will follow me that is desires or intends to come whither I am going meaning to enjoy an estate of eternal blessednesse and glory Let him deny himself and take up his crosse daily saith Luke and follow me meaning that it was in vain for any man to expect part or fellowship with him in the glory and happinesse of the world to come unless he followed or imitated him in his example and practise of self-denial in this world Mat. 16.24 This Item and unchangeable Decree of God concerning the eternal Salvation of men partly for the certainty and indispensableness of it partly for the vast consequence and concernment of it unto men our Saviour inculcates over and over either in expresnesse of words or in sense and import and the Holy Ghost was carefull to make his records answerable directing three of his Evangelists to give knowledg unto the world of the re-iterated words and sayings of Christ to that effect or purpose See and compare Mat. 10.37 38 39. Mat. 16. 24 25. Mar. 8.34 35. Luk. 9.23 24. 14.26 27.33 The force and rich contribution of this means towards it's end see mentioned in the answer to the 37 46 question of this Chapter Quest 55. What may be another means to work the heart of a man to a self-denying frame Answ Seriously and joyfully to consider that as a self-seeking or self-confessing frame of Spirit as we even now heard brings upon men inevitably without repentance the vengeance of eternal fire so on the other hand that the self-denying Spirit lately described being retained and persevered in is alwaies accompanyed with Salvation If any man saith Christ as we lately cited the words will come after me let him deny himself and take up his Crosse and follow me clearly meaning and implying that all those that would be willing to fellow him in his blessed example of self-denial and taking up his Crosse should certainly arrive at the like blessed estate with him in joy and glory Mat. 16.24 Peruse at leisure these places more abundantly evidencing the same truth Mar. 8.34 35. Mat. 10.39 16.25 Luk. 9.23 24 Mar. 10.29.30 Quest 56. What is your third means to promote the same work Answ To consider that when we shall deny our selves in any of our dearest enjoyments in the world or expose them unto losse shewing our selves ready and content to part with them for Christ or for the Gospel's sake if God seeth it expedient for us that we should notwithstanding retain the possession of them and enjoy them still we shall be never the farther off from them by laying them down at Christs feet in such a case Notwithstanding Abraham offering up his only Son Isaack upon the service of the will and command of God yet he enjoyed the comfort and contentment of his company all the dayes of his life In like manner those three Servants of God Shadrach Meshack and Abednego denying themselves in all they had or could ever hope to have in this world even in their lives themselves to avouch the honour of their God against those that trampled it under their feet kept the full possession of their lives notwithstanding nor did the least hair of any of their heads fall to the ground by that high act of love and faithfulnesse unto their God Dan. 3. The like instance we have hi Daniel Dan. 6. So Priscilla and Aquilla are said to have laid down their necks for the saving of Pauls life Rom. 16.4 and yet they lost not their own by it The Church-histories afford examples of this kind in great numbers Quest 57. What is a fourth means whereby the heart of a Man may be wrought to a self-denying frame Answ To consider that in what diserable enjoymennt soever we shall at any time deny our selves if God shall please and oft times he is pleased as was lately shewed to continue the possession of it unto us notwithstanding the devoting and consecrating of it unto God is like much to altar the property of it for the better and to double and treble the comfort benefit and contentment of it unto us afterwards As men raised from the dead were supposed of old to have a greater excellency of worth and power then those that had only lived and not passed under that change Mat. 14.1 2. In like manner those earthly comforts and good things which have been as dead unto us by being offered up by us in sacrifice upon the service of God or any the concernments of his Glory if they be again made alive unto us by being delivered back into our possession and enjoyment by God are like to be so sanctified by having been for time and upon such tearms in his hand and possesion that they shall ever after be unto us as a barren land made fruitful and yield a seven-fold proportion of sweetnesse contentment and delight above their former rate Thus the lives of those three Servants of God of whom we lately spake wherein they had denyed themselves and resigned them up into the hand of God being restored and re-injoyed by them were attended with more honour riches and power then ever before Dan. 3.30 And there is little question to be made but that Isaack after his Father had received him as the Apostle speaks Heb. 11.19 in a figure from the dead was a Son of more and greater pleasures unto him then at any time before his being laid upon the Altar Quest 58. Your fifth means contributing towards the same end what may it be Answ A like consideration that if God shal please to receive at our hand and make use of that good thing of ours wherein we shall deny our selves for his sake if it be of that kind of good things the losse or want whereof may be compensated with other good things enjoyable in this world as credit estate love and respect from and enjoyment of relations and friends interest in great men or the like this compensation shall certainly be made unto us in such a case Doubtlesse the words of Christ Mar. 10 29 30 import and promise as much as this And Jesus answered and said verily I say unto you There is no man that hath left house or brethren or sisters or Father or Mother or Wife or Children or lands for my sake and the Gospels but he shall receive an hundred-fold now in that time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life meaning that any person that shall suffer the deprivation or losse of these for Christ sake shall amongst the Saints and friends of Christ up and down the world find both persons and things of like comfort dearnesse and accomodation unto him with those which he hath forsaken for his sake Quest 59. What is your sixth means to help forward the work of Self-denial Answ To lay and keep the conscience and soul close to this meditation that how precious dear or valuable
Gods are there Answ Only one truly and properly so called and no more The Idols of the Heathen are but Gods falsely so called and Rulers and Judges of the Earth are but Gods figuratively and unproperly so called Quest 8. How do you know or can prove that there is only one true God Answ 1. By the testimony of the Scripture which oft speaketh very positively of the oneness of the God-head or of God and rejecteth all plurality of Gods 2. The light of Reason plainly sheweth that there neither are nor can be any more Gods then one For 1. If there were more Gods then one there must be more Omnipotents then one for he that is God must needs be Omnipotent But more Omnipotents then one there cannot be because all the rest but one would be superfluous in respect of the Creatures or of any thing needful to be done for the well-being or happiness of any of them and consequently might without danger be neglected and despised by them For one Omnipotent is fully sufficient to do all things that any creature yea or all creatures can require or stand in need of to be done for them But it is contrary to Reason that He who is Omnipotent or which is the same is God should be neglected or despised by any creature without danger of being punished yea or destroyed for it 2. To suppose that there are more Omnipotents then one is in effect and by consequence to deny that there is any at all For he that cannot do more or greater things then any other is not Omnipotent because he may be prevented in the exercise of his power by the others doing or making all those things unto the doing or making of which his power being Omnipotent must be supposed to extend And the things I mean the same individual things which are once done or made cannot be done