may understand both the evill of sin and consequently the evil of suffering or of sorrow this being the natural product or fruit of the other Some of the chief particulars which we are in this Petition reminded to seek of God by Prayer are that he will create in us an Holy anxiety and tendernesse over the purity and cleannesse of our hearts and waies a deep detestation and abhorrency of sin and of all pollution by it because without these we cannot pray with that fervency and effectualnesse of Prayer which becommeth us that he will not lead us into temptation c. So again that whilest we are free and kept by him from temptation he will not suffer a Spirit of remissnesse carelessness or security to grow upon us lest he should be hereby provoked to lead us into temptation and not deliver us from the evill unto which we are tempted And so on the contrary that whilest we do enjoy a serenity and quietnesse of Spirit and remain unmolested of temptations we may have grace in our hearts to serve him with reverence and fear and with that faithfulnesse zeal and alacrity of soul that his hand may be hereby strengthened to grannt us our Petition of not being led by him into temptation c. So also that he will enlighten our judgments and consciences from day to day to see and apprehend more clearly and convincingly the horrid nature of sin the most lamentable and deplorable weaknesse of our natures to stand it out against temptations if left unto our selves and consequently that there lyeth a necessity upon us presiing us as with a weight of a great mountains were we sensible of it to be importunate with God not to lead us into Temptation Quest 59. What is the meaning of the Doxology or thanksgiving as some call it subjoyned unto the former Petitions and expressed in these words For thine is the Kingdome the Power and the Glory for ever And how doth it relate unto the said Petitions Answ The Particle the annexed unto all the three THE Kingdome THE Power THE Glory is most Emphatical in reference to them all For it implies that there is but one Kingdome worthy the name of a Kingdome and so but one Power that deserves the name of Power and but one Glory that is much considerable in the nature of glory And Christ directeth us to ascribe them all unto God and to look up unto him as really and rightfully possessed of them all By the Kingdome he meaneth the whole universe or great body of the Creation consisting of Heaven and Earth with all the Hosts of them and all that incomprehensible variety of created beings from the highest to the lowest that is found in them This great body of the Creation unto God stands in the nature and relation of a Kingdome because he exerciseth a just Soveraignty and super-eminent Authority over it and every member and part of it Some take the Kingdome here in a more restrained sense namely for that select and choise party of the Creation which consisteth of Elect Angels and Holy men over whom God raigneth by his Grace Word and Spirit c. This Kingdome is indeed included in the other but if this were here meant apart from the rest of the Creation over which God exerciseth a Kingly Soveraignty as well as over it he must be said to have two Kingdomes and not emphatically One By THE Power is meant that strength or might which is appropriate unto God and which we commonly call omnipotency that is all-mightinesse This Power may well be called THE Power because whether we respect either activity or resistance all the power that is vested in the whole Creation and in all the respective parts or members of it as in Angels Divels Men Hosts or Armies of men stones rocks hills mountains sun moon starrs elements fire water the greatest breaches or inundations of waters waves of the Sea whirlwinds storms tempests earth quakes lyons unicorns elephants horses Leviathans or what other Creature there may be for strength in any degree considerable were I say all the strength and might that are found dispersed in all these and all other Creatures united and incorporated in one subject capable of them all yet would not the power that should be raised from this great and universal conjunction being compared with the power of God hold the proportion of the leightest dust in the ballance being weighed against the greatest mountain under Heaven yea or the whole great Globe or body of the Earth Yea as the Prophet David informeth us The strength of the Hills is his also Psal 95.4 So is the strength of Angels Divels Men and of all the Creatures mentioned and all others his likewise that is at his disposal and command either to suspend or restrain or else to imploy and exercise as and about what he pleaseth By THE Glory here also acknowledged as belonging to God is meant that Majestick State or condition so highly honoured reverenced feared admired adored by all Creatures whereof God is possessed and wherein he enjoyeth himself in all fulnesse of peace and joy and blessednesse for evermore All the glory of Solomon with all that which hath been or is at this day called Glory in the Courts States Palaces of all the Princes Kings Monarchs Potentates of the Earth could they be supposed to be molten together and run into one Masse of which a Colosse or Mountain of Glory should be framed and made yet even such a body of Glory as this would be compared with the Glory of God would not hold the like proportion which the snuffe of a Candle doth to the illustrious body of the Sun when he riseth and shineth in his might Quest 60. But how doth the mention here or acknowledgment of these high things as belonging unto God relate unto the Petitions going before which it seems they do by this causall particle For For thine is the Kingdome c. What may be the dependance of the one upon the other Answ As before we began to Petition we were directed as we have heard so to conceive of God and to exprese our conceptions accordingly as might incourage us to pray and yet with reverence So having finished our work of Prayer we are directed to represent such things unto God relating to himself which in a reasonable construction must needs incline him and this very effectually to grant us what we have desired of him and consequently this representation or doxology must needs be an excellent means to revive and strengthen our Faith concerning a favourable audience and acceptance with God in our Prayer For our Saviour well knowing that Faith is the principal Verb in the sentence of Prayer judged it necessary to be well guarded both in the Front and Rere and hath made provision accordingly by awakening and raising up such apprehensions in us of things relating unto God both in the beginning and end of his modell of Prayer which
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
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
