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
Ghost had he been a creature though an Angel though an Arch-Angel and of an order nighest unto God himself would upon an occasion of any thing said by him that might with the least probability induce men to think he were God and so to worship him have rather cautioned them to take heed of such a snare then leave it in the way as it were on purpose for their foot to be taken in For this is recorded by him to have been the genius and manner of those excellent Creatures the Angels I mean to take men off from worshipping or ascribing divine honour unto them See Judg. 13.16 Revel 22.8 9. Therefore certainly the Doctrine of the Trinity as it is commonly taught and believed by Christians containeth nothing in it that needs offend the minds reasons or consciences of any men Quest 10. Whether is it safe or meet to use the word Person when we speak of the Trinity or of the three subsisting in the Divine nature as to say There is one God and three Persons Answ Although the word Person is not found used in the Scriptures about the matter in hand as neither is the word Trinity yet may it conveniently enough and without offence be applyed to any of the three subsisting in the divine nature For by a Person is only meant an intellectual Individuum or one who partaketh with others in some intellectual nature yet is distinct in his being or subsisting from all those with whom he thus partaketh In this sense every of the three in the divine nature may be termed a Person because he partaketh with the other two in this nature being intellectual and yet subsisteth in this nature in a differing and distinct manner from them Thus God the Father subsisteth in the same intellectual nature with the Son and with the Spirit or the Holy Ghost but after a different and distinct manner from them both as viz. in relation of a Father or as generating a Son in which propriety or manner of subsisting neither of the other two partake with him In this respect he may be said to be a Person In like manner the second in order of the three subsisting in the same intellectual nature with the Father and the Spirit but after a manner appropriate to himself as viz. in the relation of a Son or one begotten may be termed a Person also There is the same consideration of the third who likewise may be termed a Person because he subsisteth in the same nature with the other two but in a manner peculiar to himself viz. as proceeding from the other two by way of Spiration CHAP. II. Of the Scriptures their Authority and Interpretation Quest 1. YOu still alledge the Scriptures for the confirmation and proof of what you hold in the Questions propounded to you Of what Authority and Credit are the Scriptures that you build upon them with so much confidence in matters of such great Concernment unto you Answ The Scriptures are of the greatest and least questionable authority and credit that may be and are to be believed in whatsoever they either affirm or deny before the apprehensions dictates or sayings of any mans sense reason or understanding yea before the most confident affirmations or denials of all the men in the World though agreeing and consenting in one upon the testimony or credit of all their senses reasons judgments and understandings repectively Quest 2. What maketh the Authority of the Scriptures so sacred and irrefragable that they ought not to be rejected gain-said suspected or doubted of in any thing they affirm or deny Answ The infallibility of their Author which is God his infallibility I say as well in the active as passive signification of the word For as he perfectly knoweth the truth of all things and is not liable to any errour ignorance or mistake in any thing so neither is he capable of speaking declaring or revealing any thing contrary to his knowledg It is utterly impossible for him either to be deceived or to deceive any man Quest 3. How can it be proved that God is the Author of the Scriptures or that they proceed from him Answ This may be proved by sundry arguments some taken from the Scriptures themselves others from other considerations Quest 4. By how many arguments taken from the Scriptures themselves that is either from the matter of them and the nature and quality of things contained and revealed in them or from the manner of the Language style or phrase wherein they are written may they be proved to come from God Answ The subject matter of the Scripture of the nature or quality of the things contained and revealed in them afford five arguments to prove them to be from God Quest 5. What is the first of these Arguments Answ The two great and heavenly designs revealed and discoursed in the Scriptures The one the eternal Salvation of a miserable and lost world The other the exaltation of godliness righteousness and true holinesse in the world These plainly testifie on the behalf of the Scriptures that they are of no meaner parentage or descent then from God himself Reason doth not permit any man to conceive or think that any creature should ever conceive or be delivered of two such births so transcendently glorious and adorable as these nor yet that any Creature whether good or bad would ever falsly father upon God any such excellent or worthy projections as either of these Quest 6. What is the second argument from the matter of the Scriptures which proveth them to be from God Answ The most profound contrivances and never sufficiently admired streins of wisdome by which the bringing to pass the two great designes mentioned is acording to the Scriptures intended by God are good evidence and proof that they the Scriptures proceed originally from no other Author but God Quest 7. What is a third argument drawn from the matter of the Scriptures by which they may be known to proceed from God Answ The discoveries that are made in the Scriptures of things so farr remote from the thoughts and apprehensions of men as many things are which are brought forth into a clear and perfect light by them as that manner method and time of the Creation of the Heavens and the earth with all the hosts of them the destruction of the old world for the wickednesse of it by a flood the mystery of the Trinitie of the Incarnation of the Son of God with many others undeniably prove they came from an Authour that is greater in knowledge and understanding then all creatures Quest 8. What is a fourth argument affording proof from the matter of the Scriptures that their Authority is divine Answ The many predictions found in the Scriptures of contingent events many years yea some ages before they were to take place or come to pass yet being duely fulfilled and coming to pass in their seasons demonstratively prove them to be of as divine Inspiration Quest 9.
of Judah and Jerusalem Break up your fallow ground and sow not amongst thornes Circumcise your selves unto the Lord and take away the foreskins of your hearts lest my fury come forth like fire and burn c. Supposing first that the men of Iudah and Ierusalem to whom this Doctrine at the appointment of God was preached were at this time persons unregenerate and Secondly that the several callings upon them in the metaphors of breaking up their fallow ground of circumcising themselves unto the Lord of taking away the foreskins of their hearts were admonitions or injunctions unto them from God to alter the sinful property of their hearts and souls or in the Prophet Esai's expression to wash and make themselves clean or in the more plain and direct Language of Ezekiel to make themselves a new heart and a new spirit all which expressions import the work of Regeneration or Sanctification or Mortification or rather indeed include them all these two things I say supposed which I presume are not denied by any from the said words I plead the cause in hand thus If God requireth it of unregenerate men to sanctifie or regenerate themselves threatning them with his wrath and fury to their utter destruction if they shall not obey him therein then certainly they have power to do the one or the other otherwise he should threaten to destroy his Creature for that which is no waies sinful nor a Transgression of any Law For it is no waies sinful for a Creature not to do things that are impossible for him to do or not to do that which is possible only for God himself to do Therefore without controversie God doth afford unto unregenerate men at least if they be not many degrees worse and more hateful unto him then simply as such sufficient abilities and means whereby to become new men or make themselves new hearts There is hardly to be found amongst men a Tyrant so Barbarous Bloody or Inhumane who when he hath cut off the leggs or feet of any of his Subjects though for some misdemeanour will further threaten him with Death unlesse he shall runn as fast as his lightest Footman or swiftest Horse in his Stables Quest 8. What is the tenour of your second place and how do you argue from thence for the point in question Answ This place conteineth these words Therefore I will judge you O house of Israel every one according unto his waies saith the Lord God Repent and turn your selves from all your Transgressions So iniquity shall not be your ruine Cast away from you all your Transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live yee In these words the great duties or works of Repentance Sanctification Regeneration Mortification I might add of Self-denial also are not only or simply required by God of men themselves but with a very gracious and compassionate expostulation about the misery which they would certainly bring upon their own heads if they did not perform them for why will ye die c. together with promise upon promise of favour life and peace in case they did perform them so iniquity shall not be your Ruine and again turn your selves and live yee That is and yee shall certainly live Now it is broadly inconsistent with that most gracious and merciful disposition unto the Children of men which the Scriptures in a thousand places ascribe unto God to promise good things unto them as life peace safety c. only upon such conditions or termes which he knows to be utterly impossible for them yea with all the help or means which he intends ever to afford them ever to perform This would rather be most cruelty to insult over poor creatures in misery then either to compassionate them or to counsell or direct them how to deliver themselves and make an escape Therefore doubtlesse this contexture of Scriptures maketh it as clear as the light at noon-day that men even whilest they are yet in their sins and unbelievers have a sufficiency of Grace power and means vouchsafed unto them by God to make themselves new hearts and new spirits to repent and turn themselves from all their Transgressions c. Quest 9. What is your third and last place of Scripture to prove your Assertion Answ This place containeth only these few words And he the Lord Christ marvelled because of their unbelief If the people at or because of whose unbelief Christ is said to have marvelled were in no sufficient capacity by all the grace nor by all the means of grace granted unto them to have believed and consequently to have made themselves new hearts to have sanctified themselves c. there had been no reasonable nor indeed tolerable cause why Christ should marvel at their unbelief at least if it be supposed that this their incapacity of believing was known unto him and ignorance in this kind cannot he supposed in him who searcheth the hearts and the reins of the Children of men Revel 2.23 For what occasion is there in the least that a man should marvell because a Creature acteth not beyond or above the sphere of his activity as that a man should not flie like a bird in the aire that an ox should not run swifter then a grey-hound or the like For a person to marvell that a man doth not believe whom he knoweth to have no power of believing and to marvell that a stone doth not speak Hebrew or Greek unto him are passions much of one and the same consideration Quest 10. What are now your Reasons and grounds which strengthen your belief of the Doctrine you maintain concerning a sufficiency of power given by God unto men whereby to sanctifie and regenerate and deny themselves to mortifie the deeds of the Flesh c. Answ There are many Reasons which prevail over my judgment to conclude the said Doctrine to be a Doctrine of Truth but more especially Seven Quest 11. What is the first of these Reasons Answ If God should not upon the account of Christ and of the Grace brought by him unto the World invest Adams posterity with a sufficiency of power to do all things simply and absolutely necessary for their salvation and oonsequently to perform the duties of Sanctification Regeneration Mortification and Self-denyal these at least in some degree being absolutely necessary unto Salvation be should deal with much more rigour and severity in the second Covenant which yet is a Covenant of Grace and usually so called then he did in the first which being a Covenant of Works was very peremptory though righteous and just denying all mercy to transgressours For although in the first Covenant he was very strict and severe against Transgressours yet he was thus far gracious and indulgent unto his creature Man that he required nothing
judgements the sins of the Fathers upon themselves as well as upon their Children being wicked also the current of the Scriptures will ill bear such a sense as this but only declareth that when and though he doth suffer wicked Parents to go unpunished yet their Children if they follow them in their wickednesse shall be sure to hear from him in wrath and judgment and that because they are the Children of such Parents as well as because they are wicked themselves Hence it is that when God threatneth the Jews with any severity of judgment for their wickednesse we so frequently meet with the mention of the Fathers iniquity though now dead as well as the Childrens who are the persons threatened in this or the like form of words you and your Fathers Jer. 44.21 So Ezekiel was charged to remind the people that they and their Fathers had transgressed or rebelled against him when he was sent by God to denounce judgments against them Ezek. 3,2 And so holy men very frequently in their confessions knowing it to be their duty to justifie God in his judgments whether already inflicted or only denounced in the clearest and fullest manner they could upon this account confesse and acknowledge as well the sins of their Fathers as their own For our sins saith Daniel and for the iniquities of our FATHERS Jerusalem and thy people are become a reproach to all that are about us Dan. 9.16 See further and compare Lam. 5.7 Jer. 14.20 Jer. 3.25 Neh. 1.6 Neh. 9.2.16.34 Psal 78.57.58 The Godly King Josiah in his confessorie Message to the Prophetesse Huldah mentioneth the sin of their Fathers only as the cause or means of kindling the vvrath of God against him and his people 2 King 22.13 2 Chro. 34.21 Yea and God himself in pleading the equity of his proceeding in judgment against men is wont to alledge and insist upon the iniquities of the Fathers as well as of the Children threatned or punished by him Then shalt thou say unto them Because your FATHERS have forsaken me c. Jer. 16.11 12. Your iniquities and the iniquities of your FATHERS together c. Esa 65.7 Sec also Levit. 26.39 40. Quest 52. May there any reason be conceived why God should ordinarily or at least very frequently visit the sins of the Fathers upon the Children in such a sense and upon such tearms as you have now declared rather then upon themselves Answ There may more reasons then one be well apprehended of this dispensation of God But I shall insist only upon one which I conceive to be one of the most considerable This is that when he doth use severity in judging and punishing his Creature it may appear that his Creature is not simply or barely obnoxious unto punishment that is not only so farr sinful or delinquent to such a degree that he may justly punish him but that he is in the Apostles expression Rom. 92.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fully or perfectly and every waies prepared or fitted and as it were accomplished for destruction and so for that punishment whatever it be that shall be inflicted on him Neither doth God judge it sufficient for the glory of his Righteousnesse or Justice in his penall Administrations that he may be justified in them as viz. by some exquisite or profound Argument or Plea made on his behalf but that he may be clear when he judgeth that is that the equitie and reasonablenesse of his judgments may appear out of hand and by their own light and as the Sun appeareth unto the World Psal 51.4 Compared with Rom. 3,4 The Scripture in several places and in several veins of notion presenteth God under this Character viz. as listlesse and indisposed and as it were without heart to punish in any degree of severity untill the wickednesse of men be grown to some considerable maturity and height As First Where he compares the degree or proportion of sin wherher in a person or people before which he usually forbeareth to destroy or inflict any severe punishment upon them unto a measure which must be full before he can lift up his hand against them in such away Thus the reason which he gives unto Abraham his Friend why he would not presently settle him or his posterity in the possession of the Land of Canaan was because the sin of the Amorites who were the present inhabitants of this Land with some other Nations was not yet FVLL Gen. 15.16 See also Mat. 23.32 Ezek. 7.23 Dan. 8.23 Nah. 3.1 2 3. c. Secondly Where he signifieth or implyeth that he must find men unexcusable in the way of their sinning before he enters into any district judgment with them See Rom. 1.20 2 1 2. c. Now many gracious vouchsafements from God unto sinful men are requisite to render them inexcusable amongst vvhich the riches of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of his goodnesse forbearance and long-suffering Rom. 3 4 seem to be chief according to that Rom. 9.22 What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted for Destruction That is either untill they be fitted or to be sitted or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compleatly fitted for destruction These two things are here plainly implyed First That without much long-suffering by God sinners are not compleatly fitted for destruction at least not for such a destruction wherein God may make his wrath and power known Secondly That God is not willing that is free or inclined to make his wrath and power known in the destruction of sinners untill they be fully and compleatly prepared for destruction that is untill they have sinned with such an high hand or upon such tearms that nothing can with reason or colour of equity be pleaded why they should not be destroyed Thirdly and lastly That Character of disposition of God we speak of is held forth where he designes the stopping of mens mouths in order to the making of them subject to his judgment That every mouth may be stopped and so all the World become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject in judgment unto God or subject to the judgment of God as if men were not liable or subject to the judgment of God meaning with that full and through subjection wherein he must find them before he proceeds in judgment against them untill their consciences shall silence their tongues from all pleading for them Rom. 3.19 This is of some affinity with the former See Mat. 22.12 13. So then this may well be a reason why God many times deferreth the visitation or severe punishment of the sins of Fathers untill he finds the Children to the third and fourth Generation walking in the same or like way of iniquity with them The patience of God shewed unto wicked Parents rendreth their Children if they prove wicked also much more obnoxious unto the judgment of God Quest 53.
