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-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
seventh day ordinarily lest men should be straightned for time in their ordinary businesses and imployments and considering withall that the day of his rest from the works of Creation had now lived in honor through many Generations yea for some thousands of years his pleasure was not to consecrate another or a new day but to take off the burthen of this honour from the shoulder of that day and to lay it upon the day of his Sons Resurrection Thirdly The Jews did nothing no not in the least circumstance of time or otherwise about the crucifying of Christ but what the hand and counsel of God had determined before to be done that is to permit to be done Act. 4.28 Now then if the Counsell and purpose of God had been to continue or establish the Jewish Sabbath under the Gospel and to make that Christian would he not have so interposed by his providence about the time of Christs death that the third day the day of his riseing from the dead should have been that day I mean the last not the first day of the week For had it been ordered thus there had been no place left for any scruple or question about the alteration or continuance of the day And I make little question but that as it was providentially ordered by God that he should remain in the hands of death so long as and no longer then now he did that so the Scriptures might be fulfilled in his rising again the third day 1 Cor. 15 4. So likewise the time or day of his dying was by the same hand so disposed that the third day after the day of his rising again might be the eighth day from the Creation that is the first day of the week that the Scriptures herein also might be fulfilled which as we lately shewed did foretell though somewhat darkly his rising again on this day Fourthly From sundry passages of Scripture we learn that it hath been a thing frequent with God and practised by him from the beginning to consult and provide for the remembrance and honour of his great and most considerable actions whether performed immediately by himself and with the unbareing of his own arm or mediately by men through his special interposure and strength partly by setting himself some Character of solemnity upon the time or day of their respective atchievements partly by teaching and prompting men by his Spirit to do it Peruse at leisure and consider upon this account these Scriptures Gen 2 3. with Exod. 20.11 Exod. 12.42 Exod 13.3 4 6.10 Esther 9.20.21 22. Joh. 10.22 Now it is true that for the remembrance with honour of his other great works he judged an Anniversary that is one yearly solemnity sufficient for the reason I suppose lately mentioned namely because he would not by too frequent avocations to religious services make any wider breach upon mens time for their secular imployments then was needful Only for that most signal and glorious work of the Creation he judged a weekly solemnity but convenient and meet Now then it is in no degree probable that God should bring forth the first-born of his works a work so super-transcendently glorious and wonderful as the raising of Christ from the dead and leave it unto the world without the special and appropriate solemnity of a day for the remembrance of it an honour which as we have heard he hath not judged meet to deny unto other of his works of a farre inferiour consideration unto this But certain it is that there is no day at least no weekly day and an anniversary is much beneath it characterized with any blessing from God for the remembrance of this work of his though it hath the preheminence amongst and above all its fellows unlesse it be concluded that He or men authorized by him in that behalf have taken the Crown of Blessing which was first set upon the head of a former Sabbath and hath herewith Honored and Crowned the day of this great and blessed Work And Fifthly and lastly that this hath been done both by Christ himself upon and after his resurrection and by his Apostles who by their example have more then invited even conscientiously engaged the whole Christian world after them to the observation of this day is sufficiently manifest by the light of sundry passages in the Gospel First The Lord Christ himself began to celebrate and solemnize the day we speak of on the individual day of his Resurrection by an holy and Heavenly conference with some of his Disciples upon the way and by administring the Sacrament afterwards as is exceeding probable and was the sense of some of the Fathers and is argued and concluded by many Arguments by some though denied by others from these words Luk. 24.30 And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them And it is very considerable to the case in hand that the Evangelist being to relate those Sabbath-like works of Christ mentioned in the entrance of his Relation ver 13. gives special notice of the day wherein they were wrought by him And behold two of them went THE SAME DAY c. namely that very first day of the Week on which Christ arose from the dead as appears ver 1. with the context along to the 13th ver Now there can I suppose