1.15 Another Answer to the Question may be that Christ hath not made by his death full satisfaction to the justice of God for mens sins upon any such terms as either to indulge or harden any man in the practise of sin by securing him from the stroak of Gods displeasure when he offendeth nor yet to deprive God of his Liberty to govern the World or particularly his own house the houshold of Faith in wisdome righteousness and equity and consequently to judge and punish delinquents in either when he seeth just cause but the compleatness or fulness of this Satisfaction standeth in this that God may in consideration thereof without the least reflection upon or disparagement unto his justice or perfect hatred of sin forgive all men all their sins upon their unfeigned Faith and Repentance notwithstanding he may in some cases as in that of David 2 Sam. 12. ver 13 14. upon another account as viz. for the vindication of his righteousness and impartialitie in the Government of the world before the men thereof correct with temporal chastisements great and known Offenders the truth of their Faith and Repentance notwithstanding Quest 17. How long did Christ remain in the state of death Answ By the space of three daies and three nights Mat. 12.40 that is of one whole natural day in the middle and part of two other of these dayes Now a natural day consisting of 24 hours and so comprehending the night in it our Saviour by the figure Synecdoche expresseth two parts of two of these dayes and one intire one by three daies and three nights So that he reckoneth that part of the sixth day of the week on which he was crucified which we call Friday which remained after his being crucified dead and laid in the grave being between three and four of the clock in the afternoon unto the end of it this part I say of this natural day he reckoneth for the first of the three daies and three nights of which he speaketh The seventh day of the week called Saturday the whole time whereof he remained in the state of death and in the grave he accounteth for the second That part of the first day of the week by us called the Lords day or Sunday which was before his resurrection he computeth for the third and last of these three daies and three nights Quest 18. Why did Christ remain thus long viz. three daies and three nights in the sense declared in the hand or state of death Answ Because God judged this a sufficient time to evince and prove the truth and certainty of his death for the full satisfaction of those whom it concerned to believe it some having been thought to be dead for several hours together who yet were not dead but in a trance only Quest 19. Why did he remain no longer in the state of death but only for three daies and three nights Answ First because by this time as was even now said he had sufficiently confirmed the truth of his death by which he had wrought the great work of Redemption and made attonement for the World So that there was no further necessity or occasion of his remaining in the bonds of death And it was most contrary to his will and pleasure to cause or suffer his Holy one to suffer impertinently who taketh care that his ordinarie Saints be not in heaviness except it be when need requireth it 1 Pet. 1 6. Secondly it was the unchangeable will of God according as it was foretold by David long before Psal 16.10 compared with Acts 2.27 c. that his Holy one meaning Christ should not see corruption Now it hath been the observation of some and is I conceive the judgment of more that a dead body after three daies lying in the Grave begins to putrifie and corrupt which seemeth also by that saying of Martha concerning the interred body of her Brother Lazarus Lord by this time he stinketh for he hath been dead four daies Joh. 11.39 to have been received for truth among the Jewes So that God to keep his Holy one in the grave longer then three daies from seeing Corruption must have wrought a Miracle and not long after another Miracle greater then that viz. in raising him from the dead But God is not pleased to multiply miracles but only to accommodate great necessities or occasions Quest 20. But if the death of Christ was only temporal and of no longer Continuance then three dayes and three nights how can it be a reasonable compensation to the justice or just severitie of God against sin which required the eternal death of so many millions as should sin Answ To this Question Answer hath in part been given formerly where it was in effect said that the infinite dignity of the person considered it was altogether as high ah act or as high an expression of Gods just hatred and severity against sin not to absolve those or any of those that had sinned but only upon the account of the death yea be it but of the temporal death of Jesus Christ as it would have been to have punished all and every one of the said sinners with death eternal Unto which this may be added that it was not eternal death as such I mean as Eternal which the justice of God required of those that should sin or had sinned but death simply In that day that thou eatest thereof thou shalt surely die or according to the Hebrew dying thou shalt die Gen. 2.17 This death indeed consequentially and as it were by accident would have been eternal viz. through the weakness and inability of the creature on whom it was to be inflicted being not able to deliver it self from it For if for argument sake it could be supposed that any creature on which God shall inflict death for sin be it that death which we call temporal could recover it self from under this death or restore it self unto life again it is not reasonable to think that God would punish this creature with another death or inflict death upon it the second time for that sin for which the first death was inflicted The Apostle Paul I conceive insinuates this notion where he saith though by way of allusion that he that is dead or that hath died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from sin Rom. 6 7. meaning that a perfon having once suffered the sentence of the Law which is Death is not further responsible for his miscarriage but stands in the eye of this Law as innocent or righteous So that the death of Christ though but temporal yet is not only upon a geometrical or upon an equitable account but even upon an arithmetical strict or literal account a full compensation to the justice of God against sin uttering it self in that threatning In the day that thou eatest thereof thou shalt dye the death Quest 21. Was there then any occasion or necessity for the Resurrection of
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
them Answ All neglect all volountary omission of the external worship of God at times convenient and when we are called to it as omission of Prayer publique and private of hearing the Word Preached of attending upon the ordinances of the Lords Supper and Baptism if duely and purely administred of Fasting of Giving of Thanks of Singing of Psalms Again the making or having Images or Representations to help or further us in our Devotions worshiping of God in or before an Image or with posturing our faces with observation and upon a religious account towards any part of the Heavens East West c. Praying unto him by the mediation of Saints adulterating or corrupting any the Ordinances of Divine Institution with any Cerimonious devices of our own communicating in any of them being thus adulterated especially without declaring openly and beforehand our dislike of what we know to be spurious and corrupt in their administrations the introducing into the Church any other Ordinances but these the exercising of our selves in such man-devised observations which are commonly known to be taken up and practised by men in a way of Religion and with a conceit of commending themselves highly unto God by them as going on Pilgrimage disciplining their flesh with whipping with wearing rough and harsh garments with a strict observance of such and such hours as well by night as by day which they call Canonical for the duty of Prayer with forcing themselves to say over so many Pater Nosters and so many Ave-Maries from time to time and through fear of falling short or being out in their tale to keep and adjust the account by letting fall of Beads with fasting at such times chosen by themselves and at no other with perpetual abstinence from flesh from handling or touching mony from propriety in any worldly estate or goods and generally all such practises and wayes of humane injunction or recommendation only wherein we discover our selves or give suspicion thar we place any confidence or hope of acceptance with God In like manner all such actings or expressions of our selves whereby it appears that we are affraid of Gods displeasure either for the omitting or not doing of what he no wayes requires of us or else for the doing of that which is our duty to do To fear Divine displeasure upon either of these accounts is in propriety and strictness of notion that which we call Superstition although use and custom have extended the signification of the word to other things also of a differing nature from these Yet again In this Commandement are likewise prohibited all such actings and disposings of our selves whereby we expose our selves to the danger of being drawn aside to the love and liking