any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
seventh day ordinarily lest men should be straightned for time in their ordinary businesses and imployments and considering withall that the day of his rest from the works of Creation had now lived in honor through many Generations yea for some thousands of years his pleasure was not to consecrate another or a new day but to take off the burthen of this honour from the shoulder of that day and to lay it upon the day of his Sons Resurrection Thirdly The Jews did nothing no not in the least circumstance of time or otherwise about the crucifying of Christ but what the hand and counsel of God had determined before to be done that is to permit to be done Act. 4.28 Now then if the Counsell and purpose of God had been to continue or establish the Jewish Sabbath under the Gospel and to make that Christian would he not have so interposed by his providence about the time of Christs death that the third day the day of his riseing from the dead should have been that day I mean the last not the first day of the week For had it been ordered thus there had been no place left for any scruple or question about the alteration or continuance of the day And I make little question but that as it was providentially ordered by God that he should remain in the hands of death so long as and no longer then now he did that so the Scriptures might be fulfilled in his rising again the third day 1 Cor. 15 4. So likewise the time or day of his dying was by the same hand so disposed that the third day after the day of his rising again might be the eighth day from the Creation that is the first day of the week that the Scriptures herein also might be fulfilled which as we lately shewed did foretell though somewhat darkly his rising again on this day Fourthly From sundry passages of Scripture we learn that it hath been a thing frequent with God and practised by him from the beginning to consult and provide for the remembrance and honour of his great and most considerable actions whether performed immediately by himself and with the unbareing of his own arm or mediately by men through his special interposure and strength partly by setting himself some Character of solemnity upon the time or day of their respective atchievements partly by teaching and prompting men by his Spirit to do it Peruse at leisure and consider upon this account these Scriptures Gen 2 3. with Exod. 20.11 Exod. 12.42 Exod 13.3 4 6.10 Esther 9.20.21 22. Joh. 10.22 Now it is true that for the remembrance with honour of his other great works he judged an Anniversary that is one yearly solemnity sufficient for the reason I suppose lately mentioned namely because he would not by too frequent avocations to religious services make any wider breach upon mens time for their secular imployments then was needful Only for that most signal and glorious work of the Creation he judged a weekly solemnity but convenient and meet Now then it is in no degree probable that God should bring forth the first-born of his works a work so super-transcendently glorious and wonderful as the raising of Christ from the dead and leave it unto the world without the special and appropriate solemnity of a day for the remembrance of it an honour which as we have heard he hath not judged meet to deny unto other of his works of a farre inferiour consideration unto this But certain it is that there is no day at least no weekly day and an anniversary is much beneath it characterized with any blessing from God for the remembrance of this work of his though it hath the preheminence amongst and above all its fellows unlesse it be concluded that He or men authorized by him in that behalf have taken the Crown of Blessing which was first set upon the head of a former Sabbath and hath herewith Honored and Crowned the day of this great and blessed Work And Fifthly and lastly that this hath been done both by Christ himself upon and after his resurrection and by his Apostles who by their example have more then invited even conscientiously engaged the whole Christian world after them to the observation of this day is sufficiently manifest by the light of sundry passages in the Gospel First The Lord Christ himself began to celebrate and solemnize the day we speak of on the individual day of his Resurrection by an holy and Heavenly conference with some of his Disciples upon the way and by administring the Sacrament afterwards as is exceeding probable and was the sense of some of the Fathers and is argued and concluded by many Arguments by some though denied by others from these words Luk. 24.30 And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them And it is very considerable to the case in hand that the Evangelist being to relate those Sabbath-like works of Christ mentioned in the entrance of his Relation ver 13. gives special notice of the day wherein they were wrought by him And behold two of them went THE SAME DAY c. namely that very first day of the Week on which Christ arose from the dead as appears ver 1. with the context along to the 13th ver Now there can I suppose no reason of moment be given why the Holy Ghost should give such particular knowledge of the day on which the two Disciples travailed to Emmaus but only to signifie that Christ on this day began to sanctifie the day of his Resurrection by his example in religious exercises and to lead the way to all that should believe in him to do likewise Again Secondly The Evangelist John gives notice of another appearance of Christ unto his Apostles assembled together on the same day towards the evening and of sundry gracious applications of himself unto them Joh. 20.19 20. c. who likewise gives double notice as it were of the day wherein these things were done Then the same day at evening that is in the latter part of the day natural which the Jews midday being past were wont to call Evening being the first day of the week when the doors were shut where the Disciples were assembled c. ver 19. Having sufficiently notified the day of this appearance of Christ in these words Then the same day why he should add being the first day of the week hardly any other reason can be given but only to commend in special manner unto Christians the remembrance of this day the first day of the week as having now somewhat more then ordinary put upon it So Thirdly The same Evangelist in the same Chapter ver 26. gives knowledg of another appearance of Christ unto his Disciples assembled when Thomas with them who was absent at the former But withall is careful to inform us that this appearance also was made by Christ on the
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.
