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
But when once the person to who many such promise is made shall really and firmly believe his promise it is but natural and as it were matter of course for him to hope for all the good contained in such a promise And if he that shall at first or for a time believe such a promise as we speak of but before the time wherein the promise is to be performed shall upon any suggestion or occurrence cast away or let go such his believing his hope must needs at the same time and by means of the failing of his belief fall to the ground Only this would be here mentioned by way of caution that although a promise of good things be made unto such or such a particular person in common with many others and as well and with equall intention of good unto him in him that maketh this promise as unto any of the rest yet if this person shall either be ignorant that or doubtful whether this promise be made unto him as well as unto others he may believe the said promise with the greatest certainty and stedfastnesse of Faith and yet remain without all hope of the good things contained in this promise Quest 35. You have shewed how and wherein Faith and Hope differ Can you shew likewise how or wherein they agree Answ Their Agreement standeth chiefly in these three things First in the Causes or Means producing them Secondly in the Effects produced by them Thirdly in the Subjects in which they are found Quest 36. What are the Causes or means producing them wherein they agree Answ They are chiefly these three First the word of God or the great and precious promises of the Gospel together with the Arguments and grounds here hinted or delivered why they should be believed Secondly the hearing of this word as it includeth the understanding and consideration of it Thirdly and lastly the gracious operation or interposure of the Holy Ghost opening the hearts of men to attend unto this word when it is preached or otherwise presented or set before them Act. 16 14. It is expresly said Rom. 10.17 that Faith commeth or is by hearing and hearing that hearing by which Faith cometh by the Word of God If Faith cometh by hearing and Hope as hath been shewed proceedeth from Faith then must hope also proceed from or come by the word of God and Hearing as the remote Causes at least or means thereof Quest 37. What are the effects which are common unto Faith and Hope and wherein they agree Answ They are principally four Quest 38. What is the first of them Answ A cleansing and purifying of the heart and consequently of the lives and waies of Men. That Faith or which is the same God by Faith purifieth the heart appears Act. 15.9 And because of this property or effect of it it is elsewhere called Holy yea most Holy Jud. v. 20. See also 1 Pet. 1.22 Again the same or the like property of cleansing or purging is ascribed unto Hope also 1 Joh. 3.3 where it is said And every man that hath this hope in him purgeth himself even as He is pure See 2 Cor. 7.1 Quest 39. What is a second effect wherein they agree Answ The inabling working or disposing of the heart to a patient and humble waiting upon God for such help or supplies from him in every kind whereof men stand in need See and compare Esa 28.16 Rom. 8.25 Psal 119.81 27.13 14. Lamen 3.26 1 Thess 1.3 Quest 40. What way be a third effect wherein Faith and Hope agree Answ They are both Joy-makers in the hearts and souls of men See and compare Rom. 15.13 2 Cor. 1.24 Philip. 1.25 1 Pet. 1.8 1 Thess 2.19 Rom. 5.2 Heb. 3.6 Rom. 12.12 Quest 41. What is the fourth and last property or effect wherein they communicate Answ They each of them never fail to deliver their respective Subjects from disappointment in their greatest expectations and consequently from such shame confusion which are wont to accompany frustratiōs especially in matters of moment great concernment Concerning Faith it is thus conteyned in the Scripture Behold I lay in Sion a chief corner-stone elect preacious He that believeth on him shall not be confounded 1 Pet. 2.6 Concerning Hope it speaketh And hope maketh not ashamed See further and compare Psal 22.4 5. Jer. 17.7.8 Heb. 6.19 Phil. 1.20 Psal 33.20.21 Quest 42. How do they agree in their Subject Answ Hope as hath been said being a kind of naturall result from Faith where this is that must needs be also And the Scripture frequently placeth them in the same person 1 Pet. 1.21 Rom. 4.18 5.2 with some other He that believeth a promise of good things made unto him if he knows or believeth this promise to have been indeed made to him cannot but hope for all the good things conteined in this promise Review the case proposed towards the latter end of the Answer to the 34 Question in this Chapter Quest 43. You have declared many things concerning Faith Can you yet further declare what the first great priviledge or benefit is which floweth from this grace or work of Faith more immediately and upon which many others depend Answ This priviledg is the great and high dignity of Adoption or being made the Sons of God The wisdome goodnesse and love of God to the Children of men have together consulted and decreed this great honour and happinesse unto them that as many of them as shall joyn themselves by an unfeigned Faith unto his Natural and in that respect only Begotten Son Jesus Christ shall partake with him in his glorious relation of Son-ship unto God as farre as their nature and line of creation will admit This the Scripture declareth in several places But as many as received him meaning by Faith as it is explained in the end of the verse to them he gave power or prerogative as the former translation had it or else right priviledg as the margent of the last hath it to become the Sons of God even to them that believe on his name Joh. 1.12 For ye are all the Children of God by Faith in Christ Jesus Gal. 3.26 See also Rom. 8.14 15 16. Gal. 4.4 5 6 7. 1 Ioh. 3.1 2. Quest 44. What is the great benefit of Adoption or of Son-ship unto God Answ By vertue hereof there accrueth unto us a right and title unto that immortal and undefiled inheritance which fadeth not away and which is reserved in the Heavens for those who believe 1 Pet. 1.4 Yea Believers by vertue of their Adoption become joynt-heirs with Christ But ye have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witnesse with our Spirit that we are the Children of God And if Children then Heires Heires of God and joynt-Heires with Christ Rom. 8.15 16 17. But when the fulnesse of the time was come God sent forth his Son made of a Woman made under the Law to redeem
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
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
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
of Judah and Jerusalem Break up your fallow ground and sow not amongst thornes Circumcise your selves unto the Lord and take away the foreskins of your hearts lest my fury come forth like fire and burn c. Supposing first that the men of Iudah and Ierusalem to whom this Doctrine at the appointment of God was preached were at this time persons unregenerate and Secondly that the several callings upon them in the metaphors of breaking up their fallow ground of circumcising themselves unto the Lord of taking away the foreskins of their hearts were admonitions or injunctions unto them from God to alter the sinful property of their hearts and souls or in the Prophet Esai's expression to wash and make themselves clean or in the more plain and direct Language of Ezekiel to make themselves a new heart and a new spirit all which expressions import the work of Regeneration or Sanctification or Mortification or rather indeed include them all these two things I say supposed which I presume are not denied by any from the said words I plead the cause in hand thus If God requireth it of unregenerate men to sanctifie or regenerate themselves threatning them with his wrath and fury to their utter destruction if they shall not obey him therein then certainly they have power to do the one or the other otherwise he should threaten to destroy his Creature for that which is no waies sinful nor a Transgression of any Law For it is no waies sinful for a Creature not to do things that are impossible for him to do or not to do that which is possible only for God himself to do Therefore without