is dispersed up and down the Scriptures upon those accounts in that brief modell which we call the LORDS PRAYER Quest 41. Whether was it his intent that this Prayer should be either constantly or frequently used in the nature of a Prayer without any variation of the words or that it should be as a brief modell pattern or platform by which they who pray might be steered and guided in their way unto such particulars which are necessary for them to know Answ That it was intended by him as a directory or platform by which men might be taught how to pray is not I suppose questioned by any And in this notion of it Christ I conceive in prescribing it directly answered the intent of his Disciples in their request made unto him by one of their company the tenour whereof was that he would teach them to pray Luk. 11.1 Their meaning doubtlesse was not to desire him to bind them strictly to a certain form of words in their praying but to teach them to pray that is how to pray viz. with acceptation in the sight of God And himself being now ready to dictate this prayer unto them Mat. 6.9 delivers his mind concerning it to the same purpose After THIS MANNER therefore saith he pray yee Our Father c. meaning that their prayers which they should from time to time present unto God should both for matter and manner be ordered and framed as that brief modell or compendium of prayer which he would now propose to them should direct them And that the Apostles themselves understood and received it from him in this notion and not as a set prayer to be either constantly or frequently used appears by their practice upon Scripture record For whereas we here often read of their praying and several of their Prayers are recorded yet do we no where find that ever they made use of the said prayer in the nature or instead of a Prayer but constantly in the nature of a directory or rule how to pray all their prayers being conceived and fram'd by the light and guidance of it in such sort and so farre as it was intended to give light and regulation in this kind For there was something added at least by way of explication by Christ afterwards concerning the manner of praying Joh. 16.24.26 Notwithstanding I know no sufficient ground to judge the use of it as a prayer universally unlawful and he that shall thus judge will put to rebuke the whole generation in a manner both of righteous and learned men as well in latter as in more ancient times For these generally conceived that it was very lawful to be used as a Prayer and did for the most part sometimes thus use it Quest 42. What may be the reason why Christ delivers his prescript or platform of Prayer in the plural number Our Father c. Give us c. Forgive us c. rather then in the singular Answ The reason very possibly may be to intimate his desire that his Disciples and followers should love to pray in consort and conjunction and take all opportunities to assemble and meet together about this heavenly exercise The Apostles seem thus to have understood the mind of Christ in the point we speak of For of these it is said These all continued with one accord in Prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren Act. 1.14 And if it had been delivered in the singular number it might with as much reason have been demanded why it was not delivered in the plural For as it is now ungrammatical and improper for him that prayeth privately unlesse he change the number so would it have been in the other case for those that should pray in company Quest 43. But how can it be looked upon as a perfect or compleat pattern or platform of Prayer when as there is nothing in it to direct or teach men in what name to pray which is a matter of as material and weightie a consideration about Prayer as any other thing that is most needful to be observed in it and is supplyed by Christ himself afterwards Joh. 16 24.26 Answ It may be called a perfect rule or platform of Prayer because it did very sufficiently and compleatly instruct men how to pray with acceptation at the time when it was delivered and untill God judged it meet that a further and clearer discovery should be made in what name and upon whose account and interest he would be prayed unto by men For as was formerly hinted In the answer to the 11th question in this chapter he that in prayer calleth God his Father prayeth implicitely and consequentially in the name of Christ as the believing Jews of old and untill this discovery was made and published in the world did The Apostles themselves did not pray in the name of Christ explicitely or distinctly untill after his Resurrection or at the soonest a very little while before his death Hitherto yee have asked nothing in my Name And At that day ye shall aske in my name Joh. 16.24.26 Quest 44. How may this Prayer be conveniently divided and the parts of it distinguished Answ The whole is called a Prayer because the greater part of it is such containing several petitions But besides that which is strictly and properly a prayer there is first a preface in the beginning Secondly a doxologie some term it a thanksgiv ng immediately before the conclusion And thirdly the conclusion it self Quest 45. What occasion or need was there of a Preface before the Prayer Answ So to qualifie and affect the heart that it may be meet or more meet to pray Besides a preface is a commodious introduction unto prayer Quest 46. Supposing this to be the preface Our Father which art in Heaven how doth it affect the heart to make it meet to pray Answ The heart is then in a meet frame to pray when it is filled on the one hand with the remembrance or apprehesion of the good will of God towards a man and on the other hand with a like apprehension of his transcendent Majesty and Glory The former strengtheneth Faith and gives boldness the latter allayeth this boldnesse with Reverence and fear and teacheth a man under that freedome whereunto he is admitted by God to know and observe his due distance notwithstanding Now being directed and incouraged by Christ in this preface to call God Our Father we are or may be and ought to be hereby fill'd with the remembrance of his natural affection and good will towards us but being withall reminded that he is in Heaven this is proper to strike out hearts with awful apprehensions of his great Glory and Majesty Quest 47. How many and what are the Petition 〈◊〉 â—tained in this Prayer unto which all that variety of blessings and good things which we can reasonably and according to the will of God ask in Prayer of him may and ought to be
What is a fifth argument drawn from the subject-matter of the Scriptures to evince their descent to be from God Answ That heart-searching property which oft discovereth it self in the preaching and opening of them by learned and faithful Ministers yea and sometimes in the diligent and attentive reading and meditating of them by men themselves Many times the secret thoughts inclinations and intentions of mens hearts are presented unto them in and by the Scriptures as their natural faces are shewed to them in a glass Therefore he who only searcheth the heart and trieth the reins of the Children of men that is God can be the Author of the Scriptures Quest 10. What is there in the words phrase or style of the Scriptures which giveth any light whereby to discern them to be from God Answ There is a kind of majestique plainnesse and simplicity in the style of the Scriptures very unlike the strein of humane Eloquence and greatly differing from the style of other writers which giveth strong evidence that their Author and Inditer is God This argument the Apostle Paul taketh notice of where he writeth thus Which things speaking of the things of the Gospel also we speak not in the words which mans wisdome teacheth but which the Holy Ghost teacheth Comparing spiritual things with spiritual or rather fitting spiritual things or spiritual matter with spiritual words or with a spiritual style 1 Cor. 2.13 The force of this argument cannot be well apprehended but by those that are in some measure acquainted with the books and writings of other Authors and so able to compare them in point of style with the Scriptures Quest 11. What other considerations are there besides these taken from the Scriptures themselves which any waies prove them to be from God Answ There are several others of this import but amongst these there are two which seem to have in them a great weight of proof in this kind Quest 12. What is the first of these Answ The special care and interposure of God by his providence in all ages that they neither in whole nor in part should miscarry or be lost no nor yet suffer any such defacing or corrupting but what might and may be healed and restored by men notwithstanding the many revolutions and turnings upside down even in those parts of the world where they have had their beings whereas the rarest choysest and most desirable writings of men otherwise are wholly perished and lost The names of some of them as of Solomons natural History who spake as the Scripture testifieth of trees from the Cedar that is in Lebanon even unto the Hyssop that springeth out of the wall as also of beasts and of fouls and of creeping things and of fishes 1 King 4.33 only remaining and of many others of them some fragments and imperfect sentences only Quest 13. How can you prove that no part of the Scripture is lost Answ The Scriptures of the old Testament called the Oracles of God are said to have been committed unto or intrusted with the Jewes Rom. 3.2 who are known to have been and yet to be very solicitous exact and careful preservers of this Treasure Nor were there any more writings or any other then those now called the books or scriptures of the old Testament committed unto them by God as his Oracles or as given by divine inspiration nor did Christ nor any of his Apostles nor any of the Jewish Nation and Religion ever complain or give the least intimation that these Scriptures were any waies maimed or any part of them lost but rather give Testimony unto their intirenesse and compleatnesse See Job 5.39 compared with 2 Tim. 3. 