time partly because God needeth not the significancy of words nor indeed any words at all to come to the knowledge of our desires partly because guifts by an humble and conscientious use of them and the blessing of God thereon are oft times improved and the imperfection of them to a good degree healed partly also because the heart is at so much the more liberty to conceive desires or petitions of the best accommodation to a mans present condition and occasions whatsoever they be Quest 15. Supposing a set Form of Prayer as it is called to be simply and in it self Lawful whether is the constant use of it amongsft people by him who is their mouth in Prayer more expedient or promising more edification or comfort unto them then such prayers which are from time to time conceived and uttered by the guift of prayer at the same time Answ A Prayer of a fresh and present conception when it is uttered being conceived by the Spirit or by a guift of Prayer hath some things in it which render it more likely to edifie and comfort those that are partakers of it then one and the same Prayer still repeated First A prayer that is new is more like to awaken and engage attention in those that are to joyn in it Customary things are but as matters of course which are commonly passed over with little or no observation Whereas things that are new are of kin to things that are strange after which even they that are but drowsily disposed wil force themselves to hearken God himself makes account that if men should be but able to say even of his great works when he bringeth them forth Behold we knew them before that they would despise or at least lesse regard them Esa 48.7 Secondly A prayer newly conceived by the help of the Spirit of God comes warm from the heart and so is more like to convey warmth to the hearts of those that hear it then a Prayer that is brought out of the memory where it hath lain for a long time dead Besides the womb of the memory and much more of a book is but a cold place in comparison of that of the heart or soul If it be said That a prayer which is brought out of the treasury of the memory may when it is uttered come from the heart also and this with as much spiritual warmth or heat as if it had been newly conceived here I answer The heart cannot in reason be so much raised or ingaged with borrowing of or from the memory or with delivering out what is borrowed from hence as with travailing in birth with new conceptions and in bringing forth these with apt expressions which must suddainly be found and taken up Thirdly A prayer conceived by a spiritual gift and such is the gift of Prayer is more proper for a Church or Church-Assembly and like to do better service here then a prayer composed or framed by a natural gift one or more as good parts or abilities of learning rhetorique c. And I take this for granted that no person that finds or knows himself to be endued by God with a gift of prayer and he that is thus endued by him cannot likely be long ignorant of it will decline the use or exercise of this guift and chuse rather to imply his natural gift instead of it Fourthly Praying from time to time with variety of matter with new and different petitions and expressions doth set forth and commend upon terms of farre greater advantage the unsearchable riches of the manifold wisdome knowledge and bounty of the Spirit of God then the constant use of one and the same Prayer and consequently must needs be more like to awaken men to discern and acknowledge the gracious presence of God with them or among them in their holy assemblies and likewise to glorifie him for vouchsafing so much of himself or of his goodnesse unto men as it is said They marvelled and glorified God which had given such power unto men Mat. 9,8 And the Apostle Paul expostulates thus with the Church of Corinth Know ye not your own selves though I should not affirm it or remind you of it how that Jesus Christ is in you or rather among you in your Church-community meaning by a notable presence of his power and of his grace and love towards you except ye be Reprobates or rather very injudicious and undiscerning meaning that those Apostolical gifts and abilities which God had given him for their sakes and of which they had had large Testimony and proof amongst them did evidentiy demonstrate the presence of Christ in the middest of them 2 Cor. 13.5 Fifthly and lastly when men pray by a gift of Prayer the Holy Ghost is at full liberty both to act their Hearts and Spirits in prayer as he pleaseth and to prompt them with such Holy motions and streins of petition as he judgeth most congruous and commodious for the respective occasions of those that are present and withall to act their tongues and lipps in praying and to give them utterance as he pleaseth Whereas he that alwaies confineth himself to a set form of words in praying confineth also the Spirit of God either to give him alwaies one and the same matter of Prayer or a like set form of motions and desires to present in prayer unto God or otherwise to permit him to utter words in prayer which in their significations have no agreement with the inward impressions upon his heart Besides he that prayeth upon such termes doth not so much speak as the Spirit gives him utterance but rather as he gives