others and our own.

Quest. 59.

What are the particular duties required in this Commandement, or some of the chief of them?

Answ.

To meditate, and speak of, upon all occasi­ons, with reverence and due circumspectness, the names and titles of God, his nature, at­tributes, word, ordinances, servants, works, both of Creation, and of providence (mercies and judgments): In like manner to hear his word preached, to call upon his name (both in publique, and in private) to exercise our selves in all other ordinances, and parts of his worship, with desire, zeal, care, diligence, frequency, faith, joy, humility, &c. So to make confession of our sins, with brokennesse [Page 402] of heart, and contritenesse of spirit and with unfeigned purposes of future amendment. So also to swear by the name of God (whenever we are called, or have a just occasion to swear at all) in truth, in judgment, and in righteous­nesse (Jer. 4.2.) To use the comforts of this present life, meat, drink, apparel, house, sleep, recreation, &c. with thankfulnesse, and mode­ration, with frequent and earnest prayer unto God, that they may be all sanctified unto us [that is, that we may be quickened, incou­raged, and disposed with all cheerfulnesse and freedome of heart to serve him, by means of our enjoyment and use of them.]

Quest. 60.

What are the sins forbidden in this Comman­dement?

Answ.

Some of the chief of them are these: blas­pheming the name of God, swearing by it cu­stomarily, vainly, rashly, falsly, maliciously: swearing in like manner by Creatures, as by bread, drink, life, light, faith, troth, &c. So likewise banning, cursing, imprecating evill in the name of God, or otherwise, against any creature (especially because we judg our selves or ours injured, or neglected, by them) making use of the name of God, or any of his titles, in charms, sorceries, or spells; seeking to the Devill, by witches, wizards, conjurers, as­trologers, for help or relief, in sicknesse, los­ses, or for the knowledge of things future: [Page 403] despising, neglecting, carelesse or irreverent u­sing and repairing unto, without preparation, any the ordinances of God, as reading of the Scriptures, hearing the word preached, prayer, sacraments, fasting, &c. Neglecting to ac­quaint our selves with the titles, attributes and providential dispensations of God, neglecting or omitting to make a due and seasonable use of them, in administring admonitions, ex­hortations, reproofs, counsels, comforts unto others, or our selves, living scandalously in a profession of Christianity, &c.

Quest. 61.

What is it properly to take the name of God in vain?

Answ.

The word vain, and vanity, signifying in Scripture, both that which is false, and that which is frivolous (that is, which, is of a slen­der, or no consequence) indifferently, to take or to take up,) as the word more proper sig­nifieth) the name of God in vain, importeth some such act, by which a man impaireth, (or, the degree tendency whereof is to im­pair) the honour and reverence of one, or o­ther of the names and titles of God, which whilest they are contumeliously and unworthi­ly handled by the tongues of some, they com­monly have, in the hearts and consciences of all: Or more particularly thus: To take the name of God in vain, is to life it, either upon some trivial of impertenent occasion, or for [Page 404] the confirmation of somewhat than is false.

Quest. 62.

What is the meaning of this Clause, The Lord will not hold him guiltless?

Answ.

The Lord will surely judge and punish him, as a person guilty of a great sin. The expressi­on is figurative: and the figure according to the notion whereof it is fram'd is, when words properly taken signifie little, but import, or intend much. Rhetoricians give it the name of Meiwsis, or Liptôte. It is very frequent in the Scriptures. It shall not be accepted (Levi. 19.7.) that is, it shall highly provoke me (as the next verse maketh plain): See the same Phrase in the like sense, Levit. 7.18. So Mat. 10.42. Verily. I say unto you, he shall not lose his reward, tnat is, he shall be exceedingly re­warded. And thou Bethlehem art not the least, &c. Mat. 2.6. meaning, that this City should be of very great note and fame amongst the chief Cities of Judah. Again, 1 Cor. 10.5. with many of them God was not well pleased, mea­ning, that he was most grievously displeased with them. Once more: Revel. 12.7, 8. — and the Dragon fought, and his Angels, and pre­vailed not; that is, were utterly vanquished, and overthrown. Some learned men rather conceive of this form of speech, as proper to the Hebrew tongue, and lay down this as a ge­neral rule; that Adverbs of denying signifie the contrary of that, to which they are ap­plyed. [Page 405] Both conceptions give the same Em­phasis and import that kind of Expression, or phrase, whereof we now speak. So that the meaning of the words.—will not hold him guiltlesse, undoubtedly is, will most certainly and severely punish him. But this threatning is to be understood, as (more generally) threat­nings in Scripture against other kinds of sins and sinners, are; namely so, that the execu­tion of them is not intended, when the offen­der takes Sanctuary at a true and timely Re­pentance.

Quest. 63.

May there any reason be given, why this and the former Commandement only, should be deli­vered with Threatnings against those, that should transgresse or disobey them? For there is no threat­ning found in any of the rest?

Answ.

Besides that general Threatning, where­with the whole Law, and every Commande­ment of it, is sanctioned, ratified, and confir­med, Cursed every one that continueth not in all things, which are written in the book of the Law to do them, Gal. 3.10. (cited Gospel­wise, that is, vvith more perspicuity of sense and meaning, from Deut. 27.26.) there may this reason be conceived, why the two Com­mandements mentioned, should be strengthe­ned, and disobedience unto them endeavoured to be prevented, by particular threatnigs an­nexed unto them (respectively) namely be­cause [Page 406] the corrupting of the worship of God, and the prophanation of his name and holy things, are of a more pestilential and destruc­tive consequence to the observation of all the rest of the Commandements, and so to the very life and soul of Religion, then the trans­gression of any, yea of many of the others. This might be argued and proved to any man satisfiable with reason. But because this in­gagement cannot be well performed without more discourse, then will be contained with­in the Limits of my intended brevity; and withal, the truth of it being of no difficult apprehension, or belief, even without any discourse at all, upon these considerations, I shall leave it (at present) to shift for it self a­mongst the thoughts and judgments of men. And this further might be added unto it, that notwithstanding the most pernicious conse­quence of the violation of these Commande­ments (even now named) yet God foreseeing that there would in future ages, from time to time, arise men of corrupt interest, and daring witts and consciences, that would by cap­tious and insnaring disputes, attempt to elude his mind and intent in them, perswading and imboldening men to such actings, wherein they should sin against them; and further, fore­seeing that these men would (for the most part) have the powers of this world on their side, not only to countenance or strengthen them in their way, but to double and treble [Page 407] the tempting force of their Arguments, and disputes, with the fear of the material sword; God (I say) fore-seeing that these things would be, might in mercy to the precious souls of men, render the transgression of these Com­mandements, so much the more formidable, and by special threatnings of his displeasure against the breach of them, over-balance the temptations, both of plausible and circum­venting arguments, and likewise of the frowns and threatnings of the greatnesse of this world.

Quest. 64.

What is the sum, or scope, of the Fourth Comm­mandement?

Answ.

That the day appointed by God for a reli­gious rest (which we formerly shewed and proved to be the first day of the week, or the Lords day) now under the Gospel: See the Answers to the 11, 12, and 13. Questions of this Chapter, be wholly and intirely dis­posed of by us accordingly, both in reference to our selves, and to those that are under our government and power, as well persons, as labouring beasts (in case we have any of the one kind, or other, so related to us) that is, according to the intent and mind of God in the Commandement, which are discovered and made known to us in several passages of Scripture, upon occasion.

Quest. 65.

Whether are Christians under the Gospel, ob­liged in duty to keep this day with the same rigor or strictnesse of observance, wherewith the Jews observed their Sabbath, or stood bound to ob­serve it?

Answ.

The Jews in, and about, the observation of their Sabbath, stumbled at the same stone, at which many Christians are apt to stumble in the course of their obedience, or of their in­tended obedience, both unto this, and some other of the Commandements of God. For they, out of a mis­guided conscience about the mind of God in his Commandement of their Sabbath, in some rigid (yea and in some very ridiculous) observances and practi­ses over-acted his mind herein; whereas out of the same principle, or a worse, they o­mitted other things of more weight required of them by God in that his Command. But further to the Question you last proposed, I answer, by distinguishing thus: If by rigor, and strictnesse of observance, you mean, in general, a strict observance of, or obedience unto, the mind and will of God in the Com­mandement, as now it is upon a new account (as hath been shewed formerly) commended unto us by Christ, and his Apostles; it ought (doubtless) to be observed by us with the same rigor and strictnesse, with which the Jews stood bound to the observation of their Sab­bath. [Page 409] For Christ came not to grant dispensa­tions unto men to neglect, or omit, the least iota, or title, of the will of God concerning them, but rather, on the contrary to inable, quicken, and engage them unto a richer, and more compleat conformity hereunto, then was expected from men before his coming, by reason of their want of those large helps, assistances, and advantages, for that purpose, which he brought with him into the world, (Heb. 8, 7.8,9, 10). Indeed being a Priest of a new Order, he came to make, and made an alteration, or change, in, or of, the Law, (as the Apostle teacheth us, Heb. 7.11, 12.) For instead of a numerous retinue of trouble­some and burthensome ceremonies, which he hath taken away from the Law, he hath, by h s authority and command, substituted an increase of the fruits of Love, and of mutual services, one unto another. Gal. 5.13. There­fore,

Secondly, If by rigor, and strictnesse of ob­servance, you mean, a strict observance of the same things in particular, whether actions, or forbearances, which the Jews stood bound to observe in their keeping of their Sabbath, Christians are not bound to observe their Sab­bath, or day of rest, with the same rigor, or strictnesse. Yea it seemeth, that for some space of time (and how long, is uncertain) before Christ had nailed unto his Crosse the hand-writing of ordinances, that was against us (Col. 2. [Page 410] 14.) God had remitted somewhat of that strictnesse, which at first he required of the Jews about the observation of their Sabbath. For at first it was said unto them, ye shall kin­del no fire throughout your habitations upon the Sabbath Day: and again, whosoever doth worf therein, shall be put to death, Exod. 35.2, 3. Yet before the time specified, they, yea the strict­est of them, the Pharisees, made invitations and feasts on this day, which could not (light­ly) be performed, without both kindling fires and work done (by some, or other). And yet were they herein blamelesse. For Christ him­self accepted an invitation to one of their Feasts, and was present at it with other guests, (Luk. 14.1.3.7.) neither was the making of this feast, any work either of necessity, or of mercy, or relating to the worship of God (as is evident) neither was his work, who on the Sabbath day at the command of Christ, took up his bed, and carryed it (Joh. 5.8, 9.) properly a work of any of these Characters. Their Sabbath daies journey, of the lawful­nesse whereof unto them, no man, I suppose, ever made scruple, is somewhat of the same consideration. Of the inlargement of their liberty as to these and the like particulars, in procedure of time after a more strict impo­sition upon them at the first, a fair account might be given, but that my design of bre­vity is against it. So that the Jews themselves in after-times, did not observe their Sabbath, [Page 411] nor (as it seems) stood bound to observe it, with like strictnesse, in respect of some par­ticulars (and who knowes in respect of how many) unto which they were bound about the time of the first delivery of the Law there­of unto them, and this by Gods own inter­pretation of his Law. Nor is it an easie mat­ter to make it out clearly from the Scriptures with what either strictnesse, or liberty from things burthensome and grievous, they stood at any time bound to observe it. It seems they were not at any time bound to observe it upon any such termes of strictnesse, but that they ought, and (doubtlesse) might well, call it a delight, (Isa. 58.13.) Yea God him­self numbreth it amongst their feasts, and with the same breath (as it were) threatneth to cause their mirth, and their Sabbaths to cease, Hos. 2.11. And some of the Jewish Doctors themselves; by the day of their gladnesse (Num. 10.10) understand their Sabbath (as Mr. Ains­worth noteth upon the place). The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath (as farr as can be gathered from the Scriptures) con­sisted,

First, In abstaining from bodily labour, and servile work, from which notwithstanding, they were not so strictly restrained neither, but that in cases of necessity, (and the com­passe or measure of this necessity, who can justly measure, or estimate). As likewise in [Page 412] cases of a religious import, they might, yea in all cases of the former consideration, and in many of the latter, were bound thus to la­bour and work.

Secondly, In forbearing to set any of their Children, servants, or cattel, about any such labor or work, excepting only in the two ca­ses mentioned.

Thirdly, In a serious preparing of themselves privately, or with their families (if they were heads of any) for the more publique and so­lemn worship of God, in the Tabernacle, Temple, or some of their Synagogues.

Fourthly, In repairing duely on this day to one or other of these places, and there to join with their Brethren that were present, in the publique worship of God.

Fifthly, In exhorting and perswading, if need were, those of their families to accom­pany them hither, and to behave themselves reverently in the worship and service there.

Sixthly, In meditating, pondering, and hi­ding in their heart, the word of God, after they have heard it read, preached or expoun­ded unto them.

Seventhly, In exercising mercy, as well to­wards their Beasts, as toward their Bretheren upon occasion.

Eightly, (and lastly) in refraining all idle, vain, and impertinent communication, all dis­coursing of worldly businesse and affairs, all leightnesse and uncomlinesse in behaviour, all [Page 413] indulging themselves, and giving way to their hearts in their secret workings against the Sab­bath, as detaining them from their worldly occasions longer then they can willingly or well bear, &c. That the Jews in the obser­vation of their Sabbath, were obliged by God unto these particulars, may I suppose be pro­ved from the Scriptures: but I do not remem­ber any thing further, having the least shew of rigor, or strictnesse that was required of them upon this account. For to say, that this was further required of them, that in the vening or close of their Sabbath, they were to gather up by Repentance, what they had scattered in the day by forgetfulnesse, or o­ther infirmities of the flesh, and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things, and to blesse him with thanksgiving for his holy ordinan­ces, and the like, amounteth to no more (upon the matter) then to say, they were bound on that day to do that which they stood bound to do every day besides, not to add, that to blesse and praise God, yea and to pray unto God for things needful, and com­fortable, and especially for forgivenesse of sins, upon those terms of a gracious audience and acceptance, on which the Jews might do both, are so farr from deserving the name of things strict, or rigid, that David who per­fectly understood their nature, and propriety of working, pronounceth them pleasant and [Page 414] joyfull. See and compare Psal. 135.3, with Psal. 63.3, 4, 5. (& many other places in the Psalmes). Concerning the daily offering that was to be doubled upon their Sabbath daies (Num. 28.9, 10) (this was indeed a lit­tle more trouble (and but a little neither) to those that served at the Altar: but it did not render the service of the day any whit more troublesome unto the generality of the peo­ple. Now certain it is, that Christ, who came to call the servants of God unto a farre grea­ter liberry in his worship and service, then was permitted unto them under the Law of Moses, hath not incumbred the observation of the Christian Sabbath with any austerities of duty, or service either positive, or priva­tive (I mean, either in things to be done, or in things to be forborn) beyond what was charged upon the Iews in the keeping, or for the sanctifying of their Sabbath. If then their Sabbaths, notwithstanding any seeming seve­rity, or rigor of those injunctions, unto which they were tyed to submit in the keeping of them, were yet a delight, and dayes of glad­nesse and mirth (as we herd) unto those that loved and feared God amongst them: how much more should good Christians under the Gospel, rejoice in keeping holy their Sab­baths, the Ordinances and services whereof have more marrow and fatnesse, much more heavenly sweetnesse in them, then theirs had, the external observation of them in the [Page 415] mean time, being no whit more charged with any thing grievous, or burthensome to the flesh, but rather much eased, and better ac­commodated unto their comfort, if not o­therwise, yet by the farr richer, and more gracious supplies of the Spirit; which also they may obtain to what measure they shall desire, if they shall stirre up themselves to ask them of God accordingly?

Quest. 66.

What then are the duties required of Christi­ans in this Fourth Commandement, or such of them, by which an estimate may best be made of the rest?

Answ.

First, in this Commandement, they are en­joined to remember in the six daies preceding that their Sabbath, or day of holy rest, is drawing near, and will be with them in the course of it: and that they be accordingly di­ligent and carefull so to dispatch, contrive, and settle their worldly businesse within the com­passe of these daies, that if it be possible, no temptation from hence may lye upon them to violate the rest of their holy day, when it cometh. Next, in the morning of this day, being come, to sanctifie and prepare them­selves for the regular observing it, as well in respect of inward as outward requirements, by a serious and effectual meditation of the high concernments (for their well-being, both in this life and in that which is to come) of a [Page 416] conscientious observance of this day, and also of the manifold dangers and great evils both to soul and body that are justly to be fea­red upon the contempt or neglect of it. Then, by prayer as time and opportunity will permit or otherwise by short and fervent ejaculati­ons, to put themselves into the best capacity they can, for a fruitful attendance upon the ordinances of the publique worship of God, and to repair unto them accordingly in due time, and in the injoyment of them to behave themselves with an exemplary reverence, and fear: and if they have Children (capable of instruction) or servants under them, to use all Christian wisdome, with gentlenesse and gra­vity, to bring these unto the love and liking of the same practises with them in the religi­ous keeping of such daies; and withall to be render and careful that they do not make the worship and service of God wearisome, or burthensome unto them (before they know what it means) by any importune urging, pressing, or compelling them to religious du­ties beyond their strength, and what they are well able to bear, or to perform; which may soon be worse and more grievous unto them, then to be held to their ordinary labours; and so without tasting any spiritual benefit in­tended by God by the observation of this day, they shall be in effect deprived also of that corporal benefit, of ease and refreshing, which was in special manner designed by him unto [Page 417] such as these, in his appointment of such a day. Besides the duties mentioned, we are further required in the Commandement, to exercise our selves in works of mercy, as God mini­streth occasion, and affordeth means, as in visiting the sick, in relieving the poor, in coun­selling those that are in straights, in comfor­ting the abject, and those that are afflicted in mind, &c. So to perform works of necessity with heavenly minds, and in other cases both to forbear our selves all bodily labour, and works of our particular callings, as likewise to imploy our Children, Servants, or others, a­bout any businesse of this world; to reject or suppresse all secret thoughts and motions of a worldly, or sinful import; to refrain all leight and uncomely behaviour, all recreations, which are either unlawful, or scandalous, all discoursings about worldly affairs, &c. and generally whatsoeuer is repugnant to our edi­fication in faith and holinesse, which is the great end of the Commandement.

Quest. 67.

What are the sins forbidden in this Comman­dement?

Answ.

Some of them are these. Not to remember in the six daies before, that there is such a day, as a day of an holy rest, unto Christians; or that this day is near at hand; so to neglect our concernments in the affairs of this world in these six daies, that the day of rest, when [Page 418] it cometh, will find us, by reason of such a neglect, under a temptation, to prophane it, when it is come, so to despise, or under-value the conscientious observation of it, as either wholly to neglect all preparing of our selves or others under us hereunto, or else to be ve­ry sleight and negligent in what we do in this kind: to absent our selves upon any false or frivolous pretence, from, or to come late unto, the publique worship of God, and assemblies of his people, to be carelesse and loose in our attention to what is delivered in the name of God unto us, or in hiding or laying it up as a Treasure, in our hearts and minds, when we have heard it: to indispose our selves, ei­ther by the quantity or quality of what we eat, or drink on this day, to any of the du­ties of it: to give way to any drowsie, or sleepy humour, or dispositon, whilest it is growing upon us in the time of hearing; to imploy our selves, or others, children, ser­vants, or cattel; or to set on foot, or to enter­tain discourse about any servile work, or world­ly businesse, for the present doing whereof there is no reall necessity; to use any recrea­tion either unlawful, or offensive unto others; to think the day over-long, or tedious; or to wish our selves at present liberty to follow either our sensual pleasures, or worldly pro­fits; not to be inwardly free, and cheerfully apaid in these and all other, whether perfor­mances, or forbearances, that are requisite [Page 419] in the due observation of the day; not to of­fer a sacrifice of praise and thanksgiving unto God in the evening of the day, as well for his guift and appointment of such daies, as for all the good we have received, by means of his blessing upon us in the duties performed by us, in the keeping of this day, together with a peace-offering of humbling our selves before him for our failings, and fallings short of fulfilling his will and pleasure concerning us in the observation of the day, &c.

Quest. 68.

Whether are these words, Six daies shalt thou labour, and do all thy work, to be taken, as a command, or as a permission only?

Answ.

They are not to be taken, as either the one, or the other, if we mean, absolutely and properly, but in a sense compounded (as it were) both of a command, and a permission. For simply and absolutely to command labour appertaineth not to the first table but to the second, and is enjoined in the eighth Com­mandement here (according to the import of the second, fourth, and fift rules formerly laid down in this Chapter). Yet it is proper enough to the first table to require labour or work, in a relative consideration, as namely in or­der to the observation of the Commande­ments hereof (respectively). And in this re­spect is labour, and working in the six daies, required in this fourth Commandement; viz. [Page 420] so farr, as is necessary to put us into a condi­tion of more liberty, and freedome of mind, to attend upon the duties required, in a regu­lar observation of the day of rest here enjoyned. Further then this, the words you in­quire about, are permissive only.

Quest. 69.

God then having commanded us to labour, and work, all the six daies, in case we find our selves in a defective capacity for the due sanctifying of the seventh day, without labouring all the six, whether is it lawful for men, suppose in any kind or degree of the most lawful Authority over us, to command us off from labouring on any of the six daies, be it to attend upon ever so considera­ble a work otherwise, as prayer and fasting, or the like, especially not knowing, whether they shall not hereby cast a snare upon us, in making us lesse free in our minds to a regular and strict observance of the day of rest appointed by God, then we were likely to have been, had we been permitted to labour in our callings the full time granted unto us?

Answ.

If the occasion, upon which we are by any lawfull authority, required to desist from our ordinary labour on a week day, be justi­fiable and good, as the [...]u [...]bling of our selves before God by prayer and fasting, with others, for the turning away some heavy judgment of God either lying upon us, or threatning us, or for the obtaining of his blessing upon [Page 421] any lawful and necessary undertaking for pub­lique good, or the like, it is rather God him­self then men, that taketh us off from our la­bour, in such cases. In that day (saith the Pro­phet Esai) did the Lord of Hosts call to weeping and to mourning, &c. Esa. 22.12. Now God commanding us to labour the six daies, &c. with no other intent, or for none other end, then that being free from worldly cares and distractions, when the day of his holy rest commeth, we might be in the better frame and composure of mind to yield obedience un­to him, in the due observance of it, it may with comfort, yea with confidence, be ex­pected from him, that when in obedience un­to him otherwise, we shall forbear working on any of the six daies, he will so interpose with his good providence on our behalf, that we shall suffer no such prejudice thereby in our worldly affairs, but shall be in as good (or rather in a better) condition to observe the day of rest as without such a forbearance we were like to have been. About the time when the Law of the former Sabbath was gi­ven unto the Jews, there were many festi­val solemnities, within the Circuit of the year, enjoined by God, and to be observed as well on any of the six daies, as on the se­venth, as often as the daies of the month, unto which they were fixed in their instituti­ons (respectively) happened to be any of these daies: and yet we hear of no complaint from [Page 422] any, that by being deprived of their labour on one, or more, of the six daies upon such an account, they were disadvantaged, or dis­composed in the least, for the sanctifying of the Sabbath. We read likewise of fasts pro­claimed by the Kings of Judah, one by Jeho­saphat, a good King, 2 Chr. 20.3. another by Jehoiakim, a wicked King, Jer. 36.6.9. we read of a third, proclaimed by Ezra, a godly Ruler Ezra. 8.21. [...]3. Nor is it like that any of these were kept on the Sabbath day. However, the Fast prescribed unto the Jews in captivity, by Queen Ester, was required by her to be kept three daies together (the oc­casion being very urgent and weighty) Esth. 4.16. So that she judged it lawfull, as the oc­casion might be, to take people off from their weekly labour, at least for two daies together, without fear of putting them upon any temp­tation of violating the rest of the Sabbath. Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either com­manded or permitted them to work, to at­tend either upon such ordinances of devotion, which being of humane prescription, are not like to have the quickening presence of God in them, or be it upon ordinances of divine institution, as preaching, fasting, giving of thanks, &c. when the occasions or grounds, upon which they are forced from their labours to attend them, are in presence only warran­table [Page 423] and just, but in reality and truth have nothing in them to justifie such a divorce be­tween men, and their lawful imployments, being either frivolous, or wicked, as the ground of Jezabels fast was, I King. 21.9, 10. and so of those hypocritical Jews, Esa. 58.4 In these cases (I say) and upon such grounds as these, to wrest mens labour, of which they should eat, out of their hand, is no better in the sight of God, then oppression, begotten either of ignorance, or impiety.

Quest. 70.

At what time, or hour of the 24, of which the natural day consisteth doth the Christian Sab­bath begin?

Answ.

I do not know that this Question, or the matter of it was ever taken into considerati­on in any of the reformed Churches abroad. Amongst us, some both Ministers, and private Christians, have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case, that so they might not, either through carelesnesse, or ignorance, either take from, or add to, or alter any thing in the Commandement of God concerning the time of that holy rest, which he hath en­joyned. These (as it seems) take it for gran­ted, that God both under the Law, required of the Jews, and under the Gospel requireth also of Christians, not only an intire and com­pleat natural day, consisting of 24 houres to [Page 424] be sanctified for a day of an holy rest, but fur­ther, that the beginning of this day be com­puted from a precise fixed point of time, be­longing to the said 24 houres. The former of these suppositions cannot well be admitted, either with reference unto the Iews, or Chri­stian Gentiles, at least if we take the word, sanctifie, or keep holy, (in the Commande­ment) in the sense wherein it is generally un­derstood, in the opening of the Command, [namely for exercising our selves in holy du­ties] and extend it to the whole time of the 24 houres. For God (doubtlesse) doth not re­quire of men to sanctifie (in this sense) the said whole day (consisting of 24 houres) which includes the night, as well as that, which we cal the day, nor more then about the one half of it, or rather such a proportion of it, as they usually bestow in their ordinary labours on the other six daies. This the expresse words of the Commandement seem to imply: Six daies shalt thou labour &c. but the seventh day is the Sabbath of the Lord, &c. as if he had said: the day of thy rest, shall answer, or be the same, in duration with one of the six daies of thy labour: as the day of thine ordinary labour, so shall the day of thy sacred rest be. For the latter supposition, that we stand bound by precept from God to enter upon, and be­gin the duties of the sanctification of our Sab­bath, at a fixed and determinate point of time (as either, in the evening of the fore­going [Page 425] day, when some hold the Christian Sabbath beginneth, as the Iew's Sabbath did; or in the morning, or first peep of the (arti­ficial) day following, which is the more com­mon opinion of professors amongst us; or, as some others conceive, at the midnight be­tween; judging the Sabbath then to begin) the Supposition (I say) might take place in reference to the Iews, inhabiting in their own land, and their Sabbath (at least with a very small, and scarce-discernable variation) their countries being one and the same, and this of small extent, in which respect, evenings, and mornings, began much about the same point of time in the most, distant parts of it. But it cannot be supposed that the Sabbath, or day of rest, the observation whereof is incum­bent upon Christians, should, in reference to them all, begin precisely at the same point of time, in respect of the vast distances, east, west, north, and south, between the several countries and places of their dwellings. For by reason hereof, the beginning of the day (and so of the evening) unto those that inha­bit farre Eastward, is by many houres sooner then unto them that live as farre remote un­to the West. So then (with submission unto those that are able to give a better account) the best way, and most agreeable to the in­timation of the words of the Commandement (as was lately noted) to compute the begin­ning and the end, of the Christian Sabbath, [Page 426] is to estimate them by the time, when la­bouring men, in the climate, or country, where we live, do ordinarily begin, and end, their daily work or labour.

Quest. 71.

What is the surname of the fifth Commande­ment?

Answ.

That every person of mankind, capable of the knowledge of the Law, behave himself towards all others, whether Superiours, infe­riours, or equals, according to the natural, proper, and due exigency of these relations, in their severall kinds and degrees, (respective­ly) unto them, and consequently, that they be diligent and careful to inform themselves of what is due from them unto men, by ver­tue of, and right of claim from, these rela­tions, as also to prepare, inable, and fit them­selves for the performance of all things ac­cordingly.

Quest. 72.

What are the duties, or some of the chief of them, which inferiours owe unto their superi­ours?

Answ.

Superiours are of different kinds, as either natural, civill, or ecclesiastique. If then you ask concerning the duties, which are due in common unto all these from their respective inferiours, they are these and the like. To pray for them; to honour and reverence them. [Page 427] Not to neglect, or despise them, for wants, or weaknesses incident unto men: but to cast a covering of love over them: not to envie, or grudg them the preheminence, which God hath given them: but to stand up and plead their cause, as farre as with truth, and a good conscience they may, against those that shall disparage them, or speak evill of them, &c. If you desire to know the duties, which are more particularly due unto the several kinds of superiours mentioned, from their Inferiors (respectively) it were better to propound di­stinct Questions concerning them.

Quest. 73.

What are then the duties, which the superi­our, which you terme Natural, may justly, and his due, expect from his inferiours?

Answ.

Under the three generall heads, or kinds of Superiours mentioned, there are several distinct, and more particular species of superi­ours comprehended: and according to the difference of those contained under every of the said heads, some difference there may be in the duties due from their Inferiours, un­to them: which difference of duties, may be sufficiently apprehended, partly by the light of nature, and partly by the written word of God. Of that kind of superiour, whom na­ture and the law thereof makes such (concer­ning which you now require) natural Parents, Fathers and Mothers, by whom we received [Page 428] our lives and being in the world, are the chief. Some of the principal duties, which their Inferiours, their Children, owe unto them, are these, and the like (being specialities of those generall duties, which, as was even now declared belong in common to all the kinds of superiours,) to be content with such pro­visions, or allowances in outward things, as meat, drink, apparel, lodging, liberty for re­creation, company, placing out to trades, or callings, &c. as they (their Parents) are either able, or judg meet, to make for them; to accept of chastisement from them for their misdoings; not muttering, repining, or wax­ing sullen, but giving them reverence, to be ready and cheerful to do what they com­mand them (in things that are lawful); not to grieve or discontent them by any undue­behaviour, as by giving them froward or cross answers, by stubbornesse, idlenesse, wastful­nesse, keeping vain company, neglecting what they entrust them with, or the like: so also, to ponder, and treasure up, their wholsome counsells, and instructions, and to practise them, as occasion shall be; to imitate their vertues, not to seem to take notice of their infirmities, unlesse it be to cover them, not to despise them for their Age, Poverty, or Suf­ferings, but to be so much the more respect­ful of them, and helpful unto them, not to dispose of themselves in marriage without their consent, not to disclose their secrets; not to [Page 429] hold familiarity with their known Adversa­ries, &c.

Quest. 74.

Is there any other species, or under-kind, of that sort, or kind of Superiour, which you call, naturall?

Answ.

He that is aged, is a kind of Superiour, and such by nature, unto him, whose years are but few (comparatively). The Superiority of the husband in respect of the wife, is best referred to this kind also. He that excelleth in spiritual guifts and abilities for edification, is a kind of superiour likewise, in respect of those, who are beneath him in such endow­ments. That of Masters in respect of their ser­vants, more properly belongeth to the second, which we called, politique.

Quest. 75.

What are the duties which younger persons owe unto those, that are ancient?

Answ.

To rise up before them, to give them pre­cedency of place, and liberty to speak first, or before them, to submit themselves unto them, &c. But these are to be reputed du­ties belonging to the younger in reference to the aged, only in ordinary cases, and when either both the one, and the other are pri­vate persons, or at least when the younger is such. For otherwise, if the younger be, ei­ther in respect of some political, or ecclesi­astical [Page 430] office, superiour to him, that is an­cient and a private man, (which is a case that frequently occurrs) the order of nature in this Case, is to give place to the order, as well of Civill, as of Ecclesiastical, or Church-con­stitution, and the duties mentioned to enter­change givers and receivers.

Quest. 76.

What are the duties wherein the wife stands bound unto the Husband?