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
all the Saints that have dyed before it from the beginning of the World and shall end with another viz. of all ungodly and wicked persons from the first to the last But to set forth all the particulars of this judgment or to declare how and after what manner the Lord Christ will proceed in it from the first to the last is a matter of very great difficulty and which hath not prospered in the hand of any undertaker that I know of CHAP V. Of Justification Faith Repentance and good Works Quest 1. HOw or by what means may a Creature that hath sinned come to be eternally saved his sin notwithstanding Answ By his being justified from his sin before God Quest 2. Why will not God save any but only those that are justified from their sins in his sight Answ Because though he be exceeding patient yet is he a God of judgment infinitely just and holy and therefore cannot admit any person under the guilt and pollution of sin into that near communion and fellowship with himself in his blessednesse and glory which salvation importeth Quest 3. Is there a way or means for every Creature that hath sinned to attain justification in the sight of God Answ No The Divel and his Angels have all sinned with whom notwithstanding God hath made no Covenant of Peace or of justification neither hath he vouchsafed unto them any means of reconciling themselves unto him Yea it seems their misery by sinning came not near unto his heart at all nor was he solicitous in the least about their recovery Heb. 2.16 Only his Creature man he hath in great tendernesse of mercy put into a way of justification Quest 4. What is it for a man to be justified from his sins Or what is justification Answ The word Justification is sometimes used in an active signification and sometimes in a passive as many other words of a like forme also are as Regeneration Sanctification Mortification c. In the former of these senses that Justification which I suppose you inquire after for there are severall kinds of Justification is an act of God absolving a sinner from the guilt and deserved punishment of all his Sins upon the consideration of the attonement made for him by Christ in his Death and accepted by him by Faith which act being rightly interpreted or understood either is or includeth an imputation of perfect Righteousnesse unto him In the latter or passive signification of the word Justification importeth the effect or product of the said act of God which is that new and happy state or condition of absolution or freedome from guilt into which the person justified is translated by means of it So that for a man to be justified from his sins is to be exempted by God from amongst those that are liable to death and eternal condemnation for their sins and to be numbred amongst those that are heirs of life and salvation Quest 5. After what manner or how doth God justifie those that are justified by him Answ Not by exerting or putting forth any particular or new act but by the authority and vertue of his Eternal Decree concerning justification which being one and the same at least in respect of persons capable by years and understanding of believing yet justifieth or rather God by it justifieth all those that come under it that is that perform the terms of it Quest 6. What are the termes of that Decree of God you speak of concerning Justification by which Decree and according to the termes specified in it you teach that he justifieth all that are justified by him at least all whom the use of reason distinguisheth from Children and Idiots Answ The termes of this Decree are that men believe in God through Jesus Christ with a Faith unfeigned and which is operative through love 1 Pet. 1.21 compared with 2 Tim. 1.5 and Gal. 5 6. God hath decreed from eternity to justifie all those who shall thus believe in him Quest 7. But hath he decreed to justifie none other but such as these What shall become of Infants aying in their Infancie or before years of discretion as likewise of such who scarce know their right hand from their left through want of common understanding Must these all perish Or shall they be saved without being justified Or if they be justified must it not be without Faith since hereof they are uncapable Answ Farre be it from us to think that God excludeth any person of mankind from the common Salvation purchased by Jesus Christ for the non-performance of things unpossible unto them or that he should estimate any of them according to that they have not and not according to that which they have Therefore although the Scriptures speak nothing so expresly either of the justification or Salvation either of Infants or of Idiots as they doe both of the justification and Salvation of men and women who believe Yet that as well the one as the other are both justified and saved by Christ may be substantially proved and concluded from many considerations and grounds plainly delivered and asserted in the Scriptures as hath been shewed and made good by many And if this be the condemnation of the world as Christ himself affirmeth that men love darknesse rather then light because their deeds are evill Evident it is that both the said sorts of persons are free from condemnation and consequently are partakers both of that justification and salvation which have been purchased by Christ inasmuch as the guilt or sin of loving darknesse rather then light is no wayes chargeable upon them Quest 8. What is that Faith or that Believing which bringeth men and women under Gods Decree of justification and so justifieth them Answ The Scriptures expresse it under a great variety and difference of words and phrases Sometimes it is called a believing God or Christ Rom. 4 3. Gal. 3.6 Joh. 3.36 Sometimes a believing in God or in the Lord or Christ Gen. 15.6 Ioh. 1.15 16. 14 1. Act. 10.43 Rom. 10.14 1 Pet. 1.21 Sometimes again and more frequently a believing on God or on Christ or on the Son of God Ioh. 2.11 6.29 7.39 Act. 16.31 19.4 Rom. 4 5. Ioh. 5.10 Elsewhere it is called a believing on the name of Christ or of the Son of God Ioh. 1.12 1 Ioh. 3.23 5.13 It is sometimes likewise expressed by a believing the Gospel the word testimony or record of God concerning his Son as also by a believing the word or words of Christ Mar. 1.15 1 Ioh. 5.9 10. Ioh. 5.47 Act. 4.31 compared with ver 32. Act. 28.24 and elsewhere Lastly it is oft signified by a believing Christ to be He that is the Messiah or Saviour of the world or to be the Son of God and the like Ioh. 8.24 11.27 20.31 Act. 8.37 1 Ioh 5.1.5 The Holy Ghost by expressing that Faith which justifieth under all this diversity seemeth desirous to prevent or remove many of
him although he hath no explicit or expresse knowledge of Christ or by name and consequently hath no such Faith in his name which necessarily requireth such a knowledge of him yet by means of that implicit knowledge of Christ which is virtually and as it were consequentially included in that Faith or belief of his concerning God namely that he is a rewarder of them that diligently seek him his Prayer may be accepted by him The Apostles themselves as it seems by those words of Christ himself unto them You believe in God believe also in me Joh. 14.1 did not for a long time believe explicitely in Christ as neither did the Saints more generally at least under the old Testament yet their Prayers doubtlesse all this while were accepted with God Yea when Christ drew up that absolute Modell or Prescript for the Regulation of Prayer extant Mat. 6.9 10. c. and Luk. 11.2 3 c he did not so much as mention his own name in it nor direct or prescribe any thing about praying in his Name or out of Faith in his Name in any formal literal or explicit manner but only inclusively argumentatively or in a consequential way as viz when he directeth or prescribeth unto those who desire to pray that they call God Father Our Father which art c. that relation in God unto men winch is imported in this word Father supposing and including in it that Restantation of Mankind unto the grace and favour of God which hath been procured and effected by Christ in his death whether this be particularly known by him that prayeth or no. Quest 12. But doth not this opinion or Doctrine that a Prayer made unto God may find acceptance with him although it be not tendered or presented unto him in the name of Christ make void or at least lesse considerable all those promises directions and incouragements so frequent in the Scriptures by which men are invited and taught by God himself to present their Prayers and Requests unto him in the name of his Son Jesus Christ Answ No whit more then this opinion or Doctrine that Salvation was attaineable under the Old Testament by means of the shadowes and obscure Representations of Christ in the Levitical Law doth either abrogate or make void the Gospel or render it lesse considerable For as the glory of the Gospel doth not stand in this that there was no Salvation in the world before that entered into it but in this that life and immortality were brought to light by it the contrivance of that Salvation in all particulars clearly discovered which before were little known or understood the means of obtaining it which before were scant and sparing most graciously and bountifully enlarged c. In like manner neither doth the worth and excellency of those directions and promises whereby God would bring men to pray unto him explicitely and directly in the name of his Son and with the like Faith in him lie in this that no other Prayer but this shall find any