not hard to judge of these or the greatest part of them by the sins prohibited therein as they were even now named Notwithstanding it may be for the better information of the judgement and awakning of the conscience to give instance in some of the chief of them or su h to the practice and performance whereof we are most frequently called The duties then which God hath judged meet to charge us with in this Commandment are these with others confederate with them To live in some honest and useful calling or employment to be frugal and discreet in our expences not to consume or waste by improvidence or any unthrifty or vicious courses that substance wherewith God hath blessed us in our honest labours nor yet in the mean time through fear of want afterwards to steal from our bellies or backs that which is both by the Law of God and Nature their due I mean things convenient and comfortable to them nor from the poor and needy that which is necessary for their present relief for this is theirs and nothing but what is their due from us Prov. 3.27 and we are but righteous and just when we are merciful So again to borrow only to supply our present occasions these being necessary and warrantable and no more then what we know our selves able at present to repay and accordingly to repay willingly and with thanks what we have borrowed according to promise if we are able if we be not able yet to do what we are able to content and please him that shewed us kindnesse in lending to lend with an eye to the ease and benefit of him that borroweth and so not to use rigor in requiring it again if we be able still to forbear it until he hath reaped the just comfort of it and in case he falleth into poverty and be not able to pay the whole without manifest danger of being undone by it to accept such part of the sum at present as he is well able to pay and to forbear the rest or wholly to forgive it if his poverty be very deep and he not likely to come out of it not to cast poor men into prison for debt nor any that are willing to make due payment of what they owe or as far as they are able not to molest especially peaceable and good men with informations or complaints against them not to persecute them nor to put them to trouble or charge for their conscience not to circumvent over-reach or deceive any man in dealing not to make advantage of the unskilfulnesse ignorance forgetfulnesse over-sight poverty or necessity of any of those with whom we have to do in one kind or other but to deal justly truly clearly and faithfully by all to restore with all fidelity things committed to our trust with goods unlawfully gotten and things found when the right ovvner is known to us to prosecute with diligence care and faithfulnesse any honest cause or businesse which we undertake for another and to undertake none but such not to endanger our estates by surety-ship not to undertake for any person in a greater sum then we are well able to pay to use all Christian moderation in seeking to come by our own and not to put him to more trouble or expence then needs who putteth us to contend with him for the recovery of it not to impair any mans estate by oppression extortion unreasonable exactions for work or service done by robbing stealing wasting or endamaging any thing that belongeth to him but on the contrary as we have opportunity to endeavour to better the condition of every man as far as with reason and a good conscience we may and to preserve from hurt or spoil what is theirs as if it were our own not to inveigle or entise weak and inconsiderate persons unto vain and needlesse expences nor to flatter them in or into an humour of prodigality not to professe practise plead for or uphold any of those impertinent and unprofitable that I say not unlawful arts or crafts rather as of telling fortunes calculating nativities casting figures telling or rather pretending to tell where things lost are to be found c. which are a kind of superstitious stratagem to fetch money out of the purses of poor simple and ignorant people and of no other use or tendency unlesse it be unto matters of a far worse and dangerous import Quest 102. What is the sum of the Ninth Commandment Answ To charge us to refrain all things words gestures and actions tending to impair lessen or wreck either our own or any other mans name and repute in the world and that by all means as far as truth and a good conscience will permit we be careful to maintain and promote both the one and the other Quest 103. What are the more particular sins intended by God to be restrained by this Commandment Answ All neglect and omission of such things upon occasion which are proper and likely either to defend promote or procure either our own or our neighbour's that is any other mans good esteem or reputation in the world is when we are wrongfully accused or lye under a scandalous or evil fame not to beat testimony as occasion and opportunity serve unto our innocency or not to refrain all such actions and wayes if with the salvage of a good conscience we may which are like to feed or strengthen the suspicion or evil report concerning us so not to imploy faithfully and to the best of their service those good gifts and abilities which God hath given us when we have a Call or opportunity to do it so also to detrect or excuse our selves from undertaking such good services which we are well able to perform upon a pretence of insufficiency a diminishing of that esteem or good opinion which others have or gladly would have of us by any indiscreet behaviour rash or unadvised actings offensive walkings as if we be given either on the one hand to boasting or on the other to self-dispraising especially if it be beneath the line of our known worth or to minister occasion unto others to praise us In respect of our Neighbour these and the like are made sins by the commandment before us light or groundless suspicions of evil in him putting hard or uncharitable constructions upon any of his words or actions reporting either of them to his disgrace or contrary to his meaning or intention despising him for his infirmities or making talk of them unto others reviving without any warrantable cause or ground the remembrance of his former miscarriages refusing to stand by him in his cause when we are able to speak that upon knowledge on his behalf which may do him service especially giving in false evidence or information against him setting on foot untrue reports concerning him encouraging those that carry about such reports of him by hearkning unto them intending his disgrace though by speaking the truth all jearing mocking vilifying or deriding