intercede with God to obtain the same respects benefits or favours from him for Believers and for Unbelievers for Apostates and for persevering Saints for those who are grown old and obdurate in sin and wickedness and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience c. Quest 35. With what difference then doth he Intercede for both sorts of Men for those that are good and for those that are evil for those that believe and for those that continue in unbelief Answ Look what mercies favours and good things the one sort of these men receive from God and what the other receive likewise and by this it may be known with what difference Christ Intercedes for the one and for the other For certain it is that what grace mercy favour or good soever is shewed by God unto the world I mean unto persons of all characters whether of righteousness or of sin respectively is the genuine fruit of the Intercession of Christ For it is for his sake and by means of his mediation that the iniquity of the world is not every moment the ruine of it So that as Christ intercedes on the behalf of his Saints that their infirmities and weaknesses may make no breach between his Father and them that God will inable them by his Spirit to continue in Faith and Love unto the end that he will afford them sufficient means for their spiritual Edification that he will supply them with all things needful for this present life c. So on the behalf of other men yet sinful and unconverted he Intercedes that a larger space of Repentance may be granted unto them that God will give them sufficient means for their Conversion and making themselves new hearts Ezek. 18.31 that of some of them God will fill their hearts with food and gladness that hereby they may be provoked to love him and believe on him for greater things that unto others of them he will administer seasonable corrections by which they may be admonished to look up unto him and seek after him c. as in his Wisdom Righteousness and Goodness in the Government of the World he shall judge best and most for his glory and that obstinate and careless sinners may be left without excuse in the day of Judgement Quest 36. How know you or how can you prove that there will be a day of Judgement Answ The Scriptures speak nothing more plainly more convincingly more frequently then this Witness these and several other like places Joh. 5.28 29 Act. 17.31 Rom. 2.5 6 7 c. Rom. 14 10. 2 Cor. 5.10 Matth. 16.27 Matth. 25.31 32 c. 1 Pet. 4.5 2 Pet. 3.7 Jude v. 14 15. Rev. 20.11 12 13 c. Quest 37. But is not every man judged at or immediately after the time of his death If so What occasion or need is there of a General Judgement afterwards Answ The Scripture no where teacheth that either good men receive the Sentence of Absolution from God or from Christ or evil men the Sentence of Condemnation at or immediately upon their death but the contrary rather as viz. that the judgement both of the one and of the other is respited or suspended until the great day of the General Judgement Concerning the bodies of either evident it is that the same execution is done upon them at the time of their respective deaths they both return alike unto the Earth Eccles 12.7 Therefore neither is the Sentence of Absolution then passed upon the one nor the Sentence of Condemnation upon the other The Sentence which is then executed both upon the one and the other is only that which was long since threatned against and so conditionally passed upon all flesh in case of sin viz. In the day thou eatest thereof thou shalt die the death Gen. 2.7 The execution of which Sentence or Threatning after sin commited is positively and without condition threatned and the Sentence it self interpreted in these words Dust thou art and unto it thou shalt return Gen 3.19 However there may be several weighty reasons given why God should appoint a day or a time for the General Judgement of the World more especially three Quest 38. What is the first of these Reasons Answ That his knowledge wisdome righteousnesse equity and impartiality in judging the waies and doings of his Creatures and in awarding and assigning them rewards and punishments accordingly might be the more conspicuous and gloriously manifested to the whole Creation Rom. 2.5 6. Quest 39. What is your second Reason Answ That as in Christ's humiliation that is by occasion of that poor and low condition wherein he lived in the world especially by means of his ignominious death his judgment was taken away that is the honour due unto his infinite worth and dignity was denied unto him Act. 8 33. So in the great day of his appearance to judge the world it might be restored again unto him wherein he shall appear like unto himself and be acknowledged and owned by the whole Creation accordingly In this respect the day of the general judgment is termed the day of Christ and the day of the Lord meaning Christ that is a day as it were calculated contrived and appointed by God for the honour or interest of Christ As a day or time which is benedict commodious or pleasing unto any person or persons is said to be their day hour or time to whose benefit it thus relateth Luk. 19.42 Luk. 22.35 1 Cor. 4.3 See Phil. 1.6 10. Phil. 2 16. 2 Thess 2.2 1 Cor. 5.5.2 Cor. 1.14 1 Thess 5.2 to omit several others Quest 40. What is your Third and last Reason Answ God by his appointment of a day for the generall judgment of the World wherein the secrets of the hearts of all men both good and evill together with their words actions and doings shall be brought to light and sentenced respectively without all partiality according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth and of the whole Creation of God hath furnished himself with a most potent Argument as well for the promoting of godlinesse as for the restraining of sin and wickednesse in the mean time amongst men And we find him often making use of this Argument accordingly See Mat. 16.26 27. Act. 17.31 Compared with verse 30. Rom. 2.5 6. c. 2 Cor. 5.9 10 11. 2 Thes 1.7 8 9. c. Quest 41. By whom shall this great and general judgment of the world be administred Answ By the Lord Jesus Christ This is evident from many Scriptures Mat. 16.27 Mat. 25.31 c. Joh. 5.27 28 c. Act. 17.31 2 Cor. 5 9 c Quest 42. Why shall Christ be the judge or why is he appointed by God to execute the great and generall judgment of the World Answ Because of his subsisting in the humane nature or of his being Man as well
Ezek. 18.27.30.32 Mar. 1.4 Luk. 24.47 Act. 3.19 Acts 5.31 Is Faith and Repentance one and the same thing Answ Although true faith and true Repentance be not formally and in definition the same thing yet they are as Twins receiving life together at one and the same time in the soul Yea they are so neer of kin that they still embrace and infold one the other and are never parted Yea they may seem to take place and to be effected and wrought by one and the same motion or conversion of the heart or soul Even as a man by one and the same motion or turning about of his body turneth himself from the west towards the east although turning from the West and turning to or towards the East be two things of a different consideration In like manner when a man worketh off or turneth his heart from sin that is in effect when he repenteth by the same act of altering or changing his posture he turneth himself towards God or towards Christ that is he believeth The Holy Ghost himself seemeth to state the case much after this manner between Repentance and Faith 1 Thes 1.9 in this short clause And how yee turned unto God from Idols which clearly implyeth that their turning unto God which importeth their believing and their turning from Idols which noteth their Repentance took place in them and were effected by one and the same act of turning So that if forgivenesse of sins be ascribed unto Repentance it is ascribed but unto that which is materially the same with beleeving Otherwise it may be said to the question propounded that by forgivenesse of sins in Scripture is oft meant not that generall or universal forgivenesse