degree of Acceptance with him But in these Two things rither First that by them men are more vigorously put upon it to seek after an explicit and distinct knowledge of Christ that so their Faith in him may be answerable which must needs add to the comfort and joy of it exceedingly Secondly that they are very proper and effectual to awaken and stirre up the Faith which men have in Christ when they are about to pray which must needs cause them to pray with the greater fervency and so render their prayer proportionably the more availant or prevalent with God Quest 13. What is meant by praying and making supplication alwaies in the Spirit Eph. 6.18 Answ To pray and make supplication alwaies in or with the Spirit is to be careful that whensoever or as oft-soever as we pray unto God either for the obtaining of things that are goâ—d or for preservation from things that are evill we engage our Spirits that is our hearâ—s and souls effectually in the work that we â—e not superficial overly or remiss in so important a businesse making it rather a labour of the Tongue or lip then of the mind and spirit and Soul The lip and tongue may sometimes be excused from having any thing to do in our applications by Prayer unto God and the work be wholly laid upon the Spirit heart and soul and the prayer made by these alone be accepted with him But as the Scripture saith Psal 147.10 That he taketh no pleasure in the leggs of a man meaning for any natural endowment as of comlinesse of shape activity or the like or unlesse their use and motion be guided according to his will so neither doth he take pleasure in any mans tongue or lippes for any thing uttered in Prayer by them though never so eloquently with never so pertinent pleasing or piercing expressions unlesse they be acted herein by the Spirit that is by the power and strength of the heart and soul of him that prayeth Quest 14. Whether is it lawful to pray by a Book or to read all that we Pray Answ Inasmuch as Prayer is only a representation or tender of the motions and desires of the heart and soul unto God if we can raise and be accordingly careful to raise such inward motions and desires as are expressed in the words which we read supposing these to be regular and such as are meet to be found in us and that all along as we read we be alike mindful to hold forth or tender these motions and desires unto God I see no sufficient ground to condemn praying by a Book as simply or in all sorts of men unlawful when the Master of a Family upon whom it lieth as a Christian-duty to pray with those of his house from time to time is not guifted with competent utterance Judge it more convenient for him when he prayeth with his Family rather to make use of a book then to undertake the duty without it But as we are justly offended with those who being healthful and sound in their limbs leggs and feet are well able to go and walk without crutches and yet as if they were lame will ordinarily use them as the worst and laziest sort of beggers are wont to doe So when men that are enabled by God of themselves and without the help of a book to utter and expresse competently at least the inward conceptions motions and desires of their Souls if notwithstanding they shall dissemble and in effect deny the ability and guift which God hath given them in that behalf by making use of a book or writing alwaies when they pray They are in Peters condemnation when Paul reproved him for dissembling Gal. 2.11 c. When a person desireth to pray privately in the presence and hearing of God only although his gift of utterance be never so mean yet I suppose it more convenient for him to make use of it then of a book at such a
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
may understand both the evill of sin and consequently the evil of suffering or of sorrow this being the natural product or fruit of the other Some of the chief particulars which we are in this Petition reminded to seek of God by Prayer are that he will create in us an Holy anxiety and tendernesse over the purity and cleannesse of our hearts and waies a deep detestation and abhorrency of sin and of all pollution by it because without these we cannot pray with that fervency and effectualnesse of Prayer which becommeth us that he will not lead us into temptation c. So again that whilest we are free and kept by him from temptation he will not suffer a Spirit of remissnesse carelessness or security to grow upon us lest he should be hereby provoked to lead us into temptation and not deliver us from the evill unto which we are tempted And so on the contrary that whilest we do enjoy a serenity and quietnesse of Spirit and remain unmolested of temptations we may have grace in our hearts to serve him with reverence and fear and with that faithfulnesse zeal and alacrity of soul that his hand may be hereby strengthened to grannt us our Petition of not being led by him into temptation c. So also that he will enlighten our judgments and consciences from day to day to see and apprehend more clearly and convincingly the horrid nature of sin the most lamentable and deplorable weaknesse of our natures to stand it out against temptations if left unto our selves and consequently that there lyeth a necessity upon us presiing us as with a weight of a great mountains were we sensible of it to be importunate with God not to lead us into Temptation Quest 59. What is the meaning of the Doxology or thanksgiving as some call it subjoyned unto the former Petitions and expressed in these words For thine is the Kingdome the Power and the Glory for ever And how doth it relate unto the said Petitions Answ The Particle the annexed unto all the three THE Kingdome THE Power THE Glory is most Emphatical in reference to them all For it implies that there is but one Kingdome worthy the name of a Kingdome and so but one Power that deserves the name of Power and but one Glory that is much considerable in the nature of glory And Christ directeth us to ascribe them all unto God and to look up unto him as really and rightfully possessed of them all By the Kingdome he meaneth the whole universe or great body of the Creation consisting of Heaven and Earth with all the Hosts of them and all that incomprehensible variety of created beings from the highest to the lowest that is found in them This great body of the Creation unto God stands in the nature and relation of a Kingdome because he exerciseth a just Soveraignty and super-eminent Authority over it and every member and part of it Some take the Kingdome here in a more restrained sense namely for that select and choise party of the Creation which consisteth of Elect Angels and Holy men over whom God raigneth by his Grace Word and Spirit c. This Kingdome is indeed included in the other but if this were here meant apart from the rest of the Creation over which God exerciseth a Kingly Soveraignty as well as over it he must be said to have two Kingdomes and not emphatically One By THE Power is meant that strength or might which is appropriate unto God and which we commonly call omnipotency that is all-mightinesse This Power may well be called THE Power because whether we respect either activity or resistance all the power that is vested in the whole Creation and in all the respective parts or members of it as in Angels Divels Men Hosts or Armies of men stones rocks hills mountains sun moon starrs elements fire water the greatest breaches or inundations of waters waves of the Sea whirlwinds storms tempests earth quakes lyons unicorns elephants horses Leviathans or what other Creature there may be for strength in any degree considerable were I say all the strength and might that are found dispersed in all these and all other Creatures united and incorporated in one subject capable of them all yet would not the power that should be raised from this great and universal conjunction being compared with the power of God hold the proportion of the leightest dust in the ballance being weighed against the greatest mountain under Heaven yea or the whole great Globe or body of the Earth Yea as the Prophet David informeth us The strength of the Hills is his also Psal 95.4 So is the strength of Angels Divels Men and of all the Creatures mentioned and all others his likewise that is at his disposal and command either to suspend or restrain or else to imploy and exercise as and about what he pleaseth By THE Glory here also acknowledged as belonging to God is meant that Majestick State or condition so highly honoured reverenced feared admired adored by all Creatures whereof God is possessed and wherein he enjoyeth himself in all fulnesse of peace and joy and blessednesse for evermore All the glory of Solomon with all that which hath been or is at this day called Glory in the Courts States Palaces of all the Princes Kings Monarchs Potentates of the Earth could they be supposed to be molten together and run into one Masse of which a Colosse or Mountain of Glory should be framed and made yet even such a body of Glory as this would be compared with the Glory of God would not hold the like proportion which the snuffe of a Candle doth to the illustrious body of the Sun when he riseth and shineth in his might Quest 60. But how doth the mention here or acknowledgment of these high things as belonging unto God relate unto the Petitions going before which it seems they do by this causall particle For For thine is the Kingdome c. What may be the dependance of the one upon the other Answ As before we began to Petition we were directed as we have heard so to conceive of God and to exprese our conceptions accordingly as might incourage us to pray and yet with reverence So having finished our work of Prayer we are directed to represent such things unto God relating to himself which in a reasonable construction must needs incline him and this very effectually to grant us what we have desired of him and consequently this representation or doxology must needs be an excellent means to revive and strengthen our Faith concerning a favourable audience and acceptance with God in our Prayer For our Saviour well knowing that Faith is the principal Verb in the sentence of Prayer judged it necessary to be well guarded both in the Front and Rere and hath made provision accordingly by awakening and raising up such apprehensions in us of things relating unto God both in the beginning and end of his modell of Prayer which
