Rev. 21.22 So under the Gospel state of it which as was even now intimated is its middle age or youth having somewhat both of the weakness and imperfection of its childehood and somewhat also of the strength and perfection of its heavenly stature or condition some few external Rites or Ordinances are proper and useful for it in respect of what is yet weak and defective in it but a multitude or any greater number of such Ordinances would be improper and no wayes necessary unto it by reason of those degrees of strength and its manlike state unto which it is advanced Quest 6. Why or how are Sacrmental or External Ordinances proper or beneficial unto the Church or unto believing Christians in respect of their weakness or imperfection Answ Where objects or things to be believed are in their nature very spiritual and much remote not only from the outward senses but even from the common road or ordinary walks of the reasons and understandings of men the eye of faith wherewith they are to be apprehended being weak and dim there is no better or more proper way or means in this case to relieve the defect of the visive faculty of this eye then to cloath these spiritual objects with as much external sensibility as well may be especially if this cloathing be dexterously and wisely fitted unto the nature of them Such a method or device us this draweth the said objects much nearer unto the eye of Faith and withal so so refracteth accommodateth and attempereth the spirituality of them unto this eye that notwithstanding the weakness of it it is hereby inabled to behold them more steadily and to contemplate and consider them with less trouble or burthensomness unto it as the vail or covering which Moses put upon his face when it shone with that brightness that both Aaron and the people were afraid to come near him so qualified or reduced the disproportion of the object to their weak senses that by means thereof they were able to draw near to it and to commune with him familiarly and without any offence or trouble Exod. 34.30 33. In like manner the glorious person of Jesus Christ together with those spiritual and glorious priviledges Union and Communion with him sanctification and forgiveness of sins which are the sum substance and effect of the whole Gospel vertually and implicitly containing or including in them all other particulars lying within the compass thereof are in the Sacramental Ordinances of the Gospel brought down as near and as dexterously accommodated unto all the outward senses as their spiritual and sublime natures would permit by the opportun ty and means whereof the weakness of the eye of Faith must needs be much refreshed strengthened enabled and encouraged to converse more frequently and familiarly with them and to meditate of them with less distraction and with more composedness and fixedness of minde Besides when the things that are to be believed are exceeding great and the performance or doing them according to the ordinary course of things and common grounds in reason hard to be believed it is some ease and advantage to our Faith wherewith they are to be believed to see such things done which carry any lively resemblance or l keness unto them He that should promise to build us an house strong and of good materials and every wayes convenient for our habitation should to a degree quicken our faith to believe him in such a promise if he should at present make and deliver unto us an exact pattern or model though made of paper paste-board or of any such light matter of that substantial building which according to promise he intends after a while to build for us and to invest us with That passage of Christ with Nicodemus John 3.12 gives credit and countenance not a little to this reason if I have told you earthly things and ye believe me how shall ye believe if I tell you of heavenly things meaning that if they did not apprehend and believe the truth and certainty of the spiritual or new birth now he had explained plained and set before them the nature and manner of it in things obvious to their outward senses as viz. in the similitudes of the natural or carnal birth and the winde they would be much farther off from believing him if he should discourse unto them of spiritual and heavenly things in the dialect or language of Angels without accommodating them to their understandings and belief by Figures or resemblances borrowed from earthly and sensible things So when Christ having opened these similitudes or parables unto his disciples wherein he had taught the secrets of the Kingdom of God demanded of them Have ye understood all these things meaning with a consenting and erstanding they made him answer Yea Lord Mat. 13.51 Which sheweth that things mysterious spiritual may be the better and more readily apprehended and believed when they are propounded or held forth unto men in apt and proper resemblances of sensible and known things and these resemblances dexterously explained and applied unto them The like might be argued from the former part of his answer to this question of his Disciples Why speaked thou unto them the people in parables ver 10. He answered and said unto them because it is given unto you to know that is to have the best and most effecteal means whereby to know the mysteries of the Kingdom of Heaven and clearly implying that one reason why he taught heavenly things so much in parables was that they to whom he intended alwayes to unfold them Mark 4.34 might by means of both opportunities the one of the Text or Doctrine the other of the gloss or exposition more readily attain unto both the