or made over again or the second time no not by an Omnipotent power it self 3. If there were more Gods then one the world would be at a loss and in distraction which of them to chuse for their God to love fear worship serve and depend upon For upon the supposition that there are many Gods all truly and really such there can be nothing imagined that should determine the wills of men in chusing from amongst them which or whom to serve and to worship as their God because upon the supposition they must all be apprehended every ways and in all respects whatsoever equal and alike eligible And if there were an universal suspension of the wils of men in this kind so that no man did chuse any God at all whom to love and serve as his God the world must needs be filled with prophaneness Nor could men chuse many Gods to love and serve in case it be supposed there are Many because the engaging or giving out of the whole heart in love and service is but a reasonable and meet allowance of devotion and homage for one God 4. And lastly A plurality of Gods cannot stand because then no Creature could know his Creator nor unto which of these Gods to apply it self in acknowledgements and thankfulness for so great a benefit and vouchsafement Nor is there the least glimmering of any Revelation made unto any Creature either in nature or by grace or in the Scriptures whereby to distinguish or discern it's Creator amongst many Gods 3. As the light of Reason contradicteth and opposeth a plurality of Gods so have the wisest and most considering men amongst the Heathen as Socrates Plato Aristotle c. accordingly declared themselves against it asserting and maintaining the being of one God only Quest 9. Whether is the Opinion or Doctrine concerning the Trinity or the manner of the subsisting of this one God in three Persons so generally received amongst Christians to be believed or no Or Doth it not imply a contradiction or impossibility that one in Essence or Substance should be three in Person Answ To the former part of this Question The Answer ought to be Affirmative to the latter Negative The Doctrine of the Trinity mentioned in the Question is to be believed as being frequently insinuated and sometimes plainly enough delivered and expressed in the Scriptures So that it hath as much in Argument and Proof and as many Reasons for the Confirmation of its truth as the Scriptures themselves have to evince their Authority to be divine and their descent from God Besides This Doctrine of the Trinity doth so marvellously accommodate and gives that credit and countenance to the great mystery of the Gospel I mean the counsel and design of God for the salvation of the world by Jesus Christ that it would hardly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed without it For neither would that redemption or salvation of the world which is ascribed unto Christ by his death be rational enough to become the wisdome and righteousness of God unless it were supposed and taken for granted that Christ is truly and by nature God Nor would the work of sanctification which is ascribed unto the Holy Ghost the manner and terms considered according unto which it is ascribed unto him be at all probable or likely to subdue the judgments of men unto it unless they shall first believe or understand that he also is truly God Nor is it a Testimony of slender value unto the Doctrine of the Trinitie that the ancient Fathers of the Christian Church famous both for learning and piety have so unanimously all along from the times as near to the Apostles as any authentique record will lead us unto and with so little and so inconsiderable a difference in judgment amongst them about so great a mystery expounded the Scriptures in perfect consonancie to the said Doctrine And this Testimonie of theirs in the case in hand is so much the more valid and weighty because it cannot be pretended as in some other points it may yea and in some is that in this Argument they did securitis bequi spake or wrote lesse attentively or considerately as having none to question or oppose them in what they did deliver therein For they had several conflicts upon the account of this Doctrine as with the Arrians Anti-Trinitarians and their Disciples And though a man may without sin and without making a breach upon any principle in reason in some cases dissent from Antiquity especially when it is not the main body of antiquity but some particular members only from which he dissenteth yet in a point of that transcendent consequence as the Doctrine of the Trinity is for a private person or some few comparatively at least strangers to the Scriptures to say to the Congregatio magna or a great Congregation of antiquity assembled together in one Yee are all Deceived and Deceivers of the Christian World practising your selves and teaching others the same Trade of Abhomination as foul as horrid Idolatry in a manner as ever the poor blind Heathen
But when once the person to who many such promise is made shall really and firmly believe his promise it is but natural and as it were matter of course for him to hope for all the good contained in such a promise And if he that shall at first or for a time believe such a promise as we speak of but before the time wherein the promise is to be performed shall upon any suggestion or occurrence cast away or let go such his believing his hope must needs at the same time and by means of the failing of his belief fall to the ground Only this would be here mentioned by way of caution that although a promise of good things be made unto such or such a particular person in common with many others and as well and with equall intention of good unto him in him that maketh this promise as unto any of the rest yet if this person shall either be ignorant that or doubtful whether this promise be made unto him as well as unto others he may believe the said promise with the greatest certainty and stedfastnesse of Faith and yet remain without all hope of the good things contained in this promise Quest 35. You have shewed how and wherein Faith and Hope differ Can you shew likewise how or wherein they agree Answ Their Agreement standeth chiefly in these three things First in the Causes or Means producing them Secondly in the Effects produced by them Thirdly in the Subjects in which they are found Quest 36. What are the Causes or means producing them wherein they agree Answ They are chiefly these three First the word of God or the great and precious promises of the Gospel together with the Arguments and grounds here hinted or delivered why they should be believed Secondly the hearing of this word as it includeth the understanding and consideration of it Thirdly and lastly the gracious operation or interposure of the Holy Ghost opening the hearts of men to attend unto this word when it is preached or otherwise presented or set before them Act. 16 14. It is expresly said Rom. 10.17 that Faith commeth or is by hearing and hearing that hearing by which Faith cometh by the Word of God If Faith cometh by hearing and Hope as hath been shewed proceedeth from Faith then must hope also proceed from or come by the word of God and Hearing as the remote Causes at least or means thereof Quest 37. What are the effects which are common unto Faith and Hope and wherein they agree Answ They are principally four Quest 38. What is the first of them Answ A cleansing and purifying of the heart and consequently of the lives and waies of Men. That Faith or which is the same God by Faith purifieth the heart appears Act. 15.9 And because of this property or effect of it it is elsewhere called Holy yea most Holy Jud. v. 20. See also 1 Pet. 1.22 Again the same or the like property of cleansing or purging is ascribed unto Hope also 1 Joh. 3.3 where it is said And every man that hath this hope in him purgeth himself even as He is pure See 2 Cor. 7.1 Quest 39. What is a second effect wherein they agree Answ The inabling working or disposing of the heart to a patient and humble waiting upon God for such help or supplies from him in every kind whereof men stand in need See and compare Esa 28.16 Rom. 8.25 Psal 119.81 27.13 14. Lamen 3.26 1 Thess 1.3 Quest 40. What way be a third effect wherein Faith and Hope agree Answ They are both Joy-makers in the hearts and souls of men See and compare Rom. 15.13 2 Cor. 1.24 Philip. 