Ghost had he been a creature though an Angel though an Arch-Angel and of an order nighest unto God himself would upon an occasion of any thing said by him that might with the least probability induce men to think he were God and so to worship him have rather cautioned them to take heed of such a snare then leave it in the way as it were on purpose for their foot to be taken in For this is recorded by him to have been the genius and manner of those excellent Creatures the Angels I mean to take men off from worshipping or ascribing divine honour unto them See Judg. 13.16 Revel 22.8 9. Therefore certainly the Doctrine of the Trinity as it is commonly taught and believed by Christians containeth nothing in it that needs offend the minds reasons or consciences of any men Quest 10. Whether is it safe or meet to use the word Person when we speak of the Trinity or of the three subsisting in the Divine nature as to say There is one God and three Persons Answ Although the word Person is not found used in the Scriptures about the matter in hand as neither is the word Trinity yet may it conveniently enough and without offence be applyed to any of the three subsisting in the divine nature For by a Person is only meant an intellectual Individuum or one who partaketh with others in some intellectual nature yet is distinct in his being or subsisting from all those with whom he thus partaketh In this sense every of the three in the divine nature may be termed a Person because he partaketh with the other two in this nature being intellectual and yet subsisteth in this nature in a differing and distinct manner from them Thus God the Father subsisteth in the same intellectual nature with the Son and with the Spirit or the Holy Ghost but after a different and distinct manner from them both as viz. in relation of a Father or as generating a Son in which propriety or manner of subsisting neither of the other two partake with him In this respect he may be said to be a Person In like manner the second in order of the three subsisting in the same intellectual nature with the Father and the Spirit but after a manner appropriate to himself as viz. in the relation of a Son or one begotten may be termed a Person also There is the same consideration of the third who likewise may be termed a Person because he subsisteth in the same nature with the other two but in a manner peculiar to himself viz. as proceeding from the other two by way of Spiration CHAP. II. Of the Scriptures their Authority and Interpretation Quest 1. YOu still alledge the Scriptures for the confirmation and proof of what you hold in the Questions propounded to you Of what Authority and Credit are the Scriptures that you build upon them with so much confidence in matters of such great Concernment unto you Answ The Scriptures are of the greatest and least questionable authority and credit that may be and are to be believed in whatsoever they either affirm or deny before the apprehensions dictates or sayings of any mans sense reason or understanding yea before the most confident affirmations or denials of all the men in the World though agreeing and consenting in one upon the testimony or credit of all their senses reasons judgments and understandings repectively Quest 2. What maketh the Authority of the Scriptures so sacred and irrefragable that they ought not to be rejected gain-said suspected or doubted of in any thing they affirm or deny Answ The infallibility of their Author which is God his infallibility I say as well in the active as passive signification of the word For as he perfectly knoweth the truth of all things and is not liable to any errour ignorance or mistake in any thing so neither is he capable of speaking declaring or revealing any thing contrary to his knowledg It is utterly impossible for him either to be deceived or to deceive any man Quest 3. How can it be proved that God is the Author of the Scriptures or that they proceed from him Answ This may be proved by sundry arguments some taken from the Scriptures themselves others from other considerations Quest 4. By how many arguments taken from the Scriptures themselves that is either from the matter of them and the nature and quality of things contained and revealed in them or from the manner of the Language style or phrase wherein they are written may they be proved to come from God Answ The subject matter of the Scripture of the nature or quality of the things contained and revealed in them afford five arguments to prove them to be from God Quest 5. What is the first of these Arguments Answ The two great and heavenly designs revealed and discoursed in the Scriptures The one the eternal Salvation of a miserable and lost world The other the exaltation of godliness righteousness and true holinesse in the world These plainly testifie on the behalf of the Scriptures that they are of no meaner parentage or descent then from God himself Reason doth not permit any man to conceive or think that any creature should ever conceive or be delivered of two such births so transcendently glorious and adorable as these nor yet that any Creature whether good or bad would ever falsly father upon God any such excellent or worthy projections as either of these Quest 6. What is the second argument from the matter of the Scriptures which proveth them to be from God Answ The most profound contrivances and never sufficiently admired streins of wisdome by which the bringing to pass the two great designes mentioned is acording to the Scriptures intended by God are good evidence and proof that they the Scriptures proceed originally from no other Author but God Quest 7. What is a third argument drawn from the matter of the Scriptures by which they may be known to proceed from God Answ The discoveries that are made in the Scriptures of things so farr remote from the thoughts and apprehensions of men as many things are which are brought forth into a clear and perfect light by them as that manner method and time of the Creation of the Heavens and the earth with all the hosts of them the destruction of the old world for the wickednesse of it by a flood the mystery of the Trinitie of the Incarnation of the Son of God with many others undeniably prove they came from an Authour that is greater in knowledge and understanding then all creatures Quest 8. What is a fourth argument affording proof from the matter of the Scriptures that their Authority is divine Answ The many predictions found in the Scriptures of contingent events many years yea some ages before they were to take place or come to pass yet being duely fulfilled and coming to pass in their seasons demonstratively prove them to be of as divine Inspiration Quest 9.
those that were under the Law that we might receive the adoption of Sons And because ye are Sons God hath sent forth the Spirit of his Son into your hearts Crying Abba Father Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ Gal. 4.4 5 6 7 Concerning the Sons of men and earthly inheritances it is no good consequence to argue If a Son then an Heir but speaking of the Sons of God and the inheritance promised uuto them the Argument is rational and valid The reason of the difference lieth chiefly in rhe different natures or conditions of that inheritance which God intendeth to conferre upon his Sons and those earthly inheritances which men have to bestow upon theirs An earthly inheritance hath that imperfection in it that it cannot be at once enjoyed whole and entire by many nor yet given unto or setled upon a plurality of Children but that every one will have the lesse because there are more to share with him Were it otherwise and so that an earthly estate or inheritance could be given unto many upon such termes that the whole might be possessed and enjoyed by every one of them respectively ordinarily and in most cases at least the consequence would be good even amongst the Children of men If a Son then an Heir For there is scarce any Father but would give his whole Estate unto all his Children respectively had he never so many if it could be given by him and enjoyed by them upon such termes Now that heavenly Inheritance which is reserved by God for his Children is so happily conditioned that the Collation of it upon never so many and the Enjoyment of it likewise by never so many and this together and at the same time prejudiceth none in the least of those to whom it is given or by whom it is enjoyed but every one of them respectively and apart enjoieth it as fully as intirely at as great a rate and height of contentment joy and glory as if he were the sole possessour and enjoyer or proprietour of it And for this reason I suppose it may be called by the Apostle the inheritance of the Saints in Light Coloss 1.12 Namely because as no man sustain's the least loss or inconvenience in his injoyment of the Light by the vast multitude of persons in the world that share with him therein so neither is the joy or glory of the inheritance of the Saints in any degree the less unto any one amongst them because the number is so great that are partakers with him therein CHAP. VI. Of Sanctification Regeneration Mortification and Self-denial Quest 1. OF what consideration are these in the practice or Profession of Christian Religion and how come they to have place here Answ They may be considered either in their several and respective natures or in their introductions or first raisings in the hearts and souls of men or else in their exercises and actings In respect of their natures God judged it reasonable and meet to require them in both the other considerations of men as simply necessary to render them capable of Salvation Quest 2. VVhat is the nature common unto all the four that because of this it should seem equitable good in the sight of God to impose upon men and women both the planting of them in their hearts and the practise of them in their lives and both upon the highest termes that may be I mean as such conditions without the performance of which there is no Salvation to be expected from him Answ They are respectively a kind of Holy impression qualification habitude or disposition which excellently well become and adorn the Sons and Daughters of men rendring them lovely both in the eyes of their heavenly Father Angells and Men as on the contrary under the neglect or want of them their conversations behaviours and doings in the world must needs be unworthy the Gospel and such which become not the Sons or Daughters of God Quest 3. But are men and women able to raise such great works as these in themselves or in their inward parts Or lyeth it within the reach of their abilities or power either to sanctifie or regenerate themselves or to mortifie the deeds of the body or to create that High and Heavenly principle of Self-denial in their hearts or souls Answ They are not able to do any of these things by any abilities or power that are properly and originally their own I mean which remained and were left unto them of the stock and store of their first Creation after their Fall in Adam and of which they did not sinfully devest and deprive themselves as being in his loines when he sinned but by that re-investiture with grace and strength and those new supplies of the presence and help of the Spirit of God for all spiritual and saving purposes which accrue unto them of the free and unspeakable gift of God in their Restauration by Iesus Christ they are inabled to do all those things with many others like unto them Quest 4. But how can you prove that men and women generally do receive from Christ or from God upon the account of Christ a sufficiency of power to raise or work in themselves the works mentioned or the like For there are many that judg otherwise Answ The truth of that Tenent may be sufficiently cleared both by the light of the Scriptures and of reason A ready account likewise might be given if it were needful or here cohvenient how the judgments of many came to be turned into the way of the contrary opinion Quest 5. How can you prove from the Scriptures the truth of what you now affirm Or by what places or passages here can you make it appear to conviction that men or the generality of men are inabled by him or by the means by him vouchsafed unto them to sanctifie or regenerate themselves or to do any other thing that accompanieth Salvation For there seems to be the same consideration of all things of this kind Answ The Testimonies and Texts of Scripture which make for the proof you demand are not a few Only for brevity sake and inasmuch as the Scripture it self saith that in the mouth of two or three witnesses every word shall be established 2 Cor. 13.1 I shall not exceed this number Quest 6. What then are the places on which you build your belief of what you now undertake to prove Answ They are these three Ier. 4.3 4. unto which Deut. 10.16 is parallel Ezekiel 18.30 31 32. with which may be compared Ezek. 33.11 Esa 1.16 17. with others The third and last is Mar. 6 6. of like notion whereunto are these places Ioh. 12.37 Mat. 11.20 21 23. 2 Cor. 4.3 4. with some others Quest 7. What are the words of the first of these places and how do you argue from them Answ The words are these For thus saith the Lord to the men