15.16 17. and Rom. 15.4 And for the Scriptures of the New Testament the same books which are now extant under this account are found named and reckoned accordingly in very ancient Records Neither have any other been owned or cited by the Fathers who have lived and written since the daies of the Apostles as any part or parts of the new Testament but these only Quest 14. Is every thing to be believed as a truth of God which is proved by the Scriptures Answ Every thing that is substantially that is by sound and evident proof proved from the Scriptures ought thus to be believed But many things are pretended and said to be proved by the Scriptures when as there is no more but only a colour of proof brought from hence to prove them as when the places urged and insisted on by way of proof are either mis-understood or else mis-argued or misapplied Quest 15. How may a solid and sufficient Proof of a Doctrine from the Scriptures be distinguished from that which is only colourable and in shew Answ In many cases it requires a great exactness and profoundnesse of judgment and which few Christians if any doe attain unto to distinguish between the one and the other But it is much more easie of the two and will in a great measure relieve a Christian under such a defect to be able to distinguish between a true Doctrine or Opinion and that which is erronious or false For certain it is that every true Doctrine may be substantially proved from the Scriptures though sometimes the proofs that are brought for such a Doctrine be impertinent and weak Quest 16 But how may a true and sound Opinion or Doctrine be discerned from that which is false Answ The Gospel it self being a body or pile of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.1 that is made and as it were purposely contrived for the advancement of Godliness it must needs be that every particular Doctrine or Opinion which in the native tendency of it is really apt and proper to promote Godliness in the hearts and lives of men is of correspondency with the Gospel and either a branch of it or a true consequence of some branch of it and consequently a truth Quest 17. What is your other Argument of the latter kind to prove the descent of the Scriptures to be from God Answ The wonderful success which the Gospel (a) The Gospel so frequntly avouching the authority of the Scriptures of the Old Testament and universally according with them the same Argument one and all which prove it to be from God prove the whole Systeme or Body of the Scriptures to be of the same Parentage and Original with it found on the first going forth and publishing of it in the world For notwithstanding the Persons that were imployed in the ministry and publishing of it were but few in number comparatively and these of mean ranck and quality in the world some of the chiefest of them being bur poor Fishermen they and others of them illiterate and unlearned yea and notwithstanding the Doctrine and Contents of this Gospel so strongly opposed and were so highly offensive unto the wisdom ways and doings of the world especially of the Rulers and Great-men here yet within a very short time it insinuated and
all the Saints that have dyed before it from the beginning of the World and shall end with another viz. of all ungodly and wicked persons from the first to the last But to set forth all the particulars of this judgment or to declare how and after what manner the Lord Christ will proceed in it from the first to the last is a matter of very great difficulty and which hath not prospered in the hand of any undertaker that I know of CHAP V. Of Justification Faith Repentance and good Works Quest 1. HOw or by what means may a Creature that hath sinned come to be eternally saved his sin notwithstanding Answ By his being justified from his sin before God Quest 2. Why will not God save any but only those that are justified from their sins in his sight Answ Because though he be exceeding patient yet is he a God of judgment infinitely just and holy and therefore cannot admit any person under the guilt and pollution of sin into that near communion and fellowship with himself in his blessednesse and glory which salvation importeth Quest 3. Is there a way or means for every Creature that hath sinned to attain justification in the sight of God Answ No The Divel and his Angels have all sinned with whom notwithstanding God hath made no Covenant of Peace or of justification neither hath he vouchsafed unto them any means of reconciling themselves unto him Yea it seems their misery by sinning came not near unto his heart at all nor was he solicitous in the least about their recovery Heb. 2.16 Only his Creature man he hath in great tendernesse of mercy put into a way of justification Quest 4. What is it for a man to be justified from his sins Or what is justification Answ The word Justification is sometimes used in an active signification and sometimes in a passive as many other words of a like forme also are as Regeneration Sanctification Mortification c. In the former of these senses that Justification which I suppose you inquire after for there are severall kinds of Justification is an act of God absolving a sinner from the guilt and deserved punishment of all his Sins upon the consideration of the attonement made for him by Christ in his Death and accepted by him by Faith which act being rightly interpreted or understood either is or includeth an imputation of perfect Righteousnesse unto him In the latter or passive signification of the word Justification importeth the effect or product of the said act of God which is that new and happy state or condition of absolution or freedome from guilt into which the person justified is translated by means of it So that for a man to be justified from his sins is to be exempted by God from amongst those that are liable to death and eternal condemnation for their sins and to be numbred amongst those that are heirs of life and salvation Quest 5. After what manner or how doth God justifie those that are justified by him Answ Not by exerting or putting forth any particular or new act but by the authority and vertue of his Eternal Decree concerning justification which being one and the same at least in respect of persons capable by years and understanding of believing yet justifieth or rather God by it justifieth all those that come under it that is that perform the terms of it Quest 6. What are the termes of that Decree of God you speak of concerning Justification by which Decree and according to the termes specified in it you teach that he justifieth all that are justified by him at least all whom the use of reason distinguisheth from Children and Idiots Answ The termes of this Decree are that men believe in God through Jesus Christ with a Faith unfeigned and which is operative through love 1 Pet. 1.21 compared with 2 Tim. 1.5 and Gal. 5 6. God hath decreed from eternity to justifie all those who shall thus believe in him Quest 7. But hath he decreed to justifie none other but such as these What shall become of Infants aying in their Infancie or before years of discretion as likewise of such who scarce know their right hand from their left through want of common understanding Must these all perish Or shall they be saved without being justified Or if they be justified must it not be without Faith since hereof they are uncapable Answ Farre be it from us to think that God excludeth any person of mankind from the common Salvation purchased by Jesus Christ for the non-performance of things unpossible unto them or that he should estimate any of them according to that they have not and not according to that which they have Therefore although the Scriptures speak nothing so expresly either of the justification or Salvation either of Infants or of Idiots as they doe both of the justification and Salvation of men and women who believe Yet that as well the one as the other are both justified and saved by Christ may be substantially proved and concluded from many considerations and grounds plainly delivered and asserted in the Scriptures as hath been shewed and made good by many And if this be the condemnation of the world as Christ himself affirmeth that men love darknesse rather then light because their deeds are evill Evident it is that both the said sorts of persons are free from condemnation and consequently are partakers both of that justification and salvation which have been purchased by Christ inasmuch as the guilt or sin of loving darknesse rather then light is no wayes chargeable upon them Quest 8. What is that Faith or that Believing which bringeth men and women under Gods Decree of justification and so justifieth them Answ The Scriptures expresse it under a great variety and difference of words and phrases Sometimes it is called a believing God or Christ Rom. 4 3. Gal. 3.6 Joh. 3.36 Sometimes a believing in God or in the Lord or Christ Gen. 15.6 Ioh. 1.15 16. 14 1. Act. 10.43 Rom. 10.14 1 Pet. 1.21 Sometimes again and more frequently a believing on God or on Christ or on the Son of God Ioh. 2.11 6.29 7.39 Act. 16.31 19.4 Rom. 4 5. Ioh. 5.10 Elsewhere it is called a believing on the name of Christ or of the Son of God Ioh. 1.12 1 Ioh. 3.23 5.13 It is sometimes likewise expressed by a believing the Gospel the word testimony or record of God concerning his Son as also by a believing the word or words of Christ Mar. 1.15 1 Ioh. 5.9 10. Ioh. 5.47 Act. 4.31 compared with ver 32. Act. 28.24 and elsewhere Lastly it is oft signified by a believing Christ to be He that is the Messiah or Saviour of the world or to be the Son of God and the like Ioh. 8.24 11.27 20.31 Act. 8.37 1 Ioh 5.1.5 The Holy Ghost by expressing that Faith which justifieth under all this diversity seemeth desirous to prevent or remove many of
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I
contrivance be looked upon by God as adulterating and corrupting his worship and hereupon provoke his Jealousie especially when the worship prescribed by himself is performed and exhibited unto him also Answ Because it is the soveraign priviledge and prerogative of God as well to nominate appoint and enjoyn his own worship as to be worshipped with it This is clear both in the Scriptures and in Reason And they have built the high place of Topheth to burn their sons and daughters in the fire WHICH I COMMANDED THEM NOT neither came it into my heart Jer. 7.31 The vvickednesse of their Act who devised this new kind of worship or devotion is not here estimated either by the unnaturalnesse or barbarous Cruelty of it nor yet by their intendment of it unto the honour of the Idol Moloch but only by this that God commanded it not which plainly implyeth that it is an usurpation upon or of his Prerogative when men set up any worship or any piece or appurtenance of worship without his Command and that for want of the impresse of Divine institution upon it it is highly provoking in the sight of God how specious or pretensible soever it may be otherwise or with men See further upon this account Jer. 19.5 Jer. 32.35 Isa 66.4 Deut. 17.3 From these words Deut. 27.5 And there shalt thou build an Altar unto the Lord thy God an Altar of stones thou shalt not lift up any Iron tool upon them it is of ready observation 1. That men have itching desires to be beautifying and adorning the worship of God with their additional and artificial devices judging it too simple plain and homely unless they shall put decency and comlinesse upon it 2. That God notwithstanding doth not