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
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
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
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
or getting by heart all they deliver in teaching although this latter be no means to prevent the inconvenience we speak of because men are like to be as erroneous in penning as in preaching It is no way of God nor justifiable in reason either to counsel or constrain any man to bury that talent of preaching which God hath given him in the earth and to serve God and his Church only with reading what other men have written though with approbation to prevent the evill and danger of being heterodox in his doctrine in case he should make use of his own proper gift for the raising handling and ordering of it There are better and more Christian remedies against both the inconveniences mentioned both that incident unto praying and that incident unto preaching likewise by a personal private and appropriate gift better I say then those that have been argued against the truth is that these as the common saying is are Remedies worse then the Diseases Quest 17. Are there any degrees in Gods acceptance of Prayers so that for example though one praier find favour in his sight and be well accepted with him yet another may please him more and obtain more Grace and higher Acceptation with him Answ We commonly estimate and measure Gods acceptance of Prayers by his granting the things desired of him herein though I do not conceive this rule to be universally true or that the Apostle Paul his Prayer that the messenger of Sathan sent to buffet him might be caused to depart from him was not accepted with God because it was not granted 2 Cor. 12.8 9. Or that it was lesse accepted then many others that were granred But as farre as this rule carrieth truth in it it is plain that there are degrees in Gods acceptation of Prayer and that such a Prayer which may prevail with him to the obtaining of lesser and more common mercies or favours yet will not prevail to the obtaining of greater or more signal vouchsafements although these also may be obtained by another Prayer which is of choiâ—er and higher acceptance with him Quest 18. How can you make this to appear Answ When the Apostle James saith that the fervent or effectual fervent as our last translation rendreth the word Prayer of the Righteous availeth MVCH Jam. 5.16 he clearly supposeth that the Prayer of such a person a righteous man though it were not fervent in the same degree yet might to a lower or lesse degree prevail with God also And if the Righteousnesse of him that prayeth contributeth towards the acceptation and prevailingnesse of the prayer with God which is plainly enough likewise imported in the said Saying it is not to be doubted but that when two righteous men yet the one in Righteousnesse excelling or exceeding the other which very possibly may be yea and commonly is the case between two righteous persons shall pray together yea and this with equal fervency and faith too the prayer of the one namely his that excelleth in Righteousnesse shall have the preheminence in acceptation with God So when another Apostle writeth thus to the Hebrews Pray for us for we trust we have a good conscience in all things willing to live honestly But I beseech you the rather or somewhat the more earnestly as the former translation reads it to do this that I may be restored to you the sooner Heb. 13.18 19. He seemeth to imply that they might procure from God his liberty and return unto them the sooner if they did quit themselves accordingly in their prayers for him as it is observed by the Holy Ghost that instanr and earnest prayer was made by the Church for Peter when he was so suddenly and miraculously delivered out of Prison and restored unto them Act. 12.5 Quest 19. How or by what means may a person come to interesse himself in the great priviledge or blessing of Praying ferventlie Answ These considerations laid and kept close and warm to the heart and conscience will stand him in much stead and do him good service that way First That when he prayeth he beateth not the aire but speaketh in the ears of the living God whose propertie yea and glory it is to hear Prayers Psal 65.2 Yea and can no more lay aside this property then deny himself Secondly That when he offereth up prayers and supplications with strong cries and tears as Christ is said to have done in the aaies of his flesh Heb. 5. he forcibly striketh or smiteth upon the tender bowels and compassions of God and causeth these to move and work within him Thirdly That when he shall once and again have reaped the fruit of his Prayers and been supplyed according to the desire of his Soul out of the Treasures of the goodnesse bounty and power of God his heart will be filled to the brim with gladnesse and joy hereupon according to that of our Saviour to his disciples Ask and ye shall receive that your Joy may be full Jâ— 16.24 Fourthly That if he shall at any time pray loosely coldly drowsily or as if he cared not much whether he prayed or no he will expose himself to the eminent danger of losing his Prayer which may very possibly turn to a matter of sad consequence unto him and prove either an occasion of his declining in Faith or love towards God or of a greater indifferency and remisness to pray afterwards Fifthly That it concerns him both as much as his comfort and peace in this world and especially as much as the Salvation of his soul in the World to come do amount unto that his prayer findeth acceptance with God which it is not like to do if it be perfunctory and sleight and hath not the strength of the heart and soul in it Sixthly and lastly That a mans heart or spirit can never upon no occasion or exigence whatsoever be called up and made to give out its lust and strength to a greater advantage benefit or blessing unto him then when he is to ingage in the great duty and heavenly exercise of Prayer If the heart be seriously pressed urged and importuned with the weight and consequence of these and the like considerations when a man is upon drawing neer unto God in Prayer it cannot lightly but attend him in the action with the best and uttermost improvement and enlargement of it self whereof it is well capable Quest 20. What Faith or what kind of Faith is it which is required of a Person in praying to render his Prayer accepted with God Is it only a justifying Faith Or is it a Faith or belief that God heareth or regardeth our Prayer Or is it a Faith or Belief that God will grant or give unto us that which we desire of him in our Praier Or is it some other kind of Faith differing from all these Answ To believe stedfastly that God both heareth and regardeth our Prayer and that he wanteth neither love or goodnesse of will nor yet any sufficiency of
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
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
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