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If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: A Body of Divinity, Vol. 4 of 4 - wherein the doctrines of the Christian religion are explained - and defended, being the substance of several lectures on the Assem - -Author: Thomas Ridgley - -Release Date: June 1, 2021 [eBook #65484] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Richard Hulse, David King, and the Online Distributed - Proofreading Team at http://www.pgdp.net. (This file was - produced from images generously made available by The Internet - Archive.) - -*** START OF THE PROJECT GUTENBERG EBOOK A BODY OF DIVINITY, VOL. 4 OF -4 *** - - - - - A Body of Divinity - - - - - A BODY OF DIVINITY: - - WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND - DEFENDED. - - BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER - CATECHISM. - - BY THOMAS RIDGLEY, D. D. - - - WITH NOTES, ORIGINAL AND SELECTED, - BY JAMES P. WILSON, D. D. - - IN FOUR VOLUMES. - - _VOL. IV._ - - FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION. - - - PHILADELPHIA: - - PRINTED BY AND FOR WILLIAM W. WOODWARD, CORNER OF CHESNUT AND SOUTH - SECOND STREETS. - - 1815. - - - - - THE CONTENTS OF THE FOURTH VOLUME. - - -QUEST. CXXXVII, CXXXVIII, CXXXIX. An Explication of the Seventh -Commandment. _Page_ 9 - - -_THE government of the affections_ 10 - -_All uncleanness forbidden_ ibid - -_Polygamy was ever unlawful_ 11 - -_The aggravations of uncleanness_ 13 - - _The occasions of it_ 14 - -_Of Theatres—a note_ 15 - - -QUEST. CXL, CXLI. An Explication of the Eighth Commandment 16 - - -_Of frugality and diligence_ 17 - -_Of justice in our dealings_ 19 - -_Of charity to the poor_ 20 - - _To whom to be extended_ ibid - - _And in what proportion_ 21 - - -QUEST. CXLII. The Sins forbidden in the Eighth Commandment 22 - - -_Of theft and breach of trust_ 23 - -_Of borrowing and not paying_ ibid - - _Whether_ Israel _was guilty of it_ 24 - -_Of plunder in war and oppression_ 25 - -_Of unjust law-suits_ 26 - -_Of sinful usury_ 27 - -_Restitution a duty. Objections answered_ ibid - - -QUEST. CXLIII, CXLIV, CXLV. An Explication of the Ninth Commandment 28 - - -_The duties required_ 29 - - _Sins forbidden_ 31 - -_Of bearing false witness_ 32 - -_Of lying. The definition of a lie_ 33 - - _Its various kinds_ ibid - -_The midwives report, in_ Exod. i. 19. _no lie_ 34 - -_Of_ Rahab’s _lie_, Josh. ii. 4, 5. ibid - -_Of_ Jacob’s _deceit, in_ Gen. xxvii. 19. 35 - -Elijah’s _treatment of the_ Syrian _host_ 36 - -Paul’s _answer relating to the high priest_ 37 - -David’s _lie to_ Ahimelech, _in_ 1 Sam. xxi. 2. 38 - - _His feigned madness at_ Gath, _ver._ 13-15. ibid - -_Of hypocrisy_ 39 - -Paul _and_ Daniel _vindicated_ 40 - -_Of reproach. It differs from reproof_ 42 - -_Things unjustly made the matter of it_ 43 - - _Aggravations thereof_ 44 - - Elisha _reproached at_ Bethel Ibid - -_Of backbiting. Instances of it_ 48 - - -QUEST. CXLVI, CXLVII, CXLVIII. An Explication of the Tenth Commandment -50 - - -_Contentment required in every state_ 50 - -_Motives to it under various troubles_ 51 - -_The corruption of Nature forbidden_ 56 - -_Of covetousness and its aggravations_ 58 - - _Excuses for it answered_ 59 - -_Remedies against discontent_ 61 - - -QUEST. CXLIX. Of man’s inability to keep the Commandments of God 62 - - -_How man sins daily_ 63 - -_Of sinful thoughts_ 64 - -_The kinds, causes and cure of them_ ibid - -_Of sinful words and actions_ 66 - - -QUEST. CL. All sins not equally heinous 67 - - -QUEST. CLI. The aggravations of sin, and whence they arise 67 - - -_From the parties offending or offended_ 68 - -_From the nature and quality of the offence_ 70 - -_From the circumstances of it_ 72 - - -QUEST. CLII, CLIII. Of the Desert of Sin, and of the means of escaping -God’s wrath 74 - - -_Wrath of God not passion_ 75 - -_How faith and repentance are the means of salvation_ 76 - -_Note on procrastination_ 78 - - -QUEST. CLIV. Of the Ordinances, or outward means of grace 79 - - -_Ordinances described_ ibid - -_By what ordinances Christ communicates his benefits_ 81 - -_Singing God’s praises of divine institution_ 82 - - _A gospel ordinance_ 83 - - _To be public and united_ 84 - -_Of musical instruments, a note_ 85 - -_It is necessary to sing with understanding_ ibid - -David’s _Psalms still proper to be sung_ 89 - - _Imprecations therein how used_ 91 - -_Of hymns of human composure_ 95 - -_Scripture Psalms and hymns preferable_ 96 - - -QUEST. CLV. How the Word is made effectual to salvation 99 - - -_It enlightens and convinces of sin_ 101 - -_It humbles and drives out of self_ 102 - -_It draws to Christ_ 103 - -_Other instances of its efficacy_ 104 - - -QUEST. CLVL, CLVII. The Word of God to be read by all 106 - - -_The Word is to be read publicly_ 107 - - _In families also, and in private_ 108 - - _How the Papists oppose this_ 109 - - _Their objections answered_ 110 - -_Translation of scripture vindicated_ 112 - -_How the scripture should be read_ 113 - - _Expositions to be consulted_ 117 - - _And various translations_ ibid - - _Of marginal references_ 118 - - _Of supplemental additions_ 119 - -_Texts to be compared with their contexts_ 121 - -_One part of scripture illustrates another_ 122 - -_Parallel scriptures to be compared_ 124 - -_Rhetorical figures used in scripture_ 130 - -_References there to different governments_ 135 - - _To the civil affairs of_ Jews _and others_ 136 - - _To civil and religious officers_ 139 - -_Of_ Publicans, Pharisees, Sadducees, Samaritans 140 - -_General rules for explaining scripture_ 144 - - -QUEST. CLVIII, CLIX, CLX. Of preaching and hearing the Word 146 - - -_The qualifications of ministers_ 147 - - _How the word is to be preached_ 151 - - _Diligently, plainly, faithfully_ 152 - - _Wisely. Wherein this consists_ 154 - - _Zealously and sincerely_ 155 - -_Duties to be performed_ 157 - - _Before hearing_ 158 - - _In hearing, and after it_ 159 - - -QUEST. CLXI, CLXII, CLXIII, CLXIV. Of the Sacraments 160 - - -Sacrament. _Its meaning_ 161 - - _Its nature and matter_ ibid - - _How a sign or seal_ 163 - - _To whom to be administered_ 166 - - _Benefits conveyed therein_ 167 - - _How effectual to salvation_ ibid - - _By whom to be administered, in note_ 168 - -_Various sacraments of old_ 171 - - _Now but two_ 172 - - -QUEST. CLXV. Of Baptism. 174 - - -_Baptism a gospel ordinance_ ibid - - _Instituted by Christ_ 177 - - _Note_, Βαπτιζω _a generic term_ 175 - - _In whose name to be performed_ 178 - - _What signified in it_ 179 - - _An expectation of privileges_ 181 - - _An acknowledgment of obligations_ ibid - - _The right of children to it—in a note_ 182 - - -QUEST. CLXVI. Of the subjects and mode of Baptism 183 - - -_To whom Baptism is not to be administered_ ibid - -_Infants of believers, their right to baptism_ 186 - - _By covenant—a note_ 187-193 - - _May be dedicated in faith_ 187 - - _Are included in the covenant_ 194 - - _Are termed holy_ 196 - - _Were circumcised_ 198 - - _And ought to be baptized_ 199 - - _Objections answered, taken_ - - _From infants’ want of grace_ 200 - - _From the want of precept or example_ 201 - - _From Christ’s own Baptism_ 206 - -_Infant baptism no novelty_ 207 - - _Practised by the ancient church_ ibid - -_Baptism an ordinance of dedication_ 186 - - _An objection answered_ ibid - -_How believers may dedicate their infants in faith_ 187 - - _An objection answered_ 194 - -_Of the mode of Baptism_ 216 - -Baptism, _the meaning of the word_ ibid - - _To be performed by pouring or sprinkling_ 218 - - _Objections answered_ 219 - - _Persons going down into the water_ 220 - - John’s _baptizing at_ Ænon 222 - - _Our being buried with Christ_ 225 - -_Of the sign of the cross_ 228 - -_Of sureties in Baptism_ ibid - - -QUEST. CLXVII. How Baptism should be improved 229 - - -QUEST. CLXVIII, CLXIX, CLXX. Of the Lord’s supper 234 - - -_The Lord’s supper is a gospel ordinance_ 236 - - _It was instituted by Christ_ ibid - - _By whom to be administered_ 237 - - _Of the elements, how consecrated_ ibid - - _The actions to be performed_ 238 - - _The gesture to be used_ 239 - - _Of some Popish irregularities_ 240 - -_Things signified in the Lord’s supper_ 242 - -_What faith should then fix on_ 244 - -_Qualifications of communicants_ 245, 263 - - -QUEST. CLXXI. Of preparation for the Lord’s supper 246 - - -_Of self examination_ ibid - - _Things to be enquired into. Our state_ 247 - - _How this may be known_ ibid - - _Our sense of sin_ 248 - - _Our wants_ 249 - - _Our knowledge of divine things_ 251 - - _The truth and degree of our graces_ 253 - - _Our love to the brethren_ 255 - - _How this may be discerned_ 256 - - -QUEST. CLXXII, CLXXIII. Who fit to be Communicants 258 - - -_Doubting Christians, their case_ 259 - - _Encouragement for them_ ibid - - _Promises made to them_ 260 - - _Advice offered them_ 262 - -_The wicked to be kept from the Lord’s table_ 263 - - _Objections answered_ 264 - - -QUEST. CLXXIV, CLXXV. Of the duties required _in_ and _after_ receiving -the Lord’s supper 268 - - -_What meditations proper at this ordinance_ 269 - - _Graces to be then exercised_ 270 - -_We are to rejoice in Christ’s love_ 273 - - _Properties of his love_ ibid - - _To renew our covenant, and how_ 275 - - _To express a love to all saints_ 276 - -_What behaviour unsuitable_ ibid - -_Vows, how to be made there_ 278 - - _How to be fulfilled_ ibid - -_A frequent attendance, how encouraged_ 280 - - -QUEST. CLXXVI, CLXXVII. Wherein Baptism and the Lord’s supper agree, and -wherein they differ 281-284 - - -QUEST. CLXXVIII. Of Prayer 285 - - -_Of the kinds and parts of prayer_ 287 - - _Confession of sin the duty of all_ 288 - - _An objection answered_ ibid - - _How to be performed_ 290 - - _What sins to be confessed_ ibid - - _The sin of our nature_ ibid - - _And all actual transgressions_ 291 - -_Thankfulness for mercies, a duty_ 293 - - _In every age and condition of life_ ibid - - _For relative and personal mercies_ 294 - - -QUEST. CLXXIX, CLXXX, CLXXXI. To whom, and in whose name we must pray -298 - - -_We are to pray to God only_ 299 - - _What it is to pray in Christ’s name_ 300 - - _Why we are to pray in his name_ 301 - - -QUEST. CLXXXII, CLXXXIII, CLXXXIV. Of the Spirit’s help in prayer; for -whom and for what we are to pray 302 - - -_The Spirits assistance in prayer_ 303 - - _What this supposes_ ibid - - _It respects the matter of prayer_ ibid - - _The inward frame of heart_ 304 - - _And the success of the duty_ 306 - -_Of raised affections in prayer_ 308 - -_Persons to be prayed for, are_ - - _The whole church militant_ 309 - - _The ministers of Christ_ 311 - - _Our enemies, and all men living_ 312 - -_Purgatory a fiction_ 315 - -_The dead are not to be prayed for_ 314 - - _The opinion of the ancients about it_ 315 - - _Nor they who have sinned the sin unto death_ 318 - - _What that sin is_ ibid - - _Whether now committed_ 319 - - _Doubts about it resolved_ 320 - -_What things we are to pray for_ 322 - - -QUEST. CLXXXV. How we are to pray 323 - - -_With a suitable frame_ ibid - - _In the exercise of grace_ 324 - - _What necessary thereunto_ 334 - -_Of faith in prayer_ 329 - - _Promises of help in prayer_ 330 - - _Promises of God’s hearing prayer_ 331 - -_Objections against praying answered_ 332 - -_Love to God to be exercised in prayer_ 333 - -_Discouragements from praying removed_ 336 - - -QUEST. CLXXXVI, CLXXXVII. Of the Rule for our direction in prayer 338 - - -_How the word of God directs herein_ 339 - -_What expressions equivalent to promises_ 342 - -_Promises of outward blessings_ 344 - - _Of spiritual and temporal_ 345 - -_Promises to the afflicted_ 346 - - _To the depressed in prayer_ 347 - - _Respecting ordinances_ 349 - - _Of grace and peace_ 350 - -_How these are of use in prayer_ 351 - -_Reproofs are of use in prayer_ 353 - -_So are prayers recorded in Scripture_ 354 - -_Inferences from these directions_ 355 - -_The Lord’s prayer a special direction_ 356 - - -QUEST. CLXXXVIII, CLXXXIX. The Preface of the Lord’s Prayer explained -359 - - -_God, how a Father to men_ 360 - - _First known, then addressed as such_ 362 - - _How to be prayed to as being in heaven_ 365 - -_Child-like dispositions required in us_ 364 - - -QUEST. CXC. The first Petition explained 368 - - -_God’s name, what meant by it_ 369 - - _How he sanctifies it himself_ ibid - - _How sanctified in redemption_ 370 - - _How under the legal dispensation_ 371 - - _How under the gospel_ 373 - -_What intended by_, Hallowed be thy Name 375 - -_What to be prayed for, that we may do it_ 376 - - _What to be deprecated to that end_ 379 - -_When God’s name is hallowed_ 381 - -_How, when things are disposed to his glory_ 382 - - -QUEST. CXCI. The second Petition explained 384 - - -_Of God’s providential kingdom_ 385 - - _Of his kingdom of grace_ 386 - -_Satan’s kingdom, how to be destroyed_ 387 - - _How we are to pray for its destruction_ 388 - -_Christ’s kingdom, how to be advanced_ 389 - - _How we are to pray for its advancement_ 390 - - _And that his kingdom of glory may come_ 394 - - -QUEST. CXCII, The third Petition explained 396 - - -_Of prayer to an unchangeable God—in note_ 397-402 - -_Our averseness to the will of God_ 402 - -_Of praying that his will may be done_ 403 - - -QUEST. CXCIII. The fourth Petition explained 407 - - -_What supposed in praying for daily bread_ 407 - - _What intended in praying for bread_ 409 - - _Why we call it ours_ 410 - -_What we are to understand by_ this day 411 - -_This petition respects ourselves and others_ 412 - - -QUEST. CXCIV. The fifth Petition explained 414 - - -_The case of man when charged with guilt_ 415 - - _Pardon, none but God can give it_ 417 - - _All are to pray for it_ 418 - - _How God is to be considered when we pray thus_ 420 - -_Of our forgiving others_ 425 - - _What meant thereby_ 424 - - _Arguments to induce thereunto_ 426 - - _Of doing it without satisfaction_ ibid - - _An objection answered_ 428 - - _When a sign of God’s forgiving us_ 429 - - -QUEST. CXCV. The sixth Petition explained 431 - - -_What this Petition supposes_ 432 - -_How God tempts, and why_ 433 - -_God not the cause of sin—in note_ 433-435 - -Deliver us from evil, _how understood_ 438 - -_Temptations arise from prosperity_ 439 - - _From adversity_ 441 - - _From the flesh_ 442 - - _From Satan_ 443 - - _When from him, and when from ourselves_ 445 - -_Remarks upon Satan’s temptations_ 446 - - _They increase sin_ 448 - - _Are suited to every age_ 449 - - _And to the tempers of men_ 451 - - _He endeavours to prevent conviction_ 452 - - _To hinder preaching the gospel_ 453 - - _To prevent closing with Christ_ 454 - - _He injects blasphemous thoughts_ 457 - - _He tempts to despair_ 458 - -_How we are to pray against temptation_ 461 - - -QUEST. CXCVI. What the conclusion of the Lord’s Prayer teacheth 465 - - -_The Doxology explained_ 466 - - _The pleas contained in it_ 467 - -_The meaning of the word_ Amen 468 - -_Whether all should say aloud_, Amen 471 - - - - - THE _DOCTRINES_ OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED. - - - Quest. CXXXVII., CXXXVIII., CXXXIX. - - - QUEST. CXXXVII. _Which is the seventh Commandment?_ - - ANSW. The seventh Commandment is, [_Thou shalt not commit - adultery._] - - QUEST. CXXXVIII. _What are the duties required in the seventh - Commandment?_ - - ANSW. The duties required in the seventh Commandment, are, chastity - in body, mind, affections, words, and behaviour; and the - preservation of it in ourselves and others; watchfulness over the - eyes, and all the senses; temperance, keeping of chaste company, - modesty in apparel, marriage by those that have not the gift of - continency; conjugal love, and cohabitation, diligent labour in our - callings, shunning all occasions of uncleanness, resisting - temptations thereunto. - - QUEST. CXXXIX. _What are the sins forbidden in the seventh - Commandment?_ - - ANSW. The sins forbidden in the seventh Commandment, besides the - neglect of the duties required, are, adultery, fornication, rape, - incest, sodomy, and all unnatural lusts, all unclean imaginations, - thoughts, purposes, and affections, all corrupt or filthy - communications, or listening thereunto; wanton looks, impudent, or - light behaviour; immodest apparel; prohibiting of lawful, and - dispensing with unlawful marriages, allowing, tolerating, keeping of - stews, and resorting to them; intangling vows of single life; undue - delay of marriage, having more wives or husbands than one, at the - same time; unjust divorce, or desertion; idleness, gluttony, - drunkenness, unchaste company, lascivious songs, books, pictures, - dancings, stage plays, and all other provocations to, or acts of - uncleanness, either in ourselves or others. - -This Commandment respects, more especially, the government of the -affections, and the keeping our minds and bodies in such an holy frame, -that nothing impure, immodest, or contrary to the strictest chastity, -may defile, or be a reproach to us, or insinuate itself into our -conversation with one another. And, in order thereunto, we are to set a -strict watch over our thoughts and actions, and avoid every thing that -may be an occasion of this sin, and use those proper methods that may -prevent all temptations to it. Therefore we ought to associate ourselves -with none but those whose conversation is chaste, and such as becomes -Christians, to abhor all words and actions that are not so much as to be -named among persons professing godliness. As for those who cannot, -without inconveniency, govern their affections, but are sometimes -tempted to any thing that is inconsistent with that purity of heart and -life, which all ought religiously to maintain, it is their duty to enter -into a married state; which is an ordinance that God has appointed, to -prevent the breach of this Commandment. And this leads us to consider -the sins forbidden therein, together with the occasions thereof. - -I. Concerning the sins forbidden in this Commandment. And, - -1. Some are not only contrary to nature, but inconsistent with the least -pretences to religion; which were abhorred by the very Heathen -themselves, and, by the law of God, punished with death; which -punishment, when it has not been inflicted, God has, by his immediate -hand, testified his vengeance against sinners, by raining down fire and -brimstone from heaven, as he did upon the inhabitants of Sodom and -Gomorrha, Lev. xviii. 22,—25. chap. xx. 13, 15, 16. Rom. i. 24, 26, 27, -28. Gen. xix. 24. These sins are called in this answer, incest, sodomy, -and unnatural lusts. To which we may add, offering violence to others, -and thereby forcing them to do what they could not even think of, but -with abhorrence; this is called rape; and, by the law of God, the guilty -person was punished with death, Deut. xxii. 25. - -2. There are other sins, whereby this Commandment is violated; which, -though more common, are, nevertheless, such as are attended with a very -great degree of guilt and impurity. These are either, such as are -committed by those who are unmarried, _viz._ fornication, or by those -who are married, as adultery; the latter of which, by the law of God, -was punished with death, Lev. xx. 10. as contained in it several -aggravating circumstances; inasmuch as hereby the marriage contract is -violated; that mutual affection, which is the end of that relation -broken; and thereby the greatest injury is done to the innocent as well -as ruin brought on the guilty. However, both these sins agree in this, -that they proceed from a corrupt heart; as our Saviour says, Mat. xv. -19. and argue the person that is guilty of them, alienated from the life -of God. And to this we may add, - -3. That, another sin forbidden in this Commandment is, polygamy, or a -having more husbands, or wives, than one, at the same time; together -with that which often accompanies it, _viz._ concubinage. It is beyond -dispute, that many good men have been guilty of this sin, as appears by -what is recorded, in scripture, concerning Abraham, Jacob, David, _&c._ -and we do not find that they are expressly reproved for it, which has -given occasion to some modern writers, to think that it was not unlawful -in those ages, but was afterwards rendered so by being prohibited under -the gospel-dispensation[1]. This, indeed, cuts the knot of a very -considerable difficulty; but it contains another that is equally great; -inasmuch as hereby it does not appear to be contrary to the law of -nature; and therefore I would rather chuse to take another method to -solve it, viz. that many bad actions of good men are recorded in -scripture, but not approved of, nor proposed for our imitation. Of this -kind I must conclude the polygamy and concubinage of several holy men, -mentioned in scripture, to have been. And that it may appear that this -practice was not justifiable, let it be observed, - -(1.) That, some sin or other is often expressly mentioned, as the -occasion hereof. Thus Abraham’s taking Hagar, was occasioned by Sarah’s -unbelief; because the promise of her having a son was not immediately -fulfilled, Gen. xvi. 1, 2. And Jacob’s taking Rachel to wife after Leah, -and his own discontent arising from it, was occasioned by Laban’s unjust -dealing with him, and his going in unto Bilhah, was occasioned by -Rachel’s unreasonable desire of children; and his taking Zilpah, by -Leah’s ambitious desire of having pre-eminence over Rachel, by the -number of her children, chap. xxix, and xxx. - -(2.) This was generally attended with the breach of that peace, which is -so desirable a blessing in families, and many disorders that ensued -hereupon. Accordingly, we read of an irreconcilable quarrel that there -was between Sarah and Hagar; and Ishmael’s hatred of Isaac, which the -apostle calls _persecution_, Gal. iv. 39. And to this we may add, the -contentions that were in Jacob’s family, and the envy expressed by the -children of one of his wives, against those of another; and the -opposition which one wife often expressed to another as that of -Peninnah, one of the wives of Elkanah, to Hannah, the other. Therefore -we must conclude, that Isaac’s example is rather to be followed in this -matter, who had but one wife, and he loved her better than many of the -patriarch’s did theirs; whose love was divided among several. - -_Object._ 1. If polygamy was a sin against the light of nature, it is -strange, that it should be committed by good men; and, that they should -live and die without repenting of it, nor be, in the least, reproved for -it; as we do not find that they were, in scripture. - -_Answ._ It was indeed, a sin, which they might have known to be so, had -they duly considered it, in all its circumstances and consequences; but -this they did not; and therefore it was not so great a sin in them, as -it would be in us, who have clearer discoveries of the heinous nature of -it. Therefore, if we suppose they repented of all sin agreeably to the -light they had, they might be saved; and this, though unrepented of, was -no bar to their salvation, supposing they knew it not to be a sin; and -God’s not having explicitly reproved them for it, argues only his -forbearance, but not his approbation of it. - -_Object._ 2. It is farther objected, that God says, by Nathan, to David, -_I gave thee thy master’s wives into thy bosom_, 2 Sam. xii. 8. -therefore, that which God gives, it is not unlawful for man to receive. - -_Answ._ The meaning of that scripture in general, is, that God made him -king; and then, according to the custom of the eastern kings, he took -possession of what belonged to his predecessor, and consequently of his -wives. Therefore God might be said to give David Saul’s wives -providentially, in giving him the kingdom; so that they were his -property, that he might take them for his own, according to custom, if -he was inclined so to do. And this the kings of Judah generally did; -though it does not follow from hence that God approved of it; in like -manner as tyrants may be said to be raised up by God’s providence and -permission; nevertheless, he does not approve of their tyranny. - -All that we shall add, under this head, to what has been suggested, -concerning the disorders that polygamy has occasioned in families, is, -that it is contrary to the first institution of marriage. God created -but one woman as an help-meet for Adam; though, if ever there were any -pretence for the necessity of one man’s having more wives, it must have -been in that instance, in which it seemed necessary for the increase of -the world; but he rather chose that mankind should be propagated by -slower advances, than to give the least dispensation, or indulgence to -polygamy, as being contrary to the law of nature, Gen. ii. 22,-24. And -the prophet, in Mal. ii. 15. takes notice of God’s _making but one_; -though he had _the residue of the Spirit_; and therefore could have -given Adam more wives than one. And the reason assigned for this was, -that _he might seek a godly seed_, i. e. that the children that should -be born of many wives, might not be the result of the ungodly practice -of their father, as it would be, were this contrary to the law of -nature; which we suppose it to be. This I rather understand by _a godly -seed_, and not that the character of _godly_ refers to the children; for -these could not be said to be godly, or ungodly, as the consequence of -their parents having one or more wives. - -There is one scripture more that I cannot wholly pass over, which, to -me, seems a plain prohibition of polygamy, in Levit. xviii. 18. _Thou -shalt not take a wife to her sister, to vex her, to uncover her -nakedness, besides the other in her life-time._ This respects either -incest or polygamy; one of which must be meant by _taking a wife to her -sister_. Now it cannot be a prohibition of incest; because it is said, -_Thou shalt not_ do it _in her life-time_; which plainly intimates, that -it might be done after her death. Whereas it is certainly contrary to -the law of God and nature, for a person to take his wife’s sister after -her decease, as well as in her life-time. Therefore the meaning is, Thou -shalt not take another wife to her whom thou hast married; by which -means they will become sisters. And here is another reason assigned -hereof, _viz._ the envy, jealousy, and vexation that would attend such a -practice, as the taking another wife would be a means of vexing, or -making her uneasy. And therefore the sense is, as is observed in the -marginal reading; _Thou shalt not take one wife to another_; or, Thou -shalt not have more wives than one. This is a plain prohibition of this -sin; but whether some holy men, in following ages, understood the -meaning of this law, may be questioned; and therefore they were not -sensible of the guilt they hereby contracted. Thus we have considered -some of the sins forbidden in this Commandment. Every particular -instance of the breach hereof, would exceed our intended brevity, on the -subject we are treating of. Therefore, - -We shall proceed to consider the aggravations, more especially, of the -sins of fornication and adultery; which may also with just reason, be -applied to all other unnatural lusts; which have been before considered -as a breach of this Commandment. And, - -[1.] They are opposite to sanctification, even as darkness is to light, -hell to heaven; thus the apostle opposes fornication and uncleanness, to -it, 1 Thes. iv. 3, 7. - -[2.] These sins are inconsistent with that relation, we pretend to stand -in, to Christ, as members of his body; inasmuch as we join ourselves in -a confederacy with his profligate enemies, 1 Cor. vi. 15, 16. And to -this we may add, that they are a dishonour to, and a defilement of our -own bodies, which ought to be the temples of the Holy Ghost, and -therefore should be consecrated to him. - -[3.] They bring guilt and ruin on two persons at once, as well as a blot -and stain on each of their families, and a wound to religion by those -who make any profession of it, as it _gives occasion to the enemies of -the Lord to blaspheme_, Prov. vi. 33. 2 Sam. xii. 14. - -[4.] They bring with them many other sins; as they tend to vitiate the -affections, deprave the mind, defile the conscience, and provoke God to -give persons up to spiritual judgments, which will end in their running -into all excess of riot. - -And to this we may add, that many sad consequences will ensue on the -commission of these sins; as they tend to blast and ruin their substance -in the world, Job xxxi. 9, 11, 12. debase and stupify the soul, and -deprive it of wisdom, Hos. iv. 11. Prov. vi. 32. chap. vii. 22. wound -the conscience, and expose the person who is guilty hereof, to the -utmost hazard of perishing for ever, chap. vi. 33. chap. vii. 13, 19, -26, 27. And if God is pleased to give him repentance, it will be -attended with great bitterness, Eccl. vii. 26. - -II. We are now to consider the occasion of these sins to be avoided by -those who would not break this Commandment, and these are, - -1. Intemperance, or excess in eating or drinking; the former of which is -a making provision for the flesh, to fulfil the lusts thereof; the -latter confounds and buries the little reason a person was master of, -and makes him an easy prey to temptation. This was Lot’s case, who kept -his integrity in Sodom; yet being made drunk by his daughters in Zoar, -he committed the abominable sin of incest with them, Gen. xix. 31. - -2. Idleness, consisting either in the neglect of business, or indulging -too much sleep, which occasions many temptations. Thus David first gave -way to sloth, and then was tempted to uncleanness; and it is observed, -that _at the time when kings go forth to battle_, 2 Sam. xi. 1, 2. and -he ought to have been with his army in the field, he tarried at -Jerusalem, and slept in the middle of the day; for _in the evening tide -he arose from off his bed_; And the heinous sin he was guilty of, which -was the greatest blemish in his life, ensued hereupon. - -3. Pride in apparel, or other ornaments, beyond the bounds of modesty, -or for other ends than what God, when he clothed man at first, intended; -when our attire is inconsistent with our circumstances in the world, or -the character of persons professing godliness: This God reproves the -Jews for, when grown very degenerate, and near to ruin, Isa. iii. 16, -_&c._ _seq._ And Jezebel, when Jehu came in quest of her, _painted her -face, and tired her head_; but this did not prevent his executing God’s -righteous judgments upon her. All these things are mentioned as the sins -for which Sodom was infamous; and gave occasion to those other -abominations, which provoked God to destroy them, Ezek. xvi. 49. And to -this we may add, - -4. Keeping evil company: Thus it is said of the lewd woman, _she hath -cast down many wounded_, Prov. vii. 26. This will hasten our own ruin; -especially if we associate ourselves with such persons out of choice: -for it is a sign that our hearts are exceedingly depraved and alienated -from God: Nevertheless, if Providence cast our lot amongst bad company, -we may escape that guilt and defilement, which would otherwise ensue, if -we bear our testimony against their sin, and are _grieved_ for it, as -Lot was for the filthy conversation of the Sodomites, among whom he -dwelt, 2 Pet. ii. 7, 8. Moreover, the frequenting those places where -there are mixed dancing, masquerades, stage-plays, _&c._ which tend to -corrupt the principles and practices, and seldom fail of defiling the -consciences, and manners of those who attend on them: These are -nurseries of vice, and give occasion to this sin, and many others, Prov. -vi. 27, compared with 32. - -As for the remedies against it, these are, an exercising a constant -watchfulness against all temptations thereunto, chap. viii. 9. avoiding -all conversation with men or books which tend to corrupt the mind, and -fill it with levity, under a pretence of improving it: But more -especially a retaining a constant sense of God’s all-seeing eye, his -infinite purity and vindictive justice, which will induce us to say as -Joseph did, in the like case, _How can I do this great wickedness and -sin against God_, Gen. xxxix. 9.[2] - -Footnote 1: - - _Vid. Grot. de jur. bell. & pacis, Lib. ii. cap. v. § 9._ - -Footnote 2: - - The Theatre is said to have commenced at Athens, but to have been so - much disapproved of, both in Greece and at Rome, that it was allowed - no permanency till the days of Pompey. Minutius Felix derided the - Christians for abstaining from this amusement. It is not probable - therefore that the first Christians required any reproof in any of the - Epistles for this vice. But every abuse of it may find its correction - in scripture. Morals and piety may be thrown into Dialogue without - reasonable objection. But to turn these things into play, and the - amusement of the reprobate, cannot be justified.—There is no fairness - in arguing from what they might be, to prove the lawfulness of plays - in the state in which they are, always have been, and will probably - always be. That they are, and tend to evil is proved by the avidity - with which they are frequented by even the worst members of society. - They are calculated to excite the affections and passions in the - highest manner, and so to render private happiness, domestic - enjoyments, and religious observances insipid or disgusting. The - reiteration of scenes of impurity, illicit amours, extravagant - passions, jealousy, and revenge, will make a silent and secret - impression upon the mind, and if they do not promote the same - wickedness, they will at least render the mind less abhorrent of such - crimes. True religion requires the exclusion of such imaginations, the - immediate banishment of such thoughts, that we should mortify and deny - ourselves; “_Blessed are the pure in heart for they shall see God._” - The cruelty and bloodshed frequently threatened, or resorted to in - defence of false honour; the pomp, pride, and ambition not - unfrequently exhibited upon the stage, must necessarily prompt to like - feats in vindication of character, or at least lead to self-importance - and fastidiousness; but the gospel teaches humility, self-denial, - lowliness of mind; “_Blessed are the poor in spirit._” When such - representations please, they prove the mind corrupt, and become an - index of the morals of those who are entertained with such spectacles. - The Christian duties of meekness, silence, forbearance, humility, - bearing the cross, faith, and repentance, are either incapable of - being transferred to the stage, or if seen there are exposed to - contempt, and ridicule. The addresses to Deity, and prayers there - offered, are surely Heaven-provoking blasphemies. The Theatre - interrupts religious, domestic, and public duties; it dissipates and - fascinates the mind; weakens conscience, grieves the Holy Spirit, - wastes property, and time; and unqualifies both for this, and the - world to come. - - Every one who attends is chargeable with the evil which obtains before - him, for he goes voluntarily, he submits himself as to the matter of - his amusement to others, and thus with the blessings of Providence, - bribes the enemies of God to blaspheme him. - - Some men of character for morals have countenanced, and some have - written for the stage, perhaps they calculated upon what it might be, - and aimed to correct the evil by drawing to it the more respectable of - society. But the great majority of men are enemies to God, these will - only be pleased with evil, and their pleasure will always be sought, - because interest will compel to this. This is therefore doing evil - that good may come; if indeed it can under any circumstances be good, - to turn even correct performances, if such there were, into publick - amusement. - - After all there can be no hope of a total removal of this evil, yet we - are on this account no more excused from bearing testimony against it, - than from opposing other crimes which cannot be wholly prevented. - - - - - Quest. CXL., CXLI. - - - QUEST. CXL. _Which is the eighth Commandment?_ - - ANSW. The eighth Commandment is, [_Thou shalt not steal._] - - QUEST. CXLI. _What are the duties required in the eighth - Commandment?_ - - ANSW. The duties required in the eighth Commandment are, truth, - faithfulness, and justice in contracts, and commerce between man and - man; rendering to every one his due; restitution of goods unlawfully - detained from the right owners thereof; giving, and lending freely, - according to our abilities, and the necessities of others; - moderation of our judgments, wills, and affections, concerning - worldly goods; a provident care and study to get, keep, use, and - dispose those things which are necessary and convenient for the - sustentation of our nature, and suitable to our condition; a lawful - calling, and diligence in it; frugality, avoiding unnecessary - law-suits, and suretyship, or other like engagements; and an - endeavour, by all just and lawful means, to procure, preserve, and - further the wealth and outward estate of others, as well as our own. - -This Commandment supposes, that God has given to every one a certain -portion of the good things of this world, that he may lay claim to as -his own; which no other has a right to. The general scope and design -thereof, is to put us upon using endeavours to promote our own and our -neighbour’s wealth and outward estate. As to what concerns ourselves, it -respects the government of our affections, and setting due bounds to our -desires of worldly things, that they may not exceed what the good -providence of God has allotted for us, in order to our comfortable -passage through this world. Thus Agar prays, _Give me neither poverty -nor riches; feed me with food convenient for me_, Prov. xxx. 8. - -As to what respects our endeavours to gain the world; it requires a due -care and diligence, to get, and keep a competency thereof; that we may -not, through our own default, expose ourselves to those straits and -necessities which are the consequence of sloth and negligence, chap. -xxiii. 21. chap. xxiv. 30, 31. God may, indeed, give estates to some -without any pains, or care to get them, Deut. vi. 10, 11. yet, even in -this case, sloth is a sin which brings with it many hurtful lusts, that -render riches a snare, and hindrance to their spiritual welfare: -Therefore they, who are in prosperous circumstances in the world, ought -not to lay aside all care and industry to improve, what they have to the -glory of God. But, on the other hand, they who are in a low condition, -ought to use a provident care and diligence, in order to their having a -comfortable subsistence therein. Accordingly this Commandment obliges us -to use all lawful endeavours to promote our own and our neighbour’s -wealth, and outward estate. - -I. To promote our own wealth and estate. This we are to do, - -1. By frugality in our expences, avoiding profuseness; and that, either -in giving away our substance to unfit objects, to wit, those who are in -better circumstances than ourselves, who ought to be givers rather than -receivers, Prov. xxii. 16. or else in making large contributions to -support a bad cause, and in consuming our substance on our lusts. -Likewise when we are unwarily profuse in those expences, which would be -otherwise lawful, did they not exceed our circumstances or income in the -world, which contains a disregard of the future estate of our families, -and taking a method to reduce ourselves and them to poverty, 1 Tim. v. -8. Or, if our circumstances will admit of large expenses; yet, to abound -therein, merely out of ostentation, and at the same time, to withhold -our liberality from the poor is inconsistent with frugality. - -2. We ought also to be diligent, and industrious in our calling; and, in -order thereunto, - -(1.) We are wisely to make choice of such a calling, in which we may -glorify God, and expect his blessing, in order to the promoting our -wealth and outward estate; therefore that business is to be chosen which -we are most capable of managing, and has in itself the fewest -temptations attending it; especially such wherein the conscience is not -burdened by unlawful oaths, or prostituting solemn ordinances, not -designed by Christ as a qualification for them. Moreover, we are not to -choose those callings wherein the gain is obtained by oppression or -extortion, and which cannot be managed without danger of sinning; which -will bring the blast of providence on all our undertakings. Therefore we -are earnestly to desire God’s direction in this weighty concern, as well -as depend on him for success therein, Eccl. ix. 11. Deut. viii. 18. - -(2.) When we have made choice of a lawful calling, we are to manage it -in such a way, that we may expect the blessing of God, in order to the -promoting our wealth and outward estate. Accordingly, - -[1.] Let us pursue and manage it with right and warrantable ends, to -wit, the glory of God; and, in subordination thereunto, our providing -for ourselves and families, that we may be in a capacity of doing good -to others, and serving the interest of Christ in our day and generation. - -[2.] Let us take heed that our secular employments do not rob God of -that time, which ought to be devoted to his worship; and that our hearts -be not alienated from him, so that while we are labouring for the world, -we should live without God therein. - -[3.] Let us take heed that we do not launch out too far, or run too -great hazards in trade, resolving that we will be suddenly rich or poor, -which may tend to the ruin of our own families, as well as others, 1 -Tim. vi. 9. - -[4.] Let us bear disappointments in our callings, with patience and -submission to the will of God, without murmuring or repining at his wise -and sovereign dispensations of providence herein. - -II. This Commandment obliges us to promote the wealth and outward estate -of our neighbour. This we are to do, by exercising strict justice in our -contracts and dealings with all men; and by relieving the wants and -necessities of those who stand in need of our charity. - -1. As to what respects the exercise of justice in our dealings. - -(1.) We must take heed, that we do not exact upon, or take unreasonable -profit of those whom we deal with, arising from the ignorance of some, -and the necessities of others, Jer. iii. 15. Neither, must we use any -methods to supplant and ruin others, against the laws of trade, by -selling goods at a cheaper rate than any one can afford them, thereby -doing damage to ourselves with a design to ruin them, who are less able -to bear such a loss. - -(2.) Those goods, which we know to be faulty, are not, by false arts, or -deceitful words, to be sold, as though they were not so, Amos viii. 6. -And, on the other hand, the buyer is not to take advantage of the -ignorance of the seller, as it sometimes happens; neither is he to -pretend that it is worth less than he really thinks it to be, Prov. xx. -14. - -(3.) Nothing is to be diminished in weight or measure, from what was -bought, worse goods to be delivered than what were purchased, Amos vii. -5. nor the _balances to be falsified by deceit_, Deut. xxv. 13, 14, 15. - -2. We are to promote the good of our poor distressed neighbour, in works -of charity; and that not only by inward sympathy, or bowels of -compassion towards him; but according to our ability, by relieving him. -To induce us hereunto, let us consider, that outward good things are -talents given us, with this view, that hereby we may be in a capacity of -helping others, as well as be needing help ourselves. And when we do -this, we may be said to improve what we have received from God, as those -who are accountable to him for it, and testify our gratitude to him for -outward blessings. It may also be considered, that Christ takes such -acts of kindness, when proceeding from an unfeigned love to him, as done -to himself, Matt. xxv. 40. Prov. xix. 17. And, to this we may add, that -there are many special motives, taken from the objects of our charity, -namely, the pressing necessities of some, the excelling holiness of -others; and, in some instances, we may consider, that, by an act of -charity, whereby we relieve one, we do good to many; or the tendency -that this may have to promote the interest of Christ in general, when we -relieve those that suffer for the sake of the gospel. This leads us to -consider, - -(1.) Of whom works of charity are required. If this be duly weighed, we -shall find, that scarce any are exempted from this duty, except it be -those of whom it may be said, there are none poorer than themselves, or -who have no more than what is absolutely necessary to support their -families, or such as are labouring hard, to spare out of their necessary -expenses, what will but just serve to pay their debts; or they who are -reduced to such straits as to depend upon others, so that they can call -nothing they have their own. - -Nevertheless, this duty is incumbent; - -[1.] On the rich, out of their abundance. - -[2.] On those who are in middle circumstances in the world, who have a -sufficiency to lay out in superfluous expenses: And, - -[3.] Even the poor ought to give a small testimony of their gratitude to -God, by sparing a little, if they can, out of what they get in the -world, for those who are poorer than themselves; which, if it be but a -few mites, it may be an acceptable sacrifice to God, Luke xxi. 2, 4. -and, if persons have nothing before hand in the world, they ought to -work for this end, as well as to maintain themselves and families, Eph. -iv. 28. - -(2.) We are now to consider, who are to be reckoned objects of our -charity. To which it may be answered; Not the rich, who stand in no need -of it, from whom we may expect a sufficient requital, Luke xiv. 12, 13, -14. nor those who are strong and healthy, but yet make a trade of -begging, because it is an idle and sometimes a profitable way of living, -2 Thess. iii. 10-12. But such are to be relieved, who are not able to -work; especially if they were not reduced to poverty by their own sloth -and negligence, but by the providence of God not succeeding their -endeavours; and if, while they were able, they were ready to all works -of charity themselves, 1 Tim. v. 10. and to these we may add, such who -are related to us, either in the bonds of nature, or in a spiritual -sense, Gal. vi. 10. This leads us to enquire, - -(3.) What part, or proportion of our substance, we are to apply to -charitable uses? In answer to this, let it be considered, that the -circumstances of persons in the world being so various, as well as their -necessary occasions for extraordinary expenses, it is impossible to give -a general rule, to be observed by all. However, it must be premised, - -[1.] That our present contributions, ought not to preclude all thoughts, -about laying up for ourselves or families, for time to come. - -[2.] Whatever proportion we give of our gain in the world, some -abatements may reasonably be made for losses in trade; especially if -what we give was not determined, or laid aside, for that use before the -loss happened. As to what may farther be observed concerning this -matter, it ought to be left to the impartial determination of every one, -who is to act, as being sensible that he is accountable to God herein. -The apostle lays down one general rule; _Every man, according as he -purposeth in his heart, so let him give; not grudgingly, or of -necessity; for God loveth a cheerful giver_, 2 Cor. ix. 7. But though we -pretend not to determine the exact proportion which ought to be given, -_viz._ whether it be a tenth part of their profits, or more, or less; -yet it is highly reasonable, that every one should contribute as much in -works of charity, as he lays out in mere superfluities; or, at least, -spare a part out of his superfluous expenses, for charitable uses. And -there are some occasions which may call for large contributions. Thus -_the churches in Macedonia_ are commended, not only for their _giving -according to_, but _beyond their power_, chap. viii. 1, 2, 3. _Three_ -things may be here considered, - -_1st_, The extreme necessities of those whom we are bound to take care -of; and, sometimes, the distressed circumstances of the church of God, -in general, require larger contributions than ordinary; which was the -occasion of the Command mentioned by our Saviour, of selling all, and -giving to the poor, which was put in practice in the infancy of the -church, or the first planting of the gospel, at Jerusalem. - -_2dly_, Extraordinary instances of the kindness of God, in prospering -us, either in worldly or spiritual concerns, beyond our expectation, -call for extraordinary expressions of gratitude to God, in laying by for -the poor, 1 Cor. xvi. 2. - -_3dly_, When we have committed great sins, or are under very humbling -providences, whether personal or national, as being exposed to, or -fearing the judgments of God, which seem to be approaching; this calls -for deep humiliation, and, together therewith, proportionable acts of -charity. - -(4.) We are now to consider, with what frame of spirit works of charity -are to be performed? To which, it may be answered, that they are to be -performed prudently, as our own circumstances will permit, and the -necessity of the object requires; also seasonably, not putting this duty -off till another time, when the necessities of those, whom we are bound -to relieve, call for present assistance, Prov. ii. 28. It is also to be -done secretly, as not desiring to be seen of men, or commended by them -for it, Matt. vi. 3, 4, and cheerfully, 2 Cor. ix. 7. also with -tenderness and compassion to those whose necessities call for relief, as -considering how soon God can reduce us to the same extremity which they -are exposed to, who are the objects of our charity. It ought to be done -likewise with thankfulness to God, that has made us givers, rather than -receivers, Acts x. 35. and, as a testimony of our love to Christ, -especially when we contribute to the necessities of his members, Matt. -x. 42. - - - - - Quest. CXLII. - - - QUEST. CXLII. _What are the sins forbidden in the eighth - Commandment?_ - - ANSW. The sins forbidden in the eighth Commandment, besides the - neglect of the duties required, are, theft, robbery, man-stealing, - and receiving any thing that is stolen, fraudulent dealing, false - weights and measures, removing landmarks, injustice and - unfaithfulness in contracts between man and man, or in matters of - trust; oppression, extortion, usury, bribery, vexatious law-suits, - unjust inclosures, and depopulations; ingrossing commodities to - enhance the price, unlawful callings, and all other unjust, or - sinful ways of taking, or withholding from our neighbour what - belongs to him, or of enriching ourselves. Covetousness, inordinate - prizing and affecting worldly goods; distrustful and distracting - cares and studies in getting, keeping, and using them, envying at - the prosperity of others. As likewise idleness, prodigality, - wasteful gaming, and all other ways whereby we do unduly prejudice - our own outward estate; and defrauding ourselves of the due use and - comfort of that estate which God hath given us. - -This Commandment forbids, in general all kind of theft; and may include -in it that which is very seldom called by this name, to wit, the robbing -of ourselves and families; which we may be said to do, by neglecting our -worldly calling, or by the imprudent management thereof. Also, by -lending larger sums of money than our circumstances will well bear, to -those who are never like to pay it again; or, which is in effect the -same, by being surety for such. Moreover we rob ourselves and families, -by being profuse and excessive in our expenses; and by consuming what we -have, while pursuing our pleasures more than business; or by gaming, -whereby we run the risque of losing part of our substance, and thereby -reducing ourselves, or others, to poverty. On the other hand, we rob -ourselves and families, when, out of a design to lay up a great deal for -the time to come, we deprive ourselves and them, of the common -necessaries of life, which is, in effect, to starve for the present, to -prevent our starving for the future. But, passing this by, we shall -consider this Commandment more especially, as it respects our defrauding -others; and this is done, - -I. By taking away any part of their wealth, or worldly substance. This -is generally known by the name of theft, and that, with the greatest -severity, in proportion to its aggravations; and they who are guilty of -it, are, without repentance, excluded from the kingdom of God, 1 Cor. -vi. 9, 10. However, let it be considered, that every kind of theft does -not deserve an equal degree of punishment from men; for sometimes hereby -the owner of what was stolen, receives but little damage; though in this -case, some punishment, short of death, ought to be inflicted, to reform -the wicked person, and deter him from going on in the breach of this -Commandment, from less to greater sins. - -By the law of God, a simple theft was punished with restitution of -double, and sometimes, four times as much as the damage amounted to, -which was sustained thereby, Exod. xxii. 1, 4, 7. Yet, in other cases, -the theft was punished with death, when it had in it some circumstances -that aggravated it in an uncommon degree; as if an house, which ought to -be reckoned a man’s castle, be broke open, and that, in the night-time, -when he is in no condition of defending himself, or his worldly -substance. In this case the law is not unjust, that punishes the thief -with death; and this is supposed in that law which says, that he that -kills such an one who _breaks up_ his neighbour’s house by night, shall -have _no blood shed for him_, ver. 2. But, in other instances, -confinement, and hard labour, may be as effectual a way to put a stop to -this sin; and is rather to be chosen than punishment with death. Thus -concerning this Commandment, as broken by theft. - -II. It is farther broken, by unfaithfulness, or breach of trust; whether -the trust he devolved on us by nature, as that of parents towards their -children; or by contract, as that of servants, who are entrusted with -the goods and secrets of their masters; or, that which is founded in the -desire and request of those who constitute persons executors to their -wills, or guardians to orphans, under age, provided they accept of this -trust; I say, if these violate their trust, by embezzling or squandering -away the substance of others, defrauding them, to enrich themselves. -This is not only theft, but perfidiousness, and highly provoking to God; -and deserves a more severe punishment from men, than is usually -inflicted. - -III. This Commandment may be said to be broken, by borrowing, and not -paying just debts; as the Psalmist says, _The wicked borroweth and -payeth not again_, Psal. xxxvii. 