no reason of moment be given why the Holy Ghost should give such particular knowledge of the day on which the two Disciples travailed to Emmaus but only to signifie that Christ on this day began to sanctifie the day of his Resurrection by his example in religious exercises and to lead the way to all that should believe in him to do likewise Again Secondly The Evangelist John gives notice of another appearance of Christ unto his Apostles assembled together on the same day towards the evening and of sundry gracious applications of himself unto them Joh. 20.19 20. c. who likewise gives double notice as it were of the day wherein these things were done Then the same day at evening that is in the latter part of the day natural which the Jews midday being past were wont to call Evening being the first day of the week when the doors were shut where the Disciples were assembled c. ver 19. Having sufficiently notified the day of this appearance of Christ in these words Then the same day why he should add being the first day of the week hardly any other reason can be given but only to commend in special manner unto Christians the remembrance of this day the first day of the week as having now somewhat more then ordinary put upon it So Thirdly The same Evangelist in the same Chapter ver 26. gives knowledg of another appearance of Christ unto his Disciples assembled when Thomas with them who was absent at the former But withall is careful to inform us that this appearance also was made by Christ on the
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
But he that doth truth cometh to the light willingly freely and of his own accord needeth not to be importun'd to it that his deeds may be made manifest that they are or because they are wrought in God that is according to the will of God John 3.21 The trial of any mans Pains as well by other means of tryal as by sufferings will be found as Peter expresseth it 1 Pet. 1.8 unto his praise and honor and glory not only at the appearing of Jesus Christ but even during his state of mortality amongst the Saints in this present world Now that which is done to any man having a direct tendency to his honor and without any prejudice to him otherwise and besides is fully comporting with his own disposition and will cannot reasonably be supposed or suspected to contradict any rule of Charity being so manifestly of a good and friendly accord with it On the other hand if the person desiring Sacramental Communion with a Church be unworthy this Church by detecting it and hereupon denying him that which would be sinful and of sad consequence unto him shall in and by one and the same act both please God as the Church of Ephesus did by discovering those to be lyars who said they were Apostles as we lately heard maintain the honor of his holy things keep a soul from making it felf actually guilty of the body and blood of Christ 1 Cor. 11.27 and withal consult the honor peace and safety of themselves or their own Church-body Quest 20. But are not the Sacraments converting Ordinances If so ought not sinful men and unbelievers be admitted to partake of them Answ It no where appears that God ever intended them for converting Ordinances nor doth reason lead us to conceive of them under such a notion Or if this should be granted or supposed I mean that they are converting Ordinances yet will it not follow from hence that therefore ungodly and unbelieving persons other then those that haply may deceive the Church under a plausible profession of Faith and Holiness should be admitted to receive or to partake of the elements themselves in their respective administrations Preaching of the Gospel is without controversie a converting Ordinance yet ought not prophane or unbelieving persons be admitted or perswaded to preach the Gospel in order to their conversion But as Faith and so Conversion cometh by hearing the Gospel preached by others orderly called hereunto not by preaching it a mans self so may Sacramental Administrations be ordained by God for the conversion of men yet not by their own acting or bearing a part in the execution of them but by being present and beholding and minding these administrations whilst performed by others But that God intended not the conversion of men as yet unconverted by a self-acting in Sacramental dispensations or that these by such an interposure of the said persons in or about them should be any means of their conversion but rather obstructions in the way thereunto is fully evident from that of the Apostle where speaking of the Sacrament of the Supper he saith thus For he that eateth and drinketh unworthily eateth and drinketh not conversion or Salvation but damnation unto himself not discerning the Lords body 1 Cor. 11.29 Doubtless an unconverted person or unbeliever cannot discern the Lords Body that is exhibit in any degree that reverence or those sacred respects unto it which a Sacramental memorial or participation of it requireth of all those who do partake of it in this Ordinance and consequently cannot but eat and drink unworthily at the Lords Table if he eats and drinks here at all Other arguments of a demonstrative