any whit more allow men to put to then to take from that which he hath ordered and directed in this kind according to that strict charge delivered once and again unto men in the Law Ye shall not ADD unto the word which I command you neither shall you diminish ought from it that you may keep the Commandements of the Lord your God which I command you Deut. 4.2 Deut. 12.32 Josh 1.7 Prov. 30.6 In this last place the words are Add thou not unto his word lest he reprove thee and thou be found a lyar in that thou promised'st unto thy self approbation and favour from God as doing him worthy service in compleating his Word with thy Supplements when as thou meetest with nothing from him but displeasure in a penall reproof for such thy presumption In Scripture that which deceiveth or disappointeth a man whether it be a person or thing is frequently termed a Lie and he that deceiveth himself with vain hopes or expectations which are a kind of promises made unto a mans self may be termed a Lyar as well as he that promiseth unto another and disappointeth him Deut. 33.29 Psal 66.3 according to the Hebrew So likewise Psal 18.45 See this noted in ther margent of the larger Bibles of the last Translation You may unto the former texts add Rev. 22.18 and apply it to the matter in hand Eccles 3.14 Now to add unto the worship of God is the same thing in substance if it be not a degree above it in impiety and presumption with making additions unto his Word As it is a greater crime in a woman to admit of dalliance with another man then to report her husbands sayings with some addition of words of her own From hence it appeareth how insufficient and weak a plea it is to justifie the plowing with an Oxe and an Asse together in the field of Gods Worship I mean the making up of a service or worship of God of divine and humane prefcriptions blended and intermixed the one with the other that such rites and ceremonies which are decent may be allowed in the worship of God not being prohibited by him although they call men their Fathers For from what hath been now argued from the Scriptures it is fully evident that as God by saying Thou shalt not Commit Adultery hath restained men from the carnal knowledge of all the women in the world every mans lawful Wife only excepted although he hath named none of them and though many of them be very fair and comely so hath he excluded from part and fellowship in his worship all ceremonies whatsoever of foraign invention without naming them how decent or comely soever any of them may seem in the eies of men For otherwise to call any ceremony in the worship of God decent being of a Creature extraction is that grand absurdity which Logicians call Cotradictio in adjuncto as if a man should talke of cold fire or dry water The most tattered patch ript off a beggers coat and stitched upon a new cloke of the most Orient Scarlet and richest trimming otherwise in the most visible place of it would every whit as well become this rich Garment as the most plausible and best conditioned ceremony that ever was born of flesh and bloud in the worship of God There is no man more desirous of uniformity in the worship and service of God in his Church yea of such an uniformity which I conceive to be most yea rather only fecible than I. For I presume there is no person that owneth the name of a Christian but is willing and free to subscribe and practise that worship in all points which he knoweth or believeth to be prescribed by God himself They are the grand enemies to the Uniformity we speak of who obtrude upon the Consciences either of weak and tender or of strong and understanding Christians such ceremonies formalities in the worship and service of God which being heterogeneal and apocryphal are so conditioned that they are not in reason like to yield any better fruit then those foolish and unlearned questions as the Apostle calls them which he saith ingender strifes 2 Tim. 2.23 And as God in the Scriptures from place to place claimeth it as his appropriate prerogative to order and prescribe his own worship not allowing any Creature part or fellowship with him herein so doth reason it self invest him with it accordingly For to make it any waies meet or indeed tolerable for a creature to have the least of his fingers in amending improving or advancing the worship of God appointed by himself by any additional supplement thereunto of his own devising this horrid supposition must be made and subscribed viz. that God either knoweth nor what is good and meet for himself or that he is neglective of his own good and had rather be provided for in the concernments of his Glory by the good will and wisdome of men then by his own So then it being the prerogative of God claimed and appropriated unto him by himself and adjudged unto him by the clear light of Reason it self to be the sole founder and disposer of his own worship how can he look upon any thing of Creature-contrivance practised herein as a member
of this kinde are too many to be here rehearsed These few texts with their fellows may be considered at leasure Rom. 2.28 29. Phil. 3.3 Mat. 16.6.12 James 1.18 and John 3 3 4 5 6. 1 Pet. 2.5 1 Cor. 15.44 45 46. Neither is it improbable in the least but that this inferior and material world was formed by God in all points as now it is furnished with such creatures in respect of their shapes properties qualities sympathies antipathies mutual dependencies subservencies relations c. as are now known to be in them that it might be subservient unto him who was made the Lord of it man not only to supply him with all outward things requisite for his accommodation in his state of mortality but rather to make his way more passable and easie to the understanding knowledge and belief of the state and condition of the invisible world and of the affairs and concernments thereof his greatest interest lying in the knowledge and belief of these things And this seems to be the reason why the Apostle speaking of Circumcision the great Sacrament under the Law first calleth it a sign and then immediately a seal And he received the sign of Circumcision a seal of the righteousness of Faith c. Rom. 4.11 intimating hereby that being a visible and external action it did signifie and import that there was a spiritual and invisible action analogous to it as viz. that which the Scripture calls the circumcision of the heart which is performed by God upon a mans justification by Faith and consequently was a seal to ratifie and confirm the reallity and truth of it unto men This then may be another reason of Sacramental appointments by God namely to facilitate and promote the belief of the invisible things of the Gospel by a representation unto the outward senses of such material things which in figure and similitude sympathize with them Quest 27. What may be another reason of those Divine appointments you speak of Answ To teach and incourage those who believe the Gospel to make application of the great and precious promises thereof unto themselves that is to look upon and conceive of themselves both as really intituled by God unto the inheritance of the great and precious thing herein promised and likewise as actually enstared by him in the comfort and joy of the hope and expectation of them which when they are pregnant lively rich and strong have the express relish and taste in the Soul which the actual and litteral possession and fruition of the things themselves will have The real and sensible exhibition or application of the Sacramental Elements made in their administrations respectively by the Minister who now stands in the place or acteth in the name of God unto those that are partakers in these administrations is of an encouraging and imboldening import unto them to make the like application of the spiritual and heavenly things themselves Quest 28. What is your sixth reason of the Counsel of God in founding Sacramental Services in his Church Answ That they might be as Seals affixed to the writing of the Gospel to secure the mindes and consciences of those that should be willing to receive and submit unto it that God never would nor indeed could at least not without their consents recede from the contents of it or refuse to perform and make good the Covenant of Grace therein declared and set forth according to all and every the Articles and terms thereof from the first to the last as they are here particularly mentioned and declared If he that hath a promise from another that he will convey such or such an Inheritance or Estate in Land unto him hath only the instrument or writing of the conveyance delivered unto him the Seal of him that hath made this promise not being put to it he hath no other security hereby to enjoy what hath been promised unto him in the case but only the honesty faithfulness and constancy of the person that hath promised if these should fall him his writing without a Seal would signifie little for his relief But if such a writing shall be delivered unto him before witness under the stand and Seal of him that hath promised the conveyance having a right in Law to make it now he depends not a least needeth not to depend upon the goodness of him that hath promised he hath the Law it self the force and authority hereof for his security whi h is the greatest and highest assurance of which he is capable or that can be given him So God being more abundantly willing as the Holy Ghost informeth us to shew unto the heirs of promise the mutability of his Counsel concerning thier eternal Salvation by Jesus Christ Heb. 6 1â— that by this means they might have strong câ—â—sâ—â—â—â—ion ver 8. besides his engagement unto them in his Covenant both by promise and by Oath though these from him be a super-sufficient security for the performance of greater matters then the salvation of more souls then can be numbred by men or Angels he hath yet further ratified and confirmed his said Covenant by certain Sacramental and significant actions which he hath declared were intended and meant by him for Seals thereunto as we lately heard in the case of Circumcision the exercise and practice whereof he hath likewise upon this account commanded to be concurrent with the preaching and receiving the Gospel throughout the world in all ages So that the Sacraments are to be looked upon as subservient to the Gospel and as appointed by God to attend upon it for the strengthening and compleating of that which the Letter and Ministery thereof leaves week and imperfect in the Faith of the Saints Quest 29. What may be â—â— seventh reason why the Wisdom and goodness of God consented about the appointment of Sacramental transactions in the Church Answ It is not improbable but that he intended likewise hereby the breathing and exercising the devotion of his people with the greater variety As the Scripture saith of him in a case not altogether unlike He knoweth that is he considereth our frame he remembreth that we are but dust Psal 103 14. and in regard hereof maketh us a proportionable allowance in mercy and compassion as is there in effect said so considering the temper and frame of our mindes as that being alwayes kept to one and the same kinde of exercise and employment of themselves as well in matters of Religion as otherwise they are apt to grow weary listless and dull and that on the other hand they are refreshed and cheared with variety and change he hath accordingly so contrived the terms of that profession of Religion whereunto he inviteth and calleth all men that in the regular management and practice of it they shall have occasion to vary the streams of their devotion and frequently to interchange the tenor of their applications unto him in and about his worship In their Christian converse more privately