1.25 1 Pet. 1.8 1 Thess 2.19 Rom. 5.2 Heb. 3.6 Rom. 12.12 Quest 41. What is the fourth and last property or effect wherein they communicate Answ They each of them never fail to deliver their respective Subjects from disappointment in their greatest expectations and consequently from such shame confusion which are wont to accompany frustratiōs especially in matters of moment great concernment Concerning Faith it is thus conteyned in the Scripture Behold I lay in Sion a chief corner-stone elect preacious He that believeth on him shall not be confounded 1 Pet. 2.6 Concerning Hope it speaketh And hope maketh not ashamed See further and compare Psal 22.4 5. Jer. 17.7.8 Heb. 6.19 Phil. 1.20 Psal 33.20.21 Quest 42. How do they agree in their Subject Answ Hope as hath been said being a kind of naturall result from Faith where this is that must needs be also And the Scripture frequently placeth them in the same person 1 Pet. 1.21 Rom. 4.18 5.2 with some other He that believeth a promise of good things made unto him if he knows or believeth this promise to have been indeed made to him cannot but hope for all the good things conteined in this promise Review the case proposed towards the latter end of the Answer to the 34 Question in this Chapter Quest 43. You have declared many things concerning Faith Can you yet further declare what the first great priviledge or benefit is which floweth from this grace or work of Faith more immediately and upon which many others depend Answ This priviledg is the great and high dignity of Adoption or being made the Sons of God The wisdome goodnesse and love of God to the Children of men have together consulted and decreed this great honour and happinesse unto them that as many of them as shall joyn themselves by an unfeigned Faith unto his Natural and in that respect only Begotten Son Jesus Christ shall partake with him in his glorious relation of Son-ship unto God as farre as their nature and line of creation will admit This the Scripture declareth in several places But as many as received him meaning by Faith as it is explained in the end of the verse to them he gave power or prerogative as the former translation had it or else right priviledg as the margent of the last hath it to become the Sons of God even to them that believe on his name Joh. 1.12 For ye are all the Children of God by Faith in Christ Jesus Gal. 3.26 See also Rom. 8.14 15 16. Gal. 4.4 5 6 7. 1 Ioh. 3.1 2. Quest 44. What is the great benefit of Adoption or of Son-ship unto God Answ By vertue hereof there accrueth unto us a right and title unto that immortal and undefiled inheritance which fadeth not away and which is reserved in the Heavens for those who believe 1 Pet. 1.4 Yea Believers by vertue of their Adoption become joynt-heirs with Christ But ye have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witnesse with our Spirit that we are the Children of God And if Children then Heires Heires of God and joynt-Heires with Christ Rom. 8.15 16 17. But when the fulnesse of the time was come God sent forth his Son made of a Woman made under the Law to redeem
God upon men on like termes of absolute necessity for their Salvation Answ Mortification is such a work or impression upon the heart or soul by which all those dispositions and inclinations unto sin which in the generality of men are active and lively in tempting and drawing them into sinful actions and waies are so broken and the vigour and power of them so infeebled and quashed that a person mortified to any considerable degree finds himself as it were unable to commit sins for want of will list or propension hereunto according to that of the Apostle PAVL We CAN DOE nothing against the truth but for the truth 2 Cor. 13.8 Consider and compare herewith Gen. 39 9. Mat. 7.18 Rom. 6.2 7.18 Act. 4.20 1 Ioh. 3.9 with some others Quest 44. What are the best means to raise and to advance the work of Mortification in the Soul Answ To believe with all the might of the soul and to consider accordingly from time to time that Iesus Christ indured that painful bitter ignominious and accursed death of the Crosse for this great and weighty end amongst others namely to perswade and prevail with men to conform themselves to a likenesse of those his sufferings in crucifying the old man and destroying out of them the body of sin that they might not serve or obey it any more in the lusts thereof Rom. 6.3 4 5 6 c. Gal. 2.20 1 Pet. 4.1 Quest 45. What is another means to help forward the work of Mortification Answ To have recourse unto the Spirit of God within us seriously and humbly desiring him that because we through the weaknesse and great indisposition of the flesh to such a work as Mortification are exceeding backward and averse to be brought unto it or to do any thing in it to purpose and besides by reason of the spiritual darknesse in our minds and understandings are much to seek how to go about the work or what to do in it He will please secretly first to quicken and stirre us up unto it and then supply and furnish us with such Arguments and Considerations which are proper and effectual through God to accomplish it But if ye through the Spirit doe mortifie the deeds of the Body ye shall live Rom. 8.13 Very great things might be done by the Childten of men by the ducture help and assistance of the Spirit of God within them did they ingage and imploy him accordingly or as they might and ought to do Quest 46. What is a third means to promote the same work Answ To fil a mans judgment and conscience with strong convictions that there is no Salvation of Soul to be obtained from God without a preceding work of Mortification upon it A strong and clear conviction hereof kept upon the judgment and conscience so that they may be made to bear and feel the just weight and importance of it will soon break the heart of the powers of darknesse in men and so astonish and confound all sensual affections and sinful dispositions in them that they will have little list to stirre or move or act their former parts any more Quest 47. Have you yet a fourth means to propose upon the same account Answ I conceive that this consideration also will be very serviceable in the work namely That though all sensual and sinful propensions and dispositions in men were utterly abolished and destroyed out of them they would not find nor feel nor have the least cause to complain of any want of them however they should be deprived of the pleasures which they took in gratifying them whilest they were in being As though men having an itching distemper in their flesh take a pleasure in scratching yet would they find no inconvenience in the wholenesse or cleannesse of their skin although the distemper being removed the pleasure of scratching would be lost All that which is to be mortified in men is but superfluity and may be spared without the least detriment of any pleasure satisfaction or contentment that are in the least degree worthy of men or needful for any person Quest 48. May there not yet be found a fifth means to help forward the work of Mortification Answ Yes doubtlesse a frequent close and fervent meditation of our short continuance in the world together with the utter uncertainty of this continuance as that it may be much shorter then we are aware of or do imagine must needs much abate the heat and strength of all sensual and sinful inclinations Moses considering that if he should have pursued and forgive after the injoyment of the pleasures of sin he could have enjoyed them but for a season that is an inconsiderable space of time wrought his heart even to this choice rather to suffer affliction with the people of God which yet as to flesh and blood is farre lesse eligible or desirable then onely to abstain from fleshly lusts or to forbear superfluous contentments and delights then such injoyments upon such tearms I mean the pleasures of sin which he knew he could enjoy but for a season Heb. 11.25 The serious thought of the sound of the feet of Death at our doors cannot lightly but be as a Rod of iron in our hand to break and dash in pieces all worldly sensual and sinful motions and dispositions in the hearts and souls of men yea though they be very stubborn and as loath to yield or give place as