eviction of the same truth might be readily drawn from verse 24 25 26. of the same Chapter Amongst many grounds in reason that might be insisted on to give further light and confirmation to this truth I shall at present mention only two First God is not wont to set up one Ordinance in competition with another or which is the same to appoint more then one for the effecting of one and the same end I mean one and the same proper and immediate end for otherwise all Ordinances are given by him to effect and bring about the same general remote or ultimate ends This principle the Apostle Paul supposeth to be a truth and argueth from it in several places I do not frustrate the grace of God for if righteuosness come by the Law then Christ is dead in vain Gal. 2.21 implying that God accounteth more wayes or means of justification then one to be superfluous and vain and consequently that if he had ordained or appointed one for this purpose he would not have appointed another He reasoneth and concludeth from the same ground in the same case Rom. 4.14 thus For if they which are of the Law be heirs Faith is made void and the promise made of none effect So also in somewhat a different case he argueth from the same supposition Heb. 7.11 If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedeck c. From these and the like reasonings of the Apostle it is clear that when God hath sufficiently provided for the obtaining of any benefit or end by one means he never brings another as it were over the head of it but resolveth that that which is already or first established shall at least ordinarily have the honor entire to it self of investing men with the benefit or blessing for the attainment or procurement whereof it was appointed by him and that no corrival or competitor shall be set up by it to divide with it And accordingly the Apostle reasoneth Gal. 3.21 For if there had been a Law given that could have given life verily righteousness should have been by the Law So likewise David of old in another case Then David said none ought to carry the Ark of God but the Levites for them hath the Lord chosen to carry the Ark of God c. 1 Chron. 15.2 Now then it being certain that the attentive hearing of the Gospel preached is an Ordinance or means appointed and sanctified by God for the work of conversion it is no wayes consistent with the Counsel of God lately declared from the Scriptures to imagine that Sacramental participation should be a means also appointed by him for the same purpose It is true God may and sometimes doth prepare dispose and bring men nearer to conversion then they were before by other means then by the Gospel preached even in such places where it is preached and may be heard and where it is not preached I mean by men out of his great compassion to the precious souls of men he taketh a liberty though I believe somewhat sparingly to substitute other means in the place thereof and worketh conversion by these But where there is opportunity to hear the Gospel
consideration in the Scriptures See Exod. 17.11 12 13. Josh 8.18.19 26. 2 Kings 5.14 If God was pleased to work such great and notable effects as these by means that were not natural or proper by any inherent quality or vertue to produce them but of the same or the like kind with those which are strictly and properly Sacramental it is but reasonable to conceive that he worketh by these I mean the Sacraments themselves all such effects whether in and upon the hearts and souls of men using them aright or otherwise which were intended by him in their institution and for the obtaining of which he hath commended and commanded the use of them unto men Quest 22. What are the ends or effects intended by God in the institution of the Sacraments and in the participation of them by men according to his command Answ The general ends projected by God in and by the Sacramental dispensations for we shall not speak of the particular ends which are proper to each Sacrament by it self until we come to unfold the nature of them in particular but the general ends we speak of have been mentioned already towards the beginning of the Chapter nevertheless if you desire it we shall here recount them with some addition and variety Quest 23. What may be one of these general ends Answ To cause the holy profession of Christianity to bear the more awfully and with the greater weight upon the souls and consciences of men and consequently to move them to walk worthy of it and avoid all things repugnant to the honor and interest of it Upon such an account as this the Apostle presseth the believing Romans with the remembrance and consideration of their having been Baptized Rom. 6.3 4. and the Corinthians with their accustomed eating and drinking at the Lords Table 1 Cor. 10 16. 