practised For their Idolatrie as the Apostle Paul described it Rom. 1.25 stood chiefly in this that they worshipped and served the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is besides the Creatour as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere in this Epistle Chap. 16. vers 17. For that they worshipped the Creatour also as well as or together with their Idolls or Creatures which they worshipped appears Act. 17.23 Therefore if the antient Fathers all along their successive generations together with the universe of Christians taught by them worshipped and served Christ and so the Holy Ghost as God as one and the same God with God the Father they must be judged and condemned as most gross and grievous Idolaters if these Christ I mean and the Holy Ghost prove creatures only and not God Yea Idolatry being one of those sins which without Repentance excludeth from the Kingdome of God 1 Cor. 6.9.10 Revel 22.15 it cannot well be conceived how any of them should be saved in case it be supposed that they lived and dyed worshippers and servers of Christ And the truth is that he had need have a very high esteem of his own understanding and a confident perswasion of much more then ordinary in it that shall undertake to prove or conclude that the whole Christian world upon the matter and an inconsiderable number of persons only excepted both teachers and people for so many ages together as have passed over the world since Christ was first worshipped as God lived and dyed under the guilt of that Soul-destroying sin of Idolatry This for Answer to the former part of the Question Concerning the latter part of the Question That one and the same Divine nature or Being which we call God should subsist in three which we call Persons distinct each from other may be numbred amongst the Apostle Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood 2 Pet. 3.16 but not amongst the Logicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayings involving a contradiction or carrying in them an impossibilitie of truth For 1. The Divine nature or being differing on the right hand plùs quam toto genere more then by the whole genus from all created beings whatsoever and being supertranscendently and incomprehensibly excellent above the most perfect and excellent of these it is but reasonable to conceive that the manner of it's subsisting should be proportionable and appropriate to the unparallable dignity of this Being and consequently that it should have no communion with the manner according unto which any created nature or being whatsoever subsisteth Upon which account it must needs be unconceiveable incomprehensible by any created or finite understanding 2. It is most agreeable unto reason that the Divine nature or God should subsist in such a manner or upon such termes wherein he might enjoy himself in the greatest and highest contentment that can be imagined Yea in such contentment that infinitely surpasseth the imaginations of men Nor doth it bear hard upon any principle in reason to conceive that it should be matter of contentment unto God or unto the Divine nature or being to subsist in three equally partaking all the essential attributes and perfections of it yet really distinct one from the other in relative Considerations or Properties For by this means God or the Divine nature thus subsisting in three equal in knowledg equal in understanding in goodness holiness and all Divine qualifications and perfections may well be apprehended to enjoy himself upon termes best agreeable unto his nature I mean in a way of a divine and meet society fellowship and Communion And Zach. 13.7 God the Father termeth Christ the second in order of the three his Fellow which must be meant in respect of his God-head Awake O sword against my Shepherd and against the man that is my Fellow c. And when God that is the three subsisting in the God-head or Divine nature at the time of mans Creation spake thus Let us make man in our Image after our likenesse amongst other particulars intended in or by this likenesse he might possibly include that aptnesse to society with his own kind which is found in the nature of man Why the Divine nature or essence should subsist in three and neither in more nor in fewer and so why the first in order of the three should make himself known by the relation of a Father The second by the relation of a Son The third and last by the appellation of Spirit with some other heights and depths belonging to this mystery though some have essayed to give an account yet full satisfaction to the minds and understandings of men in such sublime Notions is I suppose reserved by God amongst many other heavenly contentments unknown in this world for the entertainment of his Saints in the World which is come But 3. Some diligent searchers into the hidden things of nature have with much confidence affirmed that in several of these they have discovered and observed the express foot-steps of the Trinity and have found plain Characters representing their Creatour as One in Three 4. Some ancient and learned Philosophers and Poets amongst the Heathen have uttered several sayings though in somewhat an obscure broken and indistinct manner by which notwithstanding it sufficiently appears that they had some impressions upon their understandings of the subsisting of the first and supream Being in Three who yet constantly maintained the onenesse of this being Therefore neither did these judge the opinion or doctrine of the Trinity to involve any contradiction or to wrong or offer the least violence to the reasons or understandings of men 5. And lastly Neither is it credible that Jesus Christ so unparalleld a pattern of humility and self-denial would have uttered with his own mouth such expressions from time to time as the Gospel ascribeth unto him by which the reasons and understandings of so many sober pious learned and well advised men should be tempted into a conceit or belief that he is truly God one and the same God with the Father in case he were a Creature only and had no communion by nature in the same divine essence with him Nor is it any whit more worthy belief that the Holy Ghost being the appropriate inditer of the body of the Scriptures should prompt his holy Amanuenses or Penmen with so many sayings as stand upon record here by which the minds and judgments of so many faithful and dear friends of God should be so bewitched so potently drawn as they have been into so gross so foul so dangerous and distructive an errour as to believe him to be truly God and consequently to worship and glorifie him as God indeed if it be supposed that notwithstanding all that he caused to be written upon the account of his own Honour and Dignity in this kind yet he was conscious to himself that he was but nihili nepos of kin unto nothing and of the creature race Doubtless the Holy
Christ from the dead save only for his own benefit and advancement Answ Yes The Apostle Paul expresly teacheth us that he was raised again viz. from death for our justification Rom. 4.25 which the Apostle Peter interprets at least in part where he saith that God raised him up from the dead and gave him glory that your Faith and Hope might be in God 1 Pet. 1.21 And the former Apostle elsewhere saith If Christ be not risen then is our preaching vain and your Faith is also vain 1 Cor. 15.14.17 If Christ had still remained or been deteyned by God in the prison of Death it would have argued that he had failed or fallen short in giving that satisfaction unto the justice of God for sin which was undertaken by him and consequently there could have been no sufficient ground for any man to believe in God for the forgivenesse of his sins upon the account of his death without which Faith there can be no justification Whereas his being discharged by God from his imprisonment in death effectually proveth that he had made full payment unto him of that debt which he had taken upon himself to discharge And upon this account there is firm footing for every man to expect by Faith the forgiveness of his sins at the hand of God Quest 22. By what or whose power was Christ raised from the dead Answ The Scripture ascribeth his raising or riseing again from the dead sometimes unto himself or his own power and sometimes and more frequently unto God the Father and his power See and compare Joh. 2.19 Rom. 1.4 Joh. 10.18 1 Pet. 3.18 Rom. 14.9 Act. 24.32 Act. 5.4.10 Act. 5. 30. 1 Cor. 15.15 Eph. 1.20 with many others Quest 23. Why is the resurrection of Christ attributed unto himself or his own power Answ For the confirmation of this great Article of our faith that he is truly and by nature God or the natural Son of God Rom. 1.4 inasmuch as none but God is able to raise the dead Ephe. 1.19 20. Quest 24. Why is his resurrection ascribed unto God the Father Answ Partly to make the belief of it more passable with men inasmuch as it is no waies incredible but that God should be able to raise the dead Act. 26.8 though such a thing exceed's the power of every created being partly to confirm and satisfie us in this so great a matter of concernment to us that he is fully satisfied with the death and sufferings of Christ for the sins of the world and upon this account hath as it were with his own hands brought him out of the prison of death wherein he had been detained for a season Quest 25. What doth the Apostle Paul mean by a mans knowing the power of Christs Resurrection as likewise the Fellowship of his sufferings Phil. 3.10 Answ By knowing the power of Christs resurrection he meaneth an inward and reall sense or apprehension how mighty and glorious an encouragement the resurrection of Christ is unto any man to believe in God for salvation Or else how powerful an influence the resurrection of Christ rightly apprehended hath upon the Consciences of men to forsake all their dead works and to walk in newnesse of Life Rom. 6. verse 4. Compared with verse 5. By Fellowship with Christ in his Sufferings he means a mans dying that is his declining in love and affection to this present World and to all vain and sinful Contentments ingageing and provoking himself hereunto by the Consideration of the Sufferings of Christ for him He saith Peter that hath suffered in the Flesh that is who hath conformed himself unto Christ who suffered in the flesh for him Hath ceased from Sin 1 Pet. 4.1 Quest 26. How long after Christ's Resurrection was it before his Ascension Answ The space of forty daies Act. 1.3 Quest 27. Why did he make his abode on Earth for so long a time after his Resurrection before he asscended Answ Because God judged this space of time necessarie and competent for him to give full assurance of the Truth and Certainty of his Resurrection unto his Apostles by exhibiting several enterviews of himself unto them and this at times somewhat distant for their better satisfaction as also to give instructions unto them about managing that great and weighty affair of preaching and publishing the Gospel throughout the World which they were now shortly to enter upon with such other things as related hereunto as the raising and ordering of Churches c. Quest 28. Whither did Christ ascend Answ Farre above all Heavens Eph. 4.10 that is farre above all visible Heavens For otherwise God himself is said to be in Heaven Mat. 6.9 and elsewhere yea and Heaven is said to be his dwelling place 1 King 8.49 Elsewhere he is said to be gone into Heaven simply as Act. 1.11 and 1 Pet. 3.22 So to have entered into Heaven Heb 9.24 Therefore it is like that the Apostles meaning is that he asscended into that Heaven which is called the Heaven of Heavens Deut. 10.14 where God converseth face to face with his Holy Angels revealing himself in all his glory unto them The scituation of which Heaven is farre above all those other globes or Spheres which in respect of their feat above the Earth are called Heavens Quest 29. Was the Ascension of Christ any waies necessary or conducing to the benefit of the world or the salvation of men Answ His Ascension as it includes or implies his inauguration or entrance into his great Dignity and Glory in which notion the Scripture commonly speaks of it was necessary to minister an opportunity unto the Father together with himself to send forth the holy Spirit into the World after another manner and upon farre more gracious and glorious termes then according to his being in it formerly The reason why the Holy Ghost was not thus given some-while before is said to be because Jesus was not yet glorified that is entred into his glory Joh. 7.39 So a little before his Death he tells his Disciples that it was expedient for them that he should goe away meaning that he should ascend into Heaven or go up unto his Father For saith he if I go not away the Comforter will not come unto you But if I depart I will send him unto you Joh. 16.7 And Ephes 4.8 when he ascended up on high he led Captivity Captive that is that his triumphant Ascension declared that he had conquered Sin Death and Hell and so had dissolved or turned that great and sad Captivity or Thrauldome wherein the World was detayned by Sathan as having been conquered by him and gave Gifts unto men and ver 10 it is said that he ascended up farre above all Heavens that he might fill all things that is that he might heal the emptinesse and vanity of the World by filling men with the sound and saving knowledg of God which he did by giving the gifts mentioned ver 11. And he gave some Apostles some Prophets