21. Nevertheless, there are some cases -in which a man is not guilty hereof, though he borrows and does not pay, -_viz._ If, when he borrowed, there was a probability of his being able -to repay it; or otherwise, if he discovered his circumstances fully to -him, of whom he borrowed, to whom it would hereby appear, whether there -was any likelihood of paying him or not; or if he gave full conviction, -when he borrowed, that he was able to pay, but the providence of God, -without his own default, has rendered him unable; in this case mercy is -to be shewn him, and he is not to be reckoned a breaker of this -Commandment. However, a person is guilty of the breach hereof, in -borrowing, and not paying debts. - -1. If the borrower pretends his circumstances to be better than they -are, and so makes the lender believe, that, in a limited time, he shall -be able to repay him; when, in his own conscience, he apprehends that -there is no probability hereof. - -2. When a person was in such circumstances at the time of his borrowing, -that by industry in his calling, he might be able to pay the creditor; -but, by neglect of business, or embezzling his substance, he renders -himself unable to pay, such an one is chargeable with the breach of this -Commandment. - -3. If pity be shewn, by compounding for a part, instead of the whole -debt, in case of present insolvency; though the debtor, in form of law, -be discharged, with the creditor’s consent; yet the law of God and -nature, obliges him to pay the whole debt, if providence makes him able -hereafter; or else he can hardly be excused from the breach of this -Commandment. - -This leads us to enquire, what judgment we may pass on the Israelites -_borrowing of the Egyptians jewels of silver, and jewels of gold_; which -we read of in Exod. xii. 35. whether they were herein guilty of the -breach of this Commandment. - -_Answ._ The word[3] which we render _borrowed_, might as well be -rendered _asked_, or _demanded_. And so we must suppose, that the -Egyptians were so desirous that the Israelites should be gone, -apprehending, that if they continued, they were all dead men, that they -might have of them whatever they demanded, as necessary for this -expedition; and, if they came back again, as they supposed they should, -they would be obliged to return them. If this be the sense of the Hebrew -word, there is no difficulty in the text, nor any appearance of the -breach of this Commandment. - -But since the sense of the word is indeterminate, signifying to -_demand_, as well as to _borrow_, as was before observed, God’s order -imports the former; though they might understand it in the latter, as -denoting a borrowing with a design to restore. Therefore, let it be -considered, - -(1.) That they did this by God’s command, who has a right to take away -the goods that one possesses, if he pleases, and give them to another; -for he takes away nothing but his own. Now, that they had his warrant -for borrowing or demanding these things of the Egyptians, appears from -the second verse. - -(2.) The reason why God ordered them to do this, if we look beyond his -absolute sovereignty, was, because the Israelites deserved them as -wages, for their hard service; and this might be reckoned a reward of -the good offices that Joseph had done to that kingdom; which had been -long since forgotten. - -(3.) As to what concerns the Israelites, it is probable, they expected -nothing else but to return again, and restore to the owners what they -had borrowed of them, after they had sacrificed to God in the -wilderness; at least, they were wholly passive, and disposed to follow -the divine conduct, by the hand of Moses. And when they were in the -wilderness, they could not restore what they had borrowed, since the -owners thereof, as is more than probable, were drowned in the Red Sea, -whose revenge and covetousness, as well as Pharaoh’s orders, prompted -them to follow them. Or if some of the owners might have been heard of, -as yet surviving, their right to what was borrowed of them, was -forfeited, by reason of the hostile pursuit of Pharaoh and his hosts, -which put them into a state of war. - -This may lead us farther to enquire, what judgment we may pass on the -many ravages and plunders that are generally made by armies engaged in -war; whether they may be reckoned a breach of this Commandment? And, - -[1.] It is beyond dispute, that, if the war be unjust, as all the blood -that is shed, is murder, or a breach of the sixth Commandment; so all -the damage that is done by burning of houses, or taking away the goods -of those against whom it is carried on, is a breach of this Commandment. -But, - -[2.] If we suppose the war to be just, and the damage done only to those -who are immediately concerned in it, and that it is an expedient to -procure peace; it is unquestionably lawful, and no breach of this -Commandment. Thus when the Israelites were commanded to destroy the -inhabitants of the land of Canaan, as criminals, they were admitted to -seize on the spoil of other nations, who were remote from them, Deut. -xx. 14, 15. when conquered by them. - -[3.] As for those plunders and robberies which are committed on private -persons, who are not concerned in the war any otherwise than as subjects -of the government, against which it is undertaken; and especially, if -their loss has no direct tendency to procure peace; this can hardly be -justified from being a breach of this Commandment. - -IV. This Commandment is also broken by oppression; whereby the rich may -be said to rob, and even swallow up the poor, Psal. xiv. 4. Psal. x. 9. -Micah iii. 2, 3. Now there are various ways by which persons may be said -to oppress others. - -1. By engrossing those goods which are necessary for food or clothing, -thereby to enhance the price thereof, whereby the poor are brought into -great extremities. - -2. When persons enrich themselves out of the unmerciful labour exacted -of their servants, whom they will hardly suffer to live, to eat the just -reward of their service. Such a master was Laban to Jacob, Gen. xxxi. -41, 42. - -3. When landlords turn their tenants out of their houses or farms, when -they find that they get a comfortable subsistence by their industry, -taking occasion from thence, to raise their rent, in proportion to the -success God gives them therein. - -4. When the rich make the poor suffer by long delays, to pay their -debts, that they may gain advantage by the improvement of that money -which they ought to have paid them. - -V. A person may be said to break this Commandment, by engaging in unjust -and vexatious law-suits. However, it is to be owned, that going to law -is not, at all times, unjust; for it is sometimes a relief against -oppression; and it is agreeable to the law of nature for every one to -defend his just rights; and for this reason God appointed judges, (to -determine such-like causes) to whom the people were to have recourse, -that they might _shew them the sentence of judgment_, Deut. xvii. 8, 9. -Nevertheless, we must sometimes conclude law-suits to be oppressive; as, - -1. When the rich make use of the law, to prevent, or prolong the payment -of their debts, or to take away the rights of the poor, who, as they -suppose, will rather suffer injuries than attempt to defend themselves. - -2. When bribes are either given or taken, with a design to pervert -justice, 1 Sam. viii. 2. And to this we may add, that the person who -pleads an unrighteous cause, concealing the known truth, perverting the -sense of the law, or alleging that for law or fact, which he knows not -to be so; and the judge who passes sentence against his conscience, -respecting the person of the rich, and brow-beating the poor; these are -all confederates in oppression; and such methods of proceeding, are -beyond dispute, a breach of this Commandment. - -_Obj._ Our Saviour forbids going to law, though it were to recover our -just rights; when he says, _If any man will sue thee at the law, and -take away thy coat, let him have thy cloke also_, Matt. v. 40. - -_Answ._ To this it may be replied; that some things may be omitted for -prudential reasons, which would not otherwise be unlawful to be done. -Our Saviour does not forbid using our endeavours, in a legal way, to -recover our right in all cases; but more especially at that time, when -his followers could hardly expect to meet with justice. And, it may be, -they were oppressed by fines, or distress, laid on them, for their -embracing Christianity; in this case he advises them, patiently to bear -injuries, when they could hardly expect relief from their unjust judges. - -VI. This Commandment is broken by extortion, or oppressive usury. Thus -it is said of the righteous man, _He putteth not out his money to -usury_, Psal. xv. 5. The word[4] signifies _biting_ usury; which is, -beyond dispute, unlawful. We have elsewhere considered in what cases the -Israelites might take usury, and when not[5]. And, upon the whole, it is -certainly unlawful, to exact more than the legal rate or worth of the -loan of money; or to exact any usury of the poor; especially for that -which was borrowed to supply them with the necessaries of life. - -Having considered in what instances this Commandment is broken, we -proceed to shew, what a person ought to do, who has been guilty of the -breach thereof, in any of the forementioned instances, in order to his -making restitution for the injuries he has done to his neighbour. This -ought always to attend the exercise of sincere repentance in those who -have been guilty of this sin, of which we have an instance in Zaccheus, -Luke xix. 8. and the neglect hereof will be like a worm at the root of -ill gotten estates, and will be little better than a continual theft. - -_Obj._ 1. To this it is objected, that this may be a prejudice to our -reputation, by making our crime public, which before was only known to -ourselves. - -_Answ._ To this it may be replied; - -1. That, what we do in this matter, is not really a reproach, but an -honour; and it is hardly to be supposed, that he, to whom we perform so -just and unexpected a duty, will be so barbarous as to divulge or -improve this against us, to our disadvantage. - -2. There are private ways of retaliation, whereby the injured party may -receive what is sent to him, in a way of restitution, and not know from -whom it comes; or, good turns may be done to him, in a way of -compensation for the damages he has received, and he not know, that they -are done with this design; and, by this means, we disburden our -consciences, perform a necessary duty, and, at the same time, prevent -the supposed ill-consequences that might attend it. - -_Obj._ 2. It is farther objected, that sometimes the making restitution -is impracticable; as when the person injured is dead, and we know of -none that has a right to receive it. And sometimes we may have been -guilty of so many instances of fraud and oppression, and, that to such a -great number of persons, that it is next to impossible, to make -restitution. - -_Answ._ To this it may be replied; that when it is impossible for us to -make restitution to those whom we have injured; or, when we know of none -that survive them, who have a right to receive it, the best expedient, I -apprehend, we can make use of, is, to give it to the poor; for, since it -is not, in justice, our own, we do, as it were, hereby give it to the -Lord, who is the original proprietor of all things. - -Footnote 3: - - _The Hebrew word_ שאל _which is here used, does not only signify_ - commodavit, _or_ usui dedit, _or_ accepit, _but_ petiit, _or_ - postulavit; _in the last of which senses it is to be understood, in_ - Deut. x. 12. What doth the Lord require or demand of thee, &c. _And - in_ Judges v. 25. _where the same word is used, it is said, that_ - Sisera asked water of Jael; _not as one that was borrowing it of her, - but as a gratuity for former kindness which he had shewn to her_. - -Footnote 4: - - _From נשך, momordit._ - -Footnote 5: - - _See 3 vol. p. 422._ - - - - - Quest. CXLIII., CXLIV., CXLV. - - - QUEST. CXLIII. _What is the ninth Commandment?_ - - ANSW. The ninth Commandment is, [_Thou shalt not bear false witness - against thy neighbour_.] - - QUEST. CXLIV. _What are the duties required in the ninth - Commandment?_ - - ANSW. The duties required in the ninth Commandment are, the - preserving and promoting of truth between man and man, and the good - name of our neighbour as well as our own. Appearing, and standing - for, and from the heart, sincerely, freely, clearly, and fully, - speaking the truth, and only the truth, in matters of judgment and - justice, and in all other things whatsoever; a charitable esteem of - our neighbours; loving, desiring, and rejoicing in their good name, - sorrowing for, and covering of their infirmities; freely - acknowledging their gifts and graces; defending their innocency; a - ready receiving of a good report, and unwillingness to admit an evil - report concerning them, discouraging tale-bearers, flatterers, and - slanderers; love and care of our own good name, and defending it - when need requireth, keeping of lawful promises, studying and - practising of whatsoever things are true, honest, lovely, and of - good report. - - QUEST. CXLV. _What are the sins forbidden in the ninth Commandment?_ - - ANSW. The sins forbidden in the ninth Commandment, are, all - prejudicing the truth, and the good name of our neighbours as well - as our own, especially in public judicature, giving false evidence, - suborning false witnesses, wittingly appearing and pleading for an - evil cause, out-facing and over-bearing the truth, passing unjust - sentence, calling evil good, and good evil, rewarding the wicked - according to the work of the righteous; and the righteous according - to the work of the wicked; forgery, concealing the truth, undue - silence in a just cause, and holding our peace when iniquity calleth - for either a reproof from ourselves, or complaint to others; - speaking the truth unseasonably, or maliciously to a wrong end, or - perverting it to a wrong meaning, or in doubtful and equivocal - expressions, to the prejudice of truth or justice, speaking untruth, - lying, slandering, back-biting, detracting, tale-bearing, - whispering, scoffing, reviling, rash, harsh, and partial, censuring, - misconstruing intentions, words, and actions, flattering, - vain-glorious boasting, thinking or speaking too highly or too - meanly of ourselves or others, denying the gifts and graces of God, - aggravating smaller faults, hiding, excusing, or extenuating of sins - when called to a free confession, unnecessary discovering of - infirmities, raising false rumours, receiving and countenancing evil - reports, and stopping our ears against just defence, evil suspicion, - envying or grieving at the deserved credit of any, endeavouring or - desiring to impair it, rejoicing in their disgrace and infamy, - scornful contempt, fond admiration, breach of lawful promises, - neglecting such things as are of good report, and practising or not - avoiding ourselves or not hindering, what we can in others, such - things as procure an ill name. - -In this Commandment we are to consider, - -I. What are the duties required? These are, - -1. Our endeavouring to promote truth in all we say or do; and that, as -to what either concerns ourselves, or others. As to what concerns -ourselves, we are to fence against every thing that savours of deceit or -hypocrisy; and, in our whole conversation, endeavour to be what we -pretend to be; or to speak nothing but what we know, or believe to be -true, upon good evidence, the contrary whereunto is lying. As to what -concerns others, we must not neglect to reprove sin in them, how much -soever our worldly interest may lie at stake. Thus Azariah reproved -Uzziah, 2 Chron. xxvi. 18. and Elijah, Ahab; though this could not but -be an hazardous attempt in each of them. Moreover, we must endeavour to -undeceive others, who are mistaken; especially if the error, they are -liable to, be of such a nature, that it endangers the loss of their -salvation. We are also to vindicate those who are reproached by others, -to the utmost of our power, according as the cause will admit of it. - -2. This Commandment obliges us, to endeavour to promote our own, and our -neighbour’s good name. - -(1.) Our own good name; which consists, not in our having the applause -of the world, but in our deserving the just esteem thereof, and in our -being loved and valued for our usefulness to mankind in general. And -this esteem is not to be gained by commending ourselves, or doing any -thing, but what we engage in with a good conscience, and the fear of -God. And in order hereto, we must, take heed that we do not contract an -intimacy with those, whose conversation is a reproach to the gospel, -Prov. xxviii. 7. Also we must render good for evil, and not give -occasion to those, who watch for our halting, to insult us as to any -thing, besides unavoidable infirmities, 1 Pet. ii. 12. Phil. iv. 8. - -This degree of honour in the world, we ought first to endeavour to gain, -especially so far as it is necessary to our honouring God, and being -useful to others. And then we must be careful to maintain our good name; -forasmuch as the loss thereof, especially, in those who have made a -public profession of religion, will reflect dishonour on the ways of -God, from whence his enemies will take occasion to blaspheme, 2 Sam. -xii. 14. But if all our endeavours to maintain our character and -reputation are to no purpose; being, nevertheless, followed with -reproach as well as hatred and malice, from an unjust and censorious -world; let us look to it, that if we _suffer reproach_, it be -_wrongfully; not as evil doers, but for keeping a good conscience in the -sight of God_; which may be a means to make those that reproach us, -_ashamed_, 1 Pet. iii. 16. Moreover, let us count the reproach of -Christ, that is, for his sake, a glory, chap. iv. 14. Acts v. 41. Again, -let us always value their good opinion most, who are Christ’s best -friends; and expect little else but ill treatment from his enemies; and -then we shall be less disappointed, when we are exposed to it. And let -us not decline any thing that is our duty, in which the honour of God, -and the welfare of his people, is concerned, for fear of reproach; but -in this case, leave our good name in Christ’s hand; whose providence is -concerned, for, and takes care of, the honour, as well as the wealth and -outward estate of his people. - -(2.) We are to endeavour to maintain the good name of others; and in -order thereto, we must render to them those marks of respect and honour, -which their character, and advancement in gifts, or grace, calls for; -yet without being guilty of servile flattery or dissimulation. And if -they are in danger of doing any thing that may forfeit their good name, -we are carefully to reprove them, while we have a due regard to any good -thing that is in them, towards the Lord their God; and, in maintaining -their good name, we are to conceal their faults, when we may do it -without betraying the interest of Christ; and especially when the honour -of God, and their good, is, by this means, better promoted, than by -divulging them, 1 Pet. iv. 8. Prov. xvii. 9. - -However, this is not without some exceptions; and therefore it may be -observed, that we are not to conceal the crimes committed by others. - -[1.] If private admonition for scandalous sins committed, prove -ineffectual, and the discovering them to others may make the offender -ashamed, and promote his reformation; then we are not to conceal his -crimes, though the divulging them may lessen the esteem which others -have of him, since it is better for him to be ashamed before men, than -perish in his hypocrisy, Matt. xviii. 16, 17. - -[2.] If the crime committed be such, that shame, and the loss of his -good name, be a just punishment due to it, we are not to conceal it, -thereby to stop the course of justice. - -[3.] When the honour and good name of an innocent person cannot be -maintained, unless by divulging the crimes of the guilty, he that, in -this case, has forfeited his good name, ought to lose it, rather than he -that has not. - -We shall close this head by considering what reason we have to endeavour -to maintain the good name of others. To take away our neighbour’s good -name, is to take away one of the most valuable privileges he is -possessed of, the loss whereof may be inexpressibly detrimental to him. -And sometimes it may affect his secular interest; so that hereby we may -be said to take away his wealth and outward estate, and prevent his -usefulness in that station of life in which providence has fixed him. -Accordingly we are to express a due concern for the honour and -reputation of others as well as ourselves. Thus concerning the duties -required in this Commandment. - -II. We proceed to consider the sins forbidden therein; which are -contained in that general expression bearing false witness: This may -either respect ourselves or others. A person may be said to bear false -witness against himself; and that either in thinking too highly or -meanly of himself; in the former respect we value ourselves, or our -supposed attainments, either in gifts or graces, too much, in which we -are, for the most part, mistaken, and pass a wrong judgment on them, and -are ready to say, with the church at Laodicea, _I am rich and increased -with goods, and have need of nothing; and know not that we are wretched, -and miserable, and poor, and blind, and naked_, Rev. iii. 17. These, on -the one hand, mistake the common gifts of the Spirit, for grace, and -conclude themselves to be something, when they are nothing: And, on the -other hand, many conclude, that they have no grace, and rank themselves -among hypocrites and unbelievers, when their hearts are right with God, -and they have had large experience of the powerful influences of his -Spirit, but are not sensible thereof. Thus Christ says to the church in -Smyrna, _I know thy poverty; but thou art rich_, chap. ii. 9. In these -respects persons may be said to bear false witness against themselves. - -But that which is principally forbidden in this Commandment, is, a -person’s bearing false witness against his neighbour; and that when he -either endeavours to deceive, or do him prejudice, as to his reputation -in the world; the one is called lying, the other back-biting or -slandering. As to the former of these, when we speak that which is -contrary to what we know to be truth, with a design to deceive, this is -what we call telling a lye; and when we act that which is contrary to -truth, it may be deemed a practical lye; both of which are very great -sins. - -1. A person is guilty of lying, when he speaks that which is contrary to -truth, with a design to deceive: This the old prophet at Bethel did, to -the prophet of the Lord; upon which occasion it is said, that he _lyed -unto him_, 1 Kings xiii. 18. That this may be farther considered, let it -be observed, that it is not barely a speaking what is contrary to truth; -for that a person may do, and be guiltless; as, - -[1.] When there is some circumstance that discovers him to speak -_ironically_; and therefore he does not appear to have a design to -deceive those, to whom he addresses his discourse. Thus when the prophet -Micaiah said to Ahab, _Go and prosper, for the Lord shall deliver it_, -viz. _Ramoth-Gilead, into the hands of the kings_, chap. xxii. 15. it is -plain that he spake the language of the false prophets, and that Ahab -understood him in this sense, or suspected that he spake _ironically_; -and therefore says, _How many times shall I adjure thee, that thou tell -me nothing but that which is true?_ ver. 16. Upon which, the prophet -tells him, without an _irony_, though in a metaphorical way, which Ahab -easily understood; _I saw all Israel scattered upon the hills, as sheep -that have not a shepherd: And the Lord said, These have no master, let -them return every man to his house in peace_, ver. 17. which was an -intimation, that, if he went up to Ramoth-Gilead, he should fall in -battle: Upon which occasion Ahab says to Jehoshaphat, _Did I not tell -thee, that he would prophesy no good concerning me, but evil_, ver. 18. -by which it appears, that the prophet did not deceive him, -notwithstanding the mode of speaking, which he at first made use of, -without considering it as an irony, seemed to intimate as much. - -[2.] A person may speak that which is contrary to truth, being imposed -on himself, without any design to deceive another. This cannot, indeed, -according to the description before given, be properly called a lie: -However, he may sin by asserting too positively, that which he thinks to -be true from probable circumstances, or uncertain information; -especially if what he reports, carries in it that which is matter of -scandal, or censure. This was the case of Job’s friends, who did not -tell a lie against their own consciences: Nevertheless, they were too -peremptory in charging him with hypocrisy, without sufficient ground; -therefore God imputes _folly_ to them, in that _they had not spoken of -him the thing which was right_, Job xlii. 8. - -Here it may be enquired, whether a person, who designs not to deceive, -nor speaks contrary to the dictates of his own conscience; yet if he -promises to do a thing, and does it not, is guilty of lying? To which it -may be replied, - -_1st_, That if a person promises to do a thing, which, at the same time -he really designs, and afterwards uses all the endeavours he could, to -fulfil his promise, and something unforeseen happens, in the course of -providence, which prevents the execution thereof, he cannot, properly -speaking, be said to be guilty of a lie; though we ought not to promise -any thing but upon this supposition, that God enables us to perform it. - -_2dly_, If a person intends to do a thing, and, accordingly, promises to -do it, but afterwards sees some justifiable reason to alter his mind, he -is not guilty of a lie; since all creatures are supposed to be mutable. -Thus the angels told Lot, that they would _abide in the street all -night_; but afterwards, upon his intreaty, they _went into the house -with him_, Gen. xix. 2, - -3. And our Saviour, when he walked with his disciples to Emmaus, _made -as though he would have gone farther: But they constrained him, saying, -abide with us; and he went in to tarry with them_, Luke xxiv. 28, 29. -But, notwithstanding this if a person promises to do any thing that is -of advantage to another, as the paying a just debt, _&c._ it is not a -sufficient excuse, to clear him from the guilt of sin, if he pretends -that he has altered his mind, supposing that it is in his power to -fulfil it: For this is, indeed, a breach of the eighth Commandment, and -in some respects, it will appear to him, to be a violation of this. - -That we may more particularly speak concerning the sin of lying which -multitudes are chargeable with, let it be observed, that there are three -sorts of lies, - -_1st_, When a person speaks that which is contrary to truth, and the -dictates of his own conscience, with a design to cover a fault or excuse -himself or others: This we generally call an officious lie[6]. - -_2dly_, When a person speaks that which is contrary to the known truth, -in a jesting way; and embellishes his discourse with his own fictions, -designing hereby to impose on others: This they are guilty of, who -invent false news, or tell stories for truth, which they know to be -false. This is to lie in a jesting, ludicrous manner[7]. - -_3dly_, There is a pernicious lie, _viz._ when a person raises and -spreads a false report with a design to do injury to another; which is a -complicated crime, and the worst sort of lying[8]. - -Here there are two or three enquiries which it may not be improper to -take notice of; - -(1.) Whether the midwives were guilty of an officious lie, when they -told Pharaoh, in Exod. i. 19. that _the Hebrew women were delivered of -their children ere they came in unto them_; concerning whom it is said, -in the following verse, _that God dealt well with the midwives_ for this -report, which carries in it the appearance of a lie. - -_Answ._ To this it may be replied, - -[1.] That they seem not to have been guilty of a lie; for it is not -improbable, that God in mercy to the Hebrew women, and their children, -might give them uncommon strength; so that they might be delivered -without the midwives assistance: Or, - -[2.] If this was not the case of all the Hebrew women, but only of some, -or many of them, the midwives report contains only a concealing part of -the truth, while they related in other respects, that which was matter -of fact. Now a person is not guilty of telling a lie, who does not -discover all that he knows. There is a vast difference between -concealing a part of the truth, and telling that which is directly -false. No one is obliged to tell all he knows, to one, who, he is sure, -will make a bad use of it. This seems to be the case of the midwives; -and therefore their action was justifiable, and commended by God, they -being not guilty, properly speaking, of an officious lye. - -(2.) Another enquiry is, what judgment we must pass concerning the -actions of Rahab, the harlot, who invented an officious lye, to save the -spies from those who pursued them, in Josh. ii. 4, 5. it is said, _she -took the two men and hid them_; and, at the same time, pretended, so -those who were sent to enquire of her concerning them, that _she wist -not whence they were_; but that they _went out of the city about the -time of the shutting of the gate; though whither they went she knew -not_. The main difficulty we have to account for, is what the apostle -says, in which he seems to commend this action, in Heb. xi. 31. _By -faith Rahab perished not with them that believed not, when she had -received the spies with peace._ - -_Answ._ To which it may be replied, that the apostle says, indeed, that -she _received the spies with peace_, that is, she protected, and did not -betray them into the hand of their enemies: But this act of faith does -not relate directly to the lie that she invented to conceal them; for, -doubtless, she would have been more clear from the guilt of sin, had she -refused to give the messengers any answer relating to them, and so had -given them leave to search for them, and left the event hereof to -providence. This, indeed, was a very difficult duty; for it might have -endangered her life; and her choosing to secure them and herself, by -inventing this lie, brought with it a degree of guilt, and was an -instance of the weakness of her faith in this respect. - -But, on the other hand, that faith which the apostle commends in her, -respects some other circumstances attending this action; and, -accordingly, it is not said, that _by faith_ she made the report to the -messengers concerning the spies; but _she received them with peace_: And -there are several things in which her faith was very remarkable, as, - -[1.] That she was confident that _the Lord would give them the land_, -which they were contending for, Josh. ii. 9. - -[2.] In that she makes a just inference relating to this matter, from -the wonders that God had wrought for them in the red sea, ver. 10. And, - -[3.] In that noble confession which she makes, that _the Lord their God, -is God in heaven above, and the earth beneath_, ver. 11. - -[4.] Her faith appears, in that she put herself under their protection, -and desired to take her lot with them; which was done at the hazard of -her own life; which she might have saved, and probably, have received a -reward, had she betrayed them. This, I conceive to be a better -vindication of Rahab’s conduct, than that which is alleged, by some who -suppose, that by entering into confederacy with the spies, she put -herself into a state of war with her own country-men, and so was not -obliged to speak truth to the men of Jericho; since this would have many -ill consequences attending it, and give too much countenance to persons -deceiving others, under pretence of being in a state of war with them. -And, as to what the Papists say in her vindication, that a good design -will justify a bad action; that it is not true in fact; and therefore -not to be applied to her case. - -(3.) It might be farther enquired, what judgment ought we to pass on the -method that Jacob took to obtain the blessing, when he told his father, -_I am Esau, thy first-born; I have done according as thou badest me_, -Gen. xxvii. 19. whether he was guilty of a lie herein? - -_Answ._ There is not the least doubt but that he was. Some, indeed, -endeavour to excuse him, by alleging, that he had, before this, bought -the birth-right of Esau; and, upon this account he calls himself Isaac’s -first-born. But this will not clear him from the guilt of a lye; since -it was an equivocation, and spoken with a design to deceive. Others own -it to have been a lye; but extenuate it, from the consideration of God’s -having designed the blessing for him before he was born, chap. xxv. 31. -But these do not at all mend the matter: For, though God may permit, or -over-rule the sinful actions of men to bring about his own purpose; yet -this does not, in the least, extenuate their sin. - -That which may therefore be observed, with reference to this action of -his, and the consequence thereof, is, that good men are sometimes liable -to sinful infirmities, as Jacob was; who, was followed with many sore -rebukes of providence, which made the remaining part of his life very -uneasy. - -_1st_, In his living in exile twenty years, with Laban, an hard master, -and an unjust and unnatural father-in-law. - -_2dly_, In the great distress that befel him in his return; occasioned -first by Laban’s pursuit of him, and then by the tidings that he -received of his brother Esau’s _coming out to meet him_; (being prompted -hereto by revenge which he had long harboured in his breast) _with four -hundred men_, from whom he expected nothing less than the destruction of -himself, and his whole family. - -_3dly_, He did not obtain deliverance from the hand of God without -_great wrestling_, chap. xxxii. 24-25. and this attended with _weeping_, -as well as _making supplication_, Hos. xii. 4. and, though he prevailed, -and so obtained the blessing, and therewith forgiveness of his sin; yet -God so ordered it, that he should carry the mark thereof upon him, as -long as he lived, by touching the hollow of his thigh, which occasioned -an incurable lameness. - -(4.) Another enquiry is, whether the prophet Elijah did not tell a lie -to the Syrian host, who were before Dothan, in quest of him, when he -said, in 2 Kings vi. 19. _This is not the way, neither is this the city: -Follow me, and I will bring you to the man you seek. But he led them to -Samaria?_ - -_Answ._ If what he says to them be duly considered, it will appear not -to be a lie; for he told them nothing but what proved true, according to -the import of his words; for, - -_1st_, He does not say, I am not the man ye seek, which would have been -a lie; neither does he say, the man is not here: but he tells them, _I -will lead you to the place where ye shall find him_, or have him -discovered and presented before you. - -_2dly_, When he says, _This is not the way; neither is this the city_; -he does not say, this is not the way to Dothan; neither is this the city -so called; for then they would have been able to have convicted him of a -lie; for they knew that they were at Dothan before they were struck with -blindness: But the plain meaning of his words is, that this is not your -way to find him; since the men of this city will not deliver him to you; -but _I will lead you to the place where you shall see him_; and _so he -led them to Samaria_, upon which their eyes were opened, and they saw -him: So that this was not a lie. And the reason of his management was, -that the king of Israel, and the Syrian host, might be convinced, that -they were poor creatures in God’s hand, and that he could easily turn -their counsels into foolishness, and cause their attempts to miscarry -with shame, as well as disappointment. - -(5.) It may be farther enquired, whether the apostle Paul was guilty of -a lie; when, being charged, in Acts xxiii. 4, 5. with _reviling God’s -high priest_, he says, _I wist not that he was the high priest_? How was -it possible that he should entertain any doubt concerning his being the -high priest; which none, who were present, could, in the least, -question? - -_Answ._ We may suppose, that the apostle, when he says, _I wist not that -he was the high priest_, intends nothing else, but I do not own him to -be the high priest, as you call him; for he is not an high priest of -God’s appointing or approving; which, had he been, he would have acted -more becoming that character; and then I should have had no occasion to -have told him, _God shall smite thee, thou whited wall_; for that would -have been a _reviling him_; since I know that scripture very well, that -says, _Thou shalt not speak evil of the ruler of thy people_; therefore -he intimates, that, though he was an high priest of man’s making, he was -not one of God’s approving; and accordingly he was to be treated with -contempt, instead of that regard which was formerly paid to the high -priests, when they were better men, and acted more agreeable to their -character. No one, that deserves to be called God’s high priest, would -have ordered a prisoner, who came to be tried for his life, instead of -making his defence, to be smitten on the mouth. - -But, suppose we render the words agreeably to our translation, I did not -understand that he was the high priest, he may be vindicated from the -charge of telling a lie, if we consider, - -_1st_, That this was a confused assembly, and not a regular court of -judicature, in which the judge, or chief magistrate, is known to all, by -the place in which he sits, or the part he acts in trying causes. - -_2dly_, The high priest, in courts of judicature, was not known by any -robe or distinct habit that he wore, as judges now are; for he never -wore any other but his common garments, which were the same that other -people wore, except when he ministered in offering gifts and sacrifices -in the temple. Therefore the apostle could not know him by any distinct -garment that he wore. - -_3dly_, Through the corruption of the times, the high priest was changed -almost every year, according to the will of the chief governor, who -advanced his own friends to that dignity, and oftentimes sold it for -money; it is therefore probable, that Ananias had not been long -high-priest; and Paul was now a stranger at Jerusalem, and so might not -know that he was high priest. Thus, if we take the words in this sense, -in which they are commonly understood, the apostle may be sufficiently -vindicated from the charge of telling a lie. - -(6.) It may be farther enquired, what judgment we may pass concerning -David’s pretence, when he came to Abimelech, in 1 Sam. xxi. 2. that _the -king commanded him a business_, _which no one was to know any thing of_; -and that he had _appointed his servants to such and such a place_; and -also of his _feigning himself mad_, before the king of Gath, ver. 13. -which dissimulation can be reckoned no other than a practical lie. - -_Answ._ In both these instances he must be allowed to have sinned, and -therefore not proposed as a pattern to us; and all that can be inferred -from it is, that there is a great deal of the corruption of nature -remaining in the best of God’s people. What he told Abimelech was -certainly a lye; and all that he expected to gain by it, was only a -supply of his present necessities; the consequence whereof was, the poor -man’s losing his life, together with all the priests’, except Abiathar, -by Saul’s inhumanity. And David seems to be truly sensible of this sin, -as appears from Psal. xxxiv. which, as is intimated in the title -thereof, was penned on this occasion; in which he arms others against -it, in ver. 13. _Keep thy tongue from evil, and thy lips from speaking -guile_: And in ver. 18. he seems to relate his own experience, when he -says, _The Lord is nigh unto them that are of a broken heart, and saveth -such as be of a contrite spirit._ - -As to his behaviour before the king of Gath, which was a visible lie, -discovered in his actions; it can, by no means, be excused from being a -breach of this Commandment. It is, indeed, alleged by some, to extenuate -his fault; that he was afraid that his having killed Goliah, would have -induced Achish to take away his life; as appears from what is said in -ver. 11, 12. Nevertheless, it may be considered as an aggravation of his -sin, - -[1.] That his fear seems to have been altogether groundless; for, why -should he suppose that the king of Gath would break through all the laws -of arms and honour, since Goliah had been killed in a fair duel, the -challenge having first been given by himself? why then should David fear -that he would kill him for that, more than any other hostilities -committed in war? Besides, it is plain from what Achish says, in ver. -15. _Have I need of mad-men, that ye have brought this fellow to play -the mad-man in my presence? should this fellow come into mine house?_ -that the king of Gath was so far from designing to revenge Goliah’s -death on him, that he intended to employ him in his service, and take -him into his house; but this mean action of his made him despised by -all; for it seems probable, by Achish’s saying, _Have ye brought this -fellow to play the mad-man?_ that he perceived it to be a feigned, and -not a real distraction. And this was overruled by the providence of God, -to let the Philistines know, that the greatest hero is but a -low-spirited man, if his God be not with him. - -[2.] If we suppose that there had been just ground for his fear, the -method taken to secure himself, contained a distrust of providence; -which would, doubtless, have delivered him without his dissembling, or -thus demeaning himself, or using such an indirect method in order -thereunto. Thus concerning the violation of this Commandment, by -speaking that which is contrary to truth. - -2. This Commandment is farther broken, by acting that which is contrary -to truth; which is what we call hypocrisy: And this may be considered, - -(1.) As that which is a reigning sin, inconsistent with a state of -grace; in which respect an hypocrite is opposed to a true believer. Such -make a fair shew of religion; but it is with a design to be seen of men, -Matt. vi. 5. They are sometimes, indeed, represented as _seeking_ God, -and _enquiring early_, or with a kind of earnestness after him, when -under his afflicting hand; but this is deemed no other than a -_flattering him with their mouth, and a lying unto him with their -tongues_; inasmuch as _their heart is not right with him_, Psal. -lxxviii. 34,-37. And elsewhere, they are said to _love the praise of men -more than the praise of God_, John xii. 43. - -(2.) It may be farther considered, as that which believers are sometimes -chargeable with, which is an argument that they are sanctified but in -part; but this rather respects some particular actions, and not the -tenor of their conversation: Thus the apostle Paul charges Peter with -dissimulation, Gal. ii. 11,-13. though he was far from deserving the -character of an hypocrite, as to his general conversation. And our -Saviour cautions his disciples against hypocrisy, as that which they -were in danger of being overtaken with, Luke xii. 1. though he does not -charge them with it as a reigning sin, as he did the Scribes and -Pharisees, whom he compares to _painted sepulchres_, Matt. xxiii. 27, -28. nor were they such as the apostle speaks of, whom he calls -_double-minded men, who are unstable in all their ways_, James i. 8. - -As to that hypocrisy which we may call a reigning sin, this may be -known, - -[1.] By a person’s accommodating himself to all those whom he converses -with, how much soever this may tend to the dishonour of Christ and the -gospel: And this may give us occasion to enquire, - -_First_, Whether the apostle Paul was in any respects, chargeable with -this sin, when he says, in 1 Cor. ix. 20-22. _Unto the Jews, I became as -a Jew, that I might gain the Jews; to them that are under the law, as -under the law, that I might gain them that are under the law; to them -that are without law, as without law, (being not without law to God, but -under the law to Christ) that I might gain them that are without law. To -the weak, became I as weak, that I might gain the weak; I am made all -things to all men, that I might by all means save some._ For the -understanding of this scripture, and vindicating the apostle from the -charge of hypocrisy, let it be considered, - -_1st_, That this compliance he here speaks of, was not with a design to -gain the applause of the world, but to serve the interest of Christ; -neither did he connive at, or give countenance to, that false worship, -or those sinful practices of any, that were contrary to the faith, or -purity of the gospel. Therefore when he says, _Unto the Jews, I became -as a Jew_; he does not intend that he gave them the least ground to -conclude, that it was an indifferent matter, whether they adhered to, or -laid aside the observation of the ceremonial law: For, he expressly -tells some of the church at Galatia, who were supposed to Judaize, that -this was contrary to the _liberty wherewith Christ_ had _made them free, -a being again entangled with the yoke of bondage_; and that _if they -circumcised, Christ should profit them nothing; and_, that they were -_fallen from grace_; that is, turned aside from the faith of the gospel, -Gal. v. 1,-4. Therefore, in this sense he did not become as a Jew, to -the Jews. Neither did he so far comply with the Gentiles, as to give -them ground to conclude, that the superstition and idolatry, which they -were guilty of, was an harmless thing, and might still be practised by -them. Therefore, - -_2dly_, The meaning of his compliance with the Jews or Gentiles, is -nothing else but this; that whatever he found praise-worthy in them, he -commended; and if, in any instances, they were addicted to their former -rites, or modes of worship, he endeavoured to draw them off from them, -not by a severe, and rigid behaviour as censuring, refusing to converse -with, or reproaching them, for their weakness; but using kind and gentle -methods, designing rather to inform than discourage them; while at the -same time, he was far from approving of, or giving countenance to any -thing that was sinful in them, or unbecoming the gospel. - -_Secondly_, From what has been before said concerning an hypocrite’s -being one who performs religious duties with a design to be seen of men, -as our Saviour says of the Pharisees, that _they love to stand praying -in the synagogues, or in the corners of the streets, that they may be -seen of men_, Matth. vi. 6. We may enquire, what may be said in -vindication of the prophet Daniel, from the charge of hypocrisy? -concerning whom it is said, in Dan. vi. 10. that when Darius had _signed -a decree_ prohibiting any one from asking _a petition of any god or man, -save of the king, he_ should _be cast into the den of lions: He went -into his house; and his windows being open in his chamber, towards -Jerusalem, he kneeled upon his knees three times a day, and prayed, and -gave thanks before his God, as he did aforetime_. In answer to this we -may observe, - -_1st_, That this was not done to gain the esteem or applause of men, -which they are charged with, who are guilty of hypocrisy; but he did it -in contempt of that vile decree of the Persian monarch. - -_2dly_, He did it at the peril of his life; and hereby discovered, that -he had rather be cast into the den of lions, than give occasion to any -to think that he complied with the king in his idolatrous decree. - -_3dly_, Though it is said, that _he prayed, and gave thanks before his -God, as he did_ aforetime; yet this is not to be understood as though he -set open his windows aforetime; so that his praying publicly at this -time, was to shew that he was neither ashamed, nor afraid to own his -God, whatever it cost him; therefore he was so far from being guilty of -hypocrisy, that this is one of the most noble instances of zeal for the -worship of the true God, that we find recorded in scripture. - -[2.] Hypocrisy is a reigning sin when we boast of the high attainments -in gifts or grace, or set too great a value on ourselves, because of the -performance of some religious duties, while we neglect others, wherein -the principal part of true godliness consists. Thus the Pharisee _paid -tithe of mint, annise, and cummin_, while he _omitted the weightier -matters of the law; judgment, mercy and faith_, chap. xxiii. 23, 24. - -[3.] It farther consists, in exclaiming against, and censuring others, -for lesser faults, while we allow of greater in ourselves; like those -whom our Saviour speaks of, who _behold the mote that is in their -brother’s eye, but consider not the beam that is in their own_, Matt. -vii. 3, 5. or, according to that proverbial way of speaking, _strain at -a gnat, and swallow a camel_. These are very fond of exposing the -ignorance of others; though they have no experimental, saving knowledge -of divine truth in themselves; or they are very forward, to blame the -coldness and lukewarmness which they see in some, while at the same -time, that zeal which they express in their whole conduct, is rather to -advance themselves, than the glory of God. - -[4.] When persons make a gain of godliness, 1 Tim. vi. 5. or of their -pretensions to it. Thus Balaam prophesied for a reward; and accordingly -it is said, that he _loved the wages of unrighteousness_, 2 Pet. i. 15. - -5. When persons make a profession of religion, because it is uppermost, -and are ready to despise and cast it off, when it is reproached, or they -are like to suffer for it. Thus the Pharisees, how much soever they -seemed to embrace Christ, when attending on John’s ministry; yet -afterwards, when they saw that this was contrary to their secular -interest, they were _offended in him_, and prejudiced against him; and -therefore they say, _Have any of the rulers, or of the Pharisees, -believed on him_, John vii. 48. - -This sin of hypocrisy, which is a practical lie, has a tendency to -corrupt and vitiate all our pretensions to religion. It is like the -_dead flie_, mentioned by Solomon, _that causeth the ointment of the -apothecary to send forth a stinking savour_, Eccl. x. 1. and it will, in -the end, bring on those who are guilty of it, many sore judgments; some -of which are spiritual. Thus it is said of the Heathen, that _because, -when they knew God, they glorified him not as God_, and _did not like to -retain him in their knowledge; he gave them up to a reprobate mind, to -do those things that are not convenient_, &c. Rom. i. 21, 22, 28. And as -for the false hope, and vain confidence, which the hypocrite entertains, -this shall leave him in despair and confusion, Job viii. 13,-15. and be -attended with unspeakable horror of conscience, chap. xxvii. 