controversie God doth afford unto unregenerate men at least if they be not many degrees worse and more hateful unto him then simply as such sufficient abilities and means whereby to become new men or make themselves new hearts There is hardly to be found amongst men a Tyrant so Barbarous Bloody or Inhumane who when he hath cut off the leggs or feet of any of his Subjects though for some misdemeanour will further threaten him with Death unlesse he shall runn as fast as his lightest Footman or swiftest Horse in his Stables Quest 8. What is the tenour of your second place and how do you argue from thence for the point in question Answ This place conteineth these words Therefore I will judge you O house of Israel every one according unto his waies saith the Lord God Repent and turn your selves from all your Transgressions So iniquity shall not be your ruine Cast away from you all your Transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live yee In these words the great duties or works of Repentance Sanctification Regeneration Mortification I might add of Self-denial also are not only or simply required by God of men themselves but with a very gracious and compassionate expostulation about the misery which they would certainly bring upon their own heads if they did not perform them for why will ye die c. together with promise upon promise of favour life and peace in case they did perform them so iniquity shall not be your Ruine and again turn your selves and live yee That is and yee shall certainly live Now it is broadly inconsistent with that most gracious and merciful disposition unto the Children of men which the Scriptures in a thousand places ascribe unto God to promise good things unto them as life peace safety c. only upon such conditions or termes which he knows to be utterly impossible for them yea with all the help or means which he intends ever to afford them ever to perform This would rather be most cruelty to insult over poor creatures in misery then either to compassionate them or to counsell or direct them how to deliver themselves and make an escape Therefore doubtlesse this contexture of Scriptures maketh it as clear as the light at noon-day that men even whilest they are yet in their sins and unbelievers have a sufficiency of Grace power and means vouchsafed unto them by God to make themselves new hearts and new spirits to repent and turn themselves from all their Transgressions c. Quest 9. What is your third and last place of Scripture to prove your Assertion Answ This place containeth only these few words And he the Lord Christ marvelled because of their unbelief If the people at or because of whose unbelief Christ is said to have marvelled were in no sufficient capacity by all the grace nor by all the means of grace granted unto them to have believed and consequently to have made themselves new hearts to have sanctified themselves c. there had been no reasonable nor indeed tolerable cause why Christ should marvel at their unbelief at least if it be supposed that this their incapacity of believing was known unto him and ignorance in this kind cannot he supposed in him who searcheth the hearts and the reins of the Children of men Revel 2.23 For what occasion is there in the least that a man should marvell because a Creature acteth not beyond or above the sphere of his activity as that a man should not flie like a bird in the aire that an ox should not run swifter then a grey-hound or the like For a person to marvell that a man doth not believe whom he knoweth to have no power of believing and to marvell that a stone doth not speak Hebrew or Greek unto him are passions much of one and the same consideration Quest 10. What are now your Reasons and grounds which strengthen your belief of the Doctrine you maintain concerning a sufficiency of power given by God unto men whereby to sanctifie and regenerate and deny themselves to mortifie the deeds of the Flesh c. Answ There are many Reasons which prevail over my judgment to conclude the said Doctrine to be a Doctrine of Truth but more especially Seven Quest 11. What is the first of these Reasons Answ If God should not upon the account of Christ and of the Grace brought by him unto the World invest Adams posterity with a sufficiency of power to do all things simply and absolutely necessary for their salvation and oonsequently to perform the duties of Sanctification Regeneration Mortification and Self-denyal these at least in some degree being absolutely necessary unto Salvation be should deal with much more rigour and severity in the second Covenant which yet is a Covenant of Grace and usually so called then he did in the first which being a Covenant of Works was very peremptory though righteous and just denying all mercy to transgressours For although in the first Covenant he was very strict and severe against Transgressours yet he was thus far gracious and indulgent unto his creature Man that he required nothing
them against their sufferings otherwise by suggesting to them that had they in the days of their flesh done their uttermost yet could they not have escaped the coming into that place of torment whither they have been sent by the irrevocable and irresistable eternal Decree of God Any circumstance which qualifieth the guilt of the offence for which a man is punished easeth the bitternesse or evil of the punishment proportionably Quest 16. What is your sixth Reason Answ If wicked men could truly plead that God gave them not power whereby to believe to sanctifie to make themselves new hearts c. we generally to do all things absolutely necessary for their Salvation they might wash their own hands in Innocency from the bloud of their Souls and resolve their destruction into the will and pleasure of God as the principal yea in effect the sole cause of if For he that can without sinning himself prevent the sinning of another who cannot but sin unlesse he be kept from it by the interposure of the other and shall refuse or neglect to do it is more justly chargeable with the sin committed in such a case then the actor in it and he that committeth it how much more when he might without the least trouble losse or inconvenience to himself have prevented the committing of it He that shall build an House with rotten or insufficient Timber especialiy when he might have built it as cheap with that which is found and substantial is more the cause of the downfal of it then the crazinesse or insufficiency of the Timber This would be the case between God and wicked men if it should be supposed that he sets them forth into the world lamely and defectively provided of strength and means whereby to do what he peremptorily and indispensably imposeth on them for their Salvation at least if it be not supposed withal that he supplyeth them afterwards with what is sufficient in this kind Nor is it either true or pertinent to plead that God gave unto men that sufficiency of power which we contend for in Adam and that they deprived themselves of it by sinning in his loyns For first It is not like that God should furnish a creature being in an Estate of Righteousnesse Innocency and Purity with means and abilities sufficient and proper to recover and save it self in a sinful and lapsed estate Secondly neither doth God now treat with Men one or other upon the terms of the Covenant made with them in the loyns of their Father the first Adam and so not according to those abilities which they received in him for the performance of that Covenant but according to those abilities wherewith he hath furnished them in the second Adam for the performance of that second or new Covenant which in him he hath made and established with the World according to the tenor and terms whereof he will judge the World as our Saviour plainly enough implyeth in his Doctrine Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil See also very expresse to this point Mark 16.16 Joh. 3.18 with may others Quest 17. What is your seventh and last Reason Answ To teach men that God requireth of them Sanctification Regeneration Mortification Self-denyal c. and all this as peremptorily necessary unto Salvation and yet to teach them withall that they have no sufficient power given them whereby to perform or attain unto any of these directly tends to beget a very dishonourable and hard notion and conceir of God in the hearts and minds of men as that he is an hard Master reaping where he hath not sown and gathering where he hath not strawed add in this respect as in some others also must needs be a doctrine of expresse consequence to quench and stifle all thoughts purposes and inclinations in men towards seeking the face of God and exercising themselves in duties of Piety and Religion and using the means of Salvation yea a doctrine very plausibly comporting with and indulging that carnal slothfulnesse and indisposition unto spiritual and heavenly things which are so generally found in men This is apparent from that passage in the Parable Matth. 