utterance unto the Spirit or at the best unto himself Quest 16. But have not many either pretended unto or presumed upon a guift of Prayer from God been a shame and dishonour unto the holy Ordinance of Prayer uttering before God and his people things that have been uncomely offending against the Lawes and Rules of this sacred exercise by tautologies that is by unseasonable importune and needlesse repetitions of the same things by broken in-coherent and distracted sentences by an immethodical confusion and preposterousnesse in ordering petitions by presenting petitions contrary to the revealed will of God and the like Were it not better then to prevent so great inconveniencies as these that set forms of Prayer should be constantly used at least in publique and where many are present and that extemporary praying should in such cases be restrained or refrained Answ When many pretending to the knowledge of the truth and presuming themselves to be orthodox as few Ministers yea or Teachers of one kind or other but doe shall notwithstanding teach errours and unsound Doctrines publiquely doubtlesse it is not expedient nor lawful for the preventing of this inconvenience though it be farre greater and of much more dangerous consequence then any such defect or miscarriage â—n praying as those mentioned to confine all teachers to the reading of homilies or to the reading
the number of two which are Baptisme and the Lords Supper Quest 35. What is Baptisme Answ A Sacred Rite of being washed with Water in or rather into or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 Quest 36. What is it to be Baptized or to be washed with Water in or into or unto the Name of the Father Son and Holy Ghost Answ It is by the Authority and Command of these Three Persons in the Divine Essence to be in and by this Rite consigned over delivered up or consecrated unto them or separated unto their Service and withal to be openly declared accordingly Quest 37. Is it not lawful to Baptize or to be Baptized in the name of some one of these persons only as for example in the name of Christ or of the Son especially considering that the Apostle Peter commanded those that did believe upon his preaching and had received the Holy Ghost to be Baptized in the name of the Lord meaning Christ Acts 10.48 as he has also exhorted others of his Converts before Then Peter said unto them Repent and be Baptized every one of you in the Name of Jesus Chtist c. Acts 2.38 See also Acts 19.5 Rom. 6.3 Gal. 3.27 Answ To be Baptized in into or unto Christ is constructively and in effect to be Baptized in or into the Name of the Father the Son and Holy Ghost These three being one as the Apostle John teacheth us 1 John 5.7 and as Irenaeus of old interpreted In Christi nomine subanditur qui unxit ipse qui unctus est ipsa unctio in quà unctus est In the name of Christ is comprehended or understood both he that did anoint meaning the Father and he that was anointed namely the Son and the anointing it self wherewith he was anointed that is the Holy Ghost Nor is it to be thought that either Peter or any other of the Apostles who either themselves Baptized or commanded others to Baptize in the Name of Christ without mentioning the Name either of the Father or of the Holy Ghost in either acted contrary to the rule or charge given unto them by Christ concerning Baptizing but rather that they only abridged or contracted it into a narrower compass without diminishing or omitting any thing of the just import or meaning of it and this by the direction and guidance of the Holy Ghost himself possibly to instruct us that forms of words are not to be rigorously urged where substance of matter is sufficiently expressed Or else it may be said that Christ in the words mentioned Baptizing them in the Name of the Father c. did not intend to prescribe unto them any certain or set form of words to be alwayes used in the act or at the time of Baptizing but rather to instruct them how they should declare the Doctrine of that Baptisme which he commanded them to administer as namely that the precept or injunction of it proceeded joyntly from all the three Persons in the Divine Nature Father Son and Holy Ghost and that with this intent or for this end that they who believe the Gospel should they and their children over whom they have power submit unto it and receive it and by it be and openly declared to be delivered up unto the care and Government of all the Three This or the like Doctrine the Apostles might teach and declare when any person was to be Baptized by them or by their order although in the act of Baptizing there was mention made of the name of one of the Three only Or else 3d. and lastly it may be said that a person may properly enough be said to be Baptized in the Name of the Father Son and Holy Ghost although in terminis or in words he be Baptized in the Name of Jesus Christ only because the Doctrine of Jesus Christ unto which upon the account of his Baptisme in his Name he is to hearken and subject himself plainly asserteth the same Nature Dignity and Authority of the other two with his own And one special reason why Christ doth not prescribe the administration of Baptisme in his own name only although the administration performed in his Name alone be regular enough and