Sathan was to quit his place in Heaven when he was thrown down from thence by the irresistible arme of God When the approaches of Death are apprehended it is but a kind of natural Christianity for them to purifie or sanctifie themselves Job 41.25 and consequently to be as dead before hand to all worldly or fleshly defilements Quest 49. Can you not bethink your self of some other means besides those already mentioned to cause so good and great a work as that of Mortification to prosper in the hand of him that is willing to set about it Answ Considering that lusts and sinful motions are but as it were the complaints of men of the straightness of their conditions otherwise and of their dis-satisfation herewith without them even as stealing deceiving and lying for advantage-sake are constructively the complaints of men that they are very poor and know not well how to do or subsist in the world without such practises therefore I judge it much conducing towards the cutting them off from the Soul for men to acquaint themselves distincly and throughly with the unsearchable riches of the grace and bounty of God in the Gospel and to be much in the contemplation of the unspeakable happinesse and blessednesse of all those that love God and to feed daily upon and nourish their Souls with a setled hope and expectation of part and fellowship in that great Glory that shall be revealed in the Sons of God at the appearing of Jesus Christ not deducting any thing from the full value or worth of such
or getting by heart all they deliver in teaching although this latter be no means to prevent the inconvenience we speak of because men are like to be as erroneous in penning as in preaching It is no way of God nor justifiable in reason either to counsel or constrain any man to bury that talent of preaching which God hath given him in the earth and to serve God and his Church only with reading what other men have written though with approbation to prevent the evill and danger of being heterodox in his doctrine in case he should make use of his own proper gift for the raising handling and ordering of it There are better and more Christian remedies against both the inconveniences mentioned both that incident unto praying and that incident unto preaching likewise by a personal private and appropriate gift better I say then those that have been argued against the truth is that these as the common saying is are Remedies worse then the Diseases Quest 17. Are there any degrees in Gods acceptance of Prayers so that for example though one praier find favour in his sight and be well accepted with him yet another may please him more and obtain more Grace and higher Acceptation with him Answ We commonly estimate and measure Gods acceptance of Prayers by his granting the things desired of him herein though I do not conceive this rule to be universally true or that the Apostle Paul his Prayer that the messenger of Sathan sent to buffet him might be caused to depart from him was not accepted with God because it was not granted 2 Cor. 12.8 9. Or that it was lesse accepted then many others that were granred But as farre as this rule carrieth truth in it it is plain that there are degrees in Gods acceptation of Prayer and that such a Prayer which may prevail with him to the obtaining of lesser and more common mercies or favours yet will not prevail to the obtaining of greater or more signal vouchsafements although these also may be obtained by another Prayer which is of choiâ—er and higher acceptance with him Quest 18. How can you make this to appear Answ When the Apostle James saith that the fervent or effectual fervent as our last translation rendreth the word Prayer of the Righteous availeth MVCH Jam. 5.16 he clearly supposeth that the Prayer of such a person a righteous man though it were not fervent in the same degree yet might to a lower or lesse degree prevail with God also And if the Righteousnesse of him that prayeth contributeth towards the acceptation and prevailingnesse of the prayer with God which is plainly enough likewise imported in the said Saying it is not to be doubted but that when two righteous men yet the one in Righteousnesse excelling or exceeding the other which very possibly may be yea and commonly is the case between two righteous persons shall pray together yea and this with equal fervency and faith too the prayer of the one namely his that excelleth in Righteousnesse shall have the preheminence in acceptation with God So when another Apostle writeth thus to the Hebrews Pray for us for we trust we have a good conscience in all things willing to live honestly But I beseech you the rather or somewhat the more earnestly as the former translation reads it to do this that I may be restored to you the sooner Heb. 13.18 19. He seemeth to imply that they might procure from God his liberty and return unto them the sooner if they did quit themselves accordingly in their prayers for him as it is observed by the Holy Ghost that instanr and earnest prayer was made by the Church for Peter when he was so suddenly and miraculously delivered out of Prison and restored unto them Act. 12.5 Quest 19. How or by what means may a person come to interesse himself in the great priviledge or blessing of Praying ferventlie Answ These considerations laid and kept close and warm to the heart and conscience will stand him in much stead and do him good service that way First That when he prayeth he beateth not the aire but speaketh in the ears of the living God whose propertie yea and glory it is to hear Prayers Psal 65.2 Yea and can no more lay aside this property then deny himself Secondly That when he offereth up prayers and supplications with strong cries and tears as Christ is said to have done in the aaies of his flesh Heb. 5. he forcibly striketh or smiteth upon the tender bowels and compassions of God and causeth these to move and work within him Thirdly That when he shall once and again have reaped the fruit of his Prayers and been supplyed according to the desire of his Soul out of the Treasures of the goodnesse bounty and power of God his heart will be filled to the brim with gladnesse and joy hereupon according to that of our Saviour to his disciples Ask and ye shall receive that your Joy may be full Jâ— 16.24 Fourthly That if he shall at any time pray loosely coldly drowsily or as if he cared not much whether he prayed or no he will expose himself to the eminent danger of losing his Prayer which may very possibly turn to a matter of sad consequence unto him and prove either an occasion of his declining in Faith or love towards God or of a greater indifferency and remisness to pray afterwards Fifthly That it concerns him both as much as his comfort and peace in this world and especially as much as the Salvation of his soul in the World to come do amount unto that his prayer findeth acceptance with God which it is not like to do if it be perfunctory and sleight and hath not the strength of the heart and soul in it Sixthly and lastly That a mans heart or spirit can never upon no occasion or exigence whatsoever be called up and made to give out its lust and strength to a greater advantage benefit or blessing unto him then when he is to ingage in the great duty and heavenly exercise of Prayer If the heart be seriously pressed urged and importuned with the weight and consequence of these and the like considerations when a man is upon drawing neer unto God in Prayer it cannot lightly but attend him in the action with the best and uttermost improvement and enlargement of it self whereof it is well capable Quest 20. What Faith or what kind of Faith is it which is required of a Person in praying to render his Prayer accepted with God Is it only a justifying Faith Or is it a Faith or belief that God heareth or regardeth our Prayer Or is it a Faith or Belief that God will grant or give unto us that which we desire of him in our Praier Or is it some other kind of Faith differing from all these Answ To believe stedfastly that God both heareth and regardeth our Prayer and that he wanteth neither love or goodnesse of will nor yet any sufficiency of
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