A Door opening into Christian Religion Or A Brief Account by way of QUESTION and ANSWER Of some of the PRINCIPAL HEADS OF THE GREAT MYSTERY OF Christian Religion Wherein is shewed by the way That the Great Doctrines here asserted are no wayes Repugnant but sweetly Consonant unto the light of Nature and Principles of sound Reason By a Cordiall Well-willer to that Unity and Peace which are no Conspiratours against the Truth Ye have need that one teach you again which be the first Principles of the Oracles of God c. Heb. 5.12 To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3.1 Inter paganos quoque non defuerunt qui dixerint singula quae nostra Religio habet universa Hug. Grot. de verit Relig. Christ lib. 4. § 12. p. 151. Fundamentis benè jactis non facilè potest Aedificium infeliciter assurgere London Printed and are to be sold in Popes-head-alley and at the Gray-hound in Pauls Church yard and in Fleetstreet 1662. An Advertisement to the Ingenuous READER Good Reader THere is no man but oweth unto the world an account of his actions when being necessary they appear or are like to appear impertinent For that which is impertinent whether so really or in opinion only whilst so apprehended is a nuysance or offence unto men whereas that which is necessary is an ease and convenience The numberlesse variety of Catechisms already extant in the English tongue scarce leaves a place in the judgements of many to judge this necessary any addition unto fulnesse seemeth rather a superfluity Though these Papers entituled A Door opening into Christian Religion are drawn up by way of question and answer after the manner of a Catechism yet is it much larger and more fuller than ordinarily such things are The great Doctrines herein treated of will be found by considering persons very Christian Evangelical truly comporting and agreeing with the Scriptures and are very proper to build men up in their most holy Faith and to promote the power of Godlinesse in their hearts and lives And upon these accounts I presumed to cause them to be printed for publike benefit having no other design in my eye but the honour of God and the general good of mankind It is possible here may be some things treated of both for matter and manner which ordinarily are not found in other pieces of this nature yet I presume thou mayst assure thy self that they all conspire together to make thee compleat in the true and saving knowledge of the great Mysteries of thy salvation It is true this piece of Catechism if so thou pleasest to call it is moulded and contrived in the nature of a Directory Guide or Assistant unto Masters of Families Parents and Instructors of Youth to put them into a way and to furnish them with matter for the seasoning of the greener years and weaker capacities of those under them with saving knowledge rather then to be immediatly propounded unto children or such as are capable of feeding upon milk only or to be imposed upon these to be learned and understood without the help of some more able to explain now and then some words and passages unto them Notwithstanding great care hath been taken for perspicuity and plainnesse in the framing and carrying of all things in it only the matter rising sometimes more spiritual then ordinary may have occasioned some degree of obscurity at least to understandings not so expert or skilful as the Apostle speaks in the word of righteousness Good Reader I shall detain thee no longer by the way only wishing that the spirit of the little body now in thy hand were in thy heart and soul being fully assured that it would both quicken and strengthen thee in thine approaches unto God Farewel A DOOR OPENING TO Christian Religion CHAP. I. Question 1. WHat is Catechism Answer A Collection of the chief Points in Christian Religion in a short and plain way for the instruction of young beginners in the profession of this Religion by way of Question and Answer whereby they may be prepared and made more capable of further knowledge therein Quest 2. What is Christian Religion Answ Christian Religion is that way of worshipping and serving God which was taught the world by Christ that men might know how to please God and so be loved of him and eternally saved by him Quest 3. Who is Christ Answ The Son of God and of the Virgin Mary being both God and Man in one and the same Person Quest 4. Who is God Answ God is a Spirit Infinite in all Perfections as in Goodness Mercy Bounty Wisdom Knowledge Power Justice Holiness c. Quest 5. What is a Spirit Answ There are two kinds of Spirits the one created the other uncreated A created Spirit properly so called is a Substance or Being indued with Understanding Reason Will Immaterial Invisible Immortal c. Such are the Angels both Elect and Reprobate as also the Souls of men whether good or evil There is only One uncreated Spirit which is God who is in Scripture called a Spirit not because he is of the same substance or nature with created spirits but because he resembleth these in some of their properties as Immateriality Invisibility Intellectuality Activeness and such like Quest 6. How do you know that there is such an uncreated Spirit who is called God or How can it be proved that there is a God Answ 1. By the express testimony of the Scripture which speaketh oft and plainly of him and ascribeth many great and worthy and wonderful things unto him 2. By the testimony of Conscience within us which accuseth troubleth and condemneth us for our evil and sinful doings and cheareth and comforteth us upon our righteous and well doings Neither of which it would do but by reason of a secret sense and perswasion it hath that there is such a Being as God knowing all that we do whether good or evil rewarding the former and punishing the latter 3. By the Creation of the World which could neither make it self for nothing whether created or uncreated can do this nor yet be made by any other but only by an Omnipotent and All-wise Being and who is no part of it and which can be no other but that Being which is God 4. By the works of Providence the wise and gracious ordering and governing of the World in which duly considered there appears more wisdom and goodness more righteousness and power then can reasonably be imagined or supposed to be in any finite being whatsoever or in any other then that which is truly called God 5. And lastly By the testimony and consent of the whole World or at least of all the Nations far and near under the whole Heaven of which there is none that is not touch'd with some sense of a Deity or which acknowledgeth not that Being which is and is accordingly called God Quest 7. How many
wrought it self into the most considerable parts of the then known world planted it self took root and prospered in the chief Cities and places thereof notwithstanding the Powers of the Earth set themselves as one man with all their policy rage and indignation to extinguish it and to hinder the course and progress of it Quest 18. What are the Scriptures Or of what Books or Writings do they consist so that none but these and the things contained in them ought to be reputed the Scriptures or any part of them Answ The Scriptures consist partly of the Books of the Old Testament and partly of those of the New and not of any other Books or Writings or of any Traditions whatsoever Quest 19. What are the Books of the Old Testament which make one part of the Scriptures Answ The five Books of Moses which are these Genesis Exodus Leviticus Numbers Deuteronomie Besides these the Books of Joshua the Judges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles the Books of Ezra Nehemiah Esther Job the Books of the Psalms the Proverbs Ecclesiastes Canticles or the Song of Solomon the Books and Writings of the Prophets as the Prophecie of Isaiah Jeremiah the Lamentations of Jeremiah the Prophecies of Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggie Zachariah Malachi Quest 20. What are the writings of the New-Testament which make up the other part of the Scriptures Answ The writing of the Gospel by four Evangelists Matthew Mark Luke and John the Acts of the Apostles written by the Evangelist Luke the Epistle of Paul to the Romans his first and second to the Corinthians his Epistle to the Galathians to the Ephesians to the Philippians to the Colossians his first and second Epistle to the Thessalonians his first and second to Timothy his Epistle to Titus to Philemon the Epistle to the Hebrews the Epistle of James the first and second Epistles of Peter the first second and third Epistles of John the Epistle of Judes the Apocalyps or Revelations Quest 21. Why should these Books and none but these be accounted the Scriptures Answ A sufficient account hereof hath been given already in this Chapter viz. in those Arguments and Considerations by which proof was made that God is the Author of the Scriptures Besides this the Books of the Old Testament lately mentioned and no other but these were as hath been also said committed unto the Jews as the Oracles of God that is to teach and instruct the world in things appertaining unto God and to salvation And for the Books of the New-Testament now rehearsed these and no other but these have from the Apostles days been received upon the same account by the general consent of all Churches that have been and are accordingly judged truly Christian and sound in the Faith CHAP. III. Of Christ his Person Eternal Generation and Incarnation in time Quest 1. YOu have affirmed Christ to be the Son of God and of the Virgin Mary In what sense or respect do you mean that he is the Son of God Answ Christ may be called the Son of God three ways First by Nature Secondly by Creation or miraculous Production Thirdly by Adoption Quest 2. How is he or why do you call him the Son of God by Nature Answ The Scripture frequently calleth him in respect of his Divine Nature or God-head the Son of God and the only begotten of God Joh. 1.14 18. Joh. 3.16 18. 1 Joh. 4.9 Heb. 1.2 3 5 8. besides many other places So that Christ considered as God is and may be called the Son of God by Nature because he received this his Being from God the Father in such a way or by some such Eternal and Divine act which holdeth the best proportion and nearest resemblance amongst all actings known unto men and whereof they are capable with the act of natural Generation Quest 3. How is Christ the Son of God by Creation or miraculous Production Answ Because in respect of his Humane Nature and as Man he received his Being from God by the secret and extraordinary operation of his Spirit in the Virgin by which she was inabled to conceive him and did conceive him without the knowledge and co-operation of man Quest 4. How is He the Son of God by Adoption Answ Inasimuch as God the Father chose Him to be and accordingly hath made Him Heir of all things that is Proprietour and Lord of all things under him and for him Heb. 1.2 Joh. 3.35 Quest 5. Why do you affirm him to be also the Son of the Virgin Mary Answ Because as Man he was conceived in her Womb by means of the coming of the Holy Ghost upon her and her being over-shadowed by the power of the most High and was accordingly brought forth by her according to the orderly course of Nature and as other children are usually born of their Mothers respectively Luk. 1.31 35. Mat. 1.20 21. Quest 6. But is it not contrary to reason and above reason to believe that a Virgin should conceive and bring forth a Child Answ It is neither contrary to reason nor above reason to believe that God is able to make a Virgin to conceive and bring forth Nor is it contrary to reason or above reason to believe that God should be willing to cause a Virgin actually to conceive and bring forth when he hath a design requiring such an exercise or interposure of his Power for the regular and due accomplishment of it But it is most contrary unto reason not to believe that a Virgin hath conceived and brought forth when God hath said it and given sufficient proof that he hath said it yea and hath given a most rational account both why such a thing should be I mean that a Virgin should conceive as why he should say and declare it unto the world All this He hath done in the Gospel Quest 7. But is it possible that the two Natures Divine and Humane so vastly yea infinitely differing the one from the other should meet together so as to constitute and make one and the same Person Answ With God the Scriptures saith all things are possible Mat. 19.26 And again The things which are unpossible with men that is which men are apt to judge or think to be impossible are possible with God Luk. 18.27 A kind of shadowey proof of the possibility that two very different Natures may conspire to constitute the same Person we have continually before our eyes in the course of Nature where that spiritual Substance which we call the Soul in due conjunction with an earthly Body make one and the same Person of a Man Quest 8. But was not Christ a compleat Person whilest he yet subsisted in the Divine Nature only and before his assuming of the Nature of Man unto him Answ He was in simple consideration a most compleat Person whilest he subsisted in the God-head only
before and without his being made Man But he was not a Person actually and every ways accomplished and fitted to perform the great works of the Redemption and Salvation of the World until as the Scripture speaketh Joh. 1.14 He was made flesh that is assumed the Humane Nature into personal union with his God-head Quest 9. But did not his assuming the Nature of Man into Vnion with his Divine Person destroy the truth of his being a Person causing him to cease from being a Person any longer and to become some other thing Answ In no wise Because he did not take or unite another Person to his Divine Person but only another Nature namely the Nature of Man wherein his Divine Person subsisted without any breach made upon any personal propriety in Him For that Humane Body and Humane Soul which He assumed was no Person of Mankind nor did they ever subsist of or by themselves or apart from his God-head only his assuming and uniting them unto his Divine Person made this of a consideration by it self far differing from all other persons subsisting either in the one nature or the other I mean either in the Divine Nature or Humane Quest 10. What occasion or necessity was there for the Incarnation of the Son of God or that Christ should become Man Answ As it was one of the greatest highest and most wonderful dispensations wherein God ever appeared to clothe his Son with flesh and to invest him with the Nature of Man So was there the greatest occasion before him that can lightly be imagined to put forth his hand thereunto viz. The saving of a miserable lost and ruined world in a way which pleased him as excellently comporting with his Infinite Wisdom and Righteousness Quest 11. Was it then necessary for the Salvation of the World that Christ should become Man Answ Had it not been some-ways at least or in some respect necessary hereunto it is not likely that God would have lift up his hand to so great a Dispensation in order to it it being repugnant to Infinite Wisdom to levie great and more then ordinary means when the end may be otherwise obtained Quest 12. In what respect was it necessary for the Salvation of the World that Christ should be Incarnate and made Man Answ That God might save the World in a way and by means pleasing unto himself and well becoming him Quest 13. But might not God have saved the World without the Incarnation of his Son Answ It is the opinion of many pious and learned men both Ancient and Modern that He might And if we respect the absoluteness of his Power and the justness of his Prerogative to do with his own what he pleaseth unto which neither his Justice though Essential to him nor his Severity against sin are any Enemies it seems very reasonable to conceive that indeed he might But if we respect the Infiniteness of his Zeal not unto things or ways that are simply good or lawful but unto such which are best and most excellent and honourable for him it seems more probable that he could not inasmuch as he could not will so to do it Quest 14. But doth the Scripture afford any ground to conceive that it was more honourable for Him to save the World by means of his Sons being made Man then it would have been to have done it in some other way Answ The Scripture plainly affirmeth That it became him intending to bring many Sons unto Glory to make the Captain of their Salvation perfect through sufferings Heb. 2.10 Which words imply that no other way of saving the World would have become at least so well become him that is have been so honorable unto him as that which he hath now taken as viz. by such a Mediatour or Undertaker of the work whom he might Consecrate unto it or put into the most regular capacity for the performance of it by the suffering of death Now Christ had not been capable of this Consecration unto the great work you speak of the saving of the World by suffering death had he not assumed such a Nature wherein he might suffer it Besides if it should he said or thought that there is or was any other way of saving the World equally or as well becoming God as to save it by the Incarnation of his Son as now he hath done he cannot be said to have chosen or taken up this way by counsel but rather that he fell upon it as it were by lot For where several means are equally and in every respect alike expedient and this equality perfectly known before hand there is no place for counsel or for choyce properly so called Quest 15. But why might not God with as much honour to himself have saved the World by an Angel or by the Incarnation of an Angel as by the Incarnation of his Son Answ First The just severity of God against Sin being provoked by Man could not so well or so observeably satisfie or content it self by the Sacrifice of an Angel being a creature of another nature differing from that which had provoked it Secondly There being a world of men that had provoked God the death or annihilation of an Angel or of the Humane Nature though personally united to an Angel if such a thing could or should be supposed would have been a Sacrifice of no considerable Balance in the Eye of Justice to make an attonement for such a vast number of Creatures so considerable as Men are Thirdly and lastly The Honour and Dignity in Equity belonging to so great an Undertaking prosperously atchieved and performed as the Salvation of a lost World were too high and glorious an Investiture for the greatest of Angels and only becoming the only begotten Son of God See Phil. 2. v. 9 10 11. Quest 16. But though it be granted that the Incarnation of the Son of God was necessary for the Redemption and Salvation of the World yet whether was it necessary that he should be conceived and born of a Virgin and not in the ordinary way of natural Propagation Answ There may be several reasons why it should be necessary or at least why it should be more expedient and better becoming the Wisdom of God that he should be born of a Virgin then according to the course of ordinary Propagation Of which reasons one of the chief may be this It being the will and pleasure of God to involve Adam's whole posterity viz. which should according to the course of nature descend from him and which was seminally in his Loyns in the guilt of his first sin and condemnation due thereunto it was necessary that Christ should be conceived and born in a way besides the course of Nature that so he might be born free from this guilt and condemnation and so be in a due capacity to make attonement for those that were lyable unto them Quest 17. But if Christ were the Son of a Virgin or of a Woman only
and not of a Man also Why is he so frequently in the Scriptures especially in the Gospel both by himself and others styled the Son of Man and never the Son of a Woman Answ Although he be no where expresly called the Son of a Woman yet he is said to have been made of a Woman Gal. 4.4 And he is called the first-born Son of Mary Mat. 1.25 where it is likewise said ver 23. that a Virgin should conceive and bring forth a Son But when he is so oft termed The Son of Man the word Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek rather noteth the kind then the sex being a word as well of the Feminine as Masculine Gender and comprehended both sexes And though Christ was not the Son of any Man by immediate Propagation as all other men have been are and will be yet he was the Son of many Male-Progenitours as of David Abraham Adam and many others as is to be seen Mat. 1. compared with Luk. 3. Quest 18. But is Christ◠so oft styled the Son of Man for no other reason but only because he was a male-member of Mankind or because he had Men to his Progenitours Answ Although he could not properly be styled The Son of Man without the one and the other of both these yet neither the one of them nor the other nor both together seem to be the adequate or chief ground of that so frequent a denomination of him Quest 19. What then do you conceive or judge may be the chief reason or ground of that Appellation Answ I suppose to accommodate and relieve the infirmity or weakness both of the Faith and of the flesh of men For Christ being a Person so infinitely above them as in respect of his Divine Nature or God-head so in Glory Majesty Holiness Power place of Residence c. as he is the very thought of him without some allay or other to quallifie it must needs be burthensome if not over-whelming to their frail and weak flesh But the consideration that in the midst of all this his super-transcendent elevation above them yet is he bone of their bone and flesh of their flesh and communicates in the same nature with them that he is the Son of Man as well as the Son of God this much sweetneth their meditation of him and strengtheneth their flesh to bear the weight of his glory and of the apprehension of it much more comfortably CHAP. IV. Of the Life Death Resurrection Ascension and Glorification of Christ and of his coming to Judgement Quest 1. WHat necessity was there that Christ for the Redemption and Salvation of Men besides his being incarnate or made Man should live and converse in the world for several years amongst men Or If his life had been taken from him assoon as he received it or assoon as he was born into the world had ii not been sufficient Answ It was necessary in sundry respects that Christ should not only be conceived and born into the world but that he should also live to a good maturity of years walk and converse with men on Earth for a competent time c. This was necessary chiefly in four respects Quest 2. What is the first of these Answ It was necessary that the Captain of the Salvation of those that should believe should go before them in such a way of life and conversation wherein God judged it meet to impose it as a law upon all those that were to be saved to walk that is in a way of Innocency Holiness and all submissive Obedience unto God Heb. 7.26 1 Pet. 2.21 22. Mat. 11.29 Quest 3. What is a second consideration in respect of which it was necessary that Christ should live to the compleat age of a Man in the world Answ That he might kindle the fire of the Gospel in the world for which he was sent before he left it Luk. 12.49 that is that he might plant the Doctrine of it as it were by his own hands and make choyce of men for Apostles whom he might send forth with a charge and instructions to publish and preach the same far and near throughout the world Heb. 2.3 4. Mat. 28.18 19 20. Mar. 16.15 16 17. Quest 4. What is a third Consideration inducing the said necessity Answ That the laying down of his life might be a voluntary Sacrifice or Free-will-offering and consequently of the higher acceptance with God For had he not lived to years of discretion and to the use of reason he could not have offered himself unto God nor have given himself a ransom for all nor have laid down his life of himself c. In which voluntary resignments of himself into the hands of death according to the will of his Father the Scripture placeth much of the efficacy of his Death for the work of Redemption Heb. 9.15 1 Tim. 2.6 Joh. 10.17 18. with other places Quest 5. What is the fourth and last of the said Considerations Answ That by this means the truth of such Scripture-Predictions might be salved which either directly or implicitely presignified that his life should be continued unto him in the flesh until he arrived at the just age or years of a Man Quest 6. But Christian Religion doth not only teach that Christ was made flesh and that he lived in the world to Mans estate but that he suffered death also Was there any necessity of this for the work of Redemption and Salvation of men Answ It was declared in the former Chapter (a) Q. 16. how and in what respects the death of Christ was necessary for the Salvation of Men. In that way of saving them in which only as being most honourable unto him God hath been graciously pleased to do it the death of Christ is soveraignly necessary hereunto yea so necessary that it may be truly said No death of Christ ho life of Man Quest 7. How or what doth the death of Christ contribute towards the Redemption or Salvation of the World Answ It contributeth toward these by way of Ransom or Attonement that is it is in the Eye of Gods Justice or just severity against Sin a valuable consideration for the Sin of the whole World or for the discharge of all those from guilt and punishment who have sinned against him how many or how great soever their sins have been So that he judgeth and this according to the most apparent truth that he hath as fully manifested his just displeasure and indignation against sin by delivering up his Son Christ unto death as he should or could have done by inflicting the vengeance of Eternal fire upon all and every person of mankind that have sinned Quest 8. But for whom or for the expiation or taking away of whose sins did Christ suffer death Or Whose salvation did God intend by it Answ Doubtlesse Christ suffered death for all men and the Salvation of all men was intended by God by it For the Scripture expresly saith that
he gave himself a ransome for all men 1 Tim. 2.6 And Christ himself saith that he would give his flesh for the life of the World Joh. 6.51 Elsewhere it is said of him that he was made a little lower then the Angels by suffering of death that he by the grace of God might tast death for every man Heb. 2.9 And of God it is said that he will have all men to be saved 1 Tim. 2.4 and again that he is not willing that any should perish but that all should come to repentance and so be saved 2 Pet. 3.9 Quest 9. But if Christ dyed for all men and God intendeth or willeth the Salvation of all men by him How cometh it to passe that all men are not saved Or Shall all men be saved by him Answ The Scripture plainly declareth that all men will not be saved yea that far the greater part of men will perish Mat. 7.13 14. Luk. 13 24. But the reason why any man perisheth or is not saved is not because Christ dyed not for him as well or as much as he dyed for those that are saved but because he believed not in him or on God by him with such a Faith as those others did viz. which worketh by love Quest 10. Doth then the Faith of men give efficacy or vertue to the Death of Christ so that with it it is able to save them but without it it is not able Answ The death of Christ is able to save men that is hath a complete saving efficacy in it whether men believe or no. Yet this saving efficacy of it taketh place in no man unless he believeth if by years and discetion he be capable of believing Neverthelesse that which giveth unto it the actual efficacy of saving those that do believe is not their Faith or believing but the authority of the gracious Decree or appointment of God wherein he hath ordained that all those shall be saved by the death of Christ that shall believe Quest 11. But if God intendeth the Salvation of all men in or by the death of Christ Will not his intentions in this kind be made frustrate unlesse all men be saved Answ No The reason is because though he really intendeth the Salvation of all men in the death of Christ yet he intendeth it not nor indeed the salvation of any man any otherwise or upon any other terms then only in case they shall believe Therefore his intentions of the Salvation of all men by the death of Christ cannot be made frustrate but only by the non-salvation of all men in case or although all men should believe Quest 12. But if Christ by his death satisfied for the sins of all men is not God unjust to punish any man for that for which he hath received full satisfaction Answ If the Intent and Agreement of him that made or gave the Satisfaction was that the benefit of this satisfaction should not inure or accrue unto any person but onely unto such who should owne and acknowledg the same by believing which clearly is the case in hand then is not God unjust to punish unbelievers notwithstanding the satisfaction made for them He should in this case rather be unjust in case he should discharge any of the debtors contrary to the will and desire of him that hath tendered the satisfaction or contrary to the Covenant which he hath made with him Quest 13. But was it necessarie for the work of Redemption or expiation of sin that Christ should suffer death would not lesser or lighter sufferings susteyned by him in respect of the dignity of his person have been sufficiently availeable thereunto Answ It was not simply and barely the Redemption of the World or the expiation of sin which God intended by Christ but the effecting of both upon the most honourable terms both for his wisdome righteousnesse and severity against sin Therefore though it might be a question or matter of doubt whether some under-sufferings of Christ might not have effected the Redemption of the world simply considered or without any breach made upon equity yet it can be neither but that the death it self of Christ was necessary hereunto in that way of effecting or procuring it which was only pleasing in the sight of God And it is a clear case that God's just severity against sin could not have been so fully manifested by any lighter sufferings of Christ as now it hath been by his Death Quest 14. What manner or kind of death was it that Christ suffered Answ The death of Crucifying or of hanging nailed upon a Crosse untill he were dead Quest 15. Why did he suffer this kind of death rather then any other Answ This was that kind of death which the Romans under whose jurisdiction Christ suffered usually inflicted upon their Malefactours being both ignominious and painful And besides there was a special hand of Gods providence in Christ's suffering this kind of Death for by this it was the more lively declared that he was made a Curse for those that were under the curse of the Law According to the saying in the Law it self Deu. 21.23 he that is hanged is accursed of God See Gal. 3.13 Quest 16. But if Christ by his death fully satisfied the justice of God for the sin of man or of mankind how cometh it to passe that men themselves yea believers as well as others are punished by him with death and with many other afflictions notwithstanding this Satisfaction Answ Although Death with the sad retinew of other Sufferings at first came into the world upon the account and by means of sin already committed and came in the nature and notion of punishments for it yet Christ by his satisfaction hath so altered the property of them that they are not now properly punishments for sin committed though sin committed may occasion or cause them to be inflicted by God as 1 Cor. 11.30 but chastisements to prevent the commission of sin and so to prepare and render them meet for salvation being inflicted though justly yet not out of justice but out of love and mercy by God See and compare Heb. 12.5 6 7 8 9 10 11. 1 Cor. 11.32 2 Cor. 6.9 Revel 3.19 Deu. 8.5 Esa 26.16 Psal 94.12 Jer. 31.18 with some others yea Death it self is and may in this respect be called a Chastisement and not a punishment viz. because it prevents further sinning and makes way for the Saints into their Glory Notwithstanding because chastisements are like unto punishments and the same in the letter and substance with them they may sometimes according to the rule Similiae similium nominibus gaudent Things alike are oft expressed by the same names be called Punishments as Levit. 26.41.43 Lam. 3.39 Am. 3.2 and elsewhere So likewise because when they are very grievous and sore they are like unto the effects of wrath and anger they are sometimes ascribed to these passions in God as the cause of them Esa 12.1 Psal 79.5 Zech.