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
from further praying and puts him upon doing of that which was proper and requisite to be done by him and by the people that his Petition might in an orderly and regular way be granted unto him And the Lord said unto Joshua Get thee up Wherefore lyest thou thus upon thy face Israel hath sinned c. Vp sanctifie the people c. Josh 6.10 11 13. To desire any thing of God in Prayer and not to use the means created and appointed by himself for the bringing of it to passe is in effect to desire him to pour contempt upon his own ordinance and to tend in pieces the covering which with great wisdome he hath made for his own arme Quest 73. What is the fifth and the last thing which may damage our Prayers in the hand of God very much if care be not taken to keep our selves free from it Answ An impatience or discontentednesse of mind that God doth not as well comport with us in our time as in the matter or substance of our prayer otherwise He is not indeed offended that we should hasten him all we can with calling and crying unto him night and day with all the importunity of asking But he is offended that we should be offended and make our selves agrieved when he upon reasons of greatest weight and highest importance for his own glory and the general benefit of the world Yea and our own profit also shall for a time delay the fulfilling of our desires For he seldome or never maketh any long tarrying as David speaks with his Answers to the prayers of his People but upon one or more of and commonly upon all the said Considerations Now for any man to be dissatisfied or froward because God Will not sacrifice such high and sacred concernments upon the service of his petty interest or lesse considerate desire is such an importune strain of dis-ingenuity that it is no marvel if the zeal of God towards his prayers be cooled if not quenched by it CHAP. VIII Concerning the Decalogue or Ten Commandements Quest 1. WHat occasion or necessity was there that such a Body or Systeme of Precepts or Commandements as that which is called the Decalogue should be delivered or issued out by God either by word of mouth or writing unto the World Answ Although it was not directly or immediately delivered unto the world but unto a small part of it namely to the Church of God consisting at the time when it was delivered of the Jewish Nation only yet it may properly enough be said to have been delivered unto the world because this Nation was intrusted with it as it was with the rest of the Oracles of God Rom. 3.2 For the use and benefit of the world asvvell as for their own in which respect this together with the rest of the said Oracles are by the Apostle called The E ements or rudiments of the World Coloss 2.8.20 The reasons and occasions for which God was pleased to issue it forth in words and writing unto the world may be conceived to be these First That men might have a perfect Copy and of Divine authority alwaies at hand by which to correct all those errours and falsifications to supply all those defacements and blottings out to enlighten all those obscurities and uncertainties of words and meaning which in processe of time had crept into the first writing of this Law in the hearts and consciences of men by God partly through the negligence and carelessnesse of men in keeping this divine abstract of their Duty fair and legible within them partly and more especially through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it This was designed and intended by God in order to some further ends of which some may be touched presently Secondly God by making the rule or law of mans obedience so plain and publique withall in the world hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done and every man likewise to take better notice of the abundance of sin and wickednesse practised in the world round about him Moreover saith the Apostle Rom. 5.20 the Law entered or rather iterveened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. between Adam with his sin and condemnation brought upon the world by it and Christ with his righteousnesse and justification that the offence might abound that is that the sin of Adam might the better appear to have been aboundant in evill So that God might very justly yea equitably subject his whole posterity unto death for it for the Law pronouncing the Sinner cursed declareth sin to be another manner of thing farre more horrid and devouring then otherwise men were like to conceive of it or rather that the offence of that sin might abound for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the guilt of sin might become and appear likewise to be much greater the authority of the Law prohibiting it being re-inforced a fresh and that immediately and with stupendious miracles by the great Law-giver himself Elsewhere the same Apostle informeth us that by the Law is the knowledge of sin Rom. 3.20 meaning that very frequently and in many cases men come by means of the Law written to know those waies and actions to be sinful which otherwise they were like never to have known in that relation See for this Rom. 7.7 Yet neither is this end of God in delivering his Law in writing his ultimate end but subordinate and subservient to some others Therefore Thirdly The giving of the said Law in writing unto the world by means of that property and service of it last mentioned commendeth the rich grace of God in the gift of Jesus Christ unto the minds and consciences of men For the more sin is discovered and made known in the world both in the multitude and heinousnesse of the perpetrations of ir that Grace which taketh it away and healeth the great Evil brought upon men by it must needs be discovered and acknowledged to be the greater This point of the counsel of God in sending the Law into the world i◠I conceive pointed at by the Apostle in the place lately cited in part Rom. 5.20 Moreover the Law entered or interveened that the offence wight abound that is as we before expounded might appear to be exceeding great but where sin abounded grace did much more abound as if he should have said the greater aboundance of sin was discovered to be in the world the fuller discovery was consequentially made of that super-aboundancie of the grace of God in Christ by which that abounding sin was attoned pardoned and done away And this discovery was that which God aimed at in the other For the further illustration and confirmation of this Reason see and consider at leisure Rom. 3.19 Gal. 3.19 Fourthly As God by sending the Law into the world upon those terms
on which it is come intended the more perfect discovery of those sins that were and would be committed in the World as hath been said so iikewise he designed by it a more effectual restraint of sinning amongst men And this the Law written is proper to effect partly by inlightening the minds and consciences of men to know their duties at every turn which it doth in the directive part of it partly also and more especially by threatning and terrifying them under the commission and guilt of sin which it doth by the penalty and curse annexed to it This end of God in giving the Law we speak of is plainly intimated by the prohibitory or negative form or tenour of well nigh all the precepts of it and is asserted by the Apostle Gal. 3.19 Wherefore then serveth the Law It was added namely unto the Gospel that had been preached before unto Abraham ver 8. Because of Transgressions till the Seed should come to whom the promise was made c. meaning that notwithstanding the Doctrine and substance of the Gospel had been in the world from the daies of Abraham yea and long before yet by reason of the obscurity of it and sparing discovery of the grace vouchsafed in it untill Christ it had little force or efficacy to turn men from their waies of sin and wickednesse In which respect God being merciful unto the world and desirous to stop the current of sin amongst men by the best means he was able at present for his wisdome suffered him not to send his Christ into the world untill many generations after he was pleased to give out that fiery Law we speak of as Moses termeth it Deut. 33.2 Whether for the dread and terrour with which it was given or for the spirituality or searching property of it unto the world being to make it the more effectual for the end we speak of and more awfull to the consciences of men as the Apostle addeth ordained or rather ordered that is managed transsacted and as it were put into it's office invested with its Authority and power by Angels one pronouncing it in the name of God others in great numbers attending and countenancing the action and this in the hand of a Mediatour meaning that God admitting