by which a person is translated from the state of condemnation into the state of life and salvation but only an exemption or discharge from the guilt and punishment due unto such or such particular sins according to the course of divine justice As when Christ praied for those who crucified him Father forgive them for they know not what they do Luk. 23 34. So likewise Stephen for those who stoned him Lord lay not this sin to their charge Act. 7.60 So the Apostle Paul for those who forsook him I pray God it may not be laid to their charge 2 Tim. 4.16 I is plain that the intent of their prayers respectively onely was that God would not judge or punish them for the particular sins committed against them When men have sinned greatly against God whether believers or unbelievers and are liable to punishment for it he judgeth it a righteous thing and well becomming him either to pardon and passe by their sin and to remit the punishment deserved by them upon their Repentance or to inflict this Punishment upon them in case of their impenitence I suppose it is onely in some such sense as this that forgivenesse of sins is ascribed unto Repentance Or if that forgiveness of sins which acompanieth salvation be any where in ' Scripture ascribed unto repentance it is ascribed unto it only as such a means or cause of it as that which Logicians call Causa sine qua non that is not as a cause operating towards the procuring of it but as a condition without which it cannot be obtained Quest 15. What is Repentance Answ Answer at least in part was given to this in the Answer to the former question where it was said that Repentance is the turning away the heart from sin A larger description of it may be drawn up in these or the like words Repentance is a deliberate act of the Soul performed upon the motions and by the assistance of the good Spirit of God wherby a man being touched with unfeigned sorrow and remorse for all that he hath sinned whether inwardly or in secret or else openly and in the sight of men armeth himself with a firm resolution and purpose of heart never by the grace of God willingly to sin more Quest 16. Whether is it in the power of any man to repent or to believe unto Salvation Answ To do either of these is in the power of no man considered simply as a man or as fallen in Adam or by any ability or endowment found in him or belonging to him in either of these considerations But all men without exception of whom Repentance and faith are required by God as necessary unto salvation considered as having part and fellowship in that great and blessed Restauration or Redemption of mankind by Jesus Christ are inabled by him and by his grace both to repent and to believe Otherwise God must be thought to have dealt more graciously and favourably with the Devills then with far the greatest part of mankind inasmuch as they were enabled by him to have continued in that glory wherein they were created and to have prevented that misery into which they are now irrecoverably plunged Quest 17. If the generality of men be inabled by God to repent and believe unto Salvation how cometh it to passe that the greatest part of them perish notwithstanding through impenitencie and unbelief Answ Men voluntarily suffer the zeal of this present world and of gratifying the desires of the flesh to eat them up So that they reserve a very inconsiderable proportion either of their hearts or of their time for seeking after God or for pursuing the great concernments of Repentance and Faith Whereas the nature of these being spiritual and heavenly the effectual pursuit and obtaining of them requires much abstraction of mind and affection from the things of this present world and much contention and ingagement of the faculties and powers of the Soul about them Luk 13.24 Joh. 6.27 1 Cor. 9.24 2 Tim. 2.5 Heb. 4 11. and 6.12 with many other places Now flesh and bloud being generally loath to be at any great cost and charge about the things of Heaven and the world to come being much more willing to give the price which God hath put into their hand to get true wisdome for the light and empty contentments of this present world then for the purchase of true wisdome from hence it must needs come to pass that flesh and bloud should go miserablyâ— to wreck and that though the number of them be as the sand of the sea yet a remnant of them only in comparison should he saved Quest 18. What ground hath any particular person to betieve in God or in Christ for his justification and Salvation Answ More then to walk upon the firm ground as men generally doe I mean without the least scruple or fear that it should open under them and swallow them up quick Yea and with the greatest confidence and security that it will bear them without the least danger or inconvenience For the Earth hath sometimes opened her mouth and swallowed up quick those that walked and were secure upon it Numb 16.31 32 33. Psal 106.17 Neither hath God made any promise to any the Sons or Daughters of Men that
it should never do the like unto any of them Whereas it is most certain that God never yet denyed justification unto life unto any that relyed or trusted on him for it yea he hath made many promises great and precious pregnant and expresse unto the World yea and hath bound them wirh the greatest oath that himself or any other is capable of swearing that he never will deny it unto any such Quest 19. What incouragements or motives have men and women to believe in God and in Christ Answ Great and many yea greater and more then unto the performance of any other duty yea or action whatsoever and more especially Ten. Quest 20. What is the first of the Ten Answ The most great and invaluable Recompence of Reward which God hath annexed unto Faith both by an unchangeable Decree and by a Promise that can never fail Heb. 10.35 Silver and Gold and precious Stones Crowns and Kingdomes of the Earth with all the Pomp and Pleasures attending them are but dark and dull colours to shadow out or make a representation of the glorious Blessednesse of those that believe Quest 21. What is another of these incouragements or motives to believe Answ That whatsoever a mans sins hath been or how great soever his present unworthinesse is he shall not be rejected by God or by Jesus Christ in his believing nor upbraided with presumption boldnesse or the like but shall most certainly be accepted with favour and heavenly indulgence And him that cometh unto me saith Christ Joh. 6.37 that is whosoever believeth in me as ver 35. I will in no wise cast out which is as if he should have said I will sooner do that which is most abhorring to my nature and disposition yea or most repugnant to my glory then offer the least indignity or unkindnesse or send empty away any person whatsoever that shall come unto me by Faith for Justification or Saltion Quest 22. What is your third motive unto Faith Answ That the greater and more notorious and publique any mans sins have been the greater and more weighty will his Testimony be by believing both to the freenesse and fulnesse of the grace of God in Christ and to his truth and faithfulnesse also in his greatest promises as likewise unto the perfection and fulnesse of the attonement made by Christ in his death for the sins of men And therefore the acceptation of such persons with God and with Jesus Christ upon their believing is of all other mens the least questionable Quest 23. What is a fourth