25. ver 24 25 c. where the Servant that was so hardly perswaded of his Master as that he was an hard man reaping where he sowed not c. is charged with being both sloathful and wicked v. 26. Therefore that opinion which denyeth a sufficiency of power to be given by God unto men whereby to sanctifie regenerate themselves c. is very dangerous and an open Enemy to all Godliness especially in persons who are at present ungodly although it be true likewise that the evil influence and tendency of it in this kind may be and in some is over-balanced with other principles of a better and more pious inspiration Quest 18. But how can the truth of such an opinion for which you have pleaded by the seven Arguments last recited consist with the truth of all those places of Scripture which attribute the Sanctification Regeneration Conversion of men and every saving work wrought in them unto God and his Spirit or grace Places of this import are these with many other like unto them And the Lord thy God will circumcise thine heart and the heart of thy seed that thou mayst love the Lord thy God c. Deut. 30.6 that ye may know that I the Lord do sanctifie you Exod. 31.13 And I will give them one heart and one way that they may fear me for ever c. Jer. 32.39 But I will put my fear in their hearts that they shall not depart from me ver 40. Which are born not of bloud nor of the will of the flesh not of the will of man but of God Joh. 1.13 Of his own will begat he us with the Word of Truth Jam. 1.18 Answ These with all other Texts and passages of like import are well and clearly consistent with that Doctrine which asserteth a sufficiency of power vouchsafed by God unto men whereby to sanctifie regenerate and deny themselves to mortifie the deeds of the body and generally to act and do every such thing which God hath declared to be of absolute necessity for their Salvation The fair consistency between this Doctrine and the Texts of Scripture mentioned with their fellows may be well understood by these and such like considerations 1. It is one thing to be able or to have a sufficient power for the performance or doing of a thing an other to exercise or make use of this power for the actual performance thereof Christ had a sufficiency of power to save himself from death Matth. 26.53 Joh. 10.17 18. but he made no use of this power for such a purpose Men may be inabled by God to make themselves new hearts and new spirits c. and yet not be made willing by him no nor of nor by
principles and grounds in reason that without making us a new heart and a new Spirit that is without a work of Regeneration there is no entering for us into the Kingdome of God no escaping the vengeance of eternal fire Quest 35. What is a second means contributing towards the great work of Regeneration Answ To constrain the heart and conscience from time to time to lie quiet and still for some space of time under the dint and force of such convictions before they remove or dispose of themselves to any other object that so they may feel the just and full weight and importance of them to perswade men to the great duty of Regeneration or making them new hearts and new Spirits Quest 36. What are the Scriptures or some of the chief of them from which the judgments and consciences of men may be filled with such convictions as you speak of viz. that without Regeneration there is no Salvation to be expected from God Answ The Texts of Scripture of this import are many yea there is no truth relating to a Christian profession either more frequently or more plainly avouched in the Scriptures then this or the substance and clear import of it That of our Saviour is alone sufficient to raise the conviction we speak of in the judgments and souls of Men. Except a man be born again he cannot see that is enjoy the Kingdome of God John 3.3 To which these may be added with many others and considered at leisure Ezek. 18.31 32 Mat. 18.3 Ioh. 3.5 Iam. 1.18 1 Cor. 6.9 10. Act. 3.19 Quest 37. VVhat grounds in reason are there to convince the Conscience of man that without a work of Regeneration upon him he cannot be saved Answ Amongst many others there are these two very pregnant and near at hand First God is a God of judgment Mal. 2.17 Esa 1.27 and therefore must needs discern and put a difference between those who in obedience to his command make themselves new hearts and new Spirits and those who turn their backs upon his charge in this kind and hold on their course in the stubbornesse and impenitencie of their old corrupt and wicked hearts unto the end Therefore Salvation being a reward judged meet by him to be bestowed upon the former he cannot judge it meet likewise to be conferred upon the latter Secondly God is a God of Truth also and this as well in his threatenings and execution of them as in his promises and performance of them See 1 King 14.11 Esa 1.20 Ier. 4.28 with many the like Therefore having threatened men with exclusion from his Kingdome and with the vengeance of Eternal fire unlesse they shal be regenerate there is no place left for any question or doubt whether persons living and dying unregenerate shall be saved or no. Quest 38. What is a third particular means for the promoting and effecting the work of Regeneration Answ Clearly and distinctly to understand and know what a new heart meaneth or what change or alteration is made in the heart or soul by a work of Regeneration For unlesse this shall be in some good measure known a man cannot tell what to do nor how to go to work to perform the will and command of God in making himself a new heart Quest 39. What is that new heart the making whereof seems to be the work of Regeneration Answ Although the work of Regeneration necessarily requireth the making of a new heart yet the heart that is made new may have yea and ought to have more put into it then the work of Regeneration strictly taken necessarily requireth For the work of Regeneration thus understood and as it was lately described requires only a return in the heart or soul to those worthy qualifications of innocency humility simplicity c. with which a man was first born into the world and from which he degenerated and declined by a customary and frequent hearkning unto and obeying the suggestions of Sathan the motions and insinuations of his own flesh and by comporting with the manners and examples of the world about him Whereas his heart being thus farre renewed or made new by the precise work of Regeneration he ought yet further to renew enrich and adorn it with knowledg faith holinesse fear of God c. So that the change or alteration made in a man by a work of Regeneration is from an injurious proud ambitious malicious envious crafty and mischievous disposition unto a righteous humble modest loving candid harmelesse and plain-hearted frame and temper of Soul Quest 40. What is a fourth means whereby Regeneration may be wrought in Men Answ The exceeding great and precious promises of the Gospel being known believed frequently and fervently meditated and wrought upon by the Soul Whereby saith the Apostle Peter are given unto us exceeding great and precious promises that by these viz. known believed and considered by us we should be made Partakers of the Divine Nature 2 Pet. 1.4 Great hopes and expectations are a natural and proper means to raise the hearts of men and to make a great alteration and change in their principles and dispositions And if the condition or nature of the great things hoped for be spiritual and heavenly and to be enjoyed with or in the presence of God the alteration made in men by the hope of them must in reason be conceived to be from what is more vile to that which is