only Moses with Aaron his Brother who were but as one in this service instead of the rest of the people to come near unto him when the Law was given and by him charged them to keep at a great distance from him plainly signified both that the people had about this time and before greatly provoked him by sinning and also that the present dispensation the giving of the Law was not intended for a means of their reconcilement unto him without the interposure of a Mediatour between him and them That the Law doth sometimes occasion and provoke unto sin and not restrain from it is by accident being contrary to the nature and intent of the Law and to the primary intent also of the Law-giver Fifthly and lastly the issuing forth of the Law unto the World as in one respect which is accidental to it it worketh or causeth wrath as the Scripture speaketh that is increase of wrath or wrath in a greater measure So in another respect more sutable to the nature of it well considered and according to the gracious intendment of him from whom it came it is serviceable and proper to lead men into such waies by which they may escape wrath and obtain the love and favour of God For as the Apostle Paul informeth us Rom. 7.12 The Law is holy and the Commandement that is every precept of it or the preceptive part of it holy and just and good and consequently cannot directly or according to its native tendency operate any thing but good unto men Now the good intended by God unto Men in giving unto them this Law in writing was to assist the Law of nature or so much of this Law as was yet remaining in them in three particulars of great concernment unto them wherein the said Law of nature as it was now more generally wounded and maimed was defective and weak As First when it restraineth men from doing evill wherein as we lately shewed it is much more serviceable then the Law of Nature in the remainders of it within men it preserveth them from wrath at least from so much of the wrath of God which would have been the wages of those sins had they been committed from which they have now been restrained Secondly As it teacheth and chargeth men to do their duties and things pleasing unto God it doth that which is proper to interess them in the love and favour of God For the Righteous Lord loveth Righteousnesse his countenance doth behold the Vpright Psal 11.7 Thirdly and lastly As it convinceth them notwithstanding of sin and so causeth them to despair of Justification in the sight of God by their own works it imposeth a necessity upon them both to make diligent inquiry whether there be not a means vouchsafed by God for their Justification notwithstanding and likewise in case they find that such a means there is that they imbrace it with all readinesse not disputing the termes hereof whatever they be further then only to know them And thus we see the truth of what some have affirmed viz. that Gods ends in giving the Law where Evangelical Quest 2. What is that small part or piece of Scripture which is frequently called the Decalogue that is the Ten words Deut. 10.4 or a discourse or speech consisting of Ten words commonly The Ten Commandements Answ It is a Breviate or Abstract of the whole duty of man made or drawn up by God himself Or a brief collection of such general heads of duty which jointly contain in them whatsoever God doth ordinarily and without some special manifestation of his will otherwise require of men either to do or to forbear Quest 3. Whether doth the Decalogue as administred by Moses concern Christians so as to bind their consciences to the observation of it Answ This Question is of that kind the resolution whereof is nore troublesome then edifying like unto such suits in Law where the victory doth not balance the one half of the charge and trouble about the prosecution For if it be granted First That the Decalogue proceeds from God and Secondly is upon this account obliging upon the conscience of Christians it is not material nor indeed proper or worthy a man of competent understanding to ask whether it bindeth him as delivered by Moses For neither did it bind the Jews simply as delivered unto them by Moses no nor yet if we speak strictly and properly as delivered unto them by Moses from God but as proceeding obligation-wise upon them from God and would have been equally binding unto them had it been sent in like manner or upon the same or the like termes of conviction that it did come from God by the hand or ministry of any other
am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
be yielded unto both gave place unto the latter and was disobeyed without sin in him that did transgresse it who questionlesse had sinned if as the case at present stood with him and his company he had not disobeyed it Mat. 12.3 4. The Moral Law being the greater in the juncture of the competition superseded the authority of the Ceremonial as being the lesse Again where the Law injoyning a strict Rest or cessation from work on the Sabbath day as being a law of inferiour consequence did not oblige the Priests against that Law by which they stood charged to worship God by slaying and offering sacrifices in the Temple even on that day this being a Law of more considerable and rich import then the other Mat. 12.5 Another instance like unto this we find Joh. 7.22 The reason of this Rule is nothing but what the common light of reason suggesteth viz. That in all Competitions between two things of unequal worth and goodnesse where both cannot be chosen or embraced the more worthy and weighty in goodnesse ought to have the preheminence By the light of this Rule evident it is that the Commandements of the first Table which respect the glory and interest of God are to be preferred in obedience before those of the second which concern the interest of the Creature when both cannot be obeyed As when we cannot but either betray or deny some truth of God which he hath made knovvn to us and so sin against a great duty of the first Table or else disobey the Magistrate Father Mother c. and so expose our selves to the losse of our greatest comforts in the things of this world yea it may be of life it self which are all contrary to the sense of the greatest duties of the second Table in ordinary cases in this case we must obey the charge of the first Table and stand by the truth of God with our testimony and disobey superiours whatsoever be the consequence of it It is true and the instances lately mentioned do confirm it that the greater duties of the second Table are by Gods gracious permission and allowance to take place of the letter duties of the first Table when there happeneth a competition between them But the duties of the same degree in both Tables being compared those of the first being the more important ought to have the preheminence in Competitions Quest 32. What is the Sixteenth Rule Answ Affirmative Commands are alwayes binding but not binding to be alwayes practising or actually doing what they command but only at times convenient and upon regular and due occasions They are indeed binding alwayes to maintain the habits of those vertuous and worthy actions which they enjoyn or an inward disposition or readinesse of mind to be doing the things required in them upon all occasions Thus when and where I am commanded to call upon God to meditate of his works to reverence his Word c. I am not commanded to be alwayes imployed in the actual exercise of these or any of these duties but only to be alwayes prepared and ready for the performance of them respectively upon all opportunities and when opportunity serveth to perform them actually There is the same consideration of all affirmative Precepts in matters appertaining to the second Table The Reason of this Rule is because it is meet that every vertuous and worthy action ' as well one as another should have time and place to be practised and wrought the honour of God on the one hand and the conveniency of the world on the other hand requiring it But evident it is that this could not be I mean orderly and without sin if any Commandement which bindeth to the practise of any one of them should bind them to the continual practice of it inasmuch as a man imployed in one action during such his imployment is uncapable of any other Quest 33. What is the Seventeenth Rule Answ Negative Precepts are not only alwayes binding but also binding to the actual forbearance of what they prohibit alwayes at all times and in all cases whatsoever excepting only such wherein haply God himself who hath power over his own Lawes shall grant a relaxation from any of them unto any man Thus the Commandement by which I stand charged not to hate God not to despise him not to make him a lyar by not believing him not to murther not to commit adultery c. imposeth a charge upon me to refrain from all these misdemeanours at all times and never to be found in any of them The reason of this Rule is because every evil or sinfull action is alwayes and in every case whatsoever repugnant to the glory of God and contrary to the true and real interest of men Therefore such Commandements of God by which these are prohibited admit of no cessation or interval in their obliging authority under any circumstance or circumstances whatsoever Quest 34. What is the Eighteenth Rule Answ Where any external duty whether respecting God or Man is required the inward disposition of the heart and soul from whence such outward actions when they are regularly and duely performed do proceed is required also Thus where the outward Worship and service of God are commanded a