motive or incouragement to believing Answ That God is a great lover of that Creature of his which is called Man and that men have the precedency of the Angels themselves in his affections and good will and that he hath from the beginning of the world plainly declared such his inclinations and respects towards them by admitting such of them as were meet and capable of so great honour into friendly and familiar communion and fellowship with his Majesty imparting such of his secrets unto them as were expedient for them to know The Scripture-records concerning Abel Enoch Noah Abraham Jacob Ioseph Moses Samuel David Solomon with all the Prophets generally and many others give ample Testimony hereunto And Iesus Christ under the notion and name of the Wisdome of God is said to rejoice in the habitable part of his Earth not of his Heavens that is amongst men not among Angels as it followeth and my delight were with the Sons of Men. Prov. 8.31 Quest 24. What is your fifth motive to stirre up men to believe Answ That God in the heighth of his glory and unconceivable Splendor and brightnesse of his Majesty is altogether unlike the generality of those that are called Gods upon Earth Kings Princes Potentates and Grandees of the World who are more ready to tread and trample upon to grind the faces and to break the bones of those that are beneath them and under their power especially if they have at any time provoked them or been disobedient unto them then to commiserate or relieve them in their distresse or to lift up from dunghil or take them into any part or degree of fellowship with them in their worldly felicity The Lord saith David is high above all Nations and his Glory above the Heavens Who is like unto the Lord our God who dwelleth on high who yet humbleth himself to behold the things in Heaven and in the Earth He raiseth up the poor out of the dust and lifteth the needy out of the dunghil That he may set him with Princes c. Psal 113.5 6 7 8. There is nothing at all in God but what rightly considered rendereth him lovely and desirable especially in the eye of his Creature-man Yea his Attributes and all his perfections as they stand declared in his word duely weighed and layed together commend and set him forth as a God to speak with all due reverence made on purpose to be trusted and depended on for every thing good and desirable Quest 25. What is your sixth incouragement or motive to believing Answ The consideration of that absolute and utmost necessity that lyeth upon all men to believe if they mean or desire either ever to be truly happy or to escape the heavy doom of being for ever most miserable Neither is there Salvation in any other said Peter to the Iews being filled with the Holy Ghost when he spake Acts 4.8.12 for there is none other name under Heaven given among men whereby we must be saved And as there is no other name undr Heaven given by God unto men whereby to be saved but only the name of Christ so there is no other way or means whereby persons capable by years and reason of believing may be saved by this Name but only by believing in it See Ioh. 3.18 Mar. 16.16 with very many places beside Quest 26. Your seventh motive or incouragement the same way what may it be Answ Seriously to consider that to believe is not only if so much the benefit or advancement of the Creature believing as the honour and magnifying of the name of God of his grace and faithfulnesse in the great promises of the Gospel and so of the name of Iesus Christ and of the efficacy and fulnesse of that ransome which he hath paid for the Redemption of the World which are matters more highly considerable then the Salvation of any particular person that shal believe He that hath received his Testimony saith Iohn that is that believeth him teaching and affirming that God sent him into the World for the Salvation of all those that shal believe in him hath set to his Seal that God is true Ioh. 3.33 meaning that in doing this in that avouching of the truth and faithfulnesse of God in the Gospel which is done by any mans true and cordial believing he performes a very notable service unto him and of high acceptation with him And Abraham in respect doubtlesse
soever the outward injoiment whether one or more shall be unto us which we are at any time called to deny our selves in and to relinquish for Christ's sake we shall never come to the like improvement of it in any other way for our real benefit and advantage though we should wait for an opportunity in this kind for an hundred years together How ever a cup of cold water may be disposed of otherwise by him that hath it to give it will be but as spilt upon the ground and produce nothing to him in comparison of what he may make of it by giving it freely unto one of Christs little ones in the name of a Disciple Verily I say unto you saith Christ he shall in no wise lose his reward meaning according to the constant import of such a kind of expression in the Scripture he shall most certainly be most bountifully and magnificently rewarded Mat. 10 42. If a cup of cold water only parted with for Christ s sake shall turn to so blessed an account unto him who shall at any time deny himself in it doubtlesse a mans estate liberty reputation relations and life especially if he shal deny himself in any more or all of these will in their return amount to an unvaluable Treasure Quest 60. What is the means you have to offer in the seventh place to help in the work of Self-denyal Answ Duely to consider that if we shall deny our selves in any of the good things we possesse and enjoy in the world whatever it shall be the consecration of this as a first fruits unto God will sanctifie unto us the whole lump remaining that is will obtain such a blessing from God upon all we possess besides that both the possession of it will be the better secured unto us and the use and enjoyment of it more incline and dispose us to the service of God For both these I suppose are intended when any outward good thing is said to be sanctified unto men But give Almes saith Christ to the Pharisees Luk. 11.41 Of such things as you have or according to what you have at present and are able to give and behold all things are clean unto you meaning as I conceive that a consecrating or devoting a reasonable proportion of their substance unto God as he requireth would free their whole estates from such incumbrances unto which the possessions and enjoyments of most men are obnoxious through the displeasure of God against them for neglecting him in his just prerogative in that kind Quest 61. What is your eighth means conducing to the same end Answ To ingage the heart and soul much to consider that whatsoever it shall be wherein God shall at any time call us to deny our selves in case we should with-hold it from him and not be willing to part with it upon his account and for his sake it may soon after be taken from us in some other way unthought of and unexpected by us against our wills in which case we are no waies like to receive either thanks acknowledgment or any other reward for it but to sustain a dead absolute and utter loss of it Whereas had we been willing to accommodate the interest of God with it upon his call we should have been sure to have made a friend as we use to say with it yea the best and greatest Friend tha â—is to be found in Heaven or in Earth yea and in a short time have received an hundred I might say a thousand for