more excellent and indeed from that which is carnall and earthly to that which is spiritual and heavenly and which sympathizeth with the nature of God himself Quest 41. What is your fifth means availeable to the same end Answ To inform a mans self throughly and duely to consider that if he shall prevail with his heart to abandon and devest it self of all its sensual and sinful dispositions and desires and so to pass over into the state of Regeneration those new dispositions and desires which shall take place in it instead of the old will soon be as connatural and pleasing to it or rather much more as these yea the actions practises and waies which are sutable unto them and unto which they will lead him will yield as much or more even at present satisfaction and contentment unto him as his former courses and doings ever did Quest 42. What is your sixth and last means proper to cause the work of Regeneration to prosper in a mans hand Answ Frequent and fervent Prayer unto God to blesse and prosper all the other means that shall be used by him to the obtaining and accomplishing the desired end it being one of the most appropriate priviledges of God to bring means and ends together and to grant unto men to eat of the labour of their hands Quest 43. You have given an account of the nature of Regeneration and of some means for the raising it in the Soul Will you now proceed and declare likewise the nature of Mortification since this also is imposed by
procuring of some positive good things one or more for them Rom. 8.26.34 Heb. 7.25 1 Tim. 4 5. The verb from which the word is derived sometimes signifieth to pray not for but against others Act. 25.24 Rom. 11.2 Lastly giving of Thanks is a chearful submissive and ingaging Acknowledgment made and tendered unto God for any good that hath been done by him whether immediately by himself or mediately by instruments either unto our selv s or unto others This kind of Prayer ought still to be joyned with the former Phil. 4 6. Col. 4.2 Quest 7. Whether is it lawful to pray to Angells or to Saints or unto any other whether person or thing but God only Answ The Scripture alloweth no Prayer to be made either to Angel or to Saint but unto God only It is here plainly affirmed that God heareth Prayer Psa 65.2 And there are instances and proofs without number scattered up and down the Scriptures evincing this to be true but there is not the least overture or whisper that either Angel or Saint whilest remaining in Heaven hear any Prayer made unto them on the earth If they did why should not all flesh come unto them as the Scripture affirmeth it shal or will come unto God upon the account of so-strongly-attracting a propertie O thou that hearest Prayer unto thee shall all flesh come Psa 65.12 And elsewhere David saith That every one that is Godly shall make his Prayer unto him Psa 12.6 So that there are none but ungodly ones left to pray unto Saints or Angels Nor did Christ when upon request he taught his Disciples and in them all men to pray send them either to Saint or to Angel but unto God only After this manner therefore pray ye Our Father which art in Heaven c. Mat. 6. Luk. 11. Quest 8. Whether is it the will of God that persons as yet unregenerate and unbelieving and whilest such should pray unto him Answ Yes doubtless for being willing that they should Repent 2 Pet. 3.9 Mat. 3.2 and Believe Mar. 1.15 and make themselves new hearts and new spirits and so become regenerate Ezek. 18.31 why should he be thought unwilling that they should pray unto him for his gracious assistance whereby to be inabled to perform these great works especially considering that he hath encouraged even such persons to pray unto him for the gift of his Spirit with a promise and this most emphatically proposed and with greatest advantage to procure belief that upon their Prayer he shall be given unto them If ye then be evil know how to give good gifts to your Children how much more shall your heavenly Father give the Holy Spirit to them that ask him Luk. 11.13 See also Joh. 4.10 Quest 9. But how then doth the Scripture say that without Faith it is unpossible to please God Heb. 11.6 And in another place For whatsoever is not of Faith is Sin Rom. 14.23 Can a person by a Prayer which is a sin or wherein he pleaseth not God obtain so inestimable a benefit and blessing of him as the guift of his Holy Spirit Answ The meaning of the latter saying is only this that whatsoever a man doth being unperswaded or unsatisfied in his conscience of the lawfulnesse of it he sinneth in doing it although that which he doth in such a case be in it self never so lawful good And accordingly if he that asketh the Holy Spirit of God should doubt in his conscience whether it were lawful for him to ask this Spirit of him he should indeed sin and not please God in asking it nor yet doubtlesse obtain it by asking For the former place where it is said that without Faith it is impossible to please God it speaketh not of a Gospel Faith by which a person is savingly justified but of such a Faith for belief concerning God which may be acquired by the light of nature and hath been found in many of no higher an inspiration as namely a belief of the Being of God and of his goodnesse towards those who are studious and careful to please him and approve themselves unto him as it is explained in the latter part of the same verse For he that cometh to God must believe that he is and that he is a rewarder of those who diligently seek him meaning that without a belief of these two things no man can or will compose and settle his heart to live in obedience unto God or to depend upon him But both these perswasions concerning God may as hath been said be found in persons who as yet do not believe unto Salvation though by means of them they be in a ready way hereunto Quest 10. But is it not as unpleasing unto God that a wicked man should take his Name into his mouth which he must doe if he pray unto him as that he should take his Covenant or Statutes into his mouth Or is it not evident from Psal 50.16 That he is not willing that a wicked man should do this the words being these But unto the wicked God saith what hast thou to do to declare my statures or that thou shouldest take my Covenant in thy mouth Answ The Scripture neither in this place nor in any other by a wicked man meaneth a simple or meer Unbeliever or a person chargeable with no other crime but only that he is not in a state of Grace or of Salvation but such a person only who hath some way or other debauched his Conscience as either with profanenesse neglect or contempt of God Idolatry Pride grosse Hypocrisie Covetousnesse Oppression Deceit Cruelty customary Swearing or Lying Perjury Malice Uncleannesse Drunkennesse or the like but for the most part the Scripture by a wicked person understandeth such who have been openly Scandalous and branded with common Infamy for some vicious practise or other in their Conversation and remains still impenitent and unreformed And the truth is that it is not the will of God or pleasing to him that such as these whilest such should either take his name into their mouths in Prayer or his Covenant in discourse in Preaching But if there be so much as a first fruits of any inward relentings in conscience for the evill of their wayes or any secret desires of amendment this putteth them into a capacity of praying unto God at least in private for his help to perfect the work of their Repentance and this with acceptation at least to a degree whereas outward Reformation and this practised for some time is required in such men to make them regularly and with acceptance capable of taking Gods Covenant into their mouth and declaring his Statutes Quest 11. But can any Prayer be made unto God with acceptation which is not presented unto him in the Name of Jesus Christ and with Faith in this Name Answ If he that prayeth unto God hath that worthy and honourable apprehension or opinion of him that he is a rewarder of those who diligently seek