and hereupon to the practise of Idolatrous and false worship making false worshippers of God our intimate and bosome friends frequenting the Assemblies the gaudy Temples the services or devotions of Idolaters carelesness or perfunctoriness in performing the true worship of God for this also disposeth and exposeth men to the danger of declining to false worship Quest 50 What are the Duties more particularly required in this Commandement or some of the principal of them For according to the second Rule every negative Commandement includeth his affirmative opposite to it Answ The general Duty here required is that at times convenient and as oft as any providence or opportunity inviteth us we worship the true God purely according to his will that is in such a way onely in and by such outward means and with such rites as himself hath taught and prescribed in his Word Under this General these more particular duties are injoyned diligent and constant attendance upon the Ministry of the Gospell where no reasonable impediment hindreth so upon the administration of the Sacraments and all other Ordinances of God regularly managed and dispensed in the Church and publique Christian assemblies as prayer discipline fastings thanksgivings c. Again according to the Doctrine of the tenth Rule given the diligent use of all good means to prepare and fit us for the due worship of God is here commanded also as the reading of the Scriptures with care and conscience meditation praying in private religious conferences minding and honouring those that are most exemplary in worshipping God a provident ordering and contriving of worldly occasions that no pretence about these may be a snare unto us to cause us to lose any of the golden opportunities of worshipping God c. Quest 51. How or in what sense doth God threaten that he will visite the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate him Answ First God doth not threaten to visit the sins of the Fathers upon the Children c. but onely when he finds them in the Children as well as he did in the Fathers This he plainly declareth in those words of them that hate me which are restrictive and interpretative of the preceeding threatning and imply that unlesse the Children in their respective Generations shall hate him that is the cause being put for the effect a frequent dialect in Scriptures shall sin against him as their Fathers did he intends not the Threatning against them See for this Ezek. 18.14 c. Secondly the reason why God doth not say that he will visit the Childrens own sins upon them but the sins of their Fathers nor again that he will visit the sins of the Fathers upon themselves but upon their Children the reason hereof I say may be because God judgeth it meet many times not to punish in this world with any exemplary punishment or judgement which kind of punishment he meaneth by the word visit the first Transgressors in a Family or race but rather patiently to await the triall and proof of their Posterity to the third and fourth generation and accordingly as these shall be found either to repent of and turn from their Fathers sinfulnesse unto God or to go on and continue in the same or like course of provocation so either to shew them mercy and blesse them their Fathers sins notwithstanding or else to fall heavy upon them with some signal judgement or other as filling up the measure of their Fathers sins which it seems was but half full before and so not as yet according to the estimate of divine â—enity and patience ready for judgement and redoubling their provocations So that God when he threatens to visit the sins of the Fathers upon wicked Children not their own sins or wickednesse signifieth or implieth that had these Children been the first of their race that had been wicked and not been the Children of wicked Parents although their wickednesse had been the same or as great as now it is they should or might have escaped the visitation here threatned for I suppose that God by this tnreatning I will visit the sins of the Fathers c. doth not imply that he will never or in no case visit with temporal
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
as the mole-hils or vallies by the prevailing waters of Noah's Flood Gen. 7.19 20. In like manner to a mind that is raised and lifted up by faith to converse much within the vail and feedeth heartily upon the hope and expectation of the great things of the world to come the difference between riches and poverty honour and dishonour liberty and restraint between a smiling and a frowning condition in this present world are contracted into a very narrow compasse and make a person little sensible of contentment in the one or discontent in the other What or who hindreth but that every man may cast in his lot and take part with him who knew how to be abased and how to abound and was instructed both to be full and to be hungry Phil. 4.12 professing of himself that he was as sorrowful his afflicted condition in the world making him so to appear yet alwayes rejoycing as having nothing and yet possessing all things 2 Cor 6.10 The more richly apaid any person man or woman shall be in the inner man the lesse delinquent will they be found against this last Commandment And let this suffice for answer to your last question and put a period to our present discourse ERRATA PAG 1. l. 2. r. into l. 6. r. a Catechisme p. 9. l. 15. sor a r. the p. 10 l. 14. after Christ r. as God p. 13. l. 8. r. is to p. 14. l. 16. r. destructive p. 28. l. 7. r. revelation p 32. l. 2. r. Scripture p. 34. l. 17. after otherwise r. as well p. 39. l. 4. dele the latter is p. 54 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. l. 29. r. have p. 94. l. 12 13. r. salvation p. 95. l. 22. r. delights p. 104. in the Title r. How faith p. 113 l. Title for veryfled r. raised p. 142. l. 22. for men r. them p. 161. l. 11. r. altar l. 24 after for r. a p. 176. l. 22. for be r. being p. 179. l. 7. after discourse r. or l. 2. r. remain p. 184. l. 4. r. I judge p. 191. l. 10. r. granted p. 211. l. 30. r. losse p. 238. l. 23. r. this p. 285. l. 11. for of r. or p. 288. l. 9. r. put it and invested it p. 363. l. 9. r. for the latter on r. one p. 389. l. 13. r. we have p. 403. l. 24. for degree r. direct l. 29. for have r. losse p. 405. l. 2. r. of that p. 413. l. 13. r. evening p. 417. l. x. r. appointment p. 425. l. 11. r. country p. 431. l. 29. for them r. themselves Good Reader concerning errours whether of omission or commission about points which I confesse are not a few in both kinds and much disturb the sense in some places thou art desired where the sense faileth thee by reason of either to enterpose with thy patienee and understanding for a rectification Of the Sacraments Being The Second PART OF A DOOR OPENING Into Christian Religion By the same Author LONDON Printed and are to be sold at the Grey-Hound in St. Pauls Church-Yard A DOOR OPENING TO Christian Religion The Second Part. CHAP. 9. Of the Sacred Rites or Ordinances called Sacraments and in particular of Baptism and the Supper of the Lord. Question 1. WHat is a Sacrament Answer A Sacrament in general as Professors of Christianity at least the Protestant or sounder party of them have appropriated the signification of the word to themselves and their Religion for it is not found in the Scriptures nor any other word equivalent in sense or signification to it may be thus described It is a Sacred Rite Ordinance or eternal Service instituted and prescribed by God partly for the representation partly for the confirmation of some spiritual priviledge great benefit or blessing which he hath promised in his word unto persons so qualified as he requireth in such cases I mean to make them capable or meet to receive them This definition or description includes as well the administration and reception of that which is commonly called the matter of a Sacrament as this matter it self which notwithstanding is sometimes termed a Sacrament without either of those as when we call Circumcision and the Passeover Sacraments of the old Testament and so Baptism and the Lords Supper Sacraments of the New But taking the word Sacrament as denoting a Sacramental Ordinance or Institution which is the better and more usual signification of the word amongst us so it importeth as well or indeed rather that which is to be done with or about the matter of it as this matter it self Thus it is more proper to say if not more true also that Christ appointed the celebration that is the solemn both Administration and Receiving of his Supper then his Supper it self or the element of Bread and Wine which are the materials of it There is the like consideration of the rest Quest 2. If the word Sacrament be not found in the Scriptures nor any that answereth it in sense or signification how cometh it to be taken in by Christians into the concernments of their profession and be of that familiar and frequent use amongst them as it is known to be Or what is the nature or proper signification of it in that language the Latine from which it is borrowed Answ Although all things which in respect of their positive and particular natures are necessary yea or meet to be known and believed by Christians in matters appertaining unto God be sufficiently and in words significant and proper enough expressed in the Scriptures