To submit her self, and to be subjet unto him, in every thing, as unto the Lord. Eph. 5.22.24. to reverence and honour him, to be helpful and faithful unto him, to delight in his presence, to please him in all things that are honest, and comely, not to provoke, or grieve him, in any thing, as by froward or crosse answers, by sharp or loud speaking, by repeating matters of former discontent, by sullennesse, by sowrenesse or lowringnesse of countenance, by aptnesse to take offence at his words, or actions, by neglecting his counsells or desires, his kinred, or friends; by wastfulnesse of his estate, by slothfulnesse, or carelesnesse in those houshold affairs, which appertain to her inspection and care; by im­patience or discontentednesse under such trou­bles, or crosses, which are daily incident unto the best families, by an unseemly fiercenesse or sharpnesse of carriage towards children, or servant, by affecting over-costly or garish at­tire, [Page 431] by any leight, wanton, or suspicious be­haviour; by frequenting places or company which he disliketh; by any expressions of a prophane or ungracious spirit, by not giving her best assistance unto him, that God may be daily and duely worshipped in the family (with other the like).

Quest. 77.

What is required of those that inferior in guifts, or abilities, for edification, as in wisdome, knowledge, utterance, tongues, &c. by way of du­ty, towards those whom God in such endowments, hath made superiour to them?

Answ.

They ought to honour and respect them, as persons raised up by God amongst their Brethren, for their furtherance and help upon occasion; in the things both of their present comfort, and eternall peace; so again, to give testimony unto, and vindicate the good guifts of God in them, against those, that shall a­ny waies vilifie or disparage them, to pray for them, that God will please to increase their store, and make them more fruitful, and keep them humble under the greatest increase that shall be given them; not to judg them, or take offence at them, in case they take liberty in some things which their conscien­ces will not suffer them to take &c.

Quest. 78.

What are the duties, which inferiours are in this Commandement, charged with towards those [Page 432] that are their superiours in a Politique, or civill consideration, as Magistrates, or rulers in the ci­vill state, and masters over servants?

Answ.

The Lawes of magistrates, being clearly consistent with the Lawes of God, (whether written in the Scriptures, or dictated by the light of Nature) ought carefully and conscien­tiously to be observed by them. Such laws of theirs, unto which they cannot, without sin, or a doubting conscience, yield a practicall obedience; they ought to subject themselves unto passively, that is, patiently and with a meek spirit, accept of that punishment, which they impose upon the non-observers of them. The persons of their Magistrates, yea though they be none of the best, they ought to reve­rence and honour, as being set over them by the providence of God, under him to rule and govern them for their good: and so, to defend them with their estates, bodies, lives, when necessity requireth; to pay them tribute and custome willingly, to pray for them, and this more particularly then for other men, to vindicate the justnesse of their authority, their honour, and reputations, as farre as with truth and a good conscience we can (when occasi­on requireth) and (however) not to reproach, revile or speak evil of them, &c.

Quest. 79.

What is here required of servants as due from them unto their Masters?

Answ.

To count them worthy of all honour, to obey them in all things [that are lawful] to please them well in all things, to shew all good fidelity towards them, to be subject un­to them with all fear, not only if they be good and gentle, but even though they be froward, not answering again, not pu [...]loining from them Tit. 2, 9, 10. 1 Tim. 6.1. Coloss. 3.22. Eph. 6.5, 6. 1 Pet. 2.18. (compared).

Quest. 80.

What are the duties, wherein we stand obli­ged towards our Superiours in a spiritual or Church-consideration, as Pastors and Teachers, and such as are over us in the Lord?

Answ.

To esteem them very highly in Love for their work sake, 1 Thes. 5.13. To obey and submit our selves unto them, Heb. 13.17. To attend upon their ministrie, to receive their doctrine, being found upon tryall agreeable to the Scriptures, with gladnesse of heart, to give up our selves unto it; to imitate and follow them in their Christian and exemplary walkings; to assert their innocency against the revilings and slanderous tongues of men; to give a free and full testimony, upon occa­sion, unto their Christian worth, and those good things of God that are in them; to stand by them, countenance, and encourage them, under the injurious dealings and practises of wicked men against them; to make them par­takers [Page 434] with us in all our temporal good things, Gal. 6.6. to pray earnestly for them, not to grieve or offend them by a loose and unwor­thy conversation, or by any unseemly acti­on, &c.

Quest. 81.

You have declared the duties, which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds, Natural, Political, and Spiritu­al. Now inasmuch as you taught us formerly, that where the duties of Inferiours towards their Superiours are commanded, there the Superiours are likewise charged with reciprocall deportments in the nature of duties, towards their Inferiours; Will you please further to declare, what God here injoyneth Superiours (according to the respective kinds of superiority mentioned) to perform unto their Inferiours? Only by the way, giving us an account, if you be able, why God might please to signifie and expresse superiours of all kinds, by the names of naturall Parents, Father, and Mo­ther; as also, why the Commandement plainly, and in termes imposeth upon children (and in them upon all other inferiours likewise) their duties towards their Superiours, leaving these to under­stand, or take notice of their charge, by way of consequence only, or from the admonitions, or demands, of their consciences, being diligently in­formed by the Scriptures concerning it? But first (I pray you) your answer to the former of these.

Answ.

Superiours in every kind may be commen­ded by God unto us, by the names of Fa­thers and Mothers, yea and be so stiled by way of Irem unto themselves, because these are sweet and pleasant names, and (very pro­bably) intended by God, both to signifie what affections ought to be in all superiours towards their inferiours, and what reciprocally should be in these towards them; as that all superi­ours should be as loving, tender, and careful over those that are under them, as Fathers and Mothers are over their children; and a­gain, that inferiours should be as ready, wil­ling, and cheerful, to obey their superiours, as children are their natural Parents.

Quest. 82.

Have you any thing for an answer to the latter of the two Questions lately proposed?

Answ.

Inferiours, and more particularly Children (who are first intended in the Commande­ment, and as significatours of all the rest) are not so apt, or inclined, to enquire after their duty towards their superiours, nor yet (ordi­narily) so apprehensive or capable of it other­wise; no no [...] yet so forward or willing, to exhibite o [...] perform it, being known, as su­periours (in general) and more especially na­tural Parents, Fathers and Mothers, are of their duties towards them. It is a saying not more common, then true (some few excep­tions [Page 436] there may be, as to all, or most general rules, there are) that love descendeth, but ascendeth not [the meaning is, that com­paratively, or in a like proportion, it seldome ascendeth.] One reason whereof may be, because the interest of propriety, which the superiour hath in the inferiour, is greater, and more properly such, then that which the Inferiour hath in his Superiours: Children are more the Parents, then Parents are the Chil­drens [that is, the Parents have more to do with, and more right to imploy, dispose, and make use of, their Children, to their mind and contentment, which answers the notion of propriety, then the Children have in re­spect of their Parents]. In like manner, Sub­jects are more the Prince's-his, or his to whom they owe Subjection, then he is their's. Now as it is naturall for men to love their own, in what respect or degree soever they be their own (whether they be things or persons) so it is naturall also for them to love those things or persons more, (coeteris paribus, as we use to say) which are more their own, and where­in their propriety is larger, and more com­pleat, then those in either kind, which are lesse their own. So then Parents (and there is a like consideration of other superiours, in reference to their inferiors respectively) being naturally more inclined to act the parts of Pa­rents towards their Children, and to do that which becommeth them in reference unto [Page 437] them, then Children are to perform their du­ties towards their Parents; this may be som­what of the reason why God in this Com­mandement, so expresly chargeth Children with their duty towards their Parents, and Parents implicitly only, and consequential­ly with theirs towards their Children.

Quest. 83.

Now if you please, declare (with what brevity you can) the duties which God, in this Comman­dement, requireth of superiours in all the three kinds you mentioned, towards their inferiours, re­spectively; beginning with the duties of those, who are by nature such, and so proceeding unto the others. And first, what are the duties of Pa­rents, Fathers, and Mothers, towards their Children?

Answ.

To be affectionately inclined towards them and to manifest and manage such their affec­tions, by a conscientious and constant ingage­ment of themselves in the use of all good and likely means, both to make their condition good and prosperous in this world, and hap­py and blessed also in that which is to come; as, by a timely consecrating them unto the service of God by Baptism, by frequent and fervent prayer unto God for them, by bring­ing them up in the nurture and admonition of the Lord, by a Christian, honest, and dis­creet behaviour of themselves before them, by keeping them under government, and in [Page 438] subjection, with love, wisdome, and gravity, not provoking or discouraging them, by trai­ning them up to some honest course of life, or calling, by correcting them for their mis­doings, seasonably and with moderation, not with anger or fiercenesse, but with compassi­on; by allowing them convenient food, rai­ment, and liberty; by a timely providing for them fitting consorts in marriage (if need be); by reserving and laying up somewhat, if they be able, to leave unto them, &c. It lyeth up­on Mothers, by way of duty, to become nur­ses, (if they be able) to their own Children, after the example of Sarah, who in her old age performed that service unto her son Isaac making none other account (as it seems) but that it was a duty (as it were) of course for her so to do, Gen. 21.7.

Quest. 84.

What doth God require of those by way of duty towards the younger, whom the priviledge of age hath made their Superiours (as hath been said?)

Answ.

That they be ready to assist them with their counsell, when desired, or when they see oc­casion otherwise, that they countenance and incourage them, in, and unto, all well doing; that they admonish them, with wisdome, love, and tendernesse, when they doe amisse: that they walk before them as ensamples of sobriety, gravity, temperance, faith, love pa­tience, [Page 439] &c. that they despise them not because of their youth, or set light by them because of some weaknesses incident to their years, &c.

Quest. 85.

What are the duties of Husbands towards their Wives?

Answ.

To love them dearly, as their own bodies, and as Christ loved his Church, giving him­self for it. Ephe. 5.25.28. To dwell with them according to knowledge [that is, as the know­ledge of the will of God concerning their be­haviour towards them in all things, as it is made known in the Scriptures, directeth them and requireth of them] not according to hu­mour, passion, lightnesse of Spirit or the like; to give honour unto them as unto the weaker vessels [that is, as persons serviceable unto God, and used by him, as well as themselves; although not made for such services, which require the like strength, either of body, or of mind, with those for which men are made] to bear with their infirmities, to take speci­al notice of all their good services, their loi­alty, their subjection, and all expressions of affection towards them, from time to time, and to return the same, or better measure un­to them, both in words and in deeds, dis­creetly and in great love and tendernesse to admonish them, to instruct them in things ap­pertaining unto God, and salvation, not to be [Page 440] bitter, fierce, or sharp unto them at any time, but to delight in their presence, to give them none occasion of jealousie, to provide for them things necessary according to their state and calling, to allow them convenient main­tenance, and liberty, to stand by them in the exercise of that authority in the familie, as over children and servants, which belongeth unto them; to protect them from affronts and injuries, &c.

Quest. 86.

What is required of Superiours in guifts to­wards weaker Christians?

Answ.

That they bear their infirmities [that is, that they depise them not, nor estrange them­selves from them, because of them; this be­ing to constrain them to bear them themselves Rom. 15.1.] that they use not their liberty to their offence, nor to the enboldening of them to do that, which otherwise they scru­ple, or know no sufficient ground on which to judge it lawful; that they be of a condescen­ding spirit unto them, willing and ready, upon all occasions, to instruct and teach them as they are able to bear; not giving them strong meat to eat, when they are able to di­gest milk only, &c.

Quest. 77.

What is required of the Politique superiour, whether magistrate or master, in reference unto those that are under them, and subject unto them (r spectively).

Answ.

First, God imposeth this for a Law upon all magistrates, zealously to desire, and ac­cordingly to endeavour by a faithful and dili­gent exercise of the authority and power com­mitted unto them, the wellfare and prosperity of the people under them, as by procuring (as much as lyeth in them) wholesome, ne­cessary, and just laws, and such as these only, to be made for the government of them, by seeing justice duely executed without parti­ality, or respect of persons, by punishing those who being entrusted with the administration of justice, either for reward, favour, ill-will, or the like, abuse the trust committed unto them, and pervert judgment; by taking an effectual course for the suppressing of evill do­ers and all such, who contrary to the good Laws under which they live, injure or molest any the members of their community; by encouraging and protecting those that do well and are diligent and active, in due order, to promote the honour, safety, and wellfare of the publique; by procuring all former laws to be repealed, which by experience are found to be, either un-necessary, or ensnaring, or burthensome unto the people, by an honou­rable frugality and moderation in their expen­ces, that so they may have no occasion, or temptation upon them to grind their people by hard impositions, or levies of money, or by any other dishonourable and un-princely [Page 442] courses; by taking such into their nearest ac­quaintance, and counsells, who are men of wisdome, and vvorth, of approved integrity, and publique Spirits; by being vigilant and intent to get timely intelligence, and make discoveries of all evill designs, or complot­tings of enemies, whether abroad, or at home, against the peace and safety of the peo­ple under them, and by shewing themselves wisely vigorous, and active in preventing them; by leading their people, by the authoritative and compulsorie light of their example, into all the commendable waies of piety and ver­tue, as of the fear and love of God, of Ju­stice, mercy, patience, temperance, chastity, bounty, fortitude, and the like.

Concerning Masters, who have servants un­der them, it is commanded them by God that they do, or give unto them that which is just and equall, [that is, that they provide for them and allow them fitting meat, drink, lodging, wages, times of refreshing, &c. that they take care of them when they are sick, that they suffer not for want of good at­tendance, that they exhort and encourage them to the service of God, instructing, admo­nishing, and reproving them upon occasion] Colos. 4.1. That they forbear threatning them [all imperiousnesse, height, and fiercenesse of speech towards them] Eph. 6.9. Not to rule over them cruelly, or with rigor, Levit. 25.43. [that is, not to overburthen them with [Page 443] work, or labour, (or as the Jews interpret, not to impose work upon them without limi­tation, or without necessity, and meerrely for their wills sake, as when no benefit is, or rea­sonably can be expected from the labour they impose) nor to use severity in correcting them as either in correcting them at all, when there is no just cause, or in exceeding the reasona­blenesse of the cause when there is any.

Quest. 88.

What are the duties which God requireth of Ecclesiastical, or Church-Superiours, (I mean) Pastors, and Teachers of particular Congregati­ons, in reference to the people under their several charges (respectively)?

Answ.

To love them (2 Cor. 2.4. & 11.11. and elsewhere) with tendernesse and dearnesse of affection, 1 Thess. 2.7, 8, and so as to be willing, yea glad to part with their goods or temporall estates, yea and with their lives themselves, for their sakes, 2 Cor. 12.15. 1 Thess. 2.8. Joh. 10, 11. To pray for them & this effectually, and continually and to give thanks for them accordingly, Eph. 1.16. 1 Cor. 1.3, 4. Rom. 1.7, 8, 9. 1 Thess. 1, 2, 3. & 2.13. (compared) to take care of them, and watch for their souls, 1 Pet. 5.2. Heb. 13.17. [that is, to be diligent in observing where they are spiritually weak, and what their irregular motions are, and in considering how and by what means and applications they [Page 444] may be preserved and kept sound in the faith, so as to be presented blamelesse and without spot before Jesus Christ at his appearing] when they are misled into any errour endan­gering their salvation, to travail with them in birth, untill Christ be formed in them, Gal. 4.19. [that is, to be as feelingly, as in­tensely desirous of their recovery unto, and e­stablishment in the truth as it is in Jesus as a woman in the pangs of an hard labour is of being well und safely delivered] to be dili­gent in feeding them with wholesome doc­trine, and with the Words of Eternal life, and not to shunne [through fear, or favour of men] to declare unto them the whole counsell of God concerning their Salvation, 1 Pet. 5.2. 2 Tim. 4.2. Act. 20.27, 28. Joh. 21.16, 17, 18. (compared) so also to admi­nister unto them the ordinances of the Gos­pel, in the purity of their institutions when, and as oft as it shal be judged convenient, Mat. 28.19, 20. 1 Cor. 11.23, 24, 25. To rule and govern them according to the lavvs of the Gospel, given by Christ for this end and purpose, as with diligence, Rom. 12.8. so with gentlenesse, patience, and meeknesse of Spirit, and not Lording it over the Heritage of God, 1 Tim. 3, 3, 2 Tim. 2.24. 1 Pet. 5.3. 1 Thess. 2.7. Titus 1.7. and without par­tiality, and prejudice [or, hastinesse of judg­ment] 1 Tim. 5.21. To go before them in an exemplary life and conversation, Tit. 2.7. 1 Pet. 5.3.

Quest. 89.

What may be the reason why a promise of tem­poral good things should be annexed to this fifth Commandement, and not any promise at all unto any other Commandement of the second Table?

Answ.

It is a right observation of the Jewish Doc­tors, that God is wont to ratifie and streng­then his affirmative commands with promises and his negative with threatnings. The reason whereof may be, because there is nothing in equity, or reason due unto the forbearance, or non-acting of sin, and wickednesse, but freedome from punishment: whereas positive rewards are proper to be conferr'd upon ver­tuous and worthy actions and good services. Now all the rest of the Commandements of the second table, being negative or prohibi­tory, they are all sanctioned, or ratified to­gether by that threatning which comprehen­deth them all, Cursed be he that continueth not in all things, &c. Deut. 27.26. Gal. 3.10. This may be the reason why no promise is subjoyned unto any of them. But why the pro­mise, in this Commandement, should be of temporall good things, rather then of spiri­tual, this may be one reason; because Chil­dren and younger persons who are more di­rectly, and in the first place minded in it, are more apprehensive and capable of the good things of this life, then of that which is to come. Yet this is to be added, that (accor­ding [Page 446] to the manner and method wherein God trained up, and taught his Church in the in­fancy of it, which was the state and condition of it when the Law was delivered upon Mount Sina, and for many ages after) under the long and prosperous life on Earth here pro­mised, the life of blessednesse and glory, which for ever and ever may be overtured, and comprehended.

Quest. 90.

How doth the Apostle affirm this fifth Comman­dement, to be the first Commandement with promise (Eph. 6.2.) when as we find, as well a promise (as we formerly touched) as a threatning, in the second Commandement; as namely that God will shew mercy unto thousands of them that love him, &c.

Answ.

This promise though it be inserted in the second Commandement (whereof some ac­count hath been given) yet is it a generall promise and relateth as well to the due ob­servance of the rest of the Commandements, as of the second. Whereas the Apostle's mea­ning in the words mentioned, clearly is, that the fifth Commandent is the first, with an appropriate promise, and which is made in a particular and special manner to the due keeping of that Commandement unto which it is annexed. Neither doth he term it, the first Commandement with promise, as supposing that there is any more with promise also, after [Page 447] it; but only that there was none such before it. The word first is used in other writers in such a notion as this, as well as in the Scrip­tures; as viz. exclusively only of any before, not inclusively of any to succeed, or come after.

Quest. 91

May there be any reason conceived why the Com­mandement injoyning the honouring of Parents, and other Superiours, should have place in the Deca­logue before those, which prohibit Murther and A­dultery; it being commonly supposed that the sins committed against the former Commandements, are greater then those against the latter?

Answ.

The meaning of the common supposal you speak of, is not that all kinds, or degrees of sins against the former Commandements, are greater then any sin that can be committed against any latter Command; but only this, that the highest degree of sinning against a former Command, is more sinful then the highest degree of sinning against a latter. And I make little question but that there may be greater sins committed by Children, against Parents, and so against other Superiours, by those that are under them, if not by Parents also against their Children and by Superiours against those that are subject unto them, then the sins of murther or adultery [considered simply as such; and as transgressions of those Commandements only, wherein they are ex­presly [Page 448] forbidden, no circumstances of aggrava­tion from the violation of some other Com­mandement, one or more heightning the guilt, or demerit of them]. Yet there may (I take it) be this reason further, why this fifth should be the frontier, or leading Com­mandement of the second Table; viz. because a conscientious and due observation of it, by children, and inferiours, in honouring their Parents and Superiours, and by these in a due deportment of themselves according to their places towards them, and by a regular deport­ment between equalls mutually (for the du­ties of these also are comprehended in this Commandement, as was formerly noted) must needs prepare the way for a constant o­bedience unto all the following commands, or for the preventing the transgression of them.

Quest. 92.

You have declared the duties of inferiours, and Superiours (in all kinds) mutually: will you please to declare likewise (in a very few words) how equals stand charged one towards another by God in this Commandement?

Answ.

Equalls are to regard and own the dignity and worth each of other, to demean them­selves modestly, peaceably, and friendly one towards another; and in giving honour, to go one before another, Rom. 12.10.

Quest. 93.

What is the summe or scope of the sixth Com­mandement?

Answ.

That we seriously desire, and faithfully en­deavour by all means lawful, proper, and within our power, to preserve both our own lives and persons, and the lives and persons of others: and that on the other hand, we be conscien­tiously careful, neither to do, nor to suffer any thing to be done, as farre as we have means and opportunities to prevent it, that is like to endanger either.

Quest. 94.

What are the duties more particularly required in this Commandement, or some of them?

Answ.

The duties here required, are either such wherein we stand bound in reference unto our selves, for our own preservations, or such wherein we stand obliged unto others for theirs. In respect of our selves, we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits, to­gether with the strength and good habit of our bodies, that in both we may be serviceable both unto God and Men: and in order unto these ends, to converse with the grounds of Christian cheerfulnesse, and to resist all sug­gestions, motions, and inclinations which tend to an unprofitable sadnesse and lumpishness of soul; to be provident without distracting [Page 450] feares or cares; to allow unto our selves con­venient meat, drink, apparel, lodging, with seasonable recreation, and physick; not to weary or waste our bodies which immoderate labour, nor to soak them in excessivenesse of sleep; not to oppresse or injure them with inordinate eating or drinking; not to expose our selves unto violence, or danger either from men, or in any other kind, but upon very warrantable and weighty occasions, and vvhen we have good reason to judge our selves called by God hereunto; to prevent, or qualifie the fiercenesse and bitternesse of mens Spirits against us, by giving them soft words, gentle answers, and shevving them kindnesse (upon occasion) to avoid the company of cholerique, quarrelsome, and angry men; to defend our selves with courage, and with weapons; if we be assaulted, to use the benefit of the law, if this be likely at any time to secure us in the possession of our lives, or of the necessa­ry means of them, and there be no other pro­bable course to effect it; to commend the safe-guard of our lives unto God by Prayer, both by night and by day, and more especi­ally, when upon his account we shall expose them unto any imminent perill, &c.

In reference unto others, God in this Com­mandement requireth of us, that we be seri­ously and unfeignedly desirous of their safety, well-fare, and peace, and that we endeavour our selves accordingly, upon all occasions, to [Page 451] promote and maintain them; that we rejoice at the goodnesse of God towards them in their preservation and health, that we be compa­ssionate over them when they are either sick, or in trouble, or in want, or in danger, &c. and that we be cheerful and free in ministring unto them according to ability and opportu­nity; that we exercise patience towards them in beating wrongs, and hard measure from them, in forgiving the injuries they do us; in not despising them, or withdrawing our selves, our love, or respects from them, because of some weaknesses or wants in their words, or actions; that (salving a good conscience) we avoid all occasions of offending, grieving, troubling, or discontenting them, as by taking either their sayings, or their doings, in an ill sense, when they are capable of a good, by refusing to hear, or to admit of such a purga­tion or defence of themselves (especially if they be our inferiours) being accused or sus­pected, which is in any degree reasonable, and fair, by denying them any ordinary, or mean courtesie, when they desire it, by speaking churlishly or unfriendlily to them, by shewing any sign of a neglect of them, by reproving them either unseasonably, or over-sharply; by not yielding unto them in matters of lesse con­sequence, when they are confident that their demands are just and right (with many the like). In case we be molested with suits at Lave, not to omit any duty or service of love [Page 452] towards those that are thus injurious and vex atious in this kind unto us; that we stand by the poor and helplesse when he is unjustly questioned for his life, or otherwise wronged; and to deliver him, if we able. Briefly, that we be really careful, that no man whatsoe­ver receive any harm from us, or ours, in his person by one means or other, but that we make conscience both by our selves, and ours (as farre as we are able to prevail with them) to render the lives of all men not only safe, but comfortable also, as farre as we have means and opportunity; considering that a life which is uncomfortable is even in Scrip­ture notion and account, a kind of death; yea and may (very possibly) have more evill in it then that which is commonly and pro­perly called Death. Therefore to do any thing willingly, and without a very just cause, which directly tendeth to make the life of any man uncomfortable, or lesse desirable unto him, is in Scripture sense (and if so, before God) to murther him: Yea not to do that which is Christian and meet for the comfort of him that is in distresse, or misery, when we have means and opportunities to do it, is a misde­meanour of little better interpretation.

Quest. 95.

What are the particular sins against this Com­mandement?

Answ.

These may (for the most part) be estima­ted by the particular duties injoyned in it (which were now mentioned). As

First, in respect of our selves; to give way to impressions, or passions of sorrow, grief, en­vy or discontent, to waste our Spirits with immoderate carking and caring for, and about the things of this life; to entertain, or admit of, though but for a short time, any thought, motion, or suggestion of acting any thing which we know to be prejudicial to our health, or lives, to undertake any desperate or hazardous adventure without necessty, or a lawful cal­ling to it, to be in the company of passionate, fierce, frantick, or furious persons, when we may avoid it; needlesly to provoke the spi­rit of any man against us; idlenesse, improvi­dence, expensive courses, and whatsoever ten­deth to bring us into want, streights, or exi­gences; to be wanting unto our selves, or o­versparing in things needful for the body, as in convenient meat, drink, apparel, sleep, exer­cise, Physique, &c. and so to annoy or dam­nifie our bodies with superfluity or excesse in any of them; These (with some other par­ticulars of like consideration) are prohibited in this Commandement, in reference to our selves. Again

Secondly, in respect of others, we shall be found transgressours by vertue of this Com­mandement, [Page 454] if we either hate or envy them, yea or if we pitty them foolishly [that is, ei­ther to the danger, or hurt of those themselves whom we pitty, or to the endangering others] if we be causelesly or rashly offended, or angry with them; if we be transported with any wrathful passion against them (upon what oc­casion soever) if we be revengefully inclined, or implacable towards them, if we shall up­braid them with any infirmity, whether natu­ral or casual, as with slownesse or bluntnesse in speaking, with stammering or brokennesse in utterance, with defectiveness either in their understandings, memories, &c. or in any of their senses, as seeing hearing, &c. with the want or loss of any limb or member of their bodies, with baldness or any deformity, with meanness of parentage, poverty, or disgrace formerly received by them, either from men, or by any sentence of the Law inflicted on them; if we shall reproach them with any of their miscarriages, or be vexatious or bur­thensome unto them wih frequent barrettings or peltings at them with taunts, or bitterness of tongue, with clamorous or loud speaking, with complaining of them where ever we come as having done us wrong, or with any scornful or provoking carriage of our selves to­wards them, as by breaking bitter jests upon them, by shaking the head, or pointing with the finger at them; So again, if we shall op­presse any man with unrighteous or hard dea­lings, [Page 455] if we shall keep back the wages of the labourer, or not restore the pledge to him that needeth it for his lively-hood, if we shall hoord up corn in times of scarcity, or turn our ears away from the cries of the poor, &c. Yea, if we do not give meat unto our enemies when they are hungry, or drink when they are thirsty (for not to do these, seemeth to sa­vour of Revenge, Rom. 12.19. compared with the 20.) If we shall be found over-severe in punishing, or correcting, or neglect to prevent greater miscarriages in any by not punishing, or correcting them seasonably for lesser, if we shall quarrel with, strike or wound any person, or destroy the life of any man, by poi­son, famine, assasination, perswading or com­manding unto dangerous adventures (as Da­vid is charged to have slain Ʋriah with the sword, because he commanded him to be set in the front of the battel, 2 Sam. 11.15. & 12.9. compared) or in any other way, ex­cept either by course of publique justice, or in a just warr, or in our own, or friends de­fence, when there is no possible, or at least no probable means otherwise for us to escape with our lives.

Quest. 96

What is the summe of the Seventh Comman­dement?

Answ.

That we hate, and abstain from all unclea­ness, both inward, and outward, as of heart, [Page 456]speech, speech, gesture, or action, as likewise from all the causes occasions of it, and from what may justly render us suspected of it: and that we keep our selves pure and chaste, both in soul, and body.

Quest. 97.

What are the sins more particularly here for­bidden?

Answ.

All speculative wantonness, or represen­tations of fleshly daliance formed in the mind and delighted in; using or hearkening unto (with contentment) amorous and wanton songs, or any rotten or corrupt communicati­on; an incontinent or wanton eye, loving to wander and gaze upon objects, that are pro­per to feed, or provoke lust; unchast glances or intimations in any kind, lightnesse in be­haviour; garishnesse or newsangleness in at­tire; wearing maimed apparel, and which co­vereth but by halves, belying our sex by re­fusing the habit which is proper to it, and use­ing the contrary; to adorn, (or rather to de­form) our houses, or chambers with lascivious pictures; or to look upon them with delight, when we come where they are; to pamper the body with delicious fare, or with meats or drinks invented rather to nourish lust, then life, or to be intemperate or given to excess, though in ordinary diet; to indulge our selves in idleness, or in excess of sleeping, to seek the acquaintance or love the company of lewd [Page 457] and infamous persons; to use inticeing, or unseemly gestures, such as the Sons and Daughters of lust have appropriated to their society; to use any needlesse exercise, which both experience, reason, and grave persons have branded with the crime of being frequently accessary to unclean practises, as familiar sport­ing and toying between men and women un­related in marriage, and so the dancing of such promiscuously, privacy, or retirednesse with persons of whom there is, or well may be, in such cases, any suspicion; to chuse ra­ther to burn, or to quench the fire with stolne waters, then to marry; All fornication, a­dultery, incest, with all unnatural lusts and pollutions; to marry within the degrees of affinity prohibited by God, or with persons formerly contracted, or married to some others who may be yet living, and have not been many years absent; to dishonour the marri­age-bed either with an unseasonable, or intem­perate use of it, or with any other behaviour not becoming Christian gravity, or likely to offend the pure eies of God, not to be care­full to prevent unclean practises in others, es­pecially being related unto us, by the inter­posure of such lawful means, which are in our power to make use of in order thereunto, as not to pray oft, & earnestly, unto God to keep our wives and children unspotted of the flesh, not to provide timely for these, suteable com­panions in marriage, if need be; and so not to [Page 458] live with the others upon such terms of love and winningnesse of carriage, that they may have no temptation upon them, but to abhorre the thought of giving that unto any other men, which is due only unto their own Husbands (respectively) &c. Not to cast a snare upon others (nor upon our selves) whereby they may be tempted unto uncleanness, as by spea­king disparagingly, or undervaluingly, of the ordinance of marriage, by pleading the law­fulness of Polygamie, or of Divorce in other cases, then those allowed in the Scriptures. Or by inviting or inveighling them into the company and acquaintance of persons of leight and loose behaviour, &c.

Quest. 98.

What are the duties more particularly enjoy­ned in this Commandement?

Answ.