understanding and belief of them Besides it lieth it seems within the confines of the light of nature to conceive and believe that the wisdom and goodness of God have judged it meet as some of the Platonique addiction express it Uno sigillo diversas signare materias i.e. to set the same seal or stamp upon different matters their meaning is to contrive and make this inferior and material world and the superior and invisible world to correspond each with other in analogies and proportions between natures and properties of the things contained in or relating unto the one and the other respectively yea it is a received notion among the Jewish Doctors Opera creationis externae habere in se imaginem creationis internae i. e. the works of the outward Creation carry in them the image or likeness of the inward Creation And the truth is that he that shall diligently and with a discursive understanding consider how the Scriptures in setting forth and discoursing spiritual and heavenly things aboundeth with metaphors parables and similitudes taken from things that are earthly and yet further that very frequently they expresse or call spiritual things by the very names wherewith material or earthly things are called by reason
Ghost had he been a creature though an Angel though an Arch-Angel and of an order nighest unto God himself would upon an occasion of any thing said by him that might with the least probability induce men to think he were God and so to worship him have rather cautioned them to take heed of such a snare then leave it in the way as it were on purpose for their foot to be taken in For this is recorded by him to have been the genius and manner of those excellent Creatures the Angels I mean to take men off from worshipping or ascribing divine honour unto them See Judg. 13.16 Revel 22.8 9. Therefore certainly the Doctrine of the Trinity as it is commonly taught and believed by Christians containeth nothing in it that needs offend the minds reasons or consciences of any men Quest 10. Whether is it safe or meet to use the word Person when we speak of the Trinity or of the three subsisting in the Divine nature as to say There is one God and three Persons Answ Although the word Person is not found used in the Scriptures about the matter in hand as neither is the word Trinity yet may it conveniently enough and without offence be applyed to any of the three subsisting in the divine nature For by a Person is only meant an intellectual Individuum or one who partaketh with others in some intellectual nature yet is distinct in his being or subsisting from all those with whom he thus partaketh In this sense every of the three in the divine nature may be termed a Person because he partaketh with the other two in this nature being intellectual and yet subsisteth in this nature in a differing and distinct manner from them Thus God the Father subsisteth in the same intellectual nature with the Son and with the Spirit or the Holy Ghost but after a different and distinct manner from them both as viz. in relation of a Father or as generating a Son in which propriety or manner of subsisting neither of the other two partake with him In this respect he may be said to be a Person In like manner the second in order of the three subsisting in the same intellectual nature with the Father and the Spirit but after a manner appropriate to himself as viz. in the relation of a Son or one begotten may be termed a Person also There is the same consideration of the third who likewise may be termed a Person because he subsisteth in the same nature with the other two but in a manner peculiar to himself viz. as proceeding from the other two by way of Spiration CHAP. II. Of the Scriptures their Authority and Interpretation Quest 1. YOu still alledge the Scriptures for the confirmation and proof of what you hold in the Questions propounded to you Of what Authority and Credit are the Scriptures that you build upon them with so much confidence in matters of such great Concernment unto you Answ The Scriptures are of the greatest and least questionable authority and credit that may be and are to be believed in whatsoever they either affirm or deny before the apprehensions dictates or sayings of any mans sense reason or understanding yea before the most confident affirmations or denials of all the men in the World though agreeing and consenting in one upon the testimony or credit of all their senses reasons judgments and understandings repectively Quest 2. What maketh the Authority of the Scriptures so sacred and irrefragable that they ought not to be rejected gain-said suspected or doubted of in any thing they affirm or deny Answ The infallibility of their Author which is God his infallibility I say as well in the active as passive signification of the word For as he perfectly knoweth the truth of all things and is not liable to any errour ignorance or mistake in any thing so neither is he capable of speaking declaring or revealing any thing contrary to his knowledg It is utterly impossible for him either to be deceived or to deceive any man Quest 3. How can it be proved that God is the Author of the Scriptures or that they proceed from him Answ This may be proved by sundry arguments some taken from the Scriptures themselves others from other considerations Quest 4. By how many arguments taken from the Scriptures themselves that is either from the matter of them and the nature and quality of things contained and revealed in them or from the manner of the Language style or phrase wherein they are written may they be proved to come from God Answ The subject