c. Quest 30. In what respect or how did the Ascension of Christ give an opportunity unto the Father and to himself to poure out the Spirit as they did upon it on all flesh and give those great and rare guifts mentioned Answ As Kings and Princes are wont to shew their bounty and magnificence unto their poor Subjects in some signal manner as by scattering Gold and Silver plentifully amongst them at their Coronation and first Solemn entrance into their Kingdomes a time of joy and gladnesse of heart being most natural and proper wherein to exercise acts of Grace and Bounty So God the Father to expresse his great joy and high contentment in the advancement of his Son to that Royal Dignity wherein he was now invested and the Son also to express the fulness of his joy in that glory which his Father had now conferred upon him agreed in one to declare the riches of their munificent bounty unto the world by a liberal donation of that Heavenly Treasure the Holy Ghost the joynt possession of them both and by a collation of such gifts unto men which were sufficient to enrich the world for ever and to raise up the Tabernacle of Adam which was fallen and sunk as low as Hell Quest 31. What is the Glorification of Christ Answ That act of God the Father whereby he hath given unto him all power in Heaven and on Earth Matth. 28.18 and hath set him at his own Right Hand in heavenly places far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and given him to be the Head over all things unto the Church Ephes 1.20 21 22 That at the Name of Jesus every knee should bow of things in Heaven and things on Earth and things under the Earth c. Phil. 2.10 11. Quest 32. What doth this glorifying of Christ by God the Father import or signifie unto the world Answ First It is an higher ground or larger foundation whereon to build our Faith and Hope in God then his Resurrection because it more fully argueth and confirmeth that he was very highly satisfied and pleased with his Death for the Sin and Salvation of Men inasmuch as it was upon and for this service performed that he so highly dignified and exalted him Phil. 2.8 9 10. compared Who by him do believe in God who raised him from the dead and gave him glory that your Faith and Hope might be in God 1 Pet. 1.21 See also Rom. 8.34 Ephes 1.20 Secondly It much enliveneth and strengthneth our comfort about the effectualness and success of his Intercession for us The more he is honoured and advanced by God the higher he must needs be conceived to be in grace and favour with him and according unto these his prevalency with him in all his motions and applications unto him must in reason be estimated and believed Thirdly The excellency of the glory unto which Christ is advanced by God renders the Gospel so much the more authoritative and awful in and over the hearts and consciences of men and makes the neglect of it and every sin committed against it the more detestable and threatning For what can reasonably be judged a greater abomination and more provoking in the sight of God then for that silly creature called Man to despise or neglect him whom he in the presence of Heaven and Earth hath judged worthy of that unconceiveable weight of Glory which he hath laid upon him Fourthly and lastly It highly commends his service to the Judgements and Souls of Men making it the most rational and connatural ingagement unto the Intellectual Creature of all others Many saith Solomon seek the face or favour of the Ruler Prov. 29.26 which sheweth it to be very agreeable to the nature of flesh and bloud so to do And the greater in place and power any Ruler is the hearts of men are so much the more inclinable and easily drawn to seek his favour especially when they have any promising Dore of Hope open before them that by seeking they may obtain it Therefore the supertranscendent greatness of the Glory and Power wherin Christ reigneth is of excellent consequence and import to draw all men unto him Joh. 12.32 to perswade the world to seek his favour and to work their hearts to so much the more readiness and willingness to accept of his most gracious offer to entertain them in his service if they desire it Quest 33. You lately made mention of the Intercession of Christ What is this Intercession of his or How may we conceive of it Answ The Intercession of Christ doth not signifie or import any Deprecation or Supplication made by him unto God for mercy grace or favour to be shewed unto men for such a thing might seem to argue the insufficiency of the Sacrifice of Himself offered by him but it implyeth that his perpetual presence in all blessedness and glory with God doth continually and without ceasing as it were argue and plead the efficacy and vigour of that his Sacrifice with him as being fully sufficient or meritorious for the obtaining of him all those great favours and blessings for men for the procurement of which it was offered by him The only shewing or presenting of Himself before God in that great Glory which himself hath conferred upon him and upon the account of that his Sacrifice is an argument or proof attested by God himself and subscribed as it were with his own hand that the Sacrifice which he offered is worthy to be honoured by him with shewing all that grace and favour unto men for the obtaining of which it was offered According to this notion the Intercession of Christ we speak of is described to be His appearance in the presence of God for us Heb. 9.24 And his being at the right hand of God that is his great Dignity and Glory given unto him by God is mentioned as precedaneous to his Intercession and making way for or giving efficacy unto it Rom. 8.34 See also Heb. 7.25 Heb. 9.24 Quest 34. For whom doth Christ Intercede for the Saints or Believers only or for some other with these or for all men Answ The Intercession of Christ answereth his Death and is commensurable unto it in the ends and purposes of it as appears in part from what was even now said concerning it Therefore as Christ according to what was formerly in this Chapter shewed from the Scriptures died for all men so there is little question but that he intercedes for all men likewise But as he dyed not to obtain or procure the same things or favours for all men considered as now differenced or distinguished some from others by Faith and Unbelief by Repentance and Impenitency c. So neither doth he intercede for all men thus considered upon the same terms my meaning is That he doth not
as God a consideration distinguishing him from the other two the Father and the holy Spirit who subsist in the Divine nature only and peculiarly qualifying him for this great dignity and office of being the supream visible judg of the world according to the account which himself giveth where he saith that the Father hath given him Authority to execute judgment because he is the Son of Man Ioh. 5.27 God it seems judging it meet and most agreeable to his Wisdome as being least liable to exception that men should be finally judged by a person taken out from among themselves by one who is no waies like to oppresse them in judgment or not to weigh every mans cause in the balance of equity and in all his penall awards to make all reasonable allowance for temptations natural incapacities inclinations and indispositions for all disadvantages by Education want or weaknesse of means c. having himself been partaker of the same flesh and blood with them who shall be judged by him and experimentally acquainted with the force of temptation though without sin Quest 43 Whether may the time of his coming to the great judgment of the world you speak of be known unto men Or is it revealed in the Scriptures Answ It seems from Mat. 24.36 that the just or precise time of this his coming was not known unto Himself viz. as Man nor yet unto any of the Holy Angels before his death and resurrection but was kept up close as a divine Secret in the brest of God only But it is the judgment of some learned ' men and this very probable that this great Secret was imparted unto him after his Resurrection and Reception into glory by God the Father in that Revelation which he is said to have given unto him to shew unto his Servants c. Revel 1.1 Quest 44. But if the time of Christ's coming to judgment be contained and declared in that Revelation you mention how is it that the Saints themselves are generally so ignorant of it And why are there so many divisions in judgment amongst learned and good men about it Answ There are many things which may be wrought out of the Scriptures and deduced from them by the blessing of God upon a conscientious diligent and dexterous inquiry after them which yet are hid so deep in mysterious and covert expressions that few wil be at the cost and charge of time and study for the steady and full discovery of them which God judgeth competent and meet to reward or bless with such a Treasure And Solomon teacheth us that it is the glory of God to conceal a thing that is that it maketh both for the glory of his wisdome and of the worth also of the thing it self so concealed by him to discover many of his heavenly matters so sparingly and upon such terms that men shal not be able to attain the knowledg of them nor be counted worthy of so great an honour but only upon the ingaging of their hearts and mindes liberally and freely in order to the attaining thereof Prov. 25.2 So that though it be supposed that the just time of Christ's coming to Judgment may be gathered from the Revelation or some other place in the Scriptures yet it is very possible that few or none may come especially with any certainty or satisfaction to discover or find it out Yea and those that doe hit right upon it and find it out may not be able to give a satisfying account unto others of such their apprehension no nor possibly unto themselves Quest 45. But is it any great losse or disadvantage unto a good Christian either in respect of his comfort or his progresse in righteousnesse and holinesse not to know the day or hour of Christ's coming Answ I suppose Not especially if he knows and minds the signes of this day and hour near approaching which are with all plainness and clearnesse made known by God in the gospel Yea unlesse a Christian should be very well principled and raised to a considerable pitch in grace and holinesse the knowledge of this day at any long space of time before the coming of it might through the weakness of the flesh betray him into the hand of much sinful security and many evils Quest 46. What are the more immediate signes foregoing the day and hour of which you speak Answ They are these three possibly with some others First an extraordinary Spirit of security sensualitie and earthly-mindednesse working at an high rate in the generality of men they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Arke and knew not untill the flood came and took them all away So shall also the coming of the Son of Man be Mat. 24.38 39 See also Luk. 17.25 26 27 28 29 30. Secondly A great despondency and fainting of heart in the generality of the Saints and people of God by reason of that low and most sad condition unto which they shall be brought by their enemies as if there were no ground of hope or expectation of any deliverance Neverthelesse that is though God most certainly will avenge and that speedily his people crying day and night unto him yet when the Son of Man commeth viz. to judge the world and to execute vengeance upon the Enemies of his People and to give deliverance and rest unto these 2 Thessal 1.6 7. shall he find faith on the Earth meaning that even amongst those whom he shall come thus to avenge and deliver he shall find little or no belief or expectation that God will deliver them Luke 18.8 See also Revel 11.7 8 9. Thirdly and lastly a triumphant confidence amongst the enemies of the Saints and Servants of God that their mountain is now made so strong that it shall never be moved and the world is now become theirs and their posterities for an everlasting possession 1 Thes 5.2 3. Rev. 11.10 18.7 Quest 47. But why doth the Scripture so oft speak of a day of Judgment as if the general judgment of the World could be transacted and dispatched within the compasse of 12 or 24 houres Or is not such a thing as this very incredible Answ The Scripture frequently useth the word day in an indefinite sense not alwaies in a strict or proper as either for the whole duration or space of time be it longer or shorter wherein any thing is under transaction or in doing or else for the beginning of such a time So that by a day or the day of Judgment in the Scriptures is meant that whole tract or continuance of time wherein the judgment of the world shall be begun proceeded in and carried on by Christ until it be finished which space of time men of sharpest insight into the Scriptures conclude from them to be a thousand years affirming withall that this day of judgment consisting of a thousand years shall enter and begin with one Resurrection of the Dead viz. of