time partly because God needeth not the significancy of words nor indeed any words at all to come to the knowledge of our desires partly because guifts by an humble and conscientious use of them and the blessing of God thereon are oft times improved and the imperfection of them to a good degree healed partly also because the heart is at so much the more liberty to conceive desires or petitions of the best accommodation to a mans present condition and occasions whatsoever they be Quest 15. Supposing a set Form of Prayer as it is called to be simply and in it self Lawful whether is the constant use of it amongsft people by him who is their mouth in Prayer more expedient or promising more edification or comfort unto them then such prayers which are from time to time conceived and uttered by the guift of prayer at the same time Answ A Prayer of a fresh and present conception when it is uttered being conceived by the Spirit or by a guift of Prayer hath some things in it which render it more likely to edifie and comfort those that are partakers of it then one and the same Prayer still repeated First A prayer that is new is more like to awaken and engage attention in those that are to joyn in it Customary things are but as matters of course which are commonly passed over with little or no observation Whereas things that are new are of kin to things that are strange after which even they that are but drowsily disposed wil force themselves to hearken God himself makes account that if men should be but able to say even of his great works when he bringeth them forth Behold we knew them before that they would despise or at least lesse regard them Esa 48.7 Secondly A prayer newly conceived by the help of the Spirit of God comes warm from the heart and so is more like to convey warmth to the hearts of those that hear it then a Prayer that is brought out of the memory where it hath lain for a long time dead Besides the womb of the memory and much more of a book is but a cold place in comparison of that of the heart or soul If it be said That a prayer which is brought out of the treasury of the memory may when it is uttered come from the heart also and this with as much spiritual warmth or heat as if it had been newly conceived here I answer The heart cannot in reason be so much raised or ingaged with borrowing of or from the memory or with delivering out what is borrowed from hence as with travailing in birth with new conceptions and in bringing forth these with apt expressions which must suddainly be found and taken up Thirdly A prayer conceived by a spiritual gift and such is the gift of Prayer is more proper for a Church or Church-Assembly and like to do better service here then a prayer composed or framed by a natural gift one or more as good parts or abilities of learning rhetorique c. And I take this for granted that no person that finds or knows himself to be endued by God with a gift of prayer and he that is thus endued by him cannot likely be long ignorant of it will decline the use or exercise of this guift and chuse rather to imply his natural gift instead of it Fourthly Praying from time to time with variety of matter with new and different petitions and expressions doth set forth and commend upon terms of farre greater advantage the unsearchable riches of the manifold wisdome knowledge and bounty of the Spirit of God then the constant use of one and the same Prayer and consequently must needs be more like to awaken men to discern and acknowledge the gracious presence of God with them or among them in their holy assemblies and likewise to glorifie him for vouchsafing so much of himself or of his goodnesse unto men as it is said They marvelled and glorified God which had given such power unto men Mat. 9,8 And the Apostle Paul expostulates thus with the Church of Corinth Know ye not your own selves though I should not affirm it or remind you of it how that Jesus Christ is in you or rather among you in your Church-community meaning by a notable presence of his power and of his grace and love towards you except ye be Reprobates or rather very injudicious and undiscerning meaning that those Apostolical gifts and abilities which God had given him for their sakes and of which they had had large Testimony and proof amongst them did evidentiy demonstrate the presence of Christ in the middest of them 2 Cor. 13.5 Fifthly and lastly when men pray by a gift of Prayer the Holy Ghost is at full liberty both to act their Hearts and Spirits in prayer as he pleaseth and to prompt them with such Holy motions and streins of petition as he judgeth most congruous and commodious for the respective occasions of those that are present and withall to act their tongues and lipps in praying and to give them utterance as he pleaseth Whereas he that alwaies confineth himself to a set form of words in praying confineth also the Spirit of God either to give him alwaies one and the same matter of Prayer or a like set form of motions and desires to present in prayer unto God or otherwise to permit him to utter words in prayer which in their significations have no agreement with the inward impressions upon his heart Besides he that prayeth upon such termes doth not so much speak as the Spirit gives him utterance but rather as he gives utterance unto the Spirit or at the best unto himself Quest 16. But have not many either pretended unto or presumed upon a guift of Prayer from God been a shame and dishonour unto the holy Ordinance of Prayer uttering before God and his people things that have been uncomely offending against the Lawes and Rules of this sacred exercise by tautologies that is by unseasonable importune and needlesse repetitions of the same things by broken in-coherent and distracted sentences by an immethodical confusion and preposterousnesse in ordering petitions by presenting petitions contrary to the revealed will of God and the like Were it not better then to prevent so great inconveniencies as these that set forms of Prayer should be constantly used at least in publique and where many are present and that extemporary praying should in such cases be restrained or refrained Answ When many pretending to the knowledge of the truth and presuming themselves to be orthodox as few Ministers yea or Teachers of one kind or other but doe shall notwithstanding teach errours and unsound Doctrines publiquely doubtlesse it is not expedient nor lawful for the preventing of this inconvenience though it be farre greater and of much more dangerous consequence then any such defect or miscarriage â—n praying as those mentioned to confine all teachers to the reading of homilies or to the reading
person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or
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
are evidently found in this creature 's chusing owning and honouring the true God for his God and no other besides For first it is an honour appropriately due unto this God to be singled out from amongst all others that are called Gods in the world yea and from amongst all other Beings whatsoever by that creature of his we speak of and to be owned and honoured by it for the God thereof and it is an horrid and blasphemous indignity or affront put upon Him either not to be owned and honoured by this his creature as it 's God or that any other whether a God so called or whatsoever is or can be named otherwise should be taken into fellowship with him in this relation and honour Again secondly this creature by chusing owning and honouring the true God for his God provideth and this in a way of the most super-transcendent security for his honour and highest degree of well-being Happy is that people whose God is the Lord. Psal 144.15 see also Jer. 17.7 8. with many others whereas either by neglecting or refusing to take and honour him for his God or by chusing any other in this relation in his stead or by joyning any other with him he shall most certainly consult his own shame ruin and confusion Jer. 17.5 6.13 Psal 73.27 Quest 42. What may be the import of this phrase before me or as some translate before my face Answ The expression may import or hold forth a great argument or motive to perswade to the observance of the Commandement in one main point of it as namely that if any man shall have any other God one or more but or besides himself though he may think to carry it secretly enough yet the abomination will be acted before his face and as it were in his presence and whilest he looketh on See Psal 44.20.21 Now as the eye and presence of the husband is a potent obligation upon the wife whilst she is under them to refrain all unchast