Apostolical as was declared in the question may be this that upon so solemn an occasion as the Doctrine of the administration of Baptisme he might not omit to declare himself as zealous a remembrancer and assertor of the Divine Glory of his Father and of his Spirit as of his own Of his care and zeal in this kinde we have many other great testimonies in the Gospel But though Baptisme administered in the name of Jessus Christ alone I mean without mention of the names of the other two in the act it self of administration be as hath been said authentique and valid yet doubtless the custom of those Churches which 〈◊〉 constantly administer it in that very explicitâ—â—â—â—or and form of words dictated by our Saviour to his Apostles wherein all the Three are as we heard distinctly named is more commendable as being both more edifying and safe and is not to be exchanged by any particular man Quest 38. Why is Baptisme called The Baptisme of Repentance Acts 13.24.19.4 Answ Either because by the Law of the Institution of it and according to the Counsel and Intent of God herein they who do submit unto it and are Baptized do hereby solemnly profess themselves penitent or that they unfeignedly repent of all their former sins and more particularly of their unbelief as seems to be intimated Act. 19.4 Mark 1.15 Or else 2dly Because Baptisme is a most solemn and sacred ingagement according to the declared intendment of him that appointed it who had in this respect a right of power to make the terms or conditions of receiving it what and as he pleased upon him that submitteth to it to repent in case he hath not yet repented however upon a profession of Repentance he hath been Baptized or if he hath already truly repented to persevere in a repentant frame of heart and course of life unto the end For Baptisme as it is called the Baptisme of Repentance as you have shewed so is it said to be the Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Repentance that is which solemnly ingageth or obligeth the receiver of it unto Repentance For so John Baptist himself declareth the purport and intent of it I indeed Baptize you with water unto Repentance Mat. 3.11 meaning hereby to invite quicken and provoke yea to impose a necessity upon you to repent that is according to the Scripture dialect in which the tree is put for the fruit or the cause for the effect or the inward princiciple for the outward actings agreeable to it c. to bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy Repentance as he had interpreted himself ver 8. Bring forth THEREFORE that is since you come and desire to
is dispersed up and down the Scriptures upon those accounts in that brief modell which we call the LORDS PRAYER Quest 41. Whether was it his intent that this Prayer should be either constantly or frequently used in the nature of a Prayer without any variation of the words or that it should be as a brief modell pattern or platform by which they who pray might be steered and guided in their way unto such particulars which are necessary for them to know Answ That it was intended by him as a directory or platform by which men might be taught how to pray is not I suppose questioned by any And in this notion of it Christ I conceive in prescribing it directly answered the intent of his Disciples in their request made unto him by one of their company the tenour whereof was that he would teach them to pray Luk. 11.1 Their meaning doubtlesse was not to desire him to bind them strictly to a certain form of words in their praying but to teach them to pray that is how to pray viz. with acceptation in the sight of God And himself being now ready to dictate this prayer unto them Mat. 6.9 delivers his mind concerning it to the same purpose After THIS MANNER therefore saith he pray yee Our Father c. meaning that their prayers which they should from time to time present unto God should both for matter and manner be ordered and framed as that brief modell or compendium of prayer which he would now propose to them should direct them And that the Apostles themselves understood and received it from him in this notion and not as a set prayer to be either constantly or frequently used appears by their practice upon Scripture record For whereas we here often read of their praying and several of their Prayers are recorded yet do we no where find that ever they made use of the said prayer in the nature or instead of a Prayer but constantly in the nature of a directory or rule how to pray all their prayers being conceived and fram'd by the light and guidance of it in such sort and so farre as it was intended to give light and regulation in this kind For there was something added at least by way of explication by Christ afterwards concerning the manner of praying Joh. 16.24.26 Notwithstanding I know no sufficient ground to judge the use of it as a prayer universally unlawful and he that shall thus judge will put to rebuke the whole generation in a manner both of righteous and learned men as well in latter as in more ancient times For these generally conceived that it was very lawful to be used as a Prayer and did for the most part sometimes thus use it Quest 42. What may be the reason why Christ delivers his prescript or platform of Prayer in the plural number Our Father