devout humble and pious frame of heart is commanded also So where I am commanded to feed the hungry to relieve the oppressed to pray for mine enem es c. I am commanded withall to be inwardly loving mercifull tender-hearted c. The reason of this rule is because God being a Spirit delighteth in special manner in the beauty and lovelinesse of the spirits and Souls of men as also to see fruits that are outwardly good growing upon their own proper trees and not upon those that are counterfeit And being desirous to make his Law spiritual and not bulky or great of body judged it meet to include his mind and will concerning all things becomming the inner man in those precepts wherein he requires such actions and deportments which are proper to be performed by the outer man Quest 35. What is the Nineteenth Rule Answ Where the external act of any sin is restrained there all inclinations inward motions workings and stirrings of heart towards the committing of that sin are prohibited and restrained likewise Thus where Murther is forbidden wrath hatred envie malice desire of revenge with whatsoever moveth in the heart or soul towards the perpetration of that horrid action are forbidden with it So where the act of Adultery under which according to a former rule all acts of bodily uncleannesse are comprehended is forbidden all lustful and wanton thoughts all secret motions and desires leaning towards that sinful act are made sinful also The reason of this Rule may readily be conceived by that of the Rule next preceding Quest 36. What is the Twentieth and last Rule Answ One and the same sin may in different respects be prohibited in several Commandements Thus a mans coveting his Neighbours Servant
them Answ All neglect all volountary omission of the external worship of God at times convenient and when we are called to it as omission of Prayer publique and private of hearing the Word Preached of attending upon the ordinances of the Lords Supper and Baptism if duely and purely administred of Fasting of Giving of Thanks of Singing of Psalms Again the making or having Images or Representations to help or further us in our Devotions worshiping of God in or before an Image or with posturing our faces with observation and upon a religious account towards any part of the Heavens East West c. Praying unto him by the mediation of Saints adulterating or corrupting any the Ordinances of Divine Institution with any Cerimonious devices of our own communicating in any of them being thus adulterated especially without declaring openly and beforehand our dislike of what we know to be spurious and corrupt in their administrations the introducing into the Church any other Ordinances but these the exercising of our selves in such man-devised observations which are commonly known to be taken up and practised by men in a way of Religion and with a conceit of commending themselves highly unto God by them as going on Pilgrimage disciplining their flesh with whipping with wearing rough and harsh garments with a strict observance of such and such hours as well by night as by day which they call Canonical for the duty of Prayer with forcing themselves to say over so many Pater Nosters and so many Ave-Maries from time to time and through fear of falling short or being out in their tale to keep and adjust the account by letting fall of Beads with fasting at such times chosen by themselves and at no other with perpetual abstinence from flesh from handling or touching mony from propriety in any worldly estate or goods and generally all such practises and wayes of humane injunction or recommendation only wherein we discover our selves or give suspicion thar we place any confidence or hope of acceptance with God In like manner all such actings or expressions of our selves whereby it appears that we are affraid of Gods displeasure either for the omitting or not doing of what he no wayes requires of us or else for the doing of that which is our duty to do To fear Divine displeasure upon either of these accounts is in propriety and strictness of notion that which we call Superstition although use and custom have extended the signification of the word to other things also of a differing nature from these Yet again In this Commandement are likewise prohibited all such actings and disposings of our selves whereby we expose our selves to the danger of being drawn aside to the love and liking and hereupon to the practise of Idolatrous and false worship making false worshippers of God our intimate and bosome friends frequenting the Assemblies the gaudy Temples the services or devotions of Idolaters carelesness or perfunctoriness in performing the true worship of God for this also disposeth and exposeth men to the danger of declining to false worship Quest 50 What are the Duties more particularly required in this Commandement or some of the principal of them For according to the second Rule every negative Commandement includeth his affirmative opposite to it Answ The general Duty here required is that at times convenient and as oft as any providence or opportunity inviteth us we worship the true God purely according to his will that is in such a way onely in and by such outward means and with such rites as himself hath taught and prescribed in his Word Under this General these more particular duties are injoyned diligent and constant attendance upon the Ministry of the Gospell where no reasonable impediment hindreth so upon the administration of the Sacraments and all other Ordinances of God regularly managed and dispensed in the Church and publique Christian assemblies as prayer discipline fastings thanksgivings c. Again according to the Doctrine of the tenth Rule given the diligent use of all good means to prepare and fit us for the due worship of God is here commanded also as the reading of the Scriptures with care and conscience meditation praying in private religious conferences minding and honouring those that are most exemplary in worshipping God a provident ordering and contriving of worldly occasions that no pretence about these may be a snare unto us to cause us to lose any of the golden opportunities of worshipping God c. Quest 51. How or in what sense doth God threaten that he will visite the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate him Answ First God doth not threaten to visit the sins of the Fathers upon the Children c. but onely when he finds them in the Children as well as he did in the Fathers This he plainly declareth in those words of them that hate me which are restrictive and interpretative of the preceeding threatning and imply that unlesse the Children in their respective Generations shall hate him that is the cause being put for the effect a frequent dialect in Scriptures shall sin against him as their Fathers did he intends not the Threatning against them See for this Ezek. 18.14 c. Secondly the reason why God doth not say that he will visit the Childrens own sins upon them but the sins of their Fathers nor again that he will visit the sins of the Fathers upon themselves but upon their Children the reason hereof I say may be because God judgeth it meet many times not to punish in this world with any exemplary punishment or judgement which kind of punishment he meaneth by the word visit the first Transgressors in a Family or race but rather patiently to await the triall and proof of their Posterity to the third and fourth generation and accordingly as these shall be found either to repent of and turn from their Fathers sinfulnesse unto God or to go on and continue in the same or like course of provocation so either to shew them mercy and blesse them their Fathers sins notwithstanding or else to fall heavy upon them with some signal judgement or other as filling up the measure of their Fathers sins which it seems was but half full before and so not as yet according to the estimate of divine â—enity and patience ready for judgement and redoubling their provocations So that God when he threatens to visit the sins of the Fathers upon wicked Children not their own sins or wickednesse signifieth or implieth that had these Children been the first of their race that had been wicked and not been the Children of wicked Parents although their wickednesse had been the same or as great as now it is they should or might have escaped the visitation here threatned for I suppose that God by this tnreatning I will visit the sins of the Fathers c. doth not imply that he will never or in no case visit with temporal
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