These also (for the most part) may readily be understood by way of contrariety, from the sins particularly forbidden (as you have now heard them rehearsed). Or however, take a few of them by their names, by which you may judge of their fellows. The duties then here commanded, besides the abstaining from all perpetrations of actual uncleanness, may be reduced under three heads. The first, conscientiously to use all the means, that are proper and likely to create or raise in us a true [Page 459] love of a pure heart, and clean conversation. The second, to use in like manner all means that are proper and likely to divert, scatter, and quench all lustful motions, inclinations, and desires. The third (and last) carefully to avoid all occasions and opportunities for un­clean practises. Of the first sort are these (with some others) diligently to acquaint our selves from the Scriptures with all those grounds, from which the great love of God unto, and the delight which he taketh in, the purity and cleanness of the hearts, and lives of men, may clearly be concluded; as the conformity hereof unto himself, or his own nature, (which upon all occasions he declares to be pure and holy) the frequent and weighty commands which he layeth upon men and women to keep themselves chaste, and pure, and unspotted of the flesh, the promises that he maketh unto those, that shall obey him in such his commands, the great blessings that he hath heaped upon those that have been obedient unto him herein, the most effectual and pressing motives (with sutable directions) by which he seeketh to perswade men and wo­men unto that wherein his Soul so much de­lighteth in this kind; the effectualness of the means which he hath prescribed to render his command for puritie and holiness, passable e­nough unto flesh and blood, and no waies grievous, and more especially (among the rest) the ordinance of marriage, &c. So again, se­riously [Page 460] to consider with what peace and com­fort they (most commonly, and unless they forfeit these blessings by some other great wickedness, or folly) both live and dye, who (in the Apostles language) have possessed their vessels in sanctification and honour, and not in the lusts of concupiscence, or uncleanness, in com­parison of those who have sold themselves to commit Adulterie, Fornication, or any o­ther pollution of the flesh. Of the second sort are these (and such like) to lay our Souls and Consciences close to those terrible and pe­remptory threatnings of exclusion from the Kingdome of God, which the Holy Ghost in many places in Scripture expresly denounceth against all those that shall walk in the lusts of uncleanness; to consider how virulent an anti­pathie all impurity in this kind, hath to that nature of God in which be commandeth us (in special manner) to be like unto him (I mean, his holiness and purity) to remember how often his wrath hath been revealed from Heaven against men and women of unclean be­haviour; and so, with what severity he char­geth persons of both sexes to abstain from fornication, adulterie, and all other fleshly im­purities; to recount how proper and effectual a course he hath taken to render all unclean persons inexcusable, viz. by contriving and allowing unto them his ordinance of marri­age, a means honourable, agreeable to their natures, and fully sufficient (at least where it [Page 461] is not disabled by an high hand of wickedness to preserve them from all defilements of the flesh. So also to consider, what a sad and mi­serable condition, even in this world, very many have brought themselves unto, by un­clean practises, loseing their credits, exposing themselves to contempt and scorn, wasting their estates, undoing their posterities (if they have any) ruining their families, disgraceing their friends, wasting their strength, filling their bodies with very grievous, noisome, pain­ful, and shameful diseases, so destroying their lives before their time, and dying one of the worst kinds of self-murtherers, leaving be­hind them the stench and rottenness of their bodies in their names and memories; in like manner to consider, how many thousand times more grievous and terrible then all this it must needs be, to die under the conscience and guilt of so much sin and wickedness; and withall, that no man ever committed any act of uncleanness, but was arrested with sad­ness and discontent immediately upon it. Un­der this head also are comprehended these, and such like duties, to imploy our selves in some honest labour and course of life, and not to suffer either our minds, or our bodies, to dispose themselves unto wantonness by idle­ness or sloth, to be temperate in our diet, not affecting meat or drinks of high nourish­ment (when we are in health) or invented to inflame or nourish lust: moderate in our sleep, [Page 462] sober in our apparel, modest and grave in our behaviour, favourie in our speech and com­munication: or if by a conscientious obser­vance of all these, we cannot arrive at the blessing of a stable and perfect frame of conti­nencie, but that we are still pursued with inclinations and motions another way, then to take sanctuary at the ordinance of marriage and therein so to live and converse with her, or him, whom God shall give into our bo­some, that there may be a mutual confidence of each in other, no occasion in one kind or other being given on either side, of the least jealousie of unfaithfulnesse, or want of con­jugall affections, in either towards other. Un­der the third (and last) head, these duties (hap­ly with some others of like consideration) are comprised; To withdraw from our familiar friends and acquaintances, as fast as convenient­ly we may, when we understand that a spirit of uncleannesse is entered into them, and they refuse, after the first and second admoni­tion, to repent and reform; not to entertain others of like sinful character: to avoid pri­vacie with such persons, who may in probabi­lity, especially by means of the opportunitie, awaken the lust of concupiscence within us, which before was fast asleep; not to be fami­liarly pleasant, or sportful, men with women, or women with men, either in talk or in ge­sture, though before company, but only with their own yoke-fellows: not to come within [Page 463] the doors of houses commonly suspected of uncleanness, unlesse (haply) upon some ur­gent occasion, and then to hasten our retreat all we can; not to look narrowly or long up­on the comliness, or beauty of a person of a­nother sex, (our own yoke-fellow in marri­age only excepted) not to contemplate or feed upon the remembrance of them after­wards, &c. Besides these things, and such like in reference to our selves, the Commande­ment chargeth us by all lawful and good means as much as in us lyeth, to prevent all acts of impurity in others, and more especially in persons related unto us; as in our Children by disposing them timely in marriage, if oc­casion be, and opportunity serve; and in the mean time, conscientiously to endeavour, what by prudent instructions, what by our own ex­emplary sobernesse and gravity, and what by discreet government and nurture, to pre­serve them unspotted and undefiled unto the day thereof. We are debtours likewise unto our Servants, whilest they remain in our service, to endeavour by all the three means last men­tioned, to keep them chaste also, and free from pollutions in the flesh, &c.

Quest. 99.

What is the summe or substance of the Eighth Commandement?

Answ.

That we do not by any negligence, or un­lawful practises, impair the outward estate of [Page 464] other men, or our own; but on the contrary, that by all honest and good means we seek to preserve, and further both.

Quest. 100.

What are the sins particularly forbidden in this Commandement?

Answ.

They are very many, yea though we extend the prohibition in it unto actual, or external sins only (which probably may be according to the mind of God) referring those of the heart, from whence these proceed, unto the Tenth and last Commandement; which seems to have been particularly fram'd and given by God for the restraint and punishment of such sins. But concerning the sins which are more properly and directly the breaches of this Commandement, they respect our misdoings, or miscarriages, either in reference to our selves or to others. Those of the former rela­tion are these (with their like). Trifling a­way our time in idlenesse, or impertinencies, walking inordinately, wasting our estates by prodigalitie, by lavish and needless expences, as in meats, drinks, clothes, buildings, house-furniture, sports, pleasures, gaming, giving or lending without discretion, ill-advised sureti­ship, unnecessarie suits at Law, venturing up­on callings, or dealing in commodities, where­in we have neither skill, nor experience. It is likewise a kind of stealing from our selves, and ours (and so a sin against this Comman­dement [Page 465] to be miserably pinching and sparing towards either in things needful for the bo­dy, when God hath given us plentiful, or com­petent estates, &c.

In reference unto others, we may be of­fenders against the Commandement before us, severall waies, as well by omissions, as com­missions. In the former of these waies, by re­fusing to lend unto them (in case they be re­puted honest, and able to repay) when they stand in need, and we well able to befriend them in this kind; by neglecting, or refusing to pay what we owe, at the time appointed when we have wherewith to do it; by not do­ing our best to preserve our neighbours cattel, when we see them in danger of perishing; and so his corn in the field, or any other his commodities, when we apprehend them like­ly to be wasted, spoiled, or purloined; by not restoring either what we have found, when we know the right owners hereof; or things committed to our trust and custodie; by not giving bread to the hungry, drinke to the thirsty, clothes to the naked, when we are sufficiently provided to do all this, and have opportunity, &c. In the latter way of the two mentioned, we shall sin against the said Commandement, by borrowing without ne­cessity, only to enrich our selves; by lending upon hard termes, and for unreasonable gain; by exacting our whole debt, when our deb­tour is either not able to pay the whole, or [Page 466] not without extream inconvenience to him, and his; by denying what we have borrowed; by detaining either that which hath strayed, when the owner is known, or the hire of the labourer, or the poor mans pledge being the means of his lively hood; by injustice, fraud, falshood, craft, making advantage of the po­verty, want, ignorance, or simplicity, of those with whom we deal in bargaining, buying, sel­ling, letting, hyring, dividing, accounting, ex­changing, arbitrating, joynt-trading, &c. by putting men to trouble, or needlesse expences, to come by their own, by equivocating, or concealing the truth to make things doubt­ful and litigious, for our own advantage, and to the prejudice of others; by putting off bad wares for good; by enhaunsing the reasonable price of commodities, which we have en­grossed into our own hands; by saying of what we are to buy, it is naught, and of what we are to sell, it is good, whether there be just cause to say the one, or the other, or no; by constraining those, who fell for need, to take a price beneath the just value of their commodities, or otherwise to leave them up­on their hand; by abusing mens credulity, or unskilfulnesse, by deceitful lights, false weights, ballances, or measures by selling or buying, either justice, or injustice, or other things that ought no more to be bought or sold, then these, as Church-livings, licence, or leave to preach the Gospel, indulgences, or [Page 467] dispensations for sin, crucifixes, charms, with all the appropriate implements of superstiti­on and idolatry; by prolonging of sui [...] by promoting, abetting, or defending bad causes; by being contentious, and molesting persons with suits at Law, either for matters of small value, and without having first made friendly and Christian applications unto those, whom we thus molest, to trie whether the differences between us might not have been compounded in a more amicable, and lesse chargeable way, or with a virulency or hatefulnesse of spirit, to increase their trouble or charge in the suit, more then otherwise we needed, by removing land-marks, or ancient bounds; by making spoil in our neighbours corn, grass, woods, fruit, &c. or by exposing them unto spoil, by mis-using or disabling his fences, by leaving open gates, &c. by robbing, or stea­ling, either by sea, or land, money, goods, cattel, children, servants, &c. by professing, or practising unlawful, unuseful, or infamous arts, imployments, or waies of getting money, as those of juglers, jesters, fortune-tellers, figure-casters, wizards, stage-players, panders, bear­wards, rope-dancers, keepers of gaming-hou­ses, with the whole retinue of those that pra­ctise divinations in severall forms of supersti­tion, as by fire, by water, by birds, by fishes, by arrovves, by axes, by dreames, by the starrs, by the dead (or divells rather) by the hand, by the joints, by sieves, by meal, by frankin­cense, [Page 468] &c. and (generally) all such devices and wayes of living, which are of no use, but abuse rather to the publique, being good for nothing but to pick the purses of poor and inconsiderate people, such of whom the Proverb saith, that, They and their money are soon parted.

Quest. 101.

What are the particular duties required in this Commandement?

Adsw.

It is not hard to judge of these, (or the greatest part of them) by the sins prohibited therein, as they were even now named. Not­withstanding it may be for the better informa­tion of the judgement, and awakning of the conscience, to give instance in some of the chief of them, or su h, to the practice and performance whereof, we are most frequently called. The duties then which God hath judged meet to charge us with in this Com­mandment, are these, (with others confede­rate with them); To live in some honest and useful calling or employment, to be frugal and discreet in our expences, not to consume or waste, by improvidence, or any unthrifty or vicious courses, that substance, wherewith God hath blessed us in our honest labours; nor yet, in the mean time, through fear of want afterwards, to steal from our bellies or backs, that which is both by the Law of God and Nature their due, (I mean, things conveni­ent [Page 469] and comfortable to them) nor from the poor and needy, that which is necessary for their present relief, (for this is theirs, and no­thing but what is their due from us, Prov. 3.27. and we are but righteous and just, when we are merciful.) So again, to borrow, only to supply our present occasions, these being necessary and warrantable; and no more, then what we know our selves able (at present) to repay, and accordingly to re­pay willingly, and with thanks, what we have borrowed, according to promise, if we are able: if we be not able, yet to do what we are able, to content and please him, that shewed us kindnesse in lending; to lend with an eye to the ease and benefit of him that borroweth, and so not to use rigor in requiring it again, if we be able still to forbear it, un­til he hath reaped the just comfort of it: and, in case he falleth into poverty, and be not able to pay the whole without manifest dan­ger of being undone by it, to accept such part of the sum at present, as he is well able to pay, and to forbear the rest, or wholly to forgive it, if his poverty be very deep, and he not likely to come out of it, not to cast poor men into prison for debt, nor any that are willing to make due payment of what they owe, or as far as they are able; not to molest especially peaceable and good men with informations or complaints against them, not to persecute them, nor to put [Page 470] them to trouble, or charge for their consci­ence; not to circumvent, over-reach, or de­ceive any man in dealing, not to make ad­vantage of the unskilfulnesse, ignorance, for­getfulnesse, over-sight, poverty, or necessity of any of those with whom we have to do in one kind or other, but to deal justly, truly, clearly; and faithfully by all; to re­store with all fidelity things committed to our trust, with goods unlawfully gotten, and things found, (when the right ovvner is known to us); to prosecute with di­ligence, care, and faithfulnesse, any honest cause or businesse, which we undertake for another, and to undertake none but such; not to endanger our estates by surety-ship, not to undertake for any person in a greater sum, then we are well able to pay; to use all Christian moderation in seeking to come by our own, and not to put him to more trouble or expence then needs, who putteth us to contend with him for the recovery of it; not to impair any mans estate by oppression, ex­tortion, unreasonable exactions for work or service done, by robbing, stealing, wasting, or endamaging any thing that belongeth to him; but, on the contrary, as we have op­portunity, to endeavour to better the condi­tion of every man, as far as with reason, and a good conscience we may, and to preserve from hurt or spoil what is theirs, as if it were our own; not to inveigle, or entise weak [Page 471] and inconsiderate persons unto vain and need­lesse expences, nor to flatter them in, or in­to an humour of prodigality; not to professe, practise, plead for, or uphold any of those impertinent and unprofitable (that I say not, unlawful) arts (or crafts rather) as of tel­ling fortunes, calculating nativities, casting figures, telling (or rather, pretending to tell) where things lost are to be found, &c. which are a kind of superstitious stratagem to fetch money out of the purses of poor, simple and ignorant people; and of no other use or tendency, unlesse it be unto matters of a far worse and dangerous import.

Quest. 102.

What is the sum of the Ninth Command­ment?

Answ.

To charge us to refrain all things, words, gestures and actions, tending to impair, les­sen or wreck, either our own, or any other mans name and repute in the world; and that by all means, as far as truth and a good con­science will permit, we be careful to main­tain and promote, both the one, and the other.

Quest. 103.

What are the more particular sins intended by God, to be restrained by this Commandment?

Answ.

All neglect and omission of such things (upon occasion) which are proper and like­ly, [Page 472] either to defend, promote, or procure, either our own or our neighbour's (that is any other mans) good esteem or reputation in the world; is when we are wrongfully ac­cused, or lye under a scandalous, or evil fame, not to beat testimony, as occasion and oppor­tunity serve, unto our innocency, or not to refrain all such actions and wayes, (if with the salvage of a good conscience we may) which are like to feed or strengthen the suspi­cion or evil report, concerning us; so not to imploy faithfully, and to the best of their service, those good gifts and abilities which God hath given us, when we have a Call or opportunity to do it; so also to detrect or excuse our selves from undertaking such good services, which we are well able to perform, upon a pretence of insufficiency; a diminish­ing of that esteem or good opinion, which others have, or gladly would have of us, by any indiscreet behaviour, rash or unadvised actings, offensive walkings; as if we be given, either on the one hand, to boasting, or on the other, to self-dispraising, especially if it be beneath the line of our known worth, or to minister occasion unto others to praise us. In respect of our Neighbour, these, and the like, are made sins by the commandment be­fore us; light or groundless suspicions of evil in him, putting hard or uncharitable con­structions upon any of his words or actions, reporting either of them to his disgrace, or [Page 473] contrary to his meaning or intention; despi­sing him for his infirmities, or making talk of them unto others, reviving without any warrantable cause or ground, the remem­brance of his former miscarriages, refusing to stand by him in his cause, when we are able to speak that upon knowledge, on his behalf, which may do him service; especially giving in false evidence or information against him, setting on foot untrue reports concerning him, encouraging those that carry about such reports of him, by hearkning unto them, intending his disgrace though by speaking the truth; all jearing mocking, vilifying or deriding him, whether it be in words, or by gestures of a disparaging import, as shaking or nodding the head, stamping with the foot, pointing with the finger gaping with the mouth, winking or staring with the eyes, &c. Again, impor­tunely to admire a man, to flatter him, or to speak unseasonable great words in his com­mendation, is like to turn to his disparage­ment, (Prov. 27.4.) and so are sins against this Commandment also.

Quest. 104.

What are the Particulars required by way of duty in this Commandment?

Answ.

In respect of our selves; to understand as near as we can, our own line and measure, so as not to be ignorant of, or deny any the good things which God hath given us, [Page 474] or wrought in us, but by the fruits of them brought forth in due season, to give testimony unto them to seek a good name for our selves, by judging and speaking well and honourably of others, as farre as with a good conscience we may, upon all occasions, and by forhea­ring to speak evill of any man, by an innocent and unblameable carriage of our selves towards all men, by seeking the glory of God in an holy and fruitful conversation. And so when God shall have vouchsafed us the blessing of a good name in the world, to be chary and tender of it, carefulby wisdom and integrity, to maintain and increase it, and to refrain all things that are like to impair or quench the light of it. Concerning our neighbour, we are charged to be really and cordially desirous of his good esteem and re­pute, amongst men, even as of our own: and so to take all occasions to vindicate and pro­mote them with the best of our understand­ings; to cast a covering of love over his in­firmities, and not to blaze them abroad; lovingly and seasonably to admonish him of such things, by which his name either suffers, or is in danger or likely to suffer amongst men; Especially not to be the Authors of any scandalous or false reports concerning him, or to accuse, or to inform, or witnesse against him falsely; but to reprove those that go about, whispering or insinuating matters of prejudice or disparagement unto him; to [Page 475] appear and stand by him in his cause, when we know he is wrongfully or maliciously questioned or accused; and to afford him the best testimony for his defence, that with truth and a good conscience we can, and have op­portunity for it, &c.

Quest. 105.

What is the intent or sum of the Tenth and last Commandment?

Answ.

To prevent and suppresse all inward pro­pensions, inclinations, motions and desires, either of wrongfully depriving any person of, or of wronging him in any thing belonging to him, but to be well apaid with satisfaction and contentment, with our present con­dition, though it be strait and mean, chear­fully depending upon God for the enlarge­ment of it in due time, either by some more special providence, or by his blessing upon our lawful endeavours that way.

Quest. 106

What are the sins against this Command­ment?

Answ.

To conceive, harbour, or nourish any se­cret motion, wish, or desire, to possesse, use or enjoy any thing that is another mans, otherwise then upon terms to his honest and full contentment, as when we buy his com­modity at the price which satisfieth him for it, or borrow any thing of him with his leave [Page 476] and consent, &c. To be ever and anon scan­ning and descanting upon our wants, poring and musing upon what is hard or unpleasing to us, in our present condition, but seldom or never to remember and consider what com­forts and good things we enjoy, either equal unto, or above many others, who are better and greater then we; so, not to study the Christian Art of Contentment, not to be di­ligent and conscientious to acquaint our souls with all the great Arguments and Motives perswading hereunto, such as the love of God to us, his care over us, his truth and faithfulnesse in that Promise, (as well as in all others) That he will never leave us not for­sake us, his wisdom in conjunction with his goodnesse, in suiting and fitting our present outward condition, to the present state and inward condition of our souls, his purpose to inlarge us, as we shall become regularly ca­pable hereof, yea, to exalt us in due time, or reward us highly, if we shall quit our selves with humility and patience in our present estate, his mercy to us in abating us so much of the demerit of our sin, in the sorrow or sadnesse of our condition, as he doth, and not making it by many degrees more answe­rable in misery thereunto; the patience and submissiveness of the Saints under his hand, in cases or conditions much more grievous and hard, then our is (with some others.)

Quest. 107.

What are the Duties required in this Com­mandment?

Answ.

To raise desires in our hearts of the prospe­rity, welfare, and contentment of other men, and to cherish and strengthen them be­ing raised; and so to work our minds to a cor­dial rejoycing in them, when they are enjoy­ed by them; to make the first stirring or heaving of any desire within us, after that which is ano­ther man's, hateful unto our soul, and im­mediately to check or suppresse it, and turn away from it; to endeavour such a resent­ment of the goodnesse and bounty of God towards us in our present condition, as to judge that we want nothing, which another person enjoyeth, to make it in any degree more comfortable or meet for us; to convince our judgements and consciences, that, had we that, which we inordinately wish or desire, as being another mans, it would be much more like to turn to a curse, then a blessing unto us, and to take from, rather then to add to, the comfort of our present enjoyments; to be provident and diligent in the use of all good means, to make our condition so de­sirable and contentful unto us, that we may have no temptation upon us, to wish or de­sire any thing, which is another mans; or, if we be not able to make an alteration to our minds, in our condition, then to alter the [Page 478] frame of our hearts or minds, to a congruity with our condition, whatever it be, (for this alteration may be made under any condition) because contentment is nothing else but the result or proper effect of such a congruity. No badnesse of the outward condition is able to cause discontent, ulesse the mind be of the conspiracy, by refusing to comport with it, or to work it self into such a temper and frame, wherein it will resent little or no dif­ference between the best and the worst of earthly conditions. For, as the Apostle Paul saith, that That here is neither male nor female, neither bond nor free, but that all are one in Christ Jesus, and that Christ is all, Gal. 3.28. compared with Col. 3.11. [meaning that all the priviledges of this world, whether natu­ral or civil, are drowned in that abundant blessednesse, which comes upon men by Christ believed on, even as the highest hils and mountains in the Earth, were covered as well as the mole-hils or vallies, by the prevailing waters of Noah's Flood, Gen. 7.19, 20.]. In like manner to a mind that is raised and lifted up by faith, to converse much within the vail, and feedeth heartily upon the hope and ex­pectation of the great things of the world to come; the difference between riches and po­verty, honour and dishonour, liberty and re­straint, between a smiling and a frowning con­dition in this present world, are contracted into a very narrow compasse, and make a [Page 479] person little sensible of contentment in the one, or discontent in the other. What, or who hindreth, but that every man may cast in his lot, and take part with him, who knew how to be abased, and how to abound, and was instructed both to be full, and to be hungry, (Phil. 4.12.) professing of himself, that he was as sorrowful, [his afflicted condition in the world, making him so to appear] yet al­wayes rejoycing; as having nothing, and yet pos­sessing all things, 2 Cor 6.10. The more rich­ly apaid any person, man or woman, shall be in the inner man, the lesse delinquent will they be found against this last Command­ment. And let this suffice for answer to your last question, and put a period to our present discourse.

CHAP. 9. Of the Sacred Rites or Ordinances, called Sacra­ments, and in particular, of Baptism, and the Supper of the Lord.

Question. 1.

WHat is a Sacrament?

Answer.

A Sacrament in general (as Professors of Christianity, at least, the Protestant, or sounder party of them, have appropriated the significa­tion of the word to themselves, and their Reli­gion; [Page 2] for it is not found in the Scriptures, nor any other word equivalent in sense, or signifi­cation, to it) may be thus described. It is a Sacred Rite, Ordinance, or eternal Service in­stituted, and prescribed by God, partly for the representation, partly for the confirmation of some spiritual priviledge, great benefit, or bles­sing which he hath promised in his word unto persons so qualified, as he requireth in such ca­ses (I mean to make them capable, or meet to receive them.) This definition, or description, includes as well the administration, and recepti­on of that which is commonly called the mat­ter of a Sacrament, as this matter it self; which notwithstanding is sometimes termed a Sacra­ment, without either of those; as when we call Circumcision, and the Passeover, Sacraments of the old Testament; and so Baptism, and the Lords Supper, Sacraments of the New. But taking the word Sacrament, as denoting a Sacra­mental Ordinance, or Institution (which is the better, and more usual signification of the word amongst us) so it importeth as well (or indeed, rather) that which is to be done, with or about, the matter of it, as this matter it self. Thus it is more proper to say (if not more true also) that Christ appointed the celebration [that is, the solemn, both Administration, and Recei­ving] of his Supper, then his Supper it self, or the element of Bread and Wine, which are the materials of it. There is the like consideration of the rest.

Quest. 2. If the word Sacrament be not found in the Scriptures, nor any that answereth it in sense, or signification, how cometh it to be taken in by Chri­stians into the concernments of their profession, and be of that familiar, and frequent use amongst them, as it is known to be? Or what is the nature or pro­per signification of it, in that language (the Latine) from which it is borrowed?

Answ. Although all things which in respect of their positive and particular natures, are ne­cessary, yea, or meet to be known, and believed by Christians (in matters appertaining unto God) be sufficiently, and in words significant, and proper enough, expressed in the Scriptures; yet the relations of some of these things unto others of them, their mutual proportions, de­pendencies, congruities, oppositions, &c. which are left to be observed and considered, by the light of reason and understanding in men, and which there maybe good occasion (somtimes) to mention, argue, and discourse, are not here de­livered in such particularity of words: So that for the expression and explication of these, there may be a kinde of necessity for Christian Writers, and Teachers, to look out into the language that is used by other men, for words and phrases that are most commodious and pro­per for such a purpose. Upon this account, such terms as these, Trinity, Consubstantial, or Co-essential, Co-eternal (with some others) have been from amongst forreign speakers, brought in to the School, or Doctrine of Christianity, for [Page 4] the better opening of the great mystery of the Three in One, and One in Three, in the Divine Nature. In like manner, the ancient and learn­ed Teachers of the Christian Church, observing a certain sympathy or agreement in nature, or in several main circumstances, between several Ordinances, or external Services, enjoyned by Divine Authority to be observed by persons professing the true Religion, and finding fre­quent occasion to speak, and treat of this their agreement, they adopted the word Sacrament, (which before either was a stranger in matters of their profession, or however, to any such signification, or service as that, unto which it was now called) to declare and express it, as judging it (it seems) the most commodious and best fitting term they could think of for such a purpose. The use of the word amongst Chri­stians is very ancient; only it was for a long time used by the Fathers, in a more compre­hensive signification, then only to signifie that peculiar and special kinde of Ordinance, unto which the Protestant Religion hath now re­strained it, by asserting two Sacraments only. And this more lax and indistinct signification of it in the Writings of the Fathers, hath pro­ved a snare unto the Papists, who cannot at this day be contented with fewer then seven Sacra­ments, and these strictly and properly so called (for othewise, I find some of our learned Prote­stants willing to give them content in allowing them seven Sacraments, (yea, and more then se­ven, [Page 5] if it would satisfie them to take them in the large signification of the word) being at first led into the by-way of this error (now become a great pillar of their Cristianity, and those ana­thematized by them into Hell, (that shall deny it) by their great Master Peter Lombard, who put this branch to their nose about the year 1160. And the troublesomness of the Papists with the ambiguity and abuse of the word, oc­casioned some of our learned Reformers in Ger­many, as Zuinglis, Luther, and Melancton, half to wish that it had never come, or been used, amongst them; who notwithstanding for peace sake, and being unprovided of another word according to their mindes for their purpose, frequently used it.

To the latter part of your question, the La­tine word Sacramentum, [englished, a Sacra­ment] before it was Christianized, had three sig­nifications: 1. It signified any summe of mo­ney deposited by him that would contend in Law, which he was to lose, and forfeit to the pub­lick treasury, in case sentence went against him. 2. It signified any transaction or business, about which an Oath was used. 3. (And lastly) It most properly or frequently signified a mili­tary Oath, by which Souldiers swore fidelity to their Emperor, or Commander in chief, when they were taken into the Army. This last notion or signification of the word, was (in all likelihood) that, which was chiefly minded by the ancient Christians when they first used it [Page 6] in matters of their Religion (whereunto like­wise they might be the rather induced by the notation, or etymology of the word, which im­porteth holiness)

Question 3. May there any reason be given of the Counsel of God in adorning, or setting forth Christian Religion, with such Rites and Ordinances, as these we call Sacraments?

Answ. God being of all others the most ra­tional and wise Agent, cannot be thought to do any thing of meer will and pleasure, no nor yet without the most choice, savory, and profound reasons, motives, or ends, of which any of his dispensations, or actions, are any wayes capa­ble. It is the Apostles Doctrine, that he work­eth, [not any thing, simply and absolutely, ac­cording to his will, but] all things according to the counsel of his will, Ephes. 1.11. Only that is to be minded, that the word counsel, when it is (as here) ascribed unto God, doth not imply any faculty, or act, of deliberating, debating, considering, or the like (for these, though re­quisite and commendable in men, yet supposing imperfection, as, viz. the want of knowing, at least for a time, what is best to be done, are not attributeable unto God) but his infinite wis­dom, considered as dictating, or presenting, un­to his will, all the resolves (with their grounds and reasons) and these only, which are honor­able, meet and worthy to be passed, willed, or concluded by it; or if, after the manner of pru­dent and well advised men, he had been long in [Page 7] consultation with himself about the forming, molding and contriving of them, in regard of the most exquisite and profound contrivements of them. So it need be no question, but that there are reasons, why God should appoint a place for Sacramental ordinances in Christian Religi­on and enjoyn the observance of them in the exercise of it. Nor is it hard to descry, and as­sign, one, or more of these reasons. For as the universe or great body of the Creation, con­sists of things visible, and invisible; so are the wayes and dispensations of God (for the most part) founded upon grounds and reasons, part­ly perceptible, and discoverable, partly hidden, and past finding out. And this I judge to be the case about the reasons of Gods planting Sa­cramental Rites in the Field of Christian Reli­gion. Some of these reasons are on this side the line of Humane perception (and it may be) others of them beyond it.

Question. 4. What are, or what may be the rea­sons that are assignable by men, of that disposition of God, whereof we now speak?

Answ. Besides the particular ends of each of the Sacraments (respectively, about which it may be seasonable for you to enquire hereafter) there may be five reasons given (in the general) of the Counsel of God in assigning part and fellowship unto Sacramental Ordinances in Gospel Worship, or in the practice of Christian Religion.

Question. 5. What is the first of these reasons?

Answ. To accommodate men in their spiri­tual and heavenly concernments, with the use and exercise of their corporal senses, according to the state and condition of their present infir­mity, and as far as this requireth help and relief in such a kinde, until that which is verfect comes, when (as the Apostle informeth us to our com­fort) that which is imperfect shall be done away, 1 Cor. 13.10. The State of the Church, or Children of God, under the Gospel, is of a mid­dle nature, or consideration, between what it was under the Rudiments of Moses his Law, and what it shall be hereafter, when they shall see no longer dark [...] through a glass, but face to face (as the Apostle describeth it, 1 Cor. 13.) the wisdom of God, judging it meet to follow the same, or the like methods in ordering the superior world, which he observeth in the inferior world, as in many other particulars, so in this; I mean, in bringing the great mystical body of his Son to its compleat growth and perfection, gradu­ally, as by his disposition in the course of na­ture, the bodies or persons of men, attain unto their maturity, by passing through, first, the state of childehood, then of youth, in the way thereunto Now as in the infancies or childe­hood of the Church, under the Levitical Law, all matters of Religion (in a manner) and things appertaining unto God, were taught thereby, and exhibited unto their outward senses in ex­ternal Rites, and Sacramental Types and Fi­gures, in great numbers; whereas in the cele­stial [Page 9] state of it, in which it shall have outgrown all imperfections and weakness both of its childehood, and youth, and be advanced to its compleat stature and perfection, there shall be no Sacramental doings at all, no external Rites, Ceremonies, or dispensations whatsoever, but only spiritual and immediate communications of mysterious light and knowledge from God and from the Lamb. Rev. 21.22.) So under the Gospel state of it, which (as was even now intimated) is its middle age, or youth, having somewhat both of the weakness and imperfection of its childehood, and somewhat also of the strength and perfection of its heavenly stature or con­dition, some few external Rites, or Ordinances are proper and useful for it, in respect of what is yet weak and defective in it, but a multitude, or any greater number of such Ordinances, would be improper, and no wayes necessary un­to it, by reason of those degrees of strength, and its manlike state, unto which it is advanced.

Quest. 6. Why, or how, are Sacrmental, or External Ordinances proper, or beneficial, unto the Church, or unto believing Christians, in respect of their weakness, or imperfection?