Gods are there Answ Only one truly and properly so called and no more The Idols of the Heathen are but Gods falsely so called and Rulers and Judges of the Earth are but Gods figuratively and unproperly so called Quest 8. How do you know or can prove that there is only one true God Answ 1. By the testimony of the Scripture which oft speaketh very positively of the oneness of the God-head or of God and rejecteth all plurality of Gods 2. The light of Reason plainly sheweth that there neither are nor can be any more Gods then one For 1. If there were more Gods then one there must be more Omnipotents then one for he that is God must needs be Omnipotent But more Omnipotents then one there cannot be because all the rest but one would be superfluous in respect of the Creatures or of any thing needful to be done for the well-being or happiness of any of them and consequently might without danger be neglected and despised by them For one Omnipotent is fully sufficient to do all things that any creature yea or all creatures can require or stand in need of to be done for them But it is contrary to Reason that He who is Omnipotent or which is the same is God should be neglected or despised by any creature without danger of being punished yea or destroyed for it 2. To suppose that there are more Omnipotents then one is in effect and by consequence to deny that there is any at all For he that cannot do more or greater things then any other is not Omnipotent because he may be prevented in the exercise of his power by the others doing or making all those things unto the doing or making of which his power being Omnipotent must be supposed to extend And the things I mean the same individual things which are once done or made cannot be done or made over again or the second time no not by an Omnipotent power it self 3. If there were more Gods then one the world would be at a loss and in distraction which of them to chuse for their God to love fear worship serve and depend upon For upon the supposition that there are many Gods all truly and really such there can be nothing imagined that should determine the wills of men in chusing from amongst them which or whom to serve and to worship as their God because upon the supposition they must all be apprehended every ways and in all respects whatsoever equal and alike eligible And if there were an universal suspension of the wils of men in this kind so that no man did chuse any God at all whom to love and serve as his God the world must needs be filled with prophaneness Nor could men chuse many Gods to love and serve in case it be supposed there are Many because the engaging or giving out of the whole heart in love and service is but a reasonable and meet allowance of devotion and homage for one God 4. And lastly A plurality of Gods cannot stand because then no Creature could know his Creator nor unto which of these Gods to apply it self in acknowledgements and thankfulness for so great a benefit and vouchsafement Nor is there the least glimmering of any Revelation made unto any Creature either in nature or by grace or in the Scriptures whereby to distinguish or discern it's Creator amongst many Gods 3. As the light of Reason contradicteth and opposeth a plurality of Gods so have the wisest and most considering men amongst the Heathen as Socrates Plato Aristotle c. accordingly declared themselves against it asserting and maintaining the being of one God only Quest 9. Whether is the Opinion or Doctrine concerning the Trinity or the manner of the subsisting of this one God in three Persons so generally received amongst Christians to be believed or no Or Doth it not imply a contradiction or impossibility that one in Essence or Substance should be three in Person Answ To the former part of this Question The Answer ought to be Affirmative to the latter Negative The Doctrine of the Trinity mentioned in the Question is to be believed as being frequently insinuated and sometimes plainly enough delivered and expressed in the Scriptures So that it hath as much in Argument and Proof and as many Reasons for the Confirmation of its truth as the Scriptures themselves have to evince their Authority to be divine and their descent from God Besides This Doctrine of the Trinity doth so marvellously accommodate and gives that credit and countenance to the great mystery of the Gospel I mean the counsel and design of God for the salvation of the world by Jesus Christ that it would hardly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed without it For neither would that redemption or salvation of the world which is ascribed unto Christ by his death be rational enough to become the wisdome and righteousness of God unless it were supposed and taken for granted that Christ is truly and by nature God Nor would the work of sanctification which is ascribed unto the Holy Ghost the manner and terms considered according unto which it is ascribed unto him be at all probable or likely to subdue the judgments of men unto it unless they shall first believe or understand that he also is truly God Nor is it a Testimony of slender value unto the Doctrine of the Trinitie that the ancient Fathers of the Christian Church famous both for learning and piety have so unanimously all along from the times as near to the Apostles as any authentique record will lead us unto and with so little and so inconsiderable a difference in judgment amongst them about so great a mystery expounded the Scriptures in perfect consonancie to the said Doctrine And this Testimonie of theirs in the case in hand is so much the more valid and weighty because it cannot be pretended as in some other points it may yea and in some is that in this Argument they did securitis bequi spake or wrote lesse attentively or considerately as having none to question or oppose them in what they did deliver therein For they had several conflicts upon the account of this Doctrine as with the Arrians Anti-Trinitarians and their Disciples And though a man may without sin and without making a breach upon any principle in reason in some cases dissent from Antiquity especially when it is not the main body of antiquity but some particular members only from which he dissenteth yet in a point of that transcendent consequence as the Doctrine of the Trinity is for a private person or some few comparatively at least strangers to the Scriptures to say to the Congregatio magna or a great Congregation of antiquity assembled together in one Yee are all Deceived and Deceivers of the Christian World practising your selves and teaching others the same Trade of Abhomination as foul as horrid Idolatry in a manner as ever the poor blind Heathen
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
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
judgeth needful either for his own comfort and peace or for theirs whose conditions he judgeth it his duty to recommend together with his own unto God For such a kind of praying as this is that which Christ enjoyneth But when thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking c. Mat. 6.6 7. Therefore that kind of Prayer which Christ requireth of men in the ordinary course of their praying is to be managed by speech or by an oral prolation of words and to be performed with as much privacie or retirement of a mans self as well may be For words are very requisite and useful even in private Prayer as well for the quickning and keeping up a mans intention and for the preventing of drowsinesse and distractions in praying as for the exercise and improvement of his gift of utterance Quest 35. In case a man prayeth daily or suppose twice a day in communion with others as with the Family of which he is a member or the like whether is it necessary that besides his praying upon this account he should pray privately also Answ Although I do not conceive that there is a like necessity of praying privately incumbent upon him who prayeth constantly in fellowship with others which there is upon him that either wanteth or scrupleth the use of such an opportunity Yet I am much affraid that the work of Christianity as of Repentance Faith Love Mortification Self-denial c. Will not greatly prosper or much advance in his Soul that shall not sometimes at least commune in prayer with his God privately and apart from all creatures Because there are in most persons some such corruptions or stonds in their Sanctification which are not like to be met or throughly delt with in or by the prayers of others no nor yet meer to be so particularized or lamented over by the persons themselves with such breakings of heart and remorse of soul in the presence of others in case any of them should be the mouth of those unto God amongst whom they pray as may be very requisite for their removall and healing yea and may be transacted fully freely and without the least regret in the presence of God when he and the Soul are together alone Quest 36. You have shewed us what it is to pray continually but we are further admonished or commanded to watch also and to watch unto praier What do you judg this watching or watching unto prayer to be Answ That watching which is so oft and so strictly charged upon Christians by Christ and his two great Apostles Paul and Peter doth not stand so much if at all in refraining from the natural rest or repose of the body by sleep but in keeping the mind heart and soul habitually and vigorously intent upon the great concernments of their eternal salvation and how they may be found in peace of Christ at his coming and be counted worthy to stand before him when all the world besides a remnant only excepted shall not be able to abide or bear his presence To watch in Prayer Col. 4.2 or unto Prayer 1 Pet. 4.7 is to be with all serioufsnesse and earnestnesse of mind and soul apaid in our prayings as if we were in these exercises making an attempt and assault upon Heaven or striving to lay hold on life and immortality wrestling against Principalities against powers against the Rulers of the darknesse of this world against spiritual wickednesses or wicked spirits in Heavenly places that is which have great advantage over us as they that fight from the higher ground that we may break their bonds and cast away their cords from us for ever Or else to watch unto prayer may import an attentivenesse of mind to espy opportunities for praying where they are not otherwise so easie or obvious to be discerned or else to contrive or make such opportunities by a dexterous methodizing and contracting our worldly businesse into so narrow a compasse that there may be spaces of time to spare whereof to make opportunities for prayer Quest 37. What position of the body is best becoming prayer Or is there any one posture determinately so necessary in the performance of this duty that all others are unlawful Answ In the Scriptures we find that both the Lord Christ himself and his Saints likewise did very frequently use the gesture of kneeling when they prayed Luk. 22.41 2 Chron. 