behaviour with other men and she must be impudent above women that will play the adulteresse before the face of her husband so is it a consideration very forceable and awful to keep men from going a whoring as the Scripture speaketh after any strange God that they cannot commit this wickednesse but before the face of that God who onely is their lawful husband and whose name is Jealous Quest 43. What may be conceived to be the reason why God should in all the ten Commandements addresse himself unto those from whom he requires obedience unto ' them in the second person singular Thou Thou shalt have none other Gods c. Thou shalt not make to thy self c. And so in all the rest for it is plainly implied though not expressed in the fifth which might be read thus Honour THOV thy Father c. Answ The reason may be either because the Commandements were immediately and directly given unto the Jews consequentially onely unto the rest of the world whose national and collective body is very frequently notioned in the Scriptures as a Person as when it is called Israel Jacob a Son c. Or else because God the Lawgiver desireth to possesse every particular person of mankind to whom the Law is given with this apprehension That in every precept thereof he speaketh unto him in particular and with as much desire and expectation to be obeyed therein by him as if he had not minded or intended to charge any other herewith but him onely Quest 44. What are the more particular and special duties required in this Commandement or some of the principal of them Answ Diligently and conscientiously to seek after the knowledge of God and to acquaint our selves with his Attributes and Perfections as goodness mercy wisdome truth justice power c. as he hath discovered and revealed them in his Word and in his Works as well of Providence as Creation as likewise with his counsels and purposes concerning his intended proceedings either in ways of goodnesse and bounty or of wrath and severity with men as far as he hath judged meet to afford us opportunity and means to attain the knowledge of them And further to be ever and anon provoking and stirring up our selves by the most effectual considerations and arguments we can think of or come to know to believe love fear reverence obey hope in delight in rejoyce in depend upon pray unto be thankful unto plead for suffer for him I mean God yea and to do all these things with that seriousnesse of mind with that high contest of heart and soul that there may be a true and real acknowledgement of the Divine Supremacy and Greatnesse in our doing of them and that we would not lay out our selves at any such rate of acting upon the account of any creature or creatures whatsoever And again to sympathize with him in all his affections for such the Scripture ascribeth unto him as to love as he loveth whether persons or things and so to hate as he hateth to desire as he desireth to rejoyce as he rejoyceth to grieve as he grieveth c. God in commanding his creature man to chuse and take him for his God requireth these things of him with some others of like consideration And he that taketh no care to incline or work his heart unto them especially if he knowes them to be required of him liveth in disobedience to this Commandement Quest 45. What are the sins forbidden in this Commandement or some of the chief of them that so we may the better judge of the rest also Answ The great Sin here forbidden is the neglecting or refusing to chuse and take God the true God for our God Together with this Sin all such dispositions motions and actings of the heart and soul are prohibited likewise which either are absolutely and utterly inconsistent with the great duty of the Commandement The having the true God for our God or else which ill become those who have the true God for their God and which being outwardly acted give suspicion at least that they have not indeed chosen or do unfeignedly own this true God for their God Of the former kind are these grosse ignorance of the Nature Properties or Attributes and Counsels of God such erroneous and horrid perswasions of him which represent him unto the mind as if he were indeed no God Atheism Polytheism or a belief of a plurality of Gods prophaneness despair a total want of faith in him of love fear and reverence of him a disposition prevailing to an habitual and customary neglect of known Duties or to the like commission of known sins hatred of holy and good men as such or because such a revengefull spirit against those that have injured us or whom we count our enemies with some others of like consideration with these Of the latter sort are these with the like a disposition to neglect or be carelesse in the use of means by which the knowledge
and children unspotted of the flesh not to provide timely for these suteable companions in marriage if need be and so not to live with the others upon such terms of love and winningnesse of carriage that they may have no temptation upon them but to abhorre the thought of giving that unto any other men which is due only unto their own Husbands respectively c. Not to cast a snare upon others nor upon our selves whereby they may be tempted unto uncleanness as by speaking disparagingly or undervaluingly of the ordinance of marriage by pleading the lawfulness of Polygamie or of Divorce in other cases then those allowed in the Scriptures Or by inviting or inveighling them into the company and acquaintance of persons of leight and loose behaviour c. Quest 98. What are the duties more particularly enjoyned in this Commandement Answ These also for the most part may readily be understood by way of contrariety from the sins particularly forbidden as you have now heard them rehearsed Or however take a few of them by their names by which you may judge of their fellows The duties then here commanded besides the abstaining from all perpetrations of actual uncleanness may be reduced under three heads The first conscientiously to use all the means that are proper and likely to create or raise in us a true love of a pure heart and clean conversation The second to use in like manner all means that are proper and likely to divert scatter and quench all lustful motions inclinations and desires The third and last carefully to avoid all occasions and opportunities for unclean practises Of the first sort are these with some others diligently to acquaint our selves from the Scriptures with all those grounds from which the great love of God unto and the delight which he taketh in the purity and cleanness of the hearts and lives of men may clearly be concluded as the conformity hereof unto himself or his own nature which upon all occasions he declares to be pure and holy the frequent and weighty commands which he layeth upon men and women to keep themselves chaste and pure and unspotted of the flesh the promises that he maketh unto those that shall obey him in such his commands the great blessings that he hath heaped upon those that have been obedient unto him herein the most effectual and pressing motives with sutable directions by which he seeketh to perswade men and women unto that wherein his Soul so much delighteth in this kind the effectualness of the means which he hath prescribed to render his command for puritie and holiness passable enough unto flesh and blood and no waies grievous and more especially among the rest the ordinance of marriage c. So again seriously to consider with what peace and comfort they most commonly and unless they forfeit these blessings by some other great wickedness or folly both live and dye who in the Apostles language have possessed their vessels in sanctification and honour and not in the lusts of concupiscence or uncleanness in comparison of those who have sold themselves to commit Adulterie Fornication or any other pollution of the flesh Of the second sort are these and such like to lay our Souls and Consciences close to those terrible and peremptory threatnings of exclusion from the Kingdome of God which the Holy Ghost in many places in Scripture expresly denounceth against all those that shall walk in the lusts of uncleanness to consider how virulent an antipathie all impurity in this kind hath to that nature of God in which be commandeth us in special manner to be like unto him I mean his holiness and purity to remember