18. Isa. -xxxiii. 14. Upon which account such are said to _heap up wrath_, and -bring on themselves a greater degree of condemnation than others, Job -xxxvi. 13. Matt. xxiii. 14. Thus we have considered this Commandment as -broken by speaking or acting that which is contrary, or prejudicial, to -truth; which leads us, - -II. To consider it as forbidding our doing that which is injurious to -our neighbour’s good name, either by words or actions; and this is done -two ways, either before his face, or behind his back. - -1. Doing injury to another, by speaking against him, before his face. It -is true, we give him hereby the liberty of vindicating himself. -Nevertheless, if the thing be false, which is alleged against him, -proceeding from malice and envy, it is a crime of a very heinous nature; -and this is done, - -(1.) By those, who, in courts of judicature, commence; and carry on -malicious prosecutions, in which the plaintiff, the witness, the -advocate that manages the cause, the jury that bring in a false verdict, -and the judge that passes sentence contrary to law, or evidence, as well -as the dictates of his own conscience, with a design to crush and ruin -him, who is maliciously prosecuted; these are all notoriously guilty of -the breach of this Commandment. - -(2.) They may be said to do that which is injurious to our neighbour’s -good name, who reproach them in common conversation; which is a sin too -much committed in this licentious age, as though men were not -accountable to God for what they speak, as well as other parts of the -conduct of life. There are several things which persons make the subject -of their reproach, _viz._ - -[1.] The defect and blemishes of nature; such as lameness, blindness, -deafness, impediment of speech, meanness of capacity, or actions, which -proceed from a degree of distraction. Thus many suppose that the apostle -Paul was reproached for some natural deformity in his body, or -impediment in his speech, which is inferred from what he says, when he -represents some as speaking to this purpose; _His letters, say they, are -weighty and powerful; but his bodily presence is weak, and his speech -contemptible_, 2 Cor. x. 10. And elsewhere, he commends the Galatians -for not despising him on this account; _My temptation which was in my -flesh, ye despised nor rejected; but ye received me as an angel of God, -even as Christ Jesus_, Gal. iv. 14. - -Here we may take occasion to speak something of the childrens sin, who -reproached Elisha for his baldness, and the punishment that ensued upon -it; namely, his _cursing them in the name of the Lord_; and _two and -forty_ of them being _torn in pieces by two she-bears out of the wood_, -in 2 Kings ii. 23, 24. It may be enquired, by some, whether this was not -too great an instance of passion in that holy man, and too severe a -punishment inflicted; inasmuch as they who reproached him, are called -_little children_. To this it may be answered, - -_1st_, That the children were not so little, as not to be able to know -their right hand from their left, or to discern between good and evil; -for such are not usually trusted out of their parents sight; nor would -they have gathered themselves together in a body, or went some distance -from the city, on purpose to insult the prophet, as it is plain they -did, understand that he was to come there at that time. This argues that -they were boys of sufficient age, to commit the most presumptuous sin; -and therefore not too young to suffer such a punishment as ensued -thereupon. - -_2dly_, Their sin was great, in that they mocked a grave old man, who -ought to have been honoured for his age, and a prophet, whom they should -have esteemed for his character; and in despising him, they despised -God, that called and sent him. - -_3dly_, Bethel, where they lived, was the chief seat of idolatry, in -which these children had been trained up; and it was a prevailing -inclination to it, together with an hatred of the true religion, that -occasioned their reproaching and casting contempt on the prophet. - -_4thly_, The manner of expression argues a great deal of profaneness, -_Go up thou bald head_; that is, either go up to Bethel, speaking in an -insulting way, as though they should say, You may go there, but you will -not be regarded by them; for they value no such men as you are; or -rather, it is as though they should say, you pretend that your -predecessor Elijah is gone up to heaven, do you go up after him, that -you may trouble us no longer with your prophecies; so that those -children, though young in years, were hardened in sin; and this was not -so much an occasional mocking of the prophet for his baldness, as a -public contrivance, and tumultuous opposition to his ministry; which is -a very great crime, and accordingly, was attended with a just resentment -in the prophet, and that punishment which was inflicted as the -consequence thereof. - -The aggravations of this sin of reproaching persons for their natural -infirmities, are very great. For, it is a finding fault with the -workmanship of the God of nature, the thinking meanly of a person for -that which is not chargeable on him as a crime, and which he can, by no -means redress. It is a censuring those who are, in some respects, -objects of compassion; especially if the reproach be levelled against -the defects of the mind, or any degree of distraction; and it argues a -great deal of pride and unthankfulness to God, for those natural -endowments which we have received from him, though we do not improve -them to his glory. - -[2.] Some reproach persons for their sinful infirmities, and that in -such a way, as that they are styled _fools_, who _make a mock of sin_, -Prov. xiv. 9. This is done, - -_1st_, When we reflect on persons for sins committed before their -conversion, which they have repented of, and God has forgiven; and -accordingly they should not be now charged against them, as a matter of -reproach. Thus the Pharisee reproached the poor penitent woman, who -stood weeping at our Saviour’s feet, and said within himself; _If this -man were a prophet, he would have known what manner of woman this is -that toucheth him, for she is a sinner_, Luke vii. 37-39. which -respected not her present, but her former condition. - -_2dly_, When they reproach them with levity of spirit, for the sins they -are guilty of at present; as when the shameful actions of a drunken man -are made the subject of laughter; which ought not to be thought of -without regret or pity. - -_Object._ To this it may be objected, that sin renders a person vile, -and is really a reproach to him; and therefore it may be charged upon -him as such; especially since it is said, concerning the righteous man; -_in his eyes a vile person is contemned_, Psal. xv. 4. - -_Answ._ We are far from asserting, that it is a sin to reprove sin, and -shew the person who commits it his vileness, and the reason he has to -reproach and charge himself with it, and loath himself for it; -therefore, - -_1st_, The contempt that is to be cast on a vile person, does not -consist in making him the subject of laughter, as though it was a light -matter for him thus to dishonour God as he does; for this should -occasion grief in all true believers, as the Psalmist says, _I beheld -the transgressors and was grieved; because they kept not thy word_, -Psal. cxix. 158. But, - -_2dly_, When the Psalmist advises to _contemn_ such an one, the meaning -is, that we should not make him our intimate, or bosom-friend; or if he -be in advanced circumstances, in the world, we are not to flatter him in -his sin; whereby, especially when it is public, he forfeits that respect -which would otherwise be due to him. In this sense we are to understand -Mordecai’s contempt of Haman, Esther iii. 2. - -Here we may take occasion to distinguish, between reproving sin, and -reproaching persons for it; the former of these is to be done with -sorrow of heart, and compassion expressed to the sinner; as our Saviour -reproved Jerusalem, and, at the same time, _wept over it_, Luke xix. 41, -42. But, on the other hand, reproach is attended with hatred of, and a -secret pleasure taken in his sin and ruin. Again, reproof for sin ought -to be with a design to reclaim the offender; whereas reproach tends only -to expose, exasperate, and harden him in his sin. Moreover, reproof for -sin ought to be given with the greatest seriousness and conviction of -the evil and danger ensuing hereupon; whereas they who reproach persons, -charge sin on them, as being induced hereunto by their own passions, -without any concern for the dishonour which they bring to God and -religion hereby, or desire of their repentance and reformation. - -[3.] Sometimes that which is the highest ornament, and greatest -excellency of a Christian, is turned to his reproach; more particularly, - -_1st_, Some have been reproached for extraordinary gifts, which God has -been pleased to confer on them. Thus the spirit of prophecy was -sometimes reckoned, by profane persons, the effect of distraction, 2 -Kings ix. 11. And Joseph was reproached by his brethren, in a taunting -way, with the character of a dreamer; because of the prophetic -intimation which he had from God, in a dream, concerning the future -estate of his family, Gen. xxxvii. 13. And when the apostles were -favoured with the extraordinary gift of tongues, and preached to men of -different nations, in their own language; _Some were amazed, and others -mocked them, and said, These men are full of new wine_, Acts ii. 13. - -_2dly_, Raised affections, and extraordinary instances of zeal for the -glory of God, have been derided as though they were matter of reproach. -Thus Michael reproached David, when he _danced before the ark_, 2 Sam. -vi. 20. being induced hereunto by an holy zeal, and transport of joy on -this occasion; though he was so far from reckoning it a reproach, that -he counted that which she called vile, glorious. - -_3dly_, Spiritual experiences of the grace of God, have, sometimes, been -turned by those who are strangers to them to their reproach and termed -no other than madness. Thus when the apostle Paul related the gracious -dealings of God with him in his first conversion, Festus charged him -with being _beside himself_, Acts xxvi. 24. - -_4thly_, A person’s being made use of by God, to overthrow the kingdom -of Satan, has been charged against him, as though it were rebellion. -Thus the Jews tell Pilate, when he sought to release Jesus, _If thou let -this man go, thou art not Cesar’s friend_, John xix. 12. and that -reformation which the apostles were instrumental in making in the world, -by preaching the gospel, is styled, _turning the world upside down_, -Acts xvii. 6. - -_5thly_, Humility of mind in owning our weakness, as not being able to -comprehend some divine mysteries contained in the gospel, is reckoned -matter of reproach by many, who call it implicit faith, and admitting of -the greatest absurdities in matters of religion. - -_6thly_, Giving glory to the Spirit, as the author of all grace and -peace, and desiring to draw nigh to God in prayer, or engage in other -holy duties, by his assistance, is reproached by some, as though it were -enthusiasm, and they who desire or are favoured with this privilege, -were pretenders to extraordinary revelation. - -_7thly_, A being conscientious in abstaining from those sins which -abound in a licentious age, or reproving and bearing our testimony -against those who are guilty of them, is reproached with the character -of hypocrisy, preciseness, and being righteous overmuch. - -_8thly_, Separating from communion with a false church, and renouncing -those doctrines which tend to pervert the gospel of Christ, is called, -by some, heresy. Thus the Papists brand the Protestants with the -reproachful name of heretics; to whom we may answer, that this is rather -our glory, and confess, that _after the way which they call heresy, so -worship we the God of our fathers_, Acts xxiv. 14. - -This sin is attended with many aggravations; for God reckons it as a -contempt cast on himself, Luke x. 16. and it is a plain intimation, that -they who are guilty of it, pretend not to be what they reproach and -deride in others, who, if they be in the right way to heaven, these -discover that they desire not to come hither. And, in their whole -conduct, they act as though they were endeavouring to banish all -religion out of the world, by methods of scorn and ridicule; which, if -it should take effect, this earth would be but a small degree better -than hell. - -However, when we are thus reproached for the sake of God and religion, -let us not render railing for railing; but look on those who revile us, -as objects of pity, 1 Cor. iv. 12, 13. 1 Pet. ii. 23, who do more hurt -to themselves than they can do to us, thereby. Moreover, let us reflect -on our own sins, which provoke God to suffer this; and beg of him that -he would turn this reproach to his own glory, and our good. Thus David -did, when he was unjustly and barbarously cursed and railed at by -Shimei, 2 Sam. xvi. 10-12. We ought also to esteem religion the more, -because of the opposition and contempt that it meets with from the -enemies of God; which may, indeed, afford us some evidence of the truth -and excellency thereof; as our Saviour says concerning his disciples, -_If ye were of the world, the world would love his own; but because you -are not of the world, but I have chosen you out of the world, therefore -the world hateth you_, John xv. 19. - -Again, when we are reviled for the sake of Christ and religion, let us -take encouragement from hence, that herein we have the same treatment -that he, and all his saints, have met with, Heb. xii. 2, 3. chap. xi. -36. And let us also consider that there are many promises annexed -hereunto, Matt. v. 11, 12. 1 Pet. iv. 14. It is also an advantage to our -character as Christians; for hereby it appears, that we are not on their -side, who are Christ’s avowed enemies; and therefore we should reckon -their reproach our glory, Heb. xi. 26, or, as the apostle says, _Take -pleasure in reproaches for Christ’s sake_, 2 Cor. xii. 10. or, as it is -said elsewhere, _Rejoice, that we are counted worthy to suffer shame for -his name_, Acts v. 41. Thus concerning our doing injury to our -neighbour, by speaking against him before his face. We shall now -consider, - -2. The injury that is done to others by speaking against them behind -their backs. This they are guilty of, who raise or invent false reports -of their neighbours, or spread those which ought to be kept secret, with -a design to take away their good name; these are called tale-bearers, -back-biters, slanderers, who offer injuries to others, that are not in a -capacity of defending themselves, Lev. xix. 16. These malicious reports -are oftentimes, indeed, prefaced, with a pretence of great respect to -the person whom they speak against. They seem very much surprised at, -and sorry for what they are going to relate; and sometimes signify their -hope, that it may not be true; and desire, that what they report may be -concealed, while they make it their business themselves to divulge it. -But this method will not secure their own reputation, while they are -endeavouring to ruin that of another. This is done various ways; - -(1.) By pretending that a person is guilty of a fault which he is -innocent of. Thus our Saviour, and John the Baptist were charged with -immoral practices, which there was not the least shadow or pretence for, -Matt. xi. 18, 19. - -(2.) By divulging a real fault which has been acknowleged and repented -of, and therefore ought to be concealed, chap. xvii. 15. or when there -is no pretence for making it public; but what arises from malice and -hatred of the person. - -(3.) By aggravating, or presenting faults worse than they are. Thus -Absalom’s sin in murdering Amnon, was very great; but he that brought -tidings thereof to David, represented it worse than it was, when he -said, that Absalom had _slain all the king’s sons_, 2 Sam. xiii. 30. - -(4.) By reporting the bad actions of men, and, at the same time, -over-looking and extenuating their good ones, and so not doing them the -justice of setting one in the balance against the other. - -(5.) By putting the worst and most injurious construction on actions -that are really excellent. Thus, because our Saviour admitted Publicans -and sinners into his presence, and did them good by his doctrine, the -Jews reproached him as though he were a _friend of publicans and -sinners_, Matt. xi. 19. taking the word _friend_ in the worst sense, as -signifying an approver of them. - -(6.) By reporting things, to the prejudice of others, which are grounded -on such slender evidence, that they themselves hardly believe them, or, -at least, would not, had they not a design to make use thereof, to -defame them. Thus Sanballat, in his letter to Nehemiah, tells him, that -‘he and the Jews thought to rebel; and built the wall of Jerusalem, that -he might be their king,’ Neh. vi. 6. which, it can hardly be supposed, -that the enemy himself gave any credit to. Thus concerning the instances -in which persons back-bite, or raise false reports on others. - -And, to this we may add, that as they are guilty who raise them; so are -they who listen to, and endeavour to propagate them. It is not, indeed, -the bare hearing of a report, which, we cannot but think to be attended -with malice and slander, that will render us guilty; for that we may not -be able to avoid; but it is our encouraging him that raises or spreads -it, which renders us guilty; and, particularly, we sin when we hear -malicious reports. - -[1.] If we conceal them from the party concerned therein, and so deny -him the justice of answering what is said against him, in his own -vindication. - -[2.] When we do not reprove those who make a practice of slandering and -back-biting others, in order to our bringing them to shame and -repentance; and, most of all, when we contract an intimacy with those -who are guilty of this sin, and are too easy in giving credit to what -they say, though not supported by sufficient evidence; but, on the other -hand, carrying in it the appearance of envy and resentment. Thus -concerning the sins forbidden in this Commandment. We shall close this -head by proposing some remedies against it. As, - -_1st_, If the thing, reported to another’s prejudice, be true, we ought -to consider, that we are not without many faults ourselves; which we -would be unwilling, if others knew them, should be divulged. And if it -be doubtful, we, by reporting it, may give occasion to some, to believe -it to be true, without sufficient evidence, whereby our neighbour will -receive real prejudice from that, which, to us, is only matter of -surmize and conjecture. But if, on the other hand, what is reported be -apparently false, the sin is still the greater; and the highest -injustice is hereby offered to the innocent, while we, at the same time, -are guilty of a known and presumptuous sin, by inventing and propagating -it. - -_2dly_, Such a way of exposing men answers no good end; nor is it a -means of reclaiming them. - -_3dly_, Hereby we lay ourselves open to the censure of others, and by -endeavouring to take away our neighbour’s good name, endanger the loss -of our own. - -Footnote 6: - - _Mendacium officiosum._ - -Footnote 7: - - This is called _mendacium jocosum_. - -Footnote 8: - - This is called _mendacium pernitiosum_. - - - - - Quest. CXLVI., CXLVII., CXLVIII. - - - QUEST. CXLVI. _Which is the tenth Commandment?_ - - ANSW. The tenth Commandment is, [_Thou shalt not covet thy - neighbour’s house, thou shalt not covet thy neighbour’s wife, nor - his man-servant, nor his maid-servant, nor his ox, nor his ass, nor - any thing that is thy neighbour’s._] - - QUEST. CXLVII. _What are the duties required in the tenth - Commandment?_ - - ANSW. The duties required in the tenth Commandment are, such a full - contentment with our own condition, and such a charitable frame of - the whole soul toward our neighbour, as that all our inward motions - and affections touching him tend unto and further all that good - which is his. - - QUEST. CXLVIII. _What are the sins forbidden in the tenth - Commandment?_ - - ANSW. The sins forbidden in the tenth Commandment, are, discontent - with our own estate; envying, and grieving at the good of our - neighbours, together with all inordinate motions and affections to - any thing that is his. - -The general design of this commandment, is, to regulate and set bounds -to our desires; and it contains a prohibition of coveting those things, -that belong not to us. It is not to be split into two Commandments, as -the Papists pretend; supposing that, _Thou shalt not covet thy -neighbour’s house_, is the ninth, and, _Thou shalt not covet thy -neighbour’s wife_, &c. is the tenth Commandment; since these are only -particular instances of the breach of the same Commandment, and the -argument taken from the repetition of the words, _Thou shalt not covet_, -is so very weak and inconclusive, that it would hardly have been made -use of by them, had they not thought it necessary, some way or other, to -make up the number ten; having as was observed, under a foregoing head, -determined the second Commandment, not to be distinct from, but an -appendix to the first[9]. But passing this by, we proceed to consider, - -I. The duties required therein, which may be reduced to two heads; - -1. Contentment with our own condition; by which we are not to understand -that we are to give way to indolence or stupidity, but to exercise a -composure of mind, acquiescing in the divine dispensations in every -condition of life. Thus the apostle says, _I have learned in whatsoever -state I am, therewith to be content_, Phil. iv. 11. And this being -applicable to all sorts of men, we may consider it, - -(1.) As a grace that is to be exercised by those who are in prosperous -circumstances in the world. Thus the apostle says, _I know how to -abound_, ver. 12. and to be _full_, as well as to _suffer need_. We -often find, that they who have the greatest share of the good things of -this world, are so far from being satisfied with it, that their -covetousness increaseth in proportion to their substance. But such ought -to consider, that this is most unreasonable and ungrateful; and may -justly provoke God to take away the blessing which he has given them, or -add some circumstances thereunto, that will tend to embitter them; and -it is a giving way to such a temper of mind as renders them really -miserable in the midst of their abundance. But that which we shall -principally consider, is, - -(2.) How this grace of contentment is to be exercised by those who are -in an afflicted state, together with the motives and inducements leading -thereunto. And, - -[1.] We will suppose persons under bodily weakness or pain, which tends -much to embitter the comforts of life, by which means they are made -uneasy; and, indeed, it is impossible, from the nature of the thing, for -them not to complain, or groan under the burdens that are laid on them, -as the Psalmist did, who speaks of himself as _weary of his groaning_, -Psal. vi. 6. nor is it unlawful, provided they do not repine at, or find -fault with, the methods of God’s providence, in his dealing with them. -Nevertheless there are some things that may induce them to be contented. - -_1st_, When they consider, that the body gave occasion to the first -entrance of sin into the world, and bears a part with the soul in all -the sins committed, and guilt contracted thereby. It is therefore no -wonder, when we find that it has its share in those miseries that attend -it. - -_2dly_, Bodily diseases are our monitors, to put us in mind of the -frailty of our present state; and therefore, since they are the -harbingers of death, we are hereby forwarned, to prepare for it, as -making sensible advances towards it. - -_3dly_, The greatest pains that we are liable to, are far short of what -Christ endured for us; in which respect our afflictions are -comparatively light, and a convincing proof, that they are not certain -indications of our being rejected by God, Eccl. ix. 1. - -_4thly_, As God will not lay more on us than he will enable us to bear; -so none of these afflictive dispensations shall have a tendency to -separate the soul from Christ. Though we sometimes complain that this is -a great interruption to the exercise of grace; yet this shall not be -charged upon us as our fault, any otherwise than as it is the effect of -that sin, which is the procuring cause of all affliction. - -_5thly_, The heavier our afflictions are at present, the more sweet and -comfortable the heavenly rest will be, to those who have a well-grounded -hope that they shall be brought to it, Job iii. 17. 2 Thess. i. 7. 2 -Cor. iv. 17. - -[2.] If our condition be low and poor in the world, we are not without -some inducements to be content. For, - -_1st_, Poverty is not, in itself, a curse, or inconsistent with the love -of God, since Christ himself submitted to it, 2 Cor. viii. 9. Matt. -viii. 20. and his best saints have been exposed to it, and glorified -God, more than others, under it, 2 Cor. vi. 10. - -_2dly_, How poor soever we are, we have more than we brought into the -world with us, or than the richest person can carry out of it, Job i. -21. - -_3dly_, They who have least of the world, have more than they deserve, -or than God was under any obligation to give them. - -[3.] Suppose we are afflicted in our good name, and do not meet with -that love and esteem from the world, which might be expected; but, on -the other hand, are censured, reproached, and hated by those with whom -we converse. This should not make us, beyond measure, uneasy. For, - -_1st_, We have reason to conclude, that the esteem of the world is -precarious and uncertain; and they who most deserve it, have oftentimes -the least of it. Thus our Saviour was one day followed with the caresses -of the multitude, shouting forth their hosannah’s to him; and the next -day the common cry was, crucify him, crucify him. And when the apostle -Paul and Barnabas, had healed the cripple at Lystra, they could, at -first, hardly restrain the people from offering sacrifice to them; but -afterwards they joined with the malicious Jews in stoning them, Acts -xiv. 18, 19. And Paul tells the Galatians, that ‘if it had been -possible, they would have plucked out their eyes, and have given them to -him;’ but a little after this, he complains that he was ‘become their -enemy, because he told them the truth,’ Gal. iv. 15, 16. - -_2dly_, The esteem of men is no farther to be desired, than as it may -render us useful to them; and if God is pleased to deny this to us, we -are not to prescribe to him, what measure of respect he shall allot to -us from the world, or usefulness in it. - -_3dly_, Let us consider, that we know more evil abounding in our own -hearts than others can charge us with. Therefore, how much soever they -are guilty of injustice to us; yet this affords us a motive to -contentment. Besides we have not brought that honour to God that we -ought; therefore, how just is it for him to deny us that esteem from men -which we desire? - -[4.] Suppose we are afflicted in our relations; there are some motives -to contentment. Thus if servants have masters who make their lives -uncomfortable, by their unreasonable demands, or unjust severity, such -ought to consider, that their faithfulness and industry will be approved -of, by God, how much soever it may be disregarded, by men; and a -conscientious discharge of the duties incumbent on them, in the relation -in which they stand, will give them ground to expect a blessing from -God, to whom they are herein said to do service, which shall not go -unrewarded, Eph. vi. 7, 8. - -On the other hand, if masters are afflicted, by reason of the stubborn -and unfaithful behaviour, or sloth and negligence, of their servants; -let them enquire, whether this be not the consequence of their not being -so much concerned for their spiritual welfare as they ought, or keeping -up strict religion in their families? or, whether they have not been -more concerned that their servants should obey them, than their great -master, which is in heaven? - -Again, if parents have undutiful children, which are a grief of heart to -them; let them consider, as a motive to contentment, whether they have -not formerly neglected their duty to their parents, slighted their -counsels, or disregarded their reproofs? so whether they have not reason -to charge themselves with the iniquity of their youth? and enquire, -whether God be not, herein, writing bitter things against them for it? -or, whether they have not neglected to bring up their children in the -nurture and admonition of the Lord? These considerations will fence -against all repining thoughts at the providence of God, that has brought -these troubles upon them. And, as a farther inducement to make them -easy, let such consider, that if this does not altogether lie at their -door, but, they have been faithful to their children, in praying for, -and instructing them, God may hear their prayers, and set home their -instructions on their hearts, when they themselves are removed out of -the world. - -On the other hand, if children have wicked parents, whose conversation -fills them with great uneasiness; let such consider, that this has been -the case of many of God’s faithful servants; such as Hezekiah, Josiah, -and others; and they may be assured, that they shall have no occasion to -use that proverb, ‘The fathers have eaten sour grapes, and the -children’s teeth are set on edge,’ Ezek. xviii. 2. - -[5.] If we are afflicted, by reason of the treachery and unfaithfulness -of pretended friends, which wound us in the most tender part, Psal. lv. -12, 13. we may be induced to be content. For, - -_1st_, We have no ground to expect perfection in the best of men, nor -that their love and favour is immutable; neither is our conduct always -such, that we do not often forfeit the respect, which we once had from -others. - -_2dly_, If our friends deal deceitfully with us, or are unfaithful to -us, without just ground; this is not without the permission of the wise -and over-ruling providence of God, who, sometimes, orders it to take us -off from a dependence upon men, or expecting too much happiness from -them; which is to be sought for only in himself, Isa. ii. 22. - -_3dly_, This is our encouragement, when we find a change in the -behaviour of friends towards us, that our chief happiness consists in -the unchangeable love of God, Mal. iii. 6. - -[6.] When we are afflicted in the loss of friends, or near relations; -let us consider, as a motive to contentment, - -_1st_, That there is no reversing or altering the decree of God, which -fixes the bounds of men’s continuance in this world, Job xiv. 9. - -_2dly_, All the comfort we have in friends and relations is a peculiar -blessing from God; and he sometimes afflicts us in the loss of them, -that he may draw off our affections from the best creature-enjoyments, -and we may take up our rest intirely in himself. Moreover, we had never -any reason to look on our friends as immortal, any more than ourselves; -and therefore ought to say as David did when he lost his child, _I shall -go to him, but he shall not return to me_, 2 Sam. xii. 23. and so far as -self-love is concerned herein, we have reason to give a check to the -excess thereof, by the exercise of self-denial, and say with David, _I -was dumb, and opened not my mouth, because thou didst it_, Psal. xxxix. -8. or follow the example of Aaron, concerning whom it is said, that, -when he lost two of his sons at once, by a public and awful stroke of -divine justice, _he held his peace_, Lev. x. 3. - -[7.] If we are afflicted by the want of success, or the many -disappointments that attend us, in our lawful callings, in the world, we -have reason, notwithstanding, to be content, if we consider, - -_1st_, That it is the sovereign hand of God that orders our condition -therein, as to what respects the success or disappointments that attend -it; therefore we are not to strive against our Maker, or find fault with -his will, who may do what he pleases with his own. - -_2dly_, A man’s happiness does not really consist in the abundance of -what he possesses, Luke xii. 15. but rather in his having a heart to use -it aright; therefore we ought to say to ourselves, as God did to Baruch, -_Seekest thou great things for thyself? seek them not_, Jer. xlv. 5. - -_3dly_, The world is a scene of vanity; we have no reason to expect too -much from it; and therefore ought not to be dejected at the loss of it; -especially considering that such disappointments are the common lot of -all sorts of men. - -_4thly_, The providence of God sometimes denies us the good things of -this world, that we may think it our duty and interest to lay up -treasures in heaven. - -[8.] Suppose we meet with afflictions, as to what relates to our -spiritual concerns, as being under divine desertion, or decays of grace, -or want of a sense of the love of God, or those spiritual comforts, -which we once enjoyed from him; in this condition no believer can or -ought to be easy, at least, stupid and unconcerned about it; but, on the -other hand, he ought to be humbled for those sins which may give -occasion to it, and press after the enjoyment of what he is, at present, -deprived of: Nevertheless, contentment, as it is opposed to repining or -quarrelling with God, is his present duty; and there are some -inducements tending thereunto; as, - -_1st_, A person may have the truth of grace, when he is destitute of the -comfortable sense thereof. - -_2dly_, There are some great and precious promises made to believers, in -this condition, Isa. liv. 7, 8. Psal. cxii. 4. - -_3dly_, God has wise ends in this dispensation; for hereby he brings sin -to remembrance, humbles us for it, fences against presumption and -confidence in our own strength, Psal. xxx. 6, 7. He also puts us upon -the exercise of suitable graces, Psal. xlii. 6. and lxxvii. 6. and when -he is pleased to comfort us after such afflictions, we are better -furnished to comfort others in the like case. - -2. The next thing required in this Commandment, is, a charitable frame -of spirit towards our neighbour; so that all our inward motions and -affections should lead us to promote and rejoice in his good, 1 Cor. -xiii. 4-7. This charitable frame of spirit ought to be exercised, - -(1.) Towards those who excel us in gifts or graces: These they receive -from the hand of providence, as talents to be improved; and therefore, -if they have a greater share thereof than ourselves, more is required of -them in proportion thereunto, Luke xii. 48. If they excel us in grace, -we ought rather to rejoice, that though we bring but little glory to -God, others bring more; and it will afford us an evidence of the truth -of grace, if, while we are humbled under a sense of our own defects, we -are thankful for the honour that is brought to God by others, Gal. i. -23, 24. John iii. 26, 27, 28, 30. - -(2.) We ought to exercise a charitable frame of spirit towards those who -are in more prosperous circumstances in the world; not envying, -grieving, or repining at the providence of God, because their condition -therein is better than ours. We are therefore to consider, that the most -flourishing and prosperous condition in the world, is not always the -best, Psal. xxxvii. 16. nor is it without many temptations that often -attend it, 1 Tim. vi. 9. and if it be not improved to the glory of God, -this will bring a greater weight of guilt on their consciences: Whereas, -on the other hand, if we enjoy communion with him, and the blessings of -the upper springs, this is much more desirable than the most prosperous -condition in the world, without it, Psal. xvi. 5, 6. This leads us to -consider, - -II. The sins forbidden in this Commandment. And these include in them, -that corrupt fountain from whence the irregularity of our desires -proceeds; or the streams that flow from it, which discover themselves in -the lusts of concupiscence in various instances, as well as in our being -discontented with our own estate. - -1. As to the former of these, to wit, the corruption of nature; this -must be considered as contrary to the law of God, and consequently -forbidden in this Commandment. The Pelagians and Papists, indeed, -pretend that the law of God only respects the corruption of our actions -which is to be checked and restrained thereby; and not the internal -habits or principle from whence they proceed; accordingly they take an -estimate hereof from human laws, which only respect the overt acts of -sin, and not those internal inclinations and dispositions which persons -have to commit it: But when we speak of the divine laws, we must not -take our plan from thence; for though man can only judge of outward -actions, God judgeth the heart; and therefore that sin which reigns -there, cannot but be, in the highest degree, offensive to him; and -though the corruption of our nature cannot be altogether prevented or -extirpated, by any prescription in the divine law; yet, this is the -means which God takes, to reprove and humble us for it, Rom. vii. 9. - -_Object._ It is objected that the apostle James, in chap. i. 15. -distinguishes between lust and sin; _when lust hath conceived it -bringeth forth sin_; therefore the corruption of nature is not properly -sin; and, consequently not forbidden by the law. - -_Answ._ To this it may be replied; that lust may be distinguished from -sin, as the habit or corrupt principle is from the act which it -produces; and therefore, the apostle’s meaning in this scripture is, -that lust, or irregular desires, are first conceived in the heart; and -then actual sins proceed from them in the life; and both of them are -abhorred by God, and contrary to his law: And they seem to be forbidden, -in particular, in this tenth Commandment. - -Here we may observe the various methods that corrupt nature takes, in -order to its producing and bringing forth sinful actions. First, the -temptation is offered, either by Satan, or the world, with a specious -pretence of some advantage which may arise from our compliance with it; -and, at the same time we consider not whether it be lawful or unlawful; -and regard not the threatnings that should deter us from it. And, we -sometimes take occasion, from the pernicious examples of the falls and -miscarriages of others, to venture on the commission of the same sins; -pretending that they are, many of them, more acquainted with scripture, -than we are; and there seems to be no ill consequence attending their -commission of those sins: therefore, why may we not give way to them? -And also, that many, who have had more fortitude and resolution than we -can pretend to, have been overcome by the same temptations; therefore it -is in vain for us to strive against them. - -Again, corrupt nature sometimes fills the soul with a secret dislike of -the strictness and purity of the law of God; and, at other times, it -suggests that there are some dispensations allowed, in compliance with -the frailty of nature; and therefore, we may venture on the commission -of some sins; At length we take up a resolution that we will try the -experiment, whatever be the consequence thereof. Thus lust brings forth -sin; which, after it has been, for some time indulged, is committed with -greediness, and persisted in with resolution; and, in the end, brings -forth death. And this leads us to consider, - -2. The irregularity of those actions, which proceed from the corruption -of our nature, which are sometimes, called the lusts of concupiscence; -whereby, without the least shew of justice, we endeavour to possess -ourselves of those things which belong to our neighbour. Thus Ahab was -restless in his own spirit, till he had got Naboth’s vineyard into his -hand; and, in order thereto, joined in a conspiracy, to take away his -life, 1 Kings xxi. 4. And David coveted his neighbour’s wife; which was -one of the greatest blemishes in his life, and brought with it a long -train of miseries, that attended him in the following part of his reign, -2 Sam. xii. 9-12. And Achan coveted those goods which belonged not to -him, the _wedge of gold_, and the _Babylonish garment_, Josh. vii. 21. -which sin proved his ruin. - -This sin of covetousness arises from a being discontented with our -present condition, so that whatever measure of the blessings of -providence we enjoy, we are notwithstanding, filled with disquietude of -mind, because we are destitute of what we are lusting after. This must -be considered as a sin that is attended with very great aggravations. -For, - -(1.) It unfits us for the performance of holy duties; prevents the -exercise of those graces, which are necessary in order thereunto; and, -on the other hand, exposes us to manifold temptations, whereby we are -rendered an easy prey to our spiritual enemies. - -(2.) It is altogether unlike the temper of the blessed Jesus, who -expressed an entire resignation to the divine will, under the greatest -sufferings, John xviii. 11. Luke xxi. 42. And, indeed, it is a very -great reproach to religion, in general, and a discouragement to those -who are setting their faces towards it, who will be ready to conclude, -from our example, that the consolations of God are small, or that there -is not enough in the promises of the covenant of grace, to quiet our -spirits under their present uneasiness. - -(3.) It is to act as though we expected, or desired our portion in this -world, or looked no farther than these present things; which is contrary -to the practice of the best of God’s saints, 2 Cor. iv. 18. - -(4.) It tends to cast the utmost contempt on the many mercies we have -received or enjoy, at present, which are, as it were, forgotten in -unthankfulness; and it is a setting aside those blessings which the -gospel gives us to expect. - -(5.) It argues an unwillingness to be at God’s disposal, and a leaning -to our own understandings, as though we knew better than him, what was -most conducive to our present and future happiness; and therefore, it is -a tempting God, and grieving his Holy Spirit, which has a tendency to -provoke him to _turn to be our enemy_, and _fight against us_, Isa. -lxiii. 10. - -(6.) It deprives us of the present sweetness of other mercies; renders -every providence, in our apprehension, afflictive; and those burdens -which would otherwise be light, almost insupportable. - -(7.) If God is pleased to give us what we were discontented and uneasy -for the want of, he often sends some great affliction with it: Thus -Rachel, in a discontented frame, says, _Give me children, or else I -die_, Gen. xxx. 1. she had, indeed, in some respects, her desire of -children; but died in travail with one of them, chap. xxxv. 19. - -(8.) It is a sin, which they, who are guilty of, will find it very -difficult to be brought to a thorough conviction of the guilt which they -contract hereby, or a true repentance for it: Thus Jonah, when under a -discontented and uneasy frame of spirit, justified himself, and, as it -were, defied God to do his worst against him; so that when this matter -was charged upon his conscience; _Dost thou well to be angry?_ he -replied, in a very insolent manner, _I do well to be angry, even unto -death_, Jonah iv. 9. The justifying ourselves under such a frame of -spirit, cannot but be highly provoking to God; and whatever we may be -prone to allege in our own behalf, will rather aggravate, than extenuate -the crime. - -There are several things which a discontented person is apt to allege in -his own vindication, which have a tendency only to enhance his guilt. -As, - -[1.] When he pretends that his natural temper leads him to be uneasy, so -that he cannot, by any means, subdue his passions, or submit to the -disposing providence of God. - -To which it may be replied; that the corruption of our nature, and its -proneness to sin, is no just excuse for, but rather an aggravation of -it; whereby it appears to be more deeply rooted in our hearts; and, -indeed, our natural inclinations to any sin are increased, by indulging -it. Therefore, in this case, we ought rather to be importunate with God, -for that grace which may have a tendency to restrain the inordinacy of -our affections, and render us willing to acquiesce in the divine -dispensations, than to paliate and excuse our sin; which only aggravates -the guilt thereof. - -[2.] Some, in excuse for their discontented and uneasy frame of spirit, -allege; that the injuries which have been offered to them, ought to be -resented, that they are such as they are not able to bear; and not to -show themselves uneasy under them, would be to encourage persons to -insult and trample on them. - -But to this it may be replied; that while we complain of injuries done -us by men, and are prone to meditate revenge against them, we do not -consider the great dishonour that we bring to God, and how much we -deserve to be made the monuments of his fury, so that we should not -obtain forgiveness from him, who are so prone to resent lesser injuries -done to us by our fellow-creatures, Matt. xviii. 23. _& seq._ - -[3.] Others excuse their discontent, by alleging the greatness of their -afflictions; that their burden is almost insupportable, so that they are -pressed out of measure, above strength, and are ready to say with Job, -_Even to day is my complaint bitter; my stroke is heavier than my -groaning_, Job xxiii. 2. - -But to this it may be replied; that our afflictions are not so great as -our sins, which are the procuring cause thereof; nor are they greater -than some that befal others, who are better than ourselves; and, indeed, -by indulging a discontented frame of spirit, we render them heavier than -they would otherwise be. - -[4.] Some pretend, that they are discontented and uneasy because the -affliction they are under, was altogether unexpected; and therefore they -were unprovided for, and so less able to bear it. To this it may be -replied; - -_1st_, That a Christian ought daily to expect afflictions in this -miserable and sinful world, at least, so far as not to be unprovided -for, or think it strange that he should be exercised with them, 1 Pet. -iv. 12. - -_2dly_, We have received many unlooked for mercies; and therefore, why -should we be uneasy because we meet with unexpected afflictions, and not -rather set the one against the other. - -_4thly_, Some of God’s best children have oftentimes been surprized with -afflictive providences, and yet have been enabled to exercise -contentment under them. Thus the messengers who brought Job heavy and -unexpected tidings of one affliction immediately following another, Job -i. 13, & _seq._ did not overthrow his faith, or make him discontented -under the hand of God; for, notwithstanding all this, he _worshipped_ -and _blessed the name of the Lord_, ver. 20, 21. - -[5.] Others allege, that the change which is made in their circumstances -in the world, from a prosperous to an afflicted condition of life, is so -great, and lies with such weight upon their spirits, that it is -impossible for them to be easy under it. But to this it may be answered, - -_1st_, That when God gave us the good things we are deprived of, he -reserved to himself the liberty of taking them away when he pleased, as -designing hereby, to shew his absolute sovereignty over us; and -therefore, before this affliction befel us, it was our duty, according -to the apostle’s advice, to _rejoice as though we rejoiced not_, and to -_use the world as not abusing it_, 1 Cor. vii. 30. and not to think it -strange, that we should be deprived of it, inasmuch as _the fashion_ -thereof _passeth away_. - -_2dly_, The greater variety of conditions in which we have been, or are, -in the world, afford more abundant experience of those dealings of God -with us, which are designed as an ordinance for our faith; and -therefore, instead of being discontented under them, we ought rather to -be put hereupon, on the exercise of those graces that are suitable to -the change of our condition, as the apostle says, _I know both how to be -abased, and I know how to abound_, Phil. iv. 12. - -[6.] Some allege, that they have the greatest reason to be discontented, -because of the influence which their afflictions have on their spiritual -concerns, as they tend to interrupt their communion with God; and they -are often ready to fear, that these are indications of his wrath, and, -as it were, the beginning of sorrows; which leads them to the very brink -of despair. - -To this it may be replied; that it is certain nothing more sharpens the -edge of afflictions, or has a greater tendency to make us uneasy under -them, than such thoughts as these; and not to be sensible hereof, would -be an instance of the greatest stupidity; yet let us consider, - -_1st_, That if our fears are ill-grounded, as they sometimes are, the -uneasiness that arises from them is unwarrantable. - -_2dly_, If we have too much ground for them, we are to make use of the -remedy that God has provided; accordingly we are to have recourse by -faith, to the blood of Jesus, for forgiveness; and this ought to be -accompanied with the exercise of true repentance, and godly sorrow for -sin, without giving way to those despairing apprehensions, that -sometimes arise from a sense of the greatness of the guilt thereof, as -though it set us out of the reach of mercy; which will add an -insupportable weight to our burden; and, - -_3dly_, If under the afflicting hand of God, we are rendered unfit for -holy duties, and have no communion with him therein; this may be owing, -not to the affliction, but that discontented, uneasy frame of spirit -which we too much indulge under it. Therefore we are not to allege this -as an excuse for that murmuring, repining frame of spirit which we are -too apt to discover while exercised therewith. - -The last thing to be considered is, the remedies against this sin of -being discontented with our present condition; and these are, - -_1st_, A due sense of that undoubted right which God has to dispose of -us, and our condition in this world, as he pleases; inasmuch as we are -his own, Matt. xx. 15. - -_2dly_, Uneasiness under the hand of God, or repining at his dealings, -when he thinks fit to deprive us of the blessings we once enjoyed, is -not the way to recover the possession of them; but the best expedient -for us to regain them, or some other blessings that are more than an -equivalent for them, is our exercising an entire resignation to the will -of God, and concluding that all his dispensations are holy, just, and -good. - -_3dly_, Let us consider, that God oftentimes designs to make us better -by the sharpest trials, which are an ordinance to bring us nearer to -himself. Thus David says, _Before I was afflicted, I went astray; but -now have I kept thy word_, Psal. cxix. 67. - -_4thly_, We ought to consider that God’s design in these dispensations -is, to _try our faith_, and that it _may found afterwards unto praise, -honour, and glory_, as it will be, with respect to every true believer, -_at the appearing of Jesus Christ_, 1 Pet. i. 7. And to this we may add, - -_5thly_, That there are many promises of the presence of God, which have -not only a tendency to afford relief against uneasiness or dejection of -spirit; but to give us the greatest encouragement under the sorest -afflictions; particularly, that comprehensive promise, _I will never -leave thee, nor forsake thee_, Heb. xiii. 5. - -Footnote 9: - - _See Page 509._ - - - - - Quest. CXLIX. - - - QUEST. CXLIX. _Is any man able perfectly to keep the Commandments of - God?