c. Give us c. Forgive us c. rather then in the singular Answ The reason very possibly may be to intimate his desire that his Disciples and followers should love to pray in consort and conjunction and take all opportunities to assemble and meet together about this heavenly exercise The Apostles seem thus to have understood the mind of Christ in the point we speak of For of these it is said These all continued with one accord in Prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren Act. 1.14 And if it had been delivered in the singular number it might with as much reason have been demanded why it was not delivered in the plural For as it is now ungrammatical and improper for him that prayeth privately unlesse he change the number so would it have been in the other case for those that should pray in company Quest 43. But how can it be looked upon as a perfect or compleat pattern or platform of Prayer when as there is nothing in it to direct or teach men in what name to pray which is a matter of as material and weightie a consideration about Prayer as any other thing that is most needful to be observed in it and is supplyed by Christ himself afterwards Joh. 16 24.26 Answ It may be called a perfect rule or platform of Prayer because it did very sufficiently and compleatly instruct men how to pray with acceptation at the time when it was delivered and untill God judged it meet that a further and clearer discovery should be made in what name and upon whose account and interest he would be prayed unto by men For as was formerly hinted In the answer to the 11th question in this chapter he that in prayer calleth God his Father prayeth implicitely and consequentially in the name of Christ as the believing Jews of old and untill this discovery was made and published in the world did The Apostles themselves did not pray in the name of Christ explicitely or distinctly untill after his Resurrection or at the soonest a very little while before his death Hitherto yee have asked nothing in my Name And At that day ye shall aske in my name Joh. 16.24.26 Quest 44. How may this Prayer be conveniently divided and the parts of it distinguished Answ The whole is called a Prayer because the greater part of it is such containing several petitions But besides that which is strictly and properly a prayer there is first a preface in the beginning Secondly a doxologie some term it a thanksgiv ng immediately before the conclusion And thirdly the conclusion it self Quest 45. What occasion or need was there of a Preface before the Prayer Answ So to qualifie and affect the heart that it may be meet or more meet to pray Besides a preface is a commodious introduction unto prayer Quest 46. Supposing this to be the preface Our Father which art in Heaven how doth it affect the heart to make it meet to pray Answ The heart is then in a meet frame to pray when it is filled on the one hand with the remembrance or apprehesion of the good will of God towards a man and on the other hand with a like apprehension of his transcendent Majesty and Glory The former strengtheneth Faith and gives boldness the latter allayeth this boldnesse with Reverence and fear and teacheth a man under that freedome whereunto he is admitted by God to know and observe his due distance notwithstanding Now being directed and incouraged by Christ in this preface to call God Our Father we are or may be and ought to be hereby fill'd with the remembrance of his natural affection and good will towards us but being withall reminded that he is in Heaven this is proper to strike out hearts with awful apprehensions of his great Glory and Majesty Quest 47. How many and what are the Petition 〈◊〉 â—tained in this Prayer unto which all that variety of blessings and good things which we can reasonably and according to the will of God ask in Prayer of him may and ought to be
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
judgements the sins of the Fathers upon themselves as well as upon their Children being wicked also the current of the Scriptures will ill bear such a sense as this but only declareth that when and though he doth suffer wicked Parents to go unpunished yet their Children if they follow them in their wickednesse shall be sure to hear from him in wrath and judgment and that because they are the Children of such Parents as well as because they are wicked themselves Hence it is that when God threatneth the Jews with any severity of judgment for their wickednesse we so frequently meet with the mention of the Fathers iniquity though now dead as well as the Childrens who are the persons threatened in this or the like form of words you and your Fathers Jer. 44.21 So Ezekiel was charged to remind the people that they and their Fathers had transgressed or rebelled against him when he was sent by God to denounce judgments against them Ezek. 3,2 And so holy men very frequently in their confessions knowing it to be their duty to justifie God in his judgments whether already inflicted or only denounced in the clearest and fullest manner they could upon this account confesse and acknowledge as well the sins of their Fathers as their own For our sins saith Daniel and for the iniquities of our FATHERS Jerusalem and thy people are become a reproach to all that are about us Dan. 9.16 See further and compare Lam. 5.7 Jer. 14.20 Jer. 3.25 Neh. 1.6 Neh. 9.2.16.34 Psal 78.57.58 The Godly King Josiah in his confessorie Message to the Prophetesse Huldah mentioneth the sin of their Fathers only as the cause or means of kindling the vvrath of God against him and his people 2 King 22.13 2 Chro. 34.21 Yea and God himself in pleading the equity of his proceeding in judgment against men is wont to alledge and insist upon the iniquities of the Fathers as well as of the Children threatned or punished by him Then shalt thou say unto them Because your FATHERS have forsaken me c. Jer. 16.11 12. Your iniquities and the iniquities of your FATHERS together c. Esa 65.7 Sec also Levit. 