yet the relations of some of these things unto others of them their mutual proportions dependencies congruities oppositions c. which are left to be observed and considered by the light of reason and understanding in men and which there maybe good occasion somtimes to mention argue and discourse are not here delivered in such particularity of words So that for the expression and explication of these there may be a kinde of necessity for Christian Writers and Teachers to look out into the language that is used by other men for words and phrases that are most commodious and proper for such a purpose Upon this account such terms as these Trinity Consubstantial or Co-essential Co-eternal with some others have been from amongst forreign speakers brought in to the School or Doctrine of Christianity for the better opening of the great mystery of the Three in One and One in Three in the Divine Nature In like manner the ancient and learned Teachers of the Christian Church observing a certain sympathy or agreement in nature or in several main circumstances between several Ordinances or external Services enjoyned by Divine Authority to be observed by persons professing the true Religion and finding frequent occasion to speak and treat of this their agreement they adopted the word Sacrament which before either was a stranger in matters of their profession or however to any such signification or service as that unto which
property of its relation unto him and causeth him to look upon it as none of his according to these declarations of his minde in this behalf Ye shall not adde unto the word that I command you neither shall ye diminish ought from it that you may keep the commandment of the Lord your God which I command you clearly implying that they which either adde any thing unto or diminish ought from any command or ordinance of his alter the property of it and make it no longer his but their own Deut. 4.2 So again What thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it meaning that if they should either adde to it or diminish from it they should not observe or do the thing which he commandeth Deut. 12.32 Now then it is no wayes like that God should bless strange Ordinances or such which he cannot own or acknowledge for his with the same or the like blessing wherewith he honoreth his own and thereby sealeth and confirmeth them for his own It is much more like that he should curse then bless such ordinances of men which obtrude themselves in the name and place of his and consequently that they should edifie men rather to destruction then salvation Quest 32. What may be the reason why many yea the greatest part of those whom we cannot reasonably but judge do reap benefit by Sacramental administrations are yet little sensible of any benefit received by them in this kinde Answ Two reasons hereof were insinuated about the beginning of the Answer to the next preceding question One was because the proper and chief benefit of our conversing with God and Jesus Christ in the Sacraments is spiritual and inward growth or the nourishing or battleing of the new man or hidden man of the heart as the Scripture speaketh Now growth generally or rather growing that is the motion or progress in growth is like the moving of the shadow which the style or cock projecteth upon a Sun-Dial the motion whereof by reason of the leasurableness or flowness of it is imperceptible only after some competent advancement and progress of it it may be perceived that it hath moved Such is the nature and property of augmentation from an inward principle which we call growth it is discernable not as in making but as having been made And as we are little sensible that our young children being daily present with us increase in stature till after some considerable time or by making tryal by some mark or measure so is the spiritual growth of the inner man the less discernable because we are ever and anon looking upon it and this with a cursory and little observant eye few being able to make an exact or satisfactory experiment in the case and fewer willing to bestow so much time and pains in making this experiment as it requireth Another reason why the benefit or blessing accrusing unto men upon their attendance on God in his Sacraments is not so sensible unto them may be this viz. because when an effect ariseth from a plurality of causes joyntly operating and contributing towards the production of it it is very hard at least in most cases to assign unto every of these causes their proper efficiency or to apprehend what it is that is severally and apart afforded by them towards the raising of it As for example the health or strength of the body is the effect of meats and drinks and sleep and exercise as also of all those natural faculties residing in several members or parts of the body which act joyntly with these though severally towards the one and the other of these effects But now how few are there so throughly acquainted with the secret and mysterious wayes of nature as to be able especially on the sudden or without study and much intense speculation to determine what every of the said causes severally and appropriately conferreth towards either of the mentioned effects In like manner there being a great variety of causes or means by the co-efficiency and co-working of which spiritual growth edification or increase in grace are produced in the soul as reading hearing meditating of the Gospel or Word of God Communion of Saints Prayer Sacraments minding and studying providences in the world communing with our own hearts c. It is no easie matter to be clearly sensible what it is which the Sacraments in particular cast into this treasury as Peter thought it was a strange question of Christ to ask who touched him when great multitudes of people thronged him on every side This briefly for the latter reason why we are for the most part little sensible of the good we receive from the Sacraments though it be much Quest 33. How many Sacraments are there Answ Only two properly so called as was formerly intimated viz. Baptisme and the Supper of the Lord. As for the five which the Doctrine of the Church of Rome addeth unto these they are only such I mean Sacraments in the general signification of the word viz. as it signifieth either a sign or pledge of something that is holy or else something in matters appertaining unto God that is in some degree mysterious or remote from common apprehension for in both these significations the word is sometimes used in the writings of the ancient Fathers as well as to signifie a Sacrament properly and strictly so called Quest 34. Why are not the other five accounted Sacraments by the Papists as well as Baptisme and the Lords Supper as truly and properly Sacraments as they Answ Because their institutions or respective precepts upon which they are built are not Sacramental as those of Baptisme and the Lords Supper are on all hands acknowledged to be A Sacramental institution requireth these things 1. Something that is elementary natural and visible usually called the matter of the Sacrament 2. Some spiritual good thing which is invisible signified by the other this some call rem Sacramenti meaning I conceive the thing intended either to be exhibited and given or else to be ratified and confirmed in or by the Sacrament 3. Some proportion or resemblance between these two I mean between that which is natural and visible and that which is spiritual and invisible 4. An external action or something to be outwardly done whereby the elementary part or matter of the Sacrament is exhibited or applied unto men 5. and lastly A form of words of a Divine prescription wherein as well the said proportion or resemblance between the elementary and spiritual parts of the Sacrament is declared as also the said applicatory action directed and enjoyned All these particulars are easie to be found in the respective institutions of Baptisme and the Lords supper but the Pontifician Rabbies are not able to produce an Institution of any of their five superadded Sacraments of like Character with them Yea their Institutions have all of them so little of the face or feature of that which
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