have place in the Decalogue before those which prohibit Murther and Adultery it being commonly supposed that the sins committed against the former Commandements are greater then those against the latter Answ The meaning of the common supposal you speak of is not that all kinds or degrees of sins against the former Commandements are greater then any sin that can be committed against any latter Command but only this that the highest degree of sinning against a former Command is more sinful then the highest degree of sinning against a latter And I make little question but that there may be greater sins committed by Children against Parents and so against other Superiours by those that are under them if not by Parents also against their Children and by Superiours against those that are subject unto them then the sins of murther or adultery considered simply as such and as transgressions of those Commandements only wherein they are expresly forbidden no circumstances of aggravation from the violation of some other Commandement one or more heightning the guilt or demerit of them Yet there may I take it be this reason further why this fifth should be the frontier or leading Commandement of the second Table viz. because a conscientious and due observation of it by children and inferiours in honouring their Parents and Superiours and by these in a due deportment of themselves according to their places towards them and by a regular deportment between equalls mutually for the duties of these also are comprehended in this Commandement as was formerly noted must needs prepare the way for a constant obedience unto all the following commands or for the preventing the transgression of them Quest 92. You have declared the duties of inferiours and Superiours in all kinds mutually will you please to declare likewise in a very few words how equals stand charged one towards another by God in this Commandement Answ Equalls are to regard and own the dignity and worth each of other to demean themselves modestly peaceably and friendly one towards another and in giving honour to go one before another Rom. 12.10 Quest 93. What is the summe or scope of the sixth Commandement Answ That we seriously desire and faithfully endeavour by all means lawful proper and within our power to preserve both our own lives and persons and the lives and persons of others and that on the other hand we be conscientiously careful neither to do nor to suffer any thing to be done as farre as we have means and opportunities to prevent it that is like to endanger either Quest 94. What are the duties more particularly required in this Commandement or some of them Answ The duties here required are either such wherein we stand bound in reference unto our selves for our own preservations or such wherein we stand obliged unto others for theirs In respect of our selves we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits together with the strength and good habit of our bodies that in both we may be serviceable both unto God and Men and in order unto these ends to converse with the grounds of Christian cheerfulnesse and to resist all suggestions motions and inclinations which tend to an unprofitable sadnesse and lumpishness of soul to be provident without distracting feares or cares to allow unto our selves convenient meat drink apparel lodging with seasonable recreation and physick not to weary or waste our bodies which immoderate labour nor to soak them in excessivenesse of sleep not to oppresse or injure them with inordinate eating or drinking not to expose our selves unto violence or danger either from men or in any other kind but upon very warrantable and weighty occasions and vvhen we have good reason to judge our selves called by God hereunto to prevent or qualifie the fiercenesse and bitternesse of mens Spirits against us by giving them soft words gentle answers and shevving them kindnesse upon occasion to avoid the company of cholerique quarrelsome and angry men to defend our selves with courage and with weapons if we be assaulted to use the benefit of the law if this be likely at any time to secure us in the possession of our lives or of the necessary means of them and there be no other probable course to effect it to commend the safe-guard of our lives unto God by Prayer both by night and by day and more especially when upon his account we shall expose them unto any imminent perill c. In reference unto others God in this Commandement requireth of us that we be seriously and unfeignedly desirous of their safety well-fare and peace and that we endeavour our selves accordingly upon all occasions to promote and maintain them that we rejoice at the goodnesse of God towards them in their preservation and health that we be compassionate over them when they are either sick or in trouble or in want or in danger c. and that we be cheerful and free in ministring unto them according to ability and opportunity that we exercise patience towards them in beating wrongs and hard measure from them in forgiving the injuries they do us in not despising them or withdrawing our selves our love or respects from them because of some weaknesses or wants in their words or actions that salving a good conscience we avoid all occasions of offending grieving troubling or discontenting them as by taking either their sayings or their doings in an ill sense when they are capable of a good by refusing to hear or to admit of such a purgation or defence of themselves especially if they be our inferiours being accused or suspected which is in any degree reasonable and fair by denying them any ordinary or mean courtesie when they desire it by speaking churlishly or unfriendlily to them by shewing any sign of a neglect of them by reproving them either unseasonably or over-sharply by not yielding unto them in matters of lesse consequence when they are confident that their demands are just and right with many the like In case we be molested with suits at Lave not to omit any duty or service of love towards those that are thus injurious and vex atious in this kind unto us that we stand by the poor and helplesse when he is unjustly questioned for his life or otherwise wronged and to deliver him if we able Briefly that we be really careful that no man whatsoever receive any harm from us or ours in his person by one means or other but that we make conscience both by our selves and ours as farre as we are able to prevail with them to render the lives of all men not only safe but comfortable also as farre as we have means and opportunity considering that a life which is uncomfortable is even in Scripture notion and account a kind of death yea and may very possibly have more evill in it then that which is commonly and properly called Death Therefore to do any thing willingly and without a
as the mole-hils or vallies by the prevailing waters of Noah's Flood Gen. 7.19 20. In like manner to a mind that is raised and lifted up by faith to converse much within the vail and feedeth heartily upon the hope and expectation of the great things of the world to come the difference between riches and poverty honour and dishonour liberty and restraint between a smiling and a frowning condition in this present world are contracted into a very narrow compasse and make a person little sensible of contentment in the one or discontent in the other What or who hindreth but that every man may cast in his lot and take part with him who knew how to be abased and how to abound and was instructed both to be full and to be hungry Phil. 4.12 professing of himself that he was as sorrowful his afflicted condition in the world making him so to appear yet alwayes rejoycing as having nothing and yet possessing all things 2 Cor 6.10 The more richly apaid any person man or woman shall be in the inner man the lesse delinquent will they be found against this last Commandment And let this suffice for answer to your last question and put a period to our present discourse ERRATA PAG 1. l. 2. r. into l. 6. r. a Catechisme p. 9. l. 15. sor a r. the p. 10 l. 14. after Christ r. as God p. 13. l. 8. r. is to p. 14. l. 16. r. destructive p. 28. l. 7. r. revelation p 32. l. 2. r. Scripture p. 34. l. 17. after otherwise r. as well p. 39. l. 4. dele the latter is p. 54 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. l. 29. r. have p. 94. l. 12 13. r. salvation p. 95. l. 22. r. delights p. 104. in the Title r. How faith p. 113 l. Title for veryfled r. raised p. 142. l. 22. for men r. them p. 161. l. 11. r. altar l. 24 after for r. a p. 176. l. 22. for be r. being p. 179. l. 7. after discourse r. or l. 2. r. remain p. 184. l. 4. r. I judge p. 191. l. 10. r. granted p. 211. l. 30. r. losse p. 238. l. 23. r. this p. 285. l. 11. for of r. or p. 288. l. 9. r. put it and invested it p. 363. l. 9. r. for the latter on r. one p. 389. l. 13. r. we have p. 403. l. 24. for degree r. direct l. 29. for have r. losse p. 405. l. 2. r. of that p. 413. l. 13. r. evening p. 417. l. x. r. appointment p. 425. l. 11. r. country p. 431. l. 29. for them r. themselves Good Reader concerning errours whether of omission or commission about points which I confesse are not a few in both kinds and much disturb the sense in some places thou art desired where the sense faileth thee by reason of either to enterpose with thy patienee and understanding for a rectification Of the Sacraments Being The Second PART OF A DOOR OPENING Into Christian Religion By the same Author LONDON Printed and are to be sold at the Grey-Hound in St. Pauls Church-Yard A DOOR OPENING TO Christian Religion The Second Part. CHAP. 9. Of the Sacred Rites or Ordinances called Sacraments and in particular of Baptism and the Supper of the Lord. Question 1. WHat is a Sacrament Answer A Sacrament in general as Professors of Christianity at least the Protestant or sounder party of them have appropriated the signification of the word to themselves and their Religion for it is not found in the Scriptures nor any other word equivalent in sense or signification to it may be thus described It is a Sacred Rite Ordinance or eternal Service instituted and prescribed by God partly for the representation partly for the confirmation of some spiritual priviledge great benefit or blessing which he hath promised in his word unto persons so qualified as he requireth in such cases I mean to make them capable or meet to receive them This definition or description includes as well the administration and reception of that which is commonly called the matter of a Sacrament as this matter it self which notwithstanding