_ - - ANSW. No man is able, either in himself, or by any grace received in - this life, perfectly to keep the Commandments of God, but doth daily - break them in thought, word, and deed. - -Having considered man’s duty and obligation to keep the Commandments of -God; we are now led to speak of him as unable to keep them; and, on the -other hand, chargeable with the daily breach thereof, which is an -argument of the imperfection of this present state. We have, under a -foregoing answer[10], endeavoured to prove that the work of -sanctification is imperfect in this life; so that all the boasts of the -Pelagians, and others, who defend the possibility of attaining -perfection therein, are vain and unwarrantable. We have also considered -the reasons why God orders that it should be so. And therefore we shall, -without enlarging so much on this subject, as otherwise we might have -done, principally take notice of what is to be observed in this answer, -under two general heads. - -I. In what respects, and with what limitations, man is said to be unable -to keep the Commandments of God; and, accordingly it is said, that no -man is able, perfectly, to keep them. By which we are to understand, as -it is observed in the Shorter Catechism[11], no mere man, whereby our -Saviour is excepted, who yielded perfect obedience in our nature. This -is farther explained, with another limitation, namely, that no man is -able to do this since the fall; to denote that man, in his state of -innocency, was able, perfectly to keep the Commandments of God. For he -was made upright, and had the image of God instamped on his soul; which -consisted in knowledge, righteousness, and holiness, Eccl. vii. 29. Gen. -i. 27. having the law of God written in his heart, and power to fulfil -it[12]. And, indeed, to suppose the contrary, would be a reflection upon -the divine government, and would argue man to have been created under a -natural necessity of sinning, and perishing; which is contrary to the -goodness, holiness, and justice of God. It is farther observed, that no -man is able, in this life, thus to keep God’s Commandments, which -contains an intimation that the glorified saints, in heaven, will be -enabled to yield perfect obedience; notwithstanding the many -imperfections they are now liable to. Moreover, as man is not able, of -himself, or without the aids of divine grace, to obey God; so he is not -to expect such assistance from him as shall enable him to obey him -perfectly. There is no doubt but the grace of God could free us from all -the remainders of sin in this world, as well as in our passing from it -to heaven; but we have no ground to conclude that it will. For, - -1. _The whole creation_ is liable to the curse,[13] (which was -consequent upon man’s first apostasy from God,) under which it -_groaneth_, unto this day, Rom. viii. 22, 23. and shall not be delivered -from it, till the scene of time, and things shall be changed, and the -saints shall be fully possessed of what they are now waiting for, to -wit, the _adoption_, or _the redemption of their bodies_. - -2. God is pleased to deny his people that perfection of holiness here, -which they shall attain to hereafter, that he may give them daily -occasion to exercise the duties of self-denial, mortification of sin, -faith, and repentance, which redound to his own glory, and their -spiritual advantage. This leads us, - -II. To consider that we daily break the Commandments of God, in thought, -word, and deed. - -1. In thought; to wit, when the mind is conversant about sinful objects, -in such away, as that it contracts defilement. It is a sign that the -wickedness of man is very great, when, _every imagination of the -thoughts of his heart is only evil_, and that _continually_, Gen. vi. 5. -Now the sinfulness of the thoughts of men, consists in four things; - -(1.) When they chuse, delight in, and are daily conversant about things -that are vain, empty of what is good, and have no tendency to the glory -of God, or the spiritual advantage either of ourselves or others. The -least vain thought which contains an excursion from our duty to God, -brings some degree of guilt with it; but when the mind is wholly taken -up with vanity, so that it is turned aside from, or takes no delight in -those things that are of the highest importance, this will have a -tendency to vitiate the mind, and alienate it from the life of God. - -(2.) The thoughts of men may be said to be sinful, when they are not -fixed, or intensely set, on God and divine things, when engaged in holy -duties; and that either, when worldly cares or business, how lawful -soever they may be at other times, have a tendency to divert our -thoughts from them, being altogether inconsistent therewith. Or when our -minds are conversant about spiritual things unseasonably, so as to be -diverted from our present design; as, when we are joining with others in -prayer, instead of bearing a part with them, in having the same exercise -of faith, and other graces, which supposes that our thoughts are -employed about the same object with theirs, we are meditating on some -other divine subject, foreign to the present occasion. - -(3.) Our thoughts may be said to be sinful, when they are conversant -about spiritual things, without suitable affections, and, consequently, -meditating on them as common things, in which we are not much concerned; -as when we are destitute of those holy desires after, or delight in God, -when drawing nigh to him in holy duties, which his law requires. And -this will more evidently appear, when, by comparing the frame of our -spirit therein, with what we observe it to be in other instances, we -find, that our affections are easily raised, when engaged in matters of -less importance, but stupid, and unconcerned about our eternal welfare, -in holy duties; which is accompanied with hardness of heart and -impenitency, and sometimes with uneasiness and weariness, as though they -were a burden to us. - -On the other hand, our affections may be raised in these duties, and yet -we be chargeable with a sinfulness of thought therein; as, - -[1.] When the affections are raised by things of less importance, while -other things that are more affecting, are not regarded. As, supposing a -person is meditating on Christ’s sufferings, and he is very much -affected with, and enraged at the treachery of Judas, that betrayed him, -or the barbarity of the Jews, that crucified him; but not in the least -with the sin of the world, that was the occasion of it, or the greatness -of his love, that moved him to submit to it. - -[2.] When our affections are raised in holy duties, and this is all that -we depend upon, for justification and acceptance in the sight of God, -vainly supposing that our tears will wash away our sins, being destitute -of faith in the blood of Christ. - -[3.] When we are concerned about the misery consequent on our sins, but -are not in the least inclined to hate them, nor grieved at the dishonour -brought to the name of God thereby. - -This leads us to consider the causes hereof, and remedies against it. If -we do not find that our affections are raised in these religious -exercises, as they have been in times past, we ought to enquire into the -reason thereof; whether this be not attended with some great -backslidings from God, which might first occasion it. Sometimes it -proceeds from a neglect of holy duties, either public or private; at -other times, from presumptuous sins, committed, or continued in, with -impenitency. And we often find, that our being too much embarrassed -with, or immoderately engaged in our pursuit of the profits or pleasures -of this world, stupifies and damps our affections, as to religious -matters, so that they are seldom or never raised therein. - -As to the remedies against this stupid and unaffected frame of spirit; -we must not only repent of, but abstain from those sins, that have been -the occasion thereof; meditate on those subjects, that are most suitable -to our case, which have a tendency to enflame our love to Christ, and -desire after him, and our zeal for his glory; and often confess and -bewail our stupidity and unbecoming behaviour in holy duties; earnestly -imploring the powerful influence of the Spirit of God, to bring us into, -and keep us in a right frame of spirit for them. - -(4.) We have reason to charge ourselves with sin, when guilty of -blasphemous thoughts; as, - -_1st_, When we have, by degrees, brought on ourselves a disregard of -God, either by living in the neglect of holy duties, or allowing -ourselves in the practice of known sins. - -_2dly_, When, before we were followed with these thoughts, we have found -that we gave way to some doubts about the divine perfections; or, -through the ignorance, pride and vanity of our minds, have contracted an -habitual disregard to, or neglect of that holy reverence with which we -ought to meditate on them. - -_3dly_, When we can hear those execrable oaths or curses, by which some -profanely blaspheme the name of God, without expressing our resentment -with the utmost abhorrence and detestation. - -_4thly_, When we find, that being followed with blasphemous thoughts, -our hearts are too prone to give in to them, as though they were the -sentiments of our mind; whereby we do, as it were, consent to them, -instead of rejecting them with the utmost aversion. - -But, on the other hand, blasphemous thoughts are not always to be -charged on us as a sin. Sometimes they are chargeable on Satan, who -herein acts according to his character, as God’s open enemy; and -endeavours to instil into us the same ideas that he himself has. These -thoughts may be charged on him; when they are hastily injected into our -minds, not being the result of choice or deliberation; but are a kind of -violence offered to our imagination, and, we cannot but discover the -greatest detestation of them, as well as of that enemy of souls, from -whom they take their rise; and when, at the same time, we are enabled to -exercise the contrary graces, and betake ourselves to God with faith and -prayer, that he would rebuke the Devil, and preserve our consciences -undefiled, under this sore temptation, which we cannot but reckon one of -the greatest afflictions that befal us in the world. Thus concerning the -sinfulness of our thoughts. - -2. We are farther said, daily to break the Commandments of God in word. -Thus the apostle James speaks of the _tongue_ as _an unruly evil full of -deadly poison_, James iii. 8. Evil-speaking, as was before observed -concerning the sinfulness of our thoughts, is attended with a greater or -less degree of guilt, as the vanity of the mind, and the wickedness of -the heart, more or less discovers itself therein. Our Saviour speaks of -the accountableness of man in the day of judgment, for every _idle -word_, Matt. xii. 36. to denote, that there is no sin so small, but what -is displeasing to an holy God, a violation of his law, and brings with -it a degree of guilt, in proportion to the nature thereof. These indeed, -are the lowest instances of the sinfulness of words. There are others -that are of so heinous a nature, that they can hardly be reckoned -consistent with true godliness. _viz._ defaming, and malicious words; -which are sometimes compared to a _sword_, or _arrows_, Psal. lvii. 4. -or to a _serpent’s tongue_, that leaves a sting and poison behind it, -Psal. cxl. 3. Again, the sinfulness of our words extends itself yet -farther, as they are directed against the blessed God; when persons _set -their mouth against the heavens, and their tongue walketh through the -earth_, Psal. lxxiii. 9. when they give themselves the liberty to talk -profanely about sacred things, and openly blaspheme the name and -perfections of God. This degree of impiety, indeed, all are not -chargeable with. Nevertheless, we may say, should God mark the iniquity -of our words, as well as of our thoughts, who could stand? - -3. We are said to break the Commandments of God, by deeds, _i. e._ by -committing those sins which are contrived in the heart, and uttered with -our tongues. These have been considered under their respective heads, as -a violation of each of the ten Commandments, or doing those things that -are forbidden therein; and therefore we pass them over in this place, -and proceed to speak concerning the aggravations of sin. - -Footnote 10: - - _See Quest. LXXVIII. Vol. III. 170._ - -Footnote 11: - - _See Quest. LXXXII._ - -Footnote 12: - - _See Vol. II. 44._ - -Footnote 13: - - Κτίσις these mean the animal part of man. - - - - - Quest. CL. - - - QUEST. CL. _Are all transgressions of the law of God equally heinous - in themselves, and in the sight of God?_ - - ANSW. All transgressions of the law of God are not equally heinous. - But some sins in themselves, and by reason of several aggravations, - are more heinous in the sight of God than others. - -Though all sins be objectively infinite, and equally opposite to the -holiness of God; yet there are some circumstances attending them, which -are of that pernicious tendency, that they render one sin more heinous -than another; so that it is not to be thought of, without the greatest -horror and resentment; as well as expose the sinner to a sorer -condemnation, if it be not forgiven. These are such as strike at the -very essentials of religion, and tend, as much as in us lies, to sap the -foundation thereof; as when men deny the being and perfections of God, -and practically disown their obligation, to yield obedience to him. And -some sins against the second table, which more immediately respect our -neighbour, are more heinous than others, in proportion to the degree of -injury done him thereby. Thus the taking away the life of another, is -more injurious, and consequently more aggravated than barely the hating -of him; which is, nevertheless, a very great crime. Moreover, the same -sin, whether against the Commandments of the first or second table, may -be said to be more or less heinous, in proportion to the degree of -obstinacy, deliberation, malice, or enmity against God, with which it is -committed; but these things will more evidently appear under the -following answer; which we proceed to consider, - - - - - Quest. CLI. - - - QUEST. CLI. _What are those aggravations which make some sins more - heinous than others?_ - - ANSW. Sins receive their aggravations, - - I. From the persons offending, if they be of riper age, greater - experience, or grace, eminent for profession, gifts, place, office; - guides to others, and whose example is likely to be followed by - others. - -Sins are greater than otherwise they would be when committed by those -whose age and experience ought to have taught them better. Thus Elihu -says, _A multitude of years should teach wisdom_, Job xxxii. 7. Many -things would be a reproach to such persons, which are more agreeable to -the character of children, than those who are advanced in age. Again, if -they have had large experience of the grace of God, and been eminent for -their profession, or gifts conferred on them. These circumstances will -render the same sin more aggravated; for where much is given, an -improvement is expected in proportion thereunto; and where great -pretensions are made to religion, the acting disagreeable thereunto, -enhances the guilt, and renders the sin more heinous. Again, if the -person offending be in an eminent station, or office in the world, or -the church; so that he is either a guide to others, or the eyes of many -are upon him, who will be apt to follow and receive prejudice by his -example. When such an one commits a public and open sin, it is more -aggravated than if it had been committed by another. Thus God bids the -prophet Ezekiel _see what the ancients of the house of Israel do in the -dark, every man in the chambers of his imagery_, Ezek. viii. 12. And the -prophet Jeremiah speaks of those who ought to have been guides to the -people, _viz._ the priests and the prophets, Jer. xxiii. 11. 14. who -transgressed against the Lord; and charges this on them as an -extraordinary instance of wickedness; which their character in the -world, and the church rendered more heinous, though it was exceeding -heinous in itself. - - II. Sins receive their aggravations, from the parties offended; if - immediately against God, his attributes, and worship, against - Christ, and his grace; the holy Spirit, his witness, and workings, - against superiors, men of eminency, and such as we stand especially - related and engaged unto; against any of the saints, particularly - weak brethren, the souls of them, or any other, and the common good - of all or many. - -There is no sin but what may be said to be committed against God; yet, - -1. Some are more immediately against him, as they carry in them a -contempt of his attributes and worship; whereby his name and ordinances -are profaned, and the glory that is instamped thereon, little set by, -Mal. i. 3, 4. Other sins reflect dishonour on our Lord Jesus Christ; and -that either on his person, when we conclude him to be, or, at least, act -as if he were no other than a mere creature; or, on his offices; when we -refuse to receive instruction from him as a prophet, or depend on his -righteousness as a priest, in order to our justification and acceptance, -in the sight of God; or to submit to him as a King, who is able to -subdue us to himself, and defend us from the assaults of our spiritual -enemies; or when we despise his grace, and neglect that salvation which -he has purchased, and offers in the gospel, Heb. ii. 3. - -Again, our sins are aggravated when they are committed against the -person of the Holy Ghost; when we deny him to be a divine Person, or the -author of the work of regeneration, as supposing that grace takes its -rise from ourselves, rather than him; or when we do not desire to be led -by the Spirit, or seek his divine influence in order thereunto. But, on -the other hand, resist his holy motions and impressions, and act -contrary to those convictions which he is pleased to grant us; by which -means we are said to _grieve_ and _quench the spirit_, Eph. iv. 7. 1 -Thess. v. 19. Also, when we reject and set ourselves against the witness -of the Spirit, and that, either by concluding, that assurance of our -interest in the love of God, may be attained without it, and reckon all -pretences to it no better than enthusiasm; or, when on the other hand, -we suppose that the Spirit witnesses with our spirits, that we are the -children of God, without regard had to the work of sanctification, that -always accompanies, and is an evidence thereof; whereby we take that -comfort to ourselves which does not proceed from the Spirit of holiness. - -2. Sins are aggravated as committed more immediately or directly against -men, and particularly those, to whom we stand related in the bonds of -nature, or, who have laid us under the strongest obligations, by acts of -friendship to us. This is applicable to inferiors, who ought to pay a -deference to their superiors; those sins that are committed by such, -contain the highest instance of ingratitude, and are contrary to the -laws or dictates of nature, and therefore aggravated in proportion -thereunto. - -Moreover, if they are committed against the saints; this is reckoned, by -God, an instance of contempt cast on himself, (whose image they are said -to bear;) much more, if we oppose them as saints, Luke xvi. 16. Matt. -xii. 6. And though we do not proceed to this degree of wickedness, our -crime is said to be greatly aggravated, when we lay a stumbling-block -before those who are weak in the faith, which may tend to discourage -them in the ways of God; and, by this means, we do what in us lies, to -_destroy those for whom Christ died_, Rom. xiv. 15. 1 Cor. viii. 11. -This is an injury done, not so much to their bodies, as their souls; -which are wounded, and brought into great perplexity thereby. - -However, we must distinguish between an offence given, and unjustly -taken; or, it is one thing for persons to be offended at that which is -our indispensible duty, in which case we are not to regard the -sentiments of those who attempt to discourage us from, or censure us for -the performance of it; and our giving offence in things that are in -themselves indifferent, and might, without any prejudice, be avoided; in -which case a compliance with the party offended, seems to be our duty; -especially if the offence takes its rise from conscience, rather, than -humour and corruption; and our not complying with him herein, would tend -very much to discourage and weaken his hands in the ways of God; and -therefore may be reckoned an aggravation of this sin. - -Moreover, it is a farther aggravation of sin committed, when it appears -to be contrary to the common good of all men. This guilt may be said to -be contracted by them who endeavour to hinder the success of preaching -of the gospel, 1 Thess. ii. 15. or otherwise, when the sin of one man -brings down the judgments of God on a whole church or body of people; of -this kind was Achan’s sin, Josh. vii. 20, 21, 25. - - III. Sins are aggravated from the nature and quality of the offence; - if it be against the express letter of the law, break many - commandments, contain in it many sins; if not only conceived in the - heart, but breaks forth in words and actions, scandalize others, and - admit of no reparation; if against means, mercies, judgments, light - of nature, conviction of conscience; public or private admonition, - censures of the church, civil punishments, and our prayers, - purposes, promises; vows, covenants, and engagements to God or men; - if done deliberately, wilfully, presumptuously, impudently, - boastingly, maliciously, frequently, obstinately, with delight, - continuance, or relapsing after repentance. - -1. Sin is aggravated when it is committed against the express letter of -the law, so that there remains no manner of doubt, whether it be a sin -or duty. To venture on the commission of what plainly appears to be -unlawful, is to sin with great boldness and presumption, whereby the -crime is very much aggravated, Rom. i. 32. - -2. When it contains a breach of several of the Commandments; and -therefore it may be reckoned a complicated crime. Of this kind was the -sin of David, in the matter of Uriah; in which he was guilty of murder, -adultery, dissimulation, injustice, _&c._ Also Ahab’s sin against -Naboth; which included in it not only covetousness, but perjury, murder, -oppression, and injustice. - -3. Sins are more aggravated, when they break forth in words, or outward -actions, than if they were only conceived in the heart. It is true, sin -in the heart has some peculiar aggravations, as it takes deeper root, -becomes habitual, and is entertained with a secret delight and pleasure, -and as it is the source and fountain, from whence actual sins proceed. -Nevertheless, when that, which was before conceived in the heart, is -discovered by words or actions, this adds a farther aggravation to it, -as it brings a more public dishonour to God, and often-times a greater -injury to men. - -4. Sins are farther aggravated, when they are of such a nature, that it -is impossible for us to repair the injuries done thereby, or make -restitution for them. Thus nothing can compensate for our taking away -the life of another, or for our casting a reproach on the holy ways of -God; and thereby endeavouring to bring his gospel into contempt; or, -when we entice others to sin, by which means we turn them aside from -God, and endeavour to ruin their souls; which is an injury that we -cannot, by any means, repair; and therefore the crime is exceedingly -aggravated. - -5. If the sin committed be contrary to the very light of nature, such as -would be offensive, even to the Heathen, 1 Cor. v. 1. - -6. Sins receive their aggravations, when committed against means, -mercies, and judgments; as when we break through all the fences which -are set to prevent them; and the grace of God, revealed in the gospel, -is not only ineffectual, to preserve from sin, though designed for that -end, Tit. ii. 11, 12. but turned into lasciviousness, Jude, ver. 4. When -mercies are misimproved, undervalued, and, as it were, trampled on, Rom. -ii. 4. Isa. i. 3, Deut. xxii. 6. and judgments, whether threatened or -inflicted are not regarded, nor were claimed thereby. - -7. Sins are farther aggravated, when they are committed against the -checks and convictions of conscience; which is a judge and a reprover -within our own breasts. This is an offering violence to ourselves, and -making many bold advances towards judicial blindness, hardness of heart, -and a total apostacy. - -8. When the sins committed are against public or private admonitions, -censures of the church or civil punishments, which are God’s ordinance -to bring men to repentance; and if they prove ineffectual, to answer -that end, they will be left more stupid than they were before. - -9. Sins are farther aggravated, when they are contrary to our own -prayers, vows, covenants, and promises made either to God or men. When -we confess sin, or pretend to humble ourselves before God in prayer, and -yet, at other times, indulge the same sins, and are proud, -self-conceited, and exalt ourselves against him; or when we pray for -strength against corruption, or grace to perform holy duties, when, in -reality, we have no love to, nor desire after them; or when we praise -him for mercies received, while we are habitually unthankful, and -forgetful of his benefits. Moreover, when we are very forward to make -vows, covenants, or engagements, to be the Lord’s; whereby we often lay -a snare for ourselves, from some circumstances that attend this action; -and more especially from our disregarding it afterwards. - -10. Sins are aggravated from the manner of our committing them, _viz._ -If they are done deliberately, with fore-thought or contrivance: As when -persons are said to devise mischief upon their beds; and then as to -their conversation, to set themselves against that which is good, Psal. -xxxiv. 5. Again, if it be done wilfully, that is, with the full bent of -the will, making it the matter of our choice, and resolving to commit -it, whatever it cost us. When we do it presumptuously, either when we -take encouragement hereunto from the grace of God, Rom. vi. 1. or when -his hand is lifted up against us, or when we see his judgments falling -very heavy upon others, and are not disposed to take warning thereby; -but grow more hardened and stupid than before. - -Again, when sin is committed maliciously impudently, and obstinately; -this argues a rooted hatred against God. Or, when it is committed with -delight arising either from the thoughts we entertain thereof, before we -commit it; or the pleasure we take in what we have done, afterwards. -Again, when we boast of what we have done, which is to glory in our -shame, Psal. x. 3. and lii. 1. when we do, as it were, value ourselves -for having got rid of the prejudices of education, and all former -convictions of sin, that so we may go on therein with less disturbance. -And when persons boast of their over-reaching others in their way of -dealing in the world, Prov. xx. 14. which they very often do in their -secret thoughts, when they are ashamed to let the world know how remote -they are from the practice of that justice, that ought to be between man -and man. Again sins are aggravated when they are frequently committed, -or when we relapse into the same sin, after having pretended to repent -of it, 2 Pet. ii. 20,-22. Matt. xii. 43,-45. - - IV. Sins are aggravated from circumstances of time, and place; if on - the Lord’s-day, or other times of divine worship, or immediately - before, or after these, or other helps, to prevent or remedy such - miscarriages, if in public, or in the presence of others who are - thereby likely to be provoked or defiled. - -When sins are committed by us on the Lord’s-day, it is a profaning that -time which he has sanctified for his service, and so renders us guilty -of a double crime; or, when they are committed at any other time, which -we occasionally set apart for divine worship; or, in those seasons, when -God calls for fasting and mourning for our own sins, or those that are -publicly committed in the world, Isa. xxii. 12,-14. or, at other times, -when we have lately received signal deliverances, either personal or -national, Psal. cvi. 7. or, when they are committed immediately before -or after we have engaged in holy duties; the former renders us very -unfit for them; the latter will effectually take away all those -impressions, which have been made on our spirits therein. - -Again, sins receive aggravation from the place in which they are -committed: As for instance, if they are committed in those places, in -which the name of God is more immediately called on, which if visible, -will afford great matter of scandal to some, and an ill example to -others; and if secretly committed, will tend to defile our souls, and -argue us guilty of great hypocrisy. Moreover, when we commit those sins, -which are generally abhorred in the place where providence has cast our -lot: This is to render ourselves a stain and dishonour to those with -whom we converse. Thus the prophet speaks of some, who, _in the land of -uprightness_, will _deal unjustly_, Isa. xxvi. 10. and especially when -they are committed in the presence of others, who are likely to be -provoked or defiled thereby; by which means we contract the guilt of -other men’s sins, as well as our own; and are doubly guilty, in that we -are, in many respects, the cause of their transgressing. - -There are several instances in which we may be said to contract the -guilt of other men’s sins, which I shall only mention briefly, _viz._ -when superiors lay their commands on inferiors, or oblige them to do -that which is in itself sinful; or, when we advise those who stand upon -a level with us, to commit sin, or give our consent to the commission of -it, Acts vii. 58. chap. vii. 1. Again, when inferiors flatter superiors, -or commend them for their sin: Thus when Herod had courted the applause -of the people, by the oration which he made to them; they, on the other -hand, flattered him, when they _gave a shout, saying, It is the voice of -a god, and not of a man_, chap. xii. 22. Again, when we have recourse to -those places, where sin is usually committed, and desire to associate -ourselves with them, whose conversation is a reproach to religion, Prov. -xiii. 20. or, when we are sharers, or partakers, with others, in their -unlawful gains; first encouraging, abetting, and helping them therein; -and then dividing the spoil with them, chap. i. 23,-25. Again, when we -connive at sin committed; or, if it be in our power, do not restrain or -hinder the commission of it; or, when we conceal it, when the farther -progress thereof might be prevented by our divulging it. Again, when we -provoke persons to sin. And hereby draw forth their corruptions; and -when we extenuate sin, whether committed by ourselves or others; which -is a degree of vindicating, or pleading for it. And lastly, when we do -not mourn for, or pray against those sins which are publicly committed -in the world, that are like to bring down national judgments[14]. - -Footnote 14: - - These several heads, concerning the aggravations of sin, are contained - in three or four lines, which are helpful to our memories. Most of the - heads of this answer, are contained in that verse, _Quis?_ _Quid?_ - _Ubi?_ _Quibus auxiliis?_ _Cur?_ _Quomodo?_ _Quando?_ And those that - relate to our contracting the guilt of other men’s sins, in the - following lines; _Jussu._ _Consilio._ _Consensu._ _Palpo._ _Recursu._ - _Participans._ _Nutans._ _Non obstans._ _Non manifestans._ - _Incessans._ _Minuens._ _Non mærens._ _Solicitansve._ - - - - - Quest. CLII., CLIII. - - - QUEST. CLII. _What doth every sin deserve at the hands of God?_ - - ANSW. Every sin, even the least, being against the sovereignty, - goodness, and holiness of God, and, against his righteous law, - deserveth his wrath and curse, both in this life, and that which is - to come, and cannot be expiated, but by the blood of Christ. - - QUEST. CLIII. _What doth God require of us, that may escape his - wrath and curse due to us by reason of the transgression of the - law._ - - ANSW. That we may escape the wrath and curse of God due to us by - reason of the transgression of the law, he requireth of us - repentance toward God, and faith toward our Lord Jesus Christ, and - the diligent use of the outward means whereby Christ communicates to - us the benefits of his mediation. - -In the former of these answers, we have an account of then demerit of -sin; in the latter, we have the character and disposition of those who -have ground to conclude that they shall be delivered from the wrath and -curse of God due to it. We have already considered one sin as greater -than another, by reason of several circumstances that tend to enhance -the guilt of those who commit them: Nevertheless, there is no sin so -small but it has this aggravation in it, that it is a violation of the -law of God, and is opposite to his holiness; and therefore it cannot but -render the sinner guilty in his sight; and guilt is that whereby a -person is liable to suffer punishment in proportion to the offence -committed: Therefore it follows, that there is no ground for that -distinction which the Papists make between _mortal_ and _venial_ sins; -whereof the former, they suppose, deserves the wrath and curse of God -both in this and another world; but as for the latter, namely, _venial_ -sins, they conclude that they may be atoned for by human satisfactions, -or penances; and that they are, in their own nature, so small, that they -do not deserve eternal punishment. This is an opinion highly derogatory -to the glory of God, and opens a door to licentiousness, in a variety of -instances; the contrary to which, is contained in the answer we are now -explaining. - -For the understanding whereof, let it be considered; that it is one -thing for a sin to deserve the wrath and curse of God, and another thing -for the sinner to be liable and exposed to it. The former of these -arises from the heinous nature of sin, and is inseparable from it; the -latter is inconsistent with a justified state. Nothing can take away the -guilt of sin, but the atonement made by Christ; and that forgiveness or -freedom from condemnation, which God is pleased to bestow as the -consequence thereof, Rom. viii. 1, 33. It is this that discharges a -believer from a liableness to the wrath and curse of God. Though one sin -be greater than another, by reason of various circumstances that attend, -or are contained in it, as was observed under the last answer: yet the -least sin must be concluded to be objectively infinite, as it is -committed against a God of infinite perfection, since all offences are -great in proportion to the dignity of the person against whom they are -committed. Thus the same sin that is committed against an inferior, or -an equal, which deserves a less degree of punishment, if it be committed -against a king, may be so circumstanced, as that it will be deemed a -capital offence, and render the criminal guilty of high treason; though, -at the same time, no real injury is done to, but only attempted against -him. In like manner we must conclude, that though it be out of our own -power to injure or detract from the essential glory of the great God; -yet every offence committed against him is great, in proportion to his -infinite excellency; and is therefore said to deserve his wrath and -curse. Wrath or anger, when applied to God, is not to be considered as a -passion in him, as it is in men; but denotes his will to punish sin -committed, which takes its first rise from the holiness of his nature, -which is infinitely opposite to it. And the degree of punishment that he -designs to inflict, is contained in his law; which, as it denounces -threatnings against those who violate it, the sinner is hereby said to -be exposed to the curse or condemning sentence thereof, agreeably to the -rules of justice, and the nature of the offence. This is what we are to -understand, in this answer, by sin’s deserving the wrath and curse of -God. - -And this is farther considered, as what extends itself to this life, and -that which is to come. Punishments inflicted in this life, are but the -beginning of miseries; but they are sometimes inexpressibly great, as -the Psalmist says, _Who knoweth the power of thine anger? even according -to thy fear, so is thy wrath_, Psal. xc. 11. Sometimes there is but a -very short interval between sin and the punishment; as in the case of -Nadab and Abihu, Korah, and his company, Achan, and many others; -whereas, at other times, it is long deferred; nevertheless, it will fall -with great weight, at last, on the offender. Thus God sometimes punishes -the sin of youth in old age; and when a greater degree of guilt has been -contracted, writes bitter things against them, Job xiii. 26. But the -greatest degree of punishment is reserved for sinners in another world; -which is styled _the wrath to come_, 1 Thess. i. 10. But these things -having been insisted on in some foregoing answers[15], we shall add no -more on that head; but proceed to what is farther observed, viz. that -this punishment cannot be expiated any otherwise than by the blood of -Christ. This is fitly inserted after the account we have had of man’s -liableness to the wrath of God, by reason of sin: for when we have an -afflicting sense of the guilt we have exposed ourselves to, nothing else -will afford us relief. - -The next thing to be considered is, how it may be removed, or by what -means the justice of God may be satisfied, and an atonement made for -sin. This is said to be done no other way but by the blood of Christ, as -has been considered elsewhere, under a foregoing answer; in which we -endeavoured to prove the necessity of Christ’s making satisfaction, and -the price that he paid in order thereto[16]. We have also considered the -fruits and effects thereof, as it has a tendency to remove the guilt of -sin, and procure for us a right to eternal life:[17] Therefore, we shall -pass over the consideration thereof in this place; only we may observe, -that, since this can be brought about by no other means but Christ’s -satisfaction; it is not inconsistent with what is contained in the -following words, if rightly understood by us, to assert that God -requires of us, repentance, faith, and a diligent attendance on the -outward means of grace; though we must not conclude them to be the -procuring cause of our justification, or a means to expiate sin. They -are certainly very much unacquainted with the way of salvation by -Christ, as well as the great defects of their repentance and faith, who -suppose, that God is hereby induced to pardon our sins, or deliver us -from the wrath we have deserved thereby; nevertheless, we are not to -think, that impenitent unbelieving sinners have a right to determine -that they are in a justified state, or have ground to claim an interest -in the benefits of Christ’s redemption. Therefore, these graces are -necessary to evince our interest in what he has done and suffered for -us, and they are inseparably connected with salvation; though they do -not give us a right and title to eternal life, as Christ’s righteousness -doth. We have, in two foregoing answers, given a particular account of -repentance and faith. Concerning repentance, we have observed, that it -is a special saving grace, wrought in us by the Holy Spirit, and have -shewn in what way he works it; and also the difference between legal and -evangelical repentance, as the former is often found in those who are -destitute of the latter. We have considered the various acts of -repentance unto life[18]; what the objects and acts of saving faith are; -and how it differs from that which is not so; and the use of this grace, -in the whole conduct of our lives, and how it gives life and vigour to -all other graces, and enables us to perform duties in a right -manner[19]. Therefore we shall not insist on this subject at present, -but only speak of repentance and faith as means appointed by God, in -order to our attaining compleat salvation. - -The means conducive hereunto, are either internal or external; the -former of these are inseparably connected with salvation; so that -_none_, who repent and _believe, shall perish_, John iii. 16. These -graces, together with all others, that accompany or flow from them, are -the fruits and effects of Christ’s mediation; and therefore they are -sometimes called saving graces. As they are wrought in the hearts of -believers, and have a reference to salvation; they may be truly styled -internal means of salvation; and, as such, they are distinguished from -those outward and ordinary means of grace, by which God is pleased to -work them. And these are the ordinances which we are diligently to -attend on, in hopes of attaining those graces under them, till God is -pleased to give success to our endeavours, and work grace under these -means; the efficacy whereof, is wholly owing to his power, and is to be -resolved into his sovereign will. - -This may be fitly illustrated by what is said concerning the poor, -_impotent_, _blind_, _halt_, and _withered_ persons, _waiting_ at the -_pool of Bethesda_, for the _angels troubling the water_; after which, -he that _first stepped in, was made whole_, John v. 2-4. Nevertheless, -we do not find that every one who waited there embraced the first -opportunity, and received a cure; for some were obliged to wait many -years; and if they were made whole at last, they had no reason to think -their labour lost. This may be applied to those who have the means of -grace. Many sit under them who receive no saving advantage thereby, till -God is pleased, in his accepted time, to work those graces which render -these ordinances effectual to salvation. This blessed success attending -them, is from God; he could, indeed, save his people without them, as he -converted Paul, when going to Damascus, with a design to persecute the -church there; being not only unacquainted with, but prejudiced against -the means of grace. But this is not God’s ordinary method. He has put an -honour on his own institutions, so as to render it necessary for us to -pray, wait and hope for saving blessings, in attending on them. Thus -when he promises to _put his Spirit_ within his people, and _cause them -walk in his statutes_, he adds; yet _for this will I be enquired of by -the house of Israel, to do it for them_, Ezek. xxxvi. 27, 37. -accordingly we are commanded to _seek the Lord while he may be found, -and to call upon him while he is near_, Isa. lv. 6. Hereby we testify -our approbation of that method which he has ordained for the application -of redemption; and by our perseverance therein, as determining not to -leave off waiting till we have obtained the blessing expected, we -proclaim the valuableness thereof, and subscribe to the sovereignty of -God, in dispensing those blessings to his people, which they stand in -need of, as well as pray and hope for them in his own time and way. Thus -we are to wait on the means of grace. - -And it is farther observed, that this is to be done with diligence; not -in a careless and indifferent manner, as though we neither expected nor -desired much advantage from them. This implies in it an embracing every -opportunity, and observing those special seasons, in which God is -pleased, in his gospel, to hold forth the golden sceptre of grace; as -also our having earnest desires and raised expectations of obtaining -that grace from him which he encourages us to wait and hope for[20]. -Which leads us to speak particularly concerning those outward means, as -contained in the following answer. - -Footnote 15: - - _See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX._ - -Footnote 16: - - _See Vol. II. Quest. XLIV. Page 273-290._ - -Footnote 17: - - _See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under - those answers, to explain the doctrine of justification._ - -Footnote 18: - - _See Quest. LXXVI. Vol. III. p. 166._ - -Footnote 19: - - _See Quest. LXXII., LXXIII. Vol. III. p. 98._ - -Footnote 20: - - To affect to honour the mercy of God, by supposing this is sufficient - for all our sins, however persevered in, is to disparage his truth - which has proposed terms of mercy, connected our salvation with them, - and pronounced them exclusive. It is to imagine that Deity shall - change his purposes; it is an affront to his wisdom to suppose that - after he has placed us in a state of probation and made us - accountable, no retribution should be made. It indicates insincerity, - and not a real regard for the divine glory, to set up such a - substitute for the gospel scheme of salvation. - - To excuse sin by alleging our impotency to good, is disingenuous; - because the party can be conscious of no obstacle, unless his own - inclinations to evil can be so denominated. This excuse casts the - blame on God. To persist in sin under such pretences, is _to do evil - that good may come_, which, the Apostle of the Gentiles declares - renders condemnation just; it is to sin _that grace may abound_. - - To defer the acceptation of offered mercy, and put off the work of - repentance, is unwise, as it is heaping sorrows against the day of - bitterness; it is imprudent, because it is to remain at enmity with - Him upon whom we depend, and to be liable at every moment of this - uncertain life to be involved in everlasting despair. It is evidence - of a very sordid mind to prefer the base gratifications of the senses, - to the refined pleasures of virtue, and the beauty, peace, and - comforts of holiness. - - If the procrastination proceed from a dread of the labour of acquiring - the knowledge of the truth, this will be increased by every hour’s - delay, as the mind becomes thereby the less susceptible of religious - impressions. The time in which the work should be accomplished also - becomes the shorter; like a traveler, who has mistaken his course, the - impenitent has every step to tread back again, and his time is - proportionally curtailed. The truths of natural science flatter our - pride and ambition, but those of religion humble and crucify them; the - latter, being opposed to the carnal mind, disgust; if such disgust - produce a delay of conversion, the truths which have once excited such - aversion will be more likely afterwards to do it, because the mind by - once having rejected them has become more sensual, and opposed to - moral good. - - The cares and business of life not merely pre-occupy the mind, and - exclude the thoughts of religion, but augment our addictedness to - earthly objects, and render progressively the mind more insensible to - lessons of piety. In old age avarice or sensuality are often at the - highest pitch; the man has become more impatient and irritable, - tenacious even of his errours, and averse to changes, no change can be - looked for but the great one, when the messenger arrives, who brings a - scythe in his hand. - - To defer conversion till death, that its terrors may dissolve the - charms of the world, besides the hazard of surprise, is unreasonable, - as it supposes mercy when we have persisted in rebellion as long as we - can; it is to expect that God’s Spirit shrill always strive with man; - it is highly presumptuous; and it exposes also to self-deception, as - religion in that late hour must be the effect of necessity, and - destitute of the fruits and proofs of holiness. - - - - - Quest. CLIV. - - - QUEST. CLIV. _What are the outward means whereby Christ communicates - to us the benefits of his mediation?_ - - ANSW. The outward and ordinary means whereby Christ communicates to - his church the benefits of his mediation, are, all his ordinances; - especially the word, sacraments, and prayer; all which are made - effectual to the elect for salvation. - -In explaining this answer, we shall consider, - -I. What we are to understand by the ordinances, which are here styled -outward and ordinary means of grace. The first idea contained in them -is, that they are religious duties, prescribed by God, as an instituted -method, in which he will be worshipped by his creatures; but that which -more especially denominates them to be ordinances, is, the promise which -he has annexed to them of his special presence, and the encouragement -that he has given to his people in attending on them, to hope for those -blessings that accompany salvation. As God works grace by, and under -them, they are called means of grace; and because he seldom works grace -without first inclining persons to attend on him therein, and wait for -his salvation; therefore they are called the ordinary means of grace; -and because they have not in themselves a tendency to work grace, -without the inward and powerful influences of the Holy Spirit, -accompanying them, they are distinguished from it, and accordingly -styled the outward means of grace. - -That which may be observed concerning the ordinances as thus described, -is, - -1. That they may be engaged in, pursuant to a divine appointment; -therefore no creature hath a warrant to enjoin any modes of worship, -pretending that this will be acceptable, or well-pleasing to God; since -he alone, who is the object of worship, has a right to prescribe the way -in which he will be worshipped. To do this would be an instance of -profaneness and bold presumption; and the worship performed pursuant -thereunto would be _in vain_; as our Saviour says concerning that which -has no higher a sanction than _the commandments of men_, Matt. xv. 9. -and whatever pretence of religion there may be therein, God looks upon -such worshippers as well as those whose prescriptions they follow -herein, with the utmost contempt, and will punish them for, rather than -encourage them in it. Thus the prophet reproves Israel, as being guilty -of defection from God, who engaged in that worship which he had not -ordained, when he says, _The statutes of Omri are kept, and all the -works of the house of Ahab, and ye walk in their counsels, that I should -make thee a desolation, and the inhabitants thereof an hissing. -Therefore shall ye bear the reproach of my people_, Mic. vi. 16. And -Jeroboam is often branded with this character, that _he made Israel to -sin_, for instituting ordinances of divine worship, and _setting up -calves in Dan and Bethel, making an house of high places, and priests of -the lowest of the people_, and appointing sacred times, in which they -should perform this worship; all which were of his own devising, and -became a snare to the people, Exod. xx. 24. It is certain, that such -appointments cannot be reckoned means of grace, or pledges of God’s -presence; and it would redound to his dishonour, should he be obliged to -communicate the benefits of Christ’s redemption hereby, to any who, -(under a pretence of worshipping him in a way of their own devising,) -offer the highest affront to him. - -2. If God is pleased to reveal his will concerning the way in which we -are to worship him, and hope for his presence, it is our indispensable -duty to comply with it, and implore his acceptance of us herein; and be -importunate with him, that he would put a glory on his own institutions, -and grant us his special presence and grace, that we may be enabled to -perform whatever duty he enjoins, in such a manner, that the most -valuable ends may be answered, and our spiritual edification and -salvation promoted thereby. - -3. Though we consider the ordinances as instituted means of grace; yet, -a bare attendance on them will not, of itself, confer grace, as is very -evident from the declining state of religion, in those who engage in the -external part of it, and attend upon all the ordinances of God’s -appointment, and yet remain destitute of saving grace; who are stupid -under the awakening calls of the gospel, and regard not the invitations -given therein, to adhere stedfastly to Jesus Christ, whom in words they -profess to own, though in works they deny him. This is a convincing -evidence, that it is God alone, who appointed those ordinances, that can -make them effectual to salvation. Thus concerning the nature of an -ordinance, and in what respect it may be called an outward and ordinary -means of grace. We are now, - -II. To consider what are those ordinances by which Christ communicates -to us the benefits of his mediation. These may be considered, - -1. As engaged in by particular persons, as subservient to their -spiritual welfare, in order to the beginning or carrying on the work of -grace in their souls; such as meditation about divine subjects, -self-examination, and all other duties, which are performed by them in -their private retirement, in hope of having communion with God therein. -Or, - -2. There are other ordinances which God has given to worshipping -assemblies, which are founded in that general promise, _In all places -where I record my name, I will come unto thee, and I will bless thee_, -Exod. xx. 24. Those mentioned in this answer, are the words, sacraments -and prayer; of which the sacraments are particularly given to the -churches; the word and prayer, to all who are favoured with the -gospel-dispensation. And to these we may add, singing the praises of -God; which, though it be not particularly mentioned in this answer, is, -nevertheless, a duty wherein we may expect to meet with his presence and -blessing; and accordingly is an ordinance which God makes effectual to -promote our salvation. Therefore, before we enter on the subject-matter -of the following answers, we shall speak something concerning this duty, -as an ordinance which he has instituted; together with the way and -manner in which it is to be performed. And, - -(1.) We may enquire what ground we have to reckon it among the -ordinances of God. This must not be taken for granted, but proved; -because there are many who deny it to be so. That it was an ordinance -enjoined to, and practised by the church, under the Old -Testament-dispensation, appears from the many songs and psalms given, by -divine inspiration, to be used by the church, in their solemn acts of -worship; some of which were not only sung by particular persons; but the -whole church is represented as joining therein with united voices. Thus -when Pharaoh’s host was drowned in the red sea, it is said, _Moses and -the children of Israel sang_ the song that was given by divine -inspiration for that purpose, contained in Exod. xv. And when he was -inspired with that song, in Deut. xxxii. he was commanded, in chap. -xxxi. _to write it for them, and teach it to them, and put it in their -mouths_; that they might sing it in their public worship; which he did -accordingly, ver. 22. And from the days of David, when public worship -was more settled than it had been before; and many things relating to -the order, beauty and harmony thereof, brought into the church by divine -direction, then there was an order of men called _Singers_, who were to -preside over, and set forward the work. And there was also a book of -psalms, given by divine inspiration, for the use of the church therein, -that they might not be at a loss as to the subject-matter of praise in -this ordinance; as may be inferred from the style thereof, the words -being often put in the plural number; which argues, that they were to be -sung, not by one person in the church, but by the whole congregation, in -their solemn and public acts of worship; and accordingly we often find -the whole multitude of them exhorted to sing the praises of God. Thus it -is said in Psal. xxx. 4. _Sing unto the Lord, O ye saints of his, and -give thanks at the remembrance of his holiness._ And elsewhere, _Sing -aloud unto God our strength. Make a joyful noise unto the God of Jacob. -Take a psalm_, &c. _For this was a statute for Israel, and a law of the -God of Jacob_, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are -represented as exciting one another to this duty. Thus it is said, _O -come let us sing unto the Lord; let us make a joyful noise to the rock -of our salvation. Let us come before his presence with thanksgiving, and -make a joyful noise unto him with psalms_, Psal. xcv. 1, 2. - -And it may be observed, that how much soever the use of musical -instruments, which were in this worship may be concluded to be -particularly adapted to that dispensation, as they were typical of that -spiritual joy, which the gospel church should obtain by Christ; yet the -ordinance of singing remains a duty, as founded on the moral law; and -accordingly we find, that the practice hereof was recommended, not only -to the Jews, but to all nations. Thus it is said, _Make a joyful noise -unto the Lord all the earth_, Psal. xcviii. 