judgeth needful either for his own comfort and peace or for theirs whose conditions he judgeth it his duty to recommend together with his own unto God For such a kind of praying as this is that which Christ enjoyneth But when thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking c. Mat. 6.6 7. Therefore that kind of Prayer which Christ requireth of men in the ordinary course of their praying is to be managed by speech or by an oral prolation of words and to be performed with as much privacie or retirement of a mans self as well may be For words are very requisite and useful even in private Prayer as well for the quickning and keeping up a mans intention and for the preventing of drowsinesse and distractions in praying as for the exercise and improvement of his gift of utterance Quest 35. In case a man prayeth daily or suppose twice a day in communion with others as with the Family of which he is a member or the like whether is it necessary that besides his praying upon this account he should pray privately also Answ Although I do not conceive that there is a like necessity of praying privately incumbent upon him who prayeth constantly in fellowship with others which there is upon him that either wanteth or scrupleth the use of such an opportunity Yet I am much affraid that the work of Christianity as of Repentance Faith Love Mortification Self-denial c. Will not greatly prosper or much advance in his Soul that shall not sometimes at least commune in prayer with his God privately and apart from all creatures Because there are in most persons some such corruptions or stonds in their Sanctification which are not like to be met or throughly delt with in or by the prayers of others no nor yet meer to be so particularized or lamented over by the persons themselves with such breakings of heart and remorse of soul in the presence of others in case any of them should be the mouth of those unto God amongst whom they pray as may be very requisite for their removall and healing yea and may be transacted fully freely and without the least regret in the presence of God when he and the Soul are together alone Quest 36. You have shewed us what it is to pray continually but we are further admonished or commanded to watch also and to watch unto praier What do you judg this watching or watching unto prayer to be Answ That watching which is so oft and so strictly charged upon Christians by Christ and his two great Apostles Paul and Peter doth not stand so much if at all in refraining from the natural rest or repose of the body by sleep but in keeping the mind heart and soul habitually and vigorously intent upon the great concernments of their eternal salvation and how they may be found in peace of Christ at his coming and be counted worthy to stand before him when all the world besides a remnant only excepted shall not be able to abide or bear his presence To watch in Prayer Col. 4.2 or unto Prayer 1 Pet. 4.7 is to be with all serioufsnesse and earnestnesse of mind and soul apaid in our prayings as if we were in these exercises making an attempt and assault upon Heaven or striving to lay hold on life and immortality wrestling against Principalities against powers against the Rulers of the darknesse of this world against spiritual wickednesses or wicked spirits in Heavenly places that is which have great advantage over us as they that fight from the higher ground that we may break their bonds and cast away their cords from us for ever Or else to watch unto prayer may import an attentivenesse of mind to espy opportunities for praying where they are not otherwise so easie or obvious to be discerned or else to contrive or make such opportunities by a dexterous methodizing and contracting our worldly businesse into so narrow a compasse that there may be spaces of time to spare whereof to make opportunities for prayer Quest 37. What position of the body is best becoming prayer Or is there any one posture determinately so necessary in the performance of this duty that all others are unlawful Answ In the Scriptures we find that both the Lord Christ himself and his Saints likewise did very frequently use the gesture of kneeling when they prayed Luk. 22.41 2 Chron. 6.13 Psal 95.6 Dan. 6.10 Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 And this doubtlesse is a very proper and comely behaviour of the body when we pray unto God Yet Christ himself did not use it constantly for the Evangelist Mark recordeth that he fell down on the ground and prayed c. Mar. 14.35 as Joshua likewise and the Elders of Israel with him had done long before Josh 7.6 And though there be no other bodily gesture but only the lifting up of his eies to Heaven mentioned by the Evangelist John to have been used by him in the uttering of that most heavenly prayer John 17. Yet it is the probable conjecture of a good expositour that he neither kneeled nor lay prostrate upon the ground when he pronounced it but that as he was walking with his disciples he made a stand and so without any other change of the position of his body offered up this prayer unto God When hanging upon the crosse he prayed for those that crucified him Luk. 23.34 he was in a differing posture from all the rest And notwithstanding the texts pointed to for the gesture of kneeling in prayer yet it is the more general sense as farre as I have observed of learned men that standing was the more ordinary posture of the Jews when they prayed unlesse it were in times of great Mourning when they prayed either kneeling or prostrate on the ground Yea the Scripture it self speaketh as well and with as much approbation of standing as of kneeling in Prayer which proveth as well the one as the other to be lawfull But when ye shall stand and pray forgive if ye have any thing against any man c. Mar. 11.25 The Publican also justified by our Saviour before the Pharisie prayed standing when he smote his breast and said God be merciful unto me a Sinner Luk 18.13 The Children of Israel stood and confessed their Sins c. and the Levites stood and prayed c. and called upon the people to stand up and praise the Lord c. Nehem. 9.2.4 5. See also Jer. 15.1 18 19. Job 30.20 Where we read But Abraham stood yet before the Lord Gen. 18.22 the Chaldee readeth Abraham prayed c. Hezekiah prayed lying on his Bed and with his face to the wall Esai 38.2 In the primitive times the Christians used both postures in their prayings as well standing as
is dispersed up and down the Scriptures upon those accounts in that brief modell which we call the LORDS PRAYER Quest 41. Whether was it his intent that this Prayer should be either constantly or frequently used in the nature of a Prayer without any variation of the words or that it should be as a brief modell pattern or platform by which they who pray might be steered and guided in their way unto such particulars which are necessary for them to know Answ That it was intended by him as a directory or platform by which men might be taught how to pray is not I suppose questioned by any And in this notion of it Christ I conceive in prescribing it directly answered the intent of his Disciples in their request made unto him by one of their company the tenour whereof was that he would teach them to pray Luk. 11.1 Their meaning doubtlesse was not to desire him to bind them strictly to a certain form of words in their praying but to teach them to pray that is how to pray viz. with acceptation in the sight of God And himself being now ready to dictate this prayer unto them Mat. 6.9 delivers his mind concerning it to the same purpose After THIS MANNER therefore saith he pray yee Our Father c. meaning that their prayers which they should from time to time present unto God should both for matter and manner be ordered and framed as that brief modell or compendium of prayer which he would now propose to them should direct them And that the Apostles themselves understood and received it from him in this notion and not as a set prayer to be either constantly or frequently used appears by their practice upon Scripture record For whereas we here often read of their praying and several of their Prayers are recorded yet do we no where find that ever they made use of the said prayer in the nature or instead of a Prayer but constantly in the nature of a directory or rule how to pray all their prayers being conceived and fram'd by the light and guidance of it in such sort and so farre as it was intended to give light and regulation in this kind For there was something added at least by way of explication by Christ afterwards concerning the manner of praying Joh. 16.24.26 Notwithstanding I know no sufficient ground to judge the use of it as a prayer universally unlawful and he that shall thus judge will put to rebuke the whole generation in a manner both of righteous and learned men as well in latter as in more ancient times For these generally conceived that it was very lawful to be used as a Prayer and did for the most part sometimes thus use it Quest 42. What may be the reason why Christ delivers his prescript or platform of Prayer in the plural number Our Father c. Give us c. Forgive us c. rather then in the singular Answ The reason very possibly may be to intimate his desire that his Disciples and followers should love to pray in consort and conjunction and take all opportunities to assemble and meet together about this heavenly exercise The Apostles seem thus to have understood the mind of Christ in the point we speak of For of these it is said These all continued with one accord in Prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren Act. 1.14 And if it had been delivered in the singular number it might with as much reason have been demanded why it was not delivered in the plural For as it is now ungrammatical and improper for him that prayeth privately unlesse he change the number so would it have been in the other case for those that should pray in company Quest 43. But how can it be looked upon as a perfect or compleat pattern or platform of Prayer when as there is nothing in it to direct or teach men in what name to pray which is a matter of as material and weightie a consideration about Prayer as any other thing that is most needful to be observed in it and is supplyed by Christ himself afterwards Joh. 16 24.26 Answ It may be called a perfect rule or platform of Prayer because it did very sufficiently and compleatly instruct men how to pray