intercede with God to obtain the same respects benefits or favours from him for Believers and for Unbelievers for Apostates and for persevering Saints for those who are grown old and obdurate in sin and wickedness and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience c. Quest 35. With what difference then doth he Intercede for both sorts of Men for those that are good and for those that are evil for those that believe and for those that continue in unbelief Answ Look what mercies favours and good things the one sort of these men receive from God and what the other receive likewise and by this it may be known with what difference Christ Intercedes for the one and for the other For certain it is that what grace mercy favour or good soever is shewed by God unto the world I mean unto persons of all characters whether of righteousness or of sin respectively is the genuine fruit of the Intercession of Christ For it is for his sake and by means of his mediation that the iniquity of the world is not every moment the ruine of it So that as Christ intercedes on the behalf of his Saints that their infirmities and weaknesses may make no breach between his Father and them that God will inable them by his Spirit to continue in Faith and Love unto the end that he will afford them sufficient means for their spiritual Edification that he will supply them with all things needful for this present life c. So on the behalf of other men yet sinful and unconverted he Intercedes that a larger space of Repentance may be granted unto them that God will give them sufficient means for their Conversion and making themselves new hearts Ezek. 18.31 that of some of them God will fill their hearts with food and gladness that hereby they may be provoked to love him and believe on him for greater things that unto others of them he will administer seasonable corrections by which they may be admonished to look up unto him and seek after him c. as in his Wisdom Righteousness and Goodness in the Government of the World he shall judge best and most for his glory and that obstinate and careless sinners may be left without excuse in the day of Judgement Quest 36. How know you or how can you prove that there will be a day of Judgement Answ The Scriptures speak nothing more plainly more convincingly more frequently then this Witness these and several other like places Joh. 5.28 29 Act. 17.31 Rom. 2.5 6 7 c. Rom. 14 10. 2 Cor. 5.10 Matth. 16.27 Matth. 25.31 32 c. 1 Pet. 4.5 2 Pet. 3.7 Jude v. 14 15. Rev. 20.11 12 13 c. Quest 37. But is not every man judged at or immediately after the time of his death If so What occasion or need is there of a General Judgement afterwards Answ The Scripture no where teacheth that either good men receive the Sentence of Absolution from God or from Christ or evil men the Sentence of Condemnation at or immediately upon their death but the contrary rather as viz. that the judgement both of the one and of the other is respited or suspended until the great day of the General Judgement Concerning the bodies of either evident it is that the same execution is done upon them at the time of their respective deaths they both return alike unto the Earth Eccles 12.7 Therefore neither is the Sentence of Absolution then passed upon the one nor the Sentence of Condemnation upon the other The Sentence which is then executed both upon the one and the other is only that which was long since threatned against and so conditionally passed upon all flesh in case of sin viz. In the day thou eatest thereof thou shalt die the death Gen. 2.7 The execution of which Sentence or Threatning after sin commited is positively and without condition threatned and the Sentence it self interpreted in these words Dust thou art and unto it thou shalt return Gen 3.19 However there may be several weighty reasons given why God should appoint a day or a time for the General Judgement of the World more especially three Quest 38. What is the first of these Reasons Answ That his knowledge wisdome righteousnesse equity and impartiality in judging the waies and doings of his Creatures and in awarding and assigning them rewards and punishments accordingly might be the more conspicuous and gloriously manifested to the whole Creation Rom. 2.5 6. Quest 39. What is your second Reason Answ That as in Christ's humiliation that is by occasion of that poor and low condition wherein he lived in the world especially by means of his ignominious death his judgment was taken away that is the honour due unto his infinite worth and dignity was denied unto him Act. 8 33. So in the great day of his appearance to judge the world it might be restored again unto him wherein he shall appear like unto himself and be acknowledged and owned by the whole Creation accordingly In this respect the day of the general judgment is termed the day of Christ and the day of the Lord meaning Christ that is a day as it were calculated contrived and appointed by God for the honour or interest of Christ As a day or time which is benedict commodious or pleasing unto any person or persons is said to be their day hour or time to whose benefit it thus relateth Luk. 19.42 Luk. 22.35 1 Cor. 4.3 See Phil. 1.6 10. Phil. 2 16. 2 Thess 2.2 1 Cor. 5.5.2 Cor. 1.14 1 Thess 5.2 to omit several others Quest 40. What is your Third and last Reason Answ God by his appointment of a day for the generall judgment of the World wherein the secrets of the hearts of all men both good and evill together with their words actions and doings shall be brought to light and sentenced respectively without all partiality according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth and of the whole Creation of God hath furnished himself with a most potent Argument as well for the promoting of godlinesse as for the restraining of sin and wickednesse in the mean time amongst men And we find him often making use of this Argument accordingly See Mat. 16.26 27. Act. 17.31 Compared with verse 30. Rom. 2.5 6. c. 2 Cor. 5.9 10 11. 2 Thes 1.7 8 9. c. Quest 41. By whom shall this great and general judgment of the world be administred Answ By the Lord Jesus Christ This is evident from many Scriptures Mat. 16.27 Mat. 25.31 c. Joh. 5.27 28 c. Act. 17.31 2 Cor. 5 9 c Quest 42. Why shall Christ be the judge or why is he appointed by God to execute the great and generall judgment of the World Answ Because of his subsisting in the humane nature or of his being Man as well
those that were under the Law that we might receive the adoption of Sons And because ye are Sons God hath sent forth the Spirit of his Son into your hearts Crying Abba Father Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ Gal. 4.4 5 6 7 Concerning the Sons of men and earthly inheritances it is no good consequence to argue If a Son then an Heir but speaking of the Sons of God and the inheritance promised uuto them the Argument is rational and valid The reason of the difference lieth chiefly in rhe different natures or conditions of that inheritance which God intendeth to conferre upon his Sons and those earthly inheritances which men have to bestow upon theirs An earthly inheritance hath that imperfection in it that it cannot be at once enjoyed whole and entire by many nor yet given unto or setled upon a plurality of Children but that every one will have the lesse because there are more to share with him Were it otherwise and so that an earthly estate or inheritance could be given unto many upon such termes that the whole might be possessed and enjoyed by every one of them respectively ordinarily and in most cases at least the consequence would be good even amongst the Children of men If a Son then an Heir For there is scarce any Father but would give his whole Estate unto all his Children respectively had he never so many if it could be given by him and enjoyed by them upon such termes Now that heavenly Inheritance which is reserved by God for his Children is so happily conditioned that the Collation of it upon never so many and the Enjoyment of it likewise by never so many and this together and at the same time prejudiceth none in the least of those to whom it is given or by whom it is enjoyed but every one of them respectively and apart enjoieth it as fully as intirely at as great a rate and height of contentment joy and glory as if he were the sole possessour and enjoyer or proprietour of it And for this reason I suppose it may be called by the Apostle the inheritance of the Saints in Light Coloss 1.12 Namely because as no man sustain's the least loss or inconvenience in his injoyment of the Light by the vast multitude of persons in the world that share with him therein so neither is the joy or glory of the inheritance of the Saints in any degree the less unto any one amongst them because the number is so great that are partakers with him therein CHAP. VI. Of Sanctification Regeneration Mortification and Self-denial Quest 1. OF what consideration are these in the practice or Profession of Christian Religion and how come they to have place here Answ They may be considered either in their several and respective natures or in their introductions or first raisings in the hearts and souls of men or else in their exercises and actings In respect of their natures God judged it reasonable and meet to require them in both the other considerations of men as simply necessary to render them capable of Salvation Quest 2. VVhat is the nature common unto all the four that because of this it should seem equitable good in the sight of God to impose upon men and women both the planting of them in their hearts and the practise of them in their lives and both upon the highest termes that may be I mean as such conditions without the performance of which there is no Salvation to be expected from him Answ They are respectively a kind of Holy impression qualification habitude or disposition which excellently well become and adorn the Sons and Daughters of men rendring them lovely both in the eyes of their heavenly Father Angells and Men as on the contrary under the neglect or want of them their conversations behaviours and doings in the world must needs be unworthy the Gospel and such which become not the Sons or Daughters of God Quest 3. But are men and women able to raise such great works as these in themselves or in their inward parts Or lyeth it within the reach of their abilities or power either to sanctifie or regenerate themselves or to mortifie the deeds of the body or to create that High and Heavenly principle of Self-denial in their hearts or souls Answ They are not able to do any of these things by any abilities or power that are properly and originally their own I mean which remained and were left unto them of the stock and store of their first Creation after their Fall in Adam and of which they did not sinfully devest and deprive themselves as being in his loines when he sinned but by that re-investiture with grace and strength and those new supplies of the presence and help of the Spirit of God for all spiritual and saving purposes which accrue unto them of the free and unspeakable gift of God in their Restauration by Iesus Christ they are inabled to do all those things with many others like unto them Quest 4. But how can you prove that men and women generally do receive from Christ or from God upon the account of Christ a sufficiency of power to raise or work in themselves the works mentioned or the like For there are many that judg otherwise Answ The truth of that Tenent may be sufficiently cleared both by the light of the Scriptures and of reason A ready account likewise might be given if it were needful or here cohvenient how the judgments of many came to be turned into the way of the contrary opinion Quest 5. How can you prove from the Scriptures the truth of what you now affirm Or by what places or passages here can you make it appear to conviction that men or the generality of men are inabled by him or by the means by him vouchsafed unto them to sanctifie or regenerate themselves or to do any other thing that accompanieth Salvation For there seems to be the same consideration of all things of this kind Answ The Testimonies and Texts of Scripture which make for the proof you demand are not a few Only for brevity sake and inasmuch as the Scripture it self saith that in the mouth of two or three witnesses every word shall be established 2 Cor. 13.1 I shall not exceed this number Quest 6. What then are the places on which you build your belief of what you now undertake to prove Answ They are these three Ier. 4.3 4. unto which Deut. 10.16 is parallel Ezekiel 18.30 31 32. with which may be compared Ezek. 33.11 Esa 1.16 17. with others The third and last is Mar. 6 6. of like notion whereunto are these places Ioh. 12.37 Mat. 11.20 21 23. 2 Cor. 4.3 4. with some others Quest 7. What are the words of the first of these places and how do you argue from them Answ The words are these For thus saith the Lord to the men
Wife of Manoah reasoned the case with her Husband when he was affraid of his Life because of the Vision they had seen If the Lord would kill us he would not have received a burnt-offering and a meat-offering at our hands c. Judg. 13.23 And the Scriptures sometimes expresseth the happy condition of men in respect of the termes wherein they stand with God by his acceptation of their Sacrifices and Services Gen. 4.4 5. Gen. 8.20 21. Psal 51.19 Levit. 1.4 Mal. 3.4 with others Quest 65. What is the last means whereby you conceive that the work of Self-denyal may be raised in the Souls of men Answ To recommend the preceding considerations with fervent and frequent Prayer unto God for his blessing on them when you shall take them or any of them to serve you in the said great and blessed work For they in the best imployment and improvement of them by men are but like the planting of Paul and the watering of Apollos which had signified little to those upon whom they were bestowed had not God interposed with them to give the increase See the Answers to the 27 and 4◠Questions of this Chapter If you shall plant the foregoing considerations in your understanding judgment and memory and then seasonably water them with Meditation and Prayer you shall most certainly find and that within a short time the work of Self-denial beginning to bud and put forth in your Soul CHAP. VII Concerning Prayer and somewhat in particular but very briefly concerning the Lords Prayer Quest 1. HOw comes that exercise or act of Devotion in men towards God which we call Prayer to find a place in Christian Religion or in the profession and practise hereof Answ Prayer unto God indefinitely considered and in the general is no act or exercise appropriate unto Christian Religion but is practised by many amongst whom Christ or the Gospel were never so much as named only at the motion and instance of their consciences no otherwise instructed or inlightned then by hearkening unto the voice or dictates of those Principles and seeds of divine knowledge which God by nature hath planted in them Only there is a peculiar kind of Prayer or way and manner of praying unto God which is proper to this Religion and which he hath revealed unto the professours hereof as a deportment or behaviour most excellently becoming them and consequently as most grateful and acceptable unto himself And this indeed is the general notion or consideration under which all duties whatsoever are by him required of Men. Quest 2. What is that Prayer or kind of praying unto God which is only taught in the Doctrine of Christian Religion and practised amongst the professours hereof Answ To pray unto him in the name of Jesus Christ with Faith of being heard and accepted through him in whatsoever we shall thus aske in Prayer according to the will of God Quest 3. What is it to pray in the Name of Jesus Christ Answ It is to perswade the heart in praying or to believe that what we ask of God according to his will we shall as certainly for Christs sake that is by vertue of that glorious interest which Christ by meanes partly of his near relation and partly of his infinite worth and dignity hath in God and we through him obtain as if Christ himself should in person make the same Prayer for us Quest 4. Why do you add these words according to the will of God Is it not enough to pray in the name of Christ and in Faith Or what do you mean by these words Answ When the Scripture saith thus And this is the confidence that we have in him or towards him that is God by means of Jesus Christ that if we ask any thing according to his will he heareth us 1 Joh. 5.14 that provisional clause If we ask any thing according to his will seemeth to include these two things first that we ask such things only which are meet and convenient for us and so adjudged and declared in one kind or other by God himself In that absolute model or prescript concerning prayer given by Christ we are for matters of this life if not strictly confined yet graciously taught and directed only to pray for our daily bread in opposition to a praying for riches honours pleasures or any the great things of the world Thus Agur long before prayed unto God to feed him only with food convenient for him Prov. 30.8 Therefore it being not according to the will of God that we should pray for the great things of the World at least for our selves if we make any such Prayer as this unto him he is at liberty whether he will hear us or no notwithstanding any promise of audience made by him Secondly The said words of caution or proviso according to his will seem to import this also that we must be orderly and regular in our ends which we propound unto our selves in asking any the good things of this life of God as that we ask them not to gratify our lusts with them but to maintain our selves in an honest comfortable and cheerful posture and condition for the service of God and of men for his sake Quest 5. Are there more kinds of Prayer I mean of Prayer that is regular and accepted with God then one or but one only Answ The word Prayer taken in a large sense as frequently it is may comprehend those 4 particulars mentioned by the Apostle 1 Tim. 2.1 as so many subordinate distinct species under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications prayers intercessions giving of thanks But here the word Prayers is to be taken in a strict sense which may be shewed presently Some make Thanksgiving to be a part of Prayer but this seems not so proper considering the Apostle makes a difference between them and mentioneth them as two distinct services or applications of the Soul unto God Phil. 4.6 Col. 4.2 So that understanding the word Prayer in a large sense it may be said without mistake that there are several kinds of Prayer but the proper and strict sense of the word there is only one Quest 6. How do these 4 kinds of prayer as you lately said they may be called Supplications Prayers Intercessions giving of Thanks differ the one from the other Answ First Supplications are requests made unto God for our own deliverance or preservation from evill whether in respect of our sins by which we have deserved evill or of the infirmity of our present condition by reason whereof we are howsoever exposed unto evill Prayers in the strict sense of the word are requests made unto God for the obtaining of the good things whether spiritual or temporal of which we stand in need These two would ordinarily at least be joined together in our petitionary applications unto God Act. 1.14 Phil. 4.6 Intercessions are Requests made unto God for others whether it be for their deliverance from evill or for the