21. What a man hath openly and publickly declared himself to own or to consent unto by a voluntary submitting unto any Ceremony or usage which is commonly known to signifie or import as much he is by such a declaration as this the more seriously and solemnly ingaged to stand by and promote the interest of what he hath thus owned and yet much more to refrain from whatsoever is like to preiudice or endamage it And this questionless is the reason why admissions and entrances into several Corporations and Societies are commonly transacted with some ceremonial or rite in one kinde or other appropriate to each of them respectively unto which he that desires the relation of a Member or a Brother in any of them must submit Yea in some of them the members are at certain times and upon occasion required to testifie their relation unto their Community by wearing such or such distinguishing habits or performing such or such Services or the like So that God in his institution and appointment of Sacramental Rites for those that profess Christianity to submit unto and exercise themselves in from time to time doth that which in many other cases he doth likewise that is in his spiritual transactions with men and matters of their eternal salvation applieth himself unto them in their own methods wayes and customs which they practise and follow in their civil and secular occasions and affairs only in some particular cases avouching himself more benign and favourable then they Instances of this notion and import the Scripture holdeth forth not a few See Jer. 3.1 Amos 3.3.5 6. Isa 49.15 62.5 Mat. 7.9 10 11. chap. 13.44 45 46. Luke 12.48 1 Cor. 9.7.2 â—im 2.4.5 6. Heb. 6.16 17. to omit others The reason hereof we shall not at present insist upon although it be not farre off Quest 24. What may be another general end of Sacramental Ordinances Answ To prevent Apostasie and the dreadful sin of falling off from the holy profession of the name of Christ after a person man or woman hath once taken it up in the sight of the world This depends upon the former and this in two considerations or respects First with the greater solemnity and observation any thing is undertaken and entred upon and accordingly managed and pursued from time to time the undertaker is so much the more ingaged in point of honour or repute and as he desires not to be undervalued as a man of desultory light and empty judgement to abide by his undertaking and pursue it to the uttermost unless haply in his persuit of it he should evidently discover or meet with some such grand inconvenience or evil which as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above an ordinary mans wisdom to foresee from the beginning so it is above his power to prevent if he goes forward with his undertaking or to balance it with any proportionable good by carrying such his undertaking an end Now neither the first nor the last of these provisoes or exceptions can have place in the profession of Christianity and so the middle is impertinent and inconsiderable For 1. There is no evil whereunto this profession renders a man at any time obnoxious but what by the clear light of the Gospel he might have foreseen from the beginning Luke 14.26 27 33. Mat. 24.9 Rom. 8.36 Acts 14.22 2 Tim. 3.12 with others Nor 2. But what this profession undertaken and made good to the end will recompence an hundred fold Therefore to take up and prosecute a Christian Profession upon such terms which render a mans action and engagement in this Kinde the more considerable and matter of more expectance and discourse unto the world which is done when it is taken up and pursued with any solemnity of Rite and Ceremony is a rational and proper means to make him resolvedly willing to adhere unto it and to dis-incline or indispose him to a renouncing of it Secondly The thoughtfulness and care of not wronging or disparaging a Christian profession whereunto the heart of a man is apt to be wrought as was lately said by a reverence and awe of this profession found in him must needs be a great preservative against Apostasie because Apostasie from it is of all other the greatest reproach and disparagement that can be cast upon it tending to possess the world with hard thoughts of it and this with an high hand of endeavour and perswasion it being no less then a pawning of mens souls and a confident waging of all their expectations of good from God both in this world and that which is to come that it is a profession of vanity and that it will deceive if not destroy all those that shall ingage in it and not abandon it in due time So that such a tenderness as we speak of I mean of dishonouring or scandalizing a Christian profession is an effectual means not simply to prevent Apostasie but to keep at the greatest distance from it Quest 25. What 〈◊〉 you conceive may be a third general and designed by God in planting Sacraments in his Church Answ To prevent superstition and to keep his Worship and