4. And he speaks to this -purpose, when he presses this duty upon _all lands_, whom he exhorts to -_serve him with gladness; and to come before the Lord with singing_, -Psal. c. 1, 2. And besides, it seems to be preferred before some other -parts of worship, which were merely ceremonial. Thus the Psalmist says, -_I will praise the name of God with a song. This also shall please the -Lord better than an ox or bullock_, Psal. lxix. 30, 31. that is, God is -more glorified hereby than he is by the external rites of ceremonial -worship; especially when abstracted from those acts of faith, which add -an excellency and glory to them. - -And this leads us to consider it as an ordinance practised by the New -Testament-church. Some had songs given in to them by inspiration; as the -virgin Mary, Zacharias, and Simeon, Luke i. 46, 47, & _seq._ chap. ii. -28, & _seq._ and sometimes the members of particular churches had a -psalm given in by extraordinary revelation, 1 Cor. xiv. 26. and we can -hardly suppose this to have been without a design that it should be sung -in the church for their edification; especially considering it as an -extraordinary dispensation of the Spirit: And, as the singing of a psalm -in the church, is an act of public worship, it is reasonable to suppose, -that the whole assembly joined together therein; and therefore this -ordinance was not only practised by them, but had also a divine -sanction, in that the Spirit was the author of the psalm that was sung: -And we sometimes read of the church’s singing an hymn, which was no -other than a psalm or spiritual song, at the Lord’s-supper: Thus our -Saviour, in the close of that ordinance, sung an hymn with his -disciples, that small church with whom he then communicated, Mark xiv. -26. And at another time, when he was _come nigh to the descent of the -mount of olives_, it is said, that _the multitude of the disciples began -to rejoice, and to praise God with a loud voice_, Luke xxix. 37. where, -by _the multitude of the disciples_, we must understand all that -followed him, who had, at that time, a conviction in their consciences, -that he was the Messiah, from the miracles which they had seen him work; -and we have an account of the short hymn which they sang; _Blessed be -the king that cometh in the name of the Lord; peace in heaven, and glory -in the highest_, Luke xix. 38. This was not, indeed, sung in a -church-assembly; however, it was with a _loud voice_, and herein they -gave glory to God: And though some of the Pharisees were offended at it, -ver. 39. yet our Saviour, in the following words, vindicates their -practice herein; which argues, that it was a branch of religious -worship, performed by them at that time; and a duty approved of by him. -All that I would infer from hence, is, that our Saviour gave countenance -to the singing the praises of God, with united voices. Therefore it -follows, that we ought, on all occasions, to do the same thing; and -consequently, singing is an ordinance, whereby the church ought to -glorify God, and shew forth his praise. Thus we have considered singing -to be an ordinance, or a branch of instituted worship. - -(2.) There are several things in which this ordinance agrees with some -others; particularly with prayer in all the parts thereof; and with -reading and preaching of the word. That it has something in common with -prayer, appears from the subject-matter of several of the psalms of -David; some of which are called prayers, and accordingly they contain in -them several petitions, for blessings that the church stood in need of, -together with various instances of confession of sin, as well as -thanksgiving for mercies received. As to the agreement of this -ordinance, with preaching or reading the word; that, I think, may be -inferred in general, from one of the ends thereof, mentioned by the -apostle, namely, in that we are herein to _teach and admonish one -another_, Col. iii. 16. This is what the Psalmist styles _talking of all -his wondrous works_, Psal. cv. 1, 2. And elsewhere, the church are said -to _speak to_ themselves, or to _one another_ in this duty, Eph. v. 19. -This may be observed in the subject-matter of some of the psalms, in -which the Psalmist is represented as speaking to the church, and they as -making their reply to him: Thus he advises them to _lift up their hands -in the sanctuary, and bless the Lord_, Psal. cxxxiv. 2. and answer him, -_The Lord that made heaven and earth bless thee out of Zion_, ver. 3. -The name may be observed in many other psalms, in which there is a -frequent change of the person speaking; and the subject-matter of the -whole book contains many admonitions or cautions necessary to be -observed by others, which they who sing, direct and apply to each other. -Again, this ordinance agrees with preaching and reading the word, in -that we are, in singing the praises of God, to take notice of, or -celebrate the dispensations of his providence, either in a way of -judgment or mercy; of this we have many instances in the book of Psalms, -as is very evident in all those that are properly historical. - -(3.) We must, notwithstanding, suppose singing to be a distinct -ordinance from preaching, prayer, or reading the word; for it is -mentioned in scripture, as such; and that wherein it principally -differs, is, that it is designed to raise the affections: and it is -certain, that the modulation, or tone of the voice, has oftentimes a -tendency so to do. And because the performing religious worship, with -raised affections, is a great duty and privilege; therefore God has -appointed this as an ordinance, in some degree conducive to answer that -end. - -_Obj._ 1. If the tone of the voice be to be reckoned an ordinance, to -raise the affections; then vocal or instrumental music may be deemed -sufficient to answer this end, without making use of those words in -singing, which God has ordained, whereby it may be denominated a -religious duty. - -_Answ._ To this it may be replied; that to have the affections raised, -is no branch of religion, unless they are excited by those ideas of -divine things, in which it principally consists: Therefore, that which -is a means of raising the affections, may not have a tendency to excite -religious affections; and, consequently, it is not barely singing, but -celebrating the praises of God therein, with raised affections, that is -the duty and ordinance which we ought to engage in: These two, -therefore, must be connected together; and if God is pleased, not only -to instruct us as to the matter about which our faith is to be -conversant, but to give us an ordinance conducive to the exciting our -affections therein, it must be reckoned an additional advantage, and an -help to our praising him in a becoming manner. - -_Obj._ 2. Those arguments that have been taken from the practice of the -Old Testament-church, to prove singing an ordinance, may, with equal -justice, be alleged to prove the use of instrumental music therein; -since we very often read of their _praising_ God with the _sound of the -trumpet, psaltery, harp, organ_, and other musical instruments, Psal. -cl. 3, 4, 5. which is the principal argument brought for the use of them -by those who defend this practice, and conclude it an help for -devotion.[21] - -_Answ._ To this it may be replied; that though we often read of music -being used in singing the praises of God under the Old Testament; yet if -what has been said concerning its being a type of that spiritual joy -which attends our praising God for the privilege of that redemption -which Christ has purchased be true; then this objection will appear to -have no weight, since this type is abolished, together with the -ceremonial law. And it may be farther observed, that though we read of -the use of music, in the temple-service, yet it does not sufficiently -appear, that it was ever used, in the Jewish synagogues; wherein the -mode of worship more resembled that which is, at present, performed by -us in our public assemblies. But that which may sufficiently determine -this matter, is, that, we have no precept or precedent for it in the New -Testament, either from the practice of Christ, or his apostles. And -inasmuch as this is alleged, by some, to overthrow the ordinance of -singing, who pretend, that it ought to be no more used by us than the -harp, organ, or other musical instruments: It might as well be objected, -that, because incense, which was used under the ceremonial law, together -with prayer in the temple, Luke i. 9, 10. is not now offered by us; -therefore prayer ought to be laid aside; which is, as all own, a duty -founded on the moral law. - -(4.) In singing those psalms or songs, which are given by divine -inspiration, we are not to consider the subject-matter thereof, as -always expressive of the frame of our own spirits, or denoting the -dispensations of providence, which we, or the church of God are, at -present exercised with. This is necessary in order to our singing with -understanding; and it may be inferred from what is observed under the -second of those heads, before laid down, relating to the agreement which -there is between singing and reading any of David’s psalms. - -It must be allowed by all, that we ought to have the same acts of faith -in one, as we have in the other. This is evident from all composures in -prose or verse, whether divine or human. If the subject-matter be -historical, whatever the form be in which it is laid down, the principal -things to be considered are, those matters of fact which are therein -related. If an history be written in prose, and the same should be -turned into verse; its being laid down in the form of a poem, though it -adds something of beauty to the mode of expression, yet the ideas, that -are conveyed thereby, or the historical representation of things, are -the same as though they had not been written in verse. It may be, the -reading the same history in verse, may add something of pleasure and -delight to those ideas which we have of it, in like manner as singing, -according to the third head before mentioned, is a distinct ordinance -from reading (though the matter be the same, as it respects the exciting -the affections;) yet this does not give us different ideas of it; much -less are we to take occasion from thence, to apply those things to -ourselves that are spoken of others; unless parallel circumstances -require it. If this rule be not observed, I do not see how we can sing -many of the psalms of David. Sometimes the subject-matter thereof is not -agreeable to every age of life, or the universal experience of -particular persons. It would be very preposterous for a child, in -singing those words, _I have been young, and now am old; yet have I not -seen the righteous forsaken, nor his seed begging bread_, Psal. xxxvii. -25. or what is elsewhere said; _Now also, when I am old and gray-headed, -O God, forsake me not_, Psal. lxxi. 18. to apply them, in particular to -himself. And when some other psalms are sung in a public assembly, in -which God’s people are represented as dejected, disconsolate, and, as it -were, sinking in the depths of despair; as when the Psalmist says, _My -soul refused to be comforted. I remembered God, and was troubled; I -complained, and my spirit was overwhelmed_, Psal. lxxvii. 2, 3. and -elsewhere, _I am counted with them that go down into the pit. Thy wrath -lieth hard upon me. While I suffer thy terrors, I am distracted_, Psal. -lxxxviii. 4, 7, 15. This cannot be applied to every particular person in -a worshipping assembly; as denoting that frame of spirit in which he is, -at present, any more than those expressions which we meet with -elsewhere, which speak of a believer, as having full assurance of God’s -love to him, and his right and title to eternal life; as when it is -said, _Thou shalt guide me with thy counsel, and afterward receive me to -glory_, Psal. lxxiii. 24. can be applied to those who are in a dejected, -despairing, or unbelieving frame of spirit. - -And those psalms which contain an historical account of some particular -dispensations of providence towards the church of old, cannot be applied -to it in every age, or to the circumstances of every believer; as when -it is said, _By the rivers of Babylon there we sat down; yea, we wept -when we remembered Zion_, Psal. cxxxvii. 1. This is not to be considered -as what is expressive of our own case, when we are, in the present day, -singing that psalm, Or, when, on the other hand, the church is -represented as praising God for particular deliverances, as in Psal. -cvii. or expressing its triumphs in the victories obtained over its -enemies, as in Psal. cxlix. these are not to be applied, by particular -persons, to themselves; especially at all times. And when the Psalmist -makes use of those phrases which are adapted to the ceremonial law, as -when he speaks of _binding the sacrifice with cords, even unto the horns -of the altar_, Psal. cxviii. 27. or elsewhere, of their _offering -bullocks upon it_, Psal. li. 19. this cannot be taken in a literal -sense, when applied to the gospel-state. And when we are exhorted to -_praise God with the psaltery_, &c. Psal. cl. we are to express those -acts of faith which are agreeable to the present gospel-dispensation, -which we are under; and the general rule, which is applicable to all -psalms of the like nature, is, that with the same frame of spirit with -which we read them, we ought to sing them. Sometimes we are to consider -the subject-matter of them, as containing an account of those -providences which we are liable to, rather than those which we are, at -present, under; or what we desire, or fear, rather than experience; and -improve them so as to excite those graces which ought to be exercised in -like circumstances, when it shall please God to bring us under them. -With this frame of spirit the psalms of David are to be sung, as well as -read; otherwise we shall be obliged to exclude several of them as not -fit to be used in gospel-worship, which I would assert nothing that -should give the least countenance to,[22] any more than I would affirm -that such-like psalms are not to be read in public assemblies. - -_Obj._ 1. To what has been said concerning our using David’s psalms in -singing the praises of God, it is objected, that some of them contain -such imprecation, or desires, that God would destroy his enemies, Psal. -lv. 15. and lix. 13-15. and lxix. 22-25, 27, 28. as are inconsistent -with the spirit of the gospel, or that love which we are, therein, -obliged to express towards our enemies, agreeably to the command and -practice of the holy Jesus, Matt. v. 44, 46. Luke xxiii. 34. - -Before I proceed to a direct answer to this objection, it may be -observed, that this is generally alleged, by the Deists, with a design -to cast a reproach on divine revelation; and from hence they take -occasion, outrageously to inveigh against David, as though he was of a -malicious and implacable spirit; upon which account they will hardly -allow him to have been a good man, since these, and such-like -imprecations of the wrath of God on the church’s enemies, are reckoned -by them no other than the effects of his passion and hatred of them; and -therefore it is a preposterous thing to suppose, that his psalms were -given by divine inspiration. - -And there are others, to wit, some among the Socinians, who give a -different turn to such-like expressions; and pretend, that under the Old -Testament dispensation, it was not unlawful for persons to hate their -enemies, or curse, or imprecate the wrath of God upon them, whereas, our -Saviour thought fit, under the New Testament-dispensation, to command -what was directly contrary thereunto. That it was formerly lawful, they -argue from what is said in Matt. v. 43. _Ye have heard that it hath been -said, Thou shalt love thy neighbour, and hate thine enemy._ And the new -Commandment which he substituted in the room thereof, is contained in -the following words, in which he obliges them, to _love their enemies_, -&c. But this is a gross mistake of the sense of that scripture, which -speaks of _hating_ their _enemies_; since our Saviour does not, in -mentioning it, design to refer to any thing said in the Old Testament, -but only to expose the corrupt gloss of the Scribes and Pharisees, given -on some passages contained therein. Therefore, we must conclude, that it -was equally unlawful to hate our enemies before, as it is now, under the -gospel-dispensation. These things I could not but premise, before we -come to a direct answer to this objection; and, if what is contained -therein were true, it would certainly be unlawful to sing David’s -psalms; yet, at the same time, it would be a very difficult matter, to -substitute any hymns and songs in their room, which would be altogether -unexceptionable; and then the ordinance of singing would be effectually -overthrown. - -_Answ._ But to this it may be replied; that the words being spoken by -David, under divine inspiration, some of those scriptures referred to, -may, agreeably to the rules of grammar, be understood as a prediction of -those judgments which God would execute on his implacable enemies; -especially when the word, that is supposed in the objection, to contain -the form of an imprecation, is put in the _future tense_, as it often -is. And if it be put in the _imperative mood_, as in other places, in -which it is said, _Let death seize on them; let them go down quick into -hell; let them be blotted out of the book of the living_; this mode of -speaking, especially when applied to God, contains an intimation of what -he would do, or the wrath which he would pour forth, as a punishment of -sin, committed, persisted in, and not repented of. And, indeed, in one -of these psalms, _viz._ Psal. lxix. in which the righteous judgments of -God are denounced against sinners, the Psalmist plainly speaks in the -person of our Saviour, to whom the 9th and 21st verses are expressly -applied in the New Testament, John ii. 17. Matt. xxvii. 34. Therefore, -when he says, ver. 22. _Let their table become a snare_, the meaning is, -that God would deny some of his furious and implacable enemies, that -grace, which alone could prevent their waxing worse and worse under -outward prosperity. And when he says, ver. 23. _Let their eyes be -darkened_; the meaning is, they shall be given up to judicial blindness, -as the Jews were; the providence of God permitting, though not effecting -it. And when it is said, ver. 23. _Pour out thine indignation upon -them_, it is an intimation that this should come to pass. And, in ver. -25. _Let their habitation be desolate_; the meaning is, that the land, -in which they dwelt, should be destitute of its former inhabitants, and -so contains a prediction of the desolate state of the Jewish nation, -after they were destroyed, and driven out of their country by the -Romans. And when he farther says, _Add iniquity to their iniquity_; this -may be accounted for consistently with the divine perfections, and the -sense thereof is not liable to any just exception; as has been observed -elsewhere. This I only mention, to shew that it is not necessary to -suppose that these imprecations are always to be understood as what will -warrant, or give countenance to private persons to wish, or pray for the -destruction of their enemies. - -Moreover, if the evil denounced be of a temporal nature; as when the -Psalmist is represented as desiring that his enemies may be _consumed as -the stubble before the wind_, or as _the wood that fire burneth_, Psal. -lxxxiii. 13, 14. these are not the desires of one who meditates private -revenge, or wishes to see the ruin of those whom he hates. But they -contain the language of the church of God in general, as acquiescing in -his righteous judgments, which should be poured forth on those that hate -him, and persecute his people; and, if either the church must be ruined, -or those that set themselves against it, removed out of the way, they -cannot but desire the latter, rather than the former. If such -expressions be thus understood, there would be no sufficient reason for -that exception that is taken against the book of the psalms; nor will -any one have just occasion to lay aside a part of them, as what cannot -be sung by a Christian congregation. - -_Object._ 2. It is farther objected, that if singing could be proved to -be an ordinance, to be used by particular persons; it will not follow -from thence, that the whole congregation ought to join with their voices -together. It is sufficient if one person sings, and others make melody -in their hearts; whereas, united voices in singing, will occasion -confusion in the worship of God; and, when a mixed multitude join in -this ordinance, it can hardly be supposed that they, all of them, sing -with the spirit, and with the understanding also. Therefore, if one -should sing, it is sufficient for them who are qualified to join in this -ordinance, to say, Amen; or, to have their hearts engaged therein; as -they have who join in public prayer, in which, one is the mouth of the -whole assembly. - -_Answ._ To this it may be replied; - -[1.] That to insinuate that singing with united voices, is confusion, is -to cast a great reproach on that worship which we often read of in -scripture, which was performed in this manner. Thus Moses and the -children of Israel sang the praises of God upon the occasion of their -deliverance from the Egyptians, in Exod. xvi. 1. which was certainly an -act of public worship, not performed by Moses alone, but by the whole -congregation. - -And, in the New Testament, there is a very remarkable example of singing -with united voices, our Saviour himself being present, Mark xiv. 26. -thus it is said, that he and his disciples _sang an hymn_. The word is -in the plural number[23]; therefore they all joined with their voices in -singing; and some observe, that it is not without design that it is -said, _He_, that is, Christ, _blessed the bread_, and _He gave thanks_, -Mat. xxvi. 26, 27. they only joining with him in their hearts, as the -congregation joins with the minister, who is their mouth in public -prayer. But when he speaks of the ordinance of singing, they all join -with their voices therein; and therefore, the word, as was but now -observed, is in the plural number, ver. 30. - -[2.] As to that part of the objection, which respects the congregation’s -joining in the heart, with one that sings with the voice, in like manner -as we do in prayer; let it be considered, that though he that joins with -the heart, with another that prays, may be said to perform the duty of -prayer, though he does not express his desires with his own voice; yet -joining with the heart, while one only sings, cannot properly speaking, -be called singing; much less singing with the voice, or singing with a -loud voice, as it is often expressed in scripture. The apostle, indeed, -speaks of _singing and making melody in our hearts, to the Lord_, Eph. -v. 19. which, in some measure, seems to favour the objection. And it is -inferred from hence, that, if one sings with the voice, others may make -melody in the heart. But I take the meaning of that scripture to be -this; the apostle is pressing the church to sing, that is, to make -melody to the Lord; and, that this ordinance may be performed in a right -manner, the heart ought to go along with the voice; hereby intimating, -that there ought not only to be a melodious sound, by which the praises -of God are sung, but, together with this, suitable acts of faith ought -to be put forth, whereby we worship him with our hearts, as well as our -voices. This does not therefore prove, that the melody here spoken of, -only respects the frame of spirit, as excluding the use of the voice in -singing. - -[3.] As to what is objected against the inexpediency of joining in -singing, with a mixed multitude, in which, some must be supposed to want -two necessary qualifications for singing, namely, the Spirit and -understanding; this is to join in the external ordinance, where there is -no harmony, as to the internal frame of spirit, or the exercise of -faith, which alone makes it pleasing to God. - -To this it may be replied; that, if a mixed multitude may join together -in prayer, and particularly the Psalms of David, may be read in the -public congregation; though, perhaps, there are many present who do not -understand the meaning of every particular phrase used therein: yet it -does not follow, that because we do not fully understand the Psalms of -David, therefore they ought not to be sung by us. We have before -observed, that there is no essential difference, especially as to what -concerns the frame of our spirit, between singing and reading[24]. -Therefore it follows, that whatever psalm may be read, may be sung. He -that is not qualified for the latter is not qualified for the former. -The apostle, indeed, speaks of his _praying_ and _singing with the -Spirit_, as well as _with the understanding_; but the meaning of that -is, that we ought to desire the efficacious influences of the Spirit, -and press after the knowledge of the meaning of the words we use, either -in prayer or singing; yet the defect of our understanding, or having a -less degree thereof than others, or, than we ought to have, does not -exempt us from a right to engage in this ordinance. Therefore, we are -not to refuse to join with those in singing the praises of God, whom we -would not exclude from our society, if we were reading any of the Psalms -of David in public. - -(5.) We are now to consider the matter to be sung. There are very few -who allow singing to be an ordinance, that will deny it to be our duty -to sing the Psalms of David, and other spiritual songs, which we -frequently meet with in scripture. Some, indeed, have contested the -expediency of a Christian assembly’s making use of several Old -Testament-phrases, that are contained therein. And others have alleged, -that the phrase ought to be altered in many instances, (especially in -those which have a peculiar reference to the Psalmist’s personal -circumstances,) and others substituted in their room, which are matter -of universal experience. But, if what has been said under the last head, -be true, this argument will appear to have less weight in it; inasmuch -as all the arguments that are brought in defence of making these -alterations in the Psalms, as they are to be sung by us, will equally -hold good, as applicable to the ordinance of reading them, and, it may -be, will as much evince the necessity of altering the phrase of -scripture, in several other parts thereof, as well as in these, if what -has been said under the second head be allowed of. For it will follow -from thence, that if some psalms are not to be sung by a Christian -assembly, in the words in which they were at first delivered, and -consequently are not to be read by them; because the phrase thereof is -not agreeable to the state of the Christian church; and therefore it is -to be altered, when applied to our present use; the same may be said -concerning other parts of scripture; and then the word of God, as it was -at first given to us, is no more to be read, than to be sung by us[25]. - -As to what is objected concerning the inexpediency of our making use of -those words, and applying them to our case, in our devotions, that David -used in his, with a peculiar view to his own condition. What has been -said under the fourth head, relating to the frame of spirit with which -the psalms are to be sung, will very much weaken the force of it; and -this is what, in a great measure, determines my sentiments as to the -ordinance of conjoint singing, as well as the matter of it; for, I am -well persuaded, that if the words were to be considered as our own, (as -they ought to be, when joining with another, who is our mouth, to God in -prayer,) there are very few psalms, or hymns of human composure, that -can be sung by a mixed assembly. But as a divine veneration ought to be -paid to the psalms, and they are to be read with those acts of faith -which are the main ingredients in our devotions; we are to sing them -with the same view, only with this difference; as making use of the tone -of the voice, as a farther help to the raising our affections therein, -as has been before observed. - -The next thing to be considered is, what version of the Psalms is to -have the preference in our esteem, as it is subservient to the design of -this ordinance. It is not my business, under this head, to criticise on -the various versions of the Psalms; nor can it be supposed, that I have -a regard to those poetical beauties in which one version exceeds -another; for then I should be inclined to think some of them, which I do -not make use of in the ordinance of singing, much preferable to others, -for the exactness of their style and composure. But when I am singing -the praises of God, in, or as near as I can to, the words of David, or -any other inspired writer; that which I principally regard is, the -agreeableness of the version to the original; and then they may be sung -with the same frame of spirit with which they are to be read; and I am -not obliged in singing, to consider the words as expressive of my own -frame of spirit, any more than I am in reading them. But if the -composure cannot properly be called a version, but an imitation of -David’s Psalms, then I make use of it in the ordinance of singing, with -the same view as I would an hymn; of which, more hereafter[26]. - -The versions which, I think, come nearest to the original, are the -New-England and the Scots; the latter of which, I think, much preferable -to the former; inasmuch as the sentences are not so transposed in this, -as in the other, and the lines are much more smooth and pleasant to be -read. I should be very glad to see a version more perfect, that comes as -near the sense of the original, and excels it in the beauty or elegancy -of style. And it would be a very great advantage if some marginal notes -were added, as a comment upon it; which would be a help to our right -understanding thereof. - -I shall now give my thoughts concerning the singing of hymns. These, -according to the common acceptation of the word, are distinguished from -psalms, and they generally denote a human composure, fitted for singing; -the matter whereof, contains some divine subjects, in words agreeable -to, or deduced from scripture. The arguments that are generally brought -in defence thereof, are, that though scripture be a rule of faith, from -whence all the knowledge of divine things is primarily deduced; and -therefore it has the preference, as to the excellency and authority -thereof, to any other composure; yet it is not only lawful, but -necessary to express our faith in the doctrines contained therein, in -other words, as we do in prayer or preaching. Therefore, if it be a duty -to praise God with the voice, it is not unlawful to praise him in words -agreeable to scripture, as well as in the express words thereof; -accordingly it is argued, that both may be proved to be a duty, _viz._ -praising God in the words of David, and by other songs contained in -scripture, and praising him in words agreeable thereunto, though of -human composure. This is the best method of reasoning that I have met -with in defence of the lawfulness of singing hymns, not as opposed to, -or excluding David’s Psalms, but as used occasionally, as providence -directs us; that so our acknowledgments of benefits received, may be -insisted on with greater enlargement than they are in the book of -Psalms; wherein, though it may be, there is something adapted to every -case, yet the particular occasion of our praise is not so largely -contained in the same section or paragraph; and therefore an hymn may be -composed on that occasion, in order to our praising God thereby. But, -when on the other hand, persons seem to prefer hymns to David’s Psalms, -and substitute them in the room thereof, I cannot but disapprove of -their practice. - -A late writer[27] speaks on this subject with a great deal of -moderation; when, though he proves that scripture psalms should be -preferred before all others, and more ordinarily sung; yet he thinks -that hymns of human composure, ought not wholly to be excluded, provided -they be exactly agreeable to, and as much as may be, the words of holy -scripture. There are other writers whom I pay equal deference to, who -have concisely, though with a considerable degree of judgment, proved -singing to be a gospel-ordinance[28], who argue against singing of -_hymns_: and, indeed, what they say in opposition to those who defend -the practice thereof from Eph. v. 19. and Col. iii. 16. wherein _hymns_ -are supposed to be distinct from _psalms and spiritual songs_; and, -consequently, that we are to understand thereby human composures, -agreeable to scripture, as by psalms and spiritual songs, we are to -understand those which are contained in the very words of scripture, -seems very just. And herein they speak agreeably to the mind of several -judicious and learned men, who assert that these three words signify -nothing else but those psalms or songs that are contained in -scripture[29]. The question in debate with me, is not whether the -psalms, hymns, or spiritual songs, that are contained in scripture, are -designed to be a directory for gospel-worship; for that, I think, all -ought to allow; but, whether it be lawful to sing a human composure that -is agreeable to scripture, either as to the words or sense thereof; -especially when the subject-matter of our praise is not laid down so -largely in one particular section of scripture, as we desire to express -it. In this case, if we were to connect several parts of scripture -together, so that the design of enlarging on a particular subject might -be answered thereby; it would render it less necessary to compose an -hymn in other words. But, inasmuch as the occasions of praise are very -large and extensive, and therefore it may be thought expedient, to adore -the divine perfections, in our own words in singing, in like manner as -we do in prayer, considering the one to be a moral duty as well as the -other; I will not pretend to maintain the unlawfulness of singing hymns -of human composure, though some of much superior learning and judgment -have done it. - -I would, however, always pay the greatest deference to those divine -composures, which are given as the principal rule for our procedure -herein. Nevertheless, I cannot but express my dislike of several hymns -that I have often heard sung; in some of which the heads of the sermon -have been comprised; and others, which are printed, are so very mean and -injudicious, and, it may be, in some respects, not very agreeable to the -analogy of faith, that I cannot, in the least, approve of them. But if -we have ground to conclude the composure, as to the matter thereof, and -mode of expression, unexceptionable, and adapted to raise the -affections, as well as excite suitable acts of faith in extolling the -praises of God, it gives me no more disgust, though it be not in -scripture-words, than praying or preaching do when the matter is -agreeable thereunto. Yet, inasmuch as when we confess sin, acknowledge -mercies received, or desire those blessings that are suited to our case, -we always suppose, that the words, which he, who is the mouth of the -congregation, uses, ought to be such, in which all can join with him -(and in this, the reading one of David’s prayers, and putting up a -prayer in the congregation, differ as to a very considerable -circumstance in each of them) the same ought to be observed in hymns. -But, if an _hymn_ be so composed, as that all that sing it are -represented as signifying their having experienced those things which -belong not to them, or as blessing God for what they never received: -this, I conceive, would be an unwarrantable method of singing hymns of -human composure, as much as if the expressions were used in public -prayer. There are, indeed, many hymns which have in them a great vein of -piety and devotion, but are not adapted to the experience of the whole -assembly that sings them; therefore, though they may join in signing -some hymns, I do not think they can well join in singing all; -notwithstanding the subject-matter of them may be agreeable to the -analogy of faith; and this principally depends upon what we have before -laid down, concerning the difference between making use of a divine and -human composure, in the former of which, the words are not always to be -considered as our own, or expressive of the frame of our own spirits; -whereas this is universally true, with respect to the latter. - -Thus concerning the ordinance of singing; which we cannot but think -included among those whereby Christ communicates to his church, the -benefits of his mediation. And this leads us to consider the other -ordinances, which are particularly insisted on in the remaining part of -this work. And that which next comes under our consideration, is the -word read and preached. - -Footnote 21: - - I come now to say somewhat of the antiquity of Musical Instruments. - But that these were not used in the Christian Church in the primitive - times, is attested by all the ancient writers with one consent. Hence - they figuratively explain all the places of the Old Testament, which - speak of Musical Instruments; as I might easily shew by a thousand - testimonies, out of _Clement_ of _Alexandria_, _Basil_, _Ambrose_, - _Jerom_, _Augustine_, _Chrysostom_, and many others. I can hardly - forbear laughing, when I meet with some of their allegorical - interpretations. Thus an Instrument with ten strings, according to - them, signifies the Ten Commandments, as the unknown author of the - Commentary upon the _Psalms_, among _Jerom’s_ works, often explains - it, _In_ Ps. xxxii. 2. xliii. 4, &c. But the pleasantest fancy is the - explication of those words: _Praise him with stringed Instruments and - Organs_. Ps. cl. 4. “That the guts being twisted by reason of - abstinence from food, and so all carnal desires being subdued, men are - found fit for the kingdom of God, to sing his praises.” But - _Chrysostom_ talks more handsomly; “As the _Jews_ praised God with all - kind of Instruments; so we are commanded to praise him with all the - members of our bodies, our eyes, _&c._” _In_ Ps. cl. And _Clement_ of - _Alexandria_ talks much to the same purpose. Pædag. _lib. ii. c. 4_. - - Besides, the ancients thought it unlawful to use those Instruments in - God’s worship. Thus the unknown author of a Treatise, among _Justin - Martyr’s_ works: “_Q._ If songs were invented by unbelievers with a - design of deceiving, and were appointed for those under the Law, - because of the childishness of their minds; why do they, who have - received the perfect instructions of grace, which are most contrary to - the foresaid customs, nevertheless sing in the Churches, just as they - did, who were children under the Law? _Answ._ Plain Singing is not - childish, but only the Singing with lifeless Organs, with Dancing and - Cym-bals, _&c._ Whence the use of such Instruments, and other things - fit for children, is laid aside, and Plain Singing only retained.” - Resp. ad Orthodox. _Q._ 107. - - _Chrysostom_ seems to have been of the same mind, and to have thought, - the use of such Instruments was rather allowed the _Jews_ in - consideration of their weakness, than prescribed and commanded. _In_ - Ps. cl. But that he was mistaken, and that Musical Instruments were - not only allowed the _Jews_, as he thought, and _Isidorus_ of - _Pelusium_, (whose testimony I shall mention presently) but were - prescribed by God, may appear from the Texts of Scripture I have - before referred to. - - _Clement_, as I have mentioned already, thought these things fitter - for beasts, than for men. And though _Basil_ highly commends, and - stifly defends the way of Singing by turns; yet he thought musical - Instruments unprofitable and hurtful. He calls them, _the inventions - of_ Jubal _of the race of_ Cain. And a little after, he thus expresses - himself: “_Laban_ was a lover of the harp, and of music, with which he - would have sent away _Jacob_: _If thou hadst told me_, said he, _I - would have sent thee away with mirth, and musical instruments, and an - Harp_. But the Patriarch avoided that music, as being a thing that - would hinder his regarding the works of the Lord, and his considering - the works of his hands.” Comment. in Is. _c._ v. _p._ 956, 957. And a - little before, he says thus “In such vain arts, as the playing upon - the Harp, or Pipe, or dancing, as soon as the action ceases, the work - itself vanishes. So that really, according to the Apostle’s - expression, _The end of these things is destruction_.” _page_ 955. - - _Isidore_ of _Pelusium_, who lived since _Basil_, held, music was - allowed the _Jews_ by God, in a way of condescension to their - childishness: “If God” _says he_, “bore with bloody sacrifices, - because of men’s childishness at that time; why should you wonder, he - bore with the music of an harp and a psaltery?” Epist. lib. 2. _ep._ - 176. - - Nay, there are some ecclesiastical officers in the Church of - _England_, who, for their very profession and employment, would have - been kept from the communion of the Church, except they desisted from - it. So we are informed by the _Apostolical Constitutions_: “If any - come to the mystery of godliness, being a player upon a pipe, a lute, - or an harp; let him leave it off, or be rejected.” _Lib._ viii. _c._ - 32. - - From what has been said, it appears, no musical instruments were used - in the pure times of the Church. It became Antichristian, before they - were received. _Bellarmine_ himself does not deny, they were late - brought into the Church. “The second ceremony,” _says he_, “are the - Musical Instruments, which began to be used in the service of the - Church, in the time of Pope _Vitalian_, about the year 660, as - _Platina_ relates out of the _Pontifical_; or, as _Aimonius_ rather - thinks, _lib._ iv. _De gestis Francorum_, _c._ 114. after the year - 820, in the time or _Lewis_ the Pious.” De Missa, _lib._ ii. _c._ 15. - Item, De bon. Oper. _lib._ i. c. 17. - - Dr. _N._ would hardly have denied, the Church of _Rome_ was become - Antichristian, when they were first brought in; even though we should - allow _Bellarmine’s_ first date of them to be the true one. But a - Reformed Divine may well be ashamed of that antiquity, that does not - exceed the rise of Antichrist. But I am fully satisfied both - _Bellarmine’s_ dates are false, and that instrumental music, in the - worship of God, is much later than either of those accounts allow. For - as to _Platina_, he seems to suspect the truth of what he wrote: - “_Vitalian_,” _says he_, “being careful about the worship of God, made - an ecclesiastical rule, and ordered the singing, with the addition (as - some think) of organs.” In Vital. Again, _Bellarmine’s Aimonius_ is - not the true _Aimonius_. For (as Dr. _Cave_ says) _Aimonius of - Fleury_, who wrote, _De gestis Francorum_, flourished about the year - 1000; and his History, which begins at the destruction of _Troy_, is - brought down as far as the coronation of King _Pipin_, or to the year - 752. For what comes after that, and makes up the fifth book, and the - latter part of the fourth, is the continuation of another hand. Hist. - Liter. _p._ 597. - - Farther, that these instruments were not used in God’s worship, in - _Thomas Aquinas’s_ time, that is, about the year 1250, he himself is - witness. “In the old Law,” _says he_, “God was praised both with - musical instruments and human voices, and according to that _Psalm_ - xxxiii. _Praise the Lord with harp, sing unto him with the psaltery, - and an instrument of ten strings._ But the Church does not use musical - instruments to praise God, lest she should seem to judaize. Therefore, - by parity of reason, she should not use singing.” Secunda secundæ - Questio 91, _art._ 4. & _conclus._ 4. The like objection is made by - our author. But _Thomas_ answers: “As to this objection, we must say, - as the philosopher, _Lib._ viii. _Polit._ that Pipes are not to be - used for teaching, nor any artificial instruments, as the harp, or the - like: but whatever will make the hearers good men. For these musical - instruments rather delight the mind, than form it to any good - disposition. But under the Old Testament such instruments were used, - partly because the people were harder and more carnal; upon which - account they were to be stirred up by these instruments, as likewise - by earthly promises; and partly because these bodily instruments were - typical of something.” Upon which place Cardinal _Cajetan_ gives us - this Comment: “’Tis to be observed, the Church did not use organs in - _Thomas’s_ time. Whence, even to this day, the Church of _Rome_ does - not use them in the Pope’s presence. And truly it will appear, that - musical instruments are not to be suffered in the ecclesiastical - offices we meet together to perform, for the sake of receiving - internal instruction from God; and so much the rather are they to be - excluded, because God’s internal discipline exceeds all human - disciplines, which rejected these kind of instruments.” _Cit._ Hoffm. - Lex. voce _Musica_. - - If any one objects the practice of some foreign churches, I answer - with Mr. _Hickman_: “They are laid aside by most of the reformed - churches; nor would they be retained among the _Lutherans_, unless - they had forsaken their own _Luther_; who, by the confession of - Eckard, reckoned _organs among the ensigns of Baal_. That they still - continue in some of the _Dutch_ churches, is against the minds of the - Pastors. For in the National Synod at _Middleburg_, in the year 1581, - and in the Synod of _Holland_ and _Zealand_, in the year 1594, it was - resolved, _That they would endeavour to obtain of the magistrate the - laying aside of organs, and the singing with them in the churches, - even out of the time of worship, either before or after sermons_: so - far are those Synods from bearing with them in the worship itself.” - _Apol. p._ 139. - - The Church of _England_ herself had formerly no very good opinion of - these musical instruments; as may appear by her Homilies: “Lastly, - God’s vengeance hath been, and is daily provoked, because much wicked - people pass nothing to resort unto the church; either for that they - are so sore blinded, that they understand nothing of God or godliness, - and care not with devilish malice to offend their neighbours; or else - for that they see the church altogether scoured of such gay gazing - sights, as their gross phantasie was greatly delighted with; because - they see the false religion abandoned, and the true restored, which - seemeth an unsavory thing to their unsavory taste, as may appear by - this that a woman said to her neighbour: Alas! gossip, what shall we - now do at church, since all the Saints are taken away; since all the - goodly sights we were wont to have are gone; since we cannot hear the - like piping, singing, Chaunting, and playing upon the organs that we - could before? But, dearly beloved, we ought greatly to rejoice and - give God thanks, that our churches are delivered out of all those - things, which displeased God so sore, and filthily defiled his holy - house, and his place of prayer.” Hom. of the place and time of prayer, - _part._ 2. p. 131. - - A great number also of the Clergy in the first convocation of Queen - _Elizabeth_ in 1562, earnestly laboured to have organs, and that - pompous theatrical way of singing laid aside, and missed the carrying - it but by one vote, as I observe elsewhere. And in this Archbishop - _Parker_ concurred with them, or at least did not oppose them. - - I will add one or two testimonies of Papists against this cathedral - way of worship. The first shall be _Polydorus Virgilius_. - - Having taken notice of _Austine’s_ dislike of that way of singing in - his time, he thus proceeds: “But in our time, it seems much less - useful to the commonwealth, now our singers make such a noise in our - churches, that nothing can be heard, beside the sound of the voice; - and they who come there (that is all that are in the city) are - satisfied with the concert of music, which their ears itch for, and - never mind the sense of the words. So that we are come to that pass, - that in the opinion of the common people, the whole affair of - religious worship is lodged in these singers; although, generally - speaking, there is no sort of men more loose or wicked: and yet a good - part of the people run to church, as to a theatre, to hear them bawl: - they hire and encourage them; and look upon them alone as ornaments to - the house of God. Wherefore, without doubt, it would be for the - interest of religion, either to cast these jackdaws out of the - churches; or else to teach them when they sing, they should do it - rather in the manner of reading, than bawling; as _Austine_ says - _Athanasius_ ordered, _&c._” De Invent. Rer. _lib._ vi. _c._ 2. _p._ - 379. - - Next hear the judgment of _Erasmus_: “Let a man be more covetous than - _Crassus_, more foul-mouthed than _Zoilus_, he shall be reckoned a - pious man, if he sings those prayers well, though he understands - nothing of them. But what, I beseech you, must they think of Christ, - who can believe he is delighted with such a noise of men’s voices? Not - content with this, we have brought into our churches a certain operose - and theatrical music; such a confused disorderly chattering of some - words, as I hardly think was ever heard in any of the _Grecian_ or - _Roman_ theatres. The church rings with the noise of trumpets, pipes - and dulcimers; and human voices strive to bear their part with - them.