with acceptation at the time when it was delivered and untill God judged it meet that a further and clearer discovery should be made in what name and upon whose account and interest he would be prayed unto by men For as was formerly hinted In the answer to the 11th question in this chapter he that in prayer calleth God his Father prayeth implicitely and consequentially in the name of Christ as the believing Jews of old and untill this discovery was made and published in the world did The Apostles themselves did not pray in the name of Christ explicitely or distinctly untill after his Resurrection or at the soonest a very little while before his death Hitherto yee have asked nothing in my Name And At that day ye shall aske in my name Joh. 16.24.26 Quest 44. How may this Prayer be conveniently divided and the parts of it distinguished Answ The whole is called a Prayer because the greater part of it is such containing several petitions But besides that which is strictly and properly a prayer there is first a preface in the beginning Secondly a doxologie some term it a thanksgiv ng immediately before the conclusion And thirdly the conclusion it self Quest 45. What occasion or need was there of a Preface before the Prayer Answ So to qualifie and affect the heart that it may be meet or more meet to pray Besides a preface is a commodious introduction unto prayer Quest 46. Supposing this to be the preface Our Father which art in Heaven how doth it affect the heart to make it meet to pray Answ The heart is then in a meet frame to pray when it is filled on the one hand with the remembrance or apprehesion of the good will of God towards a man and on the other hand with a like apprehension of his transcendent Majesty and Glory The former strengtheneth Faith and gives boldness the latter allayeth this boldnesse with Reverence and fear and teacheth a man under that freedome whereunto he is admitted by God to know and observe his due distance notwithstanding Now being directed and incouraged by Christ in this preface to call God Our Father we are or may be and ought to be hereby fill'd with the remembrance of his natural affection and good will towards us but being withall reminded that he is in Heaven this is proper to strike out hearts with awful apprehensions of his great Glory and Majesty Quest 47. How many and what are the Petition 〈◊〉 â—tained in this Prayer unto which all that variety of blessings and good things which we can reasonably and according to the will of God ask in Prayer of him may and ought to be
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
will alwayes grant remission of sins Now remission of sins which is promised unto repentance and this promise sealed and confirmed by Baptism is the self same thing with the righteousness of Faith This is briefly touched cap. 5. in answer to the fourth question and afterwards and is clearly delivered by the Apostle Rom. 4. v. 5.6 7. compared I mean that the righteousness of Faith or justification consisteth in remission of sins that is the righteousness promised unto and obtained by Faith of which or of the promise of which circumcision as was lately said was a sign and seal under the Old Testament For whether Faith and Repentance be the same thing really and materially differing only in consideration or respect or whether they be not a point briefly touched in answer to the fourteenth question of the fifth Chapter certain it is that they are so parallel in their respects with God that they are both dignified with the great and precious promises both of Justification and salvation as was also shewed in the same Chapter So that the Sacrament of Baptisme being a confirmatory sign from God of his promise of justification or forgiveness of sins to all that shall truly repent is interpretatively and in effect as was lately argued in the case of Circumcision a securing pledge from him that the whole Gospel shall from the least to the greatest from the lowest to the highest of all the promises in it be performed and made good by him unto the world There is the same consideration of the Sacramental Ordinance of the Supper likewise For this is not only or barely commemorative of the death of Christ although a commemoration of what hath been done being continued and kept on foot from the time of the doing it hath a great confirmation in it unto after times of the truth of it and that it was done but was intended further by the founder of it for a significant pledge unto men that Christ died for the remission of sins For these words are found in the tenor of the Institution of it This is my blood of the New Testament which is shed for many for the remission of sins Mat. 26.28 Mark 14.24 Now that which sealeth or confirmeth Remission of sins confirmeth in the sence lately declared the whole Gospel Nor can these words of Christ speaking of the Wine in this Sacrament This is my blood of the New Testament which is shed c. be reasonably drawn to any other signification or import them that he should intend and desire that the Wine which according to his Institution and Command should be drunk in the Celebration of this Sacrament should be as rich as lively and pregnant a security as can be imagined or desired that his blood was very soon after to be shed to purchase and procure Reemission of sins for men So that Sacraments in respect of their Institution and imposition on men are most holy and solemn engagements upon God to perform unto them all that he signifieth or professeth in them or by them that is all the great good things promised in the Gospel So in respect of their reception or submission unto by men they are most sacred and severe obligements upon them to perform unto him what they reciprocally profess by such their subjection unto them that is conscienciously to endeavour to believe him in all his promises and to obey him in all his precepts and commands Question 12. From whence have Sacraments that obliging force upon God which you have declared and asserted Answ From himself or from his own most gracious and free consent to condescend unto the weakness of his poor creature man upon such terms as to put himself into bonds of his own making unto them for the performance of all articles on his part mentioned in the Covenant between him and them that so they may repose themselves upon him with all possible security and ease of heart and soul for the receiving of all from him without fail in due time No creature can dispose of the least mite of his treasure but himself may do with his own what he pleaseth Mat. 20.15 and consequently may enrich his creature with what engagements of it self unto it he judgeth meet Queft 13. From whence ariseth that obliging force whereof you lately spake which Sacraments have over men Answ The obliging force which Sacraments have upon or over men to stand fast and close to their holy profession and to make good the terms of it by suitable actions and deportments ariseth partly from the wisdom goodness and authority of God partly also from men themselves and their voluntary submitting of themselves unto them God out of his Wisdom and Goodness and by his Authority hath made it a Law that they that shall come under Sacramental dispensations and submit to the reception and use of them shall hereby become debtors to observe and obey the whole Gospel in all the precepts and prescripts of it But this Law taketh no hold on such persons who never accepted nor submitted unto any of these Ordinances Therefore that they come to have any such obliging force upon men as that we speak of proceedeth at least in part from their own free consents to become proselytes unto them It is true as far as importunity by exhortations and command by arguments and motives on the right hand and on the left may be said to compel men many that are brought to submit unto the use of them may be said to be compelled by God hereunto But the act or acts unto which men are drawn by such compulsion as this commonly have more of the will in them and in this respect may be said to be more voluntary then these that proceed from it in a spontaneous way and when it acteth meerly out of its own inclination As he that hath been by Gospel arguings and motives prevailed with to believe hath as the saying is more good will on his way then an unbeliever hath on his especially if he hath not taken some course more then ordinary to make him wilful in his way But this by the way Quest 14. Whether doth God command or require of all men to submit unto his Sacramental Institutions as to be Baptized and from time to time upon occasion to be present at the Lords Supper and to partake of the administration Answ A thing may be said to be commanded or required of a man in a two-fold sense or consideration either 1. absolutely immediately and as we use to say without any more ado or else 2. in a certain order and method and upon a precedency of some things one or more and these also required to make him regularly capable of doing it Under the Law the Jews were commanded to offer gifts and sacrifices yet in case any man knew or remembred that another had taken an offence at him and was not yet satisfied he was not to offer his gift until he had first reconciled at least