of the signal service of his believing was counted and called the Friend of God Iam. 2.23 The act of believing is frequently spoken of as an act of obedience unto God and under the like notion with the performance of any other duty commanded by God Rom. 1.5 16.19.26 1 Joh. 3.23 Quest 27. What is the effect or substance of your eighth motive unto men to believe Answ They may by the exemplarinesse of their believing be great and blessed Benefactours unto many others and cause them also to glorifie God in the day of their visitation according to what the Apostle informed the Corinthians in somewhat a like Case And your zeal saith he hath provoked many The greater and thicker the cloud of witnesses is wherewith men shall be compassed about as the Apostles phrase is Heb 12.1 the greater proportionably is their encouragement to believe and it is much more easie to fall in with a multitude in any way they shall go then to adventure solitarily upon any great action or to cast in our Lot in such a case only with a few The Faith of Abraham alone how generative hath it been filling the world all along the succeeding ages thereof with believers like unto the stars in the firmament of Heaven for number Upon the account of which service God himself honoured him with the signal Title or Appellation of being called The Father of Believers Romans 4.11.16 Quest 28. What may be your ninth Encouragement unto Believing Answ To consider that a man by meanes of his Faith especially when it shall be grown to any maturity and strength may live at a very excellent and Prince-like rate of Comfort Peace and Joy Yea and this under the greatest tribulations and afflictions that he is like to suffer in this World Rom. 5.2.3 15.13 2 Cor. 1.24 8.2 Heb. 10.34 1 Pet. 1.6.8 How costly or chargeable soever in one kind or other a mans Faith may be unto him either in maintaining or keeping of it or in the managing or profession of it in the world it will bear its own charges with a great overplus of Satisfaction The life that the Apostle Paul lived in the flesh and he lived like a Prince alwaies rejoycing and in possession of all things 2 Cor. 6.10 He lived by the Faith of the Son of God who loved him and gave himself for him Gal. 2.20 Quest 29. What is your tenth and last motive to invite any man to believe Answ To consider that all that he adventures upon the truth and certainty of the Gospel in his believing it all the hazard he runns by depending upon God for Salvation is not much considerable Suppose that a mans believing should expose him to the losse of all that he possesseth or might enjoy in this World yea and that he should have no return of his Adventure but that impossibillities should interpose between him and his hopes and expectations as that the Gospel should prove a devised fable or that God should suffer his truth and faithfulnesse to fail or the like yet the lose which the person we speak of should even in this case sustain by his believing would amount to no great matter of lamentation or despondency it would be of nothing more then what many wise and sober men amongst the heathen despised and made little reckoning of I mean the transitory and empty enjoyments and contentments of this World Whereas on the other hand the matters of benefit and gain with the promise and hope whereof the Gospel inviteth men to believe are so unmeasurably rably vast and great that if the credit of the Gospel holds so that a mans Faith returnes safe laden with the Treasures of Life and Immortality he is a made man for ever all the desires of his heart will cease through an aboundance of Satisfaction and Joy Now such opportunities wherein little is expended or put to the venture and yet many hundreds and thousands of profit and advantage under the greatest probability expected are wont to be much taking with men of ordinary reason and understanding in the affairs of this wo ld and improved accordingly How much rather should men put to hazatd or were it to part with only that which is not for this is the Character or description of the best of this world given by the Holy Ghost Prov. 23.5 upon the credit of the Gospel when as there are greater richer probabilities yea and higher assurances of all the great things mentioned and promised therein then ever any Merchant or any the wariest adventurer of this world ever had to receive that which he parted with with advantage Quest 30. You have spoken much of Faith is not the grace of hope of much affinity with it Or how do they differ or agree Answ They differ in four things they agree in three Quest 31. What is the first particular wherein they differ Answ Faith or believing is before Hope in order of nature if not of time also Faith is said to be the substance or according to our former Translation the ground of things hoped for Heb. 11.1 And is for the most part if not alwaies mentioned before hope in the Scriptures where they are both named See 1 Cor. 13.13 Col. 1.23 1 Thess 1.3 1 Pet. 1.21 Quest 32. In what do they differ besides Answ Faith respecteth the word or promise wherein good things are promised together with the faithfulnesse and power of him that promiseth whereas hope properly respecteth the good things themselves conteined in the promises and the receiving and enjoyment of them in due time Quest 33. What is your third difference between them Answ The object of Faith in the proper notion of it is somewhat in present beeing The object of hope is alwaies somewhat that is future or to come according to that of the Apostle How can a man hope for that which he seeth Rom. 8.24 Quest 34. What is the fourth and last difference Answ Faith bears the relation of a Parent or of a Mother in respect of Hope and Hope the relation of a Daughter in respect of Faith For hope is a kind of natural result from Faith as the light is from the body of the Sun and hath it's dependence upon Faith both for the reception and continuance of it's beeing whereas Faith seems to have no dependence upon Hope for either For a man must believe the truth and certainty of such a promise wherein any good thing one or more is promised unto him or which is in effect the same the faithfulnesse of him that maketh this promise together with his ability to perform it before he can reasonably or upon any good ground hope for or expect that good which is promised especially when he that shall make such a promise was no waies obliged unto him unto whom he maketh it and most of all if he shall moreover have been greatly provoked by him which is the case concerning that Hope of which we now speak
distance and degree then is imaginable by a finit understanding from whatsoever is sinful impure or unclean This is a consideration or argument that hath much in it to presse the Soul unto Sanctification 1 Pet. 1.15 16. Nor is there any walking with God friendlily or peaceably unlesse we agree with him in his disposition and principle of Holinesse Amos. 3.3 Quest 25. What is another of these Motives Answ There is no entrance into the new Jerusalem no Salvation of Soul to be expected from God but only for and by those that have made themselves capable of these most high and sacred priviledges by a work of sanctification in their souls Rev. 21.27 22.14 15. Heb. 12.14 with many others Quest 26. What is your third Motive unto Sanctification Answ That God in that voice whereby he speaketh unto men in the Gospel calleth them unto holinesse of heart life and conversation 1 Thess 4.7 Now every call of God unto men especially in the glorious Gospel of his dear Son whatsoever the tenour or import of it shall be ought in Reason to be judged of that high concernment unto men as that the obedient harkening unto it must needs on the one hand greatly blesse them and the neglect on the other hand bring wrath and judgment upon them Quest 27. What is your fourth Motive Answ That as God in the Gospel inviteth and calleth men unto Holinesse so he inwardly prompts them unto it stirrs up desires in them after it and worketh inclinations towards it yea and is alwaies ready to aid and assist to blesse and prosper them in their reall and faithful endeavours for the attainment of it without whose aid and blessing in this kind the best endeavours and ingagements of men would be in vain in which respect he is said to sanctifie them Joh. 17.17 Eph. 5.26 1 Thess 5.23 as he is said to build the house when he blesseth and prospereth the labours of those that build it Psal 127.1 Now whatsoever God promiseth or declareth himself ready to assist and co-operate with men in and for the obtaining of may well be presumed to be a matter of most desirable consequence unto them and such which they should most willingly travail in the use of means to procure This Motive is used in a like case by the Apostle Phil. 2.12 13. Quest 28. What is your fifth Motive to quicken men to the study of Sanctification Answ Holinesse is the fairest Lineament of the Image of God in men and makes them like unto him Eph. 4.24 and so ennobleth and advanceth the nature of man to the highest pitch of reall honour and dignity of which it is capable in this world And in this respect the Holy Ghost oft commendeth it under the notion and name of Glory 2 Cor. 3.18 Eph. 5.27 1 Pet. 2.9 Psal 16.3 and elsewhere Quest 29. VVhat is your sixth Motive of the same tendencie with the former Answ As Holinesse makes men like unto God in his Nature in which respect Holy men are said to be made partakers of the divine Nature 2 Pet. 1.4 So it advanceth them to a considerable degree of likenesse unto him in his condition I mean in respect of the injoyment of himself and of all he possesseth Heaven and Earth with all the Hosts of them upon tearms of the richest and highest contentment and security that may be He that is Holy may converse with himself as with an Angel of God with Joy unspeakable and full of Glory may be secure or assured that God is with him and so need not care or fear who they are that are against them Rom. 8.31 Quest 30. What is your seventh and last Motive to perswade unto Sanctification Answ A person that is Holy to speak with reverence giveth the right hand of fellowship unto Jesus Christ and falls in with him in managing and carrying on that great and blessed design of his the saving of the world For they that are Holy shine as lights in the World Phil. 2.15 whereby they both shew the waies of Life and Peace unto men going astray and wandring in the dark and slippery paths of Death and withall by their example give steady and certain information unto them that these waies are passable by flesh and blood and may be walked in by men with great joy and contentment of Soul Now what can be more taking with the Spirit and Soul of a man then to move in the same sphere with Jesus Christ and to have his heart hand lift up unto the same enterprize and undertaking with him Quest 31. You have shewed the nature of Sanctification and some principal Motives to inflame the hearts of men With desires unto it Can yon proceed and doe the like in the great work of Regeneration And first can you briefly declare the Nature or substance of it or how it affecteth or altereth the Soul Answ Regeneration I conceive is such an impression or work upon the heart or soul of a Man by which having been prevented and corrupted with pride ambition covetousnesse malice envy inordinate self-seeking unbelief prophanesse c. partly through the aptnesse of flesh and blood especially whilest it is yet in the heat and strength of it and hath not been antidoted with sound wisdome and much consideration against them to ingender and breed such evill affections in and of it self partly through the evill examples and customes of the world round about it is by the power of the word of God and the effectual consideration of the great concernments therein held forth unto him restored in some good measure and degree to that innocency humility and simplicity of heart or to that freedome from those and the like unnatural unworthy and sinful dispositions wherewith he was at first born into to the world That Regeneration is some such Restauration or return as this might be argued and proved from these words of Christ to his Disciples as likewise from other Scriptures verily I say unto you except ye be converted and become as little Children ye shall not enter into the Kingdome of Heaven Mat. 18.3 Quest 32. How or by what means may a man come to be regenerate or to return and be brought back to his native innocency humility and simplicity having been vitiated and corrupted with wicked and sinful dispositions of a contrary nature and import Answ The means in general was briefly mentioned in the description of Regeneration now given viz. The power of the word of God and the effectual consideration of the high and great concernments held forth thereunto men still supposing the blessing of God upon the means used by men as Soveraignly necessary for the production of effect desired Quest 33. But what are the means in particular or some of the chief of them Answ The means of Regeneration in particular are chiefly six Quest 34. What is one of these means Answ To fill the judgment and conscience with convictions both from the Scriptures and from