may lay hold on eternal Life which otherwise is it seems like to passe or slip by them unminded and unregarded 1 Tim. 6.17 18 19. By another Apostle I find him taking notice of the waies and actings of such men as very wicked and abhominable in the sight of God and which unrepented of and unforsaken threaten the vengeance of eternal fire Do not ri h men oppresse you and draw you before the judgment Seats Do they not blaspheme that worthy Name by which ye are called Jam. 2.6 7. Go to now ye rich men weep and howl for your miseries Behold the hire of the Labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have Reaped are entered onto the eares of the Lord of Sabbaoth Yee have lived in pleasure on the Earth and been wanton ye have c. Jam. 5.1.4 5. Now to pray unto God to bring us into such a state and condition in which it is next to an impossibility for any man to be saved yea and which is apt to render men utterly uncapable of Salvation but only by doing such things which are commonly very grievous and tormenting unto such men to do And lastly which hath this sad property in it also to make the lives and doings of those that come into it more generally vile and hateful before God to pray I say that God would be the Author of such a condition as this unto us is in effect to pray that he would lead us into temptation whereas Christ in the very next Petition but one as we heard and shortly God willing shall hear further teacheth us to pray the contrary viz. that he would not lead us into Temptation Besides if it be unlawful when Riches do encrease to set a mans heart upon them as David in that respect forbiddeth men to do Psal 62.10 Surely it is not expedient at least to set a mans heart upon the increasing them or to strive with God in Prayer for them He was as well a wise man as a Godly that prayed against them Give me neither Poverty nor Riches Prov. 30.8 Notwithstanding it is not I conceive the mind of Christ in the Petition in hand to impose it upon men as a duty to limit themselves strictly to pray for things of present necessity only for then they should be bound to pray not so much for the blessing of God upon their honest labours as for the confinement or scanter measure of this blessing For otherwise as the wiseman informeth us the blessing of God maketh Rich Prov. 10.22 and the hand of the diligent he saith doth the same ver 4. Yea and men ought to be provident and to have an eye to the future and in summer to lay up for winter and in health and strength to remember sicknesse and weaknesse yea if God hath given us Children to remember them also and if he shall please so farre to blesse us and give opportunity to lay up in a convenient measure for them The Scriptures are expresse and clear for these things See at your leisure Prov. 6.6 14.24 15.6 20.4 13. 27.23 24 c. 28.19 13.22 2 Cor. 12.14 with many others So that when Christ teacheth us to pray Give us this Day our Daily bread his meaning and intent seems to be to take men off from minding or looking after superfluities or the great things of the world and not to be importunate with God for them but to leave him to his own Liberty and Pleasure whether he will bestow or cast in unto us such things as these or no and to be earnest with him only for things of present necessity and convenience Besides the Prayer in hand being drawn up and formed by Christ for the use and direction of all Christians without exception it was not reasonable or meet that any thing should be found in it that should occasion or lead men to pray for Riches or any the great things of the world but only for things necessary and convenient because such things as these are commodious and beneficial unto all without exception whereas neither the heads nor the hearts of many are able to carrie a full cup without spilling nor to weild great riches honours or height of prosperity without imminent danger of being ruined and undone by them for ever Quest 56. What is the meaning of the fifth Petition and what are some of the chief particulars comprehended in it and which we are directed by it to ask in Prayer of God Answ This Petition leadeth us to the acknowledgment of our selves to be sinners against God and that whilest our sins remain unpardoned we are in a sad condition and obnoxious to the breaking out of his displeasure in one judgment or other if not in more upon us for in this respect our sins are here called our debts or trespasses which unlesse they be forgiven will be we know not how suddainly required at our hand And therefore we are further taught and admonished in this Petition to pray as constantly for the forgivenesse of them as we do for our Daily bread For to ask it in Prayer of God is a special means to obtain it according to what we read Mat. 18.32 I forgave thee all that debt BECAVSE thou desiredst me But we are withall admonished and directed to seek it of God upon such terms which if we do nor really and truly perform we pray not for the pardon or forgivenesse of them but for the retainment of them and for the vengeance due unto them to be inflicted on us For they that pray thus unto God Forgive us our Trespasses as we forgive them that trespasse against us if they do not forgive them pray that themselves may be no otherwise forgiven that is not at all So that the great and signal favour and blessing which this Petition leadeth us to ask explicitly and directly of God is the forgivenesse of our sins and consequentially a gracious exemption from all those evills judgments and miseries which our sins have deserved together with a free and full injoyment of all those blessings and good things which the infinite goodnesse and bounty of God inclineth him to bestow upon such of his Creatures who by their love loyalty and obedience unto him have found favour in his sight The Petition yet further being so modelled as we have heard it is for the obtaining of the great blessing of the forgivenesse of our sins upon our asking it remindeth us to ask likewise a merciful loving and free spirit towards our enemies and those that have been injurious unto us in what kind or degree soever For unlesse we freely and from the heart forgive unto these all the injuries wrongs and unkindnesses dammages in some cases only excepted which they have done unto us we are not admitted more then the Devills to the favour of petitioning God for the forgivenesse of our own sins with
service of God are high in confidence that for their sakes they come off with God upon the better terms for ther sins but that it would occasion more prolixity then is needful Yea it is extreamly probable and a tough branch it is of the tree of my perswasions that such an imagination being by Satans subtile motion taken into the society and made one of the thoughts and apprehensions of men makes the Christian world so impotently yea furiously devoted to superstitious devices of all kinds as it is known to be at this day No marvel then if the children of Idolatrous and Superstitious Parents being seasoned in their youth vvith such a principle as this be even precipitately disposed and inclined to walk after their manner in worshipping and serving God Who would not desire to be of such a Religion by means of the profession and practise whereof he may gratifie his flesh with what pleasures of sin he pleaseth without danger of being judged by God for it Quest 56. Why doth God in this Commandement rather then in any other insist upon his Jealousie declaring himself to be a Jealous God to deterr men from the breach of it For I the Lord thy God am a Jealous God visiting c. Answ The reason may be because his worship is the mariage-bed wherein he claiming himself to be the only lawful husband in the notion of a spiritual or mystical mariage of his creature desires to solace himself with this his Creature-Wife offering himself likewise to be injoyed by her with like satisfaction and contentment And doubtless when God is chastly and purely and affectionately worshipped by his Creature the greeting between them is mutually pleasing and delightfull in a very high degree the richest contentment which the most passionate and indeared yoke-fellows in this world can take in the mutual enjoyments each of other is but a shaddow a cold and heartlesse kind of resemblance of it Now then God being conscious unto himself of the ardent love the dear and tender affections which he beareth