kneeling only their grounds for appropriating the one to one time of the year and the other to another and so the one kneeling to their penitentiaries for a certain season and allowing the other standing to the rest seem to have had more of the sand then of the rock in them Though I do not any where read of the posture of sitting used in Prayer yet by the rule of proportion from Hezekiahs praying and this with acceptation in the sight of God lying upon his bed being through sicknesse not well capable at present of any other posture I suppose it may be argued and safely concluded that men and women if either through some weaknesse or want of present accommodation otherwise they cannot without inconvenience offer their sacrifice of Prayer either kneeling or standing they may do it sitting without sustaining any damage in their acceptance with God only if they bow the knee of the heart and soul unto him Quest 38. The Scripture sometimes mentioneth the lifting up of the eies and sometimes the spreading or lifting up the hands to Heaven or towards Heaven by those that prayed What may be the reason of these gestures Or whether do you judge it either necessary or convenient that either one or both of them should be in these daies used by them that pray Answ I do not remember that any one person besides David and Christ is recorded in Scripture to have lift up his eies to Heaven when he called upon God although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed Nor is it I presume at all questionable but that it may very lawfully if not commendably at least by some persons be used now For the lifting up of the eyes to Heaven when a man is about to pray is a natural and proper action or means to awaken the remembrance of the glorious and incomprehensible Majesty of God in his Soul and to create awful and reverential impressions in him of the transcendent holinesse of him with whom he hath then to do Heaven being the habitation of his holinesse and of his Glory Esa 63.15 Besides some conceive it to be a gesture or behaviour proper to expresse or signifie a mans Faith and holy boldnesse and confidence in God when he prayeth This apprehension seemeth very probable if not somewhat more from those words of Christ wherein he describeth the demeanour of the poor Publican as of a person weak in Faith and much dejected under the sense of his own unworthinesse when he was about to pray viz. That he would not so much as lift up his eies unto Heaven Luk. 18.13 So Ezra being in great astonishment and trembling for the high misdemeanour of his people begun his Prayer thus O my God I am ashamed and blush to lift up my face to thee c. Ezra 9.6 Yet these passages shew and prove that the lifting up the eies to Heaven when we pray is not so necessary but that we may be accepted in our praier without it There is somewhat the like consideration of the spreading or lifting up of the hands towards Heaven in Prayer Only this seems to have been more frequently used in this holy action then the other of lifting up the eies Notwithstanding though it be recorded as the deportment of several of the Saints in some of their prayers as of Moses David Solomon Ezra c. Yet it is not necessary to believe that either all the servants of God when they prayed used it or that these persons themselves used it at all times when they prayed nor consequently that it is so essential to the regularity of Prayer but that this service may be performed with good acceptance in the sight of God without it It seems to be significative as the other likewise was as was lately hinted of the Faith of those that prayed For the lifting up their hands towards Heaven was in token of their confidence that God would give them what they asked and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it Quest 39. In case a man finds himself much indisposed drowsie and listlesse when he is about to pray or to join with others in praying whether is it convenient or best for him to force himself upon the work such his indisposition notwithstanding or else to a wait a better habitude of mind and body for the work and then to engage more freely and effectually in it Answ An indisposition or listlessnesse to pray when a man hath an opportunity otherwise for the performance of the duty is for the most part at least but a temptation and consequently is to be resisted and the work to be set upon in the presence of it with so much the more courage and Resolution And as the frequent experience of the Saints in other cases have taught us that the Soul prospers most and enjoyeth it self in God upon the best tearms upon a Victory obtained over some Temptation in like manner it hath been oft found that those who have entered upon Prayer under much untowardnesse and gain-sayingnesse of their flesh yea and of their minds and Spirits also have in the progresse of their work been more enlarged and raised in their Spirits then at other times and been taken up seven degrees nearer unto the third Heaven then at such times when at the beginning of the exercise they found a fresh and lively edge upon their hearts to pray and made account it may be to have been greeted by life and immortality before they had done Notwithstanding if after some competent proceeding in the work we find our indisposition not abating but rather growing and prevailing upon us this being an argument that it was no temptation but somewhat more really out of order in the course of nature with us I conceive it more convenient to give place unto it at the present and to contract the remainder of our devotions into as short a compasse as well we may waiting the good pleasure of God for our healing and restoring with ful purpose and resolution then to quit our selves with redoubled zeal and diligence in the work Quest 40. Doth the Scripture any where afford us any Rule or Direction by which we may be guided unto the due method or manner and to the due matter likewise of Praying that so we may know how to ask and when we ask things of God according to his will Answ The body of the Scripture it self in respect of what it teacheth and directeth in several parts and passages of it with relation to both particulars may be termed such a Rule os you inquire after or rather to contain in it such a Rule But the Lord Christ the better tb accommodate all that should desire to pray unto God with acceptation and to incourage them in their way hath contracted into a few words the sum and substance of what
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
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
the sense declared will sufficiently appear and be acknowledged The Jewish Doctors out of the curiosity of their observations have as they affirm found in the books of Moses the two affirmative Commandements in the Law the fourth and the fifth for all the rest are negative multiplyed in their explication into 248. according to the number of joints in a mans body which they call commanding precepts and the eight negative Command into 365 negative commands according to the number of the daies in a year which they term precepts forbidding Both numbers added together make 613. which it seems is the just number of the Letters in the Ten Commandements The observations if true or near unto truth are not altogether uselesse Quest 17. What are the Rules or Directions you speak of which are of such use for the better and more perfect understanding of the Law and of the several precepts of it Answ The principal and most useful are 20. in number the first of them may be this The proper End of every Commandement is to lead and govern the sense and interpretation of that Commandement So that as on the one hand whatsoever directly contributeth towards this end being not repugnant to the end of another as great or greater then it is to be looked upon as commanded therein so on the other hand whatsoever is contrary to this end and of a direct tendency to hinder it is to be reckoned amongst the things forbidden in this Commandement Now the end I mean the appropriate end of every Commandement respectively is not hard to be found out A little consideration will discover it unto us Quest 18. What is a Second Rule Answ Every affirmative precept includeth his negative as on the other hand every negative his affirmative This rule is but rational and the reason of it near at hand For if God commandeth such or such a thing to be done it is plain that he forbiddeth the doing of that which is contrary to it Again when he restraineth or forbiddeth any thing it is as plain that his will and meaning is to have that done which is opposite to it If he commandeth Children to honour their Parents or inferiours their superiours he doth by the vertue and import of this Command forbid them to neglect despise or dishonour them So when he forbiddeth men to murder he doth hereby enjoyn them to be careful for the preservation of the lives of men and to use all due means when occasion requireth for the maintaining and safe guarding of them This Rule gives light to the sense and mind of God in all the Commandements Quest 19. What is the Third Rule Answ Where one sin or vice is expresly forbidden all things homogeneal hereunto that is of like nature kind or consequence are forbidden likewise It being requisite in the tenour and frame of all Laws and observed accordingly in all as well humane as divine that they be as concise and compendious in words as well may be their sense and interpretation had need be directed by some such rule as that now mentioned because otherwise their restrictive authority will not reach unto the one half of things intended to be restrained by them But to give a little light to the meaning of the rule by an instance or two Where Murther is expresly forbidden as in the 7th Commandement all assaulting of men by force all intended affrighting them all wounding or maiming their bodies the doing of any thing without just Cause that is like to cause grief or sadnesse of heart unto any the withholding the wages or hires of poor labouring men the detaining of their pledge if they have occasion to use it for their Livelyhood the refusing to pay monies when they are due unto such persons who live and subsist they with their Families by the employment of their monies in any Trade or course of life all these with many others being related in affinity unto Murther and having a direct tendency to the wasting and destroying of the lives of men are prohibited by God under the title or name of Murther In like manner in the prohibition of stealing are intended and included all such actions which directly tend to the impairing or ruining a mans outward estate yea and inward also as the setting of his house on fire the putting of Cattel into his Corn-fields the setting or leaving open gates or breaking his fence by means whereof Cattel are like to endamage him all deceit in dealings circumventing or over-reaching in bargains c. These with many others of like consideration being of the same consequence with stealings to the diminishing of a mans estate are restrained in the same Commandement with it Quest 20. What is a Fourth Rule Answ Where any duty is commanded as there is one or more in every Commandement as appears by the second Rule lately given there the u e of all regular and lawful means which are necessary or proper for the qualifying preparing or enabling men for the practise and performance of this duty is commanded likewise The reason of this Rule also is not far off For men being generally indisposed unto vertuous actions and such which are their duty to do he that enjoyneth them such actions must be conceived to injoin them as it were of course the use of such means which are proper and likely to remove that indisposition and in the stead thereof to introduce or raise an inclination or willingnesse in the Soul unto these actions or duties Yea the neglect of the use of means that are proper to prepare and sanctifie men for the performance of a duty is in reason a greater sin and for the most part more burdening the conscience yea and more provoking in the sight of God then the non-performance of the duty it self The meaning of this Rule is obvious and plain enough and needeth no further explication Quest 21. What is your Fifth Rule Answ Where any thing vicious or sinful is forbidden there all things directly tending towards the perpetration of the sin are forbidden also yea though this perpetration doth not alwaies follow upon them As for Example Where stealing is forbidden Idlenesse Slothfulnesse Prodigality Pride of Life Affectaion of costlinesse in a mans House-furniture Table Apparel c. above his standing-Revenues acquaintance and familiarity with persons addicted to these evill practises with many the like are forbidden also because though all that be Idle Prodigal c. do not actually steal yet these evill demeanours Idlenesse Prodigality c. have an expresse tendency to bring men to poverty and want of things needful in which condition they are under a sore Temptation to put forth their hand unto this Wickednesse Pro. 30.9 6.30 The reason of this Rule also is easie to be conceived For men being of themselves more generally prone more then enough unto that which is evil he that commandeth them to refrain from it notwithstanding doth vertually and by evident consequence
towards the other Superiours mentioned with the like who stand in the relation of Inferiours unto them The reason of this Rule is because the same duty or duties cannot but well become all such Relations which resemble one the other and are of a like nature and consideration at least as farr as the resemblance between them doth extend God likewise judging it meet to provide for the compendiousness of his Law as much as with conveniency might be and so not to multiply Commandements where one with a little interposure of Reason and Conscience to interpret would serve as well as many Quest 28. What is a Twelfth Rule Answ Where the duty or duties of Inferiours towards their Superiours are charged upon them the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also Thus where the duty of the Wife towards her Husband is imposed upon her the duty of the Husband towards the Wife is consequentially and interpretatively charged upon him likewise So where the duties of Subjects of Children of Servants of the particular members of a Christian Congregation c. which they owe unto their respective Superiours all comprehended under the word honour are charged by God upon them the corresponding duties which these Superiours respectively owe unto them again are required by the same authority and upon like encouragements and penalties at their hand The reason of this Rule is because as that saying of Christ in the Gospel is founded upon plain equity Vnto whomsoever much is given of him much will be required Luk. 12.48 So when Superiours hear that the tribute of Honour Subjection Reverence Obedience Service c. from their Inferiours is awarded unto them by God their Consciences cannot lightly but tell them aloud that God whose wayes are equal Ezek. 18.25 29. demands of them in and by the same award on the behalf of their Inferiours all such reciprocations of duties which are proper for them to afford unto them as countenance protection nurture education maintenance incouragements unto well-doing and for well-doing c. as the respective natures and qualities of their places and relations of Superiority require of them and give them means and opportunities with all to perform and exhibit unto them Quest 29. What is the Thirteenth Rule Answ Where the duties of Inferiours towards their superiors and again of superiours towards their inferiours are injoyned the duties of equals towards equals are included and injoyned also The reason of this Rule is because the duties of equals towards equals may by the light and impartial debates of Reason and Conscience intervening be estimated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours And God as hath been formerly hinted is not wont to multiply Precepts when any one of those few which he hath given is sufficient to shew Conscience her work by the help and improvement of her own light Now the duties between equals the duties between superiours and inferiours being well known may be estimated or computed thus My equal being in relation unto me next or neer unto him that is my superiour on the one hand and on the other next or neer likewise unto him that is my inferiour it is reasonable and meet that I allow and give unto him somewhat a certain proportion though lesse of that honour which I owe to my superiours and also a like proportion of that protection care moderation and other duties which I owe to my inferiours Quest 30. What is the Fourteenth Rule Answ Where any duty one or more which I owe unto another man as a man or unto my Neighbour is enjoyned me here I am charged with the performance of the same or like duties towards my self only with such exceptions interpretations or provisoes which the Scriptures themselves that are the best Expounders of the Law as well as the common light of Reason inform me ought to be made in the case Thus where I am commanded not to wrong my Neighbour either in his repute estate relations limbs or life and the like I stand charged not to injure or prejudice my self in any of these So where I am commanded to love my Neighbour to be helpfull unto him in his need to counsel and advise him the best I can as well in his spiritual as temporal affairs to bear his burthens to cover his infirmities to uphold his reputation as farre as with truth and a good Conscience I am able c. all these with several others of like nature I stand bound by the same Commandement to perform unto my self Only as the saying is There is no general Rule without its exceptions So in the case of the Rule before us there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God of which I am not hereby made a debtor unto my self It is my duty upon occasion to give as large a testimony unto my Neighbour and to speak as much good of him as with truth and knowledge I can but it is not proper for me to do the like by my self So if my Neighbour be overtaken with a fault I stand bound in duty to restore that is to endeavour to restore him in the spirit of meeknesse Gal. 6.1 but I am not bound to shew the like tenderness to my self in the like case Some other particulars there may be though I presume they are not many which the Commandements of God that oblige me to my Neighbour do not impose upon me to perform at least in the letter of them or othervvise then in a way of proportion or equipollency unto my self And these variations vvhich are but interpretations of the said Commandements respectively are prescribed and taught as was even now hinted in the Scriptures But the reason of the Rule may be this All those things which God judgeth meet to be performed and done by every man unto other being in their natures beneficial and good unto all those to whom they ought to be and are performed by whomsoever they are performed and consequently being such unto every man though performed unto him by himself therefore to salve the brevity intended in his Law he enjoyns every mans duty to himself in the same Commandement with his duty to other men Quest 31. What is the Fifteenth Rule Answ When two Commandements meet in opposition the one unto the other so that they cannot both be obeyed the greater ought to have the homage of obedience performed unto it the binding force of the lesser ceasing in such a case so that if the greater be performed there is no transgression of the lesse Our Saviour giveth testimony to the truth and usefulness of this Rule in two or three Instances First where the Levitical Law allowing the eating of the Shew-bread unto the Priests only meeting with the Morall Law which enjoyneth the use of means for the preservation of life upon such terms that obedience could not
absolutely considered and without any further tendency is a sin against the Tenth Commandement But as it prepareth and disposeth him to inveigle or intise away this Servant from him it is a sin against the Eighth Commandement As it is an act of disobedience unto God it is a sin against the First Commandement Many instances in this kind might be given The reason of this Rule is the exceeding sinfulnesse of sin in the Apostles expression Rom. 7.13 on the one hand together with the large extent and comprehensivenesse of the Law of God on the other For the nature of sin is in one respect like that of a solid or compacted body which we use to say is plenum sui full of it self Sin we know is of kin to the Devil and if it could speak it might answer to him that should ask it its name as truly as the Devill did Mar. 5.9 My name is Legion for we are many Every sin hath many sins twisted in it and these of various and different relations or aspects looking awry upon the Commandements of God which oppose them in their way For the Law of God by means of the spirituallity of it lately opened meeteth with sin at every turn nor can so much as an eye or look hereof escape it Quest 37. But why doth the Apostle James say that whosoever shall keep the whole Law meaning in all other points and yet offend in one he is guilty of all Jam. 2.10 Doth he mean that every act of sin includeth an act of disobedience to every of the Ten Commandements as well as unto that against which it is more particularly committed Answ Not so But his meaning is that the Law being one and the same intire Rule of life and behaviour and proceeding from one and the same Law-giver and every breach of it made by the expresse tenour of it liable to the same penalty or curse unto which the trangression of all the precepts of it are liable he that shall violate or trangresse any one of these precepts is guilty of the breach of them all either because he breaketh that Law which containeth them all and is indeed nothing else but them all or else because he firmeth against that Authority or that Law-giver by which and by whom they have been all made given and established by reason whereof the neglect or breach of any one of them is the disparagement of all the rest and implies a disposition to break them all when occasion serves as the saying is in the Civil Law He that injureth one threatens many Or because he that breaks any one of them hereby declaring that he feareth not the displeasure of the Law-giver tempteth emboldeneth others to fal foul upon al the rest which hath a direct tendency in it to dissolve or greatly weaken the Authority or binding-force of the whole Law and of all the injunctions of it According to that of David where speaking of wicked men and aggravating their wicked practices in his addresse unto God he complains of them that they had made void his Law Psal 119.126 much in such a sense as Christ also chargeth the Scribes and Pharisees to have made the Commandement of God of none effect by their traditions Mat. 15.6 with Mark 7.11 12. Or lastly because he that breaketh any one of them incurreth the same penalty at least for kind if not for degree as namely the same Curse which is due unto the breach of them all See Gal. 3.10 Ezek. 18.10 11 12. compared with the 13. Quest 38. What is the sum of the first Commandement or of the mind and will of God in it Answ That every person of mankind should deliberately and with judgement chuse own and honour him as and for their God and none other with him or without him Quest 39. But may or ought every man and woman without exception chuse and own the true God as and for their God may wicked and unbelieving persons do this Answ Although wicked and unbelieving persons cannot chuse or own God as or for their God whilst they continue and purpose none other but to continue in their wickednesse and unbelief for God will not be the God of such persons in the desirable sense of the relation and in which he is said to be the God of Abraham and the God of Isaack c. whilst they remain such yet may they through the Grace of God and the due use of other means vouchsafed unto them on that behalf repent of both and forsake them and so become actually capable as Potentially they were before of chusing and owning God for their God For God most graciously offers himself to become the God of the vilest and most unworthiest of men upon their Repentance So that the Commandement taketh hold of all persons of mankind without exception that either are in a state of Repentance or capable of passing into this estate onely with the difference now intimated As concerning those whom the guilt of the unpardonable sin against the Holy Ghost hath sealed up to eternal destruction so that they are absolutely and for ever cut off from the love and favour of God and who are to be looked upon as being in this respect in the same condition with the Divels it is most probable that neither this nor any other of the Commandements of God looketh after them any whit more then the promises of reward made unto the keeping of them but onely the Curse denounced against the breach of them Quest 40. What is it for a man deliberately and with judgement to chuse own and honour God the true God as and for his God Answ It is upon a diligent inquiry after and serious consideration had upon those grounds and reasons which demonstrate the comelinesse and meetness on the on hand and the unspeakable beneficialnesse on the other hand that a man should chuse and own and honour the true God for his God and none besides or with him firmly to resolve and conclude that he will do accordingly and withall really to do it Quest 41. Wherein consisteth the comelinese or meetnesse that the creature Man should chuse own and honour the true God for his God and none other with or besides him or how may the comelinesse of these his actings be estimated Answ The comelinesse of these actings by such a creature as Man is may be conceived or estimated thus or in these two particulars First that a creature endued with the excellent faculties of reason understanding c. should not onely or simply give honour to whom honour belongeth but that kind and degree of honour which of right appertaineth unto every one This the light of nature sheweth to be comely and meet Secondly that such a creature by ways and means that are honourable should consult it 's own honur safety and well-being and not through folly expose it self to shame and misery this also is comely for it in every eye Now both these
