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 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 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 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 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
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 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 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 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 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 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
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 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 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. 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 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 Gospel (a) The 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 Great-men here yet within a very short time it insinuated and
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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 enjoy (a) Vermiâ— qui non morietur ignis quî non extinguetur à plaerisque accipitur conscientia peccato-â— rum quaeâ—orqueat in suppliciis constitutos quare vitiâ— 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
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 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 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 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 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
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 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 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 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 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 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 tâ—uâ—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
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. 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 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 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 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 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
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 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 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 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 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 and goodnesse to devote or sanctifie any greater proportion of time for rest and religious occasions then one day in seven or every
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