reduced and unto which whatsoever can regularly be reduced may according to his Will be asked of him Answ The number of them is generally taken to be six though I find some that judge it more commodious to make them seven dividing the sixt and last according to the ordinary account into two The first Hallowed be thy Name The second Thy Kingdome come The third Thy Will be done on Earth as it is in Heaven The fourth Give us this day our daily bread The fifth And forgive us our Trespasses as we forgive them that Trespasse against us The sixth and the last And lead us not into Temptation but deliver us from all Evill Quest 48. What is the meaning of the first of these Petitions and what are the particular things or some of the chief of them by which an estimate may be made of the rest which are comprehended and desired therein Answ When we pray unto God that his NAME may be Hallowed that is sanctified as the word signifieth we pray that he will so interpose by his Grace and by the sending forth of his Spirit into the world and by his Providence that men may know him with such a knowledge which answereth the truth and as much as may be the adequate excellency of his being as that he is infinite in all perfections as in goodnesse mercy holinesse righteousnesse truth wisdome knowledg power c. And that in all these he doth not only excell the best and greatest of Creatures Angells and Men to a degree no not in the highest degree that is imaginable but that his nature or being though most singly and simply one yet eminently containeth in it the whole respective bodies or elements of them all For the name of God is then truly and properly Hallowed or Sanctified when in the minds consciences and souls of men he is placed upon a high Throne alone by himself and set apart in his due distance in respect of his most transcendent excellency and glory from all Creatures whatsoever whether in actual being or in possibility of being and withall is honoured loved feared served and obeyed answerably in some measure at least hereunto As on the contrary his Name is said to be polluted when any thing is conceived or done by men as if he had something in common with some Creature and were not ih his nature and being of an excellency in all perfections whatsoever appropriate only to himself Quest 49. When Christ teacheth us to pray unto God that his Name may be hallowed doth he intend that we should pray for any thing commodious or beneficial for our selves or for that which only concerns the glorifying of God Or had he an eye both to the one and to the other in prescribing unto us this Petition Answ It is not reasonable to conceive that Christ putteth men upon praying in one kind or other or upon any service whatsoever for any benefit or advantage that may possibly accrue unto God by it in one kind or other For he is of himself and from himself as blessed as blessednesse it self can make him full to the brim as of Goodnesse so of Happinesse and all satisfaction and contentment imaginable yea and above and beyond all imagination Nor can any accession or addition be made unto his glory by any service from the Creature though performed with the highest hand of wisdome zeal and faithfulnesse as neither can he suffer the least diminution in his blessednesse or glory by the greatest wickednesse that can be practised against him The Scripture is expresse and full of his truth My goodnesse saith David unto God extendeth not unto thee Psal 16.2 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art Righteous Or is it gain to him that thou makest thy waies perfect Job 22.2 3. Again If thou sinnest what dost thou against him Or if thy Transgressions be multiplied what doest thou unto him If thou he righteous what givest thou him Or what receiveth he of thine hand Thy wickedness may hurt a man c. Job 35.6 7 8. Neither is he worshipped with mens hands as if he needeth any thing c. Act. 17.25 Therefore when Christ teacheth us to pray unto God that his Name may be Hallowed he rather intendeth the benefit of those that pray then his to whom the Prayer is made Besides it seemeth somewhat improper for men to desire God to deal well by himself or to do himself right or the like unlesse it were upon an apprehension that by doing himself right he shall in one kind or other benefit and accommodate them Such requests are not wont to be made by us unto any sort of men but unto such only whom we look upon as incogitant and neglective of their own concernments Notwithstanding the petition in hand may commodiously enough be taken in some such sense as this viz. as expressing our desires unto God that his Name may be Sanctified or himself glorified like unto himself in the world out of an unfeigned Love and pure respects unto his infinite goodnesse without minding at present either any benefit like to redound thereby unto our selves or that he himself is capable of any benefit by having his Name thus Hallowed or sanctified by Men. Quest 50. But what benefit is like to accrue unto those who pray unto God that his Name may be Hallowed by having this their Petition granted unto them Or how are mâ—n profited by the Hallowing of his Name Or is the meaning of the Petition only this to desire that God's name may be hallowed by us who pray not intending or including any others in it Answ The Petition seems to intend that we pray for the Hallowing of God's Name as well by and amongst others as by our selves though principally by our selves Otherwise we shall not expresse by it any true love or affection unto God nor any sincere desire to have his Name hallowed but a desire only of our own benefit by our hallowing it For if we desire the hallowing of God's Name simply or out of any naturalnesse of Love to him or any otherwise then with respect unto our selves or our own profit we must desire and pray that it may be hallowed farre and near by and amongst all the Nations of the Earth as well as by our selves The benefit that will redound unto us by having out Petition granted us in this sense of it over and besides what we shall be advantaged by our own personal hallowing the name of God must needs be exceeding great as namely the reducement of the world to a more desirable state and condition unto the inhabitants of it by chasing away those pests of the peace and comforts of men on the earth covetousnese oppression fraud envy malice cruelty unmercifulnesse contention drunkennesse uncleannesse with the rest of the troublesome retinue of ignorance and propainesse For where the Name
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.