Answ. Where objects, or things to be belie­ved, are in their nature very spiritual, and much remote, not only from the outward senses, but even from the common road or ordinary walks of the reasons and understandings of men, the eye of faith, wherewith they are to be appre­hended, being weak and dim, there is no bet­ter, [Page 10] or more proper way or means in this case to relieve the defect of the visive faculty of this eye, then to cloath these spiritual objects with as much external sensibility, as well may be; especially if this cloathing be dexterously and wisely fitted unto the nature of them. Such a me­thod, or device us this draweth the said ob­jects much nearer unto the eye of Faith, and withal, so so refracteth, accommodateth, and at­tempereth the spirituality of them unto this eye, that notwithstanding the weakness of it, it is hereby inabled to behold them more steadily and to contemplate and consider them with less trouble, or burthensomness unto it, as the vail or covering which Moses put upon his face, when it shone with that brightness, that both Aaron and the people were afraid to come near him, so qualified, or reduced the disproportion of the object to their weak senses, that by means thereof they were able to draw near to it, and to commune with him familiarly, and without any offence or trouble, Exod. 34.30 33. In like manner the glorious person of Jesus Christ, together with those spiritual and glori­ous priviledges, Union and Communion with him, sanctification and forgiveness of sins (which are the sum, substance, and effect, of the whole Gospel, vertually and implicitly con­taining or including in them, all other particu­lars lying within the compass thereof) are, in the Sacramental Ordinances of the Gospel, brought down as near, and as dexterously ac­commodated unto all the outward senses, as [Page 11] their spiritual and sublime natures would per­mit: by the opportun ty and means whereof, the weakness of the eye of Faith must needs be much refreshed, strengthened, enabled, and en­couraged to converse more frequently and fa­miliarly with them, and to meditate of them with less distraction, and with more composed­ness and fixedness of minde Besides, when the things that are to be believed are exceeding great, and the performance or doing them, ac­cording to the ordinary course of things, and common grounds in reason, hard to be believed it is some ease and advantage to our Faith, wherewith they are to be believed, to see such things done, which carry any lively resemblance or l keness unto them. He that should promise to build us an house, strong, and of good ma­terials, and every wayes convenient for our ha­bitation, should, to a degree, quicken our faith to believe him in such a promise, if he should at present make, and deliver unto us, an exact pattern, or model, though made of paper, paste­board, or of any such light matter, of that sub­stantial building, which according to promise, he intends after a while to build for us, and to invest us with. That passage of Christ with Nicodemus (John 3.12.) gives credit and coun­tenance not a little, to this reason. if I have told you earthly things, and ye be­lieve me; how shall ye believe if I tell you of heavenly things? meaning, that if they did not apprehend and believe the truth and certainty of the spiritual or new birth, now he had ex­plained [Page 12] plained and set before them the nature and manner of it, in things obvious to their out­ward senses (as, viz. in the similitudes of the natural, or carnal birth, and the winde) they would be much farther off from believing him, if he should discourse unto them of spiritual and heavenly things in the dialect, or language of Angels, without accommodating them to their understandings and belief by Figures, or resemblances, borrowed from earthly and sen­sible things. So when Christ, having opened these similitudes, or parables unto his disciples, wherein he had taught the secrets of the King­dom of God, demanded of them, Have ye un­derstood all these things, [meaning with a con­senting and erstanding] they made him answer, Yea Lord, Mat. 13.51. Which sheweth, that things mysterious & spiritual may be the better and more readily apprehended, and believed, when they are propounded, or held forth, un­to men in apt and proper resemblances, of sen­sible and known things, and these resemblances dexterously explained, and applied unto them. The like might be argued from the former part of his answer to this question of his Disciples, Why speaked thou unto them [the people] in parables? ver. 10. He answered and said unto them, because it is given unto you to know [that is, to have the best and most effecteal means, whereby to know] the mysteries of the King­dom of Heaven, and clearly implying, that one reason why he taught heavenly things so much [Page 13] in parables, was, that they, to whom he intend­ed alwayes to unfold them (Mark 4.34.) might, by means of both opportunities, the one of the Text, or Doctrine, the other, of the gloss or exposition, more readily attain unto both the understanding and belief of them.

Besides, it lieth (it seems) within the confines of the light of nature, to conceive, and be­lieve, that the wisdom and goodness of God have judged it meet (as some of the Platonique addiction express it) Uno sigillo diversas signare materias, i.e. to set the same seal or stamp upon different matters: their meaning is, to contrive and make this inferior and material world, and the superior and invisible world, to correspond each with other in analogies, and proportions between natures and properties of the things contained in, or relating unto, the one and the other (respectively) yea, it is a received notion among the Jewish Doctors. Opera creationis ex­ternae, habere in se imaginem creationis internae, i. e. the works of the outward Creation, carry in them the image [or likeness] of the inward [Creation.] And the truth is, that he that shall diligently, and with a discursive understanding, consider, how the Scriptures, in setting forth and discoursing spiritual and heavenly things, aboundeth with metaphors, parables, and simi­litudes taken from things that are earthly, and yet further, that very frequently they expresse, or call, spiritual things, by the very names, wherewith material, or earthly things are cal­led, [Page 14] by reason of some lively resemblance, or likeness between them: be (I say) that shall du­ly ponder these things, and follow the reason­able tendency and guidance of them, cannot (lightly) but e're long arrive at this conclusion, that this visible and terrene world was molded and formed by God with a kinde of subservient conformity to the world of invisible things; o subservient I mean, in special reference unto men, as namely, that these, being naturally, and without much care or endeavor, acquainted with this present world, wherewith, as being members of it, they converse daily, might by the opportunity of this their knowledge, be the more capable, not only of conceiving or apprehending aright, but even of believing al­so, the things of the other world, when God should cause these to be declared, or preached unto them in and by their respective parallels of earth y things. As for instance, men seeing and knowing that God hath made such an earthly element as water, which is proper to cleanse, and to separate, and wash off any soil, or material filth, that is contracted by, or clea­veth unto, their flesh or bodies; they are hereby taught, and assured (the said propor­tion, or parallel, between the two worlds, and their respective furnitures, or things found in the one, and in the other, supposed) that there is somewhat in the other (the invisible) world that is proper and effectual, for the purging or cleansing their souls and consciences from the [Page 15] spiritual filth or defilement of sin. And when it shall be declared unto men that this invisible or heavenly water, which is so effectual and pro­per for the washing of the soul from sin, is the blood of Jesus Christ, this doctrine, upon the advantage of the said supposition, must needs come to their reasons and judgements, with much credibility, and likelihood of truth; especially if it be considered withal, that there was never any thing reported, or heard of by any tidings from or out of the invi­sible world, that had the property of washing and cleansing the conscience from sin, vested in it, but this blood only; and yet farther, that is not imaginable, that there should be any other thing in this world it self (I mean the in­visible world) alike proper for such a purpose. There is the same consideration of the materi­al Bread and Wine of this world, with their na­tural and known properties, and ends, compa­red with the Bread and Wine of that other world, and those properties and effects, which the Scripture attributeth unto them. So then, if the notion of the sympathetical accord be­tween the two worlds, which hath been menti­oned, and which (as you have heard) is great­ly favoured (if not somewhat more) by the Scriptures themselves, will abide the touch­stone, and shall be found a truth, the commo­diousness of Sacramental Ordinances for the quickening, incouraging, and supporting of Faith, will recieve much evidence and confir­mation [Page 16] by it. Or however, there being an ana­logy, or resemblance between those material and sensible things, which have part and fellow­ship in these Ordinances, and those heavenly things, or matters of Faith, which are here in their natures represented, and in their reallity and truth ratified, and confirmed, the said Or­dinances must needs be subservient unto Faith, and to the joy thereof, partly by occasioning, or causing more effectual and lively impressions of the things to be believed, upon the mindes and spirits of men, then are usually wrought by hearings; partly also, and more especially, by fixing or fastening them in their mindes or memories, with less danger of losing them, or suffering by the forgetfulness, vanishing, or slipping away of them. For as a small key (or the like) being fastened and tied to a greater, or to some other thing of greater bulk, is not so soon lost, as when it is carried, or worn, alone: so neither are spiritual, or heavenly things so apt to vanish, or slip out of the mindes of men, when they are delivered unto and received by them coupled with material and outward things, these not being any way likely to be forgotten by them, not (consequently) any thing that is fastened to them. This then may be one rea­son of the Counsel of God in those Sacramen­tal Figures, Rites, or Ordinances, which he hath judged meet to plant in the Paradise of Christian Religion, the accomodation of the Faith of the professors thereof.

Question. 7. What is an other reason, which you conceive may be given upon the same account, or of the same disposition of things by God?

Answ. The two Nations that had been in the womb of the world (I mean, Jews and Gentile) until the blessing of Christian Religion came up­on it, were now under this, and by means of it, according to the gracious Counsel and pur­pose of God, to be united, and made one and the same body, Ephes. 2.14, 15, 16 3.6. Now one of these Nations, the Jews, having from their forefathers, for many ages together, been trained up in a Religion, and this unquestion­ably, and in a very extraordinary manner de­livered unto, and imposed on them by God, which consisted of a multitude, and great va­riety of external Rites, and significant Cere­monies, would in all likelihood, have been much more averse from the embracing of Chri­stian Religion, if it had in no degree at all sym­bolized with that, which they had received from their Forefathers, and so lately professed. And upon this account the Apostle Paul remin­deth them, (upon occasion) of the Sacramen­tal significant Ceremony of Baptisme in Christian Religion; as supplying the want of their (cir­cumcision, endeavouring and hoping by th [...] means, the better to accomodate this Religion to the temper and frame of their mindes. Col. 2.11. In whom also ye are circumcised with in­circumcision made without hands, in putting off [...] body of the sins of the flesh, by the circumcision [Page 18] Christ, Buried with him in Baptism, wherein ye are also risen with him, &c. So that very proba­ble it is, that one reason why God was pleased to temper the body of Christian Religion, with Sacramental institutions in the frame of it, was to render it the more accessible unto the Jews, as having by this means somewhat in it of the notion and nature of that Religion, which they and their Fathers for many generations (as was said) had professed, and unto which, in this re­spect they were very importunely addicted and devoted. For, as the Apostle Paul saith, That unto the Jews he became as a Jew [that is, confor­med, or subjected, himself to many of their humors, and practices] that he might gain the Jews, (1 Cor. 9.20.) So may it (with reverence, and speaking after the manner of men) be said of God himself, that he also in modelling the scheme, or body, of Christianity, became a Jew, [condescended to the weakness of the Jewish genius] that he might the better gain the Jews thereunto. So that as the multitude of Rites and Ceremonies in the Jewish Religion, whilst they continued, were as a partition wall, (Eph. 2 14.) that separated, or divided, the Jews from the Gentiles: So on the contrary, the few Ceremonies inserted, and implanted in Christian Religion, are a means contributing (and so intended by God) towards the healing of this separation; and reconciling the two Nations into one.

Quest. 8. What may be a third reason, why [Page 19] Christianity was set forth by God, and recommend­ed unto the world with Sacramental Ordinances in the frame, or fabrick of u?

Answ. God in his treaties with men about tne great and important affair of their salvati­on, delighteth much to apply himself unto them in the same principles or rules, and by the same methods, usages, or wayes, which themselves frequently observe, and walk by in their or­dinary transactions of their civil affairs amongst themselves. This the Scripture maketh mani­fest in several places. For men verily swear by the greate, and an oath for confirmation is to them an end of all strife: So God willing more abundantly to shew unto the hiers of promise the mutability of his counsel, confirmed it by an oath, &c. And because he could swear by no greater, he sware by himself, Heb. 6.13.16, 17. instances of like [...]inde we finde, Mat, 7.9, 10, 11. [...]. 9.15, 16, 17.12.11.17.25. Luke 5.36.11.5, 6, 7. &c. Luke 12.48. 1 Cor. 9.7.14.7, 8.2 [...]m. 2.4. (to omit many others.) The reason why God thus treateth with men (I mean, by their own principles, and according to the terms on which they deal one with another) may be, because those dictates of the light of nature, by which all rational and civil converse amongst men is managed and maintained, are the same with those impressions of wisdom and righte­ousness in the divine nature, by which he judg­eth it most for his glory, and most commodi­ous also, and beneficial, for his creature man, [Page 20] for him to direct, and order, all his proposals unto, and requirements of, men, in that great Treaty about Life and Immortality, whereunto he hath most graciously invited, and admitted them, and which is yet depending between him, and the world, or the living party of men. Now then it being a frequent custom (and this not useless, or without ground) amongst men, who live in a civil community distinct from all others, to require of those, who desire admit­tance into their society, and to partake of the priviledges, and conveniences, which are en­joyed by the members of it, to submit unto some Ceremony or other (such as they have thought good to appropriate in this kinde unto themselves) at the time of their admittance hereinto; yea, and afterwards, whilst they continue members of their Community, at times, and upon special occasion, to profess their relation hereunto, either by wearing some distinct habit (significative hereof) or by the per­formance of some services, whereunto, accord­ing to the course and custom of the society, they shall be called; it seemed good in the sight of God, to accommodate the profession of Christian Religion unto these, or the like usages amongst men, by imposing it as a law upon all that should desire part and fellowship in the great and holy community of Christians to sub­ject themselves unto those Ceremonies, Rites, or Sacramental Ordinances, which he, by his great [...]ien, potentiary, and supreme Apostle [Page 21] of the said Profession, Jesus Christ, hath with great wisdom, and in his most gracious conde­scention, contrived for them, and commended unto them for that purpose.

Quest. 9. What is the fourth reason, which, as you concieve, may be rendred why a place should be given unto Sacramental appointments in Christian Religion?

Answ. Any promise or undertaking, made, professed, and declared, not by words only, but with, and by some Ceremony, or Solemnity of action likewise, is more strongly binding, and ingaging, and the falling off, or turning aside from either, the more dishonorable, and ob­noxious unto reproach, or punishment, other­wise, then if they had been uttered, or over­tur'd only in words. The subscribing with a mans hand, and the affixing of his Seal, make a Bond, or Covenant in writing the more au­thentick, and binding, not only in Law (which gives no force or validity at all to a writing un­subscribed, and without a Seal annexed but in equity and reason also. There is much the same consideration of both cases. For there is in both a repetition, or second acknowledge­ment (if not a third) of a mans consent, and purpose, to stand to what he promiseth, or un­dertaketh: and consequently, a clear and distinct acknowledgement, that he hath not been surprized, or inconsiderately drawn into such his engagements, but hath deliberately, and time after time digested the import, and conse­quents [Page 22] of them. And to recede, or go back from any thing, which hath been undertaken, or promised upon such terms as these, argueth a very high degree of unworthiness in men, and that they are not fit for humane society, or converse. For when, or in what cases can a man be trusted, or his profession, or words, re­lied upon, if not when he solemnly, and seri­ously acknowledgeth, and this over and over, yea, and not by words only, but by actions (which both naturally, and customarily, have more of the hearts of men in them, then bare words) devised, and intended to declare and signifie the full and absolute purpose or resolu­tion of men to do, and to perform, what they have promised, professed, or undertaken? Now then, God, desirous to prevent that most horrid, and soul threatning sin of Apostasie (with all sinful demeanors disposing unto it in those that should ever enter into the profession of Chri­stianity, was graciously pleased to render it as ig­nominious and reproachful unto men, as hateful and dreadful to their consciences, as lightly could be, by causing it both to be undertaken at first, and to be managed also afterwards, with the open and publick observance of such Sacra­mental Rites, which he contrived on purpose (and hath declared accordingly) to perswade and prevail with them to cleave fast and close to that their profession unto the end. It is much more easie for the weak and foolish heart of a man to refrain such sins, which he either knows, [Page 23] or hath rational and convincing grounds to sus­pect, will either certainly ruine and destroy him, or else make a very sore and wide breach upon his comfort and peace; yea, though he be very inclinable, and many wayes tempted unto them, then those, that are of a lesse threatning, import in his eye, being equally sollicited, or disposed, unto them.

Quest. 10. What is the fifth (and last) reason, which you suppose may be rendred, why Christian Religion should be in any degree, or part of it, ritual, or set forth by God with any such typical observan­ces, as those, which we call Sacraments?

Answ. God, as he desireth, and designeth to ingage the Professors of this Religion with con­stancy and perseverance unto their Profession, so, in order hereunto, willing and desirous he is to secure them of his constancy, and perseve­rance in full purpose of minde, to perform un­to them all conditions, terms, and promises whatsoever, unto which he hath obliged him­self according to the tenor, and contents, of this Religion. Upon this account he hath deli­vered unto them all the said terms and promi­ses, not in writing only, but sealed also, ra­tified and confirmed; with, and by, those Sacra­mental devisements, which he hath appended, and a fixed in the nature of Seals unto them, and hath himself so interpreted and declared his in­tent and meaning in them. [I mean, that they should be so construed, and looked upon by [Page 24] men, as signs from heaven▪ whereby he most solemnly, and as in the presence of heaven and earth, and against all possibility of repentance, or recedure, ingageth himself to stand to, and make good, all those great & precious promises, (how incredible soever, and above humane be­lief, they may otherwise seem to be) which are issued forth unto the world, and contained in that Gospel, wherein the said Sacramental signs, or seals, are held forth likewise. So that the Sacraments we speak of, according to the most gracious counsel and intent of him, that hath armed them, as they are strongly and most severely engaging upon men, who submit unto, and use them, unto their profession; so are they no less (if not rather more) ingaging up­on him, that hath given them (I mean, God) unto his profession also [that is, as was intels hinted, to perform with all constancy and faithfulness, all those terms of grace, love, mer­cy bounty, &c. which in the Gospel he pro­fesseth unto all those, who love him, and be­lieve in him. And as it will full heavy upon men, who shall either revolt from their Christ­ian profession, or behave themselves scanda­lously in it, when they shall have once Sacra­mentally engaged, or obliged themselves unto it: So, were it passible to imagine, or suppose, that God should suffer his truth and faithfulness to fail by a non-performance of any thing he hath promised in the Gospel, his own Sacra­ments here would testifie aloud against him to [Page 25] his high dishonor; even as his bow in the Clouds also would, in case he should destroy the world with a stood any more.

Question. 11. How doth it, or may it appear that the Sacraments of the New Testament were in­tended by God to serve, in the nature or property of Seals, for the full confirmation, and final ratificati­on, of the truth of the Gospel, and of the great pro­mises here? or that he is desirous that men should conceive of them, as obliging him, as being the Au­thor and imposor of them, to make good the gracious contents of the Gospel, or (which comes to the same) all things signified and imported in them [the Sacra­ments] themselves?

Answ. Concerning Circumcision, which was one of the greatest, and most properly called Sacraments, of the Old Testament, it is expresly said, that Abraham received the sign of circumci­sion [i. circumcision, which was a sign, or signi­ficant character] a seal of the righteousness of the faith [or, of that faith. i. e. of that kinde of Faith] which he had yet, being uncircumcised, (Rom. 4.11.) This is not spoken of Abrahams being circumcised, or of his reception of Circumcision in his flesh, (nor of his justificati­on, or being made righteous in particular) but of his receiving order and command from God for the use and practice of Circumcision by all the males of his Family and Posterity, (Gen. 17.10) although himself was to submit unto it also with them. The word, received, is used in such a sense elsewhere, 1 Corinthi­ans [Page 26] 11.23.15.3. In this sence John Baptist may be said to have received from God the Sign or Ordinance, of Baptism, and so Christ to have received from God the Revelation sent unto, and recorded by his Apostle John, Rev. 1.1. when it is said, that Abraham received the sign of circumcision, a Seal of the righteousness of the Faith, which, &c. the clear meaning is, that God de­livered Circumcision unto Abraham, and impo­sed it upon him, his family, and posterity, with a purpose and intent that it should be resented and understood both by him and them, as a sign given them, that whosoever should truly be­lieve in him, as Abraham did, whilst he was yet uncircumcised, should upon the account of such their Faith, be justified, or accepted as righte­ous by him. Now the state of righteousness or justification implicitly, vertually, and in a con­sequential way, comprehending in it all the good things, and blessings from first to last, which the Gospel promiseth: as sometimes the head, or first Founder, and sometimes some fa­mous Ancestor is made the significate of their whole race and posterity, and used to express them as Abraham, signifies Abrahams posterity, Gen. 13.17, 18.18.19. So Jacob, (often his po­sterity. with others.) So Justification, being (as it were) an head priviledge, or benefit of the Gospel highly considerable, may well signifie and import the whole system and succession of all the good and great things promised in the Gospel. And thus I conceive it is to be under­stood, [Page 27] Rom. 4.25. For Christ did not rise again for our justification, onely, but for the procuring and obtaining all other benefits and blessings also, which are consequential unto justification (as the Scriptures testifie in several places) In this sense it is likewise to be taken, Rom. 5.18. and elsewhere it is interpreted by blessedness, as by a word of a parallel import, Rom. 4.5, 6, 7, 8, 9. the sealing, or confirming, of the promise hereof, is, interpretatively, and in effect, the sealing and ratifying the contents of the whole Gospel, and of all the promises in it. The Sa­craments of the New Testament are of the same consideration and import sealing, and se­curing the faithfulness of God, in the perfor­mance of all things promised in the Gospel, unto those that believe. Concerning Baptism, the brief description of it, which we have, Mark. 1.4. Luke 3.3. clearly evinceth it. In both these places John is said to have preached the Baptism [that is, the doctrine of the Baptism] of Repentance for the remission of sins: the meaning is, that he preached and declared unto all that came to him, that he had received from God a new Ordinance, unto which he strictly required and charged them to submit, viz. Baptism, or such a wasshing, which much differed in signification and import from all those, with which they had been acquainted hitherto, this being given, or sent, by God unto them, to signifie and assure them, of the forgiveness of their sins upon their repentance. The expression (by the way) or [Page 28] phrase of stilling Baptism, the Baptism of Repen­tance for the remission of sins, much resembleth that of the Prophet Elisha concerning the ar­row, which the King of Israel, by direction from him, shot out of the window: this arrow as it went from the Kings hand, the Prophet termed, The arrow of the Lords deliverance, and the arrow of deliverance from Syria, [meaning, that the shooting of it by the King in the man­ner directed by the Prophet, was a sign and pledge from God, that he would deliver the King and his people, from under the power of the Syrians,] 2 Kings 13.17. So is Baptism, a sign from Heaven, or a pledge of assurance from God, that unto Repentance he will alwayes grant remission of sins. Now remission of sins, which is promised unto repentance, and this promise sealed and confirmed by Baptism is the self same thing with the righteousness of Faith. This is briefly touched, cap. 5. in answer to the fourth question, and afterwards, and is clearly delivered by the Apostle, Rom. 4. v. 5.6, 7. (compared) I mean, that the righteousness of Faith, or justification, consisteth in remission of sins, [that is, the righteousness promised unto, and obtained by Faith] of which [or of the promise of which] circumcision (as was lately said) was a sign, and seal, under the Old Testa­ment. For whether Faith, and Repentance, be the same thing, really, and materially, differ­ing only in consideration or respect, or whether they be not (a point briefly touched in answer [Page 29] to the fourteenth question of the fifth Chapter) certain it is, that they are so parallel in their re­spects with God, that they are both dignified with the great and precious promises both of Justification, and salvation (as was also shewed in the same Chapter.) So that the Sacrament of Baptisme, being a confirmatory sign from God of his promise of justification or forgive­ness of sins, to all that shall truly repent is in­terpretatively, and in effect, (as was lately argu­ed in the case of Circumcision) a securing pledge from him, that the whole Gospel shall, from the least to the greatest, from the lowest to the highest, of all the promises in it, be performed and made good by him unto the world. There is the same consideration of the Sacramental Ordinance of the Supper likewise. For this is not only, or barely commemorative of the death of Christ (although a commemo­ration of what hath been done, being conti­nued, and kept on foot, from the time of the doing it, hath a great confirmation in it unto after times, of the truth of it, and that it was done) but was intended further by the founder of it, for a significant pledge unto men, that Christ died for the remission of sins. For these words are found in the tenor of the Institution of it. This is my blood of the New Testament which is shed for many for the remission of sins, Mat. 26.28. Mark 14.24. Now that which sealeth or confirmeth Remission of sins, confirmeth (in the sence lately declared) the whole Gospel. [Page 30] Nor can these words of Christ (speaking of the Wine in this Sacrament) This is my blood of the New Testament, which is shed; &c. be reasonably drawn to any other signification, or import, them that he should intend, and desire, that the Wine, which (according to his Institution, and Command) should be drunk in the Celebrati­on of this Sacrament, should be as rich, as lively and pregnant a security, as can be ima­gined, or desired, that his blood was very soon after, to be shed to purchase and procure Ree­mission of sins for men. So that Sacraments in respect of their Institution, and imposition on men, are most holy and solemn engagements upon God to perform unto them, all that he signifieth, or professeth in them, or by them, that is, all the great good things promised in the Gospel: So in respect of their reception, or submission unto by men, they are most sa­cred and severe obligements upon them to per­form unto him, what they reciprocally pro­fess by such their subjection unto them; that is, conscienciously to endeavour to believe him in all his promises and to obey him in all his pre­cepts and commands.

Question 12. From whence have Sacraments that obliging force upon God, which you have decla­red, and asserted?

Answ. From himself, or from his own most gracious and free consent, to condescend unto the weakness of his poor creature man, upon such terms, as to put himself into bonds of his [Page 31] own making, unto them, for the performance of all articles on his part mentioned in the Co­venant between him and them: that so they may repose themselves upon him with all pos­sible security, and ease of heart and soul, for the receiving of all from him without fail in due time. No creature can dispose of the least mite of his treasure; but himself may do with his own what he pleaseth (Mat. 20.15.) and consequently may enrich his creature with what engagements of it self unto it he judgeth meet.

Queft. 13. From whence ariseth that obliging force, whereof you lately spake, which Sacraments have over men?

Answ. The obliging force which Sacraments have upon, or over men, to stand fast and close to their holy profession, and to make good the terms of it by suitable actions, and deport­ments, ariseth partly from the wisdom, good­ness, and authority of God; partly also from men themselves, and their voluntary submit­ting of themselves unto them. God, out of his Wisdom, and Goodness, and by his Autho­rity, hath made it a Law, that they that shall come under Sacramental dispensations, and submit to the reception, and use of them, shall hereby become debtors to observe and obey the whole Gospel in all the precepts, and pre­scripts of it. But this Law taketh no hold on such persons, who never accepted, nor submit­ted unto, any of these Ordinances. Therefore [Page 32] that they come to have any such obliging force upon men; as that we speak of, proceedeth (at least in part) from their own free consents to become proselytes unto them. It is true, as far as importunity, by exhortations, and com­mand, by arguments and motives, on the right hand, and on the left, may be said to compel men; many that are brought to submit unto the use of them, may be said to be compelled by God hereunto. But the act, or acts, unto which men are drawn by such compulsion as this, commonly have more of the will in them (and in this respect may be said to be more vo­luntary) then these that proceed from it in a spontaneous way, and when it acteth meerly out of its own inclination. As he that hath been by Gospel arguings, and motives, prevail­ed with to believe, hath (as the saying is) more good will on his way, then an unbeliever hath on his; especially if he hath not taken some course more then ordinary to make him wilful in his way. But this by the way.

Quest. 14. Whether doth God command, or re­quire of all men, to submit unto his Sacramental In­stitutions, as to be Baptized, and from time to time, upon occasion, to be present at the Lords Supper, and to partake of the administration?

Answ. A thing may be said to be command­ed, or required of a man in a two-fold sense, or consideration, either 1. absolutely, immediate­ly, and (as we use to say) without any more ado, or else 2. in a certain order and method, [Page 33] and upon a precedency of some things (one, or more) and these also required, to make him re­gularly capable of doing it Under the Law, the Jews were commanded to offer gifts and sa­crifices: yet in case any man knew, or remem­bred, that another had taken an offence at him, and was not yet satisfied, he was not to offer his gift until he had first reconciled (at least en­deavoured to reconcile) himself unto him: but this being done, he was to offer it, Mat. 5.23, 24. So to pray unto God is a duty requi­red of all men: yet if any man be resolvedly wicked, and turneth away his ear from hearing the Law, he is first to relent, or repent, of such a resolution, and then he is bound to pray, not before or otherwise: Such a person is bound to pray but in sensu diviso, not in sensu composi­to; that is he, is bound to forsake his abominable wickedness before he prayeth: but he is bound to pray, upon the performance of this conditi­on, [viz. of forsaking his wickedness] which he is bound to perform likewise, even before he hath performed it. In the former sense then of the two propounded, God doth not require of all men subjection to his Sacramental Insti­tution, but in the latter he doth. He requireth not of unbelievers, or of persons wholly igno­rant of the Gospel, or scandalous or debauch­ed in their lives and conversations, that whi st they continue such, they should have any part or fellowship in Sacramental transactions: but even whilst they are such, he doth require of [Page 34] them, and command them, that they truly re­pent, and unfeignedly believe, and then (con­sequentially hereunto) that they apply them­selves to partake of those administrations.

Question. 15. But doth God require of all per­sons that have repented, and believe, that they com­municate in his Sacramental Ordinances?

Answ. God requireth of all such that they despise not, that they neglect not these Ordi­nances, nor yet the means, or the doing of those things, without which they cannot order­ly be admitted to partake in them, by those, with whom the dispensation of them is entru­sted, and to whom it appertaineth by way of duty, or charge, to take care that all things be done decently, and in order, about, and in the administration of them.

Question. 16. Who are they, to whom the duty, or charge you speak of, doth appertain, and are en­trusted with the dispensation of the Sacraments?

Answ. Every Congregation, or Church-Bo­dy of Believers, or persons upon Gospel grounds, reputed such, together with their Of­ficers lawfully chosen, Elders, and Deacons, are put in trust by Christ with his Sacraments, and the administration of them, in, and amongst their own bodies, or members (respectively) and may, Salvo jure coeli, keeping to the rule, and orders prescribed by God in such cases, ad­mit whom they please into their Sacramental Communion; or (to speak more warily) are bound, and ought to admit all those unto this [Page 35] their Communion, who shall orderly desire it of them. That such Churches as these are in­trusted by Christ with those holy things of God we speak of (with the ordering of Sacra­mental concernments, evidently, appeareth from several passages in the two Epistles, writ­ten by the Apostle, to the Church at Corinth; and more particularly in the fifth Chapter of the former, and seventh of the latter: It is clear from ver. 27.12, 13. Of the former of these Chapters, that the Body of this Church of­fended, (for to this was the Epistle written) in tolerating a notorious wicked person in their Communion, from which, had they quitted themselves according to their duty, and charge imposed on them by God, they had excluded him. Much more might be argued to this point from the Scriptures.

Quest. 17. When, or upon what terms may a person (one or more) be said orderly to desire Sacra­mental Communion with a Church of Christ, not being a Member hereof; and so, that his motion, ought not by this Church to be refused?

Answ. When either some of the Members of this Church shall testifie upon knowledge, that he is a person of an honest and Christian life and conversation, or else that he is a Member of some other Church in Gospel Order, and not under censure; or if the said person shall be recommended by any such Church as this, as being a Member of it; and further, if this person (whether he be a member of some other [Page 36] such Church, or not) having by one means or other, satisfied the Church, to which he ad­dresseth, that he is a person walking orderly in the profession of the Gospel, shall declare like­wise unto it, that whilst he shall desire to conti­nue, or frequent the said Communion with it, he will be content to submit to the Discipline and Government thereof; he (I say) that shall thus, and upon these terms desire Sacramental Communion with any Church of Christ, may (I conceive) be said to desire it orderly.

Quest. 18. Why needs, or why ought, a Church of Christ to be thus strictly inquisitive after the Faith and Manners of those, whom they receive and admit unto their Sacramental Communion?