will follow me that is desires or intends to come whither I am going meaning to enjoy an estate of eternal blessednesse and glory Let him deny himself and take up his crosse daily saith Luke and follow me meaning that it was in vain for any man to expect part or fellowship with him in the glory and happinesse of the world to come unless he followed or imitated him in his example and practise of self-denial in this world Mat. 16.24 This Item and unchangeable Decree of God concerning the eternal Salvation of men partly for the certainty and indispensableness of it partly for the vast consequence and concernment of it unto men our Saviour inculcates over and over either in expresnesse of words or in sense and import and the Holy Ghost was carefull to make his records answerable directing three of his Evangelists to give knowledg unto the world of the re-iterated words and sayings of Christ to that effect or purpose See and compare Mat. 10.37 38 39. Mat. 16. 24 25. Mar. 8.34 35. Luk. 9.23 24. 14.26 27.33 The force and rich contribution of this means towards it's end see mentioned in the answer to the 37 46 question of this Chapter Quest 55. What may be another means to work the heart of a man to a self-denying frame Answ Seriously and joyfully to consider that as a self-seeking or self-confessing frame of Spirit as we even now heard brings upon men inevitably without repentance the vengeance of eternal fire so on the other hand that the self-denying Spirit lately described being retained and persevered in is alwaies accompanyed with Salvation If any man saith Christ as we lately cited the words will come after me let him deny himself and take up his Crosse and follow me clearly meaning and implying that all those that would be willing to fellow him in his blessed example of self-denial and taking up his Crosse should certainly arrive at the like blessed estate with him in joy and glory Mat. 16.24 Peruse at leisure these places more abundantly evidencing the same truth Mar. 8.34 35. Mat. 10.39 16.25 Luk. 9.23 24 Mar. 10.29.30 Quest 56. What is your third means to promote the same work Answ To consider that when we shall deny our selves in any of our dearest enjoyments in the world or expose them unto losse shewing our selves ready and content to part with them for Christ or for the Gospel's sake if God seeth it expedient for us that we should notwithstanding retain the possession of them and enjoy them still we shall be never the farther off from them by laying them down at Christs feet in such a case Notwithstanding Abraham offering up his only Son Isaack upon the service of the will and command of God yet he enjoyed the comfort and contentment of his company all the dayes of his life In like manner those three Servants of God Shadrach Meshack and Abednego denying themselves in all they had or could ever hope to have in this world even in their lives themselves to avouch the honour of their God against those that trampled it under their feet kept the full possession of their lives notwithstanding nor did the least hair of any of their heads fall to the ground by that high act of love and faithfulnesse unto their God Dan. 3. The like instance we have hi Daniel Dan. 6. So Priscilla and Aquilla are said to have laid down their necks for the saving of Pauls life Rom. 16.4 and yet they lost not their own by it The Church-histories afford examples of this kind in great numbers Quest 57. What is a fourth means whereby the heart of a Man may be wrought to a self-denying frame Answ To consider that in what diserable enjoymennt soever we shall at any time deny our selves if God shall please and oft times he is pleased as was lately shewed to continue the possession of it unto us notwithstanding the devoting and consecrating of it unto God is like much to altar the property of it for the better and to double and treble the comfort benefit and contentment of it unto us afterwards As men raised from the dead were supposed of old to have a greater excellency of worth and power then those that had only lived and not passed under that change Mat. 14.1 2. In like manner those earthly comforts and good things which have been as dead unto us by being offered up by us in sacrifice upon the service of God or any the concernments of his Glory if they be again made alive unto us by being delivered back into our possession and enjoyment by God are like to be so sanctified by having been for time and upon such tearms in his hand and possesion that they shall ever after be unto us as a barren land made fruitful and yield a seven-fold proportion of sweetnesse contentment and delight above their former rate Thus the lives of those three Servants of God of whom we lately spake wherein they had denyed themselves and resigned them up into the hand of God being restored and re-injoyed by them were attended with more honour riches and power then ever before Dan. 3.30 And there is little question to be made but that Isaack after his Father had received him as the Apostle speaks Heb. 11.19 in a figure from the dead was a Son of more and greater pleasures unto him then at any time before his being laid upon the Altar Quest 58. Your fifth means contributing towards the same end what may it be Answ A like consideration that if God shal please to receive at our hand and make use of that good thing of ours wherein we shall deny our selves for his sake if it be of that kind of good things the losse or want whereof may be compensated with other good things enjoyable in this world as credit estate love and respect from and enjoyment of relations and friends interest in great men or the like this compensation shall certainly be made unto us in such a case Doubtlesse the words of Christ Mar. 10 29 30 import and promise as much as this And Jesus answered and said verily I say unto you There is no man that hath left house or brethren or sisters or Father or Mother or Wife or Children or lands for my sake and the Gospels but he shall receive an hundred-fold now in that time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life meaning that any person that shall suffer the deprivation or losse of these for Christ sake shall amongst the Saints and friends of Christ up and down the world find both persons and things of like comfort dearnesse and accomodation unto him with those which he hath forsaken for his sake Quest 59. What is your sixth means to help forward the work of Self-denial Answ To lay and keep the conscience and soul close to this meditation that how precious dear or valuable
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
of God is Hallowed there is no place for these abhominations Besides th generation of the righteous will be propagated our friends spiritual allies and heavcenly confederates vvill be increased our enemies will be at peace with us and they who formerly destroyed us will be zealously addicted to build us up Quest 51. What is the meaning of the second Petition And what are some of the principal things desired therein Answ By the Kingdome of God here is meant in a more special and particular manner that happy state and condition which the world shall be translated into when the Kingdoms of this world are become the Kingdomes of our Lord and of his Christ Rev. 11.15 Compared with Chap. 12.10 For now God shall Raign gloriously in his Saints and Holy people his and their Enemies being universally subdued and put under their feet Righteousnesse and true holinesse shall lift up their heads on high without any check or controul or fear of either from the powers or greatnesse of the world for these will be nursing Fathers and Soveraign benefactors unto them But in a more general sense by the Kingdome of God may well be meant all those providential dispensations of his which according to his counsell and those principles of equity which rule in all his dealings with the world are proper to promote and make way for the coming of that Kingdome into the world and likewise all such which may in the interim be as a tast or first fruits of that Kingdome unto the world as the numerous increase of Righteous and Holy men the giving them credit and countenance from Heaven by blessing and prospering them and making their Faces to shine by causing the fear of them to fall upon the men of this world and for the effecting and bringing to passe of these things the pouring out of his Spirit in ministerial gifts and endowments upon men and the giving them hearts to serve him in this great work the keeping out of unlearned unfaithful unholy men from this imployment the advancement of godly wise and worthy men unto places of power and authority with the like These are the principal things comprehended in this second Petition Thy Kingdome come and to be minded by us when we present it unto God Quest 52. What is the meaning of the third Petition and what the things we should chiefly mind in preferring it unto God Answ When Christ teacheh us to pray thus unto God Thy will be done on Earth as it is in Heaven his meaning is that we should desire of him that he will vouchsafe such a measure of Grace and of his good Spirit unto all men and unto our selves especially whereby we may on all hands and in every place be inclined and made willing to follow the example of his Holy Angels in our readinesse zeal diligence faithfulnesse constancie and perseverance to do all his will and pleasure made known unto us in his exhortations precepts and commandements or by any other means whatever and consequently that he will perswade and strive with us effectually to deny our selves and to sacrifice our own wills and desires upon the obedience and service of his to waive and let fall all our own ends and designs when they are not clearly consistent with his to be willing to take up our crosse daily and to follow Christ as wel in the way of his afflictions and sufferings as of his innocency and holinesse Quest 53. What is the meaning of the fourth Petition and what do we more particularly desire of God in this Answ We desire of God all things meet and needful for our being and well being in this present life and consequently that he will in cline our hearts to exercise and imploy our selves in some honest and lawful calling making us diligent industrious and faithful in it and then blesse our labours and endeavours with success keeping us by his good providence out of the hand of extortioners oppressors and deceitful men from casualties and losses by thieves Pirats fire warrs tempests and the like that he will so interpose by his Word and Sprit in our hearts and conciences that we may keep our selves free from all superfluous impertinent and needlesse cares from all distracting turmoiling and wasting of our thoughts from lingering and hankering after the delicate and great things of the world as riches honors pleasures great places c. inasmuch as the letting out of the heart in desires after these things is contrary to our well-being and regular injoyment of our selves in this world Quest 54. But is it proper or necessary for rich men who have goods and in these bread laid up for many years to use this Petition or to pray unto God Give us this day our daily Bread Answ The story and case of Job not to mention others of like Argument sheweth that there lyeth an equal necessity upon rich men to pray unto God for the preservation and safe-guarding of their great estates yea even to such a proportion of them which amounteth only to their Daily bread with that which lyeth upon poor and mean men to pray for a supply of things necessary or for their Daily bread Besides if they take their Daily bread without asking it of God by Prayer it cannot prove better then un-hallowed or polluted bread unto them strengthening and disposing them to evill waies and works Nor can they expect the best part of Gods blessing upon it as viz. that it should quicken nourish and strengthen their heart to the love and service of God For every Creature of God saith the Apostle is sanctified by the word of God and Prayer 1 Tim. 4 5. He doth not say it is made lawfull by Prayer but it is sanctified that is is made nourishing to the Soul in the spiritual life thereof as it is of course or in the nature of it unto the body in the life natural Quest 55. Whether is it not lawful to pray unto God for Riches or for a plentiful estate as well as for our Daily bread Answ I do not find that Christ any where disliked or rejected men for being Rich Nay it is said that he loved a young man that had great possessions Mar. 10.21 22. and honoured Zacheus who also was rich with inviting himself to his house Yet I find that sometimes he pittieth this Generation of men as being in a most sad and dangerous condition and not in any possibility of Salvation but only by some great and more then ordinary interposure of God Mat. 19.23 24.26 Mar. 10.23 25 26 27. Elsewhere I find him by his Apostle dealing very roundly with them prescribing unto them several receipts very uncouth and unpleasing unto the generality of them as not be high minded not to trust in uncertain Riches but in God to do good to be rich in good works to be ready to distribute willing to communicate c. and all these things as necessary to be done by them that they