6.13 Psal 95.6 Dan. 6.10 Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 And this doubtlesse is a very proper and comely behaviour of the body when we pray unto God Yet Christ himself did not use it constantly for the Evangelist Mark recordeth that he fell down on the ground and prayed c. Mar. 14.35 as Joshua likewise and the Elders of Israel with him had done long before Josh 7.6 And though there be no other bodily gesture but only the lifting up of his eies to Heaven mentioned by the Evangelist John to have been used by him in the uttering of that most heavenly prayer John 17. Yet it is the probable conjecture of a good expositour that he neither kneeled nor lay prostrate upon the ground when he pronounced it but that as he was walking with his disciples he made a stand and so without any other change of the position of his body offered up this prayer unto God When hanging upon the crosse he prayed for those that crucified him Luk. 23.34 he was in a differing posture from all the rest And notwithstanding the texts pointed to for the gesture of kneeling in prayer yet it is the more general sense as farre as I have observed of learned men that standing was the more ordinary posture of the Jews when they prayed unlesse it were in times of great Mourning when they prayed either kneeling or prostrate on the ground Yea the Scripture it self speaketh as well and with as much approbation of standing as of kneeling in Prayer which proveth as well the one as the other to be lawfull But when ye shall stand and pray forgive if ye have any thing against any man c. Mar. 11.25 The Publican also justified by our Saviour before the Pharisie prayed standing when he smote his breast and said God be merciful unto me a Sinner Luk 18.13 The Children of Israel stood and confessed their Sins c. and the Levites stood and prayed c. and called upon the people to stand up and praise the Lord c. Nehem. 9.2.4 5. See also Jer. 15.1 18 19. Job 30.20 Where we read But Abraham stood yet before the Lord Gen. 18.22 the Chaldee readeth Abraham prayed c. Hezekiah prayed lying on his Bed and with his face to the wall Esai 38.2 In the primitive times the Christians used both postures in their prayings as well standing as
kneeling only their grounds for appropriating the one to one time of the year and the other to another and so the one kneeling to their penitentiaries for a certain season and allowing the other standing to the rest seem to have had more of the sand then of the rock in them Though I do not any where read of the posture of sitting used in Prayer yet by the rule of proportion from Hezekiahs praying and this with acceptation in the sight of God lying upon his bed being through sicknesse not well capable at present of any other posture I suppose it may be argued and safely concluded that men and women if either through some weaknesse or want of present accommodation otherwise they cannot without inconvenience offer their sacrifice of Prayer either kneeling or standing they may do it sitting without sustaining any damage in their acceptance with God only if they bow the knee of the heart and soul unto him Quest 38. The Scripture sometimes mentioneth the lifting up of the eies and sometimes the spreading or lifting up the hands to Heaven or towards Heaven by those that prayed What may be the reason of these gestures Or whether do you judge it either necessary or convenient that either one or both of them should be in these daies used by them that pray Answ I do not remember that any one person besides David and Christ is recorded in Scripture to have lift up his eies to Heaven when he called upon God although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed Nor is it I presume at all questionable but that it may very lawfully if not commendably at least by some persons be used now For the lifting up of the eyes to Heaven when a man is about to pray is a natural and proper action or means to awaken the remembrance of the glorious and incomprehensible Majesty of God in his Soul and to create awful and reverential impressions in him of the transcendent holinesse of him with whom he hath then to do Heaven being the habitation of his holinesse and of his Glory Esa 63.15 Besides some conceive it to be a gesture or behaviour proper to expresse or signifie a mans Faith and holy boldnesse and confidence in God when he prayeth This apprehension seemeth very probable if not somewhat more from those words of Christ wherein he describeth the demeanour of the poor Publican as of a person weak in Faith and much dejected under the sense of his own unworthinesse when he was about to pray viz. That he would not so much as lift up his eies unto Heaven Luk. 18.13 So Ezra being in great astonishment and trembling for the high misdemeanour of his people begun his Prayer thus O my God I am ashamed and blush to lift up my face to thee c. Ezra 9.6 Yet these passages shew and prove that the lifting up the eies to Heaven when we pray is not so necessary but that we may be accepted in our praier without it There is somewhat the like consideration of the spreading or lifting up of the hands towards Heaven in Prayer Only this seems to have been more frequently used in this holy action then the other of lifting up the eies Notwithstanding though it be recorded as the deportment of several of the Saints in some of their prayers as of Moses David Solomon Ezra c. Yet it is not necessary to believe that either all the servants of God when they prayed used it or that these persons themselves used it at all times when they prayed nor consequently that it is so essential to the regularity of Prayer but that this service may be performed with good acceptance in the sight of God without it It seems to be significative as the other likewise was as was lately hinted of the Faith of those that prayed For the lifting up their hands towards Heaven was in token of their confidence that God would give them what they asked and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it Quest 39. In case a man finds himself much indisposed drowsie and listlesse when he is about to pray or to join with others in praying whether is it convenient or best for him to force himself upon the work such his indisposition notwithstanding or else to a wait a better habitude of mind and body for the work and then to engage more freely and effectually in it Answ An indisposition or listlessnesse to pray when a man hath an opportunity otherwise for the performance of the duty is for the most part at least but a temptation and consequently is to be resisted and the work to be set upon in the presence of it with so much the more courage and Resolution And as the frequent experience of the Saints in other cases have taught us that the Soul prospers most and enjoyeth it self in God upon the best tearms upon a Victory obtained over some Temptation in like manner it hath been oft found that those who have entered upon Prayer under much untowardnesse and gain-sayingnesse of their flesh yea and of their minds and Spirits also have in the progresse of their work been more enlarged and raised in their Spirits then at other times and been taken up seven degrees nearer unto the third Heaven then at such times when at the beginning of the exercise they found a fresh and lively edge upon their hearts to pray and made account it may be to have been greeted by life and immortality before they had done Notwithstanding if after some competent proceeding in the work we find our indisposition not abating but rather growing and prevailing upon us this being an argument that it was no temptation but somewhat more really out of order in the course of nature with us I conceive it more convenient to give place unto it at the present and to contract the remainder of our devotions into as short a compasse as well we may waiting the good pleasure of God for our healing and restoring with ful purpose and resolution then to quit our selves with redoubled zeal and diligence in the work Quest 40. Doth the Scripture any where afford us any Rule or Direction by which we may be guided unto the due method or manner and to the due matter likewise of Praying that so we may know how to ask and when we ask things of God according to his will Answ The body of the Scripture it self in respect of what it teacheth and directeth in several parts and passages of it with relation to both particulars may be termed such a Rule os you inquire after or rather to contain in it such a Rule But the Lord Christ the better tb accommodate all that should desire to pray unto God with acceptation and to incourage them in their way hath contracted into a few words the sum and substance of what