one in the return of it Quest 62. What is your ninth means Answ To ponder weigh and consider whether that comfort or enjoyment wherein we shall refuse to deny our selves when called by God hereunto whatsoever it shall be credit estate liberty relation one or more of what kind soever yea or life it self whether I say in case our foolish unthankful and unbelieving hearts shall not serve us to part with it freely at such a time it be not like to wither in our hand afterwards as bieng blasted with the breath of Gods displeasure and become as a fruitful land made barren for the wickedness of those that dwell in it so that instead of the former sweet pleasure and contentment we reaped from it from thenceforth it shal yield us little but sorrow and grief of heart and bitterness of Soul Quest 63. What means do you propose in the tenth place to assist weak flesh and blood in the great and difficult work of Self-denial Answ To take knovvledge and consider that as we our selves are not our own having been bought with a price 1 Cor. 6.19 20. but his who hath bought us so neither is any thing we possess or enjoy our own but by a kind of a faint and under-title and with reference unto men but God is unquestionably the true and rightful Proprietour and owner of whatsoever we call ours in the good things of this world And this David acknowledged over and over both in his own name and in the name of the people when they offered so liberally towards the building of the Temple All things come of thee and of thine own we have given thee And again All this store cometh of thine hand and is ALL THINE OWN 1 Chro. 29.14 16. See Hos 2.9 Hag. 2.9 with some others Now it is a most just and equitable precept of God with-hold not good from the owner thereof so the original and our former translation our latter hath to the same effect from them to whom it is due when it is in the power of thine hand to do it Pro. 3.27 But to detain and with-hold that which of right belongeth unto another not only when he requireth it but when he hath special occasion likewise for it it being in our hand and power aswell to give it unto him as to with-hold it from him is an high misdemeanour and provocation in the sight of God and men This is the case of him that shall not deny himself in any thing whatsoever which he calleth his when God requireth it at his hand For though all that any person under Heaven enjoyeth be by soveraign Right and by a title un-disputable His I mean Gods yet he never requireth the smallest thing possessed by any man but when he hath need of it as Christ had of the Asse to ride on into Jerusalem upon the account of which need only he sent his Disciples to fetch him and the man-owner was willing to let him go Mat. 21.23 compared with Mar. 11.2 3 6 Quest 64. What is the means you intend for the eleventh place Answ Seriously to consider that if God shall at any time please to receive any thing at our hand of that which is ours for his own accommodation and service it is of as lively pregnant and securing an import as a sign from Heaven would be that he greatly loveth and respecteth us and intendeth favour and frinendship unto us at more then an ordinary rate As the
reduced and unto which whatsoever can regularly be reduced may according to his Will be asked of him Answ The number of them is generally taken to be six though I find some that judge it more commodious to make them seven dividing the sixt and last according to the ordinary account into two The first Hallowed be thy Name The second Thy Kingdome come The third Thy Will be done on Earth as it is in Heaven The fourth Give us this day our daily bread The fifth And forgive us our Trespasses as we forgive them that Trespasse against us The sixth and the last And lead us not into Temptation but deliver us from all Evill Quest 48. What is the meaning of the first of these Petitions and what are the particular things or some of the chief of them by which an estimate may be made of the rest which are comprehended and desired therein Answ When we pray unto God that his NAME may be Hallowed that is sanctified as the word signifieth we pray that he will so interpose by his Grace and by the sending forth of his Spirit into the world and by his Providence that men may know him with such a knowledge which answereth the truth and as much as may be the adequate excellency of his being as that he is infinite in all perfections as in goodnesse mercy holinesse righteousnesse truth wisdome knowledg power c. And that in all these he doth not only excell the best and greatest of Creatures Angells and Men to a degree no not in the highest degree that is imaginable but that his nature or being though most singly and simply one yet eminently containeth in it the whole respective bodies or elements of them all For the name of God is then truly and properly Hallowed or Sanctified when in the minds consciences and souls of men he is placed upon a high Throne alone by himself and set apart in his due distance in respect of his most transcendent excellency and glory from all Creatures whatsoever whether in actual being or in possibility of being and withall is honoured loved feared served and obeyed answerably in some measure at least hereunto As on the contrary his Name is said to be polluted when any thing is conceived or done by men as if he had something in common with some Creature and were not ih his nature and being of an excellency in all perfections whatsoever appropriate only to himself Quest 49. When Christ teacheth us to pray unto God that his Name may be hallowed doth he intend that we should pray for any thing commodious or beneficial for our selves or for that which only concerns the glorifying of God Or had he an eye both to the one and to the other in prescribing unto us this Petition Answ It is not reasonable to conceive that Christ putteth men upon praying in one kind or other or upon any service whatsoever for any benefit or advantage that may possibly accrue unto God by it in one kind or other For he is of himself and from himself as blessed as blessednesse it self can make him full to the brim as of Goodnesse so of Happinesse and all satisfaction and contentment imaginable yea and above and beyond all imagination Nor can any accession or addition be made unto his glory by any service from the Creature though performed with the highest hand of wisdome zeal and faithfulnesse as neither can he suffer the least diminution in his blessednesse or glory by the greatest wickednesse that can be practised against him The Scripture is expresse and full of his truth My goodnesse saith David unto God extendeth not unto thee Psal 16.2 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art Righteous Or is it gain to him that thou makest thy waies perfect Job 22.2 3. Again If thou sinnest what dost thou against him Or if thy Transgressions be multiplied what doest thou unto him If thou he righteous what givest thou him Or what receiveth he of thine hand Thy wickedness may hurt a man c. Job 35.6 7 8. Neither is he worshipped with mens hands as if he needeth any thing c. Act. 17.25 Therefore when Christ teacheth us to pray unto God that his Name may be Hallowed he rather intendeth the benefit of those that pray then his to whom the Prayer is made Besides it seemeth somewhat improper for men to desire God to deal well by himself or to do himself right or the like unlesse it were upon an apprehension