matter of the Scripture of the nature or quality of the things contained and revealed in them afford five arguments to prove them to be from God Quest 5. What is the first of these Arguments Answ The two great and heavenly designs revealed and discoursed in the Scriptures The one the eternal Salvation of a miserable and lost world The other the exaltation of godliness righteousness and true holinesse in the world These plainly testifie on the behalf of the Scriptures that they are of no meaner parentage or descent then from God himself Reason doth not permit any man to conceive or think that any creature should ever conceive or be delivered of two such births so transcendently glorious and adorable as these nor yet that any Creature whether good or bad would ever falsly father upon God any such excellent or worthy projections as either of these Quest 6. What is the second argument from the matter of the Scriptures which proveth them to be from God Answ The most profound contrivances and never sufficiently admired streins of wisdome by which the bringing to pass the two great designes mentioned is acording to the Scriptures intended by God are good evidence and proof that they the Scriptures proceed originally from no other Author but God Quest 7. What is a third argument drawn from the matter of the Scriptures by which they may be known to proceed from God Answ The discoveries that are made in the Scriptures of things so farr remote from the thoughts and apprehensions of men as many things are which are brought forth into a clear and perfect light by them as that manner method and time of the Creation of the Heavens and the earth with all the hosts of them the destruction of the old world for the wickednesse of it by a flood the mystery of the Trinitie of the Incarnation of the Son of God with many others undeniably prove they came from an Authour that is greater in knowledge and understanding then all creatures Quest 8. What is a fourth argument affording proof from the matter of the Scriptures that their Authority is divine Answ The many predictions found in the Scriptures of contingent events many years yea some ages before they were to take place or come to pass yet being duely fulfilled and coming to pass in their seasons demonstratively prove them to be of as divine Inspiration Quest 9.
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
judgements the sins of the Fathers upon themselves as well as upon their Children being wicked also the current of the Scriptures will ill bear such a sense as this but only declareth that when and though he doth suffer wicked Parents to go unpunished yet their Children if they follow them in their wickednesse shall be sure to hear from him in wrath and judgment and that because they are the Children of such Parents as well as because they are wicked themselves Hence it is that when God threatneth the Jews with any severity of judgment for their wickednesse we so frequently meet with the mention of the Fathers iniquity though now dead as well as the Childrens who are the persons threatened in this or the like form of words you and your Fathers Jer. 44.21 So Ezekiel was charged to remind the people that they and their Fathers had transgressed or rebelled against him when he was sent by God to denounce judgments against them Ezek. 3,2 And so holy men very frequently in their confessions knowing it to be their duty to justifie God in his judgments whether already inflicted or only denounced in the clearest and fullest manner they could upon this account confesse and acknowledge as well the sins of their Fathers as their own For our sins saith Daniel and for the iniquities of our FATHERS Jerusalem and thy people are become a reproach to all that are about us Dan. 9.16 See further and compare Lam. 5.7 Jer. 14.20 Jer. 3.25 Neh. 1.6 Neh. 9.2.16.34 Psal 78.57.58 The Godly King Josiah in his confessorie Message to the Prophetesse Huldah mentioneth the sin of their Fathers only as the cause or means of kindling the vvrath of God against him and his people 2 King 22.13 2 Chro. 34.21 Yea and God himself in pleading the equity of his proceeding in judgment against men is wont to alledge and insist upon the iniquities of the Fathers as well as of the Children threatned or punished by him Then shalt thou say unto them Because your FATHERS have forsaken me c. Jer. 16.11 12. Your iniquities and the iniquities of your FATHERS together c. Esa 65.7 Sec also Levit. 26.39 40. Quest 52. May there any reason be conceived why God should ordinarily or at least very frequently visit the sins of the Fathers upon the Children in such a sense and upon such tearms as you have now declared rather then upon themselves Answ There may more reasons then one be well apprehended of this dispensation of God But I shall insist only upon one which I conceive to be one of the most considerable This is that when he doth use severity in judging and punishing his Creature it may appear that his Creature is not simply or barely obnoxious unto punishment that is not only so farr sinful or delinquent to such a degree that he may justly punish him but that he is in the Apostles expression Rom. 92.