unto his Creature in respect of this mariage relation and of his most bountiful and royalll intentions towards It as his wife when he shall for a while have made tryal of her love and loyalty and withall that he hath acquainted her with and several wayes made known unto her all this He cannot but be very impatient and full of indignation that his beloved Wife should under such great ingagements as these pollute the mariage-bed and play the Adulteresse in his worship by corrupting her self with strange Ordinances that never came out of his heart or soul therein yea or should but wantonly dally with frivolous and impertinent Rites or Ceremonies though she should retain and practise somewhat of his true worship with them For jealousie in an Husband we know is not only provoked with the grosse and compleat act of Adultery in his wife when it comes to his knowledge but also with all leight and loose behaviour whether in words looks or gestures which may reasonably occasion any suspicion that way And the more the heart and soul of a man is drawn out unto the wife of his bosome in love and dearnesse of affection and the more kindly he hath expressed himself unto her from time to time with so much the greater rage is his jealousie like to break out against her if he shall at any time come to understand that she hath been disloyal unto him which yet because of his present affections unto her and out of a desire that himself may alwayes enjoy the pleasure and contentment and she the benefit and solace of them he endeavours by the best means he knoweth to prevent And questionlesse God in this Commandement concerning his worship remindeth his Creature man of his nature of Jealousie not so much with an intent to gain the more equitable plea in case his creature shall at any time provoke him to expresse himself in the great severity of it this at most is but his second arie intention in the case as to prevent and cut off all occasion from himself of ever exercising it to his creatures prejudice yet this not so much by terrifying the creature with the sound or mention of it as by disswading or taking it off in a rational way from whatsoever is likely to provoke or ingage him to such an exercise For as he that doth good and is resolved to continue so to do hath no cause to fear the Power though he beareth the sword and this not in vain Rom. 13.3 4. but hath reason or cause in abundance to refrain from evill and to do still that which is good because of this sword in like manner men have the greatest and weightiest reason in the world because of the Jealousie of God to keep themselves chast and pure in his Worship but whilest they do this and with their whole heart are purposed and resolved to do none other they have no reason at all to be terrified with it But certainly the nature of Jealousie duely considered as Solomon describeth it For jealousie is the rage of a man therefore he will not spare in the day of vengeance He will not regard my ransome neither will he rest content though thou givest many gifts Prov 6.34 35. and the jealousie of God estimated by this description with it's reasonable allowance for the dreadfulness of the power of God 's wrath above the rage of man it will be found the most irrational thing under Heaven and at a most desperate defiance with all principles of common prudence for a man to stain the honor of the mariage-bed of his Creator I mean his Worship by imbaseing it wirh any thing of a meaner original then Divine That the worship of God prescribed by himself is notioned in the Scriptures as the mariage-bed into which he invites his Creature with an intent to communicate himself in secret as an Husband unto it might be demonstrated from all those places which are exceeding many wherein the pollutions of his worship with humane Inventions are set forth by the Metaphors of Adultery Whoredome Fornication c. as likewise from some others besides these But I judge it not so necessary the argument or inference being near enough at hand to be descried by a little consideration and besides somewhat hath been already spoken to such a purpose in the Answer to the 48. Question of this Chapter Those words of the Spouse or Church to Christ there pointed to Also our bed is green Cant. 1.16 are meant according to Mr. Brightman who is the best Expositor of this Mystical piece of Scripture that I have yet seen of the Temple purged and the Ordinances of Divine Worship restored to their native purity by the Religious King Josiah in the 18. year of his Reign whereof we read 2 King 23. Chr. 3.4 Quest 57. Why should the bringing in or using of any foraign Ceremony or Rite of Humane invention and
respect them as persons raised up by God amongst their Brethren for their furtherance and help upon occasion in the things both of their present comfort and eternall peace so again to give testimony unto and vindicate the good guifts of God in them against those that shall any waies vilifie or disparage them to pray for them that God will please to increase their store and make them more fruitful and keep them humble under the greatest increase that shall be given them not to judg them or take offence at them in case they take liberty in some things which their consciences will not suffer them to take c. Quest 78. What are the duties which inferiours are in this Commandement charged with towards those that are their superiours in a Politique or civill consideration as Magistrates or rulers in the civill state and masters over servants Answ The Lawes of magistrates being clearly consistent with the Lawes of God whether written in the Scriptures or dictated by the light of Nature ought carefully and conscientiously to be observed by them Such laws of theirs unto which they cannot without sin or a doubting conscience yield a practicall obedience they ought to subject themselves unto passively that is patiently and with a meek spirit accept of that punishment which they impose upon the non-observers of them The persons of their Magistrates yea though they be none of the best they ought to reverence and honour as being set over them by the providence of God under him to rule and govern them for their good and so to defend them with their estates bodies lives when necessity requireth to pay them tribute and custome willingly to pray for them and this more particularly then for other men to vindicate the justnesse of their authority their honour and reputations as farre as with truth and a good conscience we can when occasion requireth and however not to reproach revile or speak evil of them c. Quest 79. What is here required of servants as due from them unto their Masters Answ To count them worthy of all honour to obey them in all things that are lawful to please them well in all things to shew all good fidelity towards them to be subject unto them with all fear not only if they be good and gentle but even though they be froward not answering again not puâ—loining from them Tit. 2 9 10. 1 Tim. 6.1 Coloss 3.22 Eph. 6.5 6. 1 Pet. 2.18 compared Quest 80. What are the duties wherein we stand obliged towards our Superiours in a spiritual or Church-consideration as Pastors and Teachers and such as are over us in the Lord Answ To esteem them very highly in Love for their work sake 1 Thes 5.13 To obey and submit our selves unto them Heb. 13.17 To attend upon their ministrie to receive their doctrine being found upon tryall agreeable to the Scriptures with gladnesse of heart to give up our selves unto it to imitate and follow them in their Christian and exemplary walkings to assert their innocency against the revilings and slanderous tongues of men to give a free and full testimony upon occasion unto their Christian worth and those good things of God that are in them to stand by them countenance and encourage them under the injurious dealings and practises of wicked men against them to make them partakers with us in all our temporal good things Gal. 6.6 to pray earnestly for them not to grieve or offend them by a loose and unworthy conversation or by any unseemly action c. Quest 81. You have declared the duties which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds Natural Political and Spiritual Now inasmuch as you taught us formerly that where the duties of Inferiours towards