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct Natures and Relations of the Commandments some of them more particularly and immediately respecting the deportment of men towards God others their deportment towards one another and every mans towards himself which distinction is taken notice of and approved by Christ himself in the Gospel Mat. 22.37 39. Mark 12.29 30 31. It is next to unquestionable that those of the first sort more directly respecting God were written by themselves in one the former of the Tables and the rest in the other The assignment of the four first unto the first Table and the six remaining unto the latter which is the division commonly received amongst us hath nothing in it as far as I can judge that needs offend or scruple any man For though the fourth Commandment seems to be of a mixt nature and requires of Masters of Families that they permit that indulgence or respite from bodily labour unto their servants and those under their power which God hath judged meet to be allowed unto them as well as their own attendance upon the worship of God yet in as much as that rest from labour is imposed by God upon a Spiritual account and for Religious ends the Commandment I take it may without errour pass in the retinue of those that stand in special relation unto God and so be adjudged to the First Table The Papists to accommodate as it seems their Doctrine and Practice of Image-Worship Of the First and Second Commandment as we account and distinguish make but one and because they know themselves ingaged to find and acknowledg the number of Ten therefore to heal their absurdity of Addition they apply a greater of Multiplication importunely rending and making two of the Tenth So that they have but three Commandments to dispose of to the First Table Quest 15. Why doth the Apostle Paul affirm the Law to be Spiritual saying For we know the Law is Spiritual Rom. 7.14 Answ Because as Spirits are little of substance or bulk of Matter but of incredible activity force and power extending their operative vigor unto very many effects which ordinary causes cannot reach or produce so the Law of God being a very brief Systeme of Doctrine and consisting of few words is of a very fiery active and penetrating nature it is called a fiery Law Deut. 33.2 intermedling continually and having to do with all the world and this not only in respect of all they do or forbear to do outwardly but in respect likewise of all that stirreth or moveth though never so softly or secretly within them with their thoughts purposes intentions desires hopes fears yea with their habits dispositions inclinations propensions even whilest they are asleep and move not yea it hath to do with all these whether they be regular and good or whether inordinate and sinful and this upon very authoritative and high Terms commanding and approving the former as excellent and worthy judging and condemning the latter as deserving no lesser or leighter punishment then Death In respect of this so vast a comprehensiveness of the Law David addresseth himself unto God in this Meditation I have seen an end of all perfection but thy Commandement is exceeding broad or large as the former translation read it Psal 119.96 Meaning that he was able tp estimate and compute the sum total of all that excellency and worth of wisdom and goodness and other perfections which he had at any time met with in the greatest highest and most worthy actings of men but in the Commandement or Law of God he descried such a vastness of wisdom righteousness and goodness what in the frame matter and substance of it what in the design and projection of it that he was put past his Arithmetique and was not able to give either unto himself or others a just or full account of them The Jewish Doctors have such a saying as this amongst them The Holy Blessed God left nothing in the world wherein he gave not some Commandement to Israel And whereas Moses himself recordeth that the two Tables of Stone in which the Law was written by God were written on both their sides even on the one side and on the other Exod. 32.15 some conceive that hereby it was signified that the Law pierceth quite through and through a man and taketh hold not only of the outward behaviour of men as well in words as in deeds but of the most inward close and least perceptible motions and stirrings of the heart or mind within them Yea doubtless that which the Apostle speaketh concerning the Word of God Heb. 4.12 is meant chiefly if not only of the Law of God in conjunction with those explications and interpretations of it which upon occasion have been given by the holy Ghost and are found scattered here and there in the Scriptures both of the Old and New Testament For the Word of God saith he is quick and powerful and sharper then any two edged sword piercing even to the dividing a-sunder of the soul and spirit and of the joynts and marrow and is a discerner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite or accurate discerner of the thoughts and intents of the heart Now the intents of the heart are in Solomons Metaphor the most inward or nethermost parts of the belly Prov. 20.27 the deepest waters in the hearts and souls of men beyond or beneath which there is nothing bred or conceived in them The Law of God then piercing and passing through and searching all along that vast tract and region of the Soul where there are things innumerable of smaller and greater consequence appertaining to the cognizance and judicature of It having an authoritative and righteous saying to every thing without exception that is found here even to the most secret and retired intentions of the soul yea and commanding and calling for such things which are yet wanting in this numberless retinue may well be called Spiritual Quest 16. But how must the Decalogue or Law be interpreted and understood that such a spiritualness as you have described may be asserted unto and found in It in as much as the meer letter of it seemeth not to promise or to imply any such thing the thousandth part of things commanded or forbidden not being here mentioned or exprest Answ The just sense of the Law and meaning God in it is to be gathered and inferred from the writings both of the Old and New Testament where the holy Ghost hath in several places and upon several occasions declared sometimes one part or precept of it and sometimes another by the diligent observing and comparing of which together certain general Directions Rules may be framed as several have been by learned men studious and expert in the Scriptures by the light and guidance of which it may be so interpreted and understood and this with truth that the spirituallity of it in
manifold dangers and great evils both to soul and body that are justly to be feared upon the contempt or neglect of it Then by prayer as time and opportunity will permit or otherwise by short and fervent ejaculations to put themselves into the best capacity they can for a fruitful attendance upon the ordinances of the publique worship of God and to repair unto them accordingly in due time and in the injoyment of them to behave themselves with an exemplary reverence and fear and if they have Children capable of instruction or servants under them to use all Christian wisdome with gentlenesse and gravity to bring these unto the love and liking of the same practises with them in the religious keeping of such daies and withall to be render and careful that they do not make the worship and service of God wearisome or burthensome unto them before they know what it means by any importune urging pressing or compelling them to religious duties beyond their strength and what they are well able to bear or to perform which may soon be worse and more grievous unto them then to be held to their ordinary labours and so without tasting any spiritual benefit intended by God by the observation of this day they shall be in effect deprived also of that corporal benefit of ease and refreshing which was in special manner designed by him unto such as these in his appointment of such a day Besides the duties mentioned we are further required in the Commandement to exercise our selves in works of mercy as God ministreth occasion and affordeth means as in visiting the sick in relieving the poor in counselling those that are in straights in comforting the abject and those that are afflicted in mind c. So to perform works of necessity with heavenly minds and in other cases both to forbear our selves all bodily labour and works of our particular callings as likewise to imploy our Children Servants or others about any businesse of this world to reject or suppresse all secret thoughts and motions of a worldly or sinful import to refrain all leight and uncomely behaviour all recreations which are either unlawful or scandalous all discoursings about worldly affairs c. and generally whatsoeuer is repugnant to our edification in faith and holinesse which is the great end of the Commandement Quest 67. What are the sins forbidden in this Commandement Answ Some of them are these Not to remember in the six daies before that there is such a day as a day of an holy rest unto Christians or that this day is near at hand so to neglect our concernments in the affairs of this world in these six daies that the day of rest when it cometh will find us by reason of such a neglect under a temptation to prophane it when it is come so to despise or under-value the conscientious observation of it as either wholly to neglect all preparing of our selves or others under us hereunto or else to be very sleight and negligent in what we do in this kind to absent our selves upon any false or frivolous pretence from or to come late unto the publique worship of God and assemblies of his people to be carelesse and loose in our attention to what is delivered in the name of God unto us or in hiding or laying it up as a Treasure in our hearts and minds when we have heard it to indispose our selves either by the quantity or quality of what we eat or drink on this day to any of the duties of it to give way to any drowsie or sleepy humour or dispositon whilest it is growing upon us in the time of hearing to imploy our selves or others children servants or cattel or to set on foot or to entertain discourse about any servile work or worldly businesse for the present doing whereof there is no reall necessity to use any recreation either unlawful or offensive unto others to think the day over-long or tedious or to wish our selves at present liberty to follow either our sensual pleasures or worldly profits not to be inwardly free and cheerfully apaid in these and all other whether performances or forbearances that are requisite in the due observation of the day not to offer a sacrifice of praise and thanksgiving unto God in the evening of the day as well for his guift and appointment of such daies as for all the good we have received by means of his blessing upon us in the duties performed by us in the keeping of this day together with a peace-offering of humbling our selves before him for our failings and fallings short of fulfilling his will and pleasure concerning us in the observation of the day c. Quest 68. Whether are these words Six daies shalt thou labour and do all thy work to be taken as a command or as a permission only Answ They are not to be taken as either the one or the other if we mean absolutely and properly but in a sense compounded as it were both of a command and a permission For simply and absolutely to command labour appertaineth not to the first table but to the second and is enjoined in the eighth Commandement here according to the import of the second fourth and fift rules formerly laid down in this Chapter Yet it is proper enough to the first table to require labour or work in a relative consideration as namely in order to the observation of the Commandements hereof respectively And in this respect is labour and working in the six daies required in this fourth Commandement viz. so farr as is necessary to put us into a condition of more liberty and freedome of mind to attend upon the duties required in a regular observation of the day of rest here enjoyned Further then this the words you inquire about are permissive only Quest 69. God then having commanded us to labour and work all the six daies in case we find our selves in a defective capacity for the due sanctifying of the seventh day without labouring all the six whether is it lawful for men suppose in any kind or degree of the most lawful Authority over us to command us off from labouring on any of the six daies be it to attend upon ever so considerable a work otherwise as prayer and fasting or the like especially not knowing whether they shall not hereby cast a snare upon us in making us lesse free in our minds to a regular and strict observance of the day of rest appointed by God then we were likely to have been had we been permitted to labour in our callings the full time granted unto us Answ If the occasion upon which we are by any lawfull authority required to desist from our ordinary labour on a week day be justifiable and good as the â—uâ—bling of our selves before God by prayer and fasting with others for the turning away some heavy judgment of God either lying upon us or threatning us or for the obtaining of his blessing upon