Answ. The reasons hereof are many: I shall briefly touch upon, only five, First, the Apostles exhortation, or caution, unto Timothy (1 Tim. 5.22. in a case not altogether unlike) is consi­derable in this also. Lay hands (saith he unto Ti­mothy) suddenly on no man, neither be partaker of other mens sins; keep thy self pure, implying, that they Communicate in the guilt of other mens sins, who having a lawful power to prevent their sinning, shall not be diligent and careful to use it accordingly. Thus Eli the High Priest was partaker of the sins of his two Sons, and was severely punished by God for it, 1 Sam. 3.13, 14. compared with c. 4.18 Yea, the said cau­tion reacheth yet further, involving those in the guilt of other mens sins; not only who neglect to make use of that power, which is lawfully [Page 37] vested in them, to keep those from sinning, who either they know, or have ground to suspect, that they will sin, unless they use their power to prevent it, but even those also who shall through carelessness or remissness, suffer such persons to pass through that door, the key whereof God hath entrusted them with, with­out examination, who, for ought they know, or have reason to judge otherwise, will sin by the opportunity, or means, of that passage to easily given them. For in case Timothy should have laid hands suddenly upon any man, possibly this man thus inconsiderately admitted into the Ministry, might have quitted himself as well, and worthily in this great Office, as another, that should have been admitted with the great­est caution; yet Timothy, even in this case, should have neglected the charge given him, and consequently, incurred the crime of being par­taker of other mens sins: unless (haply) we shall interpret the clause, neither be partaker of other mens sins thus (which I take to be the true meaning of it) and do not run the hazzard, ex­pose not thy self to danger, of being involved in the guilt of other mens sins. This exposition might be cleared, and confirmed, by comparing it with sundry passages of like phrases, and con­struction, but this is not so proper here. But (doubtless) the minde of God to Timothy in the dehortation, or charge mentioned, is alike to all others in cases of like nature, or conside­ration. Now then, inasmuch as they, who (in [Page 38] the Apostles words, 1 Cor. 11.29.) eat and drinks unworthily [at the Lords Table; and why may there not be the like misdemeanor committed, and consequently, the like guilt contracted, in, or about, the other Sacrament also?] eat and drink Judgement [or damnation] unto themselves, and consequently, must needs sin, in that acti­on, at a very grievous rate; those Churches that shall suddenly admit men, or women, unto their Sacramental Communion, or without some rational ground of their meetness to bear a part in so great and holy a Service, having a right of power (as hath been said) vested in them by God to maintain the reverence and honour of it within their own Community, and consequently to shut the door of admission here against all unknown persons whatsoever, evidently by such a behavior, incur the guilt, or (which amounts to little less) expose themselves to the danger, of being partakers of other mens sins, which they cannot do without their own.

Secondly, the holy things of God must needs suffer loss in that reverence and high esteem, which either they have, or ought to have, in the Souls and Consciences of men, by being made common, or not managed with a solem­nity of care and circumspection, and (as it were) with an holy fear and trembling, by those that are instrusted with the ordering of them. We read that the wickedness of the Sons of Eli, being Priests, occasioned men to abhor the offering of the Lord, 1 Sam. 2.17. And it is re­corded [Page 39] of Jeroboam, that designing to bring the Worship of God in the Temple at Jerusalem, out of request and credit with the people, and to establish the Idolatry of his Calves he made Priests of the lowest of the people, which were not of the Sons of Levi, I Kings 12.31, Yea, after he had been admonished of this his wickedness by a Prophet sent on purpose unto him by God, who confirmed his mission by a double miracle, the one of Judgement, the other of Mercy, upon his person, and by a double Miracle also upon his idolotrous Altar, (1 Kings 13.4, 5, 6.) it is written thus: After this thing Jeroboam re­turned not from his evil way, but made again of the lowest of the people, Priests of the high places; WHOEVER WOULD, he consecrated him, and he became one of the Priests of the high places. And this thing became sin to the house of Jereboam, even to cut it off, and to destroy it from off the face of the earth, v. 33, 34. From whence this (amongst sun­dry other things) is of ready observation; that the majestick awful & pleasing reverence which is due unto the holy things of God, by their coming unto unsanctified and undue hands is in danger of being ecclipsed, and falling low in the hearts of men. See and consider, Psal. 50.16. Therefore great care is to be taken by all the Churches of Christ (respectively) that, as far as is possible, no wicked person have the right hand of fellowship given unto him, a­mongst them, in declaring, or shewing forth the Lords Death: which they have, that are admit­ted [Page 40] by them to eat and drink at the Lords Table, (as the Apostle himself interprets this action) 1 Cor. 11.26.

Thirdly, every Christian Church, or Congre­gation should endeavour the perfectest resem­blance that may be unto the Kingdom of Hea­ven (by the very name whereof these Churches, at east in their collective body, are frequently stiled) or the New Jerusalem, which is, coming down from God out of Heaven (Rev. 21.2.) Into this, it is expresly said that there shall IN NO WISE [ [...], that is, upon no terms whatsoever; or most assuredly there sha l not enter into it any th ng that defileth, neither whatsoever worketh abo­mination, or maketh a lie, but they [only] which are wr tten in the Lambs book of Life [that is, who by means of their Faith and Holiness, come under Gods eternal decree of election unto life: which 1, is compared to a Book, wherein names, or persons are written, to shew, that those that shall answer the terms of that decree, that is shall tru­ly and perseveringly believe in Jesus Christ, shall be as certainly saved by vertue of that decree, as if their names were written in such a Book, the ti­tle whereof should be, the Book of Life, or, of Sal­vation: or, A catalogue of the names of those that shall most certainly be saved. 2. This decree is ter­med, The Lambs, that is, Christ's considered as the Lambs of God slain [...], from the founda­tion of the world, that is, immediately upon or soon after the foundations of the world was laid, namely, when, or as soon as man sinned; a [Page 41] thing being frequently in Scripture said to be, or to be done, when the cause producing, or occasioning it, taketh place, and is in being, ei­ther because the life, which this book insureth unto those that are written in it, is of the Lambs procuring; or rather because the Lamb gave an opportunity to the mercy of God, notwith­standing his justice, or just severity against sin, to write, or make such a Book; mean of election of sinners unto life, upon the performance of such, and such conditions; in which respect, believers are said to be elected, or chosen in h m, that is, through, or by means of, him, as the preposition [...], in, often importeth: but this by the way] Rev. 21.27. Therefore every Church of Christ, being bound to conform it self with all diligence and care unto the holiness of the New Jerusalem, ought not to suffer all comers, hand over head, to enter into their communion, or to partake of their holy things with them.

Fourthly, Several particulars recorded we find that God, even under the Law, was very jealous over his holy things, that the honor and reverence due unto them might be maintained at their height, and without the least imbezile­ment by neglect, or prophanation, what by declarations, precepts, and charges given in this kinde, what by exemplary judgements in­flicted upon transgressours of these precepts, what by provisions made otherwise to prevent all delinquency of that kinde we speak of (I mean, about the sacred things of his worship) [Page 42] he hath largely testified unto the world, his great zeal to secure the honor, and awful esteem of these things, from all indignities and affronts that are otherwise like to be put upon them by the superstition, neglect, or presumption of men; yea, and his full resolution to avenge with great severity, the contempt of them, or the violation of those wise and holy pre­scripts, or significations of his holy will and pleasures, which he hath given concerning them, and the use of them. First, there were many strict and peremptory charges given by him in this kinde. I WILL be sanctified in them that come nigh me, &c. Lev. 10.3. Ye SHALL keep my Sabba [...]h [...], and reverence my Sanctuary, Lev. 19 30.26.2. Neither shall ye pollute the holy things of the children of Israel. LEST YE DIE, Numb. 18.32. In the former part of this Chapter no less penalty then death is threatned both to Priests and Levites, and strangers upon their delinquency about holy things. God speaks very frequently in the voice of this thunder in the Books of the Law: We shall not need to cite more places.

Secondly, neither was God more strict in charging men about the managing and using his holy things, then severe in his executions upon those that neglected his directions and commands in this kinde. He was so far from dispensing with the violation of the Sabbath by the poor man that gathered sticks on this day, that he expresly commanded that he [Page 43] should be stoned to death (which was esteemed the heaviest of all the four kindes of death that were wont to be inflicted on Malefactors a­mongst the Jews) Numb. 15.35. Nor did he spare the Sons of Aaron himself, when they neglected his appointment concerning the fire which they were to offer; and instead hereof put strange, fire upon their Censers [that is, fire which he had not commanded them to offer.] It is said, that there went out fire from the Lord, and devoured them, and they died before the Lord. God did terrible execution upon them (as it were) with his own hands, and that suddenly, upon their sinning, not affording them (for ought that appeareth, or is in any degree probable) any time for repentance, Lev. 10.12. So the two Sons of Eli. Hophni, and Phineas, for their misdemeanors about the Sacrifices, and holy things of God, were sentenced by him both to dye in one day, 1 Sam 2 34. Which Sentence was soon after put in execution by the Phili­stines, 1 Sam. 4.11. To hear of his severity against Uzzah, for his miscarriage, with the circumstances of it, considered, is enough to make both a mans ears to tingle. His offence was only the putting forth his hand to stay the Ark, being a person not commissioned by God to meddle with it. Yet 1. He was one of the two that drove the Cart on which it was now car­ried; which might seem to require of him some care about it. 2. His intention (doubt­less) in what he did in the case, was good and [Page 44] commendable; which was to prevent any hurt, which, as he reasonably conceived, the Ark was like to receive by being more then or­dinarily shaken (as it seems) by the stumbling of the Oxen. 3. Nor is it like that he saw any of the Priests, who might lawfully have done that for it which he did, near at hand (or at least) offering to do it. And yet, notwithstand­ing the favor of these circumstances, God was so jealous over his Ordinances, concerning the Ark, and Priesthood, that he could not be satis­ed with less then the present death of the offen­der; although at the same time he could not but be highly pleased with the zealous devoti­ons and services of David, and all the people. And David and all Israel (saith the text) played before God withall their might, and with singing, and with harps, and with psalteries, and with tim­brels, and with cymbals, and with trumpets: and ordinarily times of much satisfaction and con­tentment, dispose both God, and man, not to acts of severity, but of kindeness and bounty. Therefore (certainly) God was most highly displeased with the fact of Uzza, breaking out upon him in so sore a judgement at such a time, 1 Chron. 13.8, 9, 10. Nor did he shew himself a respecter of persons, when he smote Uzziah the King with the plague of Leprosie (and would not restore him until the day of his death) only for presuming and attempting to do that about the Worship of God, which ap­pertaineth not to him to do▪ but to the [Page 45] Priests (as viz. to burn Incense upon the Altar of Incense) And it may be a question, whether he did know, at least whether at that time he did remember, that what he would have done, was unlawful for him to do: however he only in­tended and attempted the irregular fact we speak of, but acted it not, being prevented, first by the Priests who withstood him in that his attempt, and then by God himself, who fell upon him with that sore judgement of Leprosie, be­fore he had actually perpatrated the sin, 2 Chron. 27.16, 17, 18, 19.

Thirdly (and lastly for this) God to secure the honor and reverence of his holy things un­der the Law, to preserve them in their purity, appointed a numerous and strong guard about them, to whom it was given in charge to be vi­gilant, and careful that nothing should be done, in one kinde or other, contrary to his minde and pleasure in his Institution, and appointment of them (respectively) we read of four thousand Levities that were appointed as Porters, 1 Chron. 23.5. whose office and imployment was, part­ly to stand at the gates of the house of the Lord, that none that was unclean IN ANY THING, should enter in, 2 Chron. 23.19. 1 Chron. 9.19.21, 22. partly to oversee the vessels and all the Instru­ments of the Sanctuary, and the fine flour, and the wine, and the oyl, and the frankincense, and the spi­ces (with other things appointed for the wor­ship of God in the Sanctuary) that is, to take care and see that all should be of the right kinds [Page 46] (respectively) so as to answer the commands of God concerning them, 1 Chron. 9.27, 28, 29, &c.

Now if God, under the Law, when the Rites and Ordinances about his Worship, were so ex­ceedingly numerous, was notwithstanding so jealous and tender over them all, that the neglect, contempt, or prophanation of any one of them, caused his anger and jealousie (as we heard) to smoke against every offender in this kinde; is there not very great cause to fear, or (rather) to conclude that now, under the Gos­pel he will be yet more jealous over those few, wherewith he hath here contnted himself in his Worship, for the ease and accommodation of men? Will he be patient under the careless vio­lation of any of these, when they who did not reverence his Counsels and appointments con­cerning those other, found him (as we heard) a consuming fire? where great multitudes are, particulars (commonly) are not so much min­ded or regarded, or where the number is but small. Therefore as God plainly told Aaron, that he and his Sons, and his Fathers house with him, should bea [...] the iniquity of the Sanctuary, and of their Priesthood [meaning, should answer for all miscarriages, in, and about, his holy things, which lay in their power, and within the com­pass of their office, to prevent] Numb. 18.1. So hath he now laid it upon his Saints, whom Christ hath made Priests unto him, (Revel. 1.6.) in their respective Bodies and Congregations, [Page 47] to bear the iniquity of the Holy Ordinances of the Gospel, and to be accountable unto him for all irregularities about them, whereby, through their negligence, or unfaithfulness, they shall at any time suffer in their purity, and honour.

Fifthly (and lastly) there is little, or (rather) no question to be made, but that the looseness, indifferency, and remissness in Christian Chur­ches about the holy things of God intrusted with them, and matters relating unto the puri­ty of his worship have been the desolation and laying waste of all those Churches, from whom their Candlesticks have a long time been re­moved, and will be of like sad consequence (in time) to all those yet remaining, if they shall prophane their excellency with the guilt of them. As on the other hand, no instance (I believe) can be given of any Church wholly dissipated, or pluckt up by the roots, but only such, who leaving their first love, let loose the reins of their Discipline, and so exposed the holy things of God amongst them to pollution, and prophanation. Several passages in the Epistles dated from heaven, and sent by Christ to the seven Churches of Asia, (Rev. cap. 2. and cap. 3.) stand well affected towards such a conclusion. I shall instance only in this (in the epistle to the Church in Sardis, cap. 3.23.) Be watchful, and strengthen the things which remain, that are ready to dye. — Remember therefore how thou hast received and heard, and hold fast, and re­pent. [Page 48] If therefore thou shalt not watch, I will come upon thee as a thief, &c. The condition in the last clause, If therefore thou shalt not watch, I will come &c. clearly implieth, that as the neglect of it would certainly e're long bring Christ in a desolating judgement upon them, so a timely and consciencious performance of it would be their security and peace. Now by watching (the condition here mentioned) is meant, their constant care, and intenseness of minde, to strenghten the things which remained [amongst them] but were ready to dye; that is, to put in vigorous and due execution those orders and injunctions of Christ for the regulating their Church affairs, and matters relating to the wor­ship of God amongst them; which though they did not wholly neglect, or cast aside, yet they languished, and grew extreamly remiss in the exercise and practise of them, and were in a short time likely to give over all. So that it concerns all Christian Churches, as they prize their Canstlesticks, and the incomparable pri­viledge and blessing of the presence of God, and the continuance of his saving Ordinances, amongst them, to preserve and vindicate the chastity and honor of their Sacramental Com­munion as far as humane care and diligence are able to promote so worthy an undertaking.

Quest. 19. But is it not contray to the Law of Christian Charity to suspect any person of unworthi­ness, when we have no sufficient ground for such a suspition?

Answ. 1. To suspect that a person unknown to us, may (possibly) be unworthy, is not con­trary to any Law of Christian Charity: for no man standeth bound by any such Law, to pre­sume, that all men (nor consequently, that any particular man) unknown to us, have true Faith. For no Law in this kinde obligeth us to believe any thing contrary to what we know. Now if we believe the faithful witness, and great Prophet of the world, Jesus Christ, in that his Doctrine, many are called, but few are chosen, we cannot (lightly) but know, not only that any particular person, unknown to us, may (possi­bly) be void of true Faith, but that it is more probable that so he is: which is a competent ground for suspicion in the case. Therefore when the Apostle saith, that charity believeth all things, hopeth all things, (1 Cor. 13.7.) his mean­ing is, that Charity disposeth, or inclineth, a man to believe, and so to hope, all things [that is, all good things concerning others] which are believable, and hopeable, that is, of the truth, whereof there are reasonable and competent grounds, though not demonstrative, or neces­sarily convincing. For otherwise, it is not the charitable man, but (as the wise man informeth us) the fool (or according to our last translation) the simple, that believeth every word (Prov. 14.15.), that is, as well that, which is most unworthy, as that which is best worthy to be believed. Yea the Apostle himself was jealous of the integrity and soundness of many, professing Christianity, [Page 50] even in his dayes, when this profession ran in a much straiter channel, then now it doth, and was taken up upon a far better, and more serious account, by those that professed it, then now it is. For I am jealous over you, &c. (saith he to the Corinthians) and I fear lest by any means, as the Serpent beguiled Eve through his subtilty; so your mindes should be corrupted from the simplicity that is in Christ, 2 Cor. 11.23. See also Gal. 4.11. 2 Cor. 12.20, 21.

2. When our belief, or hope of the goodness of another relateth only to our selves, so that in case we be deceived, we alone are like to suffer by it, the Law of Charity seems to re­quire of us, that we be satisfied with argu­ments, and testimonies, of less weight, then when we believe, or hope, in this kinde, for other and more especially for God (I mean when such a belief, or hope, as now I speak of, directly tend in their miscarriage and frustrati­on, either to the damage of others, or dishonour of God. I may trust such a man with a summe of money out of a perswasion of his honesty, which I should offend against Charity to com­mend unto another, to be trusted in like man­ner by him. But when the Glory of God, or the honor of his holy things, are interessed in our belief, or perswasion of mens goodness, it is so far from making any breach upon the Law of Charity, to use all diligence and care for our satisfaction, that a facility, or over-easiness of belief in the case, is like to expose us to that [Page 51] curse: Cursed be he that doth the work of the Lord negligently, (or, deceitfully, according to the saying in the civil Law, Negligentia dissoluta, dolus est.] Jer. 48.10. Christ in his Epistle from Heaven to the Church of Ephesus, taketh notice of this, as very commendable in them, that they could not bear them that were evil, and that they [examined, or] tried, even those that [pretended to be, and] said they were Apostles, yet, and were not so, and accordingly, being so narrowly sifted and searched into by this Church, were found lyars. And the Apostle Paul expostulating with the Church of Corinth about their remisness in keeping their Church Body in sanctification and honor, demandeth of them, Do not you judge those that are within? [meaning, within their own community] clearly imply­ing, that Churches ought to make it a very se­rious and solemn business not to suffer a vile or unworthy person to leven, or pollute their ho­ly communion, either by his coming in, or by his abode amongst them, if they be able by any reasonable diligence, or process, of inquity, to discover him for such.

3. (And lastly) If a person be meet for Sa­cramental communion with a Church of Christ, it cannot be repugnant to any Law of Charity, that so Christian and honourable a qualification should be tried, and, brought to light; especi­ally considering that such a person is alwayes willing and free, (if not desirous also) to come to such a tryal, according to that saying of the [Page 52] Lord Christ. But he that doth truth, cometh to the light [willingly, freely, and of his own accord needeth not to be importun'd to it] that his deeds may be made manifest, that they are [or be­cause they are] wrought in God [that is, accord­ing to the will of God] John 3.21. The trial of any mans Pains, as well by other means of tryal, as by sufferings, will be found, as Peter expresseth it, 1 Pet. 1.8.) unto his praise, and honor, and glory, not only at the appearing of Jesus Christ, but even during his state of mortality amongst the Saints, in this present world. Now that which is done to any man, having a direct tendency to his honor, and without any prejudice to him otherwise, and besides, is fully comport­ing with his own disposition, and will, cannot reasonably be supposed, or suspected, to con­tradict any rule of Charity, being so manifest­ly of a good and friendly accord with it. On the other hand, if the person desiring Sacra­mental Communion with a Church, be unworthy, this Church by detecting it, and hereupon, denying him that, which would be sinful, and of sad consequence, unto him, shall in, and by one and the same act, both please God (as the Church of Ephesus did, by discovering those to be lyars, who said they were Apostles, as we lately heard) maintain the honor of his holy things, keep a soul from making it felf actually guilty of the body and blood of Christ (1 Cor. 11.27.) and withal, consult the honor, peace, and safety of themselves, or their own Church-body.

Quest. 20. But are not the Sacraments convert­ing Ordinances? If so, ought not sinful men, and unbelievers be admitted to partake of them?

Answ. It no where appears that God ever intended them for converting Ordinances, nor doth reason lead us to conceive of them under such a notion. Or if this should be granted, or supposed, I mean, that they are converting Or­dinances) yet will it not follow from hence, that therefore ungodly and unbelieving persons (other then those, that haply may deceive the Church under a plausible profession of Faith and Holiness) should be admitted to receive, or to partake of, the elements themselves in their respective administrations. Preaching of the Gospel is (without controversie) a con­verting Ordinance; yet ought not prophane or unbelieving persons be admitted, or perswa­ded, to preach the Gospel in order to their con­version. But as Faith (and so Conversion) cometh by hearing [the Gospel preached by others, orderly called hereunto, not by preach­ing it a mans self] so may Sacramental Admi­nistrations be ordained by God, for the con­version of men, yet not by their own acting, or bearing a part, in the execution of them, but by being present, and beholding, and minding these administrations, whilst performed by o­thers. But that God intended not the conversi­on of men as yet unconverted, by a self-acting in Sacramental dispensations, or that these by such an interposure of the said persons in, or [Page 54] about them, should be any means of their con­version, but rather obstructions in the way thereunto, is fully evident from that of the Apostle, where (speaking of the Sacra­ment of the Supper) he saith thus: For he that eateth and drinketh unworthily, eateth and drinketh [not conversion, or Salvation, but] damnation unto himself, not discerning the Lords body. 1 Cor. 11.29. Doubtless an unconverted person or unbeliever, cannot discern the Lords Body [that is, exhibit in any degree that reve­rence, or those sacred respects unto it, which a Sacramental memorial, or participation, of it requireth of all those, who do partake of it in this Ordinance] and consequently, cannot but eat and drink, unworthily, at the Lords Table (if he eats and drinks here at all.) Other argu­ments of a demonstrative eviction of the same truth, might be readily drawn from verse 24, 25, 26. of the same Chapter.

Amongst many grounds in reason that might be insisted on to give further light and confir­mation to this truth. I shall (at present) menti­on only two.

First, God is not wont to set up one Ordi­nance in competition with another; or (which is the same) to appoint more then one for the effecting of one and the same end (I mean, one and the same proper and immediate end: for otherwise, all Ordinances are given by him to effect and bring about the same general, re­mote, or ultimate ends.) This principle the [Page 55] Apostle Paul supposeth to be a truth, and argu­eth from it in several places. I do not frustrate the grace of God: for if righteuosness come by the Law, then Christ is dead in vain, (Gal. 2.21.) implying that God accounteth more wayes, or means of justification then one, to be superflu­ous and vain; and consequently, that if he had ordained, or appointed, one for this purpose, he would not have appointed another. He rea­soneth and concludeth from the same ground, in the same case (Rom. 4.14.) thus, For if they which are of the Law, be heirs, Faith is made void, and the promise made of none effect. So also in somewhat a different case he argueth from the same supposition, Heb. 7.11. If therefore per­fection were by the Levitical Priesthood (for under it the people received the Law) what further need was there that another Priest should rise after the order of Melchisedeck, &c. From these, and the like rea­sonings of the Apostle, it is clear, that when God hath sufficiently provided for the obtain­ing of any benefit, or end, by one means, he never brings another (as it were) over the head of it, but resolveth, that that which is already, or first established, shall (at least, ordinarily) have the honor entire to it self of investing men with the benefit, or blessing, for the at­tainment, or procurement, whereof it was ap­pointed by him, and that no corrival, or compe­titor shall be set up by it to divide with it. And accordingly the Apostle reasoneth, Gal. 3.21. For if there had been a Law given, that could have [Page 56] given life, verily righteousness should have been by the Law. So likewise David of old (in another case) Then David said, none ought to carry the Ark of God, but the Levites; for them hath the Lord chosen to carry the Ark of God, &c. 1 Chron. 15.2. Now then it being certain that the at­tentive hearing of the Gospel preached is an Ordinance or means, appointed and sanctified by God for the work of conversion, it is no wayes consistent with the Counsel of God (lately declared from the Scriptures) to imagine that Sacramental participation should be a means also appointed by him for the same pur­pose. It is true, God may (and sometimes doth) prepare, dispose, and bring men nearer to conversion, then they were before, by other means, then by the Gospel preached, even in such places where it is preached, and may be heard: and where it is not preached (I mean, by men) out of his great compassion to the pre­cious souls of men, he taketh a liberty, though (I believe) somewhat sparingly, to substitute other means in the place thereof, and worketh conversion by these. But where there is op­portunity to hear the Gospel preached by men, I can ill believe the full and through conversion of any person without it. But securely confi­dent I am, that there is no other ordinance, or means, designed, or assigned by God, wherein, or whereby the saving conversion of any man ought to be, or reasonably can be, without this, hoped, or expected. It is not probable [Page 57] (and the sense of some of the best expositors is the same) that the conversion of Paul was per­fected by all that which passed between Christ, and him, on the way to Damascus, or until he had heard and learned more of the minde of Christ from Ananias; who, in the judgement of some Ancient Writers, was one of the seventy Disciples, whom Christ himself ordained, and sent forth to preach the Gospel, Luke 10.1. or, as Calvin conceiveth, was upon this occasi­on, and in the present vision, wherein Christ ap­peared unto him, made a Minister of the Gos­pel by him.

Secondly, there is this reason evincing the Sacraments not to be converting Ordinances; namely, because persons unconverted, and un­believing, are not regularly capable, no not of that Sacramenct, which is most like to be conver­ting, I mean, Baptisme: This clearly appears from the answer, which Philip made to the Eu­nuch, desiring Baptisme of him in these words, See, here is water, what doth hinder me to be Ba­btized? Philip answereth him, if thou believest with all thine heart, thou mayest (Acts 8 37.) plainly implying that otherwise [viz. in case he did not thus believe] he might not, or ought not [to be Baptized.] This had been a very uncharitable, and unchristian answer, in case he had not so believed, if to Baptize him had been so much as a probable, or likely means to make him a believer. For to require that of a man, which he hath not, but stands in great [Page 58] need of, as a condition for the imparting of that unto him, which would supply him, is ex­treamly disingenuous and importune, especial­ly when we may impart such a thing unto him without any trouble, or damage to our selves which had been Philips case in refusing to Bap­tize the Eunuch, because of his unbelief (sup­posing he had been an unbeliever) if Baptizing him had been a means to heal his unbe­lief, and to turn him unto God by believing. This which hath been argued concerning Ba­ptism from the Text lately cited, might be de­monstrated from several others, if need were. Concerning the Sacrament of the Lords Sup­per, that persons un-converted are altogether, as (if not rather more) uncapable of this [and consequently, that neither can this be looked upon as a converting Ordinance] appears, from the nature, or import of it, or the [...]ounsel of God in it, as the Apostle describes, whether the one, or the other, 1 Cor. 10.16, 17. The cup of blessing, which we bless, is it not the Communi­on of the Blood of Christ? that is, was not the drinking of it instituted, ordained, and appoin­ted by Christ, that the Communion, which be­lievers have in his Blood [that is, in the great benefit of Redemption purchased by his Blood] should hereby be, both professed and declared by them openly, and likewise nourish­ed, strengthened, and confirmed in them in­wardly? Therefore they that are duly capable of drinking this cup, must have communion in the [Page 59] Blood of Christ with believers (and consequently, must be converted) before they drink it; other­wise in drinking it, they shall act hypocriti­cally, and make profession of having that, which they have not. Now (doubtless) to act hypocritically is no means of conversion: or if it were, then the most wicked and Prophane persons, who stand in most need of conversion, ought rather to be invited, incouraged, and freely admitted to the drinking of the cup we speak of, then to be debarred, or kept off from the opportunity, or to be cast out from amongst those, that orderly drink it, by a sen­tence of Excommunication (in case they had fellowship with them in the business, before their wickedness break out) which yet we know was the Discipline of the Primitive Churches injoyned them by the Apostles themselves. This likewise plainly evinceth, that the meaning of the words mentioned, The cup of blessing which we bless, is it not the communion of the Blood of Christ, (is not as some weakly pretend) as if the Apostle did imply, that the Cup he speaks of was the means of any mans first obtaining, or bringing into the communion of the Blood of Christ. Such a sense of the words as this, as it is oppo­sed by the discipline planted (as hath been said) by the Apostles, and practised, in the Primi­tive Christian Churches; so is it inconsistent with the scope of the context, and other ex­pressions herein; as might be shewed more at large if it were needful, or proper to our pre­sent [Page 60] undertaking. Thus then it is as clear as the Sun rising in his might, both by the light of the Scriptures, and of grounds in reason attest­ed by them, that Sacramental Ordinances are not converting.

Quest. 21. Whether do Sacramental admini­strations produce any real effects, in, or upon, the hearts and souls of men, that do partake of them, or work any real alteration in them?

Answ. If answer be made in Scripture lan­guage, according to the manner of speaking here, the effects of Sacramental actions, are, or may be, not simply real, but sometimes ve­ry great and excellent. For this frequently as­scribeth even miraculous effects to such causes, or means; which are of a Sacramental nature. Thus the dividing of the waters of the Red Sea, when the Israelites passed through o're dry land, is by God himself attributed unto Moses his lifting up his Rod, and stretching out his hand over it. But lift thou up thy Rod (saith he to Moses) and stretch out thine hand over the Sea, and DIVIDE it, &c. Exod. 14.16. So likewise the reducing of this Sea unto its former course, af­ter it had been thus divided, and whilst Pha­roah and all his Host was in the midst of the Channel of it, is ascribed unto the same cause. And the Lord said unto Moses, stretch out thy hand over the Sea, that the waters may come again upon the Egyptians, ver. 26.27. In like manner the bringing of water out of a Rock, is promised by God unto Moses and Aaron their speaking to [Page 61] it. Take the Rod, and gather thou the assembly toge­ther, thou and Aaron thy Brother, and speak ye unto the Rock before their eyes, and it shall give forth its water, and TH0U SHALT BRING FORTH to them water out of the Rock, &c. Numb. 20.8. Thus the dividing of the waters of Jordan, through which they passed into the land of Ca­naan, seems in like manner to be ascribed to the Priests bearing the Ark before them, Isa. 3.15, 16. So the falling down flat of the walls of Jericho, to the sounding of the Trumpets made of Rams Horns by the Priests, before the Ark (together with the performance of some other like things prescribed unto them by God, in order to the same effect) Josh. 6.13, 14, 15, &c. There are several other instances of like consideration in the Scriptures. See Exod. 17.11, 12, 13. Josh. 8.18.19, 26. 2 Kings 5.14. If God was pleased to work such great and no­table effects as these, by means that were not natural, or proper by any inherent quality, or vertue, to produce them, but of the same, or the like kind, with those, which are strictly and properly Sacramental; it is but reasonable to conceive, that he worketh, by these [I mean, the Sacraments themselves] all such effects, whether in, and upon, the hearts, and souls of men [using them aright] or otherwise, which were intended by him in their institution, and for the obtaining of which he hath commen­ded, and commanded the use of them unto men.

Quest. 22. What are the ends, or, effects, inten­ded by God in the institution of the Sacraments, and in the participation of them by men according to his command?

Answ. The general ends projected by God, in, and by the Sacramental dispensations (for we shall not speak of the particular ends, which are proper to each Sacrament by it self, until we come to unfold the nature of them in par­ticular; but the general ends we speak of, have been mentioned already (towards the begin­ning of the Chapter) nevertheless if you desire it, we shall here recount them with some addi­tion and variety.

Quest. 23. What may be one of these general ends?

Answ. To cause the holy profession of Chri­stianity to bear the more awfully, and with the greater weight, upon the souls and consciences of men, and consequently, to move them to walk worthy of it, and avoid all things repug­nant to the honor and interest of it. Upon such an account as this, the Apostle presseth the believing Romans, with the remembrance and consideration of their having been Baptized, (Rom. 6.3, 4.) and the Corinthians, with their accustomed eating and drinking at the Lords Table, 1 Cor. 10 16. 21. What a man hath openly, and publickly declared himself to own, or to consent unto, by a voluntary submitting unto any Ceremony, or usage, which is com­monly known to signifie or import as much, he [Page 63] is by such a declaration as this the more seri­ously and solemnly ingaged to stand by and promote, the interest of what he hath thus owned; and yet much more to refrain from whatsoever is like to preiudice, or endamage it. And this (questionless) is the reason why ad­missions, and entrances into several Corpora­tions, and Societies, are commonly transacted with some ceremonial, or rite (in one kinde or other) appropriate to each of them (respective­ly) unto which, he that desires the relation of a Member, or a Brother, in any of them, must submit. Yea, in some of them, the members are at certain times, and upon occasion, required to testifie their relation unto their Community, by wearing such, or such, distinguishing habits, or performing such, or such Services, or the like. So that God in his institution and appoint­ment of Sacramental Rites for those that pro­fess Christianity to submit unto, and exercise themselves in, from time to time, doth that, which in many other cases he doth likewise, that is, in his spiritual transactions with men, and matters of their eternal salvation, applieth himself unto them in their own methods, wayes, and customs, which they practise and follow in their civil and secular occasions, and affairs; only in some particular cases avouching himself more benign and favourable then they. Instan­ces of this notion and import the Scripture holdeth forth not a few. See Jer. 3.1. Amos 3.3.5, 6. Isa. 49.15, 62.5. Mat. 7.9, 10, 11. [Page 64] chap. 13.44, 45, 46. Luke 12.48. 1 Cor. 9.7.2 [...]im. 2.4.5, 6. Heb. 6.16, 17. (to omit others.) The reason hereof we shall not at present insist upon, although it be not farre off.