their Superiours are commanded there the Superiours are likewise charged with reciprocall deportments in the nature of duties towards their Inferiours Will you please further to declare what God here injoyneth Superiours according to the respective kinds of superiority mentioned to perform unto their Inferiours Only by the way giving us an account if you be able why God might please to signifie and expresse superiours of all kinds by the names of naturall Parents Father and Mother as also why the Commandement plainly and in termes imposeth upon children and in them upon all other inferiours likewise their duties towards their Superiours leaving these to understand or take notice of their charge by way of consequence only or from the admonitions or demands of their consciences being diligently informed by the Scriptures concerning it But first I pray you your answer to the former of these Answ Superiours in every kind may be commended by God unto us by the names of Fathers and Mothers yea and be so stiled by way of Irem unto themselves because these are sweet and pleasant names and very probably intended by God both to signifie what affections ought to be in all superiours towards their inferiours and what reciprocally should be in these towards them as that all superiours should be as loving tender and careful over those that are under them as Fathers and Mothers are over their children and again that inferiours should be as ready willing and cheerful to obey their superiours as children are their natural Parents Quest 82. Have you any thing for an answer to the latter of the two Questions lately proposed Answ Inferiours and more particularly Children who are first intended in the Commandement and as significatours of all the rest are not so apt or inclined to enquire after their duty towards their superiours nor yet ordinarily so apprehensive or capable of it otherwise no noâ— yet so forward or willing to exhibite oâ— perform it being known as superiours in general and more especially natural Parents Fathers and Mothers are of their duties towards them It is a saying not more common then true some few exceptions there may be as to all or most general rules there are that love descendeth but ascendeth not the meaning is that comparatively or in a like proportion it seldome ascendeth One reason whereof may be because the interest of propriety which the superiour hath in the inferiour is greater and more properly such then that which the Inferiour hath in his Superiours Children are more the Parents then Parents are the Childrens that is the Parents have more to do with and more right to imploy dispose and make use of their Children to their mind and contentment which answers the notion of propriety then the Children have in respect of their Parents In like manner Subjects are more the Prince's-his or his to whom they owe Subjection then he is their's Now as it is naturall for men to love their own in what respect or degree soever they be their own whether they be things or persons so it is naturall also for them to love those things or persons more coeteris paribus as we use to
have place in the Decalogue before those which prohibit Murther and Adultery it being commonly supposed that the sins committed against the former Commandements are greater then those against the latter Answ The meaning of the common supposal you speak of is not that all kinds or degrees of sins against the former Commandements are greater then any sin that can be committed against any latter Command but only this that the highest degree of sinning against a former Command is more sinful then the highest degree of sinning against a latter And I make little question but that there may be greater sins committed by Children against Parents and so against other Superiours by those that are under them if not by Parents also against their Children and by Superiours against those that are subject unto them then the sins of murther or adultery considered simply as such and as transgressions of those Commandements only wherein they are expresly forbidden no circumstances of aggravation from the violation of some other Commandement one or more heightning the guilt or demerit of them Yet there may I take it be this reason further why this fifth should be the frontier or leading Commandement of the second Table viz. because a conscientious and due observation of it by children and inferiours in honouring their Parents and Superiours and by these in a due deportment of themselves according to their places towards them and by a regular deportment between equalls mutually for the duties of these also are comprehended in this Commandement as was formerly noted must needs prepare the way for a constant obedience unto all the following commands or for the preventing the transgression of them Quest 92. You have declared the duties of inferiours and Superiours in all kinds mutually will you please to declare likewise in a very few words how equals stand charged one towards another by God in this Commandement Answ Equalls are to regard and own the dignity and worth each of other to demean themselves modestly peaceably and friendly one towards another and in giving honour to go one before another Rom. 12.10 Quest 93. What is the summe or scope of the sixth Commandement Answ That we seriously desire and faithfully endeavour by all means lawful proper and within our power to preserve both our own lives and persons and the lives and persons of others and that on the other hand we be conscientiously careful neither to do nor to suffer any thing to be done as farre as we have means and opportunities to prevent it that is like to endanger either Quest 94. What are the duties more particularly required in this Commandement or some of them Answ The duties here required are either such wherein we stand bound in reference unto our selves for our own preservations or such wherein we stand obliged unto others for theirs In respect of our selves we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits together with the strength and good habit of our bodies that in both we may be serviceable both unto God and Men and in order unto these ends to converse with the grounds of Christian cheerfulnesse and to resist all suggestions motions and inclinations which tend to an unprofitable sadnesse and lumpishness of soul to be provident without distracting feares or cares to allow unto our selves convenient meat drink apparel lodging with seasonable recreation and physick not to weary or waste our bodies which immoderate labour nor to soak them in excessivenesse of sleep not to oppresse or injure them with inordinate eating or drinking not to expose our selves unto violence or danger either from men or in any other kind but upon very warrantable and weighty occasions and vvhen we have good reason to judge our selves called by God hereunto to prevent or qualifie the fiercenesse and bitternesse of mens Spirits against us by giving them soft words gentle answers and shevving them kindnesse upon occasion to avoid the company of cholerique quarrelsome and angry men to defend our selves with courage and with weapons if we be assaulted to use the benefit of the law if this be likely at any time to secure us in the possession of our lives or of the necessary means of them and there be no other probable course to effect it to commend the safe-guard of our lives unto God by Prayer both by night and by day and more especially when upon his account we shall expose them unto any imminent perill c. In reference unto others God in this Commandement requireth of us that we be seriously and unfeignedly desirous of their safety well-fare and peace and that we endeavour our selves accordingly upon all occasions to promote and maintain them that we rejoice at the goodnesse of God towards them in their preservation and health that we be compassionate over them when they are either sick or in trouble or in want or in danger c. and that we be cheerful and free in ministring unto them according to ability and opportunity that we exercise patience towards them in beating wrongs and hard measure from them in forgiving the injuries they do us in not despising them or withdrawing our selves our love or respects from them because of some weaknesses or