are evidently found in this creature 's chusing owning and honouring the true God for his God and no other besides For first it is an honour appropriately due unto this God to be singled out from amongst all others that are called Gods in the world yea and from amongst all other Beings whatsoever by that creature of his we speak of and to be owned and honoured by it for the God thereof and it is an horrid and blasphemous indignity or affront put upon Him either not to be owned and honoured by this his creature as it 's God or that any other whether a God so called or whatsoever is or can be named otherwise should be taken into fellowship with him in this relation and honour Again secondly this creature by chusing owning and honouring the true God for his God provideth and this in a way of the most super-transcendent security for his honour and highest degree of well-being Happy is that people whose God is the Lord. Psal 144.15 see also Jer. 17.7 8. with many others whereas either by neglecting or refusing to take and honour him for his God or by chusing any other in this relation in his stead or by joyning any other with him he shall most certainly consult his own shame ruin and confusion Jer. 17.5 6.13 Psal 73.27 Quest 42. What may be the import of this phrase before me or as some translate before my face Answ The expression may import or hold forth a great argument or motive to perswade to the observance of the Commandement in one main point of it as namely that if any man shall have any other God one or more but or besides himself though he may think to carry it secretly enough yet the abomination will be acted before his face and as it were in his presence and whilest he looketh on See Psal 44.20.21 Now as the eye and presence of the husband is a potent obligation upon the wife whilst she is under them to refrain all unchast behaviour with other men and she must be impudent above women that will play the adulteresse before the face of her husband so is it a consideration very forceable and awful to keep men from going a whoring as the Scripture speaketh after any strange God that they cannot commit this wickednesse but before the face of that God who onely is their lawful husband and whose name is Jealous Quest 43. What may be conceived to be the reason why God should in all the ten Commandements addresse himself unto those from whom he requires obedience unto ' them in the second person singular Thou Thou shalt have none other Gods c. Thou shalt not make to thy self c. And so in all the rest for it is plainly implied though not expressed in the fifth which might be read thus Honour THOV thy Father c. Answ The reason may be either because the Commandements were immediately and directly given unto the Jews consequentially onely unto the rest of the world whose national and collective body is very frequently notioned in the Scriptures as a Person as when it is called Israel Jacob a Son c. Or else because God the Lawgiver desireth to possesse every particular person of mankind to whom the Law is given with this apprehension That in every precept thereof he speaketh unto him in particular and with as much desire and expectation to be obeyed therein by him as if he had not minded or intended to charge any other herewith but him onely Quest 44. What are the more particular and special duties required in this Commandement or some of the principal of them Answ Diligently and conscientiously to seek after the knowledge of God and to acquaint our selves with his Attributes and Perfections as goodness mercy wisdome truth justice power c. as he hath discovered and revealed them in his Word and in his Works as well of Providence as Creation as likewise with his counsels and purposes concerning his intended proceedings either in ways of goodnesse and bounty or of wrath and severity with men as far as he hath judged meet to afford us opportunity and means to attain the knowledge of them And further to be ever and anon provoking and stirring up our selves by the most effectual considerations and arguments we can think of or come to know to believe love fear reverence obey hope in delight in rejoyce in depend upon pray unto be thankful unto plead for suffer for him I mean God yea and to do all these things with that seriousnesse of mind with that high contest of heart and soul that there may be a true and real acknowledgement of the Divine Supremacy and Greatnesse in our doing of them and that we would not lay out our selves at any such rate of acting upon the account of any creature or creatures whatsoever And again to sympathize with him in all his affections for such the Scripture ascribeth unto him as to love as he loveth whether persons or things and so to hate as he hateth to desire as he desireth to rejoyce as he rejoyceth to grieve as he grieveth c. God in commanding his creature man to chuse and take him for his God requireth these things of him with some others of like consideration And he that taketh no care to incline or work his heart unto them especially if he knowes them to be required of him liveth in disobedience to this Commandement Quest 45. What are the sins forbidden in this Commandement or some of the chief of them that so we may the better judge of the rest also Answ The great Sin here forbidden is the neglecting or refusing to chuse and take God the true God for our God Together with this Sin all such dispositions motions and actings of the heart and soul are prohibited likewise which either are absolutely and utterly inconsistent with the great duty of the Commandement The having the true God for our God or else which ill become those who have the true God for their God and which being outwardly acted give suspicion at least that they have not indeed chosen or do unfeignedly own this true God for their God Of the former kind are these grosse ignorance of the Nature Properties or Attributes and Counsels of God such erroneous and horrid perswasions of him which represent him unto the mind as if he were indeed no God Atheism Polytheism or a belief of a plurality of Gods prophaneness despair a total want of faith in him of love fear and reverence of him a disposition prevailing to an habitual and customary neglect of known Duties or to the like commission of known sins hatred of holy and good men as such or because such a revengefull spirit against those that have injured us or whom we count our enemies with some others of like consideration with these Of the latter sort are these with the like a disposition to neglect or be carelesse in the use of means by which the knowledge
or more perfect knowledge of God is to be obtained as the Reading and Meditating of the Scriptures attending upon the Ministry of the Gospel a serious contemplating the works of Creation a diligent observance of the appearing of God in the course of his Providence and government of the World fervent praying unto him for the spirit of illumination religious conferences consorting our selves with the Saints a diligent comparing of the movings and workings of our own hearts as likewise of the wayes and actings of other men both good and bad with the Scriptures c. So also an inclination to idolatrous or superstitious Observations or to plead for them praying unto dead Saints or expecting help from them coldnesse in our affections to the Saints that are living and those that are born of God heat in our affections towards either the men or the things of the world pride or height of spirit in prosperity fainting or hanging down of hands impatiency or distrust in adversity a boldnesse or daringnesse of spirit frequently to omit known duties to walk in wayes the lawfulnesse of which is justly questionable or in the customary practise of any known sin though it be never so little or so esteemed by men c. Quest 46. May there any reason be conceived why this Commandement should have the preheminence in order of place before the rest and be made the first Answ There is this plain reason hereof viz. Because obedience unto this Commandement the having or cordial owning the true God for our God is the natural and proper root of obedience unto all the rest and indeed of all true Religion Quest 47. What is the sum of the Second Commandement Answ That God will be worshipped with no other Externals Forms or Ceremonies but those only of his own prescription and appointment and that with these he will be worshipped and withall that in this respect he will have men to forbear every thing that is like to tempt or entise them to the high misdemeanour of False-Worship that is of worshipping him in any other way or by any other means then those commanded or directed by himself For under the Ceremony or gesture of bowing to or towards a graven Image which is one of the grossest and most notorious streins of idolatrous and false Worship are prohibited according to the sense of the third Rule layd down for the right understanding of the Decalogue in the several Precepts thereof all other kinds and streins of false Worship whatsoever And upon a like account under the making unto our selves any graven Image or the likenesse of any thing c. for religious ends is forbidden the voluntary putting our selves upon any temptation unto such Worship Quest 48. Why doth God so strictly and with such variety and particularity of expression by such great obligations and ingagements beyond what is found in any other of the Commandements prohibite all will-worship or false-worship that is all methods wayes gestures habits means of excitement unto devotion in one kind or other which are of Humane device or contrivance and made use of by men in their worshipping of him Answ The chief Reasons hereof may be these two First because men are exceedingly apt even impotently inclined to take such pleasure in and so to dote upon their own Inventions in and about the worship of God whereby their hearts are withdrawn and taken off from that reverence and esteem which they owe unto the true worship of God prescribed by himself and from that delight which they must take herein if they desire that God should delight in them or do any great things for them Even as the sensual contentment and pleasure which the Adulteress taketh in the imbracings of him that committeth folly with her alienateth her affection from her lawful husband unto whom it ought to be constant and intire The resemblance is very natural and as we use to say of Pictures accurately taken to the life in which respect the Scripture so much delighteth to set forth the nature of Idolatrous and false Worship by it And besides it seems to intimate that God taketh a most high and sacred contentment in being truly and purely worshipped and in those who thus worship him even as the affectionate husband receiveth marvellous great solace and satisfaction in the Conjugal imbracings of a wife that is chast and loyal see and compare and diligently consider Cant. 1.16 Hos 2.19 20. It is fully comporting with this notion that in this very Commandement as oft elsewhere he declares and styles himself a Jealous God Now then as where the tide is wont to run and bear up with greater violence and force than is usual in other places the banks that are made to defend the country and fields adjoyning from inundations and breakings in of waters had need both to be raised higher and to be more strongly fortified then ordinary so it is but reasonable that the sinfull propensions in the hearts and souls of men which are known unto God to be more eruptive and likely to break forth upon occasion then others and when they do break forth to be of a more pernicious consequence to the greatest Interest both of Creatour and Creature also should be restrayned by Laws and Commandements contrived and formed both in words and matter as it were on purpose for so great a service both unto God and Man as the preventing of the breakings out of such corruptions must needs be This is one Reason Secondly God foreseeing that in after-ages there would from time to time such a generation of men rise up in the world yea and in his Church it self who would not only give up themselves to be acted and led by a spirit of spiritual whoredoms and fornications and pollute themselves over head and ears with idolatrous superstitious self-devised and men-devised Worships in several kinds but also with all rigour as by imprisonments confiscation of Goods excommunications oppressions and vexations in all kinds yea and sometimes by banishment yea and by threatning and inflicting death it self upon them that would not submit would attempt the Loyalty of the Sons and Daughters of God amongst them and compel them to drink of the same cup of abominations with them God I say foreseeing this partly to qualifie and allay if it might be the sacrilegious rage of such oppressours but chiefly I conceive effectually to antidote the souls and consciences of his children against the deadly poyson of yielding unto or complying with such defilements in his Worship being under such sore temptations to commit this folly and hereby to cause a breach between their God and their souls was graciously pleased to fortifie his Commandement against foraign and false worships at an higher rate then he had done any of his Commandements besides Other reasons might be given but these two at present may suffice Quest 49. What are the sins more particularly forbidden in this Commandement or some of the chief of
What may be the reason why God extendeth his Threatning of visiting the sins of the Fathers upon the Children unto the third and fourth Generation only and no further Answ Because the knowledge of the wickedness of Fathers or Fore-fathers may steadily distinctly and with certainty of report arrive at their posterity in the third or fourth descent by means whereof if they do not consider and take warning they become inexcusable whereas afterwards as in the fifth and sixth Descent and all succeeding the memorial of the wickednesse of their Forefathers begins to be as an old story the ground and original and consequently the truth whereof are uncertain and so the story it self not so apt to affect or make any lively impressions upon the minds of men Besides God limiting and confining himself in his pu nishing of sin unto the third and fourth Generation but enlarging himself in shewing mercy to those that keep his Commandements unto thousands plainly declareth how much more propense he is to reward the righteous then to punish sinners Quest 54. Why doth God in this Commandement rather then in any of the rest threaten to visit the sins of the Fathers upon the Children Answ Because Children and posterity are not in so much danger of being wicked or of provoking God upon their Fathers account or by imitating and following them in any other way of wickednesse as in the way of Idolatry and superstitious worship of God especially if the Fathers have had peace and prospered in the world in the way of this sin and the Children been partakers with them in these things A lightsome Instance hereof we have in the contest of the people with the Prophet Jer. 44.17 But we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven and to poure out drink-offerings unto her as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the streets of Jerusalem for then had we plenty of victuals and were well and saw no Evill But since c. And that Children generally are more apt to inherit and commonly do inherit the superstitious and idolatrous principles and practises of their Fathers and fore-fathers rather then any other of their sins not relating unto these as well the Scriptures as our own observation of the course of the world in this behalf may sufficiently inform us Hath any nation saith God himself changed their Gods wich yet are no Gods Jer. 2.11 See 2 Kin. 17.28 29. 30 34. ver 41. Thus So these Nations feared the Lord and served their Graven Images both their Children and their Childrens Children as did their Fathers so did they to this day For brevity sake I omit many other places pregnant with confirmation of the point in hand as Ezek. 20 24 30. Amos. 2.4.2 King 15.9 1 King 15.26 c. Quest 55. Why should Children be more prone to imitate and follow their Parents in waies of Superstitions and Idolatry then of other sins Answ One reason hereof may be because though these be very horrid and highly-provoking sins yet have they an appearance and shew of Wisdome Coloss 2.3 and devout affections towards God which no other sin hath We know how plausibly and confidently the Doctors of the Romish perswasion plead the cause of their Superstitions and Idolatrous worship Another in conjunction with this may be that Children for the most part are naturally inclined to think honourably and reverently of their Parents especially in things appertaining unto God and to Salvation and in this respect have a natural aversnesse to disparage their Religion by rejecting and exchanging it for another and by such a practise or means as this to seem jealous or doubtful at least lest they dyed under the displeasure of God and so are cursed eternally And because there is ordinarily such a strong inclination in Children to own and cleave unto that manner and way of vvorshipping God wherein their Fathers and Fore-fathers went before them hence I conceive it is that God in the Scriptures makes it an aggravation of the sin of such Children whose Fathers were true Worshippers of the true God when they turn aside into waies of Idolatry and Superstition that they worship gods whom neither they nor their FATHERS have known Jer. 19.4 Deut. 13.6 32.17 and so likewise that he stiles Idolatrous persons and Nations the Parents or the Fathers and Mothers of those who imitate them in their worship and Religion Thus saith the Lord unto Jerusalem Thy birth and thy Nativity is of the Land of Canaan thy FATHER was an Amorite and thy MOTHER an Hittite meaning that the Inhabitants of Jerusalem complyed with these Nations in their Religion such as it was as readily as if they had been their natural Parents Ezek 16.3 Thirdly out of that Hope and persvvasion which are very incident to Children and posterity That it is well with the souls of their Parents and Fore-fathers in the state of death they are inclinable yea and desirous though at some peradventure to be with them when they dye and to fare as they fare And conceiving that the same Religion and way of worshipping and serving God is a likely means to bring them into the same condition with them after death hence they resolve to professe and practise none other Fourthly and lastly that which is as considerable as any of the former Persons given up to Idolatrous and superstitious Worships are more generally if not universally given up likewise unto some other kind one or more of sin and wickednesse besides We need not appeal to the Authority of Scripture-record for the confirmation of this though here be plenty of it to be found that part of the Christian world which have made conscience of worshipping the true God purely and without the pollutions of flesh-devised worship for severall hundreds of years last past have given a loud testimony unto the truth hereof in one particular the crying sin of Cruelty wiith the bloud and heavy oppressions of many of them and besides have all along known enough and at this day know of the vitious and wicked practises of those who have turned aside unto their own-Idolatrous and superstitious inventions in the worship of God Now persons superstitiously addicted being conscious to themselves of many foul sins which they know to be displeasing unto God when through the patience of God they escape punishment for them and live on peaceably and prosperously in the world they are apt and wont to ascribe no lesse then a kind of mediatorie and attoneing vertue unto their superstitious observances imputing their prosperity and freedome from punishment under the commission of so many sins unto these as if God had as high an esteem of them as themselves This also might be evinced as a truth unquestionable from the Scriptures I mean that will-worshippers and persons devoted to Apocryphal rites and ordinances in the