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fully or perfectly and every waies prepared or fitted and as it were accomplished for destruction and so for that punishment whatever it be that shall be inflicted on him Neither doth God judge it sufficient for the glory of his Righteousnesse or Justice in his penall Administrations that he may be justified in them as viz. by some exquisite or profound Argument or Plea made on his behalf but that he may be clear when he judgeth that is that the equitie and reasonablenesse of his judgments may appear out of hand and by their own light and as the Sun appeareth unto the World Psal 51.4 Compared with Rom. 3,4 The Scripture in several places and in several veins of notion presenteth God under this Character viz. as listlesse and indisposed and as it were without heart to punish in any degree of severity untill the wickednesse of men be grown to some considerable maturity and height As First Where he compares the degree or proportion of sin wherher in a person or people before which he usually forbeareth to destroy or inflict any severe punishment upon them unto a measure which must be full before he can lift up his hand against them in such away Thus the reason which he gives unto Abraham his Friend why he would not presently settle him or his posterity in the possession of the Land of Canaan was because the sin of the Amorites who were the present inhabitants of this Land with some other Nations was not yet FVLL Gen. 15.16 See also Mat. 23.32 Ezek. 7.23 Dan. 8.23 Nah. 3.1 2 3. c. Secondly Where he signifieth or implyeth that he must find men unexcusable in the way of their sinning before he enters into any district judgment with them See Rom. 1.20 2 1 2. c. Now many gracious vouchsafements from God unto sinful men are requisite to render them inexcusable amongst vvhich the riches of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of his goodnesse forbearance and long-suffering Rom. 3 4 seem to be chief according to that Rom. 9.22 What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted for Destruction That is either untill they be fitted or to be sitted or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth compleatly fitted for destruction These two things are here plainly implyed First That without much long-suffering by God sinners are not compleatly fitted for destruction at least not for such a destruction wherein God may make his wrath and power known Secondly That God is not willing that is free or inclined to make his wrath and power known in the destruction of sinners untill they be fully and compleatly prepared for destruction that is untill they have sinned with such an high hand or upon such tearms that nothing can with reason or colour of equity be pleaded why they should not be destroyed Thirdly and lastly That Character of disposition of God we speak of is held forth where he designes the stopping of mens mouths in order to the making of them subject to his judgment That every mouth may be stopped and so all the World become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject in judgment unto God or subject to the judgment of God as if men were not liable or subject to the judgment of God meaning with that full and through subjection wherein he must find them before he proceeds in judgment against them untill their consciences shall silence their tongues from all pleading for them Rom. 3.19 This is of some affinity with the former See Mat. 22.12 13. So then this may well be a reason why God many times deferreth the visitation or severe punishment of the sins of Fathers untill he finds the Children to the third and fourth Generation walking in the same or like way of iniquity with them The patience of God shewed unto wicked Parents rendreth their Children if they prove wicked also much more obnoxious unto the judgment of God Quest 53.
of it is sanctioned ratified and confirmed Cursed every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 cited Gospel-wise that is vvith more perspicuity of sense and meaning from Deut. 27.26 there may this reason be conceived why the two Commandements mentioned should be strengthened and disobedience unto them endeavoured to be prevented by particular threatnigs annexed unto them respectively namely because the corrupting of the worship of God and the prophanation of his name and holy things are of a more pestilential and destructive consequence to the observation of all the rest of the Commandements and so to the very life and soul of Religion then the transgression of any yea of many of the others This might be argued and proved to any man satisfiable with reason But because this ingagement cannot be well performed without more discourse then will be contained within the Limits of my intended brevity and withal the truth of it being of no difficult apprehension or belief even without any discourse at all upon these considerations I shall leave it at present to shift for it self amongst the thoughts and judgments of men And this further might be added unto it that notwithstanding the most pernicious consequence of the violation of these Commandements even now named yet God foreseeing that there would in future ages from time to time arise men of corrupt interest and daring witts and consciences that would by captious and insnaring disputes attempt to elude his mind and intent in them perswading and imboldening men to such actings wherein they should sin against them and further foreseeing that these men would for the most part have the powers of this world on their side not only to countenance or strengthen them in their way but to double and treble the tempting force of their Arguments and disputes with the fear of the material sword God I say fore-seeing that these things would be might in mercy to the precious souls of men render the transgression of these Commandements so much the more formidable and by special threatnings of his displeasure against the breach of them over-balance the temptations both of plausible