preached by men I can ill believe the full and through conversion of any person without it But securely confident I am that there is no other ordinance or means designed or assigned by God wherein or whereby the saving conversion of any man ought to be or reasonably can be without this hoped or expected It is not probable and the sense of some of the best expositors is the same that the conversion of Paul was perfected by all that which passed between Christ and him on the way to Damascus or until he had heard and learned more of the minde of Christ from Ananias who in the judgement of some Ancient Writers was one of the seventy Disciples whom Christ himself ordained and sent forth to preach the Gospel Luke 10.1 or as Calvin conceiveth was upon this occasion and in the present vision wherein Christ appeared unto him made a Minister of the Gospel by him Secondly there is this reason evincing the Sacraments not to be converting Ordinances namely because persons unconverted and unbelieving are not regularly capable no not of that Sacramenct which is most like to be converting I mean Baptisme This clearly appears from the answer which Philip made to the Eunuch desiring Baptisme of him in these words See here is water what doth hinder me to be Babtized Philip answereth him if thou believest with all thine heart thou mayest Acts 8 37. plainly implying that otherwise viz. in case he did not thus believe he might not or ought not to be Baptized This had been a very uncharitable and unchristian answer in case he had not so believed if to Baptize him had been so much as a probable or likely means to make him a believer For to require that of a man which he hath not but stands in great need of as a condition for the imparting of that unto him which would supply him is extreamly disingenuous and importune especially when we may impart such a thing unto him without any trouble or damage to our selves which had been Philips case in refusing to Baptize the Eunuch because of his unbelief supposing he had been an unbeliever if Baptizing him had been a means to heal his unbelief and to turn him unto God by believing This which hath been argued concerning Baptism from the Text lately cited might be demonstrated from several others if need were Concerning the Sacrament of the Lords Supper that persons un-converted are altogether as if not rather more uncapable of this and consequently that neither can this be looked upon as a converting Ordinance appears from the nature or import of it or the â—ounsel of God in it as the Apostle describes whether the one or the other 1 Cor. 10.16 17. The cup of blessing which we bless is it not the Communion of the Blood of Christ that is was not the drinking of it instituted ordained and appointed by Christ that the Communion which believers have in his Blood that is in the great benefit of Redemption purchased by his Blood should hereby be both professed and declared by them openly and likewise nourished strengthened and confirmed in them inwardly Therefore they that are duly capable of drinking this cup must have communion in the Blood of Christ with believers and consequently must be converted before they drink it otherwise in drinking it they shall act hypocritically and make profession of having that which they have not Now doubtless to act hypocritically is no means of conversion or if it were then the most wicked and Prophane persons who stand in most need of conversion ought rather to be invited incouraged and freely admitted to the drinking of the cup we speak of then to be debarred or kept off from the opportunity or to be cast out from amongst those that orderly drink it by a sentence of Excommunication in case they had fellowship with them in the business before their wickedness break out which yet we know was the Discipline of the Primitive Churches injoyned them by the Apostles themselves This likewise plainly evinceth that the meaning of the words mentioned The cup of blessing which we bless is it not the communion of the Blood of Christ is not as some weakly pretend as if the Apostle did imply that the Cup he speaks of was the means of any mans first obtaining or bringing into the communion of the Blood of Christ Such a sense of the words as this as it is opposed by the discipline planted as hath been said by the Apostles and practised in the Primitive Christian Churches so is it inconsistent with the scope of the context and other expressions herein as might be shewed more at large if it were needful or proper to our present undertaking Thus then it is as clear as the Sun rising in his might both by the light of the Scriptures and of grounds in reason attested by them that Sacramental Ordinances are not converting Quest 21. Whether do Sacramental administrations produce any real effects in or upon the hearts and souls of men that do partake of them or work any real alteration in them Answ If answer be made in Scripture language according to the manner of speaking here the effects of Sacramental actions are or may be not simply real but sometimes very great and excellent For this frequently asscribeth even miraculous effects to such causes or means which are of a Sacramental nature Thus the dividing of the waters of the Red Sea when the Israelites passed through o're dry land is by God himself attributed unto Moses his lifting up his Rod and stretching out his hand over it But lift thou up thy Rod saith he to Moses and stretch out thine hand over the Sea and DIVIDE it c. Exod. 14.16 So likewise the reducing of this Sea unto its former course after it had been thus divided and whilst Pharoah and all his Host was in the midst of the Channel of it is ascribed unto the same cause And the Lord said unto Moses stretch out thy hand over the Sea that the waters may come again upon the Egyptians ver 26.27 In like manner the bringing of water out of a Rock is promised by God unto Moses and Aaron their speaking to it Take the Rod and gather thou the assembly together thou and Aaron thy Brother and speak ye unto the Rock before their eyes and it shall give forth its water and TH0U SHALT BRING FORTH to them water out of the Rock c. Numb 20.8 Thus the dividing of the waters of Jordan through which they passed into the land of Canaan seems in like manner to be ascribed to the Priests bearing the Ark before them Isa 3.15 16. So the falling down flat of the walls of Jericho to the sounding of the Trumpets made of Rams Horns by the Priests before the Ark together with the performance of some other like things prescribed unto them by God in order to the same effect Josh 6.13 14 15 c. There are several other instances of like
as well the one as the other of these may render their communications in them unprofitable and fruitless The Apostle Paul as it seems judged it prejudicial to the success of his Ministry as well to be over-valued as undervalued by those that were to hear him 2 Cor. 12.6.11.11.5.6 1 Cor. 3.5 and therefore desired such a steady esteem with men which might justly and adequately answer than worth that is those gifts and graces of God in him whereof he gave a sufficient account in his Life and Ministry together with the Dignity of that Office and work whereunto he had been called by God In like manner if men shall expect greater things from the Sacraments then they are able or then ever God intended them to perform as that they should commend them unto God or work Grace in them ex opere operato as the dreaming Papist fancieth that is by the bare or meer receiving them how unworthily or unpreparedly soever c. this is like to render the participation of them empty and void unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them even upon such terms a conceit much like unto that of Micah who was very confident that â— God would do him good because he had gotten A Levite to be his Priest for the service of his Idols Judges 17.13 So also on the other hand if men shall sin against the Sacred worth and Dignity of the Sacraments by a common and mean esteem of them coming unto their administrations rather of course and custom then out of any raised expectation of reaping any spiritual blessing from them this likewise portends a barren and fruitless participation of them even as Michals despising David for dancing before the Ark is observed by the Holy Ghost to have been the cause of her perpetual barrenness THEREFORE Michal the daughter of Saul had no child until the day of her death 2 Sam. 6.23 The reason why an irrational and incongruous esteem of opinion of the Sacraments as well on the right hand as on the left render them unprofitable unto those who under such misapprehensions come unto them may be because God as the wise man informeth us Eccles 5.4 taketh no pleasure in fools that is in persons who neglect either to employ and improve their understandings for the knowledge of the truth of things or to act according to the import and rational ducture of it being known Now then the exercise or exertion of the beneficial vertue and operativeness of the Sacraments depending wholly upon the Counsel of the Will of God there is no ground to think that they should do any great thing for those in whom he taketh no pleasure that is whom he is no wayes inclined to shew more then ordinary favor unto of which kinde of persons are those as hath been intimated who are whether through carelesness and sloth are through any unworthiness otherwise ignorant of the nature of the Sacraments and of the Counsel and Design of God in them It is said that the Lord Christ could do no mighty work in his own Country because of their unbelief Matth. 