that by doing himself right he shall in one kind or other benefit and accommodate them Such requests are not wont to be made by us unto any sort of men but unto such only whom we look upon as incogitant and neglective of their own concernments Notwithstanding the petition in hand may commodiously enough be taken in some such sense as this viz. as expressing our desires unto God that his Name may be Sanctified or himself glorified like unto himself in the world out of an unfeigned Love and pure respects unto his infinite goodnesse without minding at present either any benefit like to redound thereby unto our selves or that he himself is capable of any benefit by having his Name thus Hallowed or sanctified by Men. Quest 50. But what benefit is like to accrue unto those who pray unto God that his Name may be Hallowed by having this their Petition granted unto them Or how are mâ—n profited by the Hallowing of his Name Or is the meaning of the Petition only this to desire that God's name may be hallowed by us who pray not intending or including any others in it Answ The Petition seems to intend that we pray for the Hallowing of God's Name as well by and amongst others as by our selves though principally by our selves Otherwise we shall not expresse by it any true love or affection unto God nor any sincere desire to have his Name hallowed but a desire only of our own benefit by our hallowing it For if we desire the hallowing of God's Name simply or out of any naturalnesse of Love to him or any otherwise then with respect unto our selves or our own profit we must desire and pray that it may be hallowed farre and near by and amongst all the Nations of the Earth as well as by our selves The benefit that will redound unto us by having out Petition granted us in this sense of it over and besides what we shall be advantaged by our own personal hallowing the name of God must needs be exceeding great as namely the reducement of the world to a more desirable state and condition unto the inhabitants of it by chasing away those pests of the peace and comforts of men on the earth covetousnese oppression fraud envy malice cruelty unmercifulnesse contention drunkennesse uncleannesse with the rest of the troublesome retinue of ignorance and propainesse For where the Name
look after his Prayer it self as if his weaknesse in praying must needs make the truth and faithfulnesse of God in his promises made unto Prayer though defective and weak for he could expect none other from men of none effect God what by teaching men how to pray and what by inabling them by his Spirit to pray and what by granting such mighty powers unto these prayers as he hath done hath enabled them to c eate another a new kind of Angel or ministring Spirit which is as able to serve them and do as great things for them both in Heaven and in Earth as those Ministring Spirits properly so called the elect Angels of God themselves are able to doe Yea that new kind of Angel we speak of Prayer hath a kind of Authority given unto it by God over those other Angels and by the interest which it hath above the other in him who is the Lord of them both is able many times to procure it self to be served by them in very great and important affairs Therefore Prayer though it be in a sense the Creature of Man yet being made of the love goodnesse bounty wisedome and power of God as the constituting principles of it it is too sacred and holy to be neglected or lightly esteemed by man when once he hath given life and breath and being unto it Quest 70. What is a second thing by which our Prayers may suffer if it be not avoided Answ To decline or grow worse after them then we were at the time when we made them As we degenerate and cool in our zeal and fervour of Spirit to the Service of God and waies of Righteousnesse when we have recommended our concernments or desires unto God our prayers proportionably lose of their interest and acceptation in Heaven being now the prayers of persons lesse considerable for Righteousnesse then they were when they first arrived there And God is more distasted with good men for losing one inch of their holy ground then he is with wicked men for advancing two in that ground of sin and folly which is their element He expecteth that his presence should teach men holinesse and that when they have been in near and close communion with him they should contract an heavenly lustre and brightnesse upon their souls from the glory of his Holinesse Therefore if having been so lately in his presence and beheld his face they shall forget what manner of God he was and shall rather make losse then gain of so great and blessed an opportunity it must needs argue a ve y unnatural and irrational strain of unworthinesse and consequently be very displeasing unto God Besides he expecteth that having put so much of their concernments into his hand as their prayer and the contents of it whatever they be do amount unto this should bind them all to their good behaviour and be as a fiery motive unto them to quit themselves at the best rate they are able in pleasing him lest otherwise they should obstruct the return of their Prayers or at least damage them in their return Quest 71. What is a third thing that must be taken heed of lest our Prayers deposited in the hand of God be weakened or disabled by it Answ That in case we shall not receive an answer from God after the first second or third time of asking we be not at all discouraged or faint so as to suffer our hands to hang down from praying any more or say within our selves God will not be intreated by us but hath cast our Prayer out of his sight For in those two Parables in the Gospel the one of him that came to his friend at midnight to borrow loaves of bread Luk 11.5 c. the other of the Widdow and unrighteous Judge Luk. 18.1 c. Christ plainly teacheth that though we shall pray long and often and after many prayers receive no incouragement from God no testimony of any love or respects that he beareth unto us yet by our unwearied continuance and obstinate perseverance in praying we shall at length prevail and overcome him If the Priests and men of warr with Joshua had compassed the Gity of Jericho six daies together once every day and had here desisted the walls of this City had stood as firm and strong as before yea had they compassed it about with the sound of their Trumpets of Rams-horns only six times more on the seventh day all had signified nothing as to the bringing down the walls of Jericho it was the compassing it about the seventh time on this day that did the wonderful execution and made all the former compassings significant There is the like consideration of Naamans washing himself seven times in Jordan His six former washings had contributed nothing towards his cure had they not been accompanied with the seventh but this being added unto them put spirit and life into them all and made them all serviceable unto his cleansing The young man that came to Christ desirous to know of him wha he should do to inherit Eternal Life had it seems done many things of good relation and tendency unto this end but he was like to suffer loss of all these unlesse he did that One thing which Christ told him was yet wanting whereas this being done would have made him perfect Mar. 10.21 with Mat. 19.21 In like mnnner when we have prayed long and often not seven times only but seventy times seven for the obtaining of some great