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
contrivance be looked upon by God as adulterating and corrupting his worship and hereupon provoke his Jealousie especially when the worship prescribed by himself is performed and exhibited unto him also Answ Because it is the soveraign priviledge and prerogative of God as well to nominate appoint and enjoyn his own worship as to be worshipped with it This is clear both in the Scriptures and in Reason And they have built the high place of Topheth to burn their sons and daughters in the fire WHICH I COMMANDED THEM NOT neither came it into my heart Jer. 7.31 The vvickednesse of their Act who devised this new kind of worship or devotion is not here estimated either by the unnaturalnesse or barbarous Cruelty of it nor yet by their intendment of it unto the honour of the Idol Moloch but only by this that God commanded it not which plainly implyeth that it is an usurpation upon or of his Prerogative when men set up any worship or any piece or appurtenance of worship without his Command and that for want of the impresse of Divine institution upon it it is highly provoking in the sight of God how specious or pretensible soever it may be otherwise or with men See further upon this account Jer. 19.5 Jer. 32.35 Isa 66.4 Deut. 17.3 From these words Deut. 27.5 And there shalt thou build an Altar unto the Lord thy God an Altar of stones thou shalt not lift up any Iron tool upon them it is of ready observation 1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices judging it too simple plain and homely unless they shall put decency and comlinesse upon it 2. That God notwithstanding doth not any whit more allow men to put to then to take from that which he hath ordered and directed in this kind according to that strict charge delivered once and again unto men in the Law Ye shall not ADD unto the word which I command you neither shall you diminish ought from it that you may keep the Commandements of the Lord your God which I command you Deut. 4.2 Deut. 12.32 Josh 1.7 Prov. 30.6 In this last place the words are Add thou not unto his word lest he reprove thee and thou be found a lyar in that thou promised'st unto thy self approbation and favour from God as doing him worthy service in compleating his Word with thy Supplements when as thou meetest with nothing from him but displeasure in a penall reproof for such thy presumption In Scripture that which deceiveth or disappointeth a man whether it be a person or thing is frequently termed a Lie and he that deceiveth himself with vain hopes or expectations which are a kind of promises made unto a mans self may be termed a Lyar as well as he that promiseth unto another and disappointeth him Deut. 33.29 Psal 66.3 according to the Hebrew So likewise Psal 18.45 See this noted in ther margent of the larger Bibles of the last Translation You may unto the former texts add Rev. 22.18 and apply it to the matter in hand Eccles 3.14 Now to add unto the worship of God is the same thing in substance if it be not a degree above it in impiety and presumption with making additions unto his Word As it is a greater crime in a woman to admit of dalliance with another man then to report her husbands sayings with some addition of words of her own From hence it appeareth how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship I mean the making up of a service or worship of God of divine and humane prefcriptions blended and intermixed the one with the other that such rites and ceremonies which are decent may be allowed in the worship of God not being prohibited by him although they call men their Fathers For from what hath been now argued from the Scriptures it is fully evident that as God by saying Thou shalt not Commit Adultery hath restained men from the carnal knowledge of all the women in the world every mans lawful Wife only excepted although he hath named none of them and though many of them be very fair and comely so hath he excluded from part and fellowship in his worship all ceremonies whatsoever of foraign invention without naming them how decent or comely soever any of them may seem in the eies of men For otherwise to call any ceremony in the worship of God decent being of a Creature extraction is that grand absurdity which Logicians call Cotradictio in adjuncto as if a man should talke of cold fire or dry water The most tattered patch ript off a beggers coat and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it would every whit as well become this rich Garment as the most plausible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God There is no man more desirous of uniformity in the worship and service of God in his Church yea of such an uniformity which I conceive to be most yea rather only fecible than I. For I presume there is no person that owneth the name of a Christian but is willing and free to subscribe and practise that worship in all points which he knoweth or believeth to be prescribed by God himself They are the grand enemies to the Uniformity we speak of who obtrude upon the Consciences either of weak and tender or of strong and understanding Christians such ceremonies formalities in the worship and service of God which being heterogeneal and apocryphal are so conditioned that they are not in reason like to yield any better fruit then those foolish and unlearned questions as the Apostle calls them which he saith ingender strifes 2 Tim. 2.23 And as God in the Scriptures from place to place claimeth it as his appropriate prerogative to order and prescribe his own worship not allowing any Creature part or fellowship with him herein so doth reason it self invest him with it accordingly For to make it any waies meet or indeed tolerable for a creature to have the least of his fingers in amending improving or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising this horrid supposition must be made and subscribed viz. that God either knoweth nor what is good and meet for himself or that he is neglective of his own good and had rather be provided for in the concernments of his Glory by the good will and wisdome of men then by his own So then it being the prerogative of God claimed and appropriated unto him by himself and adjudged unto him by the clear light of Reason it self to be the sole founder and disposer of his own worship how can he look upon any thing of Creature-contrivance practised herein as a member
intent to get timely intelligence and make discoveries of all evill designs or complottings of enemies whether abroad or at home against the peace and safety of the people under them and by shewing themselves wisely vigorous and active in preventing them by leading their people by the authoritative and compulsorie light of their example into all the commendable waies of piety and vertue as of the fear and love of God of Justice mercy patience temperance chastity bounty fortitude and the like Concerning Masters who have servants under them it is commanded them by God that they do or give unto them that which is just and equall that is that they provide for them and allow them fitting meat drink lodging wages times of refreshing c. that they take care of them when they are sick that they suffer not for want of good attendance that they exhort and encourage them to the service of God instructing admonishing and reproving them upon occasion Colos 4.1 That they forbear threatning them all imperiousnesse height and fiercenesse of speech towards them Eph. 6.9 Not to rule over them cruelly or with rigor Levit. 25.43 that is not to overburthen them with work or labour or as the Jews interpret not to impose work upon them without limitation or without necessity and meerrely for their wills sake as when no benefit is or reasonably can be expected from the labour they impose nor to use severity in correcting them as either in correcting them at all when there is no just cause or in exceeding the reasonablenesse of the cause when there is any Quest 88. What are the duties which God requireth of Ecclesiastical or Church-Superiours I mean Pastors and Teachers of particular Congregations in reference to the people under their several charges respectively Answ To love them 2 Cor. 2.4 11.11 and elsewhere with tendernesse and dearnesse of affection 1 Thess 2.7 8 and so as to be willing yea glad to part with their goods or temporall estates yea and with their lives themselves for their sakes 2 Cor. 12.15 1 Thess 2.8 Joh. 10 11. To pray for them this effectually and continually and to give thanks for them accordingly Eph. 1.16 1 Cor. 1.3 4. Rom. 1.7 8 9. 1 Thess 1 2 3. 2.13 compared to take care of them and watch for their souls 1 Pet. 5.2 Heb. 13.17 that is to be diligent in observing where they are spiritually weak and what their irregular motions are and in considering how and by what means and applications they may be preserved and kept sound in the faith so as to be presented blamelesse and without spot before Jesus Christ at his appearing when they are misled into any errour endangering their salvation to travail with them in birth untill Christ be formed in them Gal. 4.19 that is to be as feelingly as intensely desirous of their recovery unto and establishment in the truth as it is in Jesus as a woman in the pangs of an hard labour is of being well und safely delivered to be diligent in feeding them with wholesome doctrine and with the Words of Eternal life and not to shunne through fear or favour of men to declare unto them the whole counsell of God concerning their Salvation 1 Pet. 5.2 2 Tim. 4.2 Act. 20.27 28. Joh. 21.16 17 18. compared so also to administer unto them the ordinances of the Gospel in the purity of their institutions when and as oft as it shal be judged convenient Mat. 28.19 20. 1 Cor. 11.23 24 25. To rule and govern them according to the lavvs of the Gospel given by Christ for this end and purpose as with diligence Rom. 12.8 so with gentlenesse patience and meeknesse of Spirit and not Lording it over the Heritage of God 1 Tim. 3 3 2 Tim. 2.24 1 Pet. 5.3 1 Thess 2.7 Titus 1.7 and without partiality and prejudice or hastinesse of judgment 1 Tim. 5.21 To go before them in an exemplary life and conversation Tit. 2.7 1 Pet. 5.3 Quest 89. What may be the reason why a promise of temporal good things should be annexed to this fifth Commandement and not any promise at all unto any other Commandement of the second Table Answ It is a right observation of the Jewish Doctors that God is wont to ratifie and strengthen his affirmative commands with promises and his negative with threatnings The reason whereof may be because there is nothing in equity or reason due unto the forbearance or non-acting of sin and wickednesse but freedome from punishment whereas positive rewards are proper to be conferr'd upon vertuous and worthy actions and good services Now all the rest of the Commandements of the second table being negative or prohibitory they are all sanctioned or ratified together by that threatning which comprehendeth them all Cursed be he that continueth not in all things c. Deut. 27.26 Gal. 3.10 This may be the reason why no promise is subjoyned unto any of them But why the promise in this Commandement should be of temporall good things rather then of spiritual this may be one reason because Children and younger persons who are more directly and in the first place minded in it are more apprehensive and capable of the good things of this life then of that which is to come Yet this is to be added that according to the manner and method wherein God trained up and taught his Church in the infancy of it which was the state and condition of it when the Law was delivered upon Mount Sina and for many ages after under the long and prosperous life on Earth here promised the life of blessednesse and glory which for ever and ever may be overtured and comprehended Quest 90. How doth the Apostle affirm this fifth Commandement to be the first Commandement with promise Eph. 6.2 when as we find as well a promise as we formerly touched as a threatning in the second Commandement as namely that God will shew mercy unto thousands of them that love him c. Answ This promise though it be inserted in the second Commandement whereof some account hath been given yet is it a generall promise and relateth as well to the due observance of the rest of the Commandements as of the second Whereas the Apostle's meaning in the words mentioned clearly is that the fifth Commandent is the first with an appropriate promise and which is made in a particular and special manner to the due keeping of that Commandement unto which it is annexed Neither doth he term it the first Commandement with promise as supposing that there is any more with promise also after it but only that there was none such before it The word first is used in other writers in such a notion as this as well as in the Scriptures as viz. exclusively only of any before not inclusively of any to succeed or come after Quest 91 May there be any reason conceived why the Commandement injoyning the honouring of Parents and other Superiours should
it was now called to declare and express it as judging it it seems the most commodious and best fitting term they could think of for such a purpose The use of the word amongst Christians is very ancient only it was for a long time used by the Fathers in a more comprehensive signification then only to signifie that peculiar and special kinde of Ordinance unto which the Protestant Religion hath now restrained it by asserting two Sacraments only And this more lax and indistinct signification of it in the Writings of the Fathers hath proved a snare unto the Papists who cannot at this day be contented with fewer then seven Sacraments and these strictly and properly so called for othewise I find some of our learned Protestants willing to give them content in allowing them seven Sacraments yea and more then seven if it would satisfie them to take them in the large signification of the word being at first led into the by-way of this error now become a great pillar of their Cristianity and those anathematized by them into Hell that shall deny it by their great Master Peter Lombard who put this branch to their nose about the year 1160. And the troublesomness of the Papists with the ambiguity and abuse of the word occasioned some of our learned Reformers in Germany as Zuinglis Luther and Melancton half to wish that it had never come or been used amongst them who notwithstanding for peace sake and being unprovided of another word according to their mindes for their purpose frequently used it To the latter part of your question the Latine word Sacramentum englished a Sacrament before it was Christianized had three significations 1. It signified any summe of money deposited by him that would contend in Law which he was to lose and forfeit to the publick treasury in case sentence went against him 2. It signified any transaction or business about which an Oath was used 3. And lastly It most properly or frequently signified a military Oath by which Souldiers swore fidelity to their Emperor or Commander in chief when they were taken into the Army This last notion or signification of the word was in all likelihood that which was chiefly minded by the ancient Christians when they first used it in matters of their Religion whereunto likewise they might be the rather induced by the notation or etymology of the word which importeth holiness Question 3. May there any reason be given of the Counsel of God in adorning or setting forth Christian Religion with such Rites and Ordinances as these we call Sacraments Answ God being of all others the most rational and wise Agent cannot be thought to do any thing of meer will and pleasure no nor yet without the most choice savory and profound reasons motives or ends of which any of his dispensations or actions are any wayes capable It is the Apostles Doctrine that he worketh not any thing simply and absolutely according to his will but all things according to the counsel of his will Ephes 1.11 Only that is to be minded that the word counsel when it is as here ascribed unto God doth not imply any faculty or act of deliberating debating considering or the like for these though requisite and commendable in men yet supposing imperfection as viz. the want of knowing at least for a time what is best to be done are not attributeable unto God but his infinite wisdom considered as dictating or presenting unto his will all the resolves with their grounds and reasons and these only which are honorable meet and worthy to be passed willed or concluded by it or if after the manner of prudent and well advised men he had been long in consultation with himself about the forming molding and contriving of them in regard of the most exquisite and profound contrivements of them So it need be no question but that there are reasons why God should appoint a place for Sacramental ordinances in Christian Religion and enjoyn the observance of them in the exercise of it Nor is it hard to descry and assign one or more of these reasons For as the universe or great body of the Creation consists of things visible and invisible so are the wayes and dispensations of God for the most part founded upon grounds and reasons partly perceptible and discoverable partly hidden and past finding out And this I judge to be the case about the reasons of Gods planting Sacramental Rites in the Field of Christian Religion Some of these reasons are on this side the line of Humane perception and it may be others of them beyond it Question 4. What are or what may be the reasons that are assignable by men of that disposition of God whereof we now speak Answ Besides the particular ends of each of the Sacraments respectively about which it may be seasonable for you to enquire hereafter there may be five reasons given in the general of the Counsel of God in assigning part and fellowship unto Sacramental Ordinances in Gospel Worship or in the practice of Christian Religion Question 5. What is the first of these reasons Answ To accommodate men in their spiritual and heavenly concernments with the use and exercise of their corporal senses according to the state and condition of their present infirmity and as far as this requireth help and relief in such a kinde until that which is verfect comes when as the Apostle informeth us to our comfort that which is imperfect shall be done away 1 Cor. 13.10 The State of the Church or Children of God under the Gospel is of a middle nature or consideration between what it was under the Rudiments of Moses his Law and what it shall be hereafter when they shall see no longer darkâ—â— through a glass but face to face as the Apostle describeth it 1 Cor. 13. the wisdom of God judging it meet to follow the same or the like methods in ordering the superior world which he observeth in the inferior world as in many other particulars so in this I mean in bringing the great mystical body of his Son to its compleat growth and perfection gradually as by his disposition in the course of nature the bodies or persons of men attain unto their maturity by passing through first the state of childehood then of youth in the way thereunto Now as in the infancies or childehood of the Church under the Levitical Law all matters of Religion in a manner and things appertaining unto God were taught thereby and exhibited unto their outward senses in external Rites and Sacramental Types and Figures in great numbers whereas in the celestial state of it in which it shall have outgrown all imperfections and weakness both of its childehood and youth and be advanced to its compleat stature and perfection there shall be no Sacramental doings at all no external Rites Ceremonies or dispensations whatsoever but only spiritual and immediate communications of mysterious light and knowledge from God and from the Lamb.