Quest. 24. What may be another general end of Sacramental Ordinances?

Answ. To prevent Apostasie, and the dread­ful sin of falling off from the holy profession of the name of Christ, after a person, man, or woman, hath once taken it up in the sight of the world. This depends upon the former, and this in two considerations, or respects. First, with the greater solemnity and observation, any thing is undertaken, and entred upon, and accordingly managed and pursued from time to time, the undertaker is so much the more inga­ged in point of honour, or repute, and as he de­sires not to be undervalued as a man of desul­tory, light, and empty judgement, to abide by his undertaking, and pursue it to the uttermost; unless (haply) in his persuit of it he should evi­dently discover, or meet with, some such grand inconvenience, or evil, which as it was, [...], above an ordinary mans wisdom to foresee, from the beginning, so it is above his power to prevent, if he goes forward with his undertaking, or to balance it with any pro­portionable good, by carrying such his under­taking an end. Now neither the first, nor the last of these provisoes, or exceptions, can have place in the profession of Christianity (and so [Page 65] the middle is impertinent, and inconsiderable.) For 1. There is no evil, whereunto this pro­fession renders a man at any time obnoxious, but what by the clear light of the Gospel he might have foreseen from the beginning (Luke 14.26, 27, 33. Mat. 24.9. Rom. 8.36. Acts 14.22. 2 Tim. 3.12. with others.) Nor 2. But what this profession undertaken and made good to the end, will recompence an hundred fold. Therefore to take up and prosecute a Christian Profession upon such terms, which render a mans action and engagement in this Kinde the more considerable, and matter of more expectance, and discourse, unto the world (which is done, when it is taken up, and pursued with any solemnity of Rite, and Cere­mony) is a rational and proper means to make him resolvedly willing to adhere unto it, and to dis-incline, or indispose him to a renouncing of it.

Secondly, The thoughtfulness and care of not wronging, or disparaging a Christian profes­sion, whereunto the heart of a man is apt to be wrought (as was lately said) by a reverence and awe of this profession found in him, must needs be a great preservative against Apostasie, be­cause Apostasie from it, is of all other the greatest reproach and disparagement, that can be cast upon it, tending to possess the world with hard thoughts of it, and this with an high hand of endeavour, and perswasion; it being no less then a pawning of mens souls, and a con­fident [Page 66] waging of all their expectations of good from God, both in this world, and that which is to come, that it is a profession of vanity, and that it will deceive, if not destroy, all those that shall ingage in it, and not abandon it in due time. So that such a tenderness as we speak of, I mean, of dishonouring or scandalizing a Christian profession, is an effectual means, not simply to prevent Apostasie, but to keep at the greatest distance from it.

Quest. 25. What [...] you conceive may be a third general and, designed by God in planting Sacraments in his Church?

Answ. To prevent superstition, and to keep his Worship and Service pure, and intire with­in the compass and pale of his own contrivance, and commands, free from all heterogeneal Ce­remonies, Formalities, and Conceits of forreign device. For having himself appointed some Ceremonies in his Worship, he doth plainly enough hereby declare, and say unto men, that if he had a minde to be worshipped, or served, with more, he both could, and would, have ap­pointed them himself, and not have entrusted the weak and wandering, the over-officious, and importune fancies of men, either with prescri­bing the number, or with inventing or devising the form, and figure of them. For as by the exquisite genius and frame of those, which he hath now appointed, he hath approved himself a better inventor of Ceremonies, by a thousand degrees, then men, those invented by them be­ing [Page 67] ridiculous and childish, in comparison of his: so by the fewness of them, he clearly shews that he delights not in a multitude of them; and consequently, that he intended not to refer the matter of Ceremonies in his wor­ship unto those, who are so impotently addict­ed unto them, that having once tasted the law­less pleasure of ingendring, and imposing them, they never know when, or where, to make an end.

Besides, as God considering the weakness of the nature of man, and how arduous and diffi­cult a thing it is unto the generality of men ef­fectually to resist such motions, and temptati­ons, unto the sin of Adultery, wherewith he knew they would be frequently and danger­ously assaulted, was graciously pleased to allow and appoint them the Ordinance of Marriage, to prevent their falling under the guilt of that sin (1 Cor 7 29. but this allowance renders the guilt of the sin, when contracted, the more in­excusable, Heb. 13.4. In like manner, to keep men chaste and pure in his Worship, free from Superstition, and the use of all unclean and un­sanctified Ceremonies in the exercise of that Religion, which he commendeth unto them, knowing how precipitately prone the genera­lity of them are to such sensualities as these in their spiritual Services, he hath mercifully con­descended unto them in giving them those sen­sible Ordinances, which are known by the name of Sacraments, by which condescention never­theless [Page 68] he hath doubled and trebbled the con­demnation of those, that shall pollute them­selves with Rites and Ceremonies of a baser and more ignoble extraction. The Sacraments of God make the Ceremonies of men to be high misdemeanors, (which upon other ac­counts are obnoxious enough also.)

Quest. 26.What my be a fourth end of Sacra­mental Institutions (in the general?)

Answ. That the sum and substance of things that are most spiritual, and so of greatest dif­ficulty to be believed, in the great profession of Christianity, might, as much as may be (as namely in Figures, Signs, and external resem­blances) be exposed, and exhibited, even to the outward senses of men: and so be rendred (proportinably) the more familiar unto their mindes, and the more e [...]ie to be believed by them. As God, when of old he sent his holy Angels about any gracious message, or treaty, with men, he caused them to cloath themselves with visible shapes and appearances, whereby they were the better accomodated for [...]onverse with them, in respect of the infirmity of their flesh (being otherwise, in their simple natures, very disproportiona [...]e hereunto) in like man­ner in his Sacramental Ordinances he maketh the mysterious and spiritual things of his Gos­pel to represent and shew themselves, and (as it were) to speak, unto the understandings, mindes, and consciences of men, in sensible forms and similitudes of outward things, by [Page 69] means whereof they become the more familiar, and hereby the more credible unto them. In these words of Christ to Nicodemus, If I have spake unto you earthly thing [...] [that is, spiritual things made, as it were earthly, and of as ready a perception, as earthly and outward things are, by fitting and explaining them by similitudes of such things; spiritual things thus declared and set forth, being [...]ermed, earthly things, in such a sense, or figure of speech, as Angels are fre­quently called men, in respect of their appear­ings in the likeness of men] and ye believe not, how will ye believe if I tell you [or spake unto you] heavenly things [nakedly, and without ex­plications borrowed from earthly things, as the Angels are wont to speak, and discourse of them] in this passage (I say) it is clearly suppo­sed, that sensible resemblances of spiritual and heavenly things, aptly chosen, and sitted to their natures, render them much more passable with the reasons and understandings of men, and give them an opportunity to contemplate, or look upon them with the eye of the inner man, more steadily, and intensely, then otherwise they would be able or (at least) were like to do; and that such a contemplation of them as this, is a great incouragement, and advantage, to their believing the reality and truth of them. The reason hereof may be, because it is not hard, or troublesome, to conceive or believe, that whatsoever is found in this material or vi­sible world, hath its parrlel or some thing cor­responding [Page 70] by way of analogy, proportion, or likeness with it, in the spiritual or invisible world. This notion was apprehended by some of the ancient Philosophers, and believed as a truth; one of them expressing himself in the point, in these (or the like) words, Deum uno sigi [...] sa sig [...]re [...]t [...] [...], That God with one and the same Seal imprinteth different mat­ters; the meaning seems to be, that though the matter or substance of the one world, and the other (the visible, and invisible be very different, yet God hath (as it were) cast them in in the same mold, and made the one to answer the other, much after the same manner, that (in Solomons expression) fa [...]e answereth to face in the water (Prov. 27.19.) For as in this correspon­dency, the face in the water is but a shadow, a light, and empty resemblance of the substantial face, unto which it answereth: so is this visible and material world (with the furniture, and things belonging to it) but a slender, faint, and transient representation of that world, which is immaterial and invisible (with the things apper­taining unto it;) yea, the Scripture it self oft speaket (at least, seemingly; but I verily be­lieve, really, and intentionally) in favor of this opinion; and more especially whereever it ei­ther calleth things of a spiritual nature, and re­lating to the invisible world, by the names of things that are visi­ble, or relating to this pre­sent world; or else expresseth things relating unto the one world, and the other, by the same [Page 71] appellations. Places of both these Characters are frequent and numerous. Thus we read of men that are rich in this world, and of men that are rich towards God, Luke 12.21. compared with 1 Tim. 6.17. and other places: of spiri­tual, and true treasure, Isa. 33.6. [...]a. 6.20.19.21. and elsewhere; and so of earthly trea­sure Prov. 15.6.16. Mat. 6.19. of spiritual bread which came down from heaven, and is called living bread, John 6.32.48.51. of material bread, often. Instances of this kinde are too many to be here rehearsed. These few texts (with their fellows) may be considered at lea­sure, Rom. 2.28, 29. Phil. 3.3. Mat. 16.6.12. James 1.18. and John 3, 3, 4, 5, 6. 1 Pet. 2.5. 1 Cor. 15.44, 45, 46. Neither is it improbable in the least, but that this inferior and mate­rial world was formed by God in all points, as now it is, furnished with such creatures, in re­spect of their shapes, properties, qualities, sym­pathies, antipathies, mutual dependencies, sub­servencies, relations &c. as are now known to be in them, that it might be subservient unto him, who was made the Lord of it, man, not only to supply him with all outward things re­quisite for his accommodation in his state of mortality, but rather to make his way more passable and easie, to the understanding, know­ledge, and belief of the state and condition of the invisible world, and of the affairs and concernments thereof, his greatest interest ly­ing in the knowledge and belief of these things. [Page 72] And this seems to be the reason why the Apo­stle speaking of Circumcision (the great Sacra­ment under the Law) first calleth it a sign, and then immediately, a seal, [And he received the sign of Circumcision, a seal of the righteousness of Faith, &c. Rom. 4.11.] intimating hereby, that being a visible and external action, it did signifie and import, that there was a spiritual and invisible action, analogous to it [as, viz. that, which the Scripture calls, the circumcision of the heart, which is performed by God upon a mans justification by Faith] and consequently, was a seal to ratifie and confirm the reallity and truth of it unto men. This then may be an­other reason of Sacramental appointments by God; namely to facilitate and promote the belief of the invisible things of the Gospel, by a representation unto the outward senses of such material things, which in figure and simili­tude sympathize with them.

Quest. 27. What may be another reason of those Divine appointments you speak of?

Answ. To teach and incourage those who believe the Gospel, to make application of the great and precious promises thereof unto them­selves: that is, to look upon, and conceive of themselves, both as really intituled by God un­to the inheritance of the great and precious thing herein promised, and likewise as actually enstared by him in the comfort and joy of the hope and expectation of them; which, when they are pregnant, lively, rich, and strong, [Page 73] have the express relish and taste in the Soul, which the actual and litteral possession, and fruition of the things themselves will have. The real and sensible exhibition, or application of the Sacramental Elements made in their administrations (respectively) by the Minister who now stands in the place, or acteth in the name of God, unto those that are partakers in these administrations, is of an encouraging and imboldening import unto them, to make the like application of the spiritual and heavenly things themselves.

Quest. 28. What is your sixth reason of the Counsel of God in founding Sacramental Services in his Church?

Answ. That they might be as Seals affixed to the writing of the Gospel, to secure the mindes and consciences of those that should be willing to receive and submit unto it, that God never would, nor (indeed) could (at least, not with­out their consents) recede from the contents of it, or refuse to perform, and make good the Covenant of Grace therein declared and set forth, according to all, and every the Arti­cles, and terms thereof, from the first, to the last, as they are here particularly mentioned, and declared. If he that hath a promise from another, that he will convey such, or such an Inheritance, or Estate in Land, unto him, hath only the instrument, or writing of the convey­ance, delivered unto him, the Seal of him that hath made this promise, not being put to it, he [Page 74] hath no other security hereby to enjoy what hath been promised unto him in the case, but only the honesty, faithfulness, and constancy of the person that hath promised: if these should fall him, his writing without a Seal would signi­fie little for his relief. But if such a writing shall be delivered unto him before witness un­der the stand and Seal of him that hath promi­sed the conveyance, having a right in Law to make it, now he depends not (a least, needeth not to depend) upon the goodness of him that hath promised he hath the Law it self the force and authority hereof, for his security, whi h is the greatest and highest assurance of which he is capable, or that can be given him. So God, being more abundantly willing. (as the Holy Ghost informeth us) to shew unto the heirs of promise the mutability of his Counsel [concern­ing thier eternal Salvation by Jesus Christ, Heb. 6.1 [...]] that by this means they might have strong c [...]s [...]ion ver. 8.) besides his engagement unto them in his Covenant, both by promise, and by Oath (though these, from him, be a su­per-sufficient security for the performance of greater matters, then the salvation of more souls, then can be numbred by men or Angels) he hath yet further ratified and confirmed his said Covenant by certain Sacramental and signi­ficant actions, which he hath declared were in­tended and meant by him for Seals thereunto (as we lately heard in the case of Circumcision) the exercise and practice whereof he hath like­wise, [Page 75] upon this account, commanded to be con­current with the preaching, and receiving, the Gospel throughout the world, in all ages. So that the Sacraments are to be looked upon as subservient to the Gospel, and as appointed by God to attend upon it, for the strengthening and compleating of that, which the Letter and Ministery thereof leaves week and imperfect in the Faith of the Saints.

Quest. 29. What may be [...] seventh reason, why the Wisdom and goodness of God consented about the appointment of Sacramental transactions in the Church?

Answ. It is not improbable but that he in­tended likewise hereby, the breathing and ex­ercising the devotion of his people with the greater variety. As the Scripture saith of him in a case not altogether unlike: He knoweth [that is, he considereth] our frame: he remem­breth that we are but dust (Psal. 103 14.) and in regard hereof, maketh us a proportionable al­lowance in mercy and compassion (as is there, in effect, said) so considering the temper and frame of our mindes, as that being al­wayes kept to one and the same kinde of ex­ercise and employment of themselves, as well in matters of Religion, as otherwise, they are apt to grow weary, listless, and dull, and that on the other hand, they are refreshed and cheared with variety and change; he hath ac­cordingly so contrived the terms of that pro­fession of Religion, whereunto he inviteth and [Page 76] calleth all men, that in the regular manage­ment and practice of it, they shall have oc­casion to vary the streams of their devotion, and frequently to interchange the tenor of their applications unto him, in and about his worship. In their Christian converse more privately they were allowed, yea, invited, upon occasion to recreate themselves, and one another, with Psalms, and Hymns, and spiritual songs, Eph. 5.19. Col. 3.16. In their publick Assemblies, they had constantly some variety of Ordinances, as Prayer, and the Ministry of the word (Acts 6.4.) this word being sometimes read and expound­ed, and sometimes, if not at the same time, preached and applied also: yea, besides these they had sometimes Psalms and Hymns sung amongst them, 1 Cor. 14.26. Mat. 26.30. Yet did not God (it seems) judge all this variety of Ordinances competent, or sufficient, to answer that imbred desire in the mindes of men to be often shifting and changing their imployments, and actings (even in matters appertaining to himself, and his Worship) and therefore hath condescended further to their satisfaction here­in, by making the variety yet greater, and en­larging it with Sacramental institutions in con­sort with them, the exercise and engagement of their mindes and souls about these in their several administrations, being much differing from their actings in, and about other Ordi­nances, and so the more contentful, and pleasing to them.

Quest. 30. What is your eight, and last reason, for which you conceive God might judge it meet, that the Gospel should be accompanied with Sacra­mental Ordinances in his Churches?

Answ. That the Jewes, who upon the com­ing of Christ into the world, were to incor­porate and make one body, or spiritual build­ing, with the Gentiles, might be the better, and in a rational way, prepared and induced to entertain and believe it For the Sacraments, be­ing a kind [...] Ceremony or typical transaction attending the Gospel, render it symbolical (in part) and of some affinity, with the Leviti­cal or Mosaical Law in the observation whereof the Jewes had been trained up all their dayes; and from which by reason of their conscienti­ous and high esteem of it, and most zealous addiction unto it, it was next to that which is impossible to withdraw them unto any other way of worshipping and serving God; especially unto any such way which should not in some sort, or degree, sympathize and accord with it. And if there had been nothing of Ceremony, or ritual observance, enjoyned in the Gospel, and to be practised by men in the profession of it, it would, in all likelihood, have ben such a stumbling block in the way of this people, that few, or none of them would ever have hearkened unto it, or submitted to the Doctrine and Discipline of it, yea by what we read in the Acts of the Apostles, and especi­ally in the writings of the Apostle Paul, it ap­pears, [Page 78] that very many of them, even a good time after they had believed, and made open profession of the Gospel, were much subject to qualmes, and shaking fits of Conscience, through the remembrance of their old Cere­monies, and ever and anon looking back to­wards them. Now the Apostle, amongst other means used by him to compose and settle them, under such distempers, remindes them, that even the Gospel hath its Ceremonies also, and particularly such, which answer two of the greatest, and most considerable in their own Law, Circumcision, and the Passeover; Baptisme in the Gospel, the former, and the Supper of the Lord, the Latter, Col. 2.11, 12. 1 Cor, 5.7, 8.

Quest. 31. You lately either said, or implied, that God formerly wrought greater and more won­derful effects by causes, or means of a Sacramental nature, then he was wont to work by those that are natural, proportioned to their effects. What then may be the reason why he worketh at so low a rate by Sacraments themselves, as (it seemeth) he doth, those who partake of them seldom finding any great, or sensible effect of them, or benefit by them?

Answ. First, it is to be considered, that those Sacramental causes, by which God wrought the miraculous effects mentioned, were taken up, and used by him only once, and in reference to those particular ends, or effects, respectively produced by them. Whereas the Sacraments themselves are intended by him for standing, [Page 79] constant, and ordinary causes, and means, in the Church; and so in this respect, are of like consideration with causes and means that are natural. So that as such natural causes, whose property is to work softly, silently and in a se­cret way, do not produce their effects with a bluster, or with much observation, although, under their proper and due applications, they work constantly in their way: in like manner, God by the Sacraments may work at a good rate of efficacy and power, in and upon, those who regularly and duly partake in their Admi­nistrations, although the effects wrought by them, be not conspicuous, or easily discern­ble, no not by him, in whom they are wrought, at least for a time (whereof some account may be given upon another question.) The effect of the Sacraments (in conjunction with other cau­ses, or means) is spiritual growth, as in Grace, in Faith, in Love, in Holiness, &c. Now growth in Nature is not at all discernable, or percepti­ble, in the motion, progress, or in every divisi­on, or degree of it, when, or as soon as it is at­tained, but only after some space of time, and when many degrees have successively advanced, and brought it forward. No person ever dis­erned, or felt himself growing, but only that he had grown.

Secondly, the least increase of Grace, Faith, Holiness, or of any thing that is saving in the soul, is a greater and more considerable effect, then the removing of Mountains, or then any [Page 80] of those miraculous productions, which we found ascribed in the Scriptures unto the Sacra­mental causes mentioned. So that the Sacra­ments, in excellency of working, or greatness of effects, come not behinde any of those Sa­cramental causes, which the Scripture (as we heard) honoureth with those great and won­derful performances specified.

Thirdly, it is in my eye to a very great de­gree probable, that the counsel and design of God in working at the high rate of efficacy and power, in and by Sacramental causes, which the Scriptures record (as was lately signified) was to bring his Sacraments into the greater esteem, and higher respects with men; and to insinuate unto them, that in a regular and diligent use of them, they may confidently ex­pect from him great and gracious things to be wrought in them, and for them. For as he that hath injured one, hath (as the Civil Law saith) threatned many: So God, having once, and again, and ten times over, done great things for men using such, or such a kinde of means, which he appointed and directed them to use, hath hereby [constructively] promised that he will do great things for all those who shall duly use the like means appointed by him. Our Saviour himself argueth upon such a principle as this, and strengtheneth the hand of men to pray upon rationality of it, Mat. 7.7, 8.

Fourthly, for men to come to Sacramental administrations with an erroneous opinion, or [Page 81] conceit of the Ordinances, as when they con­ceive of them, either above, or beneath, what is meet, and agreeable to the Counsel of God in them, as well the one, as the other of these, may render their communications in them un­profitable and fruitless. The Apostle Paul (as it seems) judged it prejudicial to the success of his Ministry, as well to be over-valued, as un­dervalued, by those that were to hear him, 2 Cor. 12.6.11.11.5.6. 1 Cor. 3.5. and there­fore desired such a steady esteem with men, which might justly and adequately answer than worth (that is, those gifts and graces of God) in him, whereof he gave a sufficient account in his Life and Ministry, together with the Digni­ty of that Office and work, whereunto he had been called by God. In like manner, if men shall expect greater things from the Sacraments then they are able, or then ever God intended them, to perform, as that they should commend them unto God, or work Grace in them ex ope­re operato (as the dreaming Papist fancieth) that is, by the bare, or meer receiving them, how unworthily or unpreparedly soever, &c. this is like to render the participation of them em­pty and void; unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them, even upon such terms; a conceit much like unto that of Micah, who was very confident that [...] God would do him good, because he had gotten A Levite to be his Priest, for the service of his Idols, Judges 17.13. So also on the other [Page 82] hand, if men shall sin against the Sacred worth and Dignity of the Sacraments, by a common and mean esteem of them, coming unto their administrations rather of course and custom, then out of any raised expectation of reaping any spiritual blessing from them: this likewise portends a barren and fruitless participation of them; even as Michals despising David for dancing before the Ark, is observed by the Holy Ghost to have been the cause of her per­petual barrenness; THEREFORE Michal the daughter of Saul, had no child until the day of her death, 2 Sam. 6.23. The reason why an irrati­onal and incongruous esteem of opinion of the Sacraments, as well on the right hand as on the left, render them unprofitable unto those, who under such misapprehensions come unto them, may be, because God (as the wise man inform­eth us, Eccles. 5.4.) taketh no pleasure in fools [that is, in persons who neglect either to em­ploy, and improve their understandings for the knowledge of the truth of things, or to act ac­cording to the import, and rational ducture of it, being known.] Now then the exercise, or exertion of the beneficial vertue and opera­tiveness of the Sacraments, depending wholly upon the Counsel of the Will of God, there is no ground to think that they should do any great thing for those, in whom he taketh no pleasure [that is, whom he is no wayes inclined to shew more then ordinary favor unto] of which kinde of persons are those (as hath been intimated) who are (whether through careles­ness [Page 83] and sloth, are through any unworthiness otherwise) ignorant of the nature of the Sacra­ments, and of the Counsel and Design of God in them. It is said, that the Lord Christ could do no mighty work in his own Country, because of their unbelief, Matth. 13.58. compared with Mark 6.5, 6. Now ignorance and unbelief are very near of kin (1 Tim. 1.13.) and when vo­luntarily contracted, or persisted in, as well the one as the other, disableth the hand of God (in Scripture notion) from putting forth it self to do things that are excellent for the chil­dren of men. Besides, if God should cause his Sacraments to give out their strength unto those, that come unto them with erroneous and false perswasions concerning them, he should seem to comply with them in their er­ror, and to strengthen and harden them in the way of it. Yea and further, by means of pros­pering their souls under it in their Sacramental ingagements, to invite and draw others into the same snare with them.

Fifthly, An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments, unsuitable to their nature in respect of the holiness, and spiritual solemnity and weightiness hereof, presenteth us before God, not only uncapable of any be­nefit or blessing from them, but as preparedly obnoxious to such impressions, or effects, of his displeasure, which will render us two-fold more the children of death, or condemnation, [Page 84] then we were before, or otherwise should have been. This the Scripture plainly declareth in the case of the Lords Supper: For he that eat­eth drinketh unworthily, eateth and drinketh damnation [or judgement] unto himself, not dis­cerning the Lords body; [that is, because in this eating and drinking he doth not by an holy and thankful frame of heart, and an outward deportment suitable, acknowledge and give te­stimony unto the transcendent Worth and Dig­nity of the Body of Jesus Christ, this being the proper end and intent, at least one special end of that solemn action, or service, wherein he is now engaged] 1 Cor. 11.29. There is a like consideration of the Sacrament of Baptisme, whether we be the receivers of it by being at present our selves to be Baptized, or whether we be only present at the administration of it made unto others. For the highly-adorable Grace of God in the remission of sins, is held forth, and parabolically acted, or transacted, in this Sacrament: in respect whereof it re­quireth a behavior both inward and outward, answerable in reverence and thankfulness to the inestimable worth, and adorableness of it, of those that expect or desire benefit by it; as they may, not only unto whom, but in the presence of whom the administration of it shall be duly made at any time. God doth not ordinarily (if at all) either begin, or carry on, or per­fect any saving work in any man, but only where he findeth his subject, equitably prepa­red, [Page 85] or regularly and rationally capable of such a gracious and worthy application unto it, and where he meeteth with any person thus prepa­red, and capable, he never faileth to answer such his preparations, or to fill his capacity. Sanctifie your selves (saith Joshua unto the people) for to morrow the Lord will do wonders among you, [meaning, if you shall sanctifie and prepare your selves for such his appearing among you] Josh. 3.5. The Scripture is full of the notion of this truth.

Sixthly (and lastly) When the Sacraments are corruptly administred, not according to Divine prescription, the tenor of their (re­spective) institutions, or will of their Founder, but either with forms of humane device, or ce­remonious impositions of men, or with the omission or neglect of any special caution, or direction about them, imposed by God; any of these irregularities (I say) and much more, more, or all of them, found in any Sa­cramental administration, may cause God to take no pleasure in it, or to refuse to joyn him­self with it, and so render it as a dead Ordi­nance, without life or soul, unto those that partake of it. For any addition unto, or sub­straction from, any ordinance, or command of his destroyes the property of its relation unto him, and causeth him to look upon it as none of his, according to these declarations of his minde in this behalf: Ye shall not adde unto the word that I command you, neither shall ye diminish [Page 86] ought from it, that you may keep the commandment of the Lord your God, which I command you [clear­ly implying, that they which either adde any thing unto, or diminish ought from any com­mand, or ordinance of his, alter the property of it, and make it no longer his, but their own] Deut. 4.2. So again, What thing soever I com­mand you, observe to do it: thou shalt not adde thereto, nor diminish from it] meaning, that if they should either adde to it, or diminish from it, they should not observe, or do, the thing which he commandeth] Deut. 12.32. Now then it is no wayes like that God should bless strange Ordinances, or such which he cannot own or acknowledge for his, with the same, or the like blessing, wherewith he honoreth his own, and thereby sealeth and confirmeth them for his own. It is much more like that he should curse, then bless, such ordinances of men, which obtrude themselves in the name and place of his; and consequently, that they should edifie men rather to destruction, then salvation.

Quest. 32. What may be the reason, why many, yea, the greatest part of those, whom we cannot rea­sonably but judge do reap benefit by Sacramental ad­ministrations, are yet little sensible of any benefit re­ceived by them in this kinde?

Answ. Two reasons hereof were insinuated about the beginning of the Answer to the next preceding question. One was because the pro­per and chief benefit of our conversing with [Page 87] God, and Jesus Christ in the Sacraments, is spi­ritual and inward growth, or the nourishing, or battleing of the new man, or hidden man of the heart (as the Scripture speaketh.) Now growth (generally) or rather growing, that is, the motion or progress in growth, is like the moving of the shadow, which the style, or cock, projecteth upon a Sun-Dial; the motion whereof, by reason of the leasurableness or flowness of it, is imperceptible: only after some competent advancement, and progress of it, it may be perceived that it hath moved. Such is the nature and property of augmentation from an inward principle, which we call growth; it is discernable, not as in making, but as ha­ving been made. And as we are little sensible that our young children being daily present with us, increase in stature, till after some considerable time, or by making tryal by some mark, or measure: so is the spiritual growth of the inner man the less discernable, because we are ever and anon looking upon it, and this with a cursory and little observant eye, few be­ing able to make an exact, or satisfactory expe­riment in the case, and fewer willing to bestow so much time and pains in making this experi­ment as it requireth. Another reason why the benefit, or blessing, accrusing unto men upon their attendance on God in his Sacraments, is not so sensible unto them, may be this; viz. because when an effect ariseth from a plurality of causes joyntly operating and contributing [Page 88] towards the production of it, it is very hard (at least in most cases) to assign unto every of these causes their proper efficiency, or to ap­prehend what it is, that is severally, and apart afforded by them towards the raising of it. As for example, the health or strength of the body is the effect of meats, and drinks, and sleep, and exercise; as also of all those natural faculties re­siding in several members, or parts of the bo­dy, which act joyntly with these, though seve­rally, towards the one, and the other, of these effects. But now, how few are there so through­ly acquainted with the secret and mysterious wayes of nature, as to be able, especially on the sudden, or without study and much intense speculation, to determine, what every of the said causes, severally and appropriately confer­reth towards either of the mentioned effects. In like manner there being a great variety of causes, or means, by the co-efficiency and co-working of which, spiritual growth, edificati­on, or increase in grace are produced in the soul; as reading, hearing, meditating of the Gospel, or Word of God, Communion of Saints, Prayer, Sacraments, minding and study­ing providences in the world, communing with our own hearts, &c. It is no easie matter to be clearly sensible what it is, which the Sacraments in particular cast into this treasury; as Peter thought it was a strange question of Christ to ask who touched him, when great multitudes of people thronged him on every side. This [Page 89] (briefly) for the latter reason why we are, for the most part, little sensible of the good we re­ceive from the Sacraments though it be much.

Quest. 33. How many Sacraments are there?

Answ. Only two (properly so called, as was formerly intimated) viz. Baptisme and the Supper of the Lord. As for the five which the Doctrine of the Church of Rome addeth unto these, they are only such (I mean, Sacraments) in the general signification of the word, viz. as it signifieth either a sign, or pledge, of some­thing that is holy, or else something in matters appertaining unto God, that is in some degree mysterious, or remote from common appre­hension (for in both these significations the word is sometimes used in the writings of the ancient Fathers, as well as to signifie a Sacra­ment properly and strictly so called.)

Quest. 34. Why are not the other five, accounted Sacraments by the Papists, as well as Baptisme, and the Lords Supper, as truly and properly Sacraments as they?