26.39 40. Quest 52. May there any reason be conceived why God should ordinarily or at least very frequently visit the sins of the Fathers upon the Children in such a sense and upon such tearms as you have now declared rather then upon themselves Answ There may more reasons then one be well apprehended of this dispensation of God But I shall insist only upon one which I conceive to be one of the most considerable This is that when he doth use severity in judging and punishing his Creature it may appear that his Creature is not simply or barely obnoxious unto punishment that is not only so farr sinful or delinquent to such a degree that he may justly punish him but that he is in the Apostles expression Rom. 92.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fully or perfectly and every waies prepared or fitted and as it were accomplished for destruction and so for that punishment whatever it be that shall be inflicted on him Neither doth God judge it sufficient for the glory of his Righteousnesse or Justice in his penall Administrations that he may be justified in them as viz. by some exquisite or profound Argument or Plea made on his behalf but that he may be clear when he judgeth that is that the equitie and reasonablenesse of his judgments may appear out of hand and by their own light and as the Sun appeareth unto the World Psal 51.4 Compared with Rom. 3,4 The Scripture in several places and in several veins of notion presenteth God under this Character viz. as listlesse and indisposed and as it were without heart to punish in any degree of severity untill the wickednesse of men be grown to some considerable maturity and height As First Where he compares the degree or proportion of sin wherher in a person or people before which he usually forbeareth to destroy or inflict any severe punishment upon them unto a measure which must be full before he can lift up his hand against them in such away Thus the reason which he gives unto Abraham his Friend why he would not presently settle him or his posterity in the possession of the Land of Canaan was because the sin of the Amorites who were the present inhabitants of this Land with some other Nations was not yet FVLL Gen. 15.16 See also Mat. 23.32 Ezek. 7.23 Dan. 8.23 Nah. 3.1 2 3. c. Secondly Where he signifieth or implyeth that he must find men unexcusable in the way of their sinning before he enters into any district judgment with them See Rom. 1.20 2 1 2. c. Now many gracious vouchsafements from God unto sinful men are requisite to render them inexcusable amongst vvhich the riches of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of his goodnesse forbearance and long-suffering Rom. 3 4 seem to be chief according to that Rom. 9.22 What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted for Destruction That is either untill they be fitted or to be sitted or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compleatly fitted for destruction These two things are here plainly implyed First That without much long-suffering by God sinners are not compleatly fitted for destruction at least not for such a destruction wherein God may make his wrath and power known Secondly That God is not willing that is free or inclined to make his wrath and power known in the destruction of sinners untill they be fully and compleatly prepared for destruction that is untill they have sinned with such an high hand or upon such tearms that nothing can with reason or colour of equity be pleaded why they should not be destroyed Thirdly and lastly That Character of disposition of God we speak of is held forth where he designes the stopping of mens mouths in order to the making of them subject to his judgment That every mouth may be stopped and so all the World become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject in judgment unto God or subject to the judgment of God as if men were not liable or subject to the judgment of God meaning with that full and through subjection wherein he must find them before he proceeds in judgment against them untill their consciences shall silence their tongues from all pleading for them Rom. 3.19 This is of some affinity with the former See Mat. 22.12 13. So then this may well be a reason why God many times deferreth the visitation or severe punishment of the sins of Fathers untill he finds the Children to the third and fourth Generation walking in the same or like way of iniquity with them The patience of God shewed unto wicked Parents rendreth their Children if they prove wicked also much more obnoxious unto the judgment of God Quest 53.