—Men run to church as to a theatre, to have their ears tickled. - And for this end organ-makers are hired with great salaries, and a - company of boys, who waste all their time in learning these whining - tones. Pray now compute how many poor people in great extremity might - be maintained by the salaries of those singers.” In 1 Cor. xiv. 19. - - Lastly, _Lindanus_ says: “Who will compare the Music of this present - age, with that which was formerly used? Whatever is sung now, - signifies little for informing the people; which ’tis certain the - ancients always designed.” Panopl. _lib._ iv. _c._ 73. - - PIERCE’S VINDICATION. - -Footnote 22: - - The first hymns of Gospel churches, were neither rythm, nor metre; and - there was no version of David’s psalms, that could be sung before - Calvin’s time. - -Footnote 23: - - Ὑμνήσαντε. - -Footnote 24: - - There is a difference between praising God, and instructing men. - -Footnote 25: - - The first christians composed and set to music their hymns. - -Footnote 26: - - Grotius thought the first Gospel hymns were extemporary. Basnage from - Tertullian says; “neither the prayers they made to God, nor the hymns - which they sung to his honour were reduced to rule; every one drew - them from the Holy Scriptures, or from his own treasure, according to - his genius.” A council of 70 bishops, A. D. 272. charged among other - things against Paulus bishop of Antioch, that he abolished the Psalms, - which were sung _in gloriam Christi_.—When the Ariam sang the doxology - _Glory be to the Father_, the orthodox added, _and to the Son and - Spirit_. Vide Dr. Latta, and Mr. Tod, on Psalmody. - -Footnote 27: - - _See Mr. Richard Allein’s essay on singing, chap. iv. who seems, in my - opinion, in the whole of his short performance, to argue with a - considerable degree of candor and judgment._ - -Footnote 28: - - _See Sidenham’s gospel ordinance concerning singing, &c. and Hitchen’s - scripture proof for singing, &c._ - -Footnote 29: - - _It cannot be denied that the Psalms of David are called indifferently - by these three names, psalms, hymns, and songs שיר, מזמר, תהלה, - ψαλμὸς, ὑμνὴ, ὀδη, and sometimes the same psalm is called a song or - psalm, as in the title of Psalm. lxv. or a song of a psalm [as the - LXX. render it, ὀδη ψαλμοῦ.] And in Psalm cv. 2. when it is said, Sing - unto him, sing psalms unto him; שירו לו זמרו לו the former word - signifies to sing a spiritual song; the latter to sing a psalm; or, as - the Septuagint render the same word, in 1 Chron. xvi. 9. an hymn - [Ἀσατε αυτω και υμνησατε.] See Sidenham’s gospel-ordinance, &c. chap. - ii. and Ainsworth on the title of Psalm liii. whom he therein refers - to._ - - - - - Quest. CLX. - - - QUEST. CLV. _How is the word made effectual to salvation?_ - - ANSW. The Spirit of God maketh the reading, but especially the - preaching of the word, an effectual means of enlightening, - convincing, and humbling sinners, of driving them out of themselves, - and drawing them unto Christ, of conforming them to his image, and - subduing them to his will, of strengthening them against temptations - and corruptions, of building them up in grace, and establishing - their heart in holiness and comfort through faith unto salvation. - -Having had an account, in the foregoing answer, of the ordinances by -which Christ communicates the benefits of redemption to his church, and -what they are; as also, that singing the praises of God is one of those -ordinances. We are now to consider another ordinance that is made -effectual to salvation, _viz._ the word read, or preached. We have, -under some foregoing answers, had occasion to speak of the word of God -as contained in the scriptures of the Old and New Testament, and -considered it as the only rule of faith and obedience, and as having all -the properties that are necessary thereunto, so that we may depend upon -it as a perfect and infallible revelation of all things necessary to be -believed and done, in order to our enjoying God here, and attaining -eternal life hereafter[30]. And now we are to consider the word as made -the subject of our study and enquiry; without which it would be of no -use to us. Accordingly we may observe in this answer, - -I. Something supposed; namely, that the word of God is to be read by us, -and explained by those who are qualified and called hereunto, by whom it -is to be preached. We are not, indeed, to conclude, that the -explications of fallible men, how much soever they are fitted to preach -the gospel, are of equal authority with the sacred oracles, as -transmitted to us by those who received them, by infallible inspiration -from the Spirit of God; and therefore, the text is much more to be -depended on than the comment upon it; the truth whereof is to be tried -thereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Nevertheless, -this is to be reckoned a great blessing, which God is pleased to bestow -upon his church, in order to our understanding and making a right use of -the written word. Accordingly, preaching, as well as the reading of the -word, is an ordinance which the Spirit of God makes subservient to the -salvation of them that believe; and in order thereunto, it is farther -supposed, that the word is to be read by us, and we are to attend to the -preaching thereof; to neglect either of which, is to despise our own -souls, and deprive ourselves of the advantage of God’s instituted means -of grace. Therefore, we are not to content ourselves, barely, with the -reading of the word of God, in our closets or families; but we must -embrace all opportunities, in which we may hear it preached in a public -manner, one being no less an ordinance of God than the other. - -_Obj._ It is objected, by some, that they know as much as ministers can -teach them; at least, they know enough, if they could but practise it. - -_Answ._ This objection, sometimes, savours of pride and self-conceit, in -those who suppose themselves to understand more, of the doctrines of the -gospel, than they really do; and it can hardly be said, concerning the -greatest number of professors, that they either know as much as they -ought, or that it is not possible for them to make advances in -knowledge, by a diligent attendance on an able and faithful ministry. -However, that we may give the utmost scope to the objection, we will -allow, that some Christians know more than many ministers, who are less -skilful than others in the word of truth. Nevertheless, it must be -observed that there are other ends of hearing the word, besides barely -the gaining of knowledge, viz. the bringing the doctrines of the gospel -to our remembrance, John xvi. 26. and their being impressed on our -affections; and for this reason the wisest and best of men have not -thought it below them, to attend upon the ministry of those who knew -less than themselves. Our Saviour was an hearer of the word before he -entered on his public ministry, Luke ii. 46. and though it might, I -think, truly be said of him, that though he was but twelve years old, he -knew more than the doctors, in the midst of whom he sat, in the temple, -yet he _heard and asked them questions_. And David, though he professes -himself to have _more understanding than all his teachers_, Psal. cxix. -99. yet he was glad to embrace all opportunities, to go up into the -house of the Lord; this being God’s appointed means for a believer’s -making advances in grace. - -II. There are several things particularly mentioned in this answer, in -which the Spirit of God makes the word, read or preached, effectual to -salvation. - -1. Hereby the mind is enlightened and furnished with the knowledge of -divine truths, which is a very great privilege, for as faith is -inseparably connected with salvation; the knowledge of the doctrines of -the gospel is necessary to faith; and this is said to _come by hearing_, -Rom. x. 17. Acts viii. 30, 31. However, we must not content ourselves -with a bare assent to what is revealed in the word of God; but must duly -weigh the tendency thereof, to our sanctification and consolation, and -admire the beauty, excellency, and glory that there is in the great -doctrines of the gospel, as the divine perfections shine forth therein, -to the utmost. We must also duly consider the importance of those -doctrines that are contained therein, and how they are to be improved by -us, to our spiritual advantage; and when we find our hearts filled with -love to Jesus Christ, in proportion to those greater measures of light, -that he is pleased to impart to us, so that we grow in grace as well as -in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. -then the word may be said to be made effectual to our salvation, as our -minds are very much enlightened and improved in the knowledge of those -things that lead thereunto. - -2. The word is made effectual to bring us under conviction, by which -means we see ourselves sinful and miserable creatures; particularly we -are hereby led to see those depths of wickedness that are in our hearts, -by nature, which otherwise could not be sufficiently discerned by us, -much less improved to our spiritual advantage, Jer. xvii. 9. Rom. vii. -9. Would we take a view of the manifold sins committed in our lives, -with all their respective aggravations, so as to lay to heart the guilt -that we have contracted hereby, or, if we would be effected with the -consideration of the misery that will ensue hereupon; as that, hereby, -we not only deserve the wrath and curse of God, but without an interest -in forgiving grace, are bound to conclude ourselves liable to it: These -things we are led into by the word of God. And if we would know whether -these convictions of sin are such as have a more immediate reference to -salvation; let us enquire, whether they are attended with that grief and -sorrow of heart for the intrinsic evil that there is in sin, as well as -the sad consequences thereof? Psal. xxxviii. 18. compared with ver. 4. -or, whether, when we have taken this view thereof, we are farther led to -enquire after the remedy, and seek forgiveness through the blood of -Christ, and strength against those corruptions that we have ground to -charge ourselves with, which have so much prevailed over us? Acts xvi. -30. Psal. xix. 13. xxv. 11. Jer. viii. 22. - -3. The word is made effectual to salvation, when what is contained -therein tends to humble and lay us low at the foot of God; when we -acknowledge, that all his judgments are right, or whatever punishments -have been inflicted, pursuant to the threatenings which he has -denounced, have been less than our iniquities deserve, Ezra ix. 13. And -when we receive reproofs for sins committed, with a particular -application thereof to ourselves, and are sensible of the guilt we have -contracted thereby. - -But that we may make a right use of the word, to answer this great end, -let us consider, what humbling considerations are contained therein, -that may have a tendency to answer this end. - -(1.) The word of God represents to us that infinite distance that there -is between him and us; so that the best of creatures are, in his sight, -as nothing, Isa. xl. 17. _less than nothing, and vanity_. Herein we -behold God as infinitely perfect, and men as very imperfect, and unlike -to him; and in particular, we behold him as a God of infinite holiness, -spotless purity, and ourselves as impure, polluted creatures; which is a -very humbling consideration, Prov. xxx. 2. Isa. lxiv. 6. - -(2.) The word of God discovers to us the deceitfulness and desperate -wickedness that there is in our hearts, whereby we are naturally -inclined to rebel against him; and should, had it not been for his -preventing and renewing grace, have run with the vilest of men, in all -excess of riot. It also leads us into the knowledge of the various kinds -of sin, which we have ground to charge ourselves with, in the course of -our lives; the frequent omission of those duties which are required of -us; our great neglect of relative duties, in the station in which God -has fixed us; and the injury we have done to others hereby, whom we have -caused to stumble, or fall by our example, or, at least, by our -unconcernedness about their spiritual welfare. It also discovers to us -the various aggravations of sins committed, as they are against light, -love, mercies, and manifold engagements, which we are laid under; and -the great contempt which we have cast on the blessed Jesus, in -disregarding, or not improving, the benefits of his mediation. All these -things duly considered, have a tendency to humble us, and we are led -into the discovery hereof by the word of God. - -4. The word of God is made effectual to salvation, as it has a tendency -to drive sinners out of themselves, and to draw them to Jesus Christ. On -the one hand, it shews them the utter impossibility of their saving -themselves, by doing any thing that may bring them into a justified -state, and so render them accepted in the sight of God; and, on the -other hand, it draws or leads them to Christ, whom they are enabled to -behold by faith, as discovered in the gospel, to be a merciful and -all-sufficient Saviour. The former of these is not only antecedent, but -necessary to the latter: For, so long as we fancy that we have a -sufficiency in ourselves, to recommend us to God, and procure for us a -right and title to eternal life, we shall never think of committing our -souls into Christ’s hand, in order to our obtaining salvation from him -in his own way. Thus the prophet brings in a self-conceited people as -saying, _We are lords, we will come no more to thee_, Jer. ii. 31. No -one will seek help or safety from Christ, who is not sensible of his own -weakness, and being in the utmost danger without him. The first thing -then that the Spirit of God does in the souls of men, when he makes the -word effectual to salvation, is, his leading them into a humble sense of -their utter inability to do what is spiritually good, or acceptable to -God, or to make atonement for the sins that they have committed against -him; that so they might be brought into a justified state. It is, -indeed, an hard matter to convince the sinner of this; for he is very -prone to be full of himself, sometimes to glory with the Pharisee, Luke -xviii. 11. in some religious duties he performs; at other times in his -abstaining from those gross enormities that others are chargeable with: -Or, if he will own himself to have exceeded many in sin; yet he is ready -to think, that, by some expedient or other, he shall be able to make -atonement for it. This sets him at a great distance from Christ; as it -is said, _They that be whole need not a physician, but they that are -sick_, Matt. ix. 12. So these do not see their need of a Saviour, till -they are convinced that they have nothing in themselves that can afford -any relief to them, so as to deliver them from the guilt of sin, and the -misery that will ensue thereupon. On this account our Saviour observes, -that _publicans and harlots go into the kingdom of God_, chap. xxi. 31. -_i. e._ are more easily made sensible of their need of Christ, being -convinced of sin, when the _chief priests and elders_, who thought they -had a righteousness of their own to justify them, and therefore refused -to comply with the method of the gospel, in having recourse to Christ -alone for this privilege. - -Now the word of God is made use of by the Spirit, to drive the sinner -out of these strong holds, and to shew him that he cannot, by any means -recover himself out of that state of sin and misery, into which he is -plunged. It is a very hard thing for a person to be convinced of the -truth of what our Saviour says, viz. _That which is highly esteemed -amongst men, is an abomination in the sight of God_, Luke xvi. 15. when -it is put in the room of Christ and his righteousness. This is one of -the great ends to which the word is made subservient when rendered -effectual to salvation. - -Moreover, the word of God draws the soul to Christ, so that it is -persuaded and induced, from gospel-motives, to come to him; and, at the -same time, enabled so to do by the almighty power of God, without which -he cannot come to him, John vi. 44. the former draws objectively, the -latter subjectively and internally. - -As to what the gospel does in order hereunto, let it be considered, that -it sets before us the excellency and glory of Christ, as our great -Mediator; represents him as a divine person, and, consequently, the -object of faith, and as such, _able to save, to the uttermost, them that -come unto God by him_, Heb. vi. 25. It considers him as having purchased -salvation for his people; so that they may obtain forgiveness through -his blood. It also discovers him as not only able, but willing to save -all that come to him by faith; so that he will in no wise cast them out, -John vi. 37. It also represents him as having a right to us; we are his -by purchase; and therefore it is our indispensible duty to give up -ourselves unto him. It also makes known to us the greatness of his love, -as the highest inducement hereunto; the freeness, riches and -extensiveness of his grace, as ready to embrace the chief of sinners, -and pass by all the injuries that they have done against him, and as -giving them the utmost assurance, that, having loved them in the world, -he will love them to the end. Thus Christ is set forth in the gospel; -and when it is made effectual to salvation, the soul is induced, or, as -it were, constrained hereby, to love him, and yield the obedience of -faith unto him in all things. - -5. The word is made of use by the Spirit, as a means to conform the soul -to the image of God, and subdue it to his will. The image of God in man, -is defaced by sin; so that he is not only rendered unlike, but averse to -him, stripped of all his beauty, and become abominable and filthy in his -sight; and, as long as he remains so, is unmeet for communion with, or -obtaining salvation from him. Now, when the Spirit of God communicates -special grace to sinners, he instamps this image afresh upon the soul, -which he renews in knowledge, righteousness, and holiness, sanctifies -all the powers and faculties thereof, and subdues the will, so that it -yields a cheerful obedience to the will of God, and delights in his law -after the inward man; and its language is, _Speak, Lord, for thy servant -heareth_. This change the Spirit of God works in the heart, by his -internal efficacious influence; as has been formerly observed, when we -considered the work of conversion and sanctification, as brought about -by him[31]. And this effect is also ascribed to the word as a moral -instrument thereof; so that it is not attained without it, it being, -indeed, the principal end of the preaching the gospel; as the apostle -says, _The weapons of our warfare are not carnal, but mighty through -God, to the pulling down of strong holds, casting down imaginations, and -every high thing that exalteth itself against the knowledge of God_, 2 -Cor. x. 4, 5. and bringing into captivity every thought to the obedience -of Christ. - -6. The word is farther said to be made effectual to salvation, as hereby -we are strengthened against temptation, and corruption. By the former, -those objects are presented to us that have a tendency to alienate our -affections from God; by the latter, these temptations are complied with, -and the affections entangled in the snare that is laid for them, Satan, -or the world, present the bait, and corrupt nature is easily allured and -taken by it. The tempter uses many wiles and stratagems to ensnare us, -and our own hearts are deceitful above all things, and without much -difficulty, turned aside thereby; and so led captive by Satan at his -will. But when the Spirit of God makes the word effectual to salvation, -he takes occasion hereby to detect the fallacy; lays open the design of -our spiritual enemies, and the pernicious tendency thereof; and -internally fortifies the soul against them, whereby it is _kept from the -paths of the destroyer_, Psal. xvii. 4. and this he does by presenting -other and better objects to engage our affections, and leading us into -the knowledge of those glorious truths, that may prevent a sinful -compliance with the solicitations of the devil. And, according to the -nature of the temptation that may occur, we are directed to the precepts -or promises contained in the word of God; which, being duly improved by -us, have a tendency to keep the heart steady, and fixed in the ways of -God. - -7. The word of God is made effectual by the Spirit, as he thereby builds -the soul up in grace, and establishes it in holiness and comfort, -through faith unto salvation. The work of grace is not immediately -brought to perfection, but is, in a progressive way, making advances -towards it; and therefore we are first made holy by the renovation of -our hearts and lives, and made partakers of those spiritual consolations -that accompany or flow from the work of sanctification; and then we are -built up in holiness and comfort, whereby we go from strength to -strength, and are more and more established in the ways of God; and this -is done by the preaching of the word, whereby we are said to _grow in -grace, and the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. -iii. 18. so that every step we take in our way to heaven, from the time -that our faces are first turned towards it, we are enabled hereby to go -on safely and comfortably, till the work of grace is perfected in glory. - -Footnote 30: - - _See Vol. I. 48. 69. Quest. III. and IV._ - -Footnote 31: - - _See Quest. LXVII, LXVIII. Vol. III. p. 16._ - - - - - Quest. CLVI., CLVII. - - - QUEST. CLVI. _Is the word of God to be read by all?_ - - ANSW. Although all are not to be permitted to read the word publicly - to the congregation, yet all sorts of people are bound to read it - apart by themselves, and with their families, to which end the holy - scriptures are to be translated out of the original, into vulgar - languages. - - QUEST. CLVII. _How is the word of God to be read?_ - - ANSW. The holy scriptures are to be read, with an high and reverend - esteem of them; with a firm persuasion that they are the very word - of God, and that he only can enable us to understand them, with - desire to know, believe, and obey the will of God revealed in them, - with diligence and attention to the matter and scope of them; with - meditation, application, self-denial, and prayer. - -The word’s being made effectual to salvation, which was the subject last -insisted on, not only supposes that we read it as translated into vulgar -languages, but that we understand what we read, in order to our applying -it to our particular case, and improving it for our spiritual advantage. -These things are next to be considered as contained in the answers we -are now to explain. Accordingly, - -I. We have an account, in the former of them, of the obligation that all -persons are under to read, or at least, attend to the reading of the -word of God; more particularly, - -1. It is to be read publicly in the congregation, by those who are -appointed for that purpose. This is evident, inasmuch as the church, and -all the public worship that is performed therein, is founded on the -doctrines contained in scripture; and every one who would be made wise -to salvation, ought to be well acquainted with it; and the reading it -publicly, as a part of that worship that is performed in the church, is -not only a testimony of the high esteem that we have for it; but it will -be of great use to those, who, through a sinful neglect to read it in -families, and their not being disposed to do this in their private -retirement; or, through the stupidity of their hearts, and the many -incumbrances of worldly business, will not allow themselves time for -this necessary duty, by reason whereof they remain strangers to those -great and important truths contained therein. - -That this is a duty appears from the charge that the apostle gives, that -the epistle which he wrote to the church at Thessalonica, should _be -read unto all the holy brethren_, 1 Thess. v. 27. And he gives the like -charge to the church at Colosse, Col. iv. 16. And to this we may add, -that the scripture is not only to be read, but explained; which is the -principal design of the preaching thereof. This is no new practice; for -the Old Testament was not only read, but explained in the synagogues -_every Sabbath-day_; which is called, by a metonymy, a _reading Moses_, -Acts xv. 21. _viz._ explaining the law that was given by him. Thus Ezra -_stood upon a pulpit of wood, opened the book in the sight of all the -people_; and he, with some other of his brethren that assisted him -herein, _read in the book in the law of God distinctly, and gave the -sense, and caused them to understand the reading_, that is, the meaning -thereof, Neh. viii. 4,-8. In like manner our Saviour _went into the -synagogue the Sabbath-day_, and _stood up_ and _read_, that part of the -holy scriptures, taken from the prophecy of Isaiah; which, when he had -done, he applied it to himself, and shewed them how _it was fulfilled in -their ears_, Luke iv. 16,-24. So that it is supposed that the word is to -be publicly read. - -The only thing in this answer, that needs explaining is, what is meant -by those words, all are not to be permitted to read the word publicly to -the congregation. We are not to suppose that there is an order of men -that Christ has appointed to be readers in the church, distinct from -ministers; therefore the meaning of this expression may be, that all are -not to read the word of God together, in a public assembly, with a loud -voice; for that would tend rather to confusion than edification. Nor -ought any to be appointed to do it, but such as are grave, pious, and -able to read it distinctly, for the edification of others. And who is so -fit for this work, as the minister whose office is not only to read, but -explain it in the ordinary course of his ministry? - -2. The word of God is to be read in our families; which is absolutely -necessary for the propagating religion therein. This, indeed, is -shamefully neglected; which is one great reason of the ignorance and -decay of piety in the rising generation; and the neglect hereof is -contrary to God’s command, Deut. vi. 6, 7. as well as the example of -those who are highly commended for this practice; as Abraham was for -_commanding his children, and his household after him, that they should -keep the way of the Lord_, Gen. xviii. 19. Psal. lxxviii. 3, 4. - -3. The word of God ought to be read by every one, in private; and that -not only occasionally, but frequently as one of the great businesses of -life. Thus God says to Joshua, Josh. i. 8. _This book of the law shall -not depart out of thy mouth; but thou shalt meditate therein day and -night_, Psal. i. 2. And our Saviour commands the Jews to _search the -scriptures_, John v. 39. and, in some of his discourses with them, -though he was sensible that they were a degenerate people; yet he takes -it for granted, that they had not altogether laid aside this duty, Matt. -xii. 5. chap. xxi. 42. Luke vi. 3. This practice, especially where the -word of God has not only been read, but the meaning thereof sought -after, and attended to with great diligence, is commended as a peculiar -excellency in Christians, who are, in this respect, styled more _noble_ -than others, who are defective in this duty, Acts xvii. 11. - -Now it appears, that it is the duty of every one to read the word of -God, inasmuch as it is given us with this design. If God is pleased, as -it were, to send us an epistle from heaven, it is a very great instance -of contempt cast on it, as well as on the divine condescension expressed -therein, for us to neglect to read it. Does he impart his mind to us -herein, and is it not our indispensable duty, to pay the utmost regard -thereto? Rev. i. 11. compared with chap. ii. 29. Moreover, our own -advantage should be a farther inducement to us, to read the word of God; -since his design in giving it, was, that we might believe, and that -believing, we may attain life, through the name of Christ, John xx. 31. -Rom. x. 17. chap. xv. 4. It is sometimes compared to a _sword_, for our -defence, against our spiritual enemies, Eph. vi. 17. and is therefore -designed for use; otherwise it is no advantage for us. It is elsewhere -compared to a _lamp to our feet_, Psal. cxix. 105. which is not designed -for an ornament, but to guide us in the right way; therefore we must -attend to its direction. It is also compared to _food_, whereby we are -said to be _nourished up in the words of faith and good doctrine_, and -_as new-born babes_ we are exhorted, to _desire the sincere milk of the -word, that we may grow thereby_, 1 Pet. ii. 2. but this end cannot be -attained, unless it be read and applied by us to our own necessities. - -This leads us to take notice of the opposition that the Papists make -hereunto, inasmuch as they deny the common people the liberty of reading -the scriptures in their own language, without leave given them from the -bishop, or some other spiritual guides, who are authorized to allow or -deny this privilege, as they think fit; but without this, the reading of -it is strictly prohibited. And, as an instance of their opposition to -it, they have sometimes burnt whole impressions of the Bible, in the -open market-place; as well as expressed their contempt hereof, by -burning particular copies of scripture, or dragging them through the -streets, throwing them in the kennels, and stamping them under feet, or -tearing them in pieces, as though it was the vilest book in the world; -and some have been burned for reading it. And, that it may be brought -into the utmost contempt, they have cast the most injurious reproaches -upon it, by calling it a bending rule, a nose of wax, a dumb judge. And -some have blasphemed it, by saying, that it has no more authority than -Esop’s fables; and have compared the psalms of David to profane ballads. -And, they pretend, by all this, to consult the good of the people, that -they may not be misled thereby. - -That which they generally allege in vindication of this practice, is, -that they do not so much oppose the reading the scripture, as the -reading those translations of it, which have been made by Protestants; -and that it is our Bible, not that which they allow to be the word of -God, that they treat with such injurious contempt. - -But to this it may be replied; that the objections they bring against -scripture, are not taken so much from such passages thereof, which they -pretend to be falsely translated; but their design is, plainly, to keep -the people in ignorance, that they may not, as the consequence of their -reading it, imbibe those doctrines, that will, as they pretend, turn -them aside from the faith of the church; and therefore, they usually -maintain, that the common people ought to be kept in ignorance, as an -expedient to excite devotion; and that, by this means, they will be the -more humble, and pay a greater deference to those unwritten traditions -that are propagated by them, and pretended to be of equal authority with -scripture, which the common people must take up with instead of it. And, -indeed, the consequence hereof, is agreeable to their desire; for they -appear to be grossly ignorant, and think themselves bound to believe -whatever their leaders pretend to be true, without exercising a judgment -of discretion, or endeavouring to know the mind of God relating -thereunto. - -That which they generally allege in opposing the common people’s reading -the Bible, is, that it contains _some things_ in it that are _hard to be -understood_; as the apostle Peter expresses it, in 2 Pet. iii. 16. -_which they that are unlearned and unstable wrest, as they do also the -other scriptures, unto their destruction_. - -But to this it may be replied; that it must be allowed that some things -contained in scripture, are hard to be understood; inasmuch as the -gospel contains some mysteries which finite wisdom cannot comprehend; -and the great doctrines of the gospel, are sometimes unintelligible by -us, by reason of the ignorance and alienation of our minds from the life -of God, as well as from the imperfections of this present state, in -which we know but in part. Notwithstanding, they, who with diligence and -humility, desire, and earnestly seek after the knowledge of those truths -that are more immediately subservient to their salvation, shall find -that their labour is not lost; but in following on to know the Lord, -shall know as much of him as is necessary to their glorifying and -enjoying him, as the prophet says, _Then shall ye know if ye follow on -to know the Lord_, Hos. vi. 3. It is to be owned, that there are some -depths in scripture, that cannot be fathomed by a finite understanding; -which should tend to raise our admiration, and put us upon adoring the -unsearchable wisdom of God, as well as an humble confession that _we are -but of yesterday, and know_, comparatively, _nothing_, Job viii. 9. Yet -there are many doctrines that we may attain to a clear knowledge of, and -improve, to the glory of God, in the conduct of our lives. Thus the -prophet speaks of an _high way_, that is called _the way of holiness_; -concerning which it is said, that _way-faring men_, who walk therein, -_though fools_, that is, such as have the meanest capacity, as to other -things, _shall not err therein_, Isa. xxxv. 8. that is, they who humbly -desire the teaching of the Spirit, whereby they may be made acquainted -with the mind and will of God, shall not be led out of the way by any -thing that he has revealed to his people in his word. It is very -injurious to the sacred oracles to infer, that because some things are -hard to be understood, therefore all that read them, must necessarily -wrest them to their own destruction. And besides, the apostle does not -say, that all do so, but only those who are _unlearned and unstable_; -_unlearned_, that is, altogether unacquainted with the doctrines of the -gospel, as not making them the matter of their study and enquiry; and -_unstable_, that is, such as give way to scepticism, or they whose faith -is not built on the right foundation, but are inclined to turn aside -from the truth, with every wind of doctrine. This God’s people may hope -to be kept from, while they study the holy scriptures, and earnestly -desire to be made wise thereby unto salvation. - -As to what the Papists farther allege against the common people’s being -permitted to read the scriptures, because, as they pretend, this will -make them proud, and induce them to enquire into those things that do -not belong to them, whereby they will soon think themselves wiser than -their teachers; and that it has been the occasion of all the heresies -that are in the world. - -To this it may be answered, that whatever ill consequences attend a -person’s reading of scripture, these are not to be ascribed to the use, -but the abuse of it. Will any one say, that we ought to abstain from -eating and drinking, because some are guilty of excess therein, by -gluttony and drunkenness? No more ought we to abstain from reading the -scriptures, because some make a wrong use of them. But, inasmuch as it -is supposed that hereby some, through pride, will think themselves wiser -than their teachers; this, we will allow, they may do, without passing a -wrong judgment on themselves; and it is injurious treatment of mankind, -to keep the world in ignorance, that they may not detect the fallacies, -or expose the errors of those who pretend to be their guides in matters -of faith. - -As to what is farther alleged, that the reading of scripture has been -the occasion of many heresies in the world, I am rather inclined to -think, that this ought to be charged on the neglect thereof, or, at -least, on their not studying them with diligence, and an humble -dependence on God for his blessing to attend it. - -It may be observed, that whatever reasons are assigned for their denying -the people the liberty of reading the scriptures, these seem to carry in -them a pretence of great kindness to them, that they may not, hereby, be -led out of the way, and do themselves hurt by this means; as it is a -dangerous thing to put a knife, or a sword, into a child’s, or madman’s -hand; by which they suppose the common people to be ignorant, and would -keep them so. But, whatever reasons they assign, the true reason why -they so much oppose the reading of scripture is this, because it detects -and exposes the absurdity of many doctrines that are imbibed by them, -which will not bear to be tried by it. If they can but persuade their -votaries, that whatever is handed down by tradition, as a rule of faith, -is to be received, without the least hesitation, though contrary to the -mind of God in scripture, they are not like to meet with any opposition -from them, let them advance doctrines never so absurd, or contrary to -reason. - -If it be enquired, whether they universally prohibit the reading of -scripture? It must be allowed, that the Vulgar Latin version thereof may -be read by any one that understands it, without falling under their -censure. But this they are sensible of, that the greatest part of the -common people cannot understand it; and if they do, it is so corrupt a -translation, that it seems plainly calculated to give countenance to the -errors that they advance[32]. So that it appears from their whole -management herein, that their design is to deprive mankind of the -greatest blessings which God has granted to them; and to discourage -persons from the performance of a duty, which is so absolutely necessary -to promote the interest of God and religion in the world. Therefore we -must conclude, that it is an invaluable privilege that we are not only -permitted, but commanded to read the scriptures, as translated into that -language that is generally understood by us. - -And this leads us to consider the inference that is deduced from hence, -contained in the latter part of the answer which we are explaining, -_viz._ that the scriptures are to be translated out of the original into -vulgar languages. This is evident, inasmuch as reading signifies -nothing, where the words are not understood; and every private Christian -is not obliged to addict himself to the study of the languages in which -the scriptures were written; and it is, indeed, a work of so much pains -and difficulty, that few have opportunity, or inclination, to apply -themselves, to any considerable purpose, to the study thereof. -Therefore, the words of scripture must be rendered intelligible to all, -and consequently, translated into a language they understand. - -This may be argued from the care of providence, that the scriptures -should be delivered, at first, to the Jews, in their own language; as -the greatest part of the Old Testament was written in Hebrew, and those -few sections or chapters in Ezra and Daniel, that were written in the -Chaldee language, were not inserted till they understood that -language[33]. And, when the world generally understood the Greek tongue, -so that there was no necessity for the common people to learn it in -schools, and the Hebrew was not understood by those nations, for whom -the gospel was designed; it pleased God to deliver the New Testament in -the Greek language. So that it is beyond dispute that he intended, that -the scriptures should not only be read, but understood by the common -people. And when the gospel was sent to various nations of different -languages, the Spirit of God, by an extraordinary and miraculous -dispensation, furnished the apostles to speak to every one in their own -language, by bestowing on them the gift of tongues; which would have -been needless, if it were not necessary for persons to read or hear the -holy scriptures with understanding. - -II. We are now to consider, how the word of God is to be read, that we -may understand, and improve what is contained therein to our spiritual -advantage; and in order thereunto, there are several directions given in -the latter of the answers we are explaining. - -1. We must read the scriptures with an high and reverent esteem of them, -arising from a firm persuasion, that they are the word of God. That they -are so, has been proved by several arguments[34]; therefore we will -suppose them that read them, to be persuaded of the truth thereof; and -this will beget an high and reverent esteem of them. The perfections of -God, and particularly his wisdom, sovereignty, and goodness, shine forth -with equal glory in his word, as they do in any of his works; and -therefore it has a preference to all human composures; in that whatever -is revealed therein, is to be admired and depended on for its unerring -wisdom and infallible verity; so that it is impossible for them, who -understand and improve it, to be turned aside thereby, from the way of -truth. We are also to consider the use that God makes of it, to -propagate his kingdom and interest in the world. It is by this means -that he convinces men of sin, and discovers to them the way of obtaining -forgiveness of it, and victory over it, and thoroughly furnishes them -unto every good work, 2 Tim. iii. 16. For this reason the wisest and -best of men have expressed the highest esteem and value for it. The -Psalmist mentions the love he had to it, as a person that was in a -rapture; _O how love I thy law! it is my meditation all the day_, Psal. -cxix. 97. And elsewhere he speaks of it as _more to be desired than -gold, yea, than much fine gold; sweeter also than honey and the honey -comb_, Psal. xix. 16. which argues the high veneration he had for it. -This we all ought to have; otherwise we may sometimes be tempted to read -it with prejudice, and thereby, through the corruption of our nature, be -prone to cavil at it, as we sometimes do at those writings that are -merely human, which savour of the weakness and imperfection of their -authors, and consequently, it will be impossible for us to receive any -saving advantage thereby. - -2. We must, in reading the word of God, be sensible that he alone can -enable us to understand it. To read the scriptures and not understand -them, will be of no advantage to us; therefore it is supposed, that we -are endeavouring to have our minds rightly informed and furnished with -the knowledge of divine truths: But by reason of the corruption, -ignorance, and depravity of our natures, this cannot be attained without -a peculiar blessing from God attending our endeavours; therefore we -ought to glorify him, by dependence on him, for this privilege, (as -being sensible that all spiritual wisdom is from him,) if we would see a -beauty and glory in those things that are revealed therein, and be -thoroughly established in the doctrines of the gospel, so as not to be -in danger of being turned aside from them; or, especially, if we would -improve them to our being made wise unto salvation, we must consider -this as the gift of God. It is he alone who can enable us to understand -his word aright; this is evident, inasmuch as it is necessary that there -be an internal illumination, as well as an external revelation, which is -the subject-matter of our studies and enquiries. Thus our Saviour not -only repeated the words of those scriptures that concerned himself, to -the two disciples going to Emmaus; but he _opened their understandings, -that they might understand them_, Luke xxiv. 45. Without this, a person -may have the brightest parts, and most penetrating judgment in other -respects, and yet be unacquainted with the mind of God in his word, and -inclined to embrace those doctrines that are contrary to it; and -especially if God is not pleased to succeed our endeavours, we shall -remain destitute of the experimental knowledge of divine truths, which -is absolutely necessary to salvation. - -3. We must read the word of God with a desire to know, believe, and obey -his will, contained therein. If we do not desire to know, or understand -the meaning of scripture, it will remain no better than a sealed book to -us; and, instead of receiving thereby, we shall be ready to entertain -prejudices against it, till we lay it aside, with the utmost dislike; -and, as the consequence thereof, we shall be utterly estranged from the -life of God, through the ignorance and vanity of our minds. We must also -read the word of God with a desire to have our faith established -thereby, that our feet may be set upon a rock, and we may be delivered -from all manner of doubts and hesitations, with respect to those -important truths which are revealed therein; and we ought to desire, not -only to believe, but yield a constant and cheerful obedience to every -thing that God requires of us therein. - -4. Our reading the word of God ought to be accompanied with meditation, -and the exercise of self-denial. Our thoughts should be wholly taken up -with the subject-matter thereof, and that with the greatest intenseness, -as those who are studiously, and with the greatest earnestness, pressing -after the knowledge of those doctrines that are of the highest -importance, that our profiting herein may appear to ourselves and -others, 1 Tim. iv. 15. - -As to the exercise of self-denial, all those perverse reasonings which -our carnal minds are prone to suggest against the subject-matter of -divine revelation, are to be laid aside. If we are resolved to believe -nothing but what we can comprehend, we ought to consider that the gospel -contains unsearchable mysteries, that surpass finite wisdom; therefore -we must be content to acknowledge, that we know but in part. There is a -deference to be paid to the wisdom of God, that eminently appears in -every thing which he has discovered to us in his word; so that we must -adore the divine perfections that are displayed therein, whilst we -retain an humble sense of the imperfection of our own knowledge. Our -reason is not to be considered as useless; but we must desire that it -may be sanctified, and inclined to receive whatever God is pleased to -impart. We are also to exercise the grace of self-denial, with respect -to the obstinacy of our wills; whereby they are naturally disinclined to -acquiesce in, approve of, and yield obedience to the law of God, so that -we may be entirely satisfied, that every thing that he commands in his -word, is holy, just, and good. - -5. The word of God is to be read with fervent prayer; as the apostle -says, _If any man lack wisdom, let him ask of God, that giveth to all -men liberally, and upbraideth not, and it shall be given him_, James i. -5. The advantage we expect hereby, is as was before observed, his gift; -and therefore we are humbly to supplicate him for it. There are many -things in his word that are hard to be understood; therefore we ought to -say, whenever we take the scriptures into, our hands, as the Psalmist -does, _Open thou mine eyes that I may behold wondrous things out of thy -law_, Psal. cxix. 18. We may, in this case, humbly acknowledge the -weakness of our capacities and the blindness of our minds, which renders -it necessary for us to desire to be instructed by him, in the way of -truth. We may also plead, that his design in giving us this word, was, -that it may be a lamp to our feet, and a light to our paths; therefore -we dread the thoughts of walking in darkness, when there is such a clear -discovery of those things which are so glorious and necessary to be -known. We may also plead, that our Lord Jesus is revealed to his people -as the prophet of his church; and that whatever office he is invested -with, he delights to execute it, as his glory is concerned therein; -therefore we trust, and hope that he will lead us, by his Spirit into -his truth. We may also plead the impossibility of our attaining the -knowlege of divine things, without his assistance; and how much it would -redound to his glory, as well as our own comfort and advantage, if he -will be pleased to lead us into the saving knowlege of the truth, as it -is in him: This we cannot but importunately desire, as being sensible of -the sad consequences of our being destitute of it; inasmuch as we should -remain in darkness, though favoured with the light of the gospel. - -6. The word of God is to be read with diligence and attention to the -matter and scope thereof. We have hitherto been directed in this answer, -to apply ourselves to the reading of scripture, with that frame of -spirit which becometh Christians, who desire to know the mind and will -of God therein, viz. that we ought to have our minds disengaged from -those prejudices which would hinder our receiving any advantage from it, -and to exercise those graces that the nature and importance of the duty -requires; that we ought to depend upon God, and address ourselves to him -by faith and prayer for the knowlege of those divine truths contained -therein. But, in this last head, we are led to speak of some other -methods conducive to our understanding the scriptures; which are the -effects of diligence and attendance to the sense of the words thereof, -and the scope and design of them. - -This being an useful head, I shall take occasion to enlarge on it more -than I have done on the former, and to add some other things, which may -serve as a farther means to direct us, how we may read the scriptures -with understanding. I might here observe, that they who are well -acquainted with the languages in which they were written, and are able -to make just remarks on the words, phrases, and particles used therein, -some of which cannot be expressed in another language without losing -much of their native beauty and significancy, these have certainly the -advantage of all others: But since this cannot be done by the greatest -part of mankind, who are strangers to the Greek and Hebrew languages; -they must have recourse to some other helps for the attaining this -valuable end. And in order thereunto, - -(1.) It will be of great use for them to consult those expositions, -which we have of the whole, or some particular parts of scripture; of -which some are more large, others concise; some critical, others -practical. I shall forbear making any remarks tending to depreciate the -performance of some, or extol the judgment of others; only this must be -observed, that many have passed over some difficulties of scripture, -which omission has given a degree of disgust to the more inquisitive -part of Christians: But this may be attributed in some instances, to a -commendable modesty, which we find not only in those that have written -in our own, but in other languages; whereby they tacitly confess, either -that they could not solve the difficulty; or, that it was better to -leave it undetermined, than to attempt a solution, which, at best, would -amount to little more than a probable conjecture. It may also be -observed, that others, who have commented on scripture, seem to be -prepossessed with a particular scheme of doctrine, which, if duly -considered, is not