13.58 compared with Mark 6.5 6. Now ignorance and unbelief are very near of kin 1 Tim. 1.13 and when voluntarily contracted or persisted in as well the one as the other disableth the hand of God in Scripture notion from putting forth it self to do things that are excellent for the children of men Besides if God should cause his Sacraments to give out their strength unto those that come unto them with erroneous and false perswasions concerning them he should seem to comply with them in their error and to strengthen and harden them in the way of it Yea and further by means of prospering their souls under it in their Sacramental ingagements to invite and draw others into the same snare with them Fifthly An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments unsuitable to their nature in respect of the holiness and spiritual solemnity and weightiness hereof presenteth us before God not only uncapable of any benefit or blessing from them but as preparedly obnoxious to such impressions or effects of his displeasure which will render us two-fold more the children of death or condemnation then we were before or otherwise should have been This the Scripture plainly declareth in the case of the Lords Supper For he that eateth drinketh unworthily eateth and drinketh damnation or judgement unto himself not discerning the Lords body that is because in this eating and drinking he doth not by an holy and thankful frame of heart and an outward deportment suitable acknowledge and give testimony unto the transcendent Worth and Dignity of the Body of Jesus Christ this being the proper end and intent at least one special end of that solemn action or service wherein he is now engaged 1 Cor. 11.29 There is a like consideration of the Sacrament of Baptisme whether we be the receivers of it by being at present our selves to be Baptized or whether we be only present at the administration of it made unto others For the highly-adorable Grace of God in the remission of sins is held forth and parabolically acted or transacted in this Sacrament in respect whereof it requireth a behavior both inward and outward answerable in reverence and thankfulness to the inestimable worth and adorableness of it of those that expect or desire benefit by it as they may not only unto whom but in the presence of whom the administration of it shall be duly made at any time God doth not ordinarily if at all either begin or carry on or perfect any saving work in any man but only where he findeth his subject equitably prepared or regularly and rationally capable of such a gracious and worthy application unto it and where he meeteth with any person thus prepared and capable he never faileth to answer such his preparations or to fill his capacity Sanctifie your selves saith Joshua unto the people for to morrow the Lord will do wonders among you meaning if you shall sanctifie and prepare your selves for such his appearing among you Josh 3.5 The Scripture is full of the notion of this truth Sixthly and lastly When the Sacraments are corruptly administred not according to Divine prescription the tenor of their respective institutions or will of their Founder but either with forms of humane device or ceremonious impositions of men or with the omission or neglect of any special caution or direction about them imposed by God any of these irregularities I say and much more more or all of them found in any Sacramental administration may cause God to take no pleasure in it or to refuse to joyn himself with it and so render it as a dead Ordinance without life or soul unto those that partake of it For any addition unto or substraction from any ordinance or command of his destroyes the
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
proved Reprobates the answer is at hand namely that the like experience hath shewed the like sad event and issue in many that have made an oral profession of Faith and Repentance who notwithstanding were found in the gall of bitterness and bands of iniquity afterwards And though it could be made to appear that there is more hope that persons who having arrived at year of discretion and shall make a profession of their Faith are in favor with God then Infants lately born though of godly Parents and that more such Infants have in time proved Reprobates then of the others yet neither doth this prove that Infants ought not to be baptized although the other may For according to the known rule in reason Magis minùs non variat speciem More or less do not alter the species or kindes of things greater hope that one person is in favor with God doth not make any such difference between him and another concerning whom there is somewhat less hope of his being in favor with him likewise as that the former should be a subject duly qualified for Baptisme and not the latter And for as great a difference of the hope we speak of concerning person and person doubtless it may be and frequently is found even amongst and between those who make an oral profession of Faith and Repentance some of these giving a better and more satisfactory testimony of the truth of their Faith then some others So that they who grant that a reasonable and probable hope that a person is in the love and favor of God duly qualifieth him for Baptisme cannot reasonably deny but that Children at least some Children and in particular those lately specified who in Scripture are termed Holy 1 Cor. 7.14 are thus qualified and consequently may lawfully be baptized Yea all they who grant and yield that a vocal and personal profession of Faith and Repentance giveth a regular and due title unto Baptisme which the whole universe of Anti-paedo-Baptists do if they would be so ingenuous as to follow their own concessions in the case and not notion or interpret a profession of Faith and Repentance in the nature of a charm or a spell but rationally and spiritually these would turn them aside from the way of their error and lead them unto Infant-Baptisme which is the way of the truth For if a profession of Faith and Repentance doth not qualifie for Baptisme in respect of the literal sound of the words uttered but as it exhibiteth or affordeth a ground of hope that men and women who so profess are the children of God and so in favor with him for in what other consideration it should so qualifie is not lightly imaginable then there being a ground of hope and this altogether as pregnant that Children are partakers of the same grace and favor of God with them they must needs be as regularly qualified for Baptisme as they Nay if the regularness of a Baptismal capacity be to be estimated by a reasonable ground of hope that a person is a Childe of God and in favor with him young Children have the preheminence at this turn above any above all the men and women that have ever yet made or ever shall make a profession of their Faith For as the Apostle John argueth If we receive the witness of men the witness of God is greater 1 John 5.9 Children having the testimony of God himself in the Scriptures as we shall shew presently that they are in favor with him and this without any condition or proviso whereas the testimony which men and women give themselves of their being in favor with him by professing Faith and Repentance is as was lately hinted very uncertain and fallible it is a plain case that the reason and ground of our hope concerning Children that they are in favor with God are incomparably more weighty and satisfying then any we have or can have of the like hope concerning men and women And this consideration with some others so far prevaileth upon me that I cannot but judge as I lately signified that children are the more proper and the primarily intended subject of the Ordinance of Baptisme Nor doth it at all weaken my belief in this kinde that there is no particular or express command for the baptizing of Children nor yet any such record of any Childe baptized to be found in the Scriptures For as God in nature as the natural Philosopher observeth is not defective in things that are necessary so neither is he redundant in things unnecessary or superfluous so is it reasonable and meet to conceive that he observeth and walketh by the same rules of Wisdom and Goodness in his Word also Now then considering that there are grounds and principles either clearly laid down in the Scripture or evidently deducible from hence which in a rational way lead unto the baptizing of Infants as a duty only the general or indefinite commands baptizing together with the several administrations here recorded supposed it was no wayes necessary that God should any further declare his minde for their baptizing although it stood never so much this way as by any particular or express command example or the like It hath been a true observation of some and pertinent to the business in hand That for the greater part of the duties in general which we stand bound to perform yea and which consciencious persons do perform are neither commanded by any particular and express precept nor warranted by any the like example but are enjoyned in an argumentative and consequential way partly in general commands respectively including them partly in such principles and grounds which by the ordinary light of reason lead unto the practice of them It is no where particularly commanded that a woman should partake in the administration of the Lords Supper nor is such a practice warranted by any example yet is it more then warranted I mean it is charged upon or required of that Sex in the general or indefinit commands concerning the practice of that duty in conjunction with those grounds and reasons contained in the Scriptures for the practice which indifferently respect both Sexes For though some to avoid the force of this instance making so strongly against the substance and effect of all they have to say against Infant Baptisme plead that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Man in that precept But les a MAN examine himself and so let him eat c. 1 Cor. 11.28 being of the Epicoene Gender signifieth as well a Woman as a man and consequently that Women are as particularly as Men here commanded to eat the Lords Bread c. yet this Grammatical criticism hath no weight in it to prove the inference intended and projected by it For albeit the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the extent of its signification signifieth a Woman as well as a Man Yet 1. It doth not alwayes or necessarily signifie a Woman wherever it was