hath no intent to fulfill After a third request made by the Apostle Paul that the messenger of Satan sent to buffet him might be made to depart from him he received an express from God by which he plainly understood that it was not his pleasure therein to hearken unto him 2 Cor. 12.8 9. Affirmative Answers many times are long in coming and must be waited for and sought by crying unto God night and day for a large season Luk. 18.7 Yea their coming as is probable may be obstructed and prevented by a cessation of Prayer before we have a sufficient ground to despair of their coming at all which the longest delay of all is not whilest their coming will be beneficial unto us as appears from the Scripture last cited Therefore we should arm our selves with David's resolution Psal 123.2 to cause our Eyes to wait in Prayer upon the Lord our God until that he have mercy upon us how long soever the time may be See Luk. 18 1 c. Luk. 11.8 9 c. Quest 66. What is a fourth thing requisite to be done by us when we have made our requests known unto God that our hope of obtaining may be the more lively and comforting Answ If what we have sought of him by Prayer be such a thing towards the bringing to pass whereof we may and ought to contribute more then our Prayers we must remember and be diligent to second and assist our Prayers in their way by doing it God doth not love to be put upon the unbaring of his Arm by his creatures when they have a covering in their hand to cast over it Moses commanded Joshua to choose out men that were to go out and fight against Amaleck notwithstanding the lifting up of his hands in Prayer against them Exod. 17.9 When men have been as earnest with God in Prayer for the obtaining of any thing as they know how to be it concerns them to be as diligent in the use of all other means which are proper to effect it and within their reach and power as if they had not by Prayer interessed God at all in or about the effecting of it They shall but build Castles in the Air as our common Proverb is who having need of an House to be built for them shall neglect to provide convenient materials and to imploy a workman made of flesh and bloud about the building of it thinking by importunity of Prayer to get it built without hands by the invisible Architect of the World Quest 67. What is the fift and last thing that becometh and concerneth us to do when we havelodged our Prayer and Supplications with God that we may be counted worthy to receive a gracious answer unto them in due time Answ To allow unto God with all patience and contentedness of mind and with cheerfulness of submission His just liberty of choosing his time and season for giving answer unto our Prayers and to judge that it is or will be every whit as expedient and profitable yea more for us that such his answer should be respited until His time though this time of his be never so much longer or further off then ours as it it would be in case he should in the giving of it anticipate his own time by applying himself unto ours which is always that which is present It is indeed wel-pleasing unto him to be importuned with the Prayers and Cries of his Saints night and day and to have no rest given him until he giveth them an answer from Heaven unto their Prayers But then this importunity must not proceed from a spirit of impatience discontentedness or unbelief or from a conceit that they receive damage or hurt by being so long delayed in the return of their Prayers from God but either from a desire to strengthen the hand of God to give them so much the better measure in the return of their Prayer when it comes or from an apprehension of the greatness of the things for which they pray which very possibly may be such that God judgeth it not meet to give or bestow them but upon long waiting and many Applications made by fervency of Prayer unto him Or thirdly and lastly from a desire of hastning their Answer from God as much as may be in a regular and equitable way as namely by praying as much and with as much zeal and ardency of soul in a short time as according to the usual and accustomed rate of praying even amongst the Saints themselves men are wont to pray and pray with in a long time For as when Summer-seasons prove extraordinarily hot the Fruits of the Earth come to their maturity and ripeness and are fit to be gathered before their wonted seasons in ordinary years In like manner when men shall double and treble the spiritual heat and fervency of their souls in holy addressments unto God for the obtaining of such good things as they desire above what is ordinarily and at other times done either by themselves or others they hereby become so much the sooner sanctified and are made the more early yet regularly capable of receiving those good things from the hand of God Yea and God shall walk by the same rule of Righteousnesse and equity towards men when he shall open speedily to those that knock vehemently and witoute intermission and when he makes them stay longer before he opens unto them who do but knock now and then and this more faintly Quest 68. What are the things of which heed must be taken and which are to be avoided when we have laboured in Prayer with God lest this labour should be in vain or lesse successful Answ As they are equall in number unto the particulars mentioned as necessary to be observed and done that our prayers may not be obstructed in their way so are they in their natures opposite unto them respectively Quest 69. What then is the first of them Answ That when we have prayed we do not neglect or make leight of our Prayers turning our backs upon them as if they were only matters of course and words beating the air or like unto the natural lives of men as the Scripture describeth them Vapours that appear for a little time and then vanish away Jam. 4.14 He who when he hath once presented his supplications and prayers unto God taketh his leave of them as if he never expected to see or hear of them more doth not so much under-value or neglect his own act or that which is from himself in his Prayer as that which is from God in the ordinance it self and in all those great and precious promises which he hath made unto the due performance of it It is one thing for a man to take shame and humble himself for all his own weaknesses and the interposures of his flesh in his Prayer this is meet and necessary to be done but quite another thing and of a contrary import to despise or not to regard or
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
they were written in the Tables in that order wherein they are from place to place rehearsed Yea from the two distinct Natures and Relations of the Commandments some of them more particularly and immediately respecting the deportment of men towards God others their deportment towards one another and every mans towards himself which distinction is taken notice of and approved by Christ himself in the Gospel Mat. 22.37 39. Mark 12.29 30 31. It is next to unquestionable that those of the first sort more directly respecting God were written by themselves in one the former of the Tables and the rest in the other The assignment of the four first unto the first Table and the six remaining unto the latter which is the division commonly received amongst us hath nothing in it as far as I can judge that needs offend or scruple any man For though the fourth Commandment seems to be of a mixt nature and requires of Masters of Families that they permit that indulgence or respite from bodily labour unto their servants and those under their power which God hath judged meet to be allowed unto them as well as their own attendance upon the worship of God yet in as much as that rest from labour is imposed by God upon a Spiritual account and for Religious ends the Commandment I take it may without errour pass in the retinue of those that stand in special relation unto God and so be adjudged to the First Table The Papists to accommodate as it seems their Doctrine and Practice of Image-Worship Of the First and Second Commandment as we account and distinguish make but one and because they know themselves ingaged to find and acknowledg the number of Ten therefore to heal their absurdity of Addition they apply a greater of Multiplication importunely rending and making two of the Tenth So that they have but three Commandments to dispose of to the First Table Quest 15. Why doth the Apostle Paul affirm the Law to be Spiritual saying For we know the Law is Spiritual Rom. 7.14 Answ Because as Spirits are little of substance or bulk of Matter but of incredible activity force and power extending their operative vigor unto very many effects which ordinary causes cannot reach or produce so the Law of God being a very brief Systeme of Doctrine and consisting of few words is of a very fiery active and penetrating nature it is called a fiery Law Deut. 33.2 intermedling continually and having to do with all the world and this not only in respect of all they do or forbear to do outwardly but in respect likewise of all that stirreth or moveth though never so softly or secretly within them with their thoughts purposes intentions desires hopes fears yea with their habits dispositions inclinations propensions even whilest they are asleep and move not yea it hath to do with all these whether they be regular and good or whether inordinate and sinful and this upon very authoritative and high Terms commanding and approving the former as excellent and worthy judging and condemning the latter as deserving no lesser or leighter punishment then Death In respect of this so vast a comprehensiveness of the Law David addresseth himself unto God in this Meditation I have seen an end of all perfection but thy Commandement is exceeding broad or large as the former translation read it Psal 119.96 Meaning that he was able tp estimate and compute the sum total of all that excellency and worth of wisdom and goodness and other perfections which he had at any time met with in the greatest highest and most worthy actings of men but in the Commandement or Law of God he descried such a vastness of wisdom righteousness and goodness what in the frame matter and substance of it what in the design and projection of it that he was put past his Arithmetique and was not able to give either unto himself or others a just or full account of them The Jewish Doctors have such a saying as this amongst them The Holy Blessed God left nothing in the world wherein he gave not some Commandement to Israel And whereas Moses himself recordeth that the two Tables of Stone in which the Law was written by God were written on both their sides even on the one side and on the other Exod. 32.15 some conceive that hereby it was signified that the Law pierceth quite through and through a man and taketh hold not only of the outward behaviour of men as well in words as in deeds but of the most inward close and least perceptible motions and stirrings of the heart or mind within them Yea doubtless that which the Apostle speaketh concerning the Word of God Heb. 4.12 is meant chiefly if not only of the Law of God in conjunction with those explications and interpretations of it which upon occasion have been given by the holy Ghost and are found scattered here and there in the Scriptures both of the Old and New Testament For the Word of God saith he is quick and powerful and sharper then any two edged sword piercing even to the dividing a-sunder of the soul and spirit and of the joynts and marrow and is a discerner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exquisite or accurate discerner of the thoughts and intents of the heart Now the intents of the heart are in Solomons Metaphor the most inward or nethermost parts of the belly Prov. 20.27 the deepest waters in the hearts and souls of men beyond or beneath which there is nothing bred or conceived in them The Law of God then piercing and passing through and searching all along that vast tract and region of the Soul where there are things innumerable of smaller and greater consequence appertaining to the cognizance and judicature of It having an authoritative and righteous saying to every thing without exception that is found here even to the most secret and retired intentions of the soul yea and commanding and calling for such things which are yet wanting in this numberless retinue may well be called Spiritual Quest 16. But how must the Decalogue or Law be interpreted and understood that such a spiritualness as you have described may be asserted unto and found in It in as much as the meer letter of it seemeth not to promise or to imply any such thing the thousandth part of things commanded or forbidden not being here mentioned or exprest Answ The just sense of the Law and meaning God in it is to be gathered and inferred from the writings both of the Old and New Testament where the holy Ghost hath in several places and upon several occasions declared sometimes one part or precept of it and sometimes another by the diligent observing and comparing of which together certain general Directions Rules may be framed as several have been by learned men studious and expert in the Scriptures by the light and guidance of which it may be so interpreted and understood and this with truth that the spirituallity of it in