wants in their words or actions that salving a good conscience we avoid all occasions of offending grieving troubling or discontenting them as by taking either their sayings or their doings in an ill sense when they are capable of a good by refusing to hear or to admit of such a purgation or defence of themselves especially if they be our inferiours being accused or suspected which is in any degree reasonable and fair by denying them any ordinary or mean courtesie when they desire it by speaking churlishly or unfriendlily to them by shewing any sign of a neglect of them by reproving them either unseasonably or over-sharply by not yielding unto them in matters of lesse consequence when they are confident that their demands are just and right with many the like In case we be molested with suits at Lave not to omit any duty or service of love towards those that are thus injurious and vex atious in this kind unto us that we stand by the poor and helplesse when he is unjustly questioned for his life or otherwise wronged and to deliver him if we able Briefly that we be really careful that no man whatsoever receive any harm from us or ours in his person by one means or other but that we make conscience both by our selves and ours as farre as we are able to prevail with them to render the lives of all men not only safe but comfortable also as farre as we have means and opportunity considering that a life which is uncomfortable is even in Scripture notion and account a kind of death yea and may very possibly have more evill in it then that which is commonly and properly called Death Therefore to do any thing willingly and without a
same respects of love and hatred unto all Infants especially that he putteth no such vast difference between one infant and another as his eternally-saving love and his everlastingly-destroying hatred do import For in respect of any reasonable or equitable cause either of love or hatred all Infants are every wayes equal all of them being equally involved in the guilt of Adams transgression and hereby equally liable to the judgement of God all of them equally prone in respect of their natures and of themselves unto all evil all of them equally distant from and equally nigh unto Faith Righteousness Holiness and every other saving qualification Therefore if God loveth some of them with a love unto salvation and hateth others with an hatred unto condemnation he must needs be a respecter of Persons there being no difference at all in or between the cause of the one and of the other whereon to build that different award of affection For that the affection whether of love or of hatred which God beareth unto Infants is not an affection of meer pleasure or will but as we may call it for want of a better term a judiciary affection I mean such an affection which essentially includeth in it a judiciary sentence or an award either of reward or punishment to be irrevocably passed upon the persons of these Infants dying such may be easily proved For the Counsel and Intent of God in the Gospel and restauration of the world by Jesus Christ was in a regular and formal process of judgement to declare his goodness and bounty in rewarding those highly who by the Law of the Gospel should be found capable and meet to be rewarded by him and on the other hand to shew the severity of his just displeasure against sin when found in conjuction with stubbornness and impenitency in the punishment of obdurate and final unbelievers This is a truth visible enough in the very superficies of the Gospel from place to place So then the case and cause of all Infants in reference to their final judgement being as we have seen in every respect one and the same if God should pass a sentence of absolution and reward upon some of them and a sentence of condemnation and death upon others it must needs proceed from his respects unto the meer persons of the former above the later His intendments of more of the good things of this present world into some of them then unto others as in health wealth prosperity natural endowments c. do not argue any such affection either of love to the one or hatred unto the other as that we now speak of and lately called judiciary because the largest measure of temporal good things given unto men otherwise at least then after and for some special service performed is not given unto them by way of reward or by a judiciary award as neither is a scanter measure in these things dispensed in a way of judgement unto those to whom this dispensation is made unless haply it be after some sinful provocatiand with relation hereunto but both the one dispensation and the other are acts of will and good pleasure in God and proceed from him not as he is the judge but as he is the sovereign Ruler of the world and at full liberty to do with his own what he pleaseth And though sometimes in Scripture he is said to love those to whom he intends more liberally in outward things and on the other hand to hate where he intends more sparingly as in the case of Jacob and Esau Mal 1. v. 2.3 Rom. 9.13 yet evident it is upon the account lately given that for such love and hatred as these with their different fruits and effects there is no colour why accepting of persons in the dishonourable notion of the words should be imputed unto God because accepting of persons in this sense hath place only in matters of judicature between men and men whereas both those affections in God with their respective expressions import only matter of liberty and what he standeth not ingaged unto by any Rule or Law no not of his own as hath been already declared Hereunto this may be added as not altogether irrelative to the business in hand Although love and hatred be figuratively and after the manner of men ascribed unto God as contrary affections or rather indeed at least sometimes as the same affection diversified only by degrees an inferior degree in love being frequently expressed by hatred in the Scriptures in respect of their seemingly contrary effects the more bountiful and the more sparing collations or donations of the good things of the world yet according to the true estimate of the case and this ruled by the Scriptures themselves there is not more of that love which is saving or of a saving tendency in the one of those dispensations then in the other For upon this account doubtless it was that the wise man Agur desired Riches of God no whit more then Poverty Give me neither poverty n r riches Prov. 30.8 Certainly if he had apprehended the least degree of Gods saving love towards him in his casting riches upon him above what he conceived in his sending him either poverty or food convenient he would have desired it before either of them But this by the way However the argument propounded stands firm upon its basis if God loveth any young children savingly he loveth them all upon the same terms because he is no accepter of persons and amongst them there is nothing of cause to be found why any of them should be differenced in judgement from others or be justified when others are condemned or which is the same in effect why any should be loved with such an affection which carrieth a sentence of justification in it more then others This is one reason demonstrating the truth of this Doctrine that Infants may lawfully be baptized I shall at present only subjoyn another upon the same account If God before and under the Law judged it meet that men whilst they were yet Children should be admitted into the profession of his Name and Worship or into his Church by the door of a Sacramental solemnity and hath no where declared any alteration or change of his minde or pleasure touching this then is it his will and pleasure that children should be baptized under the Gospel as it was that they should be circumcised under the Law But the Antecedent in this Argument is true therefore the consequent also and so children are by the will of God to be baptized The former part of the Antecedent is unquestionably true For men both before and under the Law were whilst they were yet Children admitted into the Church of God by Circumcision or by being circumcised and this by the express order and command of God Gen. 17.10 11. c. Levit. 12.3 Nor is this I suppose denied by any The latter part is no less certain FINIS