the number of two which are Baptisme and the Lords Supper Quest 35. What is Baptisme Answ A Sacred Rite of being washed with Water in or rather into or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 Quest 36. What is it to be Baptized or to be washed with Water in or into or unto the Name of the Father Son and Holy Ghost Answ It is by the Authority and Command of these Three Persons in the Divine Essence to be in and by this Rite consigned over delivered up or consecrated unto them or separated unto their Service and withal to be openly declared accordingly Quest 37. Is it not lawful to Baptize or to be Baptized in the name of some one of these persons only as for example in the name of Christ or of the Son especially considering that the Apostle Peter commanded those that did believe upon his preaching and had received the Holy Ghost to be Baptized in the name of the Lord meaning Christ Acts 10.48 as he has also exhorted others of his Converts before Then Peter said unto them Repent and be Baptized every one of you in the Name of Jesus Chtist c. Acts 2.38 See also Acts 19.5 Rom. 6.3 Gal. 3.27 Answ To be Baptized in into or unto Christ is constructively and in effect to be Baptized in or into the Name of the Father the Son and Holy Ghost These three being one as the Apostle John teacheth us 1 John 5.7 and as Irenaeus of old interpreted In Christi nomine subanditur qui unxit ipse qui unctus est ipsa unctio in quà unctus est In the name of Christ is comprehended or understood both he that did anoint meaning the Father and he that was anointed namely the Son and the anointing it self wherewith he was anointed that is the Holy Ghost Nor is it to be thought that either Peter or any other of the Apostles who either themselves Baptized or commanded others to Baptize in the Name of Christ without mentioning the Name either of the Father or of the Holy Ghost in either acted contrary to the rule or charge given unto them by Christ concerning Baptizing but rather that they only abridged or contracted it into a narrower compass without diminishing or omitting any thing of the just import or meaning of it and this by the direction and guidance of the Holy Ghost himself possibly to instruct us that forms of words are not to be rigorously urged where substance of matter is sufficiently expressed Or else it may be said that Christ in the words mentioned Baptizing them in the Name of the Father c. did not intend to prescribe unto them any certain or set form of words to be alwayes used in the act or at the time of Baptizing but rather to instruct them how they should declare the Doctrine of that Baptisme which he commanded them to administer as namely that the precept or injunction of it proceeded joyntly from all the three Persons in the Divine Nature Father Son and Holy Ghost and that with this intent or for this end that they who believe the Gospel should they and their children over whom they have power submit unto it and receive it and by it be and openly declared to be delivered up unto the care and Government of all the Three This or the like Doctrine the Apostles might teach and declare when any person was to be Baptized by them or by their order although in the act of Baptizing there was mention made of the name of one of the Three only Or else 3d. and lastly it may be said that a person may properly enough be said to be Baptized in the Name of the Father Son and Holy Ghost although in terminis or in words he be Baptized in the Name of Jesus Christ only because the Doctrine of Jesus Christ unto which upon the account of his Baptisme in his Name he is to hearken and subject himself plainly asserteth the same Nature Dignity and Authority of the other two with his own And one special reason why Christ doth not prescribe the administration of Baptisme in his own name only although the administration performed in his Name alone be regular enough and Apostolical as was declared in the question may be this that upon so solemn an occasion as the Doctrine of the administration of Baptisme he might not omit to declare himself as zealous a remembrancer and assertor of the Divine Glory of his Father and of his Spirit as of his own Of his care and zeal in this kinde we have many other great testimonies in the Gospel But though Baptisme administered in the name of Jessus Christ alone I mean without mention of the names of the other two in the act it self of administration be as hath been said authentique and valid yet doubtless the custom of those Churches which 〈◊〉 constantly administer it in that very explicitâ—â—â—â—or and form of words dictated by our Saviour to his Apostles wherein all the Three are as we heard distinctly named is more commendable as being both more edifying and safe and is not to be exchanged by any particular man Quest 38. Why is Baptisme called The Baptisme of Repentance Acts 13.24.19.4 Answ Either because by the Law of the Institution of it and according to the Counsel and Intent of God herein they who do submit unto it and are Baptized do hereby solemnly profess themselves penitent or that they unfeignedly repent of all their former sins and more particularly of their unbelief as seems to be intimated Act. 19.4 Mark 1.15 Or else 2dly Because Baptisme is a most solemn and sacred ingagement according to the declared intendment of him that appointed it who had in this respect a right of power to make the terms or conditions of receiving it what and as he pleased upon him that submitteth to it to repent in case he hath not yet repented however upon a profession of Repentance he hath been Baptized or if he hath already truly repented to persevere in a repentant frame of heart and course of life unto the end For Baptisme as it is called the Baptisme of Repentance as you have shewed so is it said to be the Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Repentance that is which solemnly ingageth or obligeth the receiver of it unto Repentance For so John Baptist himself declareth the purport and intent of it I indeed Baptize you with water unto Repentance Mat. 3.11 meaning hereby to invite quicken and provoke yea to impose a necessity upon you to repent that is according to the Scripture dialect in which the tree is put for the fruit or the cause for the effect or the inward princiciple for the outward actings agreeable to it c. to bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy Repentance as he had interpreted himself ver 8. Bring forth THEREFORE that is since you come and desire to