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
Service pure and intire within the compass and pale of his own contrivance and commands free from all heterogeneal Ceremonies Formalities and Conceits of forreign device For having himself appointed some Ceremonies in his Worship he doth plainly enough hereby declare and say unto men that if he had a minde to be worshipped or served with more he both could and would have appointed them himself and not have entrusted the weak and wandering the over-officious and importune fancies of men either with prescribing the number or with inventing or devising the form and figure of them For as by the exquisite genius and frame of those which he hath now appointed he hath approved himself a better inventor of Ceremonies by a thousand degrees then men those invented by them being ridiculous and childish in comparison of his so by the fewness of them he clearly shews that he delights not in a multitude of them and consequently that he intended not to refer the matter of Ceremonies in his worship unto those who are so impotently addicted unto them that having once tasted the lawless pleasure of ingendring and imposing them they never know when or where to make an end Besides as God considering the weakness of the nature of man and how arduous and difficult a thing it is unto the generality of men effectually to resist such motions and temptations unto the sin of Adultery wherewith he knew they would be frequently and dangerously assaulted was graciously pleased to allow and appoint them the Ordinance of Marriage to prevent their falling under the guilt of that sin 1 Cor 7 29. but this allowance renders the guilt of the sin when contracted the more inexcusable Heb. 13.4 In like manner to keep men chaste and pure in his Worship free from Superstition and the use of all unclean and unsanctified Ceremonies in the exercise of that Religion which he commendeth unto them knowing how precipitately prone the generality of them are to such sensualities as these in their spiritual Services he hath mercifully condescended unto them in giving them those sensible Ordinances which are known by the name of Sacraments by which condescention nevertheless he hath doubled and trebbled the condemnation of those that shall pollute themselves with Rites and Ceremonies of a baser and more ignoble extraction The Sacraments of God make the Ceremonies of men to be high misdemeanors which upon other accounts are obnoxious enough also Quest 26. What my be a fourth end of Sacramental Institutions in the general Answ That the sum and substance of things that are most spiritual and so of greatest difficulty to be believed in the great profession of Christianity might as much as may be as namely in Figures Signs and external resemblances be exposed and exhibited even to the outward senses of men and so be rendred proportinably the more familiar unto their mindes and the more eâ—â—ie to be believed by them As God when of old he sent his holy Angels about any gracious message or treaty with men he caused them to cloath themselves with visible shapes and appearances whereby they were the better accomodated for â—onverse with them in respect of the infirmity of their flesh being otherwise in their simple natures very disproportionaâ—e hereunto in like manner in his Sacramental Ordinances he maketh the mysterious and spiritual things of his Gospel to represent and shew themselves and as it were to speak unto the understandings mindes and consciences of men in sensible forms and similitudes of outward things by means whereof they become the more familiar and hereby the more credible unto them In these words of Christ to Nicodemus If I have spake unto you earthly thingâ— that is spiritual things made as it were earthly and of as ready a perception as earthly and outward things are by fitting and explaining them by similitudes of such things spiritual things thus declared and set forth being â—ermed earthly things in such a sense or figure of speech as Angels are frequently called men in respect of their appearings in the likeness of men and ye believe not how will ye believe if I tell you or spake unto you heavenly things nakedly and without explications borrowed from earthly things as the Angels are wont to speak and discourse of them in this passage I say it is clearly supposed that sensible resemblances of spiritual and heavenly things aptly chosen and sitted to their natures render them much more passable with the reasons and understandings of