him whether it be in words or by gestures of a disparaging import as shaking or nodding the head stamping with the foot pointing with the finger gaping with the mouth winking or staring with the eyes c. Again importunely to admire a man to flatter him or to speak unseasonable great words in his commendation is like to turn to his disparagement Prov. 27.4 and so are sins against this Commandment also Quest 104. What are the Particulars required by way of duty in this Commandment Answ In respect of our selves to understand as near as we can our own line and measure so as not to be ignorant of or deny any the good things which God hath given us or wrought in us but by the fruits of them brought forth in due season to give testimony unto them to seek a good name for our selves by judging and speaking well and honourably of others as farre as with a good conscience we may upon all occasions and by forhearing to speak evill of any man by an innocent and unblameable carriage of our selves towards all men by seeking the glory of God in an holy and fruitful conversation And so when God shall have vouchsafed us the blessing of a good name in the world to be chary and tender of it carefulby wisdom and integrity to maintain and increase it and to refrain all things that are like to impair or quench the light of it Concerning our neighbour we are charged to be really and cordially desirous of his good esteem and repute amongst men even as of our own and so to take all occasions to vindicate and promote them with the best of our understandings to cast a covering of love over his infirmities and not to blaze them abroad lovingly and seasonably to admonish him of such things by which his name either suffers or is in danger or likely to suffer amongst men Especially not to be the Authors of any scandalous or false reports concerning him or to accuse or to inform or witnesse against him falsely but to reprove those that go about whispering or insinuating matters of prejudice or disparagement unto him to appear and stand by him in his cause when we know he is wrongfully or maliciously questioned or accused and to afford him the best testimony for his defence that with truth and a good conscience we can and have opportunity for it c. Quest 105. What is the intent or sum of the Tenth and last Commandment Answ To prevent and suppresse all inward propensions inclinations motions and desires either of wrongfully depriving any person of or of wronging him in any thing belonging to him but to be well apaid with satisfaction and contentment with our present condition though it be strait and mean chearfully depending upon God for the enlargement of it in due time either by some more special providence or by his blessing upon our lawful endeavours that way Quest 106 What are the sins against this Commandment Answ To conceive harbour or nourish any secret motion wish or desire to possesse use or enjoy any thing that is another mans otherwise then upon terms to his honest and full contentment as when we buy his commodity at the price which satisfieth him for it or borrow any thing of him with his leave and consent c. To be ever and anon scanning and descanting upon our wants poring and musing upon what is hard or unpleasing to us in our present condition but seldom or never to remember and consider what comforts and good things we enjoy either equal unto or above many others who are better and greater then we so not to study the Christian Art of Contentment not to be diligent and conscientious to acquaint our souls with all the great Arguments and Motives perswading hereunto such as the love of God to us his care over us his truth and faithfulnesse in that Promise as well as in all others That he will never leave us not forsake us his wisdom in conjunction with his goodnesse in suiting and fitting our present outward condition to the present state and inward condition of our souls his purpose to inlarge us as we shall become regularly capable hereof yea to exalt us in due time or reward us highly if we shall quit our selves with humility and patience in our present estate his mercy to us in abating us so much of the demerit of our sin in the sorrow or sadnesse of our condition as he doth and not making it by many degrees more answerable in misery thereunto the patience and submissiveness of the Saints under his hand in cases or conditions much more grievous and hard then our is with some others Quest 107. What are the Duties required in this Commandment Answ To raise desires in our hearts of the prosperity welfare and contentment of other men and to cherish and strengthen them being raised and so to work our minds to a cordial rejoycing in them when they are enjoyed by them to make the first stirring or heaving of any desire within us after that which is another man's hateful unto our soul and immediately to check or suppresse it and turn away from it to endeavour such a resentment of the goodnesse and bounty of God towards us in our present condition as to judge that we want nothing which another person enjoyeth to make it in any degree more comfortable or meet for us to convince our judgements and consciences that had we that which we inordinately wish or desire as being another mans it would be much more like to turn to a curse then a blessing unto us and to take from rather then to add to the comfort of our present enjoyments to be provident and diligent in the use of all good means to make our condition so desirable and contentful unto us that we may have no temptation upon us to wish or desire any thing which is another mans or if we be not able to make an alteration to our minds in our condition then to alter the frame of our hearts or minds to a congruity with our condition whatever it be for this alteration may be made under any condition because contentment is nothing else but the result or proper effect of such a congruity No badnesse of the outward condition is able to cause discontent ulesse the mind be of the conspiracy by refusing to comport with it or to work it self into such a temper and frame wherein it will resent little or no difference between the best and the worst of earthly conditions For as the Apostle Paul saith that That here is neither male nor female neither bond nor free but that all are one in Christ Jesus and that Christ is all Gal. 3.28 compared with Col. 3.11 meaning that all the priviledges of this world whether natural or civil are drowned in that abundant blessednesse which comes upon men by Christ believed on even as the highest hils and mountains in the Earth were covered as well
consideration in the Scriptures See Exod. 17.11 12 13. Josh 8.18.19 26. 2 Kings 5.14 If God was pleased to work such great and notable effects as these by means that were not natural or proper by any inherent quality or vertue to produce them but of the same or the like kind with those which are strictly and properly Sacramental it is but reasonable to conceive that he worketh by these I mean the Sacraments themselves all such effects whether in and upon the hearts and souls of men using them aright or otherwise which were intended by him in their institution and for the obtaining of which he hath commended and commanded the use of them unto men Quest 22. What are the ends or effects intended by God in the institution of the Sacraments and in the participation of them by men according to his command Answ The general ends projected by God in and by the Sacramental dispensations for we shall not speak of the particular ends which are proper to each Sacrament by it self until we come to unfold the nature of them in particular but the general ends we speak of have been mentioned already towards the beginning of the Chapter nevertheless if you desire it we shall here recount them with some addition and variety Quest 23. What may be one of these general ends Answ To cause the holy profession of Christianity to bear the more awfully and with the greater weight upon the souls and consciences of men and consequently to move them to walk worthy of it and avoid all things repugnant to the honor and interest of it Upon such an account as this the Apostle presseth the believing Romans with the remembrance and consideration of their having been Baptized Rom. 6.3 4. and the Corinthians with their accustomed eating and drinking at the Lords Table 1 Cor. 10 16. 21. What a man hath openly and publickly declared himself to own or to consent unto by a voluntary submitting unto any Ceremony or usage which is commonly known to signifie or import as much he is by such a declaration as this the more seriously and solemnly ingaged to stand by and promote the interest of what he hath thus owned and yet much more to refrain from whatsoever is like to preiudice or endamage it And this questionless is the reason why admissions and entrances into several Corporations and Societies are commonly transacted with some ceremonial or rite in one kinde or other appropriate to each of them respectively unto which he that desires the relation of a Member or a Brother in any of them must submit Yea in some of them the members are at certain times and upon occasion required to testifie their relation unto their Community by wearing such or such distinguishing habits or performing such or such Services or the like So that God in his institution and appointment of Sacramental Rites for those that profess Christianity to submit unto and exercise themselves in from time to time doth that which in many other cases he doth likewise that is in his spiritual transactions with men and matters of their eternal salvation applieth himself unto them in their own methods wayes and customs which they practise and follow in their civil and secular occasions and affairs only in some particular cases avouching himself more benign and favourable then they Instances of this notion and import the Scripture holdeth forth not a few See Jer. 3.1 Amos 3.3.5 6. Isa 49.15 62.5 Mat. 7.9 10 11. chap. 13.44 45 46. Luke 12.48 1 Cor. 9.7.2 â—im 2.4.5 6. Heb. 6.16 17. to omit others The reason hereof we shall not at present insist upon although it be not farre off Quest 24. What may be another general end of Sacramental Ordinances Answ To prevent Apostasie and the dreadful sin of falling off from the holy profession of the name of Christ after a person man or woman hath once taken it up in the sight of the world This depends upon the former and this in two considerations or respects First with the greater solemnity and observation any thing is undertaken and entred upon and accordingly managed and pursued from time to time the undertaker is so much the more ingaged in point of honour or repute and as he desires not to be undervalued as a man of desultory light and empty judgement to abide by his undertaking and pursue it to the uttermost unless haply in his persuit of it he should evidently discover or meet with some such grand inconvenience or evil which as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above an ordinary mans wisdom to foresee from the beginning so it is above his power to prevent if he goes forward with his undertaking or to balance it with any proportionable good by carrying such his undertaking an end Now neither the first nor the last of these provisoes or exceptions can have place in the profession of Christianity and so the middle is impertinent and inconsiderable For 1. There is no evil whereunto this profession renders a man at any time obnoxious but what by the clear light of the Gospel he might have foreseen from the beginning Luke 14.26 27 33. Mat. 24.9 Rom. 8.36 Acts 14.22 2 Tim. 3.12 with others Nor 2. But what this profession undertaken and made good to the end will recompence an hundred fold Therefore to take up and prosecute a Christian Profession upon such terms which render a mans action and engagement in this Kinde the more considerable and matter of more expectance and discourse unto the world which is done when it is taken up and pursued with any solemnity of Rite and Ceremony is a rational and proper means to make him resolvedly willing to adhere unto it and to dis-incline or indispose him to a renouncing of it Secondly The thoughtfulness and care of not wronging or disparaging a Christian profession whereunto the heart of a man is apt to be wrought as was lately said by a reverence and awe of this profession found in him must needs be a great preservative against Apostasie because Apostasie from it is of all other the greatest reproach and disparagement that can be cast upon it tending to possess the world with hard thoughts of it and this with an high hand of endeavour and perswasion it being no less then a pawning of mens souls and a confident waging of all their expectations of good from God both in this world and that which is to come that it is a profession of vanity and that it will deceive if not destroy all those that shall ingage in it and not abandon it in due time So that such a tenderness as we speak of I mean of dishonouring or scandalizing a Christian profession is an effectual means not simply to prevent Apostasie but to keep at the greatest distance from it Quest 25. What 〈◊〉 you conceive may be a third general and designed by God in planting Sacraments in his Church Answ To prevent superstition and to keep his Worship and