those scruples or doubts which are incident to many weak believers about the nature and truth of their Faith For let the inward impression motion or acting of the Soul answer any of these notions or descriptions if it otherwise purifie the heart or be operative through love there needs no question be made but that it is true Faith and will justifie him that hath it Quest 9. But may there not be a commodious definition or description given of this Faith according to the Scriptures and which may make for the Edification and Comfort of those who doe belive Answ There can hardly I conceive any such particular description of it be given but will endanger or prejudice the joy of the Faith of some though it may accommodate the faith of others unlesse haply it should be explained with much wisdome and caution The best and safest description of this Faith that can be given is that which shall take in and comprehend the lowest degree of it that is to be found in any person that so the bruised reed may not be broken by it nor the smoaking flax quenched Therefore I conceive it may be thus or after some such manner as this described without much danger or inconvenience Faith is such a perswasion in heart or belief of the truth of the Gospel or that Iesus Christ is the Son of God which disposeth a person to manifest or make it known by the fruits of Love both to God and Men. Quest 10. What is it in Faith or relating unto Faith that giveth it the force or priviledge to justifie Answ Not anything that properly is in it or in the nature of it but as was lately said the Decree of God wherein he hath enacted it for a Law or decreed that such a faith shall justifie men which decree is extrinsecall to the nature of Faith and no ingredient in it Quest 11. Can there any Reason be given why God should single Faith from amongst all other holy qualifications and graces of his Spirit to conferre upon it the Office and Dignity of justifying men Answ None I suppose but only that which the Holy Ghost himself ssigneth in the general viz. that the justification of men that have sinned might be of grace Therefore it is of Faith that it might be of Grace Rom. 4.16 Which Saying seems to imply that either the wisdome or righteousnesse of God or both could not he satisfied with making any other qualification act gift or indowment whatsoever instrumental for the justification of a sinner but Faith only For if for example such a justification might have been by love by patience humility or any other grace the Apostle could not have truly said that it was by Faith that it might be by Grace because upon such a supposition it justification might have been of Grace although it had not been by Faith Quest 12. But if justification be by Faith and of Grace why is it sometimes ascribed unto works as Jam. 2.21.24 And why is it said that not the hearers but the doers of the Law shall be justified Answ Justification is sometimes taken for the justification of a mans Faith that is either for the making of a sufficient proof of the truth and soundnesse thereof or else for the giving of a testimony whether by word or by deed unto the truth of it and consequently for the justification or approbation of the Person himself For he that justifieth or approveth any mans faith as sound and good in a consequential sense justifieth and approveth the person himself at least in respect of his faith and of all things depending thereon Such a justification as this is proper unto works that is unto such works which give a due and sufficient proof of the soundnesse of a mans faith and is accordingly in Scripture attributed unto them In this sense Abraham is said to have been justified by works when he had offered Isaac his Son upon the altar Iam. 2.21 that is to have received such a Testimony from God which did amount to the justification of his Faith as sincere and sound and consequently of his Person also See Gen. 22.16 17 18. But concerning the justification of a mans person strictly and properly so called and which as was lately said standeth in remission of sins Faith only and not works hath to do in the obtaining of it from God And in this sense Abraham was justified before his offering up his Son upon the Altar Compare Gen. 15.6 with Gen. 22.9.10.16 c. And yet on the other side it is true again that Faith shall never obtain that full benefit or fruition of that justification which it alone obtaineth I mean the great blessing of Salvation without the Conjunction and Co-operation of works with it as the Apostle Iames speaketh Chap. 2.22 And in this respect the Apostle Paul is to be understood when he saith that not the Hearers that is not those that are only hearers of the Law but the doers of the Law that is the conscientious observers of it though not without many slips and frailties shall be justified that is shall enjoy the great benefit of justification the saving of their souls Take the word Justification in any of the Senses now mentioned it may truly be said to be of Grace because God was at perfect liberty whether ever he would have justified man being fallen or any person that had ever sinned in one kind or other either by faith or by works or in any other way whatsoever Quest 13. What works are they which are sufficient to justifie a mans Faith or to render him actually capable of Salvation Answ It is said as we lately heard that Abraham was justified by works when he offered Isaack his Son upon the altar Iam. 2. 