and special favour from God and have not all this while received the least overture of any favourable answer like to be given us yet once praying more may possibly raise as it were all our former prayers from the dead and it and they rejoice together in an honorable conquest over the Almighty and in dividing the spoils of Heaven Quest 72. What is a fourth thing likly to make our Prayers fruitlesse if we be not careful to avoid it Answ The neglect of a conscientious and diligent use of such means which are proper and of divine appointment for the bringing to passe of such things which we ask of God when the nature of the things which we thus ask is such that other means besides Prayer may and ought to be used for the effecting of them As for example when we pray for patience faith humility self-denial or the like there being such tâ—uâ—hs such discoveries of God his mind and counsel laid down in the Scriptures which are proper and effectual to work and increase these respectively in the hearts and souls of men they must be diligently inquired and sought out and our judgments and consciences seriously and frequently pressed urged and importuned with them accordingly When Joshua with the elders of Israel had for some good space of time in great humility falling on the Earth with his face and putting dust on his head prayed unto God that Israel might no more turn their backs upon their Enemies God takes him off
of some lively resemblance or likeness between them be I say that shall duly ponder these things and follow the reasonable tendency and guidance of them cannot lightly but e're long arrive at this conclusion that this visible and terrene world was molded and formed by God with a kinde of subservient conformity to the world of invisible things o subservient I mean in special reference unto men as namely that these being naturally and without much care or endeavor acquainted with this present world wherewith as being members of it they converse daily might by the opportunity of this their knowledge be the more capable not only of conceiving or apprehending aright but even of believing also the things of the other world when God should cause these to be declared or preached unto them in and by their respective parallels of earth y things As for instance men seeing and knowing that God hath made such an earthly element as water which is proper to cleanse and to separate and wash off any soil or material filth that is contracted by or cleaveth unto their flesh or bodies they are hereby taught and assured the said proportion or parallel between the two worlds and their respective furnitures or things found in the one and in the other supposed that there is somewhat in the other the invisible world that is proper and effectual for the purging or cleansing their souls and consciences from the spiritual filth or defilement of sin And when it shall be declared unto men that this invisible or heavenly water which is so effectual and proper for the washing of the soul from sin is the blood of Jesus Christ this doctrine upon the advantage of the said supposition must needs come to their reasons and judgements with much credibility and likelihood of truth especially if it be considered withal that there was never any thing reported or heard of by any tidings from or out of the invisible world that had the property of washing and cleansing the conscience from sin vested in it but this blood only and yet farther that is not imaginable that there should be any other thing in this world it self I mean the invisible world alike proper for such a purpose There is the same consideration of the material Bread and Wine of this world with their natural and known properties and ends compared with the Bread and Wine of that other world and those properties and effects which the Scripture attributeth unto them So then if the notion of the sympathetical accord between the two worlds which hath been mentioned and which as you have heard is greatly favoured if not somewhat more by the Scriptures themselves will abide the touchstone and shall be found a truth the commodiousness of Sacramental Ordinances for the quickening incouraging and supporting of Faith will recieve much evidence and confirmation by it Or however there being an analogy or resemblance between those material and sensible things which have part and fellowship in these Ordinances and those heavenly things or matters of Faith which are here in their natures represented and in their reallity and truth ratified and confirmed the said Ordinances must needs be subservient unto Faith and to the joy thereof partly by occasioning or causing more effectual and lively impressions of the things to be believed upon the mindes and spirits of men then are usually wrought by hearings partly also and more especially by fixing or fastening them in their mindes or memories with less danger of losing them or suffering by the forgetfulness vanishing or slipping away of them For as a small key or the like being fastened and tied to a greater or to some other thing of greater bulk is not so soon lost as when it is carried or worn alone so neither are spiritual or heavenly things so apt to vanish or slip out of the mindes of men when they are delivered unto and received by them coupled with material and outward things these not being any way likely to be forgotten by them not consequently any thing that is fastened to them This then may be one reason of the Counsel of God in those Sacramental Figures Rites or Ordinances which he hath judged meet to plant in the Paradise of Christian Religion the accomodation of the Faith of the professors thereof Question 7. What is an other reason which you conceive may be given upon the same account or of the same disposition of things by God Answ The two Nations that had been in the womb of the world I mean Jews and Gentile until the blessing of Christian Religion came upon it were now under this and by means of it according to the gracious Counsel and purpose of God to be united and made one and the same body Ephes 2.14 15 16 3.6 Now one of these Nations the Jews having from their forefathers for many ages together been trained up in a Religion and this unquestionably and in a very extraordinary manner delivered unto and imposed on them by God which consisted of a multitude and great variety of external Rites and significant Ceremonies would in all likelihood have been much more averse from the embracing of Christian Religion if it had in no degree at all symbolized with that which they had received from their Forefathers and so lately professed And upon this account the Apostle Paul remindeth them upon occasion of the Sacramental significant Ceremony of Baptisme in Christian Religion as supplying the want of their circumcision endeavouring and hoping by thâ—â— means the better to accomodate this Religion to the temper and frame of their mindes Col. 2.11 In whom also ye are circumcised with incircumcision made without hands in putting off 〈◊〉 body of the sins of the flesh by the circumcision Christ Buried with him in Baptism wherein ye are also risen with him c. So that very probable it is that one reason why God was pleased to temper the body of Christian Religion with Sacramental institutions in the frame of it was to render it the more accessible unto the Jews as having by this means somewhat in it of the notion and nature of that Religion which they and their Fathers for many generations as was said had professed and unto which in this respect they were very importunely addicted and devoted For as the Apostle Paul saith That unto the Jews he became as a Jew that is conformed or subjected himself to many of their humors and practices that he might gain the Jews 1 Cor. 9.20 So may it with reverence and speaking after the manner of men be said of God himself that he also in modelling the scheme or body of Christianity became a Jew condescended to the weakness of the Jewish genius that he might the better gain the Jews thereunto So that as the multitude of Rites and Ceremonies in the Jewish Religion whilst they continued were as a partition wall Eph. 2 14. that separated or divided the Jews from the Gentiles So on the