Answ. Because their institutions, or respe­ctive precepts upon which they are built, are not Sacramental, as those of Baptisme and the Lords Supper are on all hands acknowledged to be. A Sacramental institution requireth these things. 1. Something that is elementary, na­tural, and visible, usually called the matter of the Sacrament. 2. Some spiritual good thing, which is invisible, signified by the other: this some call rem Sacramenti [meaning (I conceive) [Page 90] the thing intended, either to be exhibited and given, or else to be ratified and confirmed, in, or by the Sacrament.] 3. Some proportion, or resemblance between these two [I mean, be­tween that which is natural and visible, and that which is spiritual and invisible.] 4. An exter­nal action, or something to be outwardly done, whereby the elementary part, or matter of the Sacrament is exhibited, or applied unto men. 5. (and lastly) A form of words of a Divine prescription, wherein as well the said propor­tion, or resemblance, between the elementary and spiritual parts of the Sacrament, is decla­red, as also the said applicatory action direct­ed, and enjoyned. All these particulars are ea­sie to be found in the respective institutions of Baptisme, and the Lords supper: but the Pon­tifician Rabbies are not able to produce an Insti­tution of any of their five superadded Sacra­ments of like Character with them. Yea, their Institutions have all of them so little of the face, or feature, of that which is confessedly Sacra­mental, that the pretenders have more to do, then they can perform, in satisfying one an­other, where it is best for them, and least ob­noxious to say, that they are to be found. For 1. As touching Confirmation, their greatest Clerks cannot agree about the institution of it, as neither when, nor by whom, it was instituted; as whether by Christ, either before, or after, his resurrection (for some there are that teach the one of these, and some the other) [Page 91] or whether by his Apostles, or whether by some Council (for some have affirmed the one of these also, and others, the other) but no marvel (is it) if they agree no better about the in­stitution of this imaginary Sacrament, when as the Scriptures, which any one party of them fancieth and insisteth on, for proof of this insti­tution, are so scant, impertinent, and irrelative to their purpose, that their arguing and con­cluding from them, are broadly obnoxious to the fancies, yea, to the reasons, and judgements of others of their own. But the opinion, that either this, or any other Sacrament, should be instituted by any Council, one, or more, is (it seems) now generally antiquated amongst them, it being the current Doctrine of this Church, that the institution of Sacraments ap­pertaineth, prerogative-wise, unto Christ only. So 2. for their Sacrament of Penance, the in­stitution hereof (in a Sacramental notion, or consideration) is so far to seek, that some of their Doctors run one way, and some another, to finde it: and that which the most quick­sighted, and withal, the most diligent seekers, amongst them, do (upon this account) finde, doth not satisfie many of their fellows; ha­ving (indeed) nothing more in it of any like­ness unto a Sacramental Institution, then is to be found in every precept, or command with a promise annexed. Besides, if Penance, or Repentance be a Sacrament, it must be a Sacra­ment of the Old Testament, rather then of the [Page 92] New, it having been instituted and commanded there, yea, and practised in the times thereof, long before any mention made of it in the New, Levit. 5.5. Ezek. 14.6.18.30, 31.2 Sam. 12.13. Concerning the third of their five supernumerary Sacraments, Extreme Un­ction, neither hath this so much as an hairs breadth of Sacramental ground in the Scri­ptures. Yea, that place, James 5.14, 15. in which, as in a glass, Bellarmine (with others of his perswasion) strongly imagine that they see the Unction we speak of, compleatly drest up by the Holy Ghost in Sacramental Habiliments, and thus set forth and commended unto the Christian world. Casetan (another Cardinal Do­ctor of the same Church, no whit inferior in parts and learning unto him) upon better grounds, carrieth another way, clearly evin­cing from several particulars in the words, that there is no institution of any such Sacrament lodged there. It is much more worthy consi­deration, whether that anointing of the Sick with Oyl, by the Elders of the Church, praying like­wise over them, which the Apostle there advi­seth unto, ought not, or at least might not, with the desirable success here mentioned, pro­mise-wise, be at this day practised in the Churchs of the Saints. There are several Ar­guments of no easie solution, strongly perswa­ding this way. And 4. For that of their five by Sacraments, which they call, Order, or (as some of them, who pretend to a more distin­ctive [Page 93] exactness in speaking, then their Fellows, had rather call it) Ordination; neither is the In­stitution, or Appointment of this by Christ any whit more Sacramental, then of the former. For if Ordination be a Sacrament, there being several kindes of Ordination especially distinct, as the Ordination of Apostles, of Prophets, of Evangelists, of Pastors, and Teachers, of Deacons (for we hear nothing of any Ordinati­on of Bishops, as of a Superior degree unto, or of a distinct Office from, Presbyters, or Pa­stors and Teachers, made, or appointed by Christ) there must in reason be as many distinct kinde of Sacraments, besides the other six, as there are distinct kindes of Ordination: and so the seven will be multiplyed unto a Bakers Dozen. Besides, if Ordination were a Sacra­ment, why should it not be a Sacrament of the Old Testament, as well as, or rather, then of the New, considering that the first Institution of it was under that? Heb. 5.1.8.3. How­ever, there is no proportion, or similitude, be­tween the matter of this supposed Sacrament (whatever it be deemed to be, hands, or impo­sition of hands) and the spiritual Grace exhi­bited herein, whether this be a right, or a regu­lar power, publickly to teach, or whether it be an inward ability, or gift, for the work of teach­ing. Nor is there in any Institution of it any Word of God to be found, which declareth, or intimateth, any such Analogy, or resemblance, between them; and consequently, it can be no [Page 94] more then only a Sacrament falsly so called. For concerning the former of these, the saying of Austine, Si Sacramenta quandam, similitudi­nem earum rerum, quarum Sacramenta sunt, non haberent omninò Sacramenta non essent, (often ci­ted with approbation, by Divines of both per­swasions) is positive and express: If Sacraments [he means, in respect of that which is elemen­tary, or visible in them] have not some kinde of similitude with those things, of which they are Sa­craments, they could in no wise be Sacraments at all. 5. (And lastly) By what cords of reason Matrimony (of all the rest) should be drawn into the number of Sacraments, especially of Sacraments of the New Testament, where there is no Institution of it at all (for of the Old Testament, where the Institution of it is found, it was never, I suppose, reputed a Sacrament by any) requires a very comprehensive fancy to imagine. For is a man of an ordinary genius able to conceive that so many metaphysical Disputants, who take upon them to be masters in Israel, should reason thus: Paul speaking concerning the relation between Christ, and the Church, saith, This is a great mystery. Therefore Matrimony is a Sacrament? Or is not this pas­sage of the Apostle (extant, Eph. 5.32) only upon an occasional mention of the conjugal tye preceding, the best Sanctuary they have, to save their Doctrine of a Matrimonial Sacra­ment, out of the hand of those that oppose it? And if Matrimony be a Sacrament, why do [Page 95] they judge it as an unclean and unholy thing for their holy persons, their Priests, and Cler­gy men, and all of both Sexes, whom they have tempted into a profession of any of those Su­perstitious Orders (by themselves called, Reli­gious) amongst them, to partake of it? Are not all Sacraments Pearls of the Gospel? And are the Religious Votaries in the Romish Church, all of them (in our Saviours Meta­phors, Mat. 7.6.) either Swine, before whom these Pearls are not to be cast; or Dogs, to whom these holy things are not to be given? But there are too many inconsistencies (and these palpa­ble and broad) between Matrimony, and the nature of a Sacrament, to be so much as men­tioned here. So that the Sacraments (proper­ly so called) under the New Testament, exceed not the number of two, which are Baptisme, and the Lords Supper.

Quest, 35. What is Baptisme?

Answ. A Sacred Rite of being washed with Water, in, or rather into, or unto [ [...]] the Name of the Father, and of the Son, and of the Holy Ghost, Mat. 28.19.

Quest. 36. What is it to be Baptized, or to be washed with Water, in or into, or unto the Name of the Father, Son, and Holy Ghost?

Answ. It is, by the Authority and Command of these Three Persons in the Divine Essence, to be in, and by this Rite consigned over, deli­vered up, or consecrated unto them, or separa­ted [Page 96] unto their Service, and withal, to be open­ly declared accordingly.

Quest. 37. Is it not lawful to Baptize, or to be Baptized, in the name of some one of these persons only, as (for example) in the name of Christ, or of the Son, especially considering, that the Apostle Pe­ter commanded those that did believe upon his preaching, and had received the Holy Ghost, to be Baptized in the name of the Lord [meaning, Christ] Acts 10.48. as he has also exhorted others of his Converts before: Then Peter said unto them, Repent, and be Baptized every one of you in the Name of Jesus Chtist, &c. Acts 2.38. See also Acts 19.5. Rom. 6.3. Gal. 3.27.

Answ. To be Baptized in, into, or unto Christ, is constructively, and in effect, to be Baptized in, or into, the Name of the Father, the Son, and Holy Ghost; These three being one (as the Apostle John teacheth us, 1 John 5.7.) and as Irenaeus of old interpreted, In Christi nomine subanditur qui unxit & ipse qui unctus est, & ipsa unctio in quà unctus est: In the name of Christ is [comprehended, or] understood, both he that did anoint [meaning the Father] and he that was anointed [namely, the Son] and the anointing it self, wherewith he was anoint­ed [that is, the Holy Ghost.] Nor is it to be thought, that either Peter, or any other of the Apostles, who either themselves Baptized, or commanded others to Baptize, in the Name of Christ, without mentioning the Name, either of the Father, or of the Holy Ghost, in either, [Page 97] acted contrary to the rule, or charge given unto them by Christ concerning Baptizing, but rather that they only abridged, or contracted it into a narrower compass, without diminish­ing, or omitting any thing of the just import, or meaning of it; and this by the direction and guidance of the Holy Ghost himself, possi­bly to instruct us, that forms of words are not to be rigorously urged, where substance of matter is sufficiently expressed. Or else it may be said, that Christ in the words mentioned, Baptizing them in the Name of the Father, &c. did not intend to prescribe unto them any certain, or set form of words to be alwayes used, in the act, or at the time of Baptizing, but ra­ther to instruct them how they should declare the Doctrine of that Baptisme, which he com­manded them to administer; as namely, that the precept, or injunction of it, proceeded joyntly from all the three Persons in the Divine Na­ture, Father, Son, and Holy Ghost, and that with this intent, or for this end, that they who believe the Gospel, should, they and their chil­dren, over whom they have power, submit un­to it, and receive it, and by it, be, and openly declared to be, delivered up unto the care and Government of all the Three. This, or the like Doctrine, the Apostles might teach, and declare, when any person was to be Baptized by them, or by their order, although in the act of Baptizing there was mention made of the name of one of the Three only. Or else [Page 88] (3d. and lastly) it may be said, that a person may properly enough be said to be Baptized in the Name of the Father, Son, and Holy Ghost, al­though in terminis, or in words, he be Bapti­zed in the Name of Jesus Christ only, because the Doctrine of Jesus Christ, unto which, upon the account of his Baptisme, in his Name, he is to hearken and subject himself, plainly as­serteth the same Nature, Dignity, and Autho­rity of the other two, with his own. And one special reason why Christ doth not prescribe the administration of Baptisme in his own name only, although the administration performed in his Name alone, be regular enough, and Apostolical (as was declared in the question) may be this; that upon so solemn an occasion as the Doctrine of the administration of Ba­ptisme, he might not omit to declare himself as zealous a remembrancer, and assertor of the Divine Glory of his Father, and of his Spirit, as of his own. Of his care and zeal in this kinde, we have many other great testimonies in the Gospel. But though Baptisme administered in the name of Jessus Christ alone (I mean, without mention of the names of the other two in the act it self of administration) be (as hath been said) authentique, and valid: yet (doubtless) the custom of those Churches,: which [...] constantly administer it in that very explicit [...] [...]or, and form, of words dictated by our Saviour to his Apostles, wherein all the Three, are (as we heard) distinctly named, is [Page 99] more commendable, as being both more edi­fying and safe, and is not to be exchanged by any particular man.

Quest. 38. Why is Baptisme called, The Ba­ptisme of Repentance? Acts 13.24.19.4.

Answ. Either because by the Law of the Institution of it, and according to the Coun­sel and Intent of God herein, they who do submit unto it, and are Baptized, do hereby solemnly profess themselves penitent, or that they unfeignedly repent of all their former sins, and more particularly, of their unbelief, (as seems to be intimated, Act. 19.4. Mark 1.15.) Or else 2dly. Because Baptisme is a most so­lemn and sacred ingagement (according to the declared intendment of him that appointed it, who had in this respect, a right of power to make the terms, or conditions, of receiving it, what, and as he pleased) upon him that sub­mitteth to it, to repent, in case he hath not yet repented; (however upon a profession of Re­pentance he hath been Baptized) or, if he hath already truly repented, to persevere in a re­pentant frame of heart, and course of life, un­to the end. For Baptisme, as it is called, the Baptisme of Repentance, (as you have shewed) so is it said to be, the Baptisme, [...], un­to Repentance [that is, which solemnly ingageth, or obligeth the receiver of it, unto Repen­tance.] For so John Baptist himself declareth the purport and intent of it: I indeed Baptize you with water unto Repentance, Mat. 3.11. [Page 100] meaning hereby to invite, quicken, and pro­voke; yea, to impose a necessity upon you, to repent, that is (according to the Scripture dialect, in which the tree is put for the fruit, or the cause for the effect, or the inward princi­ciple, for the outward actings agreeable to it, &c.) to bring forth fruits, [...], worthy Repentance, (as he had interpreted him­self, ver. 8.) Bring forth THEREFORE [that is, since you come and desire to be Baptized, it will highly concern you upon the account of your Baptisme, to bring forth] fruits worthy Repentance: that is, let your future life, wayes, and actions be such, so honourable and worthy, that they may answer the Dignity of that Hea­venly Principle of REPENTANCE, and give a full testimony of the glorious excellency of it unto the world.

Quest. 39. Why is Baptisme styled, The Ba­ptisme of Repentance, rather then The Baptisme of Faith, when as Faith is as well, or as much, as Repentance, required in those, who (if capable of both) are regularly capable of it? Acts 8.37. and elsewhere.

Answ. The reason may be, either 1. Be­cause Repentance, importing unfeigned grief of Soul for sin committed, and herein a real hatred of sin, whereby it is separated, and re­moved to a distance from the soul; so that the person repenting, hereby becomes inward­ly and spiritually clean, is more significantly held forth by the Sacramental action of wash­ing [Page 101] with water, then Faith. For though it be the nature of Faith also to purifie and cleanse the heart, Acts. 15.9. Yet 1. This property of it, is not imported in the signification of the word, as it is in that of Repentance. 2. It is said to purifie the heart [i.e. the conscience, or soul] immediately and directly, rather from the guilt, then from the corruption or defilement of sin: from these, it purifieth rather conse­quentially, and by the mediation of, hope, ac­cording to that of the Apostle John: And every man that hath this hope in him, PURIFIETH himself, even as he is pure, 1 John 3.3. Or else 2. The reason of what you ask, may be, to give notice beforehand unto all that desire to enter upon the profession of Christianity, or of the Gospel, that there is no good to be done upon, no earnings to be made of this profes­sion, without Repentance. and that no Faith, other then what is accompanied with this, is available unto Salvation. The calling of Ba­ptisme the Baptisme of Repentance, is (as it were) to write over the door, by which men are to enter into a Christian profession: Let no per­son enter here, who is not fully resolved to forsake all his former vain and sinful wayes. Or 3 (and lastly) Because Repentance, in the comprehensive and full signification of the word [that is, as it includes our subjection un­to the will and pleasure of God in all things concerning us, or the practice of all righteous­ness, together with sorrow and brokenness of [Page 102] heart for sins past, and full purpose of soul to refrain our selves from them, and from all their fellows for ever] is the general and main scope, and end, of a Christian profession, and so intended by God himself: whereas Faith is only a principle, or a means (and intended by God for none other) to render us duly capa­ble of this end. As when a man desireth grapes, or any other conveniency, which he knoweth the Vine to be most proper to afford, he plan­teth it accordingly; the Vine it self is not the end why he planteth it, nor yet the growing of it in his Soyle, but the benefit or commodi­ty in one kinde or other, which he knows that such a Plant naturally yieldeth. So God de­sirous to bring his creature man, to such an happy estate, wherein he might serve him with­out fear, in holiness and righteousness before him all the dayes of his life (Luke 1.74, 75.) and know­ing that such a Faith in himself, which he re­quireth of men in the Gospel, is by the in­nate vertue and property of it, efficacious hereunto, he hath made provision accordingly to work, and raise it in their hearts and souls, not as if the planting of this Faith in them were his primary intendment in the Gospel, but because in the nature and constitution of it (as was signified) it hath an effectual and di­rect tendency to produce that in their lives and conversations, which he more principally in­tendeth. Now then, Repentance [in the compleat sense of the word, lately declared] [Page 103] and not Faith importing the great end of a Christian Engagement, or profession, and Ba­ptisme, or a submission unto Baptisme, being the entrance upon, or beginning of, this pro­fession, it must needs be more opposite and proper, to call it the Baptisme of Repentance, then the Baptisme of Faith; because the end of a thing, or of an engagement or underta­king, is rather to be represented to the minde at our entrance upon it, then any particular means relating to this end. It is a common saying, Sapiens debet incipere à fine, A wise man should begin at his end: the meaning is, that he should throughly consider the nature, and consequence of his end, before he engageth in the prosecution of it.

Quest. 40. Why is Baptisme called, The Ba­ptisme of Repentance for the remission of sins? Mark 1.4.

Answ. Not (I suppose) because it contri­buteth any thing towards the obtaining of the great blessing of Remission of sins, much less, because it absolutely and universally is reward­ed, or accompanied with this blessing, wheresoever, or unto whomsoever it is administred (though many of the Ancients, and too many of our modern Divines have been thus minded, only under this Proviso, that the person recei­ving it, hindreth not the effect by laying some obstacle in the way; a Proviso which signifieth little) but because it is a divine pledge of assu­rance, and as it were a sign from Heaven to [Page 104] confirm this for truth unto all Baptized per­sons (yea, and unto others also) that upon their Repentance, their sins shall be forgiven them. So that these words, For the remission of sins, in the clause [the Baptisme of Repentance for the remission of sins] relate primarily, and di­rectly, unto Repentance, and not unto Baptisme, save only as it is subservient unto Repentance, giving aloud this testimony unto it, that in whomsoever it shall be found, it shall be ho­noured and rewarded by God with the in­valuable priviledge of forgiveness of sins. The phrase of speech, wherin Baptisme is ter­med, The Baptisme of repentance for the remission of sins, is somewhat of a like Character with that of the Prophet Elisha unto Joash King of Israel, concerning the arrow which he now shot by the Prophets direction, out of the window, And he said, The arrow of the Lords deliverance, and the arrow of deliverance from Sy­ria (2 Kings 13.17,) meaning that God by that Arrow, shot by the King according as he had ordered his Prophet to direct him, promi­sed unto, and assured, as by a sign from him­self, both this King and his people, that they should be delivered out of the hand of the Sy­rians. In like manner, when the Holy Ghost stileth, or describeth Baptisme thus; The Ba­ptisme of Repentance for the remission of sins, his meaning (questionless) is this (or to this effect) that God hath sanctified, or set apart the ex­ternal Rite, or Ceremony of Baptisme, to [Page 105] give assurance unto his Church and people more especially (and in general, unto all the world) that upon an unfeigned and true Repen­tance, they shall every person, and soul of them, obtain the pardon of all their sins; much after the same manner, as he hath con­secrated his bow in the Cloud (Gen. 9.13.) to be a token of the Covenant between him, and men (with every other living creature) that the waters shall become a flood no more to destroy all flesh, Gen, 9.13.15. This, or the like to be the undoubted sense of the words mentioned [The Baptisme of Repentance for, &c.] may, with evidence enough be evinced, from the Apostle Pauls doctrine concerning Circumcisien, which was the Sacramental predecessor unto Baptisme, and instituted by God himself, upon the same, or like account with it, and to per­form the same or like service in, and to, the Church. And he [Abraham] received the sign of Circumcision, a Seal [that is, for or as, a seal] of the righteousness of the Faith which he had yet being uncircumcised (Rom. 4.11.) First, the righte­ousness of Faith [that is, which God hath pro­mised unto Faith, or those that believe] whereof Circumcision was, in the institution of it, intended by God for a seal, was, and is, the very self-same thing, with remission of sins or (which is the same with these) the non-im­putation of sin; as the Apostle, towards the beginning of this Chapter, had expresly pro­ved from the Prophet David. Now the signe of [Page 106] Circumcision is said to have been received by Abraham [as, or for] a seal of the righteousness of Faith [that is, of a true and unfeigned Faith, Faith of the same kinde with that, which was found in himself, whilst he was yet uncircumcised, and by which he was justified, or made righteous before God] because it was intended by God in the institution of it, for a confirmatory or securing pledge, that who­soever truly believed in him, as Abraham did, should be justified hereby, or made righteous, or (which is the same, as was lately said) should obtain remission of sins. Therefore Ba­ptisme succeeding Circumcision in place, and of­fice, in the Church of God, cannot reason­ably but be looked upon as intended by him for a Seal likewise of the same great benefit or blessing (for greater there is none) to be con­ferred on men by him upon the same, or the like terms. For the Covenant of Grace was alwayes, for substance, one and the same (though differently managed under the Law, and under the Gospel, according to the vari­ous or manifold wisdom of God) and the dif­ference between Faith and Repentance, what­ever it be, maketh no difference in the terms of this Covenant to be performed by men, as well the one, as the other, having the same promises, and being equally required of them under both the said dispensations of the Cove­nant.

Secondly, There is no whit more reason [Page 107] (if so much) to conceive that Baptisme should procure, or contribute any thing towards the procurement of remission of sins, then that Circumcision should, in the dayes thereof, have procured, or wrought somewhat towards the procurement of, the righteousness of Faith, which is the same (as was lately shewed) with remission of sins. But the Apostles Doctrine in the context before us, is clearly this, that Abraham was invested with the righteousness of Faith before he was circumcised; and conse­quently, that circumcision did not procure it, or act any thing towards the procurement of it, but was only a Seal, or confirmation of it, being already obtained. Therefore neither is Baptisme any procuring cause, or means, of remission of sins, but only an insuring pledge from God that by, and upon Repentance, it hath been [namely, in case men have repented before Baptisme] or else shall be, obtained by, or upon their repenting afterwards, in case they shall repent. Notwithstanding even from hence it appeareth, that in some cases, Baptisme pos­sibly may, in a kinde of remote sense, contri­bute towards the obtaining of Remission of sins; as namely in such a sense, in which Mi­racles, in the Primitive times, did sometimes operate and contribute towards the obtaining of the same blessing. This they did, by awaken­ing and prevailing with some to believe the Gospel preached unto them by those, who wrought them; by means of, and upon which [Page 108] believing, they had the blessing of remission of sin▪ conferred upon them by God. So Baptisme being preached unto men, who have not yet repented, as a pledge or signe from God to as­sure them, that upon their repentance, the great blessing of forgiveness of sins shall come upon them, they may hereby be admonished, and perswaded, to repent, and so upon their repentance, come to have part and fellowship in the inestimable priviledge of remission of sins.

Quest. 41. But if remission of sins can no otherwise, or in no nearer-hand sense, then that you have now declared, be ascribed unto Baptisme, how shall we understand those Scriptures, which seem to promise this great priviledge unto it in a more plain and direct way? As, Then Peter said unto them, Repent and be Baptized every one of you in the name of Jesus Christ, for the remission of sins, &c. Acts 2.38. Here the promise of remis­sion of sins is made to Baptisme, as well as to Re­pentance: and so of Salvation, as well as unto Faith, or Believing, Mark 16.16. Again, And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling, &c. Acts 22.16. In this Text, Baptisme alone seems to be enti­tuled to remission of sins.

Answ. 1. Although Baptisme be joyned with Repentance in the same exhortation, unto the obedience whereof remission of sins is (in ef­fect) promised; yet it doth not follow from hence, that the obtaining of the blessing here [Page 109] promised dependeth, either in whole, or in part, upon Baptisme, but may depend up­on Repentance only: unless we shall conceive (which is not improbable) that in the promise of remission of sins, the Apostle intended to in­clude the sensible and present fruition and en­joyment of it. Taking the promise in this comprehensive sense, Baptisme may well have a part in the obtaining of it, it having been in­stituted by God (as it were) on purpose to give men the fullest assurance of remission of sins upon their Repentance (as was lately ar­gued.) But otherwise, it is a true and useful rule, which Peter Martyr giveth us, where he saith, Neque semper conjunctio utranque partem necessariò ponit. P. Mart. loc. com. class. 4. c. 8. sect. 18, that a conjunction copulative doth not ne­cessarily, or alwayes, entitle both the particulars, which it conjoyneth unto the procurement or attain­ment of that which is promised, or ascribed unto them. According to this rule he interpreteth the saying of Christ, John 3.5. Except a man be born again of water, and the Spirit, he cannot enter into the Kingdom of God; with which he paral­leleth this, Rom. 10.9. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in tbine heart, thou shalt be saved. That, Mark 16.16. (pointed at in the question) is of like cha­racter with these. Thus when Christ saith, John 6.40. This is the will of him which hath sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: his intent is not [Page 110] to make the seeing of the Son, of a like necessi­ty (nor, indeed of any necessity at all) with be­lieving on him, for the obtaining of everlasting life, although the tenor and form of the words seem so to carry it. For after his resurrection he speaketh thus unto Thomas, Thomas, because thou best seen we, thou hast believed; BLESSED are they that have NOT SEEN, and yet have BELIEVED, John 20.29. But that remission of sins, strictly taken, is by God settled upon Repentance, and not at all upon Baptisme; be­sides, what was lately argued in proof hereof, might be evinced from sundry other passages of Scripture. These words are twice uttered by Christ within the compass of three verses, —Except ye repent, ye shall all likewise perish, Luke 13.3.5. The sentence is of the like truth, whether we understand it of perishing by a temporal judgement, or of perishing eter­nally; nor is this latter to be excluded from the words, although it be supposed that the former was more directly intended. But the saying clearly supposeth, that Repentance, with­out Baptisme, is available to save men from pe­rishing, and therefore to obtain remission of sins also, without which, perishing will be the por­tion of every man. So Acts 3.19. Repent ye therefore and be converted, that your sins may be blotted out, &c. See also, c. 8.22. The validi­ty of Repentance, without the additional help of Baptisme, for the obtaining remission of sins from God, might be effectually argued [Page 111] and concluded yet further from all these pla­ces (and haply from more) Luke 24.47. Acts 5.31.11.18. Rev. 2.5.16.22. And if the case were otherwise, so that forgiveness of sins could not be had without being Baptized, he that should sin after Baptisme, must be bapti­zed the second time (and so, toties quoties) or else remain for ever uncapable of the pardon of his sin. To pretend, that Baptisme recei­ved many years before, may operate towards the forgiveness of sins committed many years after, is to speak at an unheard of peradven­ture, and to think to quench mens thirst with an empty cup. If it be said, that Baptisme at the time when it is received, interesseth a person in the great blessing of the forgiveness of his sins, but if he shall sin afterwards, leav­eth him to make the best he can of Repen­tance; I would know whether the meaning of such a saying be, that it interesseth him at the time, and in the blessing mentioned, whether he be penitent or repentant, or no. If it be said, he must be penitent, otherwise he shall put a bar in the way of his Repentance, and hinder the working and effect of his Baptisme; I answer, that in case he be penitent, what rea­son can any man give why he should not be thought to obtain the forgiveness of his sins, ra­ther by his Repentance, then by his Baptisme? That an impenitent person obtaineth remission of sins by being baptized in his impenitency, is (I presume) no mans sense or assertion. There­fore,

2. When Ananias said unto Paul, — Arise, and be baptized, and wash away thy sins, &c. He doth not suppose him now to have been in a state of condemnation, or under the wrath of God for sin, or (which is the same) that his sins were yet unpardoned; (this is clear from the three verses next preceding.) Therefore when he exhorteth him speedily to be baptized, and wash away his sins, his meaning only is, that by being baptized, he should typically, or sacra­mentally wash away [or wash off the guilt of] his sins, and so receive a pledge of confirmation from the hand of God himself that he had forgiven them, or washed them away. It is fre­quent in Scripture to speak of things as done simply, and absolutely, when they are done sa­cramentally, or in figure. Thus Moses is said to have divided the red Sea, when he lift up his rod, and stretched out his hand over it, Exod. 14.16.26.27. Thus Aaron, when he stretched forth his hand with his rod, over the streams, over the rivers, and over the ponds [in Egypt] is said to have caused frgos to come up on the land, Exod. 8.5, 6. So when the Ark passed before the chil­dren of Israel into Jordan, the Lord of all the earth is said to have passed likewise, Josh. 3.11. see c. 8.26. And when Christ gave unto his Disci­ples the Sacramental Bread, he said (in effect) that he gave them his Body; these words clear­ly implying as much: Take, eat, this is my bo­dy which is given for you, Mat. 26.26. Luke 22.19. compared. Thus the Apostle speaking of [Page 113] the Israelites in the wilderness, saith, they did all drink the same spiritual drink, when they drank the material water that came out of the Rock 1. Cor. 10.4.

If it be replied and said. But if Paul, by being baptized [that is, by submitting unto Baptisme] washed away his sins typically and sa­cramentally only, and not really; why did Ananias incourage him hereunto, by suggesting unto him, the washing away of his sins hereby, and not rather by some other argument, or motive?

I answer, it is a matter of worthy concern­ment unto him, whose sins are really pardoned and washed away already, to have them typi­cally and sacramentally pardoned, and washed away also. Christ had forgiven the sins of the woman in story, Luke 7.37, 38, &c. and this was (indeed) the greatest and highest vouch­safement of grace, that he was capable of con­ferring on her; yet he judged it not beneath him, or his infinite love and bounty to the woman, to make her a certificate that her sins were forgiven her; And he said unto her, Thy sins are forgiven, v. 48. He did the like unto the man sick of the Palsie, Mat. 9.2. In like manner, Baptisme is (as it were) a certificate written by the hand of God himself, reached forth, and offered unto all persons truly peni­tent, or believing, that their sins are forgiven them, and they who submit unto Baptisme, do receive it from him; although many, who [Page 114] do receive it, cannot distinctly read the con­tents of it, notwithstanding the writing be fair, and legible.

Yet after all this, it is not to be denied, but that there is a sense (and this differing too from that formerly mentioned) wherein Ba­ptisme, together with Repentance and Faith, may be said (at least ordinarily) to make up a compleat title to remission of sins. But neither is this the sense so much contended for by those, who being ignorant of the Counsel of God in Baptisme, have sought it above that which is written, where there is seldom any thing but fancy and imagination to be found. In the sense we now minde, First, Baptisme be­ing the first solemn act, and (as it were) the head of a Christian profession, is, by the figure Synechdoche, to be taken for this profession it self, absolutely, or indefinitely considered, as whether it be of a shorter, or longer conti­nuance, whether finished and completed by fewer, or more, acts otherwise, &c. even as Israel, and sometimes Jacob, frequently signifie the whole and entire Nation of the Jews whatever their numbers are, or shall be) be­ing the great Father of the race. In like figure of speaking, Esau, Moab, Ammon, (with others of like consideration) are often used in Scri­pture to express the people descending from them (respectively) Secondly, Remission of sin, is not to be taken, either for that state or condition, into which a person is translated [Page 115] immediately upon his Repentance by having his sins pardoned, or for the act of God, by which he pardons his sins upon his Repentance, and hereby translateth him into such a state; but for that act of absolution, or acquitment from all his sins, which shall be pronounced over him by Christ at the last judgement, of which the Apostle Peter speaketh, Acts 3.19. Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ, which before was preached unto you, whom, &c. See also, Acts 26.18. So then these two, Baptisme, and Remission of sins, thus understood, when it is said, that Repen­tance and Baptisme are in ordinary cases joyntly required as necessary for the obtaining of Remission of sins; the meaning is, that a Christian Profession of Repentance by wayes and works, suitable unto the nature of it, in case a man hath time and opportunity after his Re­pentance to walk in them, (which for the most part men have) is as necessary to salvation, or (which is, in effect the same) to the obtaining of a final absolution from the great Judge in the great day, as Repentance it self. This is nothing but what perfectly agreeth with the tenor and import of all those Scriptures, which either exclude persons of unholy, and wicked, or unfruitful lives from the Kingdome of Heauen, (which are obvious, and in great numbers) or else which require an open [Page 116] profession, and confession of the name, and words of Christ, upon occasion, as well as Faith in him, unto salvation. For this, see Mat. 10.32, 33. Mark 8.38. Rom. 10.10.

Quest. 42. Whether is the use of Baptisme ne­cessary, by way of Precept, and as a duty in these dayes of the Gospel? some conceiving that the ob­liging force of the precept concerning it, expired with the times of the Apostles?

