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 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 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
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 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 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 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 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 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 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 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 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 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
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 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 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
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 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 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 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 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 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 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
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct 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 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 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 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 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 of which it may be so interpreted and understood and this with truth that the spirituallity of it in
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 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 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 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 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 â—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
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 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 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 Vriah 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 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 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 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 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 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 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 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 Sabbaâ—hâ— 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
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 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 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 â—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 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 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 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
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 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 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 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 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
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 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 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 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 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 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
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 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 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 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 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