entire Nation of the Jews whatever their numbers are or shall be being the great Father of the race In like figure of speaking Esau Moab Ammon with others of like consideration are often used in Scripture to express the people descending from them respectively Secondly Remission of sin is not to be taken either for that state or condition into which a person is translated immediately upon his Repentance by having his sins pardoned or for the act of God by which he pardons his sins upon his Repentance and hereby translateth him into such a state but for that act of absolution or acquitment from all his sins which shall be pronounced over him by Christ at the last judgement of which the Apostle Peter speaketh Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which before was preached unto you whom c. See also Acts 26.18 So then these two Baptisme and Remission of sins thus understood when it is said that Repentance and Baptisme are in ordinary cases joyntly required as necessary for the obtaining of Remission of sins the meaning is that a Christian Profession of Repentance by wayes and works suitable unto the nature of it in case a man hath time and opportunity after his Repentance to walk in them which for the most part men have is as necessary to salvation or which is in effect the same to the obtaining of a final absolution from the great Judge in the great day as Repentance it self This is nothing but what perfectly agreeth with the tenor and import of all those Scriptures which either exclude persons of unholy and wicked or unfruitful lives from the Kingdome of Heauen which are obvious and in great numbers or else which require an open profession and confession of the name and words of Christ upon occasion as well as Faith in him unto salvation For this see Mat. 10.32 33. Mark 8.38 Rom. 10.10 Quest 42. Whether is the use of Baptisme necessary by way of Precept and as a duty in these dayes of the Gospel some conceiving that the obliging force of the precept concerning it expired with the times of the Apostles Answ An answer unto this question hath been given in part formerly namely where we inquired into the grounds and reasons upon which the Gospel was or well might be set forth by God with Sacramental institutions accompanying it See what was answered to Quest 5 6 7 c. in this chapter For if the reasons and ends of these institutions be perpetual and relating as much in matters of spiritual benefit and service unto us in these dayes as they did or could do to those who lived in the dayes of the Apostles there is little question to be made but that the use of the institutions is intended by God as well and as much for us in these dayes as it was for them Besides Baptisme as was more lately argued being the seal of this Gospel-Covenant which God hath made with men that upon their Repentance their sins shall be forgiven them it may with as much reason or with very little less be conceived that he hath disanulled the Covenant it self as the seal of it especially not having appointed another in the place thereof Again that Baptisme is no legal but an Evangelical Ordinance and consequently to be administred and practised under the Gospel during the ministry hereof in the world might be made evident by the light of many reasons were it not a thing evident enough without it As 1. He was a Gospel Minister to whom the Counsel of God concerning it was first revealed with a commission and charge to publish it by preaching and then to administer it All the Prophets saith Christ Mat. 11.13 and the Law prophesied until John exclusively meaning that God by the ministry and writings of the Prophets and by the Law recorded by Moses instructed the world and more especially the Jews in matters appertaining to his Worship and Service and to their own eternal peace but in his servant John he intended to found a new Ministry of a more glorious and heavenly import And that John was no Minister of the Law but of the Gospel is evident because he preached the Messiah as being come into the world yea and shewed unto some his very person to be beheld by them 2. If Baptisme were a legal Ordinance being an initiating or introductory Ordinance as Cirumcision was it should binde the receivers of it to the observation of the whole Mosaical Law as Circumcision according to the Apostles Doctrine Gal. 5.3 did 3. It was given down from Heaven unto the world