22. So that it seems that in persons professing faith in God any notable or singular strain or act of devotion and obedience unto him is sufficient for such a service I mean to justifie the faith of such a man Otherwise a conscientious and uniforme observance of the will of God concerning us expressed in both tables of the morall Law though with many weaknesses and humane frailties for in many things we offend all Iam. 3.2 is of sufficient authority that way Amongst particular good works which seem authorized by God in Scripture to give evidence for the truth of any mans faith works of Mercy if men be fruitful and persevering in them suffering for the truth with patience and meeknesse together with forgiveness of injuries and love shewed unto enemies upon occasion have the preheminence Compare Iam. 2.15 Heb. 6 10 11. Mat. 5.7 Mat. 19.29 2 Thes 1.6 7.2 Tim. 2.11 12. with Mat. 6. 14. Mark 11.25 Luk. 6.37 Quest 14. If justification consisteth as hath been said in forgivenesse of sins and is obtained by Faith why is forgivenesse of sins in Scripture sometimes ascribed unto Repentance as it seemeth to be in these and many other places Esa 1.16 17 18. Psal 32.5
them against their sufferings otherwise by suggesting to them that had they in the days of their flesh done their uttermost yet could they not have escaped the coming into that place of torment whither they have been sent by the irrevocable and irresistable eternal Decree of God Any circumstance which qualifieth the guilt of the offence for which a man is punished easeth the bitternesse or evil of the punishment proportionably Quest 16. What is your sixth Reason Answ If wicked men could truly plead that God gave them not power whereby to believe to sanctifie to make themselves new hearts c. we generally to do all things absolutely necessary for their Salvation they might wash their own hands in Innocency from the bloud of their Souls and resolve their destruction into the will and pleasure of God as the principal yea in effect the sole cause of if For he that can without sinning himself prevent the sinning of another who cannot but sin unlesse he be kept from it by the interposure of the other and shall refuse or neglect to do it is more justly chargeable with the sin committed in such a case then the actor in it and he that committeth it how much more when he might without the least trouble losse or inconvenience to himself have prevented the committing of it He that shall build an House with rotten or insufficient Timber especialiy when he might have built it as cheap with that which is found and substantial is more the cause of the downfal of it then the crazinesse or insufficiency of the Timber This would be the case between God and wicked men if it should be supposed that he sets them forth into the world lamely and defectively provided of strength and means whereby to do what he peremptorily and indispensably imposeth on them for their Salvation at least if it be not supposed withal that he supplyeth them afterwards with what is sufficient in this kind Nor is it either true or pertinent to plead that God gave unto men that sufficiency of power which we contend for in Adam and that they deprived themselves of it by sinning in his loyns For first It is not like that God should furnish a creature being in an Estate of Righteousnesse Innocency and Purity with means and abilities sufficient and proper to recover and save it self in a sinful and lapsed estate Secondly neither doth God now treat with Men one or other upon the terms of the Covenant made with them in the loyns of their Father the first Adam and so not according to those abilities which they received in him for the performance of that Covenant but according to those abilities wherewith he hath furnished them in the second Adam for the performance of that second or new Covenant which in him he hath made and established with the World according to the tenor and terms whereof he will judge the World as our Saviour plainly enough implyeth in his Doctrine Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil See also very expresse to this point Mark 16.16 Joh. 3.18 with may others Quest 17. What is your seventh and last Reason Answ To teach men that God requireth of them Sanctification Regeneration Mortification Self-denyal c. and all this as peremptorily necessary unto Salvation and yet to teach them withall that they have no sufficient power given them whereby to perform or attain unto any of these directly tends to beget a very dishonourable and hard notion and conceir of God in the hearts and minds of men as that he is an hard Master reaping where he hath not sown and gathering where he hath not strawed add in this respect as in some others also must needs be a doctrine of expresse consequence to quench and stifle all thoughts purposes and inclinations in men towards seeking the face of God and exercising themselves in duties of Piety and Religion and using the means of Salvation yea a doctrine very plausibly comporting with and indulging that carnal slothfulnesse and indisposition unto spiritual and heavenly things which are so generally found in men This is apparent from that passage in the Parable Matth. 