Answ. An answer unto this question hath been given in part formerly; namely where we inquired into the grounds and reasons, up­on which the Gospel was, or well might be, set forth by God with Sacramental institutions accompanying it. See what was answered to Quest. 5, 6, 7, &c. in this chapter. For if the reasons and ends of these institutions, be per­petual, and relating as much, in matters of spiritual benefit, and service, unto us in these dayes, as they did, or could do, to those who lived in the dayes of the Apostles, there is lit­tle question to be made, but that the use of the institutions is intended by God as well, and as much, for us in these dayes, as it was for them. Besides, Baptisme, (as was more lately argued) being the seal of this Gospel-Covenant (which God hath made with men) that upon their Repentance, their sins shall be forgiven them, it may with as much reason, or with very lit­tle less, be conceived, that he hath disanulled the Covenant it self, as the seal of it; especi­ally not having appointed another in the place [Page 117] thereof. Again, that Baptisme is no legal, but an Evangelical Ordinance, and consequently to be administred, and practised, under the Gospel, during the ministry hereof in the world, might be made evident by the light of many reasons, were it not a thing evident enough without it. As 1. He was a Gospel Minister, to whom the Counsel of God con­cerning it was first revealed, with a commissi­on and charge to publish it by preaching, and then to administer it. All the Prophets (saith Christ, Mat. 11.13.) and the Law prophesied until John [exclusively] meaning, that God by the ministry and writings of the Prophets and by the Law recorded by Moses, instructed the world, and more especially the Jews, in mat­ters appertaining to his Worship and Service, and to their own eternal peace: but in his servant John he intended to found a new Mini­stry, of a more glorious and heavenly import. And that John was no Minister of the Law, but of the Gospel, is evident; because he preach­ed the Messiah as being come into the world; yea, and shewed unto some his very person to be beheld by them. 2. If Baptisme were a legal Ordinance, being an initiating or intro­ductory Ordinance, as Cirumcision was, it should binde the receivers of it to the obser­vation of the whole Mosaical Law as Circum­cision, according to the Apostles Doctrine, (Gal. 5.3.) did. 3. It was given down from Heaven unto the world upon the account of [Page 118] Christ, and for his manifestation in the world (a new Rite, or Ceremony, in Religion, or in the Worship of God, being as the shaking of the Heavens, and an Item from God, that he was now about to dissolve and remove, the ancient frame of his Worship, which had been once solemnly enjoyned, and since approved, and continued by him in the world, from the dayes of Moses until then, for the space of a thousand five hundred years, and upwards; which great alteration was to be made by the Messiah.) And I knew him not (saith John Baptist, John 1.31.) but that he should be made manifest unto Israel, therefore am I come, baptizing with water. 4. If coming into the world upon so solemn, high, and sacred an account, as for Christs sake, and to signifie and give notice of his coming into it it, is not likely, that he should abrogate it, especially after so short a continuance of it in the world, as it had from the day of its first entrance into it, until the day of Christs death 5. If Christ had abolish­ed it by his death, would he after his resurre­ction, either have joyned it with Faith it self in the same promise, wherein he promiseth salvation, as he doth, Mark 16.16. He that believeth, and is baptized, shall be saved? or have charged his Apostles (with those that should succeed them in the ministery of the Gospel, and unto the end of the world) with the administration of it unto those amongst whom they should preach the Gospel, if they [Page 119] received it? yet this also he did, Mat. 28.19. Go ye therefore and teach all nations, BAPTI­ZING them in the name of the Father, and of the Son, and of the Holy Ghost. To understand the word Baptizing here, in any improper, or by-signification, is repugnant, both to that whole­some and sound rule concerning the interpre­tation of Scripture, which enjoyns the or­dinary and proper sense of words, when ever the context, and matter in hand will bear it; as also to the judgements of all expositors, one or other, ancient or modern, who (ac­cording to the best intelligence that my read­ing, and hearing, in conjunction with my me­mory, are able to afford me) have expounded it of baptizing with water. 6. The Apostles, after the death and resurrection of Christ, had a liberty indeed for a time, but (as it seems) with limitation unto cases of much conveni­ency, and expediency for the Gospel, to make use of legal Rites and Ceremonies, and accord­ingly they were very tender and sparing in the use of them; yea, in such cases, wherein they apprehended that the Gospel was like to suffer, by the use of them; they resolvedly oppo­sed them. But we finde them very dili­gent and earnest in exhorting and perswading men unto Baptisme upon all occasions, that is, upon their first conversion to the faith of the Gospel. Therefore (certainly) Baptisme was no legal Service, or Ceremony, nor numbred amongst those, which Christ abrogated by his [Page 120] death. 7. (and lastly) If it were such (I mean, a legal Ceremony, and not Evangelical) there would be no visible door of entrance, or ad­mission into a Christian profession, no external solemnity engaging to a consciencious obser­vance of the terms and requirements hereof; whereas there was such a door and solemnity as we speak of, (and as we lately signified) by which, and through which, men entred upon the profession of the Jewish Religion and Wor­ship of God delivered by Moses unto this Na­tion. But that there was a like door of en­trance into, or upon the profession of Christ, and of the Gospel (and consequently, that this door is still remaining in its place and use; for doors are not to be taken away whilst the house is inhabited; especially not by ser­vants, without express order from their Ma­ster, which, in the case before us, is not to be found) and that this door was Baptisme (and therefore, as we now reasoned, is so still) is the Apostle Pauls express Doctrine, Gal. 3.27. For as many of you as have been baptized into Christ, have [hereby] put on Christ. As in the morning, a man by such actions which nature teacheth him, putteth on his Cloaths, which he weareth in he day: so a person at the time of his Baptisme, and by being baptized, according to the signification and import of this action intended, and declared by God, in­vesteth himself with Christ [that is, entreth upon an open and avowed profession of the [Page 121] Name, Law, and Discipline of Christ, wherein he stands hereby also bound to continue all the dayes of his life.] See also Rom. 6.3.

Quest. 43. Who, and what manner of persons are they that may lawfully be baptiz'd?

Answ. All without exception, of both Sexes, who desire it in case there be the least ground of hope that they are in favour with God: yea, and all those also, on whose be­half it is desired by others (themselves being uncapable, through want of years, to desire it) who are in authority over them, and have a right of power to dispose of them.

Quest. 44. Why must, or ought those, who are duly capable of being baptized, being of years of discretion, to give any testimony, or ground of hope, that they are in favour with God?

Answ. We finde from place to place in the New Testament, that some such testimony was insisted upon, and required [if it were not al­ready given) of those who desired to be bapti­zed, by those that were to administer the Or­dinance unto them: and commonly a profes­sion of Faith, or Repentance, was in this case demanded, because such a profession▪ was (es­pecially in these times, when the profession of Christianity exposed the Professors to many dangers and troubles) a competent and proba­ble ground, on which to judge men to be in favor with God, and withal, was the most com­modious and proper that could be given sud­denly, or within a short time. Upon this ac­count, [Page 122] these Scriptures (with their fellows) may at leasure, be consulted, considered, and compared, Mat. 3.7, 8. Mark 1.5. Luke 3.7, 8. Acts. 2.38.41.8.12.37.10.47.18.8. The reason why such persons only are meet to be admitted unto Baptisme, who give some reasonable account of their being in favour with God, is, because Sacramental Ordinan­ces (and this of Baptisme in particular) were intended by God, (the great Founder of them) for his own House and Family only, for his Friends and Servants, not for strangers, or ene­mies, or (in the Apostles expression) for those that are within, not for those that are without. They are somwhat of a like design with the Mo­saical Ceremonies of old in that notion or con­sideration of them, wherein they were a parti­tion-wall between his own people, the Jews, and the rest of the world, the Gentiles, Eph. 2.14. For so do these Institutions, or Divine Cere­monies, distinguish and divide the holy, from the unclean, the believing, from the unbeliev­ing party of the world; at least those that profess and pretend to, Holiness and Faith, from those that neither practise, not profess either. And they would perform this distin­guishing and dividing part much more effe­ctually, and exactly, and much more to the honor and advantage of the Gospel, then now they do, did not men think themselves, either more charitable, or more wise in building Churches, then those master work-men them­selves [Page 123] [the Apostles) at least did they not act in this kinde of work, as if they judged the Apostles but novices at it, in comparison of themselves: But this by the way. Indeed supernatural signes, or miracles, when God is pleased to unbare his arm in working them, are commonly intended by him for strangers, and unbelievers (in order to their awakening, and conversion by Faith unto him. 1 Cor. 14.22. Exod. 4.3, 4, 5. John 2.23.4.48, 6.30, 12.37. Acts 8.6.) But Sacramental signes are (as hath been said) peculiarly for those, that are al­ready awakened to a believing in God, or at least profess so to be. Now why God was pleased to appoint, and appropriate Sacra­mental signes unto his Churches, and so for the use and benefit of those, who are by the death of Christ actually reconciled unto him, and in favour with him, a sufficient account hath been formerly given. See the answers to Question 5.6, 7, &c. of this Chapter. This then is, or may be, the reason why persons of years, before their admission unto Baptisme ought to give some testimony of their interest in the paternal love and favor of God; or rather, why God hath imposed this upon them, as a condition, the performance whereof qua­lifieth them for the reception of this Ordi­nance? Other reasons hereof might be gi­ven: but where the will of God is express, and plain, and nothing found in it disturbing, or offensive, to the reasons, or apprehensions [Page 124] of men, there is the less need of them.

Quest. 45. Whether may Infants, or young Children, lawfully be baptized, considering that they are not able to give any testimony, as either by a profession of their Faith, and Repentance, or otherwise of their being in the favor of God; and besides, there is no record found in the Scripture, that mentioneth the baptizing of any Infant?

Answ. The controversie about Infant-Ba­ptisme, chiefly through the too-resolved in­considerateness of those who have opposed it, but partly also by reason of the insufficiency of some grounds, upon which it hath been main­tained, and likewise of the answers, that have been given to sundry of the allegations brought against it, by some of those, who have undertaken the defence of it, is of late years become (almost) boundless, and endless. That which I judge necessary to answer (at present) to the question propounded, I shall comprize within as narrow a compass of dis­course as can reasonably be expected, and as the opening of my minde in the business will bear.

My sense then in the case of Infant-Baptisme, is, that Infants not only lawfully may, or ought to, be baptized, but that they are the most proper, and primarily intended subject of this ordinance, even as they were of Circumci­sion also (although none but men, or persons not wanting in years much of men, were cir­cumcised at the time of the first institution of [Page 125] it; Abraham himself was 99. years old, and Ishmael 13. years old when they were circumcised, and all the men of his house, born in the house, and bought with money of the stranger were circumcised with him, Gen. 17.24, 25, 27.)

By the way, if it be substantially proved that they lawfully may be baptized, I judge it but a reasonable presumption, or inference, from hence, that they are the most proper sub­ject of Baptisme, and that this ordinance was primarily intended by God for them (however men, and women, not having been baptized in their infancy, or in their younger years, ought to be baptized likewise, and this with the first opportunity, as was practised in the dayes of John the Baptist, of Christ, and the Apostles; and Circumcision also was, in the dayes thereof, administred unto men in the like case, Josh. 5.4, 5, &c.) For if men (and so women) might, when and whilst they were yet children, have been by their Parents, or those that were instead of Parents unto them, as lawfully devoted, consecrated, and given up unto Christ and to his Service, as now they have attained unto discretion and know­ledge, they may by a free act of their own, (questionless) it had been more reasonable, and more agreeable to the declared will of God in such cases, that this dedication, or consecra­tion of them, should have been made early and in the morning of their dayes, and with the first opportunity, then after the delay of many [Page 126] years. For God is wont to require timeous, early, and expeditious applications of the crea­ture unto him, and his servants, well under­standing his disposition and desire in this kinde, have girded up the loins of their mindes, and applied themselves accordingly. See, consider, and compare, Prov. 22.6. Eccles. 12.1. Zach. 8.21 Exod. 34.8. Psal. 119.60. Acts 9.20.22.16. Gen. 17.12.23.

Now that children, other circumstances concurring, (as the serious and conscien cous desire of the Parents, one, or both, or of those, wo are loco Parentum, as Guardians, or persons entrusted with their education, or those that have charitably undertaken, or interessed themselves in it, &c.) lawfully may be Bapti­zed, I demonstrate (first) from the ground lately mentioned thus: All persons of Adam's posterity, being known to be in favor with God, are subjects duly capable of baptisme, and may lawfully, other circumstances con­senting, be baptized: But children are persons of Adam's posterity, and known to be in favor with God. Therefore they may, in the case mentioned, be baptized. The former proposi­sition, that all persons of mankinde known to be in favor with God, may lawfully be baptized, is own­ed for truth by some of the most learned and judicious in the Antipaedo-baptismal cause it self. If it could be known (saith Mr. Tombs, or words to the same effect) that children are in the favor of God, I should not doubt but that they might be [Page 127] baptized. By the way, he that speaketh and conceiveth thus, clearly granteth and suppo­seth (with us) that when Faith, or Repentance, or the profession of either, were required by the Apostles, or others, in men and women, that were to be baptized, they were not requi­red of them in any other respect, or conside­ration, but only as being professed, they were a testimony (though far from infallible too, and only such, which very possibly might, and sometimes did, deceive them, as in the case of Simon Magus, &c.) of their being in favor with God. Nor is it lightly imaginable upon what other account they should have been required to make profession of them, in order to their baptizing. So that if it shall by any other argu­ment, or proof, appear as certainly [that is, as probably, for there was no higher proof, in a profession of Faith and Repentance, then what was only probable, as was lately hinted, that men and women were in favour with God] that children, or others, are in favor with God, as it could appear by their profes­sion of Faith and Repentance, this must needs render them subiects as regularly qualified for Baptisme, as such a profession, were it made by them, should [...] The Baptisme of the Lord Christ, was ( [...]estionless) as lawful and regu­lar, as the Baptisme of any other person. Him­self implieth as much, when to satisfie John about his baptizing him, he saith to him, Suffer it to be so now: for thus it becometh us to fulfil all [Page 128] RIGHTEOUSNESS, Mat. 3.15. And yet he made no profession of Faith, or Repentance, nor was he indeed) capable of them, especial­ly not of the latter, having never sinned; no, nor of the former in such a sense of the word, Faith, wherein believers unto justification did, and do at this day, make profession of it. Therefore that which qualified him regularly for Baptisme, was, his being known, especi­ally unto John, to be in favour with God. Up­on a like account the Apostle Peter also caused those to be baptized without any more adoe [I mean, without any particular, or solemn profession of their Faith and Repentance] un­to whom he perceived that God had given the gift of the Holy Ghost, interpreting this as a sign that they were in favor with God; Can any man (saith he) forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we? Acts 10.47. Other instances of like import might be produced. So that the truth of the major proposition [that persons known, or that with probability may be ho­ped, to be in favor with God, may lawfully be baptized] is unquestionable. Nor can I apprehend that such men keep company with their principles, who subscribing this truth (as we lately heard that some of the leading men amongst the Anti-paedo-Baptists themselvs do) are yet non-conformists as to Infant-Ba­ptisme. For even such a reprobation of, or amongst children granted, as the Anti-Remon­strant [Page 129] party of them supposeth, yet is there as large a ground of hope (or however, not much less) that particular children, especially children of an holy extraction, one, or both of whose Parents are truly godly, are in the fa­vor of God, as that men and women should be in his favor, who make an outward profes­sion of Faith and Repentance. If it be said, that frequent experience hath shewed that the Children of good Parents have proved Repro­bates, the answer is at hand, namely, that the like experience hath shewed the like sad event and issue in many, that have made an oral profession of Faith and Repentance, who notwithstanding were found in the gall of bit­terness, and bands of iniquity afterwards. And though it could be made to appear that there is more hope, that persons, who having arri­ved at year of discretion, and shall make a profession of their Faith, are in favor with God, then Infants lately born, though of godly Parents, and that more such Infants have in time proved Reprobates, then of the others, yet neither doth this prove, that In­fants ought not to be baptized, although the other may. For (according to the known rule in reason, Magis & minùs non variat speciem, More or less do not alter the species, or kindes of things) greater hope, that one person is in favor with God, doth not make any such diffe­rence between him, and another, concerning whom there is somewhat less hope of his be­ing [Page 130] in favor with him likewise, as that the for­mer should be a subject duly qualified for Ba­ptisme, and not the latter. And for as great a difference of the hope we speak of, concern­ing person and person, (doubtless) it may be, and frequently is, found, even amongst, and between, those, who make an oral profession of Faith and Repentance, some of these gi­ving a better and more satisfactory testimony of the truth of their Faith, then some others. So that they who grant, that a reasonable and probable hope that a person is in the love and favor of God, duly qualifieth him for Ba­ptisme, cannot reasonably deny, but that Children, at least some Children (and in par­ticular, those lately specified, who in Scri­pture are termed Holy, 1 Cor. 7.14.) are thus qualified, and consequently may lawfully be baptized. Yea, all they who grant, and yield, that a vocal and personal profession of Faith and Repentance, giveth a regular and due title unto Baptisme (which the whole universe of Anti-paedo-Baptists do) if they would be so ingenuous as to follow their own concessions in the case, and not notion, or interpret, a profession of Faith and Repentance, in the nature of a charm, or a spell, but rationally, and spiritually, these would turn them aside from the way of their error, and lead them unto Infant-Baptisme (which is the way of the truth) For if a profession of Faith and Repentance, doth not qualifie for Baptisme in respect of the lite­ral [Page 131] sound of the words uttered, but as it ex­hibiteth, or affordeth a ground of hope, that men and women who so profess are the children of God, and so in favor with him (for in what other consideration it should so qualifie, is not lightly imaginable) then there being a ground of hope, and this altogether as pregnant, that Children are partakers of the same grace and favor of God with them, they must needs be as regularly qualified for Baptisme, as they. Nay, if the regularness of a Baptismal capacity be to be estimated by a reasonable ground of hope that a person is a Childe of God, and in favor with him, young Children have the prehemi­nence at this turn above any, above all, the men and women, that have ever yet made, or ever shall make, a profession of their Faith. For as the Apostle John argueth, If we receive the witness of men, the witness of God is greater, 1 John 5.9. Children having the testimony of God himself in the Scriptures (as we shall shew presently) that they are in favor with him, and this without any condition, or proviso, whereas the testimony which men and women give themselves of their being in favor with him by professing Faith and Repentance, is (as was lately hinted) very uncertain and fallible, it is a plain case that the reason and ground of our hope concerning Children, that they are in favor with God, are incomparably more weighty and satisfying, then any we have, or can, have, of the like hope concerning [Page 132] men and women. And this consideration, with some others, so far prevaileth upon me, that I cannot but judge (as I lately signified) that children are the more proper, and the primarily intended subject of the Ordinance of Baptisme. Nor doth it at all weaken my belief in this kinde, that there is no particular or express command for the baptizing of Chil­dren, nor yet any such record of any Childe baptized, to be found in the Scriptures. For as God in nature (as the natural Philosopher observeth) is not defective in things that are necessary, so neither is he redundant in things unnecessary or superfluous; so is it reason­able and meet to conceive, that he observeth and walketh by the same rules of Wisdom and Goodness, in his Word also. Now then con­sidering that there are grounds and principles, either clearly laid down in the Scripture, or evidently deducible from hence, which in a rational way lead unto the baptizing of In­fants, as a duty (only the general or indefi­nite commands baptizing, together with the several administrations here recorded, suppo­sed) it was no wayes necessary that God should any further declare his minde for their baptizing (although it stood never so much this way) as by any particular or express command, example, or the like. It hath been a true observation of some, and pertinent to the business in hand, That for the greater part of the duties in general, which we stand [Page 133] bound to perform, yea, and which conscien­cious persons do perform, are neither com­manded by any particular and express precept, nor warranted by any the like example; but are enjoyned (in an argumentative and con­sequential way) partly in general commands, respectively including them, partly in such principles and grounds, which by the ordinary light of reason lead unto the practice of them. It is no where particularly commanded that a woman should partake in the administration of the Lords Supper, nor is such a practice warranted by any example; yet is it more then warranted [I mean, it is charged upon, or required of, that Sex] in the general or in­definit commands concerning the practice of that duty, in conjunction with those grounds, and reasons (contained in the Scriptures) for the practice, which indifferently respect both Sexes. For though some (to avoid the force of this instance, making so strongly against the substance and effect of all they have to say against Infant Baptisme) plead, that the word [...], translated, Man, in that precept. But les a MAN examine himself, and so let him eat, &c. 1 Cor. 11.28. being of the Epicoene Gender, signifieth as well a Woman, as a man, and consequently, that Women are as particu­larly as Men, here commanded to eat the Lords Bread, &c. yet this Grammatical criticism hath no weight in it to prove the inference intended and projected by it. For albeit the said [Page 134] word [ [...]] in the extent of its signifi­cation, signifieth a Woman, as well as a Man: Yet 1. It doth not alwayes, or necessarily, sig­nifie a Woman, wherever it was used: places might be cited in great numbers from the Scrip­tures themselves, as well as from other Au­thors, whereby this would be made manifest. 2. In very many places of Scripture it signifieth determinately an individuum of the male Sex, or, a man, Mat. 8.9.27.9.8.9.32.10.35, 36.11.8.19.12.10 11.13, (to omit dou­ble and trebble this number of instances in the New Testament only.) 3d It sometimes signi­fieth a man as contradistinguished to a Woman, Mat. 19.3.5. 1 Cor. 7.1. So that the Text mentioned (1 Cor. 11.28.) containeth no par­ticular or express precept for womens recei­ving the Lords Supper. There is no word here that particularly, or expresly and necessarily sig­nifieth a woman. And were it not for some Scripture grounds, one, or more, from whi h it may be proved that there is the same, or the like reason, why women should partake of this Sacrament, which there is for men, that place would signifie little as to their receiving it; especially considering yet further, that the Apostle manageth his whole discourse in this place about the Supper in the masculine Gender only, as appears, v. 20, 21, 22, 27, 29, 30, 31, 32.33: But suppose this place should be admitted to pass, as a particular precept unto women to partake of the Lords [Page 135] Table, yet there will be found no such precept, nor any example, in the Scripture to justifie the act of him, that shall administer, or deli­ver this Sacrament unto them, but the lawful­ness (or necessity rather, by way of duty) hereof, must be argued, or inferred, either from some general precept, or from some prin­ciple or ground, which in a rational, constru­ctive, and consequential way require of Mini­sters such an action, as being the will of God concerning them upon occasion. It is more easie then needful, to give instance in many more particulars of like consideration: So that an action or practise, may be not only warrantable, and lawful, but even highly ne­cessary by way of duty, when there is neither an express command, nor example, to evince either the lawfulness, or necessity of it. This for the former proposition.

For the minor proposition, which affirmeth, that all Children, at least of the Church, and of believing Parents, are in favor with God, it hath both the greater light of the Scri­ptures, and the lesser light of reason, shining clearly on it. From these two heads of argu­ing, a just volume of discourse might be drawn up in the demonstration, and defence of it. I shall (at present) give you a taste only of the genius of the one, and of the other, about the point; reserving the clearing of difficulties, and answering of objections, until we meet with an opportunity of more liberty for dis­course. [Page 136] The Scripture speaketh aloud the truth of the said proposition, as in many other pla­ces, so especially, Rom. 5.18, 19. compared with v. 15. Therefore as by the offence of one, judgement came upon ALL MEN to condemna­tion [...] even so by the righteousness of one, the free gift came us on ALL MEN unto justification of life: For as by one mans disobedience MANY were made sinners; so by the obedience of one shall MANY be made righteous. Evident it is, that the Apostle from the end of the 14th. verse to the end of the chapter discourseth the typical resemblance, or similitude (declaring by the way, and upon the occasion, the dissimilitude likewise) between the first, and the second Adam in their respective procurements, of evil by the former, of good, by the latter, unto men. That which is most observable to our purpose in the discourse, is, that the num­ber of persons restored unto an estate of righ­teousness, and of life, by the second Adam, is still made commensurable and equal unto the number of those, who were brought into an estate of condemnation and death by the first Adam, both numbers being all along ex­pressed, and described as the same, and in the same words, (as was even now shewed) As by the offence of one judgement came upon all MEN to condemnation; even so by the righteousness of one, the free gift came upon ALL MEN unto justification of life. That ALL MEN, in the former part of the verse, includeth all persons [Page 137] of mankinde, without exception of any (ca­pable of the judgement mentioned) and conse­quently all Infants, or young Children, is no mans doubt, or question, and that that self-same expression used again in the latter part of it, should here so far vary its signification, as to exclude far the greater part of mankinde, and signifie only an handful of them (compara­tively) is too far both from reason, and from example (as well in the Scripture, as in other Writers) for any man reasonably to conceive. Therefore all Infants, whilst such, and until the committing of acutal sin, are partakers of the Grace of God vouchsafed unto the world by Jesus Christ, according to that of John Baptist, John. 1.29. Behold, the Lamb of God, which ta­keth away THE SIN of the world. The sin of Adam, by which the whole world became ob­noxious unto death, is most properly termed, The sin of the world: and the Evangelist John when he speaketh of the Redemption wrought by Christ in the extent of it, as well unto the the personal and actual sins of men, as their guilt derived from the sin of Adam is wont to express it by mentioning sins (in the plural number) not sin (in the singular, unless it be with a note of universality, which is some­what more emphatical, and altogether as com­prehensive, as the plural number: for which see 1 John 1.79.) but for the other, see 1 John 2.2.3.5.4.10. This Doctrine, that Infants, and young children, are in favor with God, [Page 142] might be argued and proved from several other places also, as Mat. 18.3.19.14, 15. Mark 10.14, 15.9.36, 37. Luke 18.16, 17. John 8.34. (to omit the rest) & those texts likewise might be as readily answered, which are thought by many to oppose it, as Eph. 2.1, 2, 3. job 14.4. John 3.5, 6. 1 Cor. 7.14. (with some others) But we intend not in this work a large discus­sion of any thing.

In reason there is this (amongst many other things) to confirm the said Doctrine. Some In­fants are in the love and favor of God; there­fore all are so likewise. The antecedent in this argument is granted by all, no man (I pre­sume) affirming, that God hateth, or is an enemy unto all Infants without exception: therefore some are in his favor. The conse­quence is built upon that worthy character, or property in God, which the Scripture from place to place, (with a kinde of emphatical so­lemnity) asserteth unto him, I mean, his [...], (1 Pet. 1.17.) or, non-accept­ing, or non-respecting of persons. See Deut. 10 17. 2 Sam. 14.14. 2 Chron. 19.7. Job 34.19.37.23, 24. Mat. 22.16. Acts 10.34. Rom. 2.11 Gal. 2.6. Eph. 6.9. Col. 3.25. 1 Pet. 1.17. Now if God be no respecter of persons, but of the cause only (for this is implied there­in by way of antithesis, and is elsewhere fre­quently, and plainly affirmed of him) certain it is, that he sheweth the same respects of love, and hatred, unto all Infants; especially that he [Page 134] putteth no such vast difference between one infant, and another, as his eternally-saving love, and his everlastingly-destroying hatred, do import. For in respect of any reasonable, or equitable cause either of love, or hatred, all Infants are every wayes equal; all of them being equally involved in the guilt of Adams transgression, and hereby equally liable to the judgement of God; all of them equally prone, in respect of their natures, and of themselves, unto all evil; all of them equally distant from, and equally nigh unto Faith, Righteousness, Holiness, and every other saving qualification. Therefore if God loveth some of them with a love unto salvation, and hateth others with an hatred unto condemnation, he must needs be a respecter of Persons, there being no difference at all, in, or between, the cause of the one, and of the other, whereon to build that different award of affection. For that the affection, whether of love, or of hatred, which God bear­eth unto Infants, is not an affection of meer pleasure, or will, but (as we may call it, for want of a better term) a judiciary affection [I mean, such an affection, which essentially in­cludeth in it a judiciary sentence, or an award, either of reward, or punishment, to be irrevo­cably passed upon the persons of these Infants, dying such] may be easily proved. For the Counsel and Intent of God in the Gospel, and restauration of the world by Jesus Christ, was in a regular and formal process of judgement, [Page 140] to declare his goodness and bounty in reward­ing those highly, who by the Law of the Gos­pel should be found capable and meet to be re­warded by him; and on the other hand, to shew the severity of his just displeasure against sin, when found in conjuction with stubborn­ness and impenitency, in the punishment of obdurate and final unbelievers. This is a truth visible enough in the very superficies of the Gospel from place to place. So then the case, and cause of all Infants, in reference to their final judgement, being (as we have seen) in every respect one and the same, if God should pass a sentence of absolution and reward up­on some of them, and a sentence of condem­nation and death upon others, it must needs proceed from his respects unto the meer per­sons of the former above the later. His in­tendments of more of the good things of this present world into some of them, then unto others; as in health, wealth, prosperity, na­tural endowments, &c. do not argue any such affection, either of love, to the one, or hatred unto the other, as that we now speak of, and lately called judiciary; because the largest measure of temporal good things given unto men, (otherwise, at least, then after, and for, some special service performed) is not given unto them by way of reward, or by a judiciary award; as neither is a scanter measure in these things, dispensed in a way of judgement unto those, to whom this dispensation is made (un­less [Page 141] haply it be after some sinful provocati­and with relation hereunto) but both the one dispensation and the other, are acts of will and good pleasure in God, and proceed from him, not as he is the judge, but as he is the so­vereign Ruler of the world, and at full liberty to do with his own what he pleaseth. And though sometimes in Scripture he is said to love those to whom he intends more liberally in outward things; and (on the other hand) to hate, where he intends more sparingly (as in the case of Jacob and Esau, Mal 1. v. 2.3. Rom. 9.13.) yet evident it is, upon the ac­count lately given, that for such love, and ha­tred as these (with their different fruits, and effects) there is no colour why accepting of persons (in the dishonourable notion of the words) should be imputed unto God, because accepting of persons (in this sense) hath place only in matters of judicature between men, and men; whereas both those affections in God, with their respective expressions, import only matter of liberty, and what he standeth not ingaged unto by any Rule, or Law, no not of his own (as hath been already declared.) Hereunto this may be added, as not altogether irrelative to the business in hand: Although love, and hatred, be (figuratively, and after the manner of men) ascribed unto God, as contrary affections (or rather indeed, at least sometimes, as the same affection, diversified only by degrees, an inferior degree in love, be­ing [Page 138] frequently expressed by hatred, in the Scri­ptures) in respect of their (seemingly) contra­ry effects [the more bountiful, and the more sparing collations, or donations, of the good things of the world] yet according to the true estimate of the case, and this ruled by the Scri­ptures themselves, there is not more of that love which is saving, or of a saving tendency in the one of those dispensations, then in the other. For upon this account (doubtless) it was, that the wise man Agur desired Riches of God no whit more then Poverty [Give me nei­ther poverty, n r riches, Prov. 30.8.] Certainly if he had apprehended the least degree of Gods saving love towards him, in his casting riches upon him, above what he conceived in his sending him either poverty, or food convenient, he would have desired it before either of them. But this by the way. However the argument propounded stands firm upon its basis; if God loveth any young children savingly, he loveth them all upon the same terms, because he is no accepter of persons; and amongst them, there is nothing of cause to be found why any of them should be differenced in judgement from others, or be justified, when others are condemned; or (which is the same, in effect) why any should be loved with such an affecti­on, which carrieth a sentence of justification in it, more then others. This is one reason de­monstrating the truth of this Doctrine; that Infants may lawfully be baptized. I shall (at [Page 139] present) only subjoyn another upon the same account.

If God before, and under the Law, judged it meet, that men, whilst they were yet Chil­dren, should be admitted into the profession of his Name and Worship [or, into his Church] by the door of a Sacramental solem­nity, and hath no where declared any altera­tion, or change of his minde, or pleasure, touching this, then is it his will and pleasure that children should be baptized, under the Go­spel, as it was that they should be circumcised under the Law.

But the Antecedent in this Argument is true; therefore the consequent also: and so children are, by the will of God, to be ba­ptized.

The former part of the Antecedent is un­questionably true. For men, both before and under the Law, were, whilst they were yet Children, admitted into the Church of God by Circumcision [or, by being circumcised] and this by the express order and command of God. Gen. 17.10, 11. &c. Levit. 12.3. Nor is this (I suppose) denied by any. The latter part is no less certain.