as well the one as the other of these may render their communications in them unprofitable and fruitless The Apostle Paul as it seems judged it prejudicial to the success of his Ministry as well to be over-valued as undervalued by those that were to hear him 2 Cor. 12.6.11.11.5.6 1 Cor. 3.5 and therefore desired such a steady esteem with men which might justly and adequately answer than worth that is those gifts and graces of God in him whereof he gave a sufficient account in his Life and Ministry together with the Dignity of that Office and work whereunto he had been called by God In like manner if men shall expect greater things from the Sacraments then they are able or then ever God intended them to perform as that they should commend them unto God or work Grace in them ex opere operato as the dreaming Papist fancieth that is by the bare or meer receiving them how unworthily or unpreparedly soever c. this is like to render the participation of them empty and void unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them even upon such terms a conceit much like unto that of Micah who was very confident that â— God would do him good because he had gotten A Levite to be his Priest for the service of his Idols Judges 17.13 So also on the other hand if men shall sin against the Sacred worth and Dignity of the Sacraments by a common and mean esteem of them coming unto their administrations rather of course and custom then out of any raised expectation of reaping any spiritual blessing from them this likewise portends a barren and fruitless participation of them even as Michals despising David for dancing before the Ark is observed by the Holy Ghost to have been the cause of her perpetual barrenness THEREFORE Michal the daughter of Saul had no child until the day of her death 2 Sam. 6.23 The reason why an irrational and incongruous esteem of opinion of the Sacraments as well on the right hand as on the left render them unprofitable unto those who under such misapprehensions come unto them may be because God as the wise man informeth us Eccles 5.4 taketh no pleasure in fools that is in persons who neglect either to employ and improve their understandings for the knowledge of the truth of things or to act according to the import and rational ducture of it being known Now then the exercise or exertion of the beneficial vertue and operativeness of the Sacraments depending wholly upon the Counsel of the Will of God there is no ground to think that they should do any great thing for those in whom he taketh no pleasure that is whom he is no wayes inclined to shew more then ordinary favor unto of which kinde of persons are those as hath been intimated who are whether through carelesness and sloth are through any unworthiness otherwise ignorant of the nature of the Sacraments and of the Counsel and Design of God in them It is said that the Lord Christ could do no mighty work in his own Country because of their unbelief Matth. 13.58 compared with Mark 6.5 6. Now ignorance and unbelief are very near of kin 1 Tim. 1.13 and when voluntarily contracted or persisted in as well the one as the other disableth the hand of God in Scripture notion from putting forth it self to do things that are excellent for the children of men Besides if God should cause his Sacraments to give out their strength unto those that come unto them with erroneous and false perswasions concerning them he should seem to comply with them in their error and to strengthen and harden them in the way of it Yea and further by means of prospering their souls under it in their Sacramental ingagements to invite and draw others into the same snare with them Fifthly An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments unsuitable to their nature in respect of the holiness and spiritual solemnity and weightiness hereof presenteth us before God not only uncapable of any benefit or blessing from them but as preparedly obnoxious to such impressions or effects of his displeasure which will render us two-fold more the children of death or condemnation then we were before or otherwise should have been This the Scripture plainly declareth in the case of the Lords Supper For he that eateth drinketh unworthily eateth and drinketh damnation or judgement unto himself not discerning the Lords body that is because in this eating and drinking he doth not by an holy and thankful frame of heart and an outward deportment suitable acknowledge and give testimony unto the transcendent Worth and Dignity of the Body of Jesus Christ this being the proper end and intent at least one special end of that solemn action or service wherein he is now engaged 1 Cor. 11.29 There is a like consideration of the Sacrament of Baptisme whether we be the receivers of it by being at present our selves to be Baptized or whether we be only present at the administration of it made unto others For the highly-adorable Grace of God in the remission of sins is held forth and parabolically acted or transacted in this Sacrament in respect whereof it requireth a behavior both inward and outward answerable in reverence and thankfulness to the inestimable worth and adorableness of it of those that expect or desire benefit by it as they may not only unto whom but in the presence of whom the administration of it shall be duly made at any time God doth not ordinarily if at all either begin or carry on or perfect any saving work in any man but only where he findeth his subject equitably prepared or regularly and rationally capable of such a gracious and worthy application unto it and where he meeteth with any person thus prepared and capable he never faileth to answer such his preparations or to fill his capacity Sanctifie your selves saith Joshua unto the people for to morrow the Lord will do wonders among you meaning if you shall sanctifie and prepare your selves for such his appearing among you Josh 3.5 The Scripture is full of the notion of this truth Sixthly and lastly When the Sacraments are corruptly administred not according to Divine prescription the tenor of their respective institutions or will of their Founder but either with forms of humane device or ceremonious impositions of men or with the omission or neglect of any special caution or direction about them imposed by God any of these irregularities I say and much more more or all of them found in any Sacramental administration may cause God to take no pleasure in it or to refuse to joyn himself with it and so render it as a dead Ordinance without life or soul unto those that partake of it For any addition unto or substraction from any ordinance or command of his destroyes the
is confessedly Sacramental that the pretenders have more to do then they can perform in satisfying one another where it is best for them and least obnoxious to say that they are to be found For 1. As touching Confirmation their greatest Clerks cannot agree about the institution of it as neither when nor by whom it was instituted as whether by Christ either before or after his resurrection for some there are that teach the one of these and some the other or whether by his Apostles or whether by some Council for some have affirmed the one of these also and others the other but no marvel is it if they agree no better about the institution of this imaginary Sacrament when as the Scriptures which any one party of them fancieth and insisteth on for proof of this institution are so scant impertinent and irrelative to their purpose that their arguing and concluding from them are broadly obnoxious to the fancies yea to the reasons and judgements of others of their own But the opinion that either this or any other Sacrament should be instituted by any Council one or more is it seems now generally antiquated amongst them it being the current Doctrine of this Church that the institution of Sacraments appertaineth prerogative-wise unto Christ only So 2. for their Sacrament of Penance the institution hereof in a Sacramental notion or consideration is so far to seek that some of their Doctors run one way and some another to finde it and that which the most quick-sighted and withal the most diligent seekers amongst them do upon this account finde doth not satisfie many of their fellows having indeed nothing more in it of any likeness unto a Sacramental Institution then is to be found in every precept or command with a promise annexed Besides if Penance or Repentance be a Sacrament it must be a Sacrament of the Old Testament rather then of the New it having been instituted and commanded there yea and practised in the times thereof long before any mention made of it in the New Levit. 