25. ver 24 25 c. where the Servant that was so hardly perswaded of his Master as that he was an hard man reaping where he sowed not c. is charged with being both sloathful and wicked v. 26. Therefore that opinion which denyeth a sufficiency of power to be given by God unto men whereby to sanctifie regenerate themselves c. is very dangerous and an open Enemy to all Godliness especially in persons who are at present ungodly although it be true likewise that the evil influence and tendency of it in this kind may be and in some is over-balanced with other principles of a better and more pious inspiration Quest 18. But how can the truth of such an opinion for which you have pleaded by the seven Arguments last recited consist with the truth of all those places of Scripture which attribute the Sanctification Regeneration Conversion of men and every saving work wrought in them unto God and his Spirit or grace Places of this import are these with many other like unto them And the Lord thy God will circumcise thine heart and the heart of thy seed that thou mayst love the Lord thy God c. Deut. 30.6 that ye may know that I the Lord do sanctifie you Exod. 31.13 And I will give them one heart and one way that they may fear me for ever c. Jer. 32.39 But I will put my fear in their hearts that they shall not depart from me ver 40. Which are born not of bloud nor of the will of the flesh not of the will of man but of God Joh. 1.13 Of his own will begat he us with the Word of Truth Jam. 1.18 Answ These with all other Texts and passages of like import are well and clearly consistent with that Doctrine which asserteth a sufficiency of power vouchsafed by God unto men whereby to sanctifie regenerate and deny themselves to mortifie the deeds of the body and generally to act and do every such thing which God hath declared to be of absolute necessity for their Salvation The fair consistency between this Doctrine and the Texts of Scripture mentioned with their fellows may be well understood by these and such like considerations 1. It is one thing to be able or to have a sufficient power for the performance or doing of a thing an other to exercise or make use of this power for the actual performance thereof Christ had a sufficiency of power to save himself from death Matth. 26.53 Joh. 10.17 18. but he made no use of this power for such a purpose Men may be inabled by God to make themselves new hearts and new spirits c. and yet not be made willing by him no nor of nor by
themselves nor by any other creature to do it Power to do that which is good without a will to imploy it accordingly is a just ground and the only just ground of condemnation and punishment 2. Though it be supposed that men have a sufficiency of power to make themselves new hearts and further that their hearts are made new yet it doth not necessarily follow from hence either that these new hearts are made by themselves by the improvement of that power or that they are not made by God For God can do all things which he hath inabled the creature to do yea and is many times pleased to do such things himself which the creature inabled by him to do them neglecteth notwithstanding and doth them not 3. It is not unusual in other Writers nor in ordinary discourse nor in the Scriptures themselves elsewhere to ascribe an atchievement or exploit as well nay rather to him that shall command incourage order the method and means for the performance and accomplishment of it as to him that shall act it with his hand In this respect every saving work that is found in men may be in sufficient propriety of speech ascribed unto God because he commandeth it gives incouragement unto men to endeavour it prescribes methods and means for the performance of it although it be supposed that men themselves are the workers of it and this out of those abilities which they have received from him by the use of such and such means vouchsafed likewise unto them to perform it 4. It is not improper nor any uncouth Dialect to ascribe that which is actually done and performed by another unto him that shall furnish and accommodate him with all the strength power and means by which be doth accomplish it yea that which is performed and done in this case is principally to be attributed unto him and secondarily only and in a meaner respect unto the other 5. And lastly When the production of one and the same effect depends upon the joynt-operations or contributions of different causes the effect may in good propriety of speaking be ascribed sometimes to the one of these causes and sometimes to the other The Apostle Paul ascribeth the Spiritual birth or begetting of believers unto himself or his Ministry For in Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15 which yet the Apostle James as we heard ascribeth unto God Of his own will he begat us with the Word of Truth Jam. 1.18 The reason why this effect is and reasonably and truly may be ascribed as well unto Paul as unto God is Because Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joynt-worker as himself speaks with God in it Many instances of this kind of speaking are found in the Scriptures Therefore it is no argument or proof at all that because the works of Sanctification Regeneration c. are so frequently in the Scripture