very defensible; and they are obliged, sometimes, to -strain the sense thereof, that it may appear to speak agreeably to their -own sentiments; however, their expositions, in other respects, may be -used with great advantage. - -To this we may add, that the word preached, being designed to lead us -into the knowledge of scripture-doctrines, we ought to attend upon, and -improve it, as a means conducive thereto, and to bless God for the great -helps and advantages we have to attain it; but more of this will be -considered under some following answers relating to the preaching and -hearing the word:[35] therefore we proceed to consider, - -(2.) That we ought to make the best use we can of those translations of -scripture, that we have in our own language; which, if we compare -together, we shall find, not only that the style in which one is -written, differs from that of another, agreeably to the respective times -in which they were written; but they differ very much in the sense they -give of many places of scripture; which may easily be accounted for from -the various acceptations of the same Hebrew or Greek word, as may be -observed in all other languages; and there are other difficulties -relating to the propriety of translating some particular phrases, or the -various senses in which several particles made use of, are to be -understood. However, by comparing these translations together, they who -are unacquainted with the original, will be sometimes led into a sense -more agreeable to the context and the analogy of faith, by one of them, -than by another. But we will suppose the English reader to confine -himself to the translation that is generally used by us; which, as it -cannot be supposed to be of equal authority with the original, nor yet -so perfect, as that it is impossible to be corrected, as to every word -or phrase contained therein; yet I would be far from taking occasion -from hence to depreciate it, or say any thing that may stagger the faith -of any, as though we were in danger of being led aside thereby, from the -way of truth, as some have pretended, who plead for the necessity of a -new translation of the Bible; whereas it is much to be feared, that if -any such thing should be attempted, it would deviate more from the sense -of the Holy Ghost, than that which we now have, and have reason to bless -God for, which, I cannot but think, comes as near the original as most -that are extant. We shall therefore consider how this may be used to the -best advantage, for our understanding the mind of God therein. And here -we shall observe, - -[1.] That there is another translation of words referred to in the -margin of our Bibles; which will sometimes give very great light to the -sense of the text, and appear more emphatical, and rather to be -acquiesced in. I shall give a short specimen of some texts of scripture, -that may be illustrated this way; in which the marginal reading differs -from the words it refers to: Thus it is said, in Job iv. 18. _He put no -trust in his servants, and his angels he charged folly_: In the margin, -it is observed, that the words may be read, _He put no trust in his -servants, nor in his angels in whom he put light_; which denotes the -excellency of their nature, and the wisdom with which they are endowed: -Nevertheless, God put no trust in them, not having thought fit to make -use of them in creating the world, nor committing the government thereof -to them. - -Again, in Isaiah liii. 3. it is said, _We hid, as it were, our faces -from him_, speaking of our Saviour; but in the margin, it is, _He hid, -as it were, his face from us_; which implies, that, as he bore our -grief, so he was charged with our guilt; and accordingly is represented, -as having his face covered, as an emblem hereof; or else it denotes his -concealing or veiling his glory, as he, who was really in the form of -God, appeared in the form of a servant. - -Again, in Jer. xlii. 20. the prophet reproving the people, says, _Ye -dissembled in your hearts, when ye sent me unto the Lord your God, -saying, Pray for us_; but, in the margin, it is, _You have used deceit -against your souls_; which contains a farther illustration of the sense -of the words; as it not only denotes their hypocrisy, but the -consequence thereof, to wit, their destruction; which agrees very well -with the threatning denounced in verse 22. that they should _die by the -sword, the famine, and by the pestilence_. And the same prophet in chap. -x. 14. speaking of idolaters, says, _Every man is brutish in his -knowlege_; but in the margin it is, _Every man is more brutish than to -know_; in which their stupidity is rather assigned to their ignorance -than their knowlege. - -Again, in Zechariah xii. 5. it is said in the text, _The governors of -Judah shall say in their hearts, The inhabitants of Jerusalem shall be -my strength in the Lord of hosts their God_; but in the margin it is, -_The governors of Judah shall say, There is strength to me, and to the -inhabitants of Jerusalem, in the Lord of hosts_; and this reading seems -more agreeable to what follows; which contains several promises of -deliverance and salvation, which God would work for the inhabitants of -Jerusalem; So that we are not to suppose them saying, _Jerusalem shall -be our strength_; but, the _Lord of hosts_, who is a safe-guard to it, -as well as to the governors of Judah. - -Again, in Acts xvii. 23. it is said in the text, _As I passed by, and -beheld your devotions_; but, in the margin it is, _The gods whom you -worship_, or, the things ye pay divine honour to; which is very -agreeable to the context, and the design of the apostle therein. Again, -in chap. xxii. 29. it is said in the text, _that they departed from him, -which should have examined him_, meaning Paul, in the margin it is, -_tortured him_; which is agreeable to the Roman custom of scourging, and -thereby tormenting one that was under examination for supposed crimes. - -Again, in Gal. i. 14. the apostle says, _I profited in the Jews -religion, above many my equals_; in the margin it is, _My equals in -years_; which seems much more agreeable to the apostle’s design. - -Again, in Heb. ii. 7. it is said in the text, _Thou madest him_, viz. -our Saviour, _a little lower than the angels_; in the margin it is, _A -little while inferior to them_; as referring to his state of -humiliation; which continued comparatively, but a little while. - -[2.] In order to our making a right use of our English translation, that -we may understand the mind of God contained therein, let it be farther -observed, that by reason of the conciseness of the Hebrew and Greek -texts, there are several words left out, which must be supplied, to -complete the sense thereof; which are inserted in an _Italic_ character. -And it will not be difficult for us to determine whether the insertion -be just or no; when we consider that the translators often take their -direction herein from some words, either expressed or understood in the -context; as in Heb. viii. 7. it is said, _If the first_ covenant _had -been faultless_, &c. where the word _covenant_ is inserted; as it is -also in verse 13. because it is expressly mentioned, in verses 8, 9, 10. - -Again, in chap. x. 6. it is said, in _sacrifices for sin thou hadst no -pleasure_. The word _sacrifices_ is supplied from the foregoing verse; -and, for the same reason, _offerings_ might as well have been supplied, -as in ver. 8. And, in ver. 25. we are commanded to _exhort one another_; -where _one another_ is supplied from the foregoing verse. - -Again, in 1 Pet. iv. 16. it is said, _If any man suffer as a Christian, -let him not be ashamed_; where the words, _any man suffer_, are inserted -as agreeable to what is mentioned, ver. 15. - -And, in Eph. ii. 1. _You hath he quickened who were dead in trespasses -and sins_; the words, _hath he quickened_, are supplied from ver. 5. and -our translators might as well have added, _you hath he quickened -together with him_, viz. Christ. These things I only mention as a -specimen of the insertions, to complete the sense in our translation; -and we shall find, that the words supplied in other scriptures, are for -the most part, sufficiently just; but if they be not so, they are -subject to correction, without the least imputation of altering the -words of scripture, while we are endeavouring to give the true sense -thereof; and we may be allowed, without perverting of the sacred -writings, sometimes, to supply other words instead of them, which may -seem more agreeable to the mind of the Holy Ghost therein. Thus, in Eph. -vi. 12. it is said, _We wrestle against spiritual wickedness in high -places_. The word _places_, is supplied by our translators; and, in the -margin, it is observed, that it might as well be rendered _heavenly -places_. Now because there is no spiritual wickedness in heavenly -places, therefore they choose, without regard to the proper sense of the -Greek word, to render it _high places_. Whereas, in chap. iii. 10. where -there is no appearance of such an objection, they render the same word, -_heavenly places_; though, I think, the words in both those scriptures, -might better be rendered _in what concerns heavenly things_. - -Again, in 2 Cor. vi. 1. it is said, _We, as workers together with him, -beseech you_, &c. where, _with him_, is supplied to complete the sense; -but, I think, it might better have been left out, and then the sense -would have been, ministers, are _workers together with one another_, and -not _together with God_; they are honoured to be employed by God, as -moral instruments, which he makes use of; but they have no other -casuality in bringing about the work of grace. The principal reason why -the words _with him_, are supplied, is because it seems agreeable to the -apostle’s mode of speaking, in 1 Cor. iii. 9. _We are workers together -with God_; but, I think, those words might better be rendered, -_labourers together of God_[36]; or we are jointly engaged in his work; -therefore there is no reason from hence to supply the words _with him_, -in the text but now referred to. - -(3.) If we would understand the sense of a particular text of scripture, -we must consider its connexion with the context. Accordingly we must -observe, - -_1st_, The scope, design, or argument insisted on, in the paragraph, in -which it is contained. Thus in Rom. viii. the apostle’s design in -general, is to prove that there is _no condemnation to them which are in -Christ Jesus_, and to shew who they are, that may conclude themselves to -be interested in this privilege; together with the many blessings that -are connected with, or flow from it, which the subject matter of that -chapter principally relates to. - -And, in Heb. i. the apostle’s principal design is, to prove the -excellency and glory of Christ, as Mediator, above the angels, as he -intimates ver. 4. which argument is principally insisted on, and -illustrated, in the following part of the chapter. - -And, in chap. xi. his design is, to give an account of the great things -the Old Testament church were enabled to do, and suffer, by faith, of -which, there is an induction of particulars in several parts of it. - -And, in Rom. v. the apostle insists on the doctrine of original sin, and -shews how sin and death first entered into the world, and by what means -we may expect to be delivered from it; and so takes occasion to compare -Adam and Christ together, as two distinct heads and representatives of -those who were included in the respective covenants which mankind were -under; by the former of which, sin reigned unto death, and, by the -latter, grace and righteousness, unto eternal life. - -Again, in chap. vii. especially from ver. 5. the general argument -insisted on, is, the conflict and opposition there is between sin and -grace, and the manner in which corrupt nature discovers itself in the -souls of the regenerate, together with the disturbance and uneasiness -that it constantly gives them. And, in Psal. lxxxviii. we have an -account of the distress that a soul is in, when under divine desertion, -and brought to the very brink of despair. And, in Psal. lxxii. under the -type of the glory of Solomon’s kingdom, and the advantages his subjects -should receive thereby, the glory and excellency of Christ’s kingdom is -illustrated, together with the gospel-state, and blessings thereof. And, -in Psal. li. David represents a true penitent as addressing himself to -God for forgiveness; though particularly applied to his own case, after -he had sinned in the matter of Uriah. Again, the general argument in -Isa. liii. is to set forth the sufferings of Christ, whereby he made -satisfaction for sin, together with the glory redounding to himself, and -the advantages that believers derive from it. - -_2dly_, We must consider the method made use of in managing the -argument; whether by a close way of reasoning and consequences deduced -from premises, or, by an explication of what was designed to inform the -judgment, and laid down before in a general proposition. Or, whether the -principal design of the paragraph be, to regulate the conduct of our -lives, awaken our consciences out of a stupid frame, or excite in us -becoming affections, agreeable to the subject-matter thereof. And, we -are to observe how every part of it is adapted to answer these ends. - -_3dly_, We are to consider who is the person speaking, or spoken to; -whether they are the words of God, the church, or the inspired writer; -and, whether they are directed to particular persons, or to all men in -general? Here we may often observe, that in the same paragraph there is -an _apostrophe_, or turning the discourse from one person to another. -Nothing is more common than this in the poetical writings of scripture. -Thus, in the Psalms of David, sometimes God is represented as speaking -to man, and then man as speaking to, or concerning God, as we may -observe, in Psal. cxxxvii. 1-4. there is a relation of the church’s -troubles in Babylon; and, in verses 5 and 6. the Psalmist addresses his -discourse to the church; _If I forget thee, O Jerusalem, let my right -hand forget her cunning_. And, in ver. 7. he speaks to God, praying that -he would _remember the children of Edom, in the day of Jerusalem; who -said, Raze it, raze it, even to the foundation thereof_. And, in ver. 8, -9. he turns his discourse to Babylon, as a nation destined to -destruction. - -Again, in Psal. ii. he speaks concerning the _rage_ of the _Heathen_, -against Christ and his church, and that disappointment and ruin that -they should meet with for it. And, in ver. 6. he represents God the -Father as speaking concerning Christ; _yet have I set my King upon my -holy hill of Zion_. And, in ver. 7, 8. Christ is brought in as speaking -or making mention of the _decree_ of God relating to his character and -office, as Mediator, and the success of his kingdom, as extended to the -_uttermost parts of the earth_, pursuant to his intercession, which was -founded on his satisfaction. And, in ver. 10-12, the Psalmist turns his -discourse to those persecuting powers, or the kings of the earth, whom -he had spoken of in the former part of the Psalm, and instructs them -what methods they should take to escape God’s righteous vengeance. -Such-like change of persons speaking, or spoken to, may be observed in -many of the Psalms, Psal. xvi. 1, _&c._ and cxxxiv. - -And throughout the whole book of Canticles, there is an inter-changeable -discourse between Christ and his church, which is sometimes called his -_spouse_, at other times his _sister_; sometimes he speaks to the -church, and at other times of it. And, in other places, the church is -represented as speaking to him, or to the _daughters of Jerusalem_, -namely, those professors of religion, that had little more than a form -of godliness.[37] - -Again, we often find, that there is a change with respect to the persons -speaking, spoken to, or of, in the writings of the prophets, as well as -in the poetical writings; as may be observed in Isa. lxiii. throughout -the whole chapter. And, in Micah vii. 18, 19, 20. there is a change of -persons in almost every sentence; _Who is a God like unto thee that -pardoneth iniquity_, &c. _He retaineth not his anger for ever; he will -subdue our iniquities; and thou wilt cast all our sins into the depths -of the sea. Thou wilt perform the truth to Jacob, and the mercy to -Abraham, which thou hast sworn unto our fathers from the days of old._ - -_4thly_, We are farther to consider the occasion of what is laid down in -any chapter, paragraph, or book of scripture, which we desire to -understand. Thus the particular occasion of the book of Lamentations, -was the approaching ruin of Judah, and the miseries that they should be -exposed to when Jerusalem was besieged by the Chaldeans; as appears by -the subject-matter thereof; though, it may be, that which was the more -immediate occasion of its being delivered at that time, was, that the -prophet might lament the death of good Josiah, 2 Chron. xxxv. 25. which, -probably, he had a peculiar eye to, when he says, _The crown is fallen -from our head_, Lam. v. 16. as well as the destruction of the whole -nation, which would ensue soon after it, in which their civil and -religious liberties would be invaded by their enemies, who would oppress -and lead them captive. - -And the principal occasion of the apostle’s writing the epistle to the -Galatians, was, that he might establish some among them, in the faith of -the gospel, who were so much disposed to turn aside from him that called -them, and embrace another scheme of religion that was subversive of it; -as he observes, in chap. i. 6. where, by this _other gospel_, which he -dissuades them from turning aside unto, we are to understand those -doctrines that they had imbibed from those false teachers who endeavour -either to re-establish the observation of the ceremonial law, or to put -them upon seeking righteousness and life, from their observing the -precepts of the moral law, which tended to overthrow the doctrine of -justification by Christ’s righteousness; which is a subject often -insisted on by the apostle, both in this and his other epistles. - -This method of enquiring into the occasion of what is mentioned in -particular paragraphs of scripture, will often give light to some things -contained therein. Thus we read, in Matt. xxi. 23-27. that the _chief -priests and elders_ ask our Saviour this question, _By what authority -dost thou these things?_ which, had it proceeded from an humble mind, -desirous to be convinced by his reply to it; or, had he not often, in -their hearing, asserted the authority by which he did those things, he -would, doubtless, have told them, that he received a commission to do -them from the Father; and, that every miracle which he wrought, was, as -it were, a confirming seal annexed to it. But our Saviour, knowing the -design of the question, and the character of the persons that asked it, -he does not think fit to make any reply to it, rather chusing to put -them to silence, by proposing another question to them, which he knew -they would not be forward to answer, relating to the baptism of John, -_viz._ whether it was _from heaven_, or _of men_. And this was certainly -the best method he could have taken; for he dealt with them as -cavillers, who were to be put to silence, and made ashamed at the same -time. - -(4.) In order to our understanding the sense of scripture, we must, so -far as it is possible, compare the phrases, or modes of expression, as -well as the subject insisted on, with what occurs in other parallel -places. Thus, in several of the historical parts of scripture, we have -the same history, or, at least, many things tending to illustrate it; as -the history of the reign of the kings of Judah and Israel, is the -principal subject of the book of Kings and Chronicles; one of which -often refers to, as well as explains the other, and, by comparing them -together, we shall find, that one gives light to the other. Thus it is -said, in 2 Kings xii. 2. that _Jehoash did that which was right, in the -sight of the Lord all his days, wherein Jehoiada the priest instructed -him_; by which it is intimated, that, after the death of Jehoiada, he -did that which was evil in the sight of the Lord; but this is not -particularly mentioned in this chapter, which principally insists on -that part of his reign which was commendable. But if we compare it with -2 Chron. xxiv. we have an account of his reign after the death of -Jehoiada, how he _set up idolatry_, ver. 17, 18. being instigated -hereunto by his princes that flattered, or, as it is expressed, _made -obeisance unto him_, and disregarded the prophets sent to testify -against these practices; and how he _stoned Zachariah in the court of -the house of the Lord_, for his faithful reproof and prophetic -intimation of the consequence of the idolatry, in which he shewed the -greatest ingratitude, and forgetfulness of the good things that had been -done for him by his father, who set him on his throne. We have an -account of the time when the Syrians came up against him, and how they -overcame him with a small company of men; and, that _the Lord delivered -a very great host into their hand, because they had forsaken the Lord -God of their fathers_, ver. 23, 24. - -Again, in the book of Kings, we have but a short history of the reign of -Azariah, otherwise called Uzziah, and of his being _smitten by the Lord, -so that he was a leper until the day of his death, and dwelt in a -several house_, 2 Kings xv. 1-5. but in 2 Chron. xxvi. there is a larger -account of him, as successful in war, and of the honour and riches that -he gained thereby; and also we have a particular account of the reason -of the Lord’s smiting him with leprosy, namely, for his invading a -branch of the priest’s office. - -Again, in the history of the reign of Manasseh, in 2 Kings xxi. we have -only an account of the vile and abominable part thereof; whereas, in 2 -Chron. xxxiii. we have not only an account of his wickedness, but of his -repentance, together with the affliction that occasioned it, ver. 12-19. - -Moreover, when we read the prophetic writings, we must, for our better -understanding them, compare them with the particular history of the -reign of those kings, in whose time they prophesied, and the state of -the church at that time, their alliances or wars with neighbouring -princes, and the sins that they were guilty of, which gave occasion to -their being sometimes insulted, and overcome by them, till their ruin -was completed in being carried captive into Babylon. Thus when we read -Isa. vii. which gives an account of Rezin, king of Syria, and Pekah, the -son of Remaliah, against Ahaz, and contains a prediction of their -miscarriage in this attempt; and also, that the king of Asyria should be -hired to assist Ahaz, but should, instead thereof, deal deceitfully with -him, so that he should deprive Judah of their ornaments, and impoverish, -instead of being helpful to them. This we have a farther explication of -in the history of Ahaz’s reign, in 2 Kings xvi. and 2 Chron. xxviii.[38] - -Again, we ought to compare the account of Sennacherib’s invading Judah, -and the blasphemous insult of Rabshakeh sent for that purpose, together -with his defeat, and the remarkable hand of God that brought this about, -as an encouragement of Hezekiah’s piety, in the xxxvith and xxxviith -chapters of Isaiah, with the historal account of the same thing, in 2 -Kings xviii. and xix. and 2 Chron. xxxii. - -Again, we must compare the Psalms of David with his life, or the state -of the church, which is particularly referred to in some of them; which -may be very much illustrated from other scriptures, that have relation -to the same dispensations of providence, or contain an historical -account thereof. As for those psalms that were penned on particular -occasions, mentioned in the respective titles prefixed to them, these -will be better understood if we compare the subject-matter thereof with -the history they refer to. Moreover, we shall often find, that when the -same thing is mentioned in different places of scripture, there is -something added in one, which farther illustrates what is contained in -the other. Thus, in the account we have of the life of Joseph, in Gen. -xxxix. 20. it is said, that he was _put into the prison, the place where -the king’s prisoners were bound_; and, in chap. xli. 14. that he was -kept in the _dungeon_, which is the worst part of the prison. But the -Psalmist speaking of the same matter, in Psal. cv. 18. adds, that his -_feet were hurt with fetters_, and he was _laid in iron_; which contains -a farther illustration of the history of his troubles. - -Again, when we read in Numb. xi. 31, 32. of God’s _feeding Israel_, upon -their murmuring in the desert, for want of flesh, _with quails in great -abundance_; this is mentioned elsewhere, in Psal. lxxviii. 27. in which -we have an account, that these quails were a sort of _feathered fowl_, -which could not have been so well understood by the sense of the Hebrew -word, which we render _quails_[39]. We have also an account, in Exod. -xvii. 6. of God’s supplying them with _water out of the rock in Horeb_; -and if we compare this with Psal. cv. 41. we shall find that this water -issued from thence in so large a stream, that it was like a _river_. And -the apostle Paul gives farther light to it, when he says, speaking in a -figurative way, that _the rock followed them_, 1 Cor. x. 4. that is, the -water that ran from it like a river, did not flow in a right line; but, -by a continued miracle, changed its course, as they altered their -stations, in their various removes from place to place in the -wilderness. And he also adds, that God designed this to be a type of -Christ. - -I might also observe, that there were many things in the life of David, -after his expulsion from Saul’s court, that would argue him an usurper; -inasmuch as he did not barely fly to secure his life, which he might -lawfully do, as a private person; but he raised a small army; and -accordingly it is said, in 2 Sam. xxii. 2. that every one that was ‘in -distress, or in debt, or discontented, gathered themselves unto him; and -he became a captain over him; and there were with him about four hundred -men.’ And Jonathan, who was heir apparent to the crown, is forced to -capitulate with, and take an oath of him, that he would grant him his -life, as concluding, that he would be king after his father’s death, 1 -Sam. xx. 14, 15. compared with the 42. and Saul’s jealousy hereof, which -was attended with rage, amounting to a kind of destraction, was not -altogether without ground; as he intimates to him, when he tells him, -‘Behold, I know well that thou shalt surely be king,’ chap. xxiv. 20. -and accordingly, in the following verses, he makes him ‘swear to him, -that he would not cut off his seed after him, or destroy his name out of -his father’s house.’ Now this could hardly be justified, if we did not -consider what we read in another part of scripture, that, before that -time, God had taken away the kingdom from Saul, and anointed David to be -king in his stead, in 1 Sam. xvi. 13. though he had not the actual -possession of it till after Saul’s death. - -I might farther observe, that when we read the account contained in the -books of Moses, of the ceremonial law, and the various rites and -ordinances of divine service contained therein, or meet with any -expressions in the Old Testament that refer to it; these ought to be -compared with several things that are recorded in the writings of the -apostle Paul, and, particularly, a very considerable part of his epistle -to the Hebrews[40], in which we have an account of the signification -thereof, as ordained to be types of the gospel-dispensation. And, -indeed, there are many scriptures of the Old Testament, which will be -better understood by comparing them with others that refer to them in -the New. Thus it is said, in Isa. xvi. 23. _Unto me every knee shall -bow_; which appears to be very agreeable to what is said concerning our -Saviour, in Phil. ii. 10. and it is not only spoken of the divine honour -that should be paid to him; but it relates, in a peculiar manner, to -that glory which all shall ascribe to him, when they stand before his -tribunal, as appears by comparing it with Rom. xiv. 10, 11. - -Again, when we read, in Isa. vi. 10. of God’s sending the prophet to -_make the heart of the people fat, and their ears heavy, and shut their -eyes, lest they see with their eyes, and hear with their ears, and -understand with their hearts, and convert, and be healed_. It is not to -be supposed that God is represented hereby as the author of their sin; -which will plainly appear, if we compare it with Matt. xiii. 15. in -which this text is cited, and farther explained, as it is said, _This -people’s heart is waxed fat, and their eyes have they closed, lest they -should see with their eyes_, &c. And it is also referred to, and -explained in the same sense as charging their sin, and the consequence -thereof upon themselves, in Acts xxviii. 26, 27. By this method of -comparing the Old and New Testament together, we shall be led to see the -beautiful harmony of the scriptures, and how the predictions thereof -have been accomplished; which will tend very much to establish our faith -in the truth of the Christian religion, that is founded on them. But -this having been insisted on elsewhere[41], we pass it over at present, -and proceed to consider, - -That there are several places, in the New Testament, which being -compared together, will give light to one another. Thus, in the four -Evangelists, which contain the history of the life and death of Christ, -we may observe, that some things are left out, or but briefly hinted at -in one of them, which are more largely insisted on in another. Thus we -read, in Matt. xii. 14, 15. that ‘the Pharisees went out and held a -counsel against our Saviour, how they might destroy him;’ upon which -occasion ‘he withdrew himself from thence. And great multitudes followed -him, and he healed them all.’ But Mark, chap. iii. 17, _& seq._ speaking -concerning the same thing, intimates that the Herodians were joined with -the Pharisees in this conspiracy; and that he ‘withdrew himself to the -sea,’ _viz._ of Tiberias; where he ordered that ‘a small ship should -wait on him, lest the multitude should throng him.’ And we have also an -account of several places from whence they came, namely, Galilee, -Jerusalem, Idumea, and from beyond Jordan, and they about Tyre and -Sidon, so that a great part of them were Gentiles; and this gives light -to what follows in Matt. xii. 18, 21. in which it is intimated, that -this was an accomplishment of what was _foretold by the prophet Isaias_, -that he should _shew judgment to the Gentiles_; and that, _in his name -should the Gentiles trust_; therefore he wrought miracles for their -conviction that he was the Messias. - -Again, it is said, in Matt. xiii. 12. ‘Whosoever hath, to him shall be -given, and he shall have more abundance. But whosoever hath not from him -shall be taken away, even that he hath.’ Some will be ready to enquire, -how can that which he hath be said to be taken away, when he is supposed -to have nothing? or, how can a person be said to lose that which he -never had? But if compare this with a parallel scripture, in Luke viii. -18. there it is said, _Whosoever hath not, from him shall be taken, even -that which he seemeth to have_; or, as it is in the margin, _that which -he thinketh he hath_. Now, though a man cannot lose grace, that had it -not; yet an hypocrite, who seems to have it, may lose that which he -supposeth himself to have. - -This method of comparing the four Evangelists together, is attempted by -several divines; and, among them, a late writer, who is deservedly -esteemed by all the reformed churches[42], thinks, that the inscription, -on the cross of Christ, can hardly be determined, without what is said -of it, by all the four Evangelists. Mark says these words were written, -_The king of the Jews_, Mark xv. 26. and Luke says, _This is the king of -the Jews_, Luke xxiii. 38. and Matthew adds another word, _This is -Jesus, the king of the Jews_, Matt. xxvii. 37. and John expresses it -thus, _Jesus of Nazareth, the king of the Jews_, John xix. 19. So that, -by comparing them all together, and supplying those words from one, -which are left out by others of them, we must conclude, that the -inscription was, _This is Jesus of Nazareth, the king of the Jews_. - -Again, as the Acts of the Apostles contains a brief history of the first -planting the gospel-church, and of the travels and ministry of the -apostle Paul, in particular; this ought to be compared with some things, -occasionally mentioned in his epistles, which will give farther light to -them. Thus the apostle says, in 1 Cor. xv. 8. _Last of all, he was seen -of me also, as one born out of due time_; and speaks of himself in ver. -9. as the _least of the apostles, not meet to be called an apostle; -because he persecuted the church of God_. This ought to be compared with -Acts ix. 1-6. which gives an account of him as a persecutor before his -conversion, and shews how our Saviour was seen of him; which is not to -be taken in the same sense as he was seen by the rest of the apostles, -before his ascension into heaven; but of his being seen of him, after -his ascension, when, on this occasion, he appeared to him. And, if this -be compared with 1 Cor. ix. 1. he considers this sight of Jesus as a -necessary qualification for the apostleship; therefore, when he speaks -of himself as _born out of due time_, he means, called to, and qualified -for the apostleship, out of due time; that is, not at the same time in -which the other apostles were, but by this extraordinary dispensation of -providence. - -Again, when the apostle, in 1 Thes. ii. 2. speaks of his having been -_shamefully entreated at Philippi_. This will be better understood if we -compare it with Acts xvi. 16, 21, 22, _& seq._ And when he tells the -Thessalonians, in the following words, _that we were bold in our God, to -speak unto you the gospel of God with much contention_; this should be -compared with Acts xvii. 1, _& seq._ Many instances of the like nature -might be given, by which, the usefulness of comparing one scripture with -another, would farther appear. But, I design this only as a specimen, to -assist us in the application of this direction; which a diligent -enquirer into the sense of scripture, will be able, in reading it, to -make farther improvements upon. - -(5.) In order to our understanding the scriptures, we must take notice -of the several figurative modes of speaking that are used therein. As, - -_1st_, The part is often put for the whole[43]. Thus the soul, which is -one constituent part of man, is sometimes put for the whole man; as in -Gen. xlvi. 26. we read of the souls that came with Jacob into Egypt; -and, in Rom. xii. 1. the body is put for the whole man; _I beseech you, -brethren, by the mercies of God, that you present your bodies_, that is, -yourselves, _a living sacrifice to God_. So the blood of Christ, which -is often spoken of, in scripture, as that by which we are redeemed, -justified, and saved, is to be taken for the whole of his obedience and -sufferings, both in life and death, to which our salvation is to be -ascribed, as well as to the effusion of his blood. - -_2dly_, The thing containing, is put for that which is contained -therein[44]; so the cup in the Lord’s supper, is put for the wine, 1 -Cor. xi. 25. And the thing signified is put for the sign thereof. Thus -when it is said, _This is my body_, ver. 24. the meaning is, this bread -is a sign of my body, to wit, of the sufferings endured therein. - -_3dly_, Places are, by way of anticipation, called by those names, which -in reality, were not given them, or, which they were not commonly known -by, till some time after. Thus it is said, that, as soon as Israel had -passed over Jordan, they _encamped in Gilgal_, Josh. iv. 19. that is, in -the place which was afterwards so called; for it is said, that it was -called Gilgal because there they were circumcised; and so the _reproach -of Egypt_, occasioned by the neglect of that ordinance, _was rolled -away_, chap. v. 9. Again, it is said, _The kings that came up against -Sodom_, when Lot was taken prisoner, _had smitten all the country of the -Amalekites_, Gen. xiv. 7. whereas, the country that was afterwards known -by that name, could not be so called at that time; since Amalek, from -whom it took its name, was not born till some ages after, he being of -the posterity of Esau, chap. xxxvi. 11. - -_4thly_, The time past, or present, is often, especially in the -prophetic writings, put for the time to come; which denotes the certain -performance of the prediction, as much as though it were actually -accomplished. Thus it is said, _He_, that is, our Saviour, _is despised -and rejected of men; he hath born our griefs, he was wounded for our -transgressions_, Isa. liii. 4, 5. And elsewhere, _The people that walked -in darkness have seen a great light_, chap. ix. 2. and _unto us a child -is born_, chap. v. 9. _&c._ - -_5thly_, One of the senses is sometimes put for another. Thus it is -said, _I turned to see the voice that spake to me_, Rev. i. 12. where -seeing is put for hearing, or, understanding the meaning of the voice -that spake. - -_6thly_, Positive assertions are sometimes taken in a comparitive sense. -Thus God says to Samuel, the people in asking a king, _have not rejected -thee, but me_, 1 Sam. viii. 7. that is, they have cast more contempt on -me than they have on thee, _q. d._ they have offered a greater affront -to my government, who condescended to be their king; though they have -been uneasy under thine administration, as appointed to be their judge. -And, in Psal. li. 4. David says, _Against thee, thee only, have I -sinned_. Whereas he had sinned against Uriah and Bathsheba, as having -murdered the one, and tempted the other to commit adultery with him; he -had sinned against the army, whom he occasioned to fall in battle, -pursuant to the orders he gave Joab, with a design to destroy Uriah; yet -says he, _against thee, thee only, have I sinned_; that is, the greatest -aggravation of my sin is, that it contains rebellion against thee. And -elsewhere, God says, _I desired mercy, and not sacrifice_, Hos. vi. 6. -that is, more than sacrifice. - -_7thly_, There are several hyperbolical ways of speaking in scripture, -whereby more is expressed than what is generally understood. Thus the -vessel in the temple, in which things were washed, which was ten cubits -from one brim to the other, is called _a molten Sea_, 1 Kings vii. 23. -because it contained a great quantity of water; though, indeed, it was -very small, if compared with the dimensions of the sea: And in 1 Kings -x. 27, it is said, that Solomon _made silver to be in Jerusalem, as -stones; and cedars as the sycamore-trees, which are in the vale for -abundance_. Silver was not, strictly speaking, as plentiful as stones; -but it implies, that there were vast treasures thereof, heaped up by the -king, and many of his subjects, and no lack of it in any one. And, in -Judges xx. 16. it is said, there were _some of the Benjamites -left-handed, every one_ of whom _could sling stones at an hair-breadth, -and not miss_; which only signifies that they had an uncommon expertness -in this matter; and when we read of some of the cities in the land of -Canaan, that were _great, and walled up to heaven_, Deut. i. 28. it only -denotes that their walls were very high: And, in Kings i. 43. it is said -upon the occasion of Solomon’s being anointed king, that _the people -rejoiced with great joy; so that the earth rent with the sound of them_; -the meaning of which is only this, that the shouts of the people were so -great, that if the concussion of the air, that was made thereby, could -have rent the earth, this would have done it. - -_8thly_, We sometimes find ironical expressions, and sarcasms used in -scripture, with a design to expose the wickedness and folly of men. -Thus, when our first parents sinned by adhering to the suggestions of -Satan, who told them, that they _should be as gods, knowing good and -evil_, Gen. iii. 5. God says in an ironical way, _Behold the man is -become as one of us, to know good and evil, &c._ ver. 22. And the -prophet Elijah exposes Baal’s worshippers; and Micaiah, Ahab’s false -prophets, by using a sarcastic way of speaking, 1 Kings xviii. 27. and -chap. xxii. 15. And Job uses the same figurative way of speaking, when -he reproves the bitter invectives, and false reasonings of his friends; -_No doubt but ye are the people, and wisdom shall die with you_, Job -xii. 2. And Solomon uses the same way of address, when he says, -_Rejoice, O young man, in thy youth, and let thy heart cheer thee in the -days of youth, and walk in the ways of thy heart, and in the sight of -thine eyes: But know thou, that for all these things God bring thee into -Judgment_, Eccl. xi. 9. And, the man that trusts in his own -righteousness for justification, is also exposed in the same way, -‘Behold, all ye that kindle a fire, that compass yourselves about with -sparks; walk in the light of your fire, and in the sparks that ye have -kindled: This shall ye have of mine hand, ye shall lie down in sorrow,’ -Isa. l. 11. And when our Saviour says to his disciples, having found -them asleep, in Matt. xxvi. 45, 46. ‘Sleep on now, and take your rest; -behold the hour is at hand, and the Son of man is betrayed into the -hands of sinners,’ it is plain from the following words, that he uses -this figurative way of speaking; for he immediately adds, without an -irony, _Rise, let us be going_. - -This, some think to be the method of speaking which our Saviour makes -use of, when he reproves his disciples for that fond conceit that they -had, that his kingdom was of this world; and contending sometimes among -themselves, who should be greatest therein: Upon which occasion he bids -them make provision for war; and take care to secure those two things -that are necessary thereunto, money and arms: Thus he says, in Luke -xxii. 36. ‘He that hath a purse, let him take it; and he that hath no -sword, let him sell his garment, and buy one;’ they did not, indeed, -immediately perceive that he spake in an ironical way; and therefore -replied, in ver. 38. _Lord, behold here are two swords_: Upon which he -says, still carrying on the irony, _It is enough_. So that, whether they -understood his meaning or no, it seems to be this; if you are disposed -to contend who shall be greatest, as though my kingdom were of a -temporal nature, and to be erected and maintained by force of arms, do -you think you have sufficient treasure to hire forces to join with you, -or buy arms for that purpose? or, do you imagine that you have courage -enough to attack the Roman empire, and gain it by force? You say, you -have two swords, can you suppose that these are enough? what a -ludicrious and indifferent figure would you make, if you expected to -come off conquerors by this means? No, they that take the sword shall -perish with the sword; for my kingdom is not of this world: So that all -the advantages and honours that you are to expect therein, are of a -spiritual nature. This seems rather to be the meaning of this scripture, -than that which the Papists generally acquiesce in, namely, that by the -_two_ swords, are meant the civil and ecclesiastical; both which, as -they pretend, are put into the Pope’s hands. - -9thly, The scripture often makes use of a figurative way of speaking, -generally called an _hendyadis_, whereby one complex idea, is expressed -by two words, which is very common in the Hebrew language. Thus in Jer. -xxix. 11. when God promises his people, that he would _give_ them _an -expected end_, intending hereby their deliverance from the Babylonish -captivity; the words, if literally translated, ought to be rendered, as -it is observed in the margin, _an end and expectation_; whereas, our -translators were apprized that there is such a figurative way of -speaking contained in them, and therefore they render them, _an expected -end_: And this figure is sometimes used in the New Testament; as when -our Saviour tells his disciples, in Luke xxi. 15. _I will give you a -mouth and wisdom_; that is, I will give you ability to express -yourselves with so much wisdom, _that all your adversaries shall not be -able to gain-say_ it. And some think, that there is the same way of -speaking used in John iii. 5. ‘Except a man be born of water, and of the -Spirit, he cannot enter into the kingdom of God;’ that is, except a man -be born of the Holy Spirit, or regenerated, which is signified by being -born of water, he cannot, &c. - -_10thly_, Nothing is more common than for the Holy Ghost, in scripture -to make use of metaphors, which are a very elegant way of representing -things, by comparing them with, and illustrating them by others, and -borrowing such modes of speaking from them, as may add a very -considerable beauty to them. Thus repentance and godly sorrow, together -with the blessed privileges which shall hereafter attend them, are -compared to sowing and reaping, in Psal. cxxvi. 5, 6. ‘They that sow in -tears, shall reap in joy. He that goeth forth and weepeth, bearing -precious seed, shall doubtless come again with rejoicing, bringing his -sheaves with him.’ And the prophet sets forth the labour and pains which -Israel had taken in sin; and exhorts them, by a metaphor taken from -husbandry, to be as industrious in pursuing what would turn to a better -account, in Hos. x. 12, 13. where he speaks of their having _plowed -wickedness, and reaped iniquity_; and advises them to _sow to themselves -in righteousness, and reap in mercy_; which, as he farther adds, they -should do by _seeking the Lord_; and _it is time_, says he, _to seek_ -him, _till he come and rain righteousness upon you_; which is necessary -to a plenteous harvest of blessings, which you may hope for in so doing. -And, in chap. vii. 4. he reproves their adulteries by a metaphor, taken -from _an oven heated by the baker_; and their hypocrisy by another, -taken from _a cake not turned_, ver. 8. and their being weakened, and -almost ruined hereby, he compares to the _gray hairs_ of those who are -bowed down under the infirmities of age, ver. 9. and for their cowardice -and seeking help from other nations, and not from God, he calls them _a -silly dove without an heart_, ver. 11. - -And we may observe, that there is oftentimes a chain of metaphors in the -same paragraph. Of this kind is that elegant description of old age, -sickness, and death, which Solomon gives, in exhorting persons to -_remember their Creator in the days of their youth_, Eccl. xii. 1-6. -_while the sun, or the light, or the moon, or the stars be not -darkened_; by which, it is probable, he intends the impairing the -intellect, the loss of those sprightly parts which once they had, or, of -the memory and judgment; upon which account men are sometimes said to, -out-live themselves. And he speaks of _the keepers of the house -trembling_; that is, the hands and arms, designed for the defence of the -body, being seized with paralytic disorders; _the strong men bowing -themselves_; that is, those parts which are designed to support the body -being weakened, and needing a staff to bear up themselves; _the grinders -ceasing because they are few_, signifies the loss of teeth; _and they -that look out of the windows being darkened_, a decay of sight; their -_rising up at the voice of the bird_, implies their loss of one of the -main props of nature, to wit, sleep; so that they may rise early in the -morning, when the birds begin to sing, because their beds will not -afford them rest: _And the daughters of music being brought low_, -denotes a decay of the voice and hearing, and being not affected with -those sounds which were once most delightful to them. _The almond-tree -flourishing_, plainly signifies the hoary head; _the grashopper_ being -_a burden_, is either a proverbial speech, importing a want of courage, -strength, and resolution to bear the smallest pressures; or, as others -understand it, their stooping, when bowed down with old age. _The silver -cord loosed_, or, _the golden bowl broken at the fountain, or the wheel -broken at the cistern_, signifies a decay of the animal spirits, a -laxation of the nerves, the irregular circulation of the blood, or the -universal stoppage thereof; and then the frame of nature is broken, and -man _returns to the dust_[45]. - -In the New Testament there are several metaphors used; some of which are -taken from the Isthmian and Olympic games, practised by the Greeks and -Romans. Thus the apostle Paul compares the Christian life to _a race_ in -which _many run_; but they do not all _receive the prize_, 1 Cor. ix. -24. And, in ver. 25. he alludes to another exercise, to wit, wrestling; -and recommends temperance as what was practised by them, as a means for -their obtaining the crown. And, ver. 26. he uses a metaphor, taken from -another of the games, to wit, fighting, in hope of victory; by which he -illustrates his zeal in the discharge of his ministry. And in Heb. xii. -1. he speaks of the Christian _race_, and the necessity of _laying aside -every weight_, to wit, allowed sins, which would retard our course, or -hinder us in the way to heaven. And in Phil. iii. 13, 14. he speaks of -himself both as a minister and a Christian, as ‘forgetting those things -which are behind, and reaching forth unto those things which are -before,’ and, ‘pressing towards the mark, for the prize of the high -calling of God in Christ Jesus;’ where he plainly alludes to the -purpose, industry, and earnestness of those who run in a race. And, in -Eph. vi. 11-16. he speaks of the difficulties, temptations, and -opposition that believers are exposed to, in the Christian life; and -advises them, to _put on the whole armour of God_; and so carries on the -metaphor or allegory, by alluding to the various pieces of armour, which -soldiers make use of when engaged in battle, to illustrate the methods -we ought to take, that we may come off conquerors at last. - -(6.) It will be very useful, in order to our understanding scripture, -for us to know some things, relating to the different forms of civil -government, and the various changes made therein, among the Jews, and -other nations, with whom they were conversant. At first we find, that -distinct families had the administration of civil affairs committed unto -them, and the heads thereof were, as it were, the chief magistrates, who -had the exercise of civil power, in some instances; especially if it did -not interfere with that of the country wherein they lived. Some think, -indeed, that it extended to the punishing capital crimes with death; and -that Judah, who was the head of a branch of Jacob’s family, when he -passes this sentence concerning Tamar, in Gen. xxxviii. 24. _Bring her -forth, and let her be burnt_, does it as a civil magistrate: But, if it -be not deemed a rash and unjustifiable expression in him, when he says, -_Let her be brought forth, and burnt_, we must suppose the meaning to -be, let her first be confined till she is delivered of her child, and -then tried by the civil magistrate, the consequence whereof will be, her -being burnt, when found guilty of the adultery that was charged upon -her. So that it does not appear that the heads of families, when -sojourning in other countries, had a power distinct from that of the -government under which they lived, to punish offenders with death; -though, I think, it is beyond dispute, that they had a government in -their own families, that extended, in many respects, to civil affairs, -as well as obliged them to observe those religious duties which God -required of them. - -It may be farther observed, that this government extended so far, as -that the Patriarchs, or heads of families, had, sometimes, a power of -making war, or entering into confederacies with neighbouring princes, -for their own safety, or recovering their rights when invaded. Thus when -Lot and the Sodomites, were taken prisoners by the four kings that came -up against them, we read, in Gen. xiv. 13, 14. that Abraham called in -the assistance of some of his neighbours, with whom he was in -confederacy, and _armed his trained servants, three hundred and -eighteen, born in his house_, and rescued him, and the men of Sodom from -the hands of those that had taken them prisoners. - -We have little more light as to this matter, so long as the government -continued domestic, and the church in the condition of sojourners: But, -when they were increased to a great nation, their civil, as well as -religious government, was settled, by divine direction, under the hand -of Moses, in the wilderness. The first form thereof, was a theocracy, in -which God gave them laws in an immediate way; condescended to satisfy -them, as to some things, which they enquired of him about; gave them -particular intimations how they should manage their affairs of war and -peace; and appeared for them in giving them victory over their enemies, -in a very extraordinary, and sometimes, miraculous way. But, besides -this great honour that God put on them, he established a form of -government among them, in which they were divided into _thousands_, -_hundreds_, _fifties_, and _tens_, Exod. xviii. 