men and give them an opportunity to contemplate or look upon them with the eye of the inner man more steadily and intensely then otherwise they would be able or at least were like to do and that such a contemplation of them as this is a great incouragement and advantage to their believing the reality and truth of them The reason hereof may be because it is not hard or troublesome to conceive or believe that whatsoever is found in this material or visible world hath its parrlel or some thing corresponding by way of analogy proportion or likeness with it in the spiritual or invisible world This notion was apprehended by some of the ancient Philosophers and believed as a truth one of them expressing himself in the point in these or the like words Deum uno sigi 〈◊〉 sa sigâ—â—re â—â—t◠〈◊〉 That God with one and the same Seal imprinteth different matters the meaning seems to be that though the matter or substance of the one world and the other the visible and invisible be very different yet God hath as it were cast them in in the same mold and made the one to answer the other much after the same manner that in Solomons expression faâ—e answereth to face in the water Prov. 27.19 For as in this correspondency the face in the water is but a shadow a light and empty resemblance of the substantial face unto which it answereth so is this visible and material world with the furniture and things belonging to it but a slender faint and transient representation of that world which is immaterial and invisible with the things appertaining unto it yea the Scripture it self oft speaket at least seemingly but I verily believe really and intentionally in favor of this opinion and more especially whereever it either calleth things of a spiritual nature and relating to the invisible world by the names of things that are visible or relating to this present world or else expresseth things relating unto the one world and the other by the same appellations Places of both these Characters are frequent and numerous Thus we read of men that are rich in this world and of men that are rich towards God Luke 12.21 compared with 1 Tim. 6.17 and other places of spiritual and true treasure Isa 33.6 â—â—a 6.20.19.21 and elsewhere and so of earthly treasure Prov. 15.6.16 Mat. 6.19 of spiritual bread which came down from heaven and is called living bread John 6.32.48.51 of material bread often Instances
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
on him may have everlasting life his intent is not to make the seeing of the Son of a like necessity nor indeed of any necessity at all with believing on him for the obtaining of everlasting life although the tenor and form of the words seem so to carry it For after his resurrection he speaketh thus unto Thomas Thomas because thou best seen we thou hast believed BLESSED are they that have NOT SEEN and yet have BELIEVED John 20.29 But that remission of sins strictly taken is by God settled upon Repentance and not at all upon Baptisme besides what was lately argued in proof hereof might be evinced from sundry other passages of Scripture These words are twice uttered by Christ within the compass of three verses Except ye repent ye shall all likewise perish Luke 13.3.5 The sentence is of the like truth whether we understand it of perishing by a temporal judgement or of perishing eternally nor is this latter to be excluded from the words although it be supposed that the former was more directly intended But the saying clearly supposeth that Repentance without Baptisme is available to save men from perishing and therefore to obtain remission of sins also without which perishing will be the portion of every man So Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. See also c. 8.22 The validity of Repentance without the additional help of Baptisme for the obtaining remission of sins from God might be effectually argued and concluded yet further from all these places and haply from more Luke 24.47 Acts 5.31.11.18 Rev. 2.5.16.22 And if the case were otherwise so that forgiveness of sins could not be had without being Baptized he that should sin after Baptisme must be baptized the second time and so toties quoties or else remain for ever uncapable of the pardon of his sin To pretend that Baptisme received many years before may operate towards the forgiveness of sins committed many years after is to speak at an unheard of peradventure and to think to quench mens thirst with an empty cup. If it be said that Baptisme at the time when it is received