is sometimes termed a Sacrament without either of those as when we call Circumcision and the Passeover Sacraments of the old Testament and so Baptism and the Lords Supper Sacraments of the New But taking the word Sacrament as denoting a Sacramental Ordinance or Institution which is the better and more usual signification of the word amongst us so it importeth as well or indeed rather that which is to be done with or about the matter of it as this matter it self Thus it is more proper to say if not more true also that Christ appointed the celebration that is the solemn both Administration and Receiving of his Supper then his Supper it self or the element of Bread and Wine which are the materials of it There is the like consideration of the rest Quest 2. If the word Sacrament be not found in the Scriptures nor any that answereth it in sense or signification how cometh it to be taken in by Christians into the concernments of their profession and be of that familiar and frequent use amongst them as it is known to be Or what is the nature or proper signification of it in that language the Latine from which it is borrowed Answ Although all things which in respect of their positive and particular natures are necessary yea or meet to be known and believed by Christians in matters appertaining unto God be sufficiently and in words significant and proper enough expressed in the Scriptures yet the relations of some of these things unto others of them their mutual proportions dependencies congruities oppositions c. which are left to be observed and considered by the light of reason and understanding in men and which there maybe good occasion somtimes to mention argue and discourse are not here delivered in such particularity of words So that for the expression and explication of these there may be a kinde of necessity for Christian Writers and Teachers to look out into the language that is used by other men for words and phrases that are most commodious and proper for such a purpose Upon this account such terms as these Trinity Consubstantial or Co-essential Co-eternal with some others have been from amongst forreign speakers brought in to the School or Doctrine of Christianity for the better opening of the great mystery of the Three in One and One in Three in the Divine Nature In like manner the ancient and learned Teachers of the Christian Church observing a certain sympathy or agreement in nature or in several main circumstances between several Ordinances or external Services enjoyned by Divine Authority to be observed by persons professing the true Religion and finding frequent occasion to speak and treat of this their agreement they adopted the word Sacrament which before either was a stranger in matters of their profession or however to any such signification or service as that unto which
property of its relation unto him and causeth him to look upon it as none of his according to these declarations of his minde in this behalf Ye shall not adde unto the word that I command you neither shall ye diminish ought from it that you may keep the commandment of the Lord your God which I command you clearly implying that they which either adde any thing unto or diminish ought from any command or ordinance of his alter the property of it and make it no longer his but their own Deut. 4.2 So again What thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it meaning that if they should either adde to it or diminish from it they should not observe or do the thing which he commandeth Deut. 12.32 Now then it is no wayes like that God should bless strange Ordinances or such which he cannot own or acknowledge for his with the same or the like blessing wherewith he honoreth his own and thereby sealeth and confirmeth them for his own It is much more like that he should curse then bless such ordinances of men which obtrude themselves in the name and place of his and consequently that they should edifie men rather to destruction then salvation Quest 32. What may be the reason why many yea the greatest part of those whom we cannot reasonably but judge do reap benefit by Sacramental administrations are yet little sensible of any benefit received by them in this kinde Answ Two reasons hereof were insinuated about the beginning of the Answer to the next preceding question One was because the proper and chief benefit of our conversing with God and Jesus Christ in the Sacraments is spiritual and inward growth or the nourishing or battleing of the new man or hidden man of the heart as the Scripture speaketh Now growth generally or rather growing that is the motion or progress in growth is like the moving of the shadow which the style or cock projecteth upon a Sun-Dial the motion whereof by reason of the leasurableness or flowness of it is imperceptible only after some competent advancement and progress of it it may be perceived that it hath moved Such is the nature and property of augmentation from an inward principle which we call growth it is discernable not as in making but as having been made And as we are little sensible that our young children being daily present with us increase in stature till after some considerable time or by making tryal by some mark or measure so is the spiritual growth of the inner man the less discernable because we are ever and anon looking upon it and this with a cursory and little observant eye few being able to make an exact or satisfactory experiment in the case and fewer willing to bestow so much time and pains in making this experiment as it requireth Another reason why the benefit or blessing accrusing unto men upon their attendance on God in his Sacraments is not so sensible unto them may be this viz. because when an effect ariseth from a plurality of causes joyntly operating and contributing towards the production of it it is very hard at least in most cases to assign unto every of these causes their proper efficiency or to apprehend what it is that is severally and apart afforded by them towards the raising of it As for example the health or strength of the body is the effect of meats and drinks and sleep and exercise as also of all those natural faculties residing in several members or parts of the body which act joyntly with these though severally towards the one and the other of these effects But now how few are there so throughly acquainted with the secret and mysterious wayes of nature as to be able especially on the sudden or without study and much intense speculation to determine what every of the said causes severally and appropriately conferreth towards either of the mentioned effects In like manner there being a great variety of causes or means by the co-efficiency and co-working of which spiritual growth edification or increase in grace are produced in the soul as reading hearing meditating of the Gospel or Word of God Communion of Saints Prayer Sacraments minding and studying providences in the world communing with our own hearts c. It is no easie matter to be clearly sensible what it is which the Sacraments in particular cast into this treasury as Peter thought it was a strange question of Christ to ask who touched him when great multitudes of people thronged him on every side This briefly for the latter reason why we are for the most part little sensible of the good we receive from the Sacraments though it be much Quest 33. How many Sacraments are there Answ Only two properly so called as was formerly intimated viz. Baptisme and the Supper of the Lord. As for the five which the Doctrine of the Church of Rome addeth unto these they are only such I mean Sacraments in the general signification of the word viz. as it signifieth either a sign or pledge of something that is holy or else something in matters appertaining unto God that is in some degree mysterious or remote from common apprehension for in both these significations the word is sometimes used in the writings of the ancient Fathers as well as to signifie a Sacrament properly and strictly so called Quest 34. Why are not the other five accounted Sacraments by the Papists as well as Baptisme and the Lords Supper as truly and properly Sacraments as they Answ Because their institutions or respective precepts upon which they are built are not Sacramental as those of Baptisme and the Lords Supper are on all hands acknowledged to be A Sacramental institution requireth these things 1. Something that is elementary natural and visible usually called the matter of the Sacrament 2. Some spiritual good thing which is invisible signified by the other this some call rem Sacramenti meaning I conceive the thing intended either to be exhibited and given or else to be ratified and confirmed in or by the Sacrament 3. Some proportion or resemblance between these two I mean between that which is natural and visible and that which is spiritual and invisible 4. An external action or something to be outwardly done whereby the elementary part or matter of the Sacrament is exhibited or applied unto men 5. and lastly A form of words of a Divine prescription wherein as well the said proportion or resemblance between the elementary and spiritual parts of the Sacrament is declared as also the said applicatory action directed and enjoyned All these particulars are easie to be found in the respective institutions of Baptisme and the Lords supper but the Pontifician Rabbies are not able to produce an Institution of any of their five superadded Sacraments of like Character with them Yea their Institutions have all of them so little of the face or feature of that which