upon the account of Christ and for his manifestation in the world a new Rite or Ceremony in Religion or in the Worship of God being as the shaking of the Heavens and an Item from God that he was now about to dissolve and remove the ancient frame of his Worship which had been once solemnly enjoyned and since approved and continued by him in the world from the dayes of Moses until then for the space of a thousand five hundred years and upwards which great alteration was to be made by the Messiah And I knew him not saith John Baptist John 1.31 but that he should be made manifest unto Israel therefore am I come baptizing with water 4. If coming into the world upon so solemn high and sacred an account as for Christs sake and to signifie and give notice of his coming into it it is not likely that he should abrogate it especially after so short a continuance of it in the world as it had from the day of its first entrance into it until the day of Christs death 5. If Christ had abolished it by his death would he after his resurrection either have joyned it with Faith it self in the same promise wherein he promiseth salvation as he doth Mark 16.16 He that believeth and is baptized shall be saved or have charged his Apostles with those that should succeed them in the ministery of the Gospel and unto the end of the world with the administration of it unto those amongst whom they should preach the Gospel if they received it yet this also he did Mat. 28.19 Go ye therefore and teach all nations BAPTIZING them in the name of the Father and of the Son and of the Holy Ghost To understand the word Baptizing here in any improper or by-signification is repugnant both to that wholesome and sound rule concerning the interpretation of Scripture which enjoyns the ordinary and proper sense of words when ever the context and matter in hand will bear it as also to the judgements of all expositors one or other ancient or modern who according to the best intelligence that my reading and hearing in conjunction with my memory are able to afford me have expounded it of baptizing with water 6. The Apostles after
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
endeavoured to reconcile himself unto him but this being done he was to offer it Mat. 5.23 24. So to pray unto God is a duty required of all men yet if any man be resolvedly wicked and turneth away his ear from hearing the Law he is first to relent or repent of such a resolution and then he is bound to pray not before or otherwise Such a person is bound to pray but in sensu diviso not in sensu composito that is he is bound to forsake his abominable wickedness before he prayeth but he is bound to pray upon the performance of this condition viz. of forsaking his wickedness which he is bound to perform likewise even before he hath performed it In the former sense then of the two propounded God doth not require of all men subjection to his Sacramental Institution but in the latter he doth He requireth not of unbelievers or of persons wholly ignorant of the Gospel or scandalous or debauched in their lives and conversations that whi st they continue such they should have any part or fellowship in Sacramental transactions but even whilst they are such he doth require of them and command them that they truly repent and unfeignedly believe and then consequentially hereunto that they apply themselves to partake of those administrations Question 15. But doth God require of all persons that have repented and believe that they communicate in his Sacramental Ordinances Answ God requireth of all such that they despise not that they neglect not these Ordinances nor yet the means or the doing of those things without which they cannot orderly be admitted to partake in them by those with whom the dispensation of them is entrusted and to whom it appertaineth by way of duty or charge to take care that all things be done decently and in order about and in the administration of them Question 16. Who are they to whom the duty or charge you speak of doth appertain and are entrusted with the dispensation of the Sacraments Answ Every Congregation or Church-Body of Believers or persons upon Gospel grounds reputed such together with their Officers lawfully chosen Elders and Deacons are put in trust by Christ with his Sacraments and the administration of them in and amongst their own bodies or members respectively and may Salvo jure coeli keeping to the rule and orders prescribed by God in such cases admit whom they please into their Sacramental Communion or to speak more warily are bound and ought to admit all those unto this their Communion who shall orderly desire it of them That such Churches as these are intrusted by Christ with those holy things of God we speak of with the ordering of Sacramental concernments evidently appeareth from several passages in the two Epistles written by the Apostle to the Church at Corinth and more particularly in the fifth Chapter of the former and seventh of the latter It is clear from ver 27.12 13. Of the former of these Chapters that the Body of this Church offended for to this was the Epistle written in tolerating a notorious wicked