attributed unto God therefore they are not attributable unto men themselves also or that men have not a sufficiency of power from him to do all those things by and upon the doing whereof they shall certainly attain them and find them wrought in them Quest 19. You have declared briefly the general and common nature of these four great Ornaments or important Qualifications in a Christian Profession Sanctification Regeneration Mortification and Self-denyal you have likewise more largely shewed and proved that God hath endued men with sufficient abilities in conjunction with such a concurrence of his own which he is graciously pleased to afford unto all men to possess themselves of them and to adorn their hearts and lives with them Can you now further declare the particular and distinct natures or properties of every of them respectively Answ I shall endeavour by the assistance of God to do this also being not without hope but that he hath in some measure enabled me hereunto Quest 20. What then is that Sanctification which according to the Scriptures alwayes accompanieth a true Faith and the state of Justification into which men are as hath been formerly said translated by it Answ Sanctification in that notion and sense of the Word which as I conceive your question intendeth importeth such an impression work or disposition in the heart or soul of a man by which he is as it were consecrated and set apart for God and for his service in works and words in thoughts and purposes of righteousnesse and holinesse being separated and taken off both in will and deed from the common sinful and profane practises and doings of the flesh and of the world about him Or else which cometh much to the same It is a serious and affectionate alienation of the Soul from whatsoever is sinfully base impure or unclean springing from an high approbation love and liking of things that are spiritually clean that is which are comely and honourable to them that shall do and delight in them whether they be God Angels or Men. Quest 21. Why doth God require Sanctification of Men as a qualification or condition without which he will not save them Answ Because he finds it repugnant to his Wisdom and to his interest of Glory to take any Creature which hath actually sinned into that near communion and fellowship with himself in his Glory and Blessednesse which the state of Salvation importeth unlesse it shall first have quitted it self with an excellent and worthy behaviour and demeanour of it self Now there is no carriage better becoming a creature which hath received life and breath and all things of present enjoyment from God and yet further expecteth from him far greater things then these then to estrange and separate it self from all things of a sinful and unclean nature as being contrary to his will and pleasure and to devote and appropriate himself to serve and please him in all things that are clean and pure as well thoughts as words and deeds Quest 22. How or by what means may a man with the ordinary assistance and blessing of God upon his endeavours raise that great and happy work of Sanctification in his soul Answ By a diligent and frequent urging pressing and importuning his Soul from time to time with such Arguments and Motives which are proper to perswade to a setting apart all the faculties and powers both of Soul and Body from all polluted and unclean doings for the serving and pleasing of God in wayes that are pure and undefiled together with frequent and fervent applications of himself by Prayer unto God to assist and prosper him in his way Quest 23. What are the Considerations or Motives or some of the principal of them that are most effectual and proper to prevail with a man to sanctifie himself in such a sense as you have declared Answ The principal of them are seven Quest 24. What is the first of them Answ God himself is Holy yea most transcendently Holy Esa 6.3 that is alienated and estranged in his mind and will to a greater
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
on him may have everlasting life his intent is not to make the seeing of the Son of a like necessity nor indeed of any necessity at all with believing on him for the obtaining of everlasting life although the tenor and form of the words seem so to carry it For after his resurrection he speaketh thus unto Thomas Thomas because thou best seen we thou hast believed BLESSED are they that have NOT SEEN and yet have BELIEVED John 20.29 But that remission of sins strictly taken is by God settled upon Repentance and not at all upon Baptisme besides what was lately argued in proof hereof might be evinced from sundry other passages of Scripture These words are twice uttered by Christ within the compass of three verses Except ye repent ye shall all likewise perish Luke 13.3.5 The sentence is of the like truth whether we understand it of perishing by a temporal judgement or of perishing eternally nor is this latter to be excluded from the words although it be supposed that the former was more directly intended But the saying clearly supposeth that Repentance without Baptisme is available to save men from perishing and therefore to obtain remission of sins also without which perishing will be the portion of every man So Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. See also