used places might be cited in great numbers from the Scriptures themselves as well as from other Authors whereby this would be made manifest 2. In very many places of Scripture it signifieth determinately an individuum of the male Sex or a man Mat. 8.9.27.9.8.9.32.10.35 36.11.8.19.12.10 11.13 to omit double and trebble this number of instances in the New Testament only 3d It sometimes signifieth a man as contradistinguished to a Woman Mat. 19.3.5 1 Cor. 7.1 So that the Text mentioned 1 Cor. 11.28 containeth no particular or express precept for womens receiving the Lords Supper There is no word here that particularly or expresly and necessarily signifieth a woman And were it not for some Scripture grounds one or more from whi h it may be proved that there is the same or the like reason why women should partake of this Sacrament which there is for men that place would signifie little as to their receiving it especially considering yet further that the Apostle manageth his whole discourse in this place about the Supper in the masculine Gender only as appears v. 20 21 22 27 29 30 31 32.33 But suppose this place should be admitted to pass as a particular precept unto women to partake of the Lords 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
is confessedly Sacramental that the pretenders have more to do then they can perform in satisfying one another where it is best for them and least obnoxious to say that they are to be found For 1. As touching Confirmation their greatest Clerks cannot agree about the institution of it as neither when nor by whom it was instituted as whether by Christ either before or after his resurrection for some there are that teach the one of these and some the other or whether by his Apostles or whether by some Council for some have affirmed the one of these also and others the other but no marvel is it if they agree no better about the institution of this imaginary Sacrament when as the Scriptures which any one party of them fancieth and insisteth on for proof of this institution are so scant impertinent and irrelative to their purpose that their arguing and concluding from them are broadly obnoxious to the fancies yea to the reasons and judgements of others of their own But the opinion that either this or any other Sacrament should be instituted by any Council one or more is it seems now generally antiquated amongst them it being the current Doctrine of this Church that the institution of Sacraments appertaineth prerogative-wise unto Christ only So 2. for their Sacrament of Penance the institution hereof in a Sacramental notion or consideration is so far to seek that some of their Doctors run one way and some another to finde it and that which the most quick-sighted and withal the most diligent seekers amongst them do upon this account finde doth not satisfie many of their fellows having indeed nothing more in it of any likeness unto a Sacramental Institution then is to be found in every precept or command with a promise annexed Besides if Penance or Repentance be a Sacrament it must be a Sacrament of the Old Testament rather then of the New it having been instituted and commanded there yea and practised in the times thereof long before any mention made of it in the New Levit. 5.5 Ezek. 14.6.18.30 31.2 Sam. 12.13 Concerning the third of their five supernumerary Sacraments Extreme Unction neither hath this so much as an hairs breadth of Sacramental ground in the Scriptures Yea that place James 5.14 15. in which as in a glass Bellarmine with others of his perswasion strongly imagine that they see the Unction we speak of compleatly drest up by the Holy Ghost in Sacramental Habiliments and thus set forth and commended unto the Christian world Casetan another Cardinal Doctor of the same Church no whit inferior in parts and learning unto him upon better grounds carrieth another way clearly evincing from several particulars in the words that there is no institution of any such Sacrament lodged there It is much more worthy consideration whether that anointing of the Sick with Oyl by the Elders of the Church praying likewise over them which the Apostle there adviseth unto ought not or at least might not with the desirable success here mentioned promise-wise be at this day practised in the Churchs of the Saints There are several Arguments of no easie solution strongly perswading this way And 4. For that of their five by Sacraments which they call Order or as some of them who pretend to a more distinctive exactness in speaking then their Fellows had rather call it Ordination neither is the Institution or Appointment of this by Christ any whit more Sacramental then of the former For if Ordination be a Sacrament there being several kindes of Ordination especially distinct as the Ordination of Apostles of Prophets of Evangelists of Pastors and Teachers of Deacons for we hear nothing of any Ordination of Bishops as of a Superior degree unto or of a distinct Office from Presbyters or Pastors and Teachers made or appointed by Christ there must in reason be as many distinct kinde of Sacraments besides the other six as there are distinct kindes of Ordination and so the seven will be multiplyed unto a Bakers Dozen Besides if Ordination were a Sacrament why should it not be a Sacrament of the Old Testament as well as or rather then of the New considering that the first Institution of it was under that Heb. 5.1.8.3 However there is no proportion or similitude between the matter of this supposed Sacrament whatever it be deemed to be hands or imposition of hands and the spiritual Grace exhibited herein whether this be a right or a regular power publickly to teach or whether it be an inward ability or gift for the work of teaching Nor is there in any Institution of it any Word of God to be found which declareth or intimateth any such Analogy or resemblance between them and consequently it can be no more then only a Sacrament falsly so called For concerning the former of these the saying of Austine Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent often cited with approbation by Divines of both perswasions is positive and express If Sacraments he means in respect of that which is elementary or visible in them have not some kinde of similitude with those things of which they are Sacraments they could in no wise be Sacraments at all 5. And lastly By what cords of reason Matrimony of all the rest should be drawn into the number of Sacraments especially of Sacraments of the New Testament where there is no Institution of it at all for of the Old Testament where the Institution of it is found it was never I suppose reputed a Sacrament by any requires a very comprehensive fancy to imagine For is a man of an ordinary genius able to conceive that so many metaphysical Disputants who take upon them to be masters in Israel should reason thus Paul speaking concerning the relation between Christ and the Church saith This is a great mystery Therefore Matrimony is a Sacrament Or is not this passage of the Apostle extant Eph. 5.32 only upon an occasional mention of the conjugal tye preceding the best Sanctuary they have to save their Doctrine of a Matrimonial Sacrament out of the hand of those that oppose it And if Matrimony be a Sacrament why do they judge it as an unclean and unholy thing for their holy persons their Priests and Clergy men and all of both Sexes whom they have tempted into a profession of any of those Superstitious Orders by themselves called Religious amongst them to partake of it Are not all Sacraments Pearls of the Gospel And are the Religious Votaries in the Romish Church all of them in our Saviours Metaphors Mat. 7.6 either Swine before whom these Pearls are not to be cast or Dogs to whom these holy things are not to be given But there are too many inconsistencies and these palpable and broad between Matrimony and the nature of a Sacrament to be so much as mentioned here So that the Sacraments properly so called under the New Testament exceed not