and circumventing arguments and likewise of the frowns and threatnings of the greatnesse of this world Quest 64. What is the sum or scope of the Fourth Commmandement Answ That the day appointed by God for a religious rest which we formerly shewed and proved to be the first day of the week or the Lords day now under the Gospel See the Answers to the 11 12 and 13. Questions of this Chapter be wholly and intirely disposed of by us accordingly both in reference to our selves and to those that are under our government and power as well persons as labouring beasts in case we have any of the one kind or other so related to us that is according to the intent and mind of God in the Commandement which are discovered and made known to us in several passages of Scripture upon occasion Quest 65. Whether are Christians under the Gospel obliged in duty to keep this day with the same rigor or strictnesse of observance wherewith the Jews observed their Sabbath or stood bound to observe it Answ The Jews in and about the observation of their Sabbath stumbled at the same stone at which many Christians are apt to stumble in the course of their obedience or of their intended obedience both unto this and some other of the Commandements of God For they out of a misguided conscience about the mind of God in his Commandement of their Sabbath in some rigid yea and in some very ridiculous observances and practises over-acted his mind herein whereas out of the same principle or a worse they omitted other things of more weight required of them by God in that his Command But further to the Question you last proposed I answer by distinguishing thus If by rigor and strictnesse of observance you mean in general a strict observance of or obedience unto the mind and will of God in the Commandement as now it is upon a new account as hath been shewed formerly commended unto us by Christ and his Apostles it ought doubtless to be observed by us with the same rigor and strictnesse with which the Jews stood bound to the observation of their Sabbath For Christ came not to grant dispensations unto men to neglect or omit the least iota or title of the will of God concerning them but rather on the contrary to inable quicken and engage them unto a richer and more compleat conformity hereunto then was expected from men before his coming by reason of their want of those large helps assistances and advantages for that purpose which he brought with him into the world Heb. 8 7.8,9 10 Indeed being a Priest of a new Order he came to make and made an alteration or change in or of the Law as the Apostle teacheth us Heb. 7.11 12. For instead of a numerous retinue of troublesome and burthensome ceremonies which he hath taken away from the Law he hath by h s authority and command substituted an increase of the fruits of Love and of mutual services one unto another Gal. 5.13 Therefore Secondly If by rigor and strictnesse of observance you mean a strict observance of the same things in particular whether actions or forbearances which the Jews stood bound to observe in their keeping of their Sabbath Christians are not bound to observe their Sabbath or day of rest with the same rigor or strictnesse Yea it seemeth that for some space of time and how long is uncertain before Christ had nailed unto his Crosse the hand-writing of ordinances that was against us Col. 2. 14. God had remitted somewhat of that strictnesse which at first he required of the Jews about the observation of their Sabbath For at first it was said unto them ye shall kindel no fire throughout your habitations upon the Sabbath Day and again whosoever doth worf therein shall be put to death Exod. 35.2 3. Yet before the time specified they yea the strictest of them the Pharisees made invitations and feasts on this day which could not lightly be performed without both kindling fires and work done by some or other And yet were they herein blamelesse For Christ himself accepted an invitation to one of their Feasts and was present at it with other guests Luk. 14.1.3.7 neither was the making of this feast any work either of necessity or of mercy or relating to the worship of God as is evident neither was his work who on the Sabbath day at the command of Christ took up his bed and carryed it Joh. 5.8 9. properly a work of any of these Characters Their Sabbath daies journey of the lawfulnesse whereof unto them no man I suppose ever made scruple is somewhat of the same consideration Of the inlargement of their liberty as to these and the like particulars in procedure of time after a more strict
as the mole-hils or vallies by the prevailing waters of Noah's Flood Gen. 7.19 20. In like manner to a mind that is raised and lifted up by faith to converse much within the vail and feedeth heartily upon the hope and expectation of the great things of the world to come the difference between riches and poverty honour and dishonour liberty and restraint between a smiling and a frowning condition in this present world are contracted into a very narrow compasse and make a person little sensible of contentment in the one or discontent in the other What or who hindreth but that every man may cast in his lot and take part with him who knew how to be abased and how to abound and was instructed both to be full and to be hungry Phil. 4.12 professing of himself that he was as sorrowful his afflicted condition in the world making him so to appear yet alwayes rejoycing as having nothing and yet possessing all things 2 Cor 6.10 The more richly apaid any person man or woman shall be in the inner man the lesse delinquent will they be found against