how often his wrath hath been revealed from Heaven against men and women of unclean behaviour and so with what severity he chargeth persons of both sexes to abstain from fornication adulterie and all other fleshly impurities to recount how proper and effectual a course he hath taken to render all unclean persons inexcusable viz. by contriving and allowing unto them his ordinance of marriage a means honourable agreeable to their natures and fully sufficient at least where it is not disabled by an high hand of wickedness to preserve them from all defilements of the flesh So also to consider what a sad and miserable condition even in this world very many have brought themselves unto by unclean practises loseing their credits exposing themselves to contempt and scorn wasting their estates undoing their posterities if they have any ruining their families disgraceing their friends wasting their strength filling their bodies with very grievous noisome painful and shameful diseases so destroying their lives before their time and dying one of the worst kinds of self-murtherers leaving behind them the stench and rottenness of their bodies in their names and memories in like manner to consider how many thousand times more grievous and terrible then all this it must needs be to die under the conscience and guilt of so much sin and wickedness and withall that no man ever committed any act of uncleanness but was arrested with sadness and discontent immediately upon it Under this head also are comprehended these and such like duties to imploy our selves in some honest labour and course of life and not to suffer either our minds or our bodies to dispose themselves unto wantonness by idleness or sloth to be temperate in our diet not affecting meat or drinks of high nourishment when we are in health or invented to inflame or nourish lust moderate in our sleep sober in our apparel modest and grave in our behaviour favourie in our speech and communication or if by a conscientious observance of all these we cannot arrive at the blessing of a stable and perfect frame of continencie but that we are still pursued with inclinations and motions another way then to take sanctuary at the ordinance of marriage and therein so to live and converse with her or him whom God shall give into our bosome that there may be a mutual confidence of each in other no occasion in one kind or other being given on either side of the least jealousie of unfaithfulnesse or want of conjugall affections in either towards other Under the third and last head these duties haply with some others of like consideration are comprised To withdraw from our familiar friends and acquaintances as fast as conveniently we may when we understand that a spirit of uncleannesse is entered into them and they refuse after the first and second admonition to repent and reform not to entertain others of like sinful character to avoid privacie with such persons who may in probability especially by means of the opportunitie awaken the lust of concupiscence within us which before was fast asleep not to be familiarly pleasant or sportful men with women or women with men either in talk or in gesture though before company but only with their own yoke-fellows not to come within the doors of houses commonly suspected of
preached by men I can ill believe the full and through conversion of any person without it But securely confident I am that there is no other ordinance or means designed or assigned by God wherein or whereby the saving conversion of any man ought to be or reasonably can be without this hoped or expected It is not probable and the sense of some of the best expositors is the same that the conversion of Paul was perfected by all that which passed between Christ and him on the way to Damascus or until he had heard and learned more of the minde of Christ from Ananias who in the judgement of some Ancient Writers was one of the seventy Disciples whom Christ himself ordained and sent forth to preach the Gospel Luke 10.1 or as Calvin conceiveth was upon this occasion and in the present vision wherein Christ appeared unto him made a Minister of the Gospel by him Secondly there is this reason evincing the Sacraments not to be converting Ordinances namely because persons unconverted and unbelieving are not regularly capable no not of that Sacramenct which is most like to be converting I mean Baptisme This clearly appears from the answer which Philip made to the Eunuch desiring Baptisme of him in these words See here is water what doth hinder me to be Babtized Philip answereth him if thou believest with all thine heart thou mayest Acts 8 37. plainly implying that otherwise viz. in case he did not thus believe he might not or ought not to be Baptized This had been a very uncharitable and unchristian answer in case he had not so believed if to Baptize him had been so much as a probable or likely means to make him a believer For to require that of a man which he hath not but stands in great need of as a condition for the imparting of that unto him which would supply him is extreamly disingenuous and importune especially when we may impart such a thing unto him without any trouble or damage to our selves which had been Philips case in refusing to Baptize the Eunuch because of his unbelief supposing he had been an unbeliever if Baptizing him had been a means to heal his unbelief and to turn him unto God by believing This which hath been argued concerning Baptism from the Text lately cited might be demonstrated from several others if need were Concerning the Sacrament of the Lords Supper that persons un-converted are altogether as if not rather more uncapable of this and consequently that neither can this be looked upon as a converting Ordinance appears from the nature or import of it or the â—ounsel of God in it as the Apostle describes whether the one or the other 1 Cor. 10.16 17. The cup of blessing which we bless is it not the Communion of the Blood of Christ that is was not the drinking of it instituted ordained and appointed by Christ that the Communion which believers have in his Blood that is in the great benefit of Redemption purchased by his Blood should hereby be both professed and declared by them openly and likewise nourished strengthened and confirmed in them inwardly Therefore they that are duly capable of drinking this cup must have communion in the Blood of Christ with believers and consequently must be converted before they drink it otherwise in drinking it they shall act hypocritically and make profession of having that which they have not Now doubtless to act hypocritically is no means of conversion or if it were then the most wicked and Prophane persons who stand in most need of conversion ought rather to be invited incouraged and freely admitted to the drinking of the cup we speak of then to be debarred or kept off from the opportunity or to be cast out from amongst those that orderly drink it by a sentence of Excommunication in case they had fellowship with them in the business before their wickedness break out which yet we know was the Discipline of the Primitive Churches injoyned them by the Apostles themselves This likewise plainly evinceth that the meaning of the words mentioned The cup of blessing which we bless is it not the communion of the Blood of Christ is not as some weakly pretend as if the Apostle did imply that the Cup he speaks of was the means of any mans first obtaining or bringing into the communion of the Blood of Christ Such a sense of the words as this as it is opposed by the discipline planted as hath been said by the Apostles and practised in the Primitive Christian Churches so is it inconsistent with the scope of the context and other expressions herein as might be shewed more at large if it were needful or proper to our present undertaking Thus then it is as clear as the Sun rising in his might both by the light of the Scriptures and of grounds in reason attested by them that Sacramental Ordinances are not converting Quest 21. Whether do Sacramental administrations produce any real effects in or upon the hearts and souls of men that do partake of them or work any real alteration in them Answ If answer be made in Scripture language according to the manner of speaking here the effects of Sacramental actions are or may be