is confessedly Sacramental that the pretenders have more to do then they can perform in satisfying one another where it is best for them and least obnoxious to say that they are to be found For 1. As touching Confirmation their greatest Clerks cannot agree about the institution of it as neither when nor by whom it was instituted as whether by Christ either before or after his resurrection for some there are that teach the one of these and some the other or whether by his Apostles or whether by some Council for some have affirmed the one of these also and others the other but no marvel is it if they agree no better about the institution of this imaginary Sacrament when as the Scriptures which any one party of them fancieth and insisteth on for proof of this institution are so scant impertinent and irrelative to their purpose that their arguing and concluding from them are broadly obnoxious to the fancies yea to the reasons and judgements of others of their own But the opinion that either this or any other Sacrament should be instituted by any Council one or more is it seems now generally antiquated amongst them it being the current Doctrine of this Church that the institution of Sacraments appertaineth prerogative-wise unto Christ only So 2. for their Sacrament of Penance the institution hereof in a Sacramental notion or consideration is so far to seek that some of their Doctors run one way and some another to finde it and that which the most quick-sighted and withal the most diligent seekers amongst them do upon this account finde doth not satisfie many of their fellows having indeed nothing more in it of any likeness unto a Sacramental Institution then is to be found in every precept or command with a promise annexed Besides if Penance or Repentance be a Sacrament it must be a Sacrament of the Old Testament rather then of the New it having been instituted and commanded there yea and practised in the times thereof long before any mention made of it in the New Levit. 5.5 Ezek. 14.6.18.30 31.2 Sam. 12.13 Concerning the third of their five supernumerary Sacraments Extreme Unction neither hath this so much as an hairs breadth of Sacramental ground in the Scriptures Yea that place James 5.14 15. in which as in a glass Bellarmine with others of his perswasion strongly imagine that they see the Unction we speak of compleatly drest up by the Holy Ghost in Sacramental Habiliments and thus set forth and commended unto the Christian world Casetan another Cardinal Doctor of the same Church no whit inferior in parts and learning unto him upon better grounds carrieth another way clearly evincing from several particulars in the words that there is no institution of any such Sacrament lodged there It is much more worthy consideration whether that anointing of the Sick with Oyl by the Elders of the Church praying likewise over them which the Apostle there adviseth unto ought not or at least might not with the desirable success here mentioned promise-wise be at this day practised in the Churchs of the Saints There are several Arguments of no easie solution strongly perswading this way And 4. For that of their five by Sacraments which they call Order or as some of them who pretend to a more distinctive exactness in speaking then their Fellows had rather call it Ordination neither is the Institution or Appointment of this by Christ any whit more Sacramental then of the former For if Ordination be a Sacrament there being several kindes of Ordination especially distinct as the Ordination of Apostles of Prophets of Evangelists of Pastors and Teachers of Deacons for we hear nothing of any Ordination of Bishops as of a Superior degree unto or of a distinct Office from Presbyters or Pastors and Teachers made or appointed by Christ there must in reason be as many distinct kinde of Sacraments besides the other six as there are distinct kindes of Ordination and so the seven will be multiplyed unto a Bakers Dozen Besides if Ordination were a Sacrament why should it not be a Sacrament of the Old Testament as well as or rather then of the New considering that the first Institution of it was under that Heb. 5.1.8.3 However there is no proportion or similitude between the matter of this supposed Sacrament whatever it be deemed to be hands or imposition of hands and the spiritual Grace exhibited herein whether this be a right or a regular power publickly to teach or whether it be an inward ability or gift for the work of teaching Nor is there in any Institution of it any Word of God to be found which declareth or intimateth any such Analogy or resemblance between them and consequently it can be no more then only a Sacrament falsly so called For concerning the former of these the saying of Austine Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent often cited with approbation by Divines of both perswasions is positive and express If Sacraments he means in respect of that which is elementary or visible in them have not some kinde of similitude with those things of which they are Sacraments they could in no wise be Sacraments at all 5. And lastly By what cords of reason Matrimony of all the rest should be drawn into the number of Sacraments especially of Sacraments of the New Testament where there is no Institution of it at all for of the Old Testament where the Institution of it is found it was never I suppose reputed a Sacrament by any requires a very comprehensive fancy to imagine For is a man of an ordinary genius able to conceive that so many metaphysical Disputants who take upon them to be masters in Israel should reason thus Paul speaking concerning the relation between Christ and the Church saith This is a great mystery Therefore Matrimony is a Sacrament Or is not this passage of the Apostle extant Eph. 5.32 only upon an occasional mention of the conjugal tye preceding the best Sanctuary they have to save their Doctrine of a Matrimonial Sacrament out of the hand of those that oppose it And if Matrimony be a Sacrament why do they judge it as an unclean and unholy thing for their holy persons their Priests and Clergy men and all of both Sexes whom they have tempted into a profession of any of those Superstitious Orders by themselves called Religious amongst them to partake of it Are not all Sacraments Pearls of the Gospel And are the Religious Votaries in the Romish Church all of them in our Saviours Metaphors Mat. 7.6 either Swine before whom these Pearls are not to be cast or Dogs to whom these holy things are not to be given But there are too many inconsistencies and these palpable and broad between Matrimony and the nature of a Sacrament to be so much as mentioned here So that the Sacraments properly so called under the New Testament exceed not
the death and resurrection of Christ had a liberty indeed for a time but as it seems with limitation unto cases of much conveniency and expediency for the Gospel to make use of legal Rites and Ceremonies and accordingly they were very tender and sparing in the use of them yea in such cases wherein they apprehended that the Gospel was like to suffer by the use of them they resolvedly opposed them But we finde them very diligent and earnest in exhorting and perswading men unto Baptisme upon all occasions that is upon their first conversion to the faith of the Gospel Therefore certainly Baptisme was no legal Service or Ceremony nor numbred amongst those which Christ abrogated by his death 7. and lastly If it were such I mean a legal Ceremony and not Evangelical there would be no visible door of entrance or admission into a Christian profession no external solemnity engaging to a consciencious observance of the terms and requirements hereof whereas there was such a door and solemnity as we speak of and as we lately signified by which and through which men entred upon the profession of the Jewish Religion and Worship of God delivered by Moses unto this Nation But that there was a like door of entrance into or upon the profession of Christ and of the Gospel and consequently that this door is still remaining in its place and use for doors are not to be taken away whilst the house is inhabited especially not by servants without express order from their Master which in the case before us is not to be found and that this door was Baptisme and therefore as we now reasoned is so still is the Apostle Pauls express Doctrine Gal. 3.27 For as many of you as have been baptized into Christ have hereby put on Christ As in the morning a man by such actions which nature teacheth him putteth on his Cloaths which he weareth in he day so a person at the time of his Baptisme and by being baptized according to the signification and import of this action intended and declared by God investeth himself with Christ that is entreth upon an open and avowed profession of the Name Law and Discipline of Christ wherein he stands hereby also bound to continue all the dayes of his life See also Rom. 6.3 Quest 43. Who and what manner of persons are they that may lawfully be baptiz'd Answ All without exception of both Sexes who desire it in case there be the least ground of hope that they are in favour with God yea and all those also on whose behalf it is desired by others themselves being uncapable through want of years to desire it who are in authority over them and have a right of power to dispose of them Quest 44. Why must or ought those who are duly capable of being baptized being of years of discretion to give any testimony or ground of hope that they are in favour with God Answ We finde from place to place in the New Testament that some such testimony was insisted upon and required if it were not already given of those who desired to be baptized by those that were to administer the Ordinance unto them and commonly a profession of Faith or Repentance was in this case demanded because such a profession was especially in these times when the profession of Christianity exposed the Professors to many dangers and troubles a competent and probable ground on which to judge men to be in favor with God and withal was the most commodious and proper that could be given suddenly or within a short time Upon this account these Scriptures with their fellows may at leasure be consulted considered and compared Mat. 3.7 8. Mark 1.5 Luke 3.7 8. Acts. 2.38.41.8.12.37.10.47.18.8 The reason why such persons only are meet to be admitted unto Baptisme who give some reasonable account of their being in favour with God is because Sacramental Ordinances and this of Baptisme in particular were intended by God the great Founder of them for his own House and Family only for his Friends and Servants not for strangers or enemies or in the Apostles expression for those that are within not for those that are without They are somwhat of a like design with the Mosaical Ceremonies of old in that notion or consideration of them wherein they were a partition-wall between his own people the Jews and the rest of the world the Gentiles Eph. 2.14 For so do these Institutions or Divine Ceremonies distinguish and divide the holy from the unclean the believing from the unbelieving party of the world at least those that profess and pretend to Holiness and Faith from those that neither practise not profess either And they would perform this distinguishing and dividing part much more effectually and exactly and much more to the honor and advantage of the Gospel then now they do did not men think themselves either more charitable or more wise in building Churches then those master work-men themselves the Apostles at least did they not act in this kinde of work as if they judged the Apostles but novices at it in comparison of themselves But this by the way Indeed supernatural signes or miracles when God is pleased to unbare his arm in working them are commonly intended by him for strangers and unbelievers in order to their awakening and conversion by Faith unto him 1 Cor. 14.22 Exod. 4.3 4 5. John 2.23.4.48 6.30 12.37 Acts 8.6 But Sacramental signes are as hath been said peculiarly for those that are already awakened to a believing in God or at least profess so to be Now why God was pleased to appoint and appropriate Sacramental signes unto his Churches and so for the use and benefit of those who are by the death of Christ actually reconciled unto him and in favour with him a sufficient account hath been formerly given See the answers to Question 5.6 7 c. of this Chapter This then is or may be the reason why persons of years before their admission unto Baptisme ought to give some testimony of their interest in the paternal love and favor of God or rather why God hath imposed this upon them as a condition the performance whereof qualifieth them for the reception of this Ordinance Other reasons hereof might be given but where the will of God is express and plain and nothing found in it disturbing or offensive to the reasons or apprehensions of men there is the less need of them Quest 45. Whether may Infants or young Children lawfully be baptized considering that they are not able to give any testimony as either by a profession of their Faith and Repentance or otherwise of their being in the favor of God and besides there is no record found in the Scripture that mentioneth the baptizing of any Infant Answ The controversie about Infant-Baptisme chiefly through the too-resolved inconsiderateness of those who have opposed it but partly also by reason of the insufficiency of some grounds upon which it hath been maintained