Rev. 21.22 So under the Gospel state of it which as was even now intimated is its middle age or youth having somewhat both of the weakness and imperfection of its childehood and somewhat also of the strength and perfection of its heavenly stature or condition some few external Rites or Ordinances are proper and useful for it in respect of what is yet weak and defective in it but a multitude or any greater number of such Ordinances would be improper and no wayes necessary unto it by reason of those degrees of strength and its manlike state unto which it is advanced Quest 6. Why or how are Sacrmental or External Ordinances proper or beneficial unto the Church or unto believing Christians in respect of their weakness or imperfection Answ Where objects or things to be believed are in their nature very spiritual and much remote not only from the outward senses but even from the common road or ordinary walks of the reasons and understandings of men the eye of faith wherewith they are to be apprehended being weak and dim there is no better or more proper way or means in this case to relieve the defect of the visive faculty of this eye then to cloath these spiritual objects with as much external sensibility as well may be especially if this cloathing be dexterously and wisely fitted unto the nature of them Such a method or device us this draweth the said objects much nearer unto the eye of Faith and withal so so refracteth accommodateth and attempereth the spirituality of them unto this eye that notwithstanding the weakness of it it is hereby inabled to behold them more steadily and to contemplate and consider them with less trouble or burthensomness unto it as the vail or covering which Moses put upon his face when it shone with that brightness that both Aaron and the people were afraid to come near him so qualified or reduced the disproportion of the object to their weak senses that by means thereof they were able to draw near to it and to commune with him familiarly and without any offence or trouble Exod. 34.30 33. In like manner the glorious person of Jesus Christ together with those spiritual and glorious priviledges Union and Communion with him sanctification and forgiveness of sins which are the sum substance and effect of the whole Gospel vertually and implicitly containing or including in them all other particulars lying within the compass thereof are in the Sacramental Ordinances of the Gospel brought down as near and as dexterously accommodated unto all the outward senses as their spiritual and sublime natures would permit by the opportun ty and means whereof the weakness of the eye of Faith must needs be much refreshed strengthened enabled and encouraged to converse more frequently and familiarly with them and to meditate of them with less distraction and with more composedness and fixedness of minde Besides when the things that are to be believed are exceeding great and the performance or doing them according to the ordinary course of things and common grounds in reason hard to be believed it is some ease and advantage to our Faith wherewith they are to be believed to see such things done which carry any lively resemblance or l keness unto them He that should promise to build us an house strong and of good materials and every wayes convenient for our habitation should to a degree quicken our faith to believe him in such a promise if he should at present make and deliver unto us an exact pattern or model though made of paper paste-board or of any such light matter of that substantial building which according to promise he intends after a while to build for us and to invest us with That passage of Christ with Nicodemus John 3.12 gives credit and countenance not a little to this reason if I have told you earthly things and ye believe me how shall ye believe if I tell you of heavenly things meaning that if they did not apprehend and believe the truth and certainty of the spiritual or new birth now he had explained plained and set before them the nature and manner of it in things obvious to their outward senses as viz. in the similitudes of the natural or carnal birth and the winde they would be much farther off from believing him if he should discourse unto them of spiritual and heavenly things in the dialect or language of Angels without accommodating them to their understandings and belief by Figures or resemblances borrowed from earthly and sensible things So when Christ having opened these similitudes or parables unto his disciples wherein he had taught the secrets of the Kingdom of God demanded of them Have ye understood all these things meaning with a consenting and erstanding they made him answer Yea Lord Mat. 13.51 Which sheweth that things mysterious spiritual may be the better and more readily apprehended and believed when they are propounded or held forth unto men in apt and proper resemblances of sensible and known things and these resemblances dexterously explained and applied unto them The like might be argued from the former part of his answer to this question of his Disciples Why speaked thou unto them the people in parables ver 10. He answered and said unto them because it is given unto you to know that is to have the best and most effecteal means whereby to know the mysteries of the Kingdom of Heaven and clearly implying that one reason why he taught heavenly things so much in parables was that they to whom he intended alwayes to unfold them Mark 4.34 might by means of both opportunities the one of the Text or Doctrine the other of the gloss or exposition more readily attain unto both the understanding and belief of them Besides it lieth it seems within the confines of the light of nature to conceive and believe that the wisdom and goodness of God have judged it meet as some of the Platonique addiction express it Uno sigillo diversas signare materias i.e. to set the same seal or stamp upon different matters their meaning is to contrive and make this inferior and material world and the superior and invisible world to correspond each with other in analogies and proportions between natures and properties of the things contained in or relating unto the one and the other respectively yea it is a received notion among the Jewish Doctors Opera creationis externae habere in se imaginem creationis internae i. e. the works of the outward Creation carry in them the image or likeness of the inward Creation And the truth is that he that shall diligently and with a discursive understanding consider how the Scriptures in setting forth and discoursing spiritual and heavenly things aboundeth with metaphors parables and similitudes taken from things that are earthly and yet further that very frequently they expresse or call spiritual things by the very names wherewith material or earthly things are called by reason
endeavoured to reconcile himself unto him but this being done he was to offer it Mat. 5.23 24. So to pray unto God is a duty required of all men yet if any man be resolvedly wicked and turneth away his ear from hearing the Law he is first to relent or repent of such a resolution and then he is bound to pray not before or otherwise Such a person is bound to pray but in sensu diviso not in sensu composito that is he is bound to forsake his abominable wickedness before he prayeth but he is bound to pray upon the performance of this condition viz. of forsaking his wickedness which he is bound to perform likewise even before he hath performed it In the former sense then of the two propounded God doth not require of all men subjection to his Sacramental Institution but in the latter he doth He requireth not of unbelievers or of persons wholly ignorant of the Gospel or scandalous or debauched in their lives and conversations that whi st they continue such they should have any part or fellowship in Sacramental transactions but even whilst they are such he doth require of them and command them that they truly repent and unfeignedly believe and then consequentially hereunto that they apply themselves to partake of those administrations Question 15. But doth God require of all persons that have repented and believe that they communicate in his Sacramental Ordinances Answ God requireth of all such that they despise not that they neglect not these Ordinances nor yet the means or the doing of those things without which they cannot orderly be admitted to partake in them by those with whom the dispensation of them is entrusted and to whom it appertaineth by way of duty or charge to take care that all things be done decently and in order about and in the administration of them Question 16. Who are they to whom the duty or charge you speak of doth appertain and are entrusted with the dispensation of the Sacraments Answ Every Congregation or Church-Body of Believers or persons upon Gospel grounds reputed such together with their Officers lawfully chosen Elders and Deacons are put in trust by Christ with his Sacraments and the administration of them in and amongst their own bodies or members respectively and may Salvo jure coeli keeping to the rule and orders prescribed by God in such cases admit whom they please into their Sacramental Communion or to speak more warily are bound and ought to admit all those unto this their Communion who shall orderly desire it of them That such Churches as these are intrusted by Christ with those holy things of God we speak of with the ordering of Sacramental concernments evidently appeareth from several passages in the two Epistles written by the Apostle to the Church at Corinth and more particularly in the fifth Chapter of the former and seventh of the latter It is clear from ver 27.12 13. Of the former of these Chapters that the Body of this Church offended for to this was the Epistle written in tolerating a notorious wicked person in their Communion from which had they quitted themselves according to their duty and charge imposed on them by God they had excluded him Much more might be argued to this point from the Scriptures Quest 17. When or upon what terms may a person one or more be said orderly to desire Sacramental Communion with a Church of Christ not being a Member hereof and so that his motion ought not by this Church to be refused Answ When either some of the Members of this Church shall testifie upon knowledge that he is a person of an honest and Christian life and conversation or else that he is a Member of some other Church in Gospel Order and not under censure or if the said person shall be recommended by any such Church as this as being a Member of it and further if this person whether he be a member of some other such Church or not having by one means or other satisfied the Church to which he addresseth that he is a person walking orderly in the profession of the Gospel shall declare likewise unto it that whilst he shall desire to continue or frequent the said Communion with it he will be content to submit to the Discipline and Government thereof he I say that shall thus and upon these terms desire Sacramental Communion with any Church of Christ may I conceive be said to desire it orderly Quest 18. Why needs or why ought a Church of Christ to be thus strictly inquisitive after the Faith and Manners of those whom they receive and admit unto their Sacramental Communion Answ The reasons hereof are many I shall briefly touch upon only five First the Apostles exhortation or caution unto Timothy 1 Tim. 5.22 in a case not altogether unlike is considerable in this also Lay hands saith he unto Timothy suddenly on no man neither be partaker of other mens sins keep thy self pure implying that they Communicate in the guilt of other mens sins who having a lawful power to prevent their sinning shall not be diligent and careful to use it accordingly Thus Eli the High Priest was partaker of the sins of his two Sons and was severely punished by God for it 1 Sam. 3.13 14. compared with c. 4.18 Yea the said caution reacheth yet further involving those in the guilt of other mens sins not only who neglect to make use of that power which is lawfully vested in them to keep those from sinning who either they know or have ground to suspect that they will sin unless they use their power to prevent it but even those also who shall through carelessness or remissness suffer such persons to pass through that door the key whereof God hath entrusted them with without examination who for ought they know or have reason to judge otherwise will sin by the opportunity or means of that passage to easily given them For in case Timothy should have laid hands suddenly upon any man possibly this man thus inconsiderately admitted into the Ministry might have quitted himself as well and worthily in this great Office as another that should have been admitted with the greatest caution yet Timothy even in this case should have neglected the charge given him and consequently incurred the crime of being partaker of other mens sins unless haply we shall interpret the clause neither be partaker of other mens sins thus which I take to be the true meaning of it and do not run the hazzard expose not thy self to danger of being involved in the guilt of other mens sins This exposition might be cleared and confirmed by comparing it with sundry passages of like phrases and construction but this is not so proper here But doubtless the minde of God to Timothy in the dehortation or charge mentioned is alike to all others in cases of like nature or consideration Now then inasmuch as they who in the Apostles words 1 Cor. 11.29 eat
But he that doth truth cometh to the light willingly freely and of his own accord needeth not to be importun'd to it that his deeds may be made manifest that they are or because they are wrought in God that is according to the will of God John 3.21 The trial of any mans Pains as well by other means of tryal as by sufferings will be found as Peter expresseth it 1 Pet. 1.8 unto his praise and honor and glory not only at the appearing of Jesus Christ but even during his state of mortality amongst the Saints in this present world Now that which is done to any man having a direct tendency to his honor and without any prejudice to him otherwise and besides is fully comporting with his own disposition and will cannot reasonably be supposed or suspected to contradict any rule of Charity being so manifestly of a good and friendly accord with it On the other hand if the person desiring Sacramental Communion with a Church be unworthy this Church by detecting it and hereupon denying him that which would be sinful and of sad consequence unto him shall in and by one and the same act both please God as the Church of Ephesus did by discovering those to be lyars who said they were Apostles as we lately heard maintain the honor of his holy things keep a soul from making it felf actually guilty of the body and blood of Christ 1 Cor. 11.27 and withal consult the honor peace and safety of themselves or their own Church-body Quest 20. But are not the Sacraments converting Ordinances If so ought not sinful men and unbelievers be admitted to partake of them Answ It no where appears that God ever intended them for converting Ordinances nor doth reason lead us to conceive of them under such a notion Or if this should be granted or supposed I mean that they are converting Ordinances yet will it not follow from hence that therefore ungodly and unbelieving persons other then those that haply may deceive the Church under a plausible profession of Faith and Holiness should be admitted to receive or to partake of the elements themselves in their respective administrations Preaching of the Gospel is without controversie a converting Ordinance yet ought not prophane or unbelieving persons be admitted or perswaded to preach the Gospel in order to their conversion But as Faith and so Conversion cometh by hearing the Gospel preached by others orderly called hereunto not by preaching it a mans self so may Sacramental Administrations be ordained by God for the conversion of men yet not by their own acting or bearing a part in the execution of them but by being present and beholding and minding these administrations whilst performed by others But that God intended not the conversion of men as yet unconverted by a self-acting in Sacramental dispensations or that these by such an interposure of the said persons in or about them should be any means of their conversion but rather obstructions in the way thereunto is fully evident from that of the Apostle where speaking of the Sacrament of the Supper he saith thus For he that eateth and drinketh unworthily eateth and drinketh not conversion or Salvation but damnation unto himself not discerning the Lords body 1 Cor. 11.29 Doubtless an unconverted person or unbeliever cannot discern the Lords Body that is exhibit in any degree that reverence or those sacred respects unto it which a Sacramental memorial or participation of it requireth of all those who do partake of it in this Ordinance and consequently cannot but eat and drink unworthily at the Lords Table if he eats and drinks here at all Other arguments of a demonstrative eviction of the same truth might be readily drawn from verse 24 25 26. of the same Chapter Amongst many grounds in reason that might be insisted on to give further light and confirmation to this truth I shall at present mention only two First God is not wont to set up one Ordinance in competition with another or which is the same to appoint more then one for the effecting of one and the same end I mean one and the same proper and immediate end for otherwise all Ordinances are given by him to effect and bring about the same general remote or ultimate ends This principle the Apostle Paul supposeth to be a truth and argueth from it in several places I do not frustrate the grace of God for if righteuosness come by the Law then Christ is dead in vain Gal. 2.21 implying that God accounteth more wayes or means of justification then one to be superfluous and vain and consequently that if he had ordained or appointed one for this purpose he would not have appointed another He reasoneth and concludeth from the same ground in the same case Rom. 4.14 thus For if they which are of the Law be heirs Faith is made void and the promise made of none effect So also in somewhat a different case he argueth from the same supposition Heb. 7.11 If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedeck c. From these and the like reasonings of the Apostle it is clear that when God hath sufficiently provided for the obtaining of any benefit or end by one means he never brings another as it were over the head of it but resolveth that that which is already or first established shall at least ordinarily have the honor entire to it self of investing men with the benefit or blessing for the attainment or procurement whereof it was appointed by him and that no corrival or competitor shall be set up by it to divide with it And accordingly the Apostle reasoneth Gal. 3.21 For if there had been a Law given that could have given life verily righteousness should have been by the Law So likewise David of old in another case Then David said none ought to carry the Ark of God but the Levites for them hath the Lord chosen to carry the Ark of God c. 1 Chron. 15.2 Now then it being certain that the attentive hearing of the Gospel preached is an Ordinance or means appointed and sanctified by God for the work of conversion it is no wayes consistent with the Counsel of God lately declared from the Scriptures to imagine that Sacramental participation should be a means also appointed by him for the same purpose It is true God may and sometimes doth prepare dispose and bring men nearer to conversion then they were before by other means then by the Gospel preached even in such places where it is preached and may be heard and where it is not preached I mean by men out of his great compassion to the precious souls of men he taketh a liberty though I believe somewhat sparingly to substitute other means in the place thereof and worketh conversion by these But where there is opportunity to hear the Gospel
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
be Baptized it will highly concern you upon the account of your Baptisme to bring forth fruits worthy Repentance that is let your future life wayes and actions be such so honourable and worthy that they may answer the Dignity of that Heavenly Principle of REPENTANCE and give a full testimony of the glorious excellency of it unto the world Quest 39. Why is Baptisme styled The Baptisme of Repentance rather then The Baptisme of Faith when as Faith is as well or as much as Repentance required in those who if capable of both are regularly capable of it Acts 8.37 and elsewhere Answ The reason may be either 1. Because Repentance importing unfeigned grief of Soul for sin committed and herein a real hatred of sin whereby it is separated and removed to a distance from the soul so that the person repenting hereby becomes inwardly and spiritually clean is more significantly held forth by the Sacramental action of washing with water then Faith For though it be the nature of Faith also to purifie and cleanse the heart Acts. 15.9 Yet 1. This property of it is not imported in the signification of the word as it is in that of Repentance 2. It is said to purifie the heart i.e. the conscience or soul immediately and directly rather from the guilt then from the corruption or defilement of sin from these it purifieth rather consequentially and by the mediation of hope according to that of the Apostle John And every man that hath this hope in him PURIFIETH himself even as he is pure 1 John 3.3 Or else 2. The reason of what you ask may be to give notice beforehand unto all that desire to enter upon the profession of Christianity or of the Gospel that there is no good to be done upon no earnings to be made of this profession without Repentance and that no Faith other then what is accompanied with this is available unto Salvation The calling of Baptisme the Baptisme of Repentance is as it were to write over the door by which men are to enter into a Christian profession Let no person enter here who is not fully resolved to forsake all his former vain and sinful wayes Or 3 and lastly Because Repentance in the comprehensive and full signification of the word that is as it includes our subjection unto the will and pleasure of God in all things concerning us or the practice of all righteousness together with sorrow and brokenness of heart for sins past and full purpose of soul to refrain our selves from them and from all their fellows for ever is the general and main scope and end of a Christian profession and so intended by God himself whereas Faith is only a principle or a means and intended by God for none other to render us duly capable of this end As when a man desireth grapes or any other conveniency which he knoweth the Vine to be most proper to afford he planteth it accordingly the Vine it self is not the end why he planteth it nor yet the growing of it in his Soyle but the benefit or commodity in one kinde or other which he knows that such a Plant naturally yieldeth So God desirous to bring his creature man to such an happy estate wherein he might serve him without fear in holiness and righteousness before him all the dayes of his life Luke 1.74 75. and knowing that such a Faith in himself which he requireth of men in the Gospel is by the innate vertue and property of it efficacious hereunto he hath made provision accordingly to work and raise it in their hearts and souls not as if the planting of this Faith in them were his primary intendment in the Gospel but because in the nature and constitution of it as was signified it hath an effectual and direct tendency to produce that in their lives and conversations which he more principally intendeth Now then Repentance in the compleat sense of the word lately declared and not Faith importing the great end of a Christian Engagement or profession and Baptisme or a submission unto Baptisme being the entrance upon or beginning of this profession it must needs be more opposite and proper to call it the Baptisme of Repentance then the Baptisme of Faith because the end of a thing or of an engagement or undertaking is rather to be represented to the minde at our entrance upon it then any particular means relating to this end It is a common saying Sapiens debet incipere à fine A wise man should begin at his end the meaning is that he should throughly consider the nature and consequence of his end before he engageth in the prosecution of it Quest 40. Why is Baptisme called The Baptisme of Repentance for the remission of sins Mark 1.4 Answ Not I suppose because it contributeth any thing towards the obtaining of the great blessing of Remission of sins much less because it absolutely and universally is rewarded or accompanied with this blessing wheresoever or unto whomsoever it is administred though many of the Ancients and too many of our modern Divines have been thus minded only under this Proviso that the person receiving it hindreth not the effect by laying some obstacle in the way a Proviso which signifieth little but because it is a divine pledge of assurance and as it were a sign from Heaven to confirm this for truth unto all Baptized persons yea and unto others also that upon their Repentance their sins shall be forgiven them So that these words For the remission of sins in the clause the Baptisme of Repentance for the remission of sins relate primarily and directly unto Repentance and not unto Baptisme save only as it is subservient unto Repentance giving aloud this testimony unto it that in whomsoever it shall be found it shall be honoured and rewarded by God with the invaluable priviledge of forgiveness of sins The phrase of speech wherin Baptisme is termed The Baptisme of repentance for the remission of sins is somewhat of a like Character with that of the Prophet Elisha unto Joash King of Israel concerning the arrow which he now shot by the Prophets direction out of the window And he said The arrow of the Lords deliverance and the arrow of deliverance from Syria 2 Kings 13.17 meaning that God by that Arrow shot by the King according as he had ordered his Prophet to direct him promised unto and assured as by a sign from himself both this King and his people that they should be delivered out of the hand of the Syrians In like manner when the Holy Ghost stileth or describeth Baptisme thus The Baptisme of Repentance for the remission of sins his meaning questionless is this or to this effect that God hath sanctified or set apart the external Rite or Ceremony of Baptisme to give assurance unto his Church and people more especially and in general unto all the world that upon an unfeigned and true Repentance they shall every person and soul of them