c. 8.22 The validity of Repentance without the additional help of Baptisme for the obtaining remission of sins from God might be effectually argued and concluded yet further from all these places and haply from more Luke 24.47 Acts 5.31.11.18 Rev. 2.5.16.22 And if the case were otherwise so that forgiveness of sins could not be had without being Baptized he that should sin after Baptisme must be baptized the second time and so toties quoties or else remain for ever uncapable of the pardon of his sin To pretend that Baptisme received many years before may operate towards the forgiveness of sins committed many years after is to speak at an unheard of peradventure and to think to quench mens thirst with an empty cup. If it be said that Baptisme at the time when it is received interesseth a person in the great blessing of the forgiveness of his sins but if he shall sin afterwards leaveth him to make the best he can of Repentance I would know whether the meaning of such a saying be that it interesseth him at the time and in the blessing mentioned whether he be penitent or repentant or no. If it be said he must be penitent otherwise he shall put a bar in the way of his Repentance and hinder the working and effect of his Baptisme I answer that in case he be penitent what reason can any man give why he should not be thought to obtain the forgiveness of his sins rather by his Repentance then by his Baptisme That an impenitent person obtaineth remission of sins by being baptized in his impenitency is I presume no mans sense or assertion Therefore 2. When Ananias said unto Paul Arise and be baptized and wash away thy sins c. He doth not suppose him now to have been in a state of condemnation or under the wrath of God for sin or which is the same that his sins were yet unpardoned this is clear from the three verses next preceding Therefore when he exhorteth him speedily to be baptized and wash away his sins his meaning only is that by being baptized he should typically or sacramentally wash away or wash off the guilt of his sins and so receive a pledge of confirmation from the hand of God himself that he had forgiven them or washed them away It is frequent in Scripture to speak of things as done simply and absolutely when they are done sacramentally or in figure Thus Moses is said to have divided the red Sea when he lift up his rod and stretched out his hand over it Exod. 14.16.26.27 Thus Aaron when he stretched forth his hand with his rod over the streams over the rivers and over the ponds in Egypt is said to have caused frgos to come up on the land Exod. 8.5 6. So when the Ark passed before the children of Israel into Jordan the Lord of all the earth is said to have passed likewise Josh 3.11 see c. 8.26 And when Christ gave unto his Disciples the Sacramental Bread he said in effect that he gave them his Body these words clearly implying as much Take eat this is my body which is given for you Mat. 26.26 Luke 22.19 compared Thus the Apostle speaking of the Israelites in the wilderness saith they did all drink the same spiritual drink when they drank the material water that came out of the Rock 1. Cor. 10.4 If it be replied and said But if Paul by being baptized that is by submitting unto Baptisme washed away his sins typically and sacramentally only and not really why did Ananias incourage him hereunto by suggesting unto him the washing away of his sins hereby and not rather by some other argument or motive I answer it is a matter of worthy concernment unto him whose sins are really pardoned and washed away already to have them typically and sacramentally pardoned and washed away also Christ had forgiven the sins of the woman in story Luke 7.37 38 c. and this was indeed the greatest and highest vouchsafement of grace that he was capable of conferring on her yet he judged it not beneath him or his infinite love and bounty to the woman to make her a certificate that her sins were forgiven her And he said unto her Thy sins are forgiven v. 48. He did the like unto the man sick of the Palsie Mat. 9.2 In like manner Baptisme is as it were a certificate written by the hand of God himself reached forth and offered unto all persons truly penitent or believing that their sins are forgiven them and they who submit unto Baptisme do receive it from him although many who do receive it cannot distinctly read the contents of it notwithstanding the writing be fair and legible Yet after all this it is not to be denied but that there is a sense and this differing too from that formerly mentioned wherein Baptisme together with Repentance and Faith may be said at least ordinarily to make up a compleat title to remission of sins But neither is this the sense so much contended for by those who being ignorant of the Counsel of God in Baptisme have sought it above that which is written where there is seldom any thing but fancy and imagination to be found In the sense we now minde First Baptisme being the first solemn act and as it were the head of a Christian profession is by the figure Synechdoche to be taken for this profession it self absolutely or indefinitely considered as whether it be of a shorter or longer continuance whether finished and completed by fewer or more acts otherwise c. even as Israel and sometimes Jacob frequently signifie the whole and