not simply real but sometimes very great and excellent For this frequently asscribeth even miraculous effects to such causes or means which are of a Sacramental nature Thus the dividing of the waters of the Red Sea when the Israelites passed through o're dry land is by God himself attributed unto Moses his lifting up his Rod and stretching out his hand over it But lift thou up thy Rod saith he to Moses and stretch out thine hand over the Sea and DIVIDE it c. Exod. 14.16 So likewise the reducing of this Sea unto its former course after it had been thus divided and whilst Pharoah and all his Host was in the midst of the Channel of it is ascribed unto the same cause And the Lord said unto Moses stretch out thy hand over the Sea that the waters may come again upon the Egyptians ver 26.27 In like manner the bringing of water out of a Rock is promised by God unto Moses and Aaron their speaking to it Take the Rod and gather thou the assembly together thou and Aaron thy Brother and speak ye unto the Rock before their eyes and it shall give forth its water and TH0U SHALT BRING FORTH to them water out of the Rock c. Numb 20.8 Thus the dividing of the waters of Jordan through which they passed into the land of Canaan seems in like manner to be ascribed to the Priests bearing the Ark before them Isa 3.15 16. So the falling down flat of the walls of Jericho to the sounding of the Trumpets made of Rams Horns by the Priests before the Ark together with the performance of some other like things prescribed unto them by God in order to the same effect Josh 6.13 14 15 c. There are several other instances of like
obtain the pardon of all their sins much after the same manner as he hath consecrated his bow in the Cloud Gen. 9.13 to be a token of the Covenant between him and men with every other living creature that the waters shall become a flood no more to destroy all flesh Gen 9.13.15 This or the like to be the undoubted sense of the words mentioned The Baptisme of Repentance for c. may with evidence enough be evinced from the Apostle Pauls doctrine concerning Circumcisien which was the Sacramental predecessor unto Baptisme and instituted by God himself upon the same or like account with it and to perform the same or like service in and to the Church And he Abraham received the sign of Circumcision a Seal that is for or as a seal of the righteousness of the Faith which he had yet being uncircumcised Rom. 4.11 First the righteousness of Faith that is which God hath promised unto Faith or those that believe whereof Circumcision was in the institution of it intended by God for a seal was and is the very self-same thing with remission of sins or which is the same with these the non-imputation of sin as the Apostle towards the beginning of this Chapter had expresly proved from the Prophet David Now the signe of Circumcision is said to have been received by Abraham as or for a seal of the righteousness of Faith that is of a true and unfeigned Faith Faith of the same kinde with that which was found in himself whilst he was yet uncircumcised and by which he was justified or made righteous before God because it was intended by God in the institution of it for a confirmatory or securing pledge that whosoever truly believed in him as Abraham did should be justified hereby or made righteous or which is the same as was lately said should obtain remission of sins Therefore Baptisme succeeding Circumcision in place and office in the Church of God cannot reasonably but be looked upon as intended by him for a Seal likewise of the same great benefit or blessing for greater there is none to be conferred on men by him upon the same or the like terms For the Covenant of Grace was alwayes for substance one and the same though differently managed under the Law and under the Gospel according to the various or manifold wisdom of God and the difference between Faith and Repentance whatever it be maketh no difference in the terms of this Covenant to be performed by men as well the one as the other having the same promises and being equally required of them under both the said dispensations of the Covenant Secondly There is no whit more reason if so much to conceive that Baptisme should procure or contribute any thing towards the procurement of remission of sins then that Circumcision should in the dayes thereof have procured or wrought somewhat towards the procurement of the righteousness of Faith which is the same as was lately shewed with remission of sins But the Apostles Doctrine in the context before us is clearly this that Abraham was invested with the righteousness of Faith before he was circumcised and consequently that circumcision did not procure it or act any thing towards the procurement of it but was only a Seal or confirmation of it being already obtained Therefore neither is Baptisme any procuring cause or means of remission of sins but only an insuring pledge from God that by and upon Repentance it hath been namely in case men have repented before Baptisme or else shall be obtained by or upon their repenting afterwards in case they shall repent Notwithstanding even from hence it appeareth that in some cases Baptisme possibly may in a kinde of remote sense contribute towards the obtaining of Remission of sins as namely in such a sense in which Miracles in the Primitive times did sometimes operate and contribute towards the obtaining of the same blessing This they did by awakening and prevailing with some to believe the Gospel preached unto them by those who wrought them by means of and upon which believing they had the blessing of remission of sin conferred upon them by God So Baptisme being preached unto men who have not yet repented as a pledge or signe from God to assure them that upon their repentance the great blessing of forgiveness of sins shall come upon them they may hereby be admonished and perswaded to repent and so upon their repentance come to have part and fellowship in the inestimable priviledge of remission of sins Quest 41. But if remission of sins can no otherwise or in no nearer-hand sense then that you have now declared be ascribed unto Baptisme how shall we understand those Scriptures which seem to promise this great priviledge unto it in a more plain and direct way As Then Peter said unto them Repent and be Baptized every one of you in the name of Jesus Christ for the remission of sins c. Acts 2.38 Here the promise of remission of sins is made to Baptisme as well as to Repentance and so of Salvation as well as unto Faith or Believing Mark 16.16 Again And now why tarriest thou Arise and be baptized and wash away thy sins calling c. Acts 22.16 In this Text Baptisme alone seems to be entituled to remission of sins Answ 1. Although Baptisme be joyned with Repentance in the same exhortation unto the obedience whereof remission of sins is in effect promised yet it doth not follow from hence that the obtaining of the blessing here promised dependeth either in whole or in part upon Baptisme but may depend upon Repentance only unless we shall conceive which is not improbable that in the promise of remission of sins the Apostle intended to include the sensible and present fruition and enjoyment of it Taking the promise in this comprehensive sense Baptisme may well have a part in the obtaining of it it having been instituted by God as it were on purpose to give men the fullest assurance of remission of sins upon their Repentance as was lately argued But otherwise it is a true and useful rule which Peter Martyr giveth us where he saith Neque semper conjunctio utranque partem necessariò ponit P. Mart. loc com class 4. c. 8. sect 18 that a conjunction copulative doth not necessarily or alwayes entitle both the particulars which it conjoyneth unto the procurement or attainment of that which is promised or ascribed unto them According to this rule he interpreteth the saying of Christ John 3.5 Except a man be born again of water and the Spirit he cannot enter into the Kingdom of God with which he paralleleth this Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and shalt believe in tbine heart thou shalt be saved That Mark 16.16 pointed at in the question is of like character with these Thus when Christ saith John 6.40 This is the will of him which hath sent me that every one which seeth the Son and believeth