this last Commandment And let this suffice for answer to your last question and put a period to our present discourse ERRATA PAG 1. l. 2. r. into l. 6. r. a Catechisme p. 9. l. 15. sor a r. the p. 10 l. 14. after Christ r. as God p. 13. l. 8. r. is to p. 14. l. 16. r. destructive p. 28. l. 7. r. revelation p 32. l. 2. r. Scripture p. 34. l. 17. after otherwise r. as well p. 39. l. 4. dele the latter is p. 54 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93. l. 29. r. have p. 94. l. 12 13. r. salvation p. 95. l. 22. r. delights p. 104. in the Title r. How faith p. 113 l. Title for veryfled r. raised p. 142. l. 22. for men r. them p. 161. l. 11. r. altar l. 24 after for r. a p. 176. l. 22. for be r. being p. 179. l. 7. after discourse r. or l. 2. r. remain p. 184. l. 4. r. I judge p. 191. l. 10. r. granted p. 211. l. 30. r. losse p. 238. l. 23. r. this p. 285. l. 11. for of r. or p. 288. l. 9. r. put it and invested it p. 363. l. 9. r. for the latter on r. one p. 389. l. 13. r. we have p. 403. l. 24. for degree r. direct l. 29. for have r. losse p. 405. l. 2. r. of that p. 413. l. 13. r. evening p. 417. l. x. r. appointment p. 425. l. 11. r. country p. 431. l. 29. for them r. themselves Good Reader concerning errours whether of omission or commission about points which I confesse are not a few in both kinds and much disturb the sense in some places thou art desired where the sense faileth thee by reason of either to enterpose with thy patienee and understanding for a rectification Of the Sacraments Being The Second PART OF A DOOR OPENING Into Christian Religion By the same Author LONDON Printed and are to be sold at the Grey-Hound in St. Pauls Church-Yard A DOOR OPENING TO Christian Religion The Second Part. CHAP. 9. Of the Sacred Rites or Ordinances called Sacraments and in particular of Baptism and the Supper of the Lord. Question 1. WHat is a Sacrament Answer A Sacrament in general as Professors of Christianity at least the Protestant or sounder party of them have appropriated the signification of the word to themselves and their Religion for it is not found in the Scriptures nor any other word equivalent in sense or signification to it may be thus described It is a Sacred Rite Ordinance or eternal Service instituted and prescribed by God partly for the representation partly for the confirmation of some spiritual priviledge great benefit or blessing which he hath promised in his word unto persons so qualified as he requireth in such cases I mean to make them capable or meet to receive them This definition or description includes as well the administration and reception of that which is commonly called the matter of a Sacrament as this matter it self which notwithstanding is sometimes termed a Sacrament without either of those as when we call Circumcision and the Passeover Sacraments of the old Testament and so Baptism and the Lords Supper Sacraments of the New But taking the word Sacrament as denoting a Sacramental Ordinance or Institution which is the better and more usual signification of the word amongst us so it importeth as well or indeed rather that which is to be done with or about the matter of it as this matter it self Thus it is more proper to say if not more true also that Christ appointed the celebration that is the solemn both Administration and Receiving of his Supper then his Supper it self or the element of Bread and Wine which are the materials of it There is the like consideration of the rest Quest 2. If the word Sacrament be not found in the Scriptures nor any that answereth it in sense or signification how cometh it to be taken in by Christians into the concernments of their profession and be of that familiar and frequent use amongst them as it is known to be Or what is the nature or proper signification of it in that language the Latine from which it is borrowed Answ Although all things which in respect of their positive and particular natures are necessary yea or meet to be known and believed by Christians in matters appertaining unto God be sufficiently and in words significant and proper enough expressed in the Scriptures yet the relations of some of these things unto others of them their mutual proportions dependencies congruities oppositions c. which are left to be observed and considered by the light of reason and understanding in men and which there maybe good occasion somtimes to mention argue and discourse are not here delivered in such particularity of words So that for the expression and explication of these there may be a kinde of necessity for Christian Writers and Teachers to look out into the language that is used by other men for words and phrases that are most commodious and proper for such a purpose Upon this account such terms as these Trinity Consubstantial or Co-essential Co-eternal with some others have been from amongst forreign speakers brought in to the School or Doctrine of Christianity for the better opening of the great mystery of the Three in One and One in Three in the Divine Nature In like manner the ancient and learned Teachers of the Christian Church observing a certain sympathy or agreement in nature or in several main circumstances between several Ordinances or external Services enjoyned by Divine Authority to be observed by persons professing the true Religion and finding frequent occasion to speak and treat of this their agreement they adopted the word Sacrament which before either was a stranger in matters of their profession or however to any such signification or service as that unto which
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