person in their Communion from which had they quitted themselves according to their duty and charge imposed on them by God they had excluded him Much more might be argued to this point from the Scriptures Quest 17. When or upon what terms may a person one or more be said orderly to desire Sacramental Communion with a Church of Christ not being a Member hereof and so that his motion ought not by this Church to be refused Answ When either some of the Members of this Church shall testifie upon knowledge that he is a person of an honest and Christian life and conversation or else that he is a Member of some other Church in Gospel Order and not under censure or if the said person shall be recommended by any such Church as this as being a Member of it and further if this person whether he be a member of some other such Church or not having by one means or other satisfied the Church to which he addresseth that he is a person walking orderly in the profession of the Gospel shall declare likewise unto it that whilst he shall desire to continue or frequent the said Communion with it he will be content to submit to the Discipline and Government thereof he I say that shall thus and upon these terms desire Sacramental Communion with any Church of Christ may I conceive be said to desire it orderly Quest 18. Why needs or why ought a Church of Christ to be thus strictly inquisitive after the Faith and Manners of those whom they receive and admit unto their Sacramental Communion Answ The reasons hereof are many I shall briefly touch upon only five First the Apostles exhortation or caution unto Timothy 1 Tim. 5.22 in a case not altogether unlike is considerable in this also Lay hands saith he unto Timothy suddenly on no man neither be partaker of other mens sins keep thy self pure implying that they Communicate in the guilt of other mens sins who having a lawful power to prevent their sinning shall not be diligent and careful to use it accordingly Thus Eli the High Priest was partaker of the sins of his two Sons and was severely punished by God for it 1 Sam. 3.13 14. compared with c. 4.18 Yea the said caution reacheth yet further involving those in the guilt of other mens sins not only who neglect to make use of that power which is lawfully vested in them to keep those from sinning who either they know or have ground to suspect that they will sin unless they use their power to prevent it but even those also who shall through carelessness or remissness suffer such persons to pass through that door the key whereof God hath entrusted them with without examination who for ought they know or have reason to judge otherwise will sin by the opportunity or means of that passage to easily given them For in case Timothy should have laid hands suddenly upon any man possibly this man thus inconsiderately admitted into the Ministry might have quitted himself as well and worthily in this great Office as another that should have been admitted with the greatest caution yet Timothy even in this case should have neglected the charge given him and consequently incurred the crime of being partaker of other mens sins unless haply we shall interpret the clause neither be partaker of other mens sins thus which I take to be the true meaning of it and do not run the hazzard expose not thy self to danger of being involved in the guilt of other mens sins This exposition might be cleared and confirmed by comparing it with sundry passages of like phrases and construction but this is not so proper here But doubtless the minde of God to Timothy in the dehortation or charge mentioned is alike to all others in cases of like nature or consideration Now then inasmuch as they who in the Apostles words 1 Cor. 11.29 eat
and drinks unworthily at the Lords Table and why may there not be the like misdemeanor committed and consequently the like guilt contracted in or about the other Sacrament also eat and drink Judgement or damnation unto themselves and consequently must needs sin in that action at a very grievous rate those Churches that shall suddenly admit men or women unto their Sacramental Communion or without some rational ground of their meetness to bear a part in so great and holy a Service having a right of power as hath been said vested in them by God to maintain the reverence and honour of it within their own Community and consequently to shut the door of admission here against all unknown persons whatsoever evidently by such a behavior incur the guilt or which amounts to little less expose themselves to the danger of being partakers of other mens sins which they cannot do without their own Secondly the holy things of God must needs suffer loss in that reverence and high esteem which either they have or ought to have in the Souls and Consciences of men by being made common or not managed with a solemnity of care and circumspection and as it were with an holy fear and trembling by those that are instrusted with the ordering of them We read that the wickedness of the Sons of Eli being Priests occasioned men to abhor the offering of the Lord 1 Sam. 2.17 And it is recorded 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