entire Nation of the Jews whatever their numbers are or shall be being the great Father of the race In like figure of speaking Esau Moab Ammon with others of like consideration are often used in Scripture to express the people descending from them respectively Secondly Remission of sin is not to be taken either for that state or condition into which a person is translated immediately upon his Repentance by having his sins pardoned or for the act of God by which he pardons his sins upon his Repentance and hereby translateth him into such a state but for that act of absolution or acquitment from all his sins which shall be pronounced over him by Christ at the last judgement of which the Apostle Peter speaketh Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which before was preached unto you whom c. See also Acts 26.18 So then these two Baptisme and Remission of sins thus understood when it is said that Repentance and Baptisme are in ordinary cases joyntly required as necessary for the obtaining of Remission of sins the meaning is that a Christian Profession of Repentance by wayes and works suitable unto the nature of it in case a man hath time and opportunity after his Repentance to walk in them which for the most part men have is as necessary to salvation or which is in effect the same to the obtaining of a final absolution from the great Judge in the great day as Repentance it self This is nothing but what perfectly agreeth with the tenor and import of all those Scriptures which either exclude persons of unholy and wicked or unfruitful lives from the Kingdome of Heauen which are obvious and in great numbers or else which require an open profession and confession of the name and words of Christ upon occasion as well as Faith in him unto salvation For this see Mat. 10.32 33. Mark 8.38 Rom. 10.10 Quest 42. Whether is the use of Baptisme necessary by way of Precept and as a duty in these dayes of the Gospel some conceiving that the obliging force of the precept concerning it expired with the times of the Apostles Answ An answer unto this question hath been given in part formerly namely where we inquired into the grounds and reasons upon which the Gospel was or well might be set forth by God with Sacramental institutions accompanying it See what was answered to Quest 5 6 7 c. in this chapter For if the reasons and ends of these institutions be perpetual and relating as much in matters of spiritual benefit and service unto us in these dayes as they did or could do to those who lived in the dayes of the Apostles there is little question to be made but that the use of the institutions is intended by God as well and as much for us in these dayes as it was for them Besides Baptisme as was more lately argued being the seal of this Gospel-Covenant which God hath made with men that upon their Repentance their sins shall be forgiven them it may with as much reason or with very little less be conceived that he hath disanulled the Covenant it self as the seal of it especially not having appointed another in the place thereof Again that Baptisme is no legal but an Evangelical Ordinance and consequently to be administred and practised under the Gospel during the ministry hereof in the world might be made evident by the light of many reasons were it not a thing evident enough without it As 1. He was a Gospel Minister to whom the Counsel of God concerning it was first revealed with a commission and charge to publish it by preaching and then to administer it All the Prophets saith Christ Mat. 11.13 and the Law prophesied until John exclusively meaning that God by the ministry and writings of the Prophets and by the Law recorded by Moses instructed the world and more especially the Jews in matters appertaining to his Worship and Service and to their own eternal peace but in his servant John he intended to found a new Ministry of a more glorious and heavenly import And that John was no Minister of the Law but of the Gospel is evident because he preached the Messiah as being come into the world yea and shewed unto some his very person to be beheld by them 2. If Baptisme were a legal Ordinance being an initiating or introductory Ordinance as Cirumcision was it should binde the receivers of it to the observation of the whole Mosaical Law as Circumcision according to the Apostles Doctrine Gal. 5.3 did 3. It was given down from Heaven unto the world upon the account of Christ and for his manifestation in the world a new Rite or Ceremony in Religion or in the Worship of God being as the shaking of the Heavens and an Item from God that he was now about to dissolve and remove the ancient frame of his Worship which had been once solemnly enjoyned and since approved and continued by him in the world from the dayes of Moses until then for the space of a thousand five hundred years and upwards which great alteration was to be made by the Messiah And I knew him not saith John Baptist John 1.31 but that he should be made manifest unto Israel therefore am I come baptizing with water 4. If coming into the world upon so solemn high and sacred an account as for Christs sake and to signifie and give notice of his coming into it it is not likely that he should abrogate it especially after so short a continuance of it in the world as it had from the day of its first entrance into it until the day of Christs death 5. If Christ had abolished it by his death would he after his resurrection either have joyned it with Faith it self in the same promise wherein he promiseth salvation as he doth Mark 16.16 He that believeth and is baptized shall be saved or have charged his Apostles with those that should succeed them in the ministery of the Gospel and unto the end of the world with the administration of it unto those amongst whom they should preach the Gospel if they received it yet this also he did Mat. 28.19 Go ye therefore and teach all nations BAPTIZING them in the name of the Father and of the Son and of the Holy Ghost To understand the word Baptizing here in any improper or by-signification is repugnant both to that wholesome and sound rule concerning the interpretation of Scripture which enjoyns the ordinary and proper sense of words when ever the context and matter in hand will bear it as also to the judgements of all expositors one or other ancient or modern who according to the best intelligence that my reading and hearing in conjunction with my memory are able to afford me have expounded it of baptizing with water 6. The Apostles after
the death and resurrection of Christ had a liberty indeed for a time but as it seems with limitation unto cases of much conveniency and expediency for the Gospel to make use of legal Rites and Ceremonies and accordingly they were very tender and sparing in the use of them yea in such cases wherein they apprehended that the Gospel was like to suffer by the use of them they resolvedly opposed them But we finde them very diligent and earnest in exhorting and perswading men unto Baptisme upon all occasions that is upon their first conversion to the faith of the Gospel Therefore certainly Baptisme was no legal Service or Ceremony nor numbred amongst those which Christ abrogated by his death 7. and lastly If it were such I mean a legal Ceremony and not Evangelical there would be no visible door of entrance or admission into a Christian profession no external solemnity engaging to a consciencious observance of the terms and requirements hereof whereas there was such a door and solemnity as we speak of and as we lately signified by which and through which men entred upon the profession of the Jewish Religion and Worship of God delivered by Moses unto this Nation But that there was a like door of entrance into or upon the profession of Christ and of the Gospel and consequently that this door is still remaining in its place and use for doors are not to be taken away whilst the house is inhabited especially not by servants without express order from their Master which in the case before us is not to be found and that this door was Baptisme and therefore as we now reasoned is so still is the Apostle Pauls express Doctrine Gal. 3.27 For as many of you as have been baptized into Christ have hereby put on Christ As in the morning a man by such actions which nature teacheth him putteth on his Cloaths which he weareth in he day so a person at the time of his Baptisme and by being baptized according to the signification and import of this action intended and declared by God investeth himself with Christ that is entreth upon an open and avowed profession of the Name Law and Discipline of Christ wherein he stands hereby also bound to continue all the dayes of his life See also Rom. 6.3 Quest 43. Who and what manner of persons are they that may lawfully be baptiz'd Answ All without exception of both Sexes who desire it in case there be the least ground of hope that they are in favour with God yea and all those also on whose behalf it is desired by others themselves being uncapable through want of years to desire it who are in authority over them and have a right of power to dispose of them Quest 44. Why must or ought those who are duly capable of being baptized being of years of discretion to give any testimony or ground of hope that they are in favour with God Answ We finde from place to place in the New Testament that some such testimony was insisted upon and required if it were not already given of those who desired to be baptized by those that were to administer the Ordinance unto them and commonly a profession of Faith or Repentance was in this case demanded because such a profession was especially in these times when the profession of Christianity exposed the Professors to many dangers and troubles a competent and probable ground on which to judge men to be in favor with God and withal was the most commodious and proper that could be given suddenly or within a short time Upon this account these Scriptures with their fellows may at leasure be consulted considered and compared Mat. 3.7 8. Mark 1.5 Luke 3.7 8. Acts. 2.38.41.8.12.37.10.47.18.8 The reason why such persons only are meet to be admitted unto Baptisme who give some reasonable account of their being in favour with God is because Sacramental Ordinances and this of Baptisme in particular were intended by God the great Founder of them for his own House and Family only for his Friends and Servants not for strangers or enemies or in the Apostles expression for those that are within not for those that are without They are somwhat of a like design with the Mosaical Ceremonies of old in that notion or consideration of them wherein they were a partition-wall between his own people the Jews and the rest of the world the Gentiles Eph. 2.14 For so do these Institutions or Divine Ceremonies distinguish and divide the holy from the unclean the believing from the unbelieving party of the world at least those that profess and pretend to Holiness and Faith from those that neither practise not profess either And they would perform this distinguishing and dividing part much more effectually and exactly and much more to the honor and advantage of the Gospel then now they do did not men think themselves either more charitable or more wise in building Churches then those master work-men themselves the Apostles at least did they not act in this kinde of work as if they judged the Apostles but novices at it in comparison of themselves But this by the way Indeed supernatural signes or miracles when God is pleased to unbare his arm in working them are commonly intended by him for strangers and unbelievers in order to their awakening and conversion by Faith unto him 1 Cor. 14.22 Exod. 4.3 4 5. John 2.23.4.48 6.30 12.37 Acts 8.6 But Sacramental signes are as hath been said peculiarly for those that are already awakened to a believing in God or at least profess so to be Now why God was pleased to appoint and appropriate Sacramental signes unto his Churches and so for the use and benefit of those who are by the death of Christ actually reconciled unto him and in favour with him a sufficient account hath been formerly given See the answers to Question 5.6 7 c. of this Chapter This then is or may be the reason why persons of years before their admission unto Baptisme ought to give some testimony of their interest in the paternal love and favor of God or rather why God hath imposed this upon them as a condition the performance whereof qualifieth them for the reception of this Ordinance Other reasons hereof might be given but where the will of God is express and plain and nothing found in it disturbing or offensive to the reasons or apprehensions of men there is the less need of them Quest 45. Whether may Infants or young Children lawfully be baptized considering that they are not able to give any testimony as either by a profession of their Faith and Repentance or otherwise of their being in the favor of God and besides there is no record found in the Scripture that mentioneth the baptizing of any Infant Answ The controversie about Infant-Baptisme chiefly through the too-resolved inconsiderateness of those who have opposed it but partly also by reason of the insufficiency of some grounds upon which it hath been maintained
distance and degree then is imaginable by a finit understanding from whatsoever is sinful impure or unclean This is a consideration or argument that hath much in it to presse the Soul unto Sanctification 1 Pet. 1.15 16. Nor is there any walking with God friendlily or peaceably unlesse we agree with him in his disposition and principle of Holinesse Amos. 3.3 Quest 25. What is another of these Motives Answ There is no entrance into the new Jerusalem no Salvation of Soul to be expected from God but only for and by those that have made themselves capable of these most high and sacred priviledges by a work of sanctification in their souls Rev. 21.27 22.14 15. Heb. 12.14 with many others Quest 26. What is your third Motive unto Sanctification Answ That God in that voice whereby he speaketh unto men in the Gospel calleth them unto holinesse of heart life and conversation 1 Thess 4.7 Now every call of God unto men especially in the glorious Gospel of his dear Son whatsoever the tenour or import of it shall be ought in Reason to be judged of that high concernment unto men as that the obedient harkening unto it must needs on the one hand greatly blesse them and the neglect on the other hand bring wrath and judgment upon them Quest 27. What is your fourth Motive Answ That as God in the Gospel inviteth and calleth men unto Holinesse so he inwardly prompts them unto it stirrs up desires in them after it and worketh inclinations towards it yea and is alwaies ready to aid and assist to blesse and prosper them in their reall and faithful endeavours for the attainment of it without whose aid and blessing in this kind the best endeavours and ingagements of men would be in vain in which respect he is said to sanctifie them Joh. 17.17 Eph. 5.26 1 Thess 5.23 as he is said to build the house when he blesseth and prospereth the labours of those that build it Psal 127.1 Now whatsoever God promiseth or declareth himself ready to assist and co-operate with men in and for the obtaining of may well be presumed to be a matter of most desirable consequence unto them and such which they should most willingly travail in the use of means to procure This Motive is used in a like case by the Apostle Phil. 2.12 13. Quest 28. What is your fifth Motive to quicken men to the study of Sanctification Answ Holinesse is the fairest Lineament of the Image of God in men and makes them like unto him Eph. 4.24 and so ennobleth and advanceth the nature of man to the highest pitch of reall honour and dignity of which it is capable in this world And in this respect the Holy Ghost oft commendeth it under the notion and name of Glory 2 Cor. 3.18 Eph. 5.27 1 Pet. 2.9 Psal 16.3 and elsewhere Quest 29. VVhat is your sixth Motive of the same tendencie with the former Answ As Holinesse makes men like unto God in his Nature in which respect Holy men are said to be made partakers of the divine Nature 2 Pet. 1.4 So it advanceth them to a considerable degree of likenesse unto him in his condition I mean in respect of the injoyment of himself and of all he possesseth Heaven and Earth with all the Hosts of them upon tearms of the richest and highest contentment and security that may be He that is Holy may converse with himself as with an Angel of God with Joy unspeakable and full of Glory may be secure or assured that God is with him and so need not care or fear who they are that are against them Rom. 8.31 Quest 30. What is your seventh and last Motive to perswade unto Sanctification Answ A person that is Holy to speak with reverence giveth the right hand of fellowship unto Jesus Christ and falls in with him in managing and carrying on that great and blessed design of his the saving of the world For they that are Holy shine as lights in the World Phil. 2.15 whereby they both shew the waies of Life and Peace unto men going astray and wandring in the dark and slippery paths of Death and withall by their example give steady and certain information unto them that these waies are passable by flesh and blood and may be walked in by men with great joy and contentment of Soul Now what can be more taking with the Spirit and Soul of a man then to move in the same sphere with Jesus Christ and to have his heart hand lift up unto the same enterprize and undertaking with him Quest 31. You have shewed the nature of Sanctification and some principal Motives to inflame the hearts of men With desires unto it Can yon proceed and doe the like in the great work of Regeneration And first can you briefly declare the Nature or substance of it or how it affecteth or altereth the Soul Answ Regeneration I conceive is such an impression or work upon the heart or soul of a Man by which having been prevented and corrupted with pride ambition covetousnesse malice envy inordinate self-seeking unbelief prophanesse c. partly through the aptnesse of flesh and blood especially whilest it is yet in the heat and strength of it and hath not been antidoted with sound wisdome and much consideration against them to ingender and breed such evill affections in and of it self partly through the evill examples and customes of the world round about it is by the power of the word of God and the effectual consideration of the great concernments therein held forth unto him restored in some good measure and degree to that innocency humility and simplicity of heart or to that freedome from those and the like unnatural unworthy and sinful dispositions wherewith he was at first born into to the world That Regeneration is some such Restauration or return as this might be argued and proved from these words of Christ to his Disciples as likewise from other Scriptures verily I say unto you except ye be converted and become as little Children ye shall not enter into the Kingdome of Heaven Mat. 18.3 Quest 32. How or by what means may a man come to be regenerate or to return and be brought back to his native innocency humility and simplicity having been vitiated and corrupted with wicked and sinful dispositions of a contrary nature and import Answ The means in general was briefly mentioned in the description of Regeneration now given viz. The power of the word of God and the effectual consideration of the high and great concernments held forth thereunto men still supposing the blessing of God upon the means used by men as Soveraignly necessary for the production of effect desired Quest 33. But what are the means in particular or some of the chief of them Answ The means of Regeneration in particular are chiefly six Quest 34. What is one of these means Answ To fill the judgment and conscience with convictions both from the Scriptures and from
principles and grounds in reason that without making us a new heart and a new Spirit that is without a work of Regeneration there is no entering for us into the Kingdome of God no escaping the vengeance of eternal fire Quest 35. What is a second means contributing towards the great work of Regeneration Answ To constrain the heart and conscience from time to time to lie quiet and still for some space of time under the dint and force of such convictions before they remove or dispose of themselves to any other object that so they may feel the just and full weight and importance of them to perswade men to the great duty of Regeneration or making them new hearts and new Spirits Quest 36. What are the Scriptures or some of the chief of them from which the judgments and consciences of men may be filled with such convictions as you speak of viz. that without Regeneration there is no Salvation to be expected from God Answ The Texts of Scripture of this import are many yea there is no truth relating to a Christian profession either more frequently or more plainly avouched in the Scriptures then this or the substance and clear import of it That of our Saviour is alone sufficient to raise the conviction we speak of in the judgments and souls of Men. Except a man be born again he cannot see that is enjoy the Kingdome of God John 3.3 To which these may be added with many others and considered at leisure Ezek. 18.31 32 Mat. 18.3 Ioh. 3.5 Iam. 1.18 1 Cor. 6.9 10. Act. 3.19 Quest 37. VVhat grounds in reason are there to convince the Conscience of man that without a work of Regeneration upon him he cannot be saved Answ Amongst many others there are these two very pregnant and near at hand First God is a God of judgment Mal. 2.17 Esa 1.27 and therefore must needs discern and put a difference between those who in obedience to his command make themselves new hearts and new Spirits and those who turn their backs upon his charge in this kind and hold on their course in the stubbornesse and impenitencie of their old corrupt and wicked hearts unto the end Therefore Salvation being a reward judged meet by him to be bestowed upon the former he cannot judge it meet likewise to be conferred upon the latter Secondly God is a God of Truth also and this as well in his threatenings and execution of them as in his promises and performance of them See 1 King 14.11 Esa 1.20 Ier. 4.28 with many the like Therefore having threatened men with exclusion from his Kingdome and with the vengeance of Eternal fire unlesse they shal be regenerate there is no place left for any question or doubt whether persons living and dying unregenerate shall be saved or no. Quest 38. What is a third particular means for the promoting and effecting the work of Regeneration Answ Clearly and distinctly to understand and know what a new heart meaneth or what change or alteration is made in the heart or soul by a work of Regeneration For unlesse this shall be in some good measure known a man cannot tell what to do nor how to go to work to perform the will and command of God in making himself a new heart Quest 39. What is that new heart the making whereof seems to be the work of Regeneration Answ Although the work of Regeneration necessarily requireth the making of a new heart yet the heart that is made new may have yea and ought to have more put into it then the work of Regeneration strictly taken necessarily requireth For the work of Regeneration thus understood and as it was lately described requires only a return in the heart or soul to those worthy qualifications of innocency humility simplicity c. with which a man was first born into the world and from which he degenerated and declined by a customary and frequent hearkning unto and obeying the suggestions of Sathan the motions and insinuations of his own flesh and by comporting with the manners and examples of the world about him Whereas his heart being thus farre renewed or made new by the precise work of Regeneration he ought yet further to renew enrich and adorn it with knowledg faith holinesse fear of God c. So that the change or alteration made in a man by a work of Regeneration is from an injurious proud ambitious malicious envious crafty and mischievous disposition unto a righteous humble modest loving candid harmelesse and plain-hearted frame and temper of Soul Quest 40. What is a fourth means whereby Regeneration may be wrought in Men Answ The exceeding great and precious promises of the Gospel being known believed frequently and fervently meditated and wrought upon by the Soul Whereby saith the Apostle Peter are given unto us exceeding great and precious promises that by these viz. known believed and considered by us we should be made Partakers of the Divine Nature 2 Pet. 1.4 Great hopes and expectations are a natural and proper means to raise the hearts of men and to make a great alteration and change in their principles and dispositions And if the condition or nature of the great things hoped for be spiritual and heavenly and to be enjoyed with or in the presence of God the alteration made in men by the hope of them must in reason be conceived to be from what is more vile to that which is more excellent and indeed from that which is carnall and earthly to that which is spiritual and heavenly and which sympathizeth with the nature of God himself Quest 41. What is your fifth means availeable to the same end Answ To inform a mans self throughly and duely to consider that if he shall prevail with his heart to abandon and devest it self of all its sensual and sinful dispositions and desires and so to pass over into the state of Regeneration those new dispositions and desires which shall take place in it instead of the old will soon be as connatural and pleasing to it or rather much more as these yea the actions practises and waies which are sutable unto them and unto which they will lead him will yield as much or more even at present satisfaction and contentment unto him as his former courses and doings ever did Quest 42. What is your sixth and last means proper to cause the work of Regeneration to prosper in a mans hand Answ Frequent and fervent Prayer unto God to blesse and prosper all the other means that shall be used by him to the obtaining and accomplishing the desired end it being one of the most appropriate priviledges of God to bring means and ends together and to grant unto men to eat of the labour of their hands Quest 43. You have given an account of the nature of Regeneration and of some means for the raising it in the Soul Will you now proceed and declare likewise the nature of Mortification since this also is imposed by