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
as the mole-hils or vallies by the prevailing waters of Noah's Flood Gen. 7.19 20. In like manner to a mind that is raised and lifted up by faith to converse much within the vail and feedeth heartily upon the hope and expectation of the great things of the world to come the difference between riches and poverty honour and dishonour liberty and restraint between a smiling and a frowning condition in this present world are contracted into a very narrow compasse and make a person little sensible of contentment in the one or discontent in the other What or who hindreth but that every man may cast in his lot and take part with him who knew how to be abased and how to abound and was instructed both to be full and to be hungry Phil. 4.12 professing of himself that he was as sorrowful his afflicted condition in the world making him so to appear yet alwayes rejoycing as having nothing and yet possessing all things 2 Cor 6.10 The more richly apaid any person man or woman shall be in the inner man the lesse delinquent will they be found against this last Commandment And let this suffice for answer to your last question and put a period to our present discourse ERRATA PAG 1. l. 2. r. into l. 6. r. a Catechisme p. 9. l. 15. sor a r. the p. 10 l. 14. after Christ r. as God p. 13. l. 8. r. is to p. 14. l. 16. r. destructive p. 28. l. 7. r. revelation p 32. l. 2. r. Scripture p. 34. l. 17. after otherwise r. as well p. 39. l. 4. dele the latter is p. 54 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. l. 29. r. have p. 94. l. 12 13. r. salvation p. 95. l. 22. r. delights p. 104. in the Title r. How faith p. 113 l. Title for veryfled r. raised p. 142. l. 22. for men r. them p. 161. l. 11. r. altar l. 24 after for r. a p. 176. l. 22. for be r. being p. 179. l. 7. after discourse r. or l. 2. r. remain p. 184. l. 4. r. I judge p. 191. l. 10. r. granted p. 211. l. 30. r. losse p. 238. l. 23. r. this p. 285. l. 11. for of r. or p. 288. l. 9. r. put it and invested it p. 363. l. 9. r. for the latter on r. one p. 389. l. 13. r. we have p. 403. l. 24. for degree r. direct l. 29. for have r. losse p. 405. l. 2. r. of that p. 413. l. 13. r. evening p. 417. l. x. r. appointment p. 425. l. 11. r. country p. 431. l. 29. for them r. themselves Good Reader concerning errours whether of omission or commission about points which I confesse are not a few in both kinds and much disturb the sense in some places thou art desired where the sense faileth thee by reason of either to enterpose with thy patienee and understanding for a rectification Of the Sacraments Being The Second PART OF A DOOR OPENING Into Christian Religion By the same Author LONDON Printed and are to be sold at the Grey-Hound in St. Pauls Church-Yard A DOOR OPENING TO Christian Religion The Second Part. CHAP. 9. Of the Sacred Rites or Ordinances called Sacraments and in particular of Baptism and the Supper of the Lord. Question 1. WHat is a Sacrament Answer A Sacrament in general as Professors of Christianity at least the Protestant or sounder party of them have appropriated the signification of the word to themselves and their Religion for it is not found in the Scriptures nor any other word equivalent in sense or signification to it may be thus described It is a Sacred Rite Ordinance or eternal Service instituted and prescribed by God partly for the representation partly for the confirmation of some spiritual priviledge great benefit or blessing which he hath promised in his word unto persons so qualified as he requireth in such cases I mean to make them capable or meet to receive them This definition or description includes as well the administration and reception of that which is commonly called the matter of a Sacrament as this matter it self which notwithstanding is sometimes termed a Sacrament without either of those as when we call Circumcision and the Passeover Sacraments of the old Testament and so Baptism and the Lords Supper Sacraments of the New But taking the word Sacrament as denoting a Sacramental Ordinance or Institution which is the better and more usual signification of the word amongst us so it importeth as well or indeed rather that which is to be done with or about the matter of it as this matter it self Thus it is more proper to say if not more true also that Christ appointed the celebration that is the solemn both Administration and Receiving of his Supper then his Supper it self or the element of Bread and Wine which are the materials of it There is the like consideration of the rest Quest 2. If the word Sacrament be not found in the Scriptures nor any that answereth it in sense or signification how cometh it to be taken in by Christians into the concernments of their profession and be of that familiar and frequent use amongst them as it is known to be Or what is the nature or proper signification of it in that language the Latine from which it is borrowed Answ Although all things which in respect of their positive and particular natures are necessary yea or meet to be known and believed by Christians in matters appertaining unto God be sufficiently and in words significant and proper enough expressed in the Scriptures yet the relations of some of these things unto others of them their mutual proportions dependencies congruities oppositions c. which are left to be observed and considered by the light of reason and understanding in men and which there maybe good occasion somtimes to mention argue and discourse are not here delivered in such particularity of words So that for the expression and explication of these there may be a kinde of necessity for Christian Writers and Teachers to look out into the language that is used by other men for words and phrases that are most commodious and proper for such a purpose Upon this account such terms as these Trinity Consubstantial or Co-essential Co-eternal with some others have been from amongst forreign speakers brought in to the School or Doctrine of Christianity for the better opening of the great mystery of the Three in One and One in Three in the Divine Nature In like manner the ancient and learned Teachers of the Christian Church observing a certain sympathy or agreement in nature or in several main circumstances between several Ordinances or external Services enjoyned by Divine Authority to be observed by persons professing the true Religion and finding frequent occasion to speak and treat of this their agreement they adopted the word Sacrament which before either was a stranger in matters of their profession or however to any such signification or service as that unto which