5.5 Ezek. 14.6.18.30 31.2 Sam. 12.13 Concerning the third of their five supernumerary Sacraments Extreme Unction neither hath this so much as an hairs breadth of Sacramental ground in the Scriptures Yea that place James 5.14 15. in which as in a glass Bellarmine with others of his perswasion strongly imagine that they see the Unction we speak of compleatly drest up by the Holy Ghost in Sacramental Habiliments and thus set forth and commended unto the Christian world Casetan another Cardinal Doctor of the same Church no whit inferior in parts and learning unto him upon better grounds carrieth another way clearly evincing from several particulars in the words that there is no institution of any such Sacrament lodged there It is much more worthy consideration whether that anointing of the Sick with Oyl by the Elders of the Church praying likewise over them which the Apostle there adviseth unto ought not or at least might not with the desirable success here mentioned promise-wise be at this day practised in the Churchs of the Saints There are several Arguments of no easie solution strongly perswading this way And 4. For that of their five by Sacraments which they call Order or as some of them who pretend to a more distinctive exactness in speaking then their Fellows had rather call it Ordination neither is the Institution or Appointment of this by Christ any whit more Sacramental then of the former For if Ordination be a Sacrament there being several kindes of Ordination especially distinct as the Ordination of Apostles of Prophets of Evangelists of Pastors and Teachers of Deacons for we hear nothing of any Ordination of Bishops as of a Superior degree unto or of a distinct Office from Presbyters or Pastors and Teachers made or appointed by Christ there must in reason be as many distinct kinde of Sacraments besides the other six as there are distinct kindes of Ordination and so the seven will be multiplyed unto a Bakers Dozen Besides if Ordination were a Sacrament why should it not be a Sacrament of the Old Testament as well as or rather then of the New considering that the first Institution of it was under that Heb. 5.1.8.3 However there is no proportion or similitude between the matter of this supposed Sacrament whatever it be deemed to be hands or imposition of hands and the spiritual Grace exhibited herein whether this be a right or a regular power publickly to teach or whether it be an inward ability or gift for the work of teaching Nor is there in any Institution of it any Word of God to be found which declareth or intimateth any such Analogy or resemblance between them and consequently it can be no more then only a Sacrament falsly so called For concerning the former of these the saying of Austine Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent often cited with approbation by Divines of both perswasions is positive and express If Sacraments he means in respect of that which is elementary or visible in them have not some kinde of similitude with those things of which they are Sacraments they could in no wise be Sacraments at all 5. And lastly By what cords of reason Matrimony of all the rest should be drawn into the number of Sacraments especially of Sacraments of the New Testament where there is no Institution of it at all for of the Old Testament where the Institution of it is found it was never I suppose reputed a Sacrament by any requires a very comprehensive fancy to imagine For is a man of an ordinary genius able to conceive that so many metaphysical Disputants who take upon them to be masters in Israel should reason thus Paul speaking concerning the relation between Christ and the Church saith This is a great mystery Therefore Matrimony is a Sacrament Or is not this passage of the Apostle extant Eph. 5.32 only upon an occasional mention of the conjugal tye preceding the best Sanctuary they have to save their Doctrine of a Matrimonial Sacrament out of the hand of those that oppose it And if Matrimony be a Sacrament why do they judge it as an unclean and unholy thing for their holy persons their Priests and Clergy men and all of both Sexes whom they have tempted into a profession of any of those Superstitious Orders by themselves called Religious amongst them to partake of it Are not all Sacraments Pearls of the Gospel And are the Religious Votaries in the Romish Church all of them in our Saviours Metaphors Mat. 7.6 either Swine before whom these Pearls are not to be cast or Dogs to whom these holy things are not to be given But there are too many inconsistencies and these palpable and broad between Matrimony and the nature of a Sacrament to be so much as mentioned here So that the Sacraments properly so called under the New Testament exceed not
proved Reprobates the answer is at hand namely that the like experience hath shewed the like sad event and issue in many that have made an oral profession of Faith and Repentance who notwithstanding were found in the gall of bitterness and bands of iniquity afterwards And though it could be made to appear that there is more hope that persons who having arrived at year of discretion and shall make a profession of their Faith are in favor with God then Infants lately born though of godly Parents and that more such Infants have in time proved Reprobates then of the others yet neither doth this prove that Infants ought not to be baptized although the other may For according to the known rule in reason Magis minùs non variat speciem More or less do not alter the species or kindes of things greater hope that one person is in favor with God doth not make any such difference between him and another concerning whom there is somewhat less hope of his being in favor with him likewise as that the former should be a subject duly qualified for Baptisme and not the latter And for as great a difference of the hope we speak of concerning person and person doubtless it may be and frequently is found even amongst and between those who make an oral profession of Faith and Repentance some of these giving a better and more satisfactory testimony of the truth of their Faith then some others So that they who grant that a reasonable and probable hope that a person is in the love and favor of God duly qualifieth him for Baptisme cannot reasonably deny but that Children at least some Children and in particular those lately specified who in Scripture are termed Holy 1 Cor. 7.14 are thus qualified and consequently may lawfully be baptized Yea all they who grant and yield that a vocal and personal profession of Faith and Repentance giveth a regular and due title unto Baptisme which the whole universe of Anti-paedo-Baptists do if they would be so ingenuous as to follow their own concessions in the case and not notion or interpret a profession of Faith and Repentance in the nature of a charm or a spell but rationally and spiritually these would turn them aside from the way of their error and lead them unto Infant-Baptisme which is the way of the truth For if a profession of Faith and Repentance doth not qualifie for Baptisme in respect of the literal sound of the words uttered but as it exhibiteth or affordeth a ground of hope that men and women who so profess are the children of God and so in favor with him for in what other consideration it should so qualifie is not lightly imaginable then there being a ground of hope and this altogether as pregnant that Children are partakers of the same grace and favor of God with them they must needs be as regularly qualified for Baptisme as they Nay if the regularness of a Baptismal capacity be to be estimated by a reasonable ground of hope that a person is a Childe of God and in favor with him young Children have the preheminence at this turn above any above all the men and women that have ever yet made or ever shall make a profession of their Faith For as the Apostle John argueth If we receive the witness of men the witness of God is greater 1 John 5.9 Children having the testimony of God himself in the Scriptures as we shall shew presently that they are in favor with him and this without any condition or proviso whereas the testimony which men and women give themselves of their being in favor with him by professing Faith and Repentance is as was lately hinted very uncertain and fallible it is a plain case that the reason and ground of our hope concerning Children that they are in favor with God are incomparably more weighty and satisfying then any we have or can have of the like hope concerning men and women And this consideration with some others so far prevaileth upon me that I cannot but judge as I lately signified that children are the more proper and the primarily intended subject of the Ordinance of Baptisme Nor doth it at all weaken my belief in this kinde that there is no particular or express command for the baptizing of Children nor yet any such record of any Childe baptized to be found in the Scriptures For as God in nature as the natural Philosopher observeth is not defective in things that are necessary so neither is he redundant in things unnecessary or superfluous so is it reasonable and meet to conceive that he observeth and walketh by the same rules of Wisdom and Goodness in his Word also Now then considering that there are grounds and principles either clearly laid down in the Scripture or evidently deducible from hence which in a rational way lead unto the baptizing of Infants as a duty only the general or indefinite commands baptizing together with the several administrations here recorded supposed it was no wayes necessary that God should any further declare his minde for their baptizing although it stood never so much this way as by any particular or express command example or the like It hath been a true observation of some and pertinent to the business in hand That for the greater part of the duties in general which we stand bound to perform yea and which consciencious persons do perform are neither commanded by any particular and express precept nor warranted by any the like example but are enjoyned in an argumentative and consequential way partly in general commands respectively including them partly in such principles and grounds which by the ordinary light of reason lead unto the practice of them It is no where particularly commanded that a woman should partake in the administration of the Lords Supper nor is such a practice warranted by any example yet is it more then warranted I mean it is charged upon or required of that Sex in the general or indefinit commands concerning the practice of that duty in conjunction with those grounds and reasons contained in the Scriptures for the practice which indifferently respect both Sexes For though some to avoid the force of this instance making so strongly against the substance and effect of all they have to say against Infant Baptisme plead that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Man in that precept But les a MAN examine himself and so let him eat c. 1 Cor. 11.28 being of the Epicoene Gender signifieth as well a Woman as a man and consequently that Women are as particularly as Men here commanded to eat the Lords Bread c. yet this Grammatical criticism hath no weight in it to prove the inference intended and projected by it For albeit the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the extent of its signification signifieth a Woman as well as a Man Yet 1. It doth not alwayes or necessarily signifie a Woman wherever it was