interesseth a person in the great blessing of the forgiveness of his sins but if he shall sin afterwards leaveth him to make the best he can of Repentance I would know whether the meaning of such a saying be that it interesseth him at the time and in the blessing mentioned whether he be penitent or repentant or no. If it be said he must be penitent otherwise he shall put a bar in the way of his Repentance and hinder the working and effect of his Baptisme I answer that in case he be penitent what reason can any man give why he should not be thought to obtain the forgiveness of his sins rather by his Repentance then by his Baptisme That an impenitent person obtaineth remission of sins by being baptized in his impenitency is I presume no mans sense or assertion Therefore 2. When Ananias said unto Paul Arise and be baptized and wash away thy sins c. He doth not suppose him now to have been in a state of condemnation or under the wrath of God for sin or which is the same that his sins were yet unpardoned this is clear from the three verses next preceding Therefore when he exhorteth him speedily to be baptized and wash away his sins his meaning only is that by being baptized he should typically or sacramentally wash away or wash off the guilt of his sins and so receive a pledge of confirmation from the hand of God himself that he had forgiven them or washed them away It is frequent in Scripture to speak of things as done simply and absolutely when they are done sacramentally or in figure Thus Moses is said to have divided the red Sea when he lift up his rod and stretched out his hand over it Exod. 14.16.26.27 Thus Aaron when he stretched forth his hand with his rod over the streams over the rivers and over the ponds in Egypt is said to have caused frgos to come up on the land Exod. 8.5 6. So when the Ark passed before the children of Israel into Jordan the Lord of all the earth is said to have passed likewise Josh 3.11 see c. 8.26 And when Christ gave unto his Disciples the Sacramental Bread he said in effect that he gave them his Body these words clearly implying as much Take eat this is my body which is given for you Mat. 26.26 Luke 22.19 compared Thus the Apostle speaking of the Israelites in the wilderness saith they did all drink the same spiritual drink when they drank the material water that came out of the Rock 1. Cor. 10.4 If it be replied and said But if Paul by being baptized that is by submitting unto Baptisme washed away his sins typically and sacramentally only and not really why did Ananias incourage him hereunto by suggesting unto him the washing away of his sins hereby and not rather by some other argument or motive I answer it is a matter of worthy concernment unto him whose sins are really pardoned and washed away already to have them typically and sacramentally pardoned and washed away also Christ had forgiven the sins of the woman in story Luke 7.37 38 c. and this was indeed the greatest and highest vouchsafement of grace that he was capable of conferring on her yet he judged it not beneath him or his infinite love and bounty to the woman to make her a certificate that her sins were forgiven her And he said unto her Thy sins are forgiven v. 48. He did the like unto the man sick of the Palsie Mat. 9.2 In like manner Baptisme is as it were a certificate written by the hand of God himself reached forth and offered unto all persons truly penitent or believing that their sins are forgiven them and they who submit unto Baptisme do receive it from him although many who do receive it cannot distinctly read the contents of it notwithstanding the writing be fair and legible Yet after all this it is not to be denied but that there is a sense and this differing too from that formerly mentioned wherein Baptisme together with Repentance and Faith may be said at least ordinarily to make up a compleat title to remission of sins But neither is this the sense so much contended for by those who being ignorant of the Counsel of God in Baptisme have sought it above that which is written where there is seldom any thing but fancy and imagination to be found In the sense we now minde First Baptisme being the first solemn act and as it were the head of a Christian profession is by the figure Synechdoche to be taken for this profession it self absolutely or indefinitely considered as whether it be of a shorter or longer continuance whether finished and completed by fewer or more acts otherwise c. even as Israel and sometimes Jacob frequently signifie the whole and