31. Deut. i. 15. each of -which divisions had their respective captain or governor; who are, -sometimes, styled the _nobles of the children of Israel_, Exod. xxiv. -11. And these governors were generally heads of considerable families -among them; which were also divided in the same way, into thousands, -fifties, and tens, in proportion to the largeness thereof; thus Gideon, -speaking of his family, in Judges vi. 25. calls it, as the Hebrew word -signifies, his _thousand_. And, in the same manner, their armies were -divided, when engaged in war; thus when Jesse sent David with a present, -into the army, to his brethren, he bade him deliver it to the _captain -over their thousand_, 1 Sam. xvii. 18. and chap. xviii. 13. And we read, -that Saul made David his _captain over a thousand_; which is the same -with what we, in our modern way of speaking, call a commanding officer -over a regiment of soldiers. Again, when David’s soldiers went out to -war against Absalom, it is said, _They came out by hundreds and by -thousands_, 2 Sam. xviii. 4. each distinct company, or regiment, having -their commanding officer. - -Thus the government was settled as to civil and military affairs, in -such a way, that the head of the respective division, had a power of -judging in lesser matters. But since there were some affairs of the -greatest importance to be transacted in the form of their government, by -divine direction, God appointed seventy men of the children of Israel, -to assist Moses in those matters, in which they had more immediately to -do with him; and accordingly he _gave them the Spirit_, Numb. xi. 16, -17. that is, the extraordinary inspiration of the Spirit; whereby he -communicated his mind and will to them. This was the first rise of the -Sanhedrim; and these had a power of judging in civil matters, throughout -all the ages of the church till the Jews were made tributary to the -Romans; and after that, this body of men were as vile and contemptible -as they had before been honourable in the eyes of just and good men, as -appears by their tumultuous and unprecedented behaviour in the trial of -our Saviour, and the malicious prosecutions, set on foot by them, -against the apostles, without any pretence or form of law. - -After the death of Joshua, and the elders that survived him, there was -an alteration in the form of government, occasioned by the oppression -which they were liable to from their enemies, who insulted, vexed, and -sometimes plundered them of their substance. Then God raised up judges, -who first procured peace for them, by success in war; and afterwards -governed them; though without the character or ensigns of royal dignity. -And, this government not being successive, they were, on the death of -their respective judges, brought into great confusion, every one doing -that which was right in his own eyes, till another judge was raised up, -as some future emergency required it. Thus the posture of their affairs -continued, as the apostle observes, _about the space of four hundred and -fifty years_, Acts xiii. 20. and then it was altered, when, through -their unsettled temper, they desired a king, in conformity to the custom -of the nations round about them; which thing was displeasing to God: -nevertheless, he granted them their request, 1 Sam. viii. 5-7. and so -the government became regal. And then followed a succession of kings, -set over the whole nation, till the division between Judah and Israel; -when they became two distinct kingdoms, and so continued, till their -respective captivity. These things being duly considered, will give -great light to several things contained in scripture; especially as to -what relates to the civil affairs of the church of God. - -And, for our farther understanding thereof, it will be necessary that we -take a view of the government of other nations, with whom they were -often conversant. We read almost of as many kings in scripture, as there -were cities in several of those countries which lay round about them; -thus, in Gen. xxxvi. we read of many dukes and kings, (whose power was -much the same) who descended from Esau. These had very small dominions, -each of them being, as it is probable, the chief governor of one city, -or, at most, of a little tract of land round about it; and, indeed, -besides the Assyrian, and other monarchies, that were of a very large -extent, and had none who stood in competition with them, under that -character, while they subsisted; all other kingdoms were very small; -therefore four kings were obliged to enter into a confederacy, to make -war with Sodom, and the four neighbouring cities, which a very -inconsiderable army might, without much difficulty, have subdued, Gen. -xiv. 1, _&c._ One of them, indeed, is called king of nations; not as -though he had large dominions, but because he was the chief governor of -a mixed people, from divers nations, who were settled together in one -distinct colony; and the king of Shinar, there spoken of, is not the -king of Babylon, who was too potent a prince to have stood in need of -others to join with him in this expedition; but it was a petty king, who -reigned in some city near Babylon, and was tributary to the Assyrian -empire. These four kings, with all their forces, were so few in number, -that Abraham was not afraid to attack them; which he did with success. - -Again, we read, that in Joshua’s time, the kings in the land of Canaan, -whom he subdued, had, each of them, very small dominions, consisting of -but one capital city, with a few villages round about it. Thus we read -of thirty one kings that reigned in that country, which was not so big -as a fourth part of the kingdom of England, Josh. xii. And afterwards -most of these kingdoms were swallowed up by the Assyrian empire. Thus -the king of Assyria, as Rabshakeh boasts, had entirely conquered the -kings of Hamath, Arphad, Gozan, and Haran, with several others, 2 Kings -xix. 12, 13. these had very small dominions, and therefore were easily -subdued by forces so much superior to any that they could raise. Egypt, -indeed, was more formidable; and therefore we often read in scripture of -Israel’s having recourse to them for help, and are blamed for trusting -in them more than God: And, in Arabia, there were some kings who had -large dominions, as appears by the vast armies that they raised: Thus -_Zerah the Ethiopian came forth against Asa, with a thousand thousand -men_, 2 Chron. xvi. 19. Nevertheless, the church of God was able to -stand its ground; for, whether the neighbouring kings were many of them, -confederate against them, or the armies they raised, exceeding numerous, -like the sand on the sea shore; they had safety and protection, as well -as success in war, from the care and blessing of providence; of which we -have an account in the history of scripture relating thereunto. - -(7.) It will be of some advantage, in order to our understanding the -sense of scripture, for us to enquire into the meaning of those civil -and religious offices and characters, by which several persons are -described, both in the Old and New Testament. Concerning the Priests and -Levites, we have had occasion frequently to insist on their call and -office: Among the former of these, one is styled _high-priest_; who was -not only the chief minister in holy things under the Jewish -dispensation; but presided over the other priests in all those things -that respected the temple-service. There was also another priest, who -had pre-eminence over his brethren, that was next to the high-priest in -office, who seems to be referred to, in 2 Kings xxv. 18. where we read -of _Seriah, the chief priest, and Zephaniah the second priest_. This -office is not often mentioned in scripture, but is frequently spoken of -by Jewish writers: They call him, who was employed therein, as the -author of the Chaldee paraphrase does on that text, the Sagan: And, some -think, that this office was first instituted in Numb. iii. 32. in which -Eleazar, the son of Aaron the priest was to be _chief over the chief of -the Levites, and to have the oversight of them, that kept the charge of -the sanctuary_: And elsewhere, we read of Zadok and Abiathar, being, by -way of eminency, _priests at the same time_, 2 Sam. xv. 35. by which, it -is probable, we are to understand, as many expositors do, that one was -the _high priest_, the other the _Sagan_; who was to perform the office -that belonged to the high priest in all the branches thereof, if he -should happen to be incapacitated for it. - -Besides these, there were others who were styled _chief-priests_, as -being the heads of their respective classes, and presided over them when -they came to Jerusalem, to minister in their courses. There was also the -president of the Sanhedrim, who is generally reckoned one of the chief -priests. Moreover, when any one was by the arbitrary will of the -governors, in the degenerate and declining state of the Jewish church, -deposed from the high-priesthood, barely to make way for another -favourite to enjoy that honour, he was, though divested of his office, -nevertheless called chief priest. This will give light to several -scriptures in the New Testament, in which we often read of many chief -priests at the same time, See Luke iii. 2. Mark xiv. 53. - -Again, as to the Levites, these were not only appointed to be the high -priest’s ministers in offering gifts and sacrifices in the temple; but -many of them were engaged in other offices; some in instructing the -people, in the respective cities where they dwelt, who were to resort to -them for that purpose, or in synagogues, erected for this branch of -public worship. Others were employed as judges in determining civil or -ecclesiastical, matters. - -Again, we often read, in scripture, of Scribes: These were of two sorts; -some were employed only in civil matters; and we sometimes read of one -person, in particular, who was appointed to be the king’s scribe. Thus -in David’s reign, we read of Shemaiah the scribe, and in Hezekiah’s of -Shebna, 1 Chron. xxiv. 6. 2 Kings xviii. 18. This seems to have been a -civil officer, not much unlike a secretary of state among us; and we -seldom find mention made of more than one scribe at a time, except in -Solomon’s reign in which there were two, 1 Kings iv. 4. - -But besides this, we often read of scribes who were engaged in other -works; thus it is generally supposed, that many of them were employed in -transcribing the whole, or some parts of scripture, for the use of those -who employed them therein, and gratified them for it; which was -necessary for the propagating religion in those ages, in which printing -was not known. - -There were others who explained the law to the people. Thus Ezra is -styled, _a ready scribe in the law of Moses_, Ezra, vii. 6. This was an -honourable and useful employment, faithfully managed by him and many -others, in the best ages of the church. But, in our Saviour’s time, -there were scribes who pretended to expound the law, and instruct the -people; but the doctrines they propagated, were very contrary to the -mind of the Holy Ghost in Moses’s writings; and their way of preaching -was very empty and unprofitable: Upon which occasion it is said, that -our Lord _taught as one having authority, and not as the scribes_, Matt. -vii. 29. - -Moreover, we sometimes read in the New-Testament, of Lawyers, against -whom our Saviour denounces woes, for opposing him and his gospel. This -is supposed by some, to be only a different name given to the scribes; -inasmuch as they practised the law in public courts of judicature, and -pleaded causes in the Sanhedrin, or taught in their schools or religious -assemblies; both which the scribes did. And the evangelist Matthew, -speaking concerning a lawyer, who asked our Saviour a question, _Which -is the great commandment_, chap. xxii. 35, 36. Mark mentioning the same -thing, calls him _one of the scribes_, Mark xii. 28. So that the same -thing, for substance, seems to be intended by both of them; or if there -was any difference between them, as others suppose there was, from what -is said in Luke xi. 44, 45. that when our Saviour had been reproving the -scribes and Pharisees, _One of the lawyers said unto him, thus saying -thou reproachest us also_, where they speak as though they were distinct -from them: yet it is evident from hence, that however they might be -distinguished from them, in other respects, they agreed with them as -engaged in expounding the law, and herein are said to lade _men with -heavy burdens and grievous to be born_; which they themselves would _not -touch with one of their fingers_. - -As for those civil officers which we read of in the Old Testament before -the captivity, especially in David and Solomon’s reign, they were either -such as were set over the tribute, the principal of which was at the -head of the treasury, 1 Kings iv. 6. and others were employed under -them, to see that the taxes were duly levied and paid: These are called -receivers, Isa. xxxiii. 18. Others were employed in keeping and -adjusting the public records, of which, one was the chief; who, by way -of eminence, is called the recorder: And others were appointed to manage -the king’s domestic affairs, of which, the chief was _set over the -household_, 2 Kings xviii. 18. Another is said to be _set over the -host_, 1 Kings iv. 4. who either had the chief command of the army, or -else was appointed to muster and determine who should go to war, or be -excused from it. And there is another officer we read of once in -scripture, _viz._ he that _counted the towers_, Isa. xxxiii. 18. whose -business seems to have been to survey and keep the fortifications in -repair; but these not being so frequently mentioned in scripture as -others, we pass them over, and proceed more especially to consider some -characters of persons we meet with in the New Testament. - -There was one sort of officers who were concerned in exacting the public -revenues, after the Jews were made tributary to the Roman empire: These -are called publicans; the chief of which were generally persons of great -honour and substance, who sometimes farmed a branch of the revenue, and -they were, for the most part, Romans of noble extract, of whom we have -an account in Cicero[46], and other heathen writers; but there is no -mention of them in scripture. This honourable post was never conferred -on the Jews; nevertheless, we read of Zaccheus, who is said to have been -one _of the chief among the publicans_, though a Jew, Luke xix. 2. the -meaning of which is, that he was the chief officer in a particular port, -who had other publicans under him; whose business was, constantly to -attend at the ports, and take an account of the taxes that were to be -paid there, by those of whom they were exacted. Of this latter sort was -Matthew, who is called the publican, _i. e._ one of the lowest officers -concerned in the revenue, Matt. x. 3. compared with chap. ix. 9. These -were usually very profligate in their morals, and inclined to oppress -those of whom they received taxes, probably to gain advantage to -themselves; and were universally hated by the Jews. - -There was another sort of men often mentioned in the New Testament, that -made the greatest pretensions to religion, but were most remote from it, -and justly branded with the character of hypocrites, to wit, the -Pharisees, who made themselves popular by their external shew of piety. -There is not, indeed, the least hint of there being such a sect amongst -the Jews before the captivity; though, it is true, the prophet Isaiah, -Isa. lxv. 5. speaks of a sort of people that much resembled them, which -said, _Stand by thyself, come not near to me, for I am holier than -thou_; from whence, it seems, that there were some of like principles in -his day; unless we suppose that this scripture had its accomplishment -when the sect of the Pharisees appeared in the world in a following age; -which was not long after the reign of Alexander the great[47], between -two and three hundred years before our Saviour’s time. They are -generally described in scripture, as pretending to be more expert than -all others in the knowledge of the law; but, in reality, making it void, -by establishing those oral traditions, which were contrary to the true -intent and meaning thereof, and, as setting up their own righteousness, -and depending on the performance of some lesser duties of the law, as -that from whence they expected a right to eternal life. These were the -greatest enemies, in their conduct, as well as their doctrines, to -Christ, and his gospel. - -There was another sect that joined with the Pharisees, in persecuting -and opposing our Saviour; though otherwise they did not, in the least, -accord with one another; and these were the Sadducees, who appeared in -the world about the same time with the Pharisees: These were men -generally reputed as profligate in their morals, and for that reason, as -much hated by the common people, as the Pharisees were caressed by them. -They adhered to the Philosophy of Epicurus; and took occasion, from -thence to deny the resurrection, angels, and spirits, as they are said -to do in scripture, Acts xxiii. 8. It is true they did not desire to be -thought irreligious, though they were really so; yet our Saviour -describes them, as well as the Pharisees, as _hypocrites_, and -inveterate enemies of the gospel. - -There was another sort of people sometimes mentioned in the New -Testament, _viz._ the Samaritans, who separated from the Jews, out of a -private pique, and built a distinct temple on mount Gerizzim[48]; and -for this they were excommunicated by the Jews, and universally hated, so -that there was no intercourse between them, John iv. 9, especially in -those things in which one might be said to be obliged to the other: -These did very much corrupt the worship of God, so that Christ charges -them with _worshipping they knew not what_, ver. 12. and it is observed -concerning them, after the ten tribes were carried captive into Assyria, -and they who were left in the land _feared not the Lord_, that he _sent -lions amongst them_, 2 Kings xvii. 25. upon which occasion a priest was -dismissed by the king of Assyria, under pretence of _instructing them in -the manner of the God of the land_; and he erected a strange medly of -religion, consisting partly of those corruptions therein, which had been -practised by the Israelites for some ages past, and partly of the -Heathen idolatry, which they brought from Assyria; upon which account it -is said, _They feared the Lord, and served their own gods after the -manner of the nations whom they carried away from thence_, 2 Kings xvii. -33. - -There is another sort of men, mentioned in the New Testament, who are -called Herodians: These seem to have been a political rather than a -religious sect. Some of the Fathers, indeed, think that they were so -called because they complimented Herod with the character of the -Messiah[49], who, as they supposed, would be a very flourishing prince, -who was to reign over them, according to the ancient prediction of the -patriarch Jacob, after _the sceptre was departed from Judah_: But this -seems to be a very improbable conjecture; for _Herod the Great_ was -dead, before we read any thing of the Herodians in scripture: And the -Jews had an opinion, about this time, that the Messiah should never die, -John xii. 34. Therefore, the most probable opinion is, that these -Herodians were, in their first rise, the favourites and courtiers of -Herod, and disposed to give into any alterations that he was inclined to -make in the religious or civil affairs of the Jews[50]. By what is said -concerning them in scripture, it is supposed, that they were, for thy -most part, Sadducees; for if we compare Matt. xvi. 6. with Mark viii. -15. our Saviour warns his disciples upon the same occasion, to wit, -their having _forgot to take bread_, to _beware of the leaven of the -Pharisees and of the Sadducees_; as the former evangelist expresses it, -and _of the leaven of Herod_, viz. the Herodians, as it is in the -latter: Now, though these Herodians, or court-parasites, might take -their first rise in the reign of Herod the Great; yet there was a party -of men succeeded them, who held the same principles, and were disposed -to compliment their governors with their civil and religious rights; but -they more especially distinguished themselves, by their propagating -principles of loyalty among the people: And, whereas the Jews, under a -pretence that they were a free nation, were very unwilling to give -tribute to Cesar, (though they would not venture their lives as Judas of -Galilee, and some others had done, by refusing it;) these Herodians laid -it down as an article of their faith, that they ought to pay tribute to -Cesar; and therefore, when they came with this question to our Saviour, -_Is it lawful to give tribute to Cesar, or not?_ Matt. xxii. 17. he soon -discovered their hypocrisy, and knew the design of that question as he -might easily do from their being Herodians. Thus concerning the various -characters of persons mentioned in scripture, as subservient to our -understanding thereof. - -(8.) After all these helps for the understanding the sense of scripture, -there is one more which is universally to be observed; namely, that no -sense is to be given of any text, but what is agreeable to the analogy -of faith, has a tendency to advance the divine perfections, stain the -pride of all flesh, in the sight of God, and, promote practical -godliness in all its branches. - -_1st_, Scripture must be explained agreeably to the analogy of faith. It -is supposed that there is something we depend on, which we can prove to -be the faith of scripture, or demonstrably founded upon it: This we are -bound to adhere to; otherwise we must be charged with scepticism, and -concluded not to know where to set our feet in matters of religion. Now, -so far as our faith herein is founded on scripture, every sense we give -of it must be agreeable thereunto; otherwise we do as it were suppose -that the word of God in one place destroys what, in another, it -establishes, which would be a great reflection on that which is the -standard and rule of our faith. I do not hereby intend, that our -sentiments are to be a rule of faith to others, any farther than as they -are evidently contained in, or deduced from scripture: Yet that which we -believe, as thinking it to be the sense of scripture, is so far a rule -to us, that, whatever sense we give of any other scripture, must be -agreeable to it; or else, we must be content to acknowledge, that we are -mistaken in some of those things which we called articles of faith, as -founded thereon. - -_2dly_, No sense given of scripture, must be contrary to the divine -perfections: Thus, when human passions are ascribed to God, such as -grief, fear, desire, wrath, fury, indignation, _&c._ these are not to be -explained, as when the same passions are ascribed to men, in which sense -they argue weakness and imperfection. And when any phrase of scripture -seems to represent him defective in power; as in Jer. xiv. 9. ‘Why -shouldst thou be as a man astonied, as a mighty man that cannot save?’ -we are to understand it as a charge that would be unjustly brought -against God, if he did not appear in the behalf of his people, by those -who are disposed to reproach and find fault with the dispensations of -his providence: But, since we have taken occasion, in explaining many -scriptures and doctrines founded upon them, to apply this rule; I shall -content myself, at present, with the bare mentioning of it. - -_3dly_, We are to explain scripture in such a way, as that it may have a -tendency to promote practical godliness in all its branches; which is -the main end and design thereof. Many instances might be given, in which -this rule is to be applied; as when we are said, in Rom. vii. 14. _not_ -to be _under the law, but under grace_; we are not to understand this as -though we were discharged from an obligation to yield obedience to -whatever God commands; but either, as denoting our being delivered from -the condemning sentence of the law; or, from the ceremonial law, to -which the gospel-dispensation, which is a display of the grace of God, -is always opposed. And when it is said in Eccl. vii. 16. ‘Be not -righteous overmuch, neither make thyself overwise: Why shouldst thou -destroy thyself?’ We are not to understand thereby, that there is any -danger of being too holy, or strict in the performance of religious -duties; but as forbidding an hypocritical appearing to be more righteous -than we are, or entertaining a proud and vain-glorious conceit of our -own righteousness, because we perform some duties of religion. - -Again, there are other scriptures which are sometimes perverted, as -though they intimated, that prayer, or other religious duties, were not -incumbent on wicked men; as when it is said, in Prov. xxi. 27. _The -sacrifice of the wicked is an abomination to the Lord_: And, chap. -xxviii. 9. that his prayer is so, or that he has nothing to do with -those duties; because it is said to such, in Psal. l. 16. _What hast -thou to do to declare my statutes, or, that thou shouldst take my -covenant in thy mouth._ But these scriptures do not imply, that they are -not obliged to perform religious duties; but, that it is contrary to the -holiness of God, and a great provocation to him when they regard not the -frame of spirit with which they perform them, who draw nigh to him with -their lips, when their heart is far from him, or lay claim to the -blessings of the covenant of grace, while continuing in open hostility -against him. To apply this rule fully, would be to go through the whole -scripture, and to shew how all the great doctrines of religion which are -founded upon it, are conformed thereunto; But this we have endeavoured -to do in all those instances in which we have had occasion to give the -sense thereof; and therefore shall content ourselves with this brief -specimen, and leave it to every one to improve upon it in his daily -meditations, in enquiring into the sense of scripture, in order to his -being farther established in that religion which is founded thereon. - -Footnote 32: - - _Many instances of this might be produced, viz. Gen. iii. 15. instead - of, it shall bruise thy head, they render it she; by which they - understand the Virgin Mary, shall bruise thy head, that is, the - serpent’s. And, Gen. xlviii. 16. instead of, my name shall be named on - them, which are the words of Jacob, concerning Joseph’s sons; it is - rendered, my name shall be invoked, or called upon by them; which - favours the doctrine of invocation of saints. And, in Psal. xcix. 5. - instead of exalt the Lord thy God, and worship at his holy hill, they - read, worship his footstool; which gives countenance to their error of - paying divine adoration to places or things. And, in Heb. xi. 21. - instead of, Jacob worshipped leaning on the top of his staff, they - render it, he worshipped the top of his staff. And, in Heb. xiii. 16. - instead of, with such sacrifices God is well pleased, they render it, - with such sacrifices God is merited; which they make use of to - establish the merit of good works._ - -Footnote 33: - - _There is indeed, one verse in Jeremiah, chap. x. 11. that is written - in Chaldee; which, it is probable, they did not, at that time, well - understand; but the prophet, by this, intimates to them, that they - should be carried into a country where that language should be used; - and therefore the Holy Ghost furnishes them with a message, that they - were to deliver to the Chaldeans, from the Lord, in their own - language. The gods, that have not made the heavens and the earth, even - they shall perish from the earth, and from these heavens._ - -Footnote 34: - - _See Vol. I. Quest. IV. p. 69, & seq._ - -Footnote 35: - - _See Quest. CLIX, CLX._ - -Footnote 36: - - Θεοῦ και ἐσμεν συνεργο. - -Footnote 37: - - Vide T. Williams on the Song of Solomon. - -Footnote 38: - - Vide Table of the Order of the Prophecies. Vol. I. p. 55. - -Footnote 39: - - _The word is שלו, which being neither a root to any other word, nor - derived from any other root, by which the sense of Hebrew words is - generally known, nor found any where in scripture, excepting in those - two or three places which refer to this particular dispensation of - providence; it is an hard matter to determine the sense of it, without - comparing these two scriptures together.—It occurs Numb. xi. 31, 32. - Exod. xvi. 13. Psa. cv. 40._ - -Footnote 40: - - _See the epistle to the Hebrews, chap. v. to the x. inclusive, and 2 - Cor. x. 1-6._ - -Footnote 41: - - _See Vol. I. p. 78._ - -Footnote 42: - - _See Lightfoot’s Harmony of the Four Evangelists. And his Harmony of - the New Testament, Vol. I. p. 268._ - -Footnote 43: - - _This is called Synecdoche._ - -Footnote 44: - - _This is called a Metonymy._ - -Footnote 45: - - _See more of this in an ingenious discourse on this subject by Smith - in Solomon’s portraiture of old age._ - -Footnote 46: - - _Vid. Cic. in Orat. pro Planc. florem equitum Romanorum ornamentum - civitatis, firmamentum reipublicæ publicanorum ordine contineri. And - in his oration, ad Quintum Fratrem, he has many things concerning the - dignity of the publicans, and their advantage to the commonwealth: - accordingly he says, Si publicanis adversemur ordinem do nobis optime - meritum, & per nos cum republica conjunctum, & a nobis, & a republica - disjungimus. And, in his familiar epistles, Lib. xix. Epist. x. he - calls them, Ordinem sibi semper commendatissimum; & ad Atticum, Lib. - vii. Epist. vii. he says, Cæsari amicissimos fuisse publicanos._ - -Footnote 47: - - _See Joseph. Antiquit. Lib. xiii. Cap. ix. And we have an account of - their pride and insolence in the same author, chap. xviii. and of the - great disturbance that they made in civil governments, if chief - magistrates did not please them._ - -Footnote 48: - - _See Joseph. Antiquit. Lib. xi. Cap. viii._ - -Footnote 49: - - _See Tertull. in præscrip. adv. Hær. Cap. xlv. and Epiphanius, in Hær. - Cap. xx._ - -Footnote 50: - - _That Herod was disposed to make alterations in the Jews religion, by - adding to it a mixture of several rites and ceremonies, taken from the - Heathen, is affirmed by some. See Cunæus de Rep. Hœb. Lib. i Cap. xvi. - who quotes Josephus as saying, that he altered the ancient laws of - their country._ - - - - - Quest. CLVIII., CLIX., CLX. - - - QUEST. CLVIII. _By whom is the word of God to be preached?_ - - ANSW. The word of God is to be preached only by such as are - sufficiently gifted, and also duly approved and called to that - office. - - QUEST. CLIX. _How is the word of God to be preached by those that - are called thereto?_ - - ANSW. They that are called to labour in the ministry of the word, - are to preach sound doctrine, diligently; in season, and out of - season; plainly, not in the enticing words of man’s wisdom, but in - demonstration of the spirit, and power, faithfully, making known the - whole council of God; wisely, applying themselves to the necessities - and capacities of the hearers; zealously, with fervent love to God, - and the souls of his people; sincerely, aiming at his glory, and - their conversion, edification, and salvation. - - QUEST. CLX. _What is required of those that hear the word preached?_ - - ANSW. It is required of those that hear the word preached, that they - attend upon it with diligence, preparation, and prayer, examine what - they hear, by the scripture, receive the truth with faith, love, - meekness, and readiness of mind, as the word of God; meditate, and - confer of it; hide it in their heart, and bring forth the fruit of - it in their lives. - -Having considered, what method we are to take, in our private station, -or capacity, to understand the word of God; we have great reason to be -thankful, that he has ordained that it should be publicly preached, or -explained, as a farther means conducive to this end. And accordingly we -are led, in these answers, to shew, who they are that God has called to -this work; and how such ought to perform it; and with what frame of -spirit we ought to attend on it. - -I. The persons by whom the word of God is to be preached; and these are -only such, whom he has qualified with gifts sufficient for it; and they -ought also to be duly approved of, when called hereunto, by those among -whom the providence of God directs them to exercise their ministry. - -1. Concerning the qualifications which are necessary, in those that are -employed in preaching the gospel. Here it is to be observed in general, -that they must be sufficiently gifted for it; which is so evident, that -it would be unreasonable for any one to deny it, since no one is to -attempt any thing that he is not able to perform; especially if it be a -work of the highest importance, and the unskilful managing thereof may -have a tendency to do prejudice to, rather than advance the interest of -Christ. It would be a reflection on the wisdom of a master, to employ -his servant in a work that he has no capacity for, or entrust him with -an affair that is like to miscarry in his hands. In like manner, we are -not to suppose that God calls any to preach the gospel, but those whom -he has, in some measure, furnished for it; though, it is true, the best -may say, as the apostle does, _We are not sufficient of ourselves, to -think any thing as of ourselves; but our sufficiency is of God_: Yet he -adds, that they who are employed by him in this work, are made _able -ministers of the New-Testament_, 2 Cor. iii. 5, 6. It is, indeed, a -difficult matter to determine who are sufficiently gifted for it; the -work being so great and our natural and acquired endowments very small, -if compared with it. But that we may briefly consider this matter, it -may be observed, - -(1.) That some qualifications are moral, without which, they who preach -the gospel, would be a reproach to it. These respect, more especially, -the conversation of those who are engaged in this work, which ought to -be blameless and exemplary; not only inoffensive, but such as they, whom -they are called to instruct, may safely copy after. Thus the apostle -makes a solemn appeal, when he says, _Ye are witnesses, and God also, -how holily, and justly, and unblameably we behaved ourselves among you -that believe_, 1 Thess. ii. 10. And he advises the Corinthians to be -_followers of him_, 1 Cor. iv. 16. and commends the church elsewhere, -for conforming themselves to his example, so far as it was agreeable to -that of our Saviour, 1 Thess. i. 6. in which respect alone the best of -men are to be followed, 1 Cor. xi. 1. Now this supposes that they have -that which we call the moral qualifications, necessary to the work of -the ministry, without which, a person will do more hurt, by his example, -than he can do good by his doctrine; inasmuch as he will lay a -stumbling-block in the way of Christians, who would be ready to say, as -the apostle does to some of those who were teachers among the Jews; -_Thou which teachest another, teachest thou not thyself?_ Rom. ii. 21. -or, dost thou live in the practice of those crimes, which thou -condemnest in others, and exhortest them to avoid? This qualification -therefore, must be supposed to be necessary; and, indeed, an -experimental knowledge of divine truths, will greatly furnish them to -communicate the same to others, and spirit them, with zeal, in using -their utmost endeavours, that they may be made partakers of the same -experiences which they themselves, have been favoured with. -Nevertheless, we are not to suppose that this alone will warrant a -person’s engaging in the work of the ministry; for then every one who -has experienced the grace of God, might attempt it, how unable soever he -be to manage it to the glory of God, and the edification of the church. -Therefore, - -(2.) There are other qualifications more directly subservient hereunto. -These the apostle speaks of, when he describes a gospel-minister as one -who is _apt to teach_, 1 Tim. iii. 2. and able _rightly to divide the -word of truth_, 2 Tim. ii. 15. and, by _sound doctrine_, to exhort and -_convince gainsayers_, Tit. i. 9. They who take upon them to explain -scripture, and apply it to the consciences of men, ought, certainly, -with great diligence and hard study, to use their utmost endeavours to -understand it. And to this we may add, that they ought to be able to -reason, or infer just consequences from it; whereby they may appear to -be well versed in those great doctrines, on which our faith and religion -is founded. This, indeed, must be confessed to be a work of difficulty; -and, they who think themselves best furnished in this respect, will have -reason to conclude, as the apostle says, that they _know but in part, -and prophesy in part_, 1 Cor. xiii. 9. - -To this we may add, that there are various parts of learning, that may -be reckoned, in some respects, ornamental, which would tend to secure -him that preaches the gospel from contempt; and others, that are more -immediately subservient to our understanding scripture, namely, a being -well acquainted with those languages, in which the Old and New Testament -were written, and able to make critical remarks on the style and mode of -expression used in each of them, and a being conversant in the writings -of those, whether in our own or other languages, who have clearly and -judiciously explained the doctrines of the gospel, or led us into the -knowledge of those things that have a tendency to illustrate them. And, -inasmuch as preaching contains in it an address to the judgments and -consciences of men, I cannot but reckon it a qualification necessary in -order hereunto, that all those parts of learning that have a tendency to -enlarge the reasoning faculties, or help us to see the connexion or -dependence of one thing upon another, should be attended to, that we may -hereby be fitted to convey our ideas with judgment and method. These -qualifications are to be acquired. We pass by those that are natural, to -wit, a sufficient degree of parts, and such an elocution as is necessary -for those who are to speak to the edification of an audience, without -which all other endeavours to furnish themselves for this work, will be -to very little purpose. - -2. They, by whom the word of God is to be preached, are to be duly -approved and called to that office. A person may think himself qualified -for it without sufficient ground; therefore this matter ought to be -submitted to the judgment of others, by whose approbation he is to -engage in this work. The first thing that is to be enquired into, is; -whether he is called to it by God, not only by his providence, which -opens a door for his preaching the gospel, but by the success which he -is pleased to grant to his endeavours, in order to his being duly -qualified for it? Notwithstanding, since persons may be mistaken, and -think they have a divine call hereunto, when they have not; it is -necessary that they should be approved by those who are sufficient -judges of this matter, that they may not be exposed to temptation, so as -to engage in a work which they are not deemed sufficient for. Not that -it is in the power of ministers, or churches, especially according to -the present situation of things, to hinder an unqualified person who has -too high thoughts of his own abilities, from preaching to a number of -people that is disposed to hear him; yet no one is bound or ought, in -prudence, or faithfulness to God or man, to own any to be a minister, -whose gifts do not render him fit to be approved; nor, on the other -hand, can any judgment be passed on this matter, without sufficient -acquaintance or conversation with him, that thereby it may be known -whether he be a workman that needeth not to be ashamed, and able rightly -to divide the word of truth. - -Here, I think, there is some difference between the approbation that -ought to be passed on those who first engage in the work of preaching, -and the call to the pastoral office; the latter supposes the former; and -therefore a person ought first to be approved of, as fit to preach the -gospel, in the opinion of those who are allowed to be competent judges -hereof, which is necessary to his entrance on that work with reputation -and acceptance; without which, he is to stand and fall to his own -master, and acquiesce in the approbation of those who are willing to sit -under his ministry; while others are not bound (as being destitute of -sufficient evidence) to conclude him furnished for, or called to it. - -As to the call to the pastoral office; though no one has a right to -impose pastors on churches; yet it is the indispensible duty of every -church not barely to enquire; whether the person, whom they have a -desire to call to that office, be such an one as is approved by the -greater number of them; but, whether the step they are taking herein, is -such as has a tendency to secure their reputation as a church of Christ, -without exposing them to the just blame and censure of others, who are -in the same faith and order with themselves? that they may do nothing -that is in the least offensive, or that has a tendency to weaken the -interest of Christ in his churches. It is true, no one can put a stop to -their proceeding, if they are resolved to set over them one that is not -only scandalous in his conversation, but inclined to preach what is -subversive of the fundamental articles of our faith; yet they cannot -hereby act as a church that has obtained mercy from God to be faithful, -or engage in this important work with judgment. It is therefore -expedient, that churches should set over them ministers approved by -others as sound in the faith, as well as reckoned, by themselves, able -to preach to their edification; and, in order hereunto, it is expedient -that some ministers, and members of other churches, should be present at -their investiture in that office, to which they have called them, not -barely as being witnesses of their faith and order, in common with the -whole assembly, but as testifying hereby their approbation of their -proceedings, and giving ground to the world to conclude, that that -person, whom they have called, is owned by others, as well as -themselves. - -And, in order thereunto, it is necessary that ministers, who are to join -in begging the blessing of God on their proceedings, and giving a word -of exhortation to them, should be satisfied concerning the fitness of -him whom the church has called to that office; which is supposed by -their being present, and bearing their respective parts therein. This, I -think, is intended by that expression of the apostle, in which he -advises Timothy, _to lay hands suddenly on no man; nor to be partaker of -other men’s sins; but to keep himself pure_, 1 Tim. v. 22. that is, -without guilt, as being active in approving those that he ought not to -approve of. I do not, by this, take the power out of the hands of the -church, of setting a pastor over themselves; but only hereby argue the -expediency of their consulting the honour of the gospel herein, and -acting so, as that they may have the approbation of other churches in -that solemnity. - -II. We are now to consider how the word of God is to be preached by -those who are qualified, approved, and called thereunto; and that, both -as to doctrines to be insisted on, and the manner in which they are to -be delivered. - -1. What they are to preach, ought to be sound doctrine, and that not -barely what is deemed to be so by him that preaches it; since there is -scarce any one but thinks himself sound in the faith, how remote soever -his sentiments may be from the true intent and meaning of the word of -God. But hereby we understand those doctrines which are so called by the -apostle, Tit. i. 9. such as are agreeable to that _form of sound words_ -which is transmitted to us by divine inspiration, 2 Tim. i. 13. _the -doctrine which is according to godliness_, 1 Tim. vi. 3. as having a -tendency to recommend and promote it. This is styled elsewhere, _The -faith once delivered to the saints_; which is not only to be preached, -but _earnestly contended for_, Jude, ver. 3. These are such doctrines as -have a tendency to advance the glory of God, and do good to the souls of -men, that are relished and savoured by sincere Christians, who know the -truth, as it is in Jesus; and are _nourished up_, as the apostle says, -_in the words of faith and of good doctrine_, 1 Tim. iv. 6. This, as it -has a peculiar reference to the gospel, and the way of salvation -contained therein, is called _preaching Christ_, Col. i. 18. or a -_determining to know nothing_; that is, to appear to know, or to -discover nothing, _save Jesus Christ and him crucified_, 1 Cor. ii. 2. -or deliver nothing but what tends to set forth the person and offices of -Christ, either directly, or in its remote tendency thereunto. Our -Saviour advises the church, to _take heed what they hear_, Mark iv. 24. -as signifying, that we are to receive no doctrines but what are -agreeable to the gospel. And this is a sufficient intimation that such -only are to be preached, the contrary to which method of preaching, the -apostle calls _perverting the gospel of Christ_; and adds, that _though -we, or an angel from heaven, preach any other gospel than that which we -have preached, let him be accursed_, Gal. i. 7, 8. These are the only -doctrines that God will own, because they tend to set forth his -perfections, as they were at first communicated by him for that end. - -2. We are now to consider the manner in which these doctrines are to be -preached. This is laid down in several heads, - -(1.) Diligently and constantly, in season and out of season, considering -this work as the main business of life, that which a minister is to -_give himself wholly to_, 1 Tim. iv. 15. and all his studies are to be -subservient to this end. He is to rejoice in all opportunities, in which -he may lead those whom he is called to minister to, in the way to -heaven, and be willing to lay out his strength, and those abilities -which God has given him, to his glory. Thus the apostle says, _I would -very gladly spend, and be spent for you_, 2 Cor. xii. 14. This argues, -that the word is not barely to be preached occasionally, as though it -were to be hid from the world, or only imparted, when the leisure or -inclination of those who are called thereto, will admit of it. The -character which the apostle gives of gospel-ministers, is, that they -_watch for the souls of those to whom they minister_; that is, they wait -for the best and fittest seasons to inculcate divine truths to them. -This is particularly expressed _by preaching the word_, and _being -instant in season, and out of season, reproving, rebuking, and exhorting -with all long-suffering and doctrine_, 2 Tim. iv. 2. which implies, that -it ought to be preached, not only on that day, which God has sanctified -for public worship, of which preaching is a part; but on all occasions, -when they are apprehensive that the people are desirous to receive and -hear it. - -(2.) It is to be preached plainly. Thus the apostle says, _We use great -plainness of speech_, 2 Cor. iii. 12. This method of preaching is -inconsistent with the using unintelligible expressions: which neither -they nor their hearers well understand. The style ought to be familiar, -and adapted to the meanest capacities; which may be done without -exposing it to contempt. And it is particularly observed, that it ought -not to be, _in the enticing words of man’s wisdom, but in demonstration -of the Spirit and of power_; as the apostle says concerning his method -of preaching, 1 Cor. ii. 14. The great design hereof, is, not to please -the ear with well turned periods, or rhetorical expressions, or an -affectation of shewing skill in human learning, in those instances in -which it is not directly adapted to edification, or rendered subservient -to the explaining of scripture. A demonstrative way of preaching, is -not, indeed, opposed to this plainness that is here intended but it is -the _demonstration of the Spirit_; which, though it differs from that -which the apostles were favoured with (who were led into the doctrines -they preached, by immediate inspiration;) yet we are to endeavour to -prove, by strength of argument, that what we deliver is agreeable to the -mind and will of God therein; and yet to do this with that plainness of -address, as those who desire to awaken the consciences of men, and give -them the fullest conviction, proving from the scripture, that what we -say is true. This account the apostle gives of his ministry, 2 Cor. iv. -2. as what was most adapted to answer the valuable ends thereof. - -(3.) The word of God is to be preached faithfully; which supposes that -they who are called to this work, have the souls of those whom they -preach to, committed to their care; so that, if they perish for want of -due instruction, they are, for this neglect, found guilty before God. -Thus God says to the prophet, _Son of man, I have made thee a watchman -to the house Israel_, Ezek. iii. 17, &c. and therefore he was to _give -them warning_, which, if he did, he _delivered his_ own _soul_; but if -not, God intimates to him that _their blood should be required at his -hand_. This supposes that they are accountable to God for the doctrines -they deliver; for which reason the apostle speaks of them, as _stewards -of the mysteries of God_, of whom it was _required that_ they should _be -found faithful_, 1 Cor. iv. 1, 2. and, as a particular instance thereof, -he makes a solemn appeal to the elders of the church of Ephesus, that he -had _kept back nothing that was profitable unto them_, nor _shunned to -declare all the counsel of God_, Acts xx. 27. This faithfulness in the -exercise of the ministry, is opposed to their having respect of persons -from some obligation which they are laid under to them, or the prospect -of some advantage that they expect from them, which makes them sparing -in reproving those who are blame-worthy, for fear of giving offence, or -losing their friendship. It is also opposed to preaching those doctrines -which are suited to the humours and corruptions of men, and neglecting -to insist on the most necessary and important truths; because they -apprehend that they will be entertained with disgust. This is to act as -though their main design were to please men rather than God. And it is -very remote from the conduct of the prophet Isaiah; who, when he was -informed that the people desired that the _prophets_ would _prophesy -smooth things_ to them, and _cause the holy one of Israel to cease from -before them_, Isa. xxx. 10, 11. he takes occasion to represent God as -the holy one of Israel, in the following words, and to denounce the -judgments which he would bring upon them, how unwilling soever they were -to receive this doctrine from him. - -And, to this we may add, that they are to be reckoned no other than -unfaithful in their method of preaching, who, under a pretence of -pressing the observance of moral duties, set aside the great doctrines -of faith in Christ, and justification by his righteousness, which is the -only foundation of our acceptance in his sight. Concerning which we may -say, without being supposed to have light thoughts of moral virtue; that -the one ought, in no wise to exclude the other. Neither can they be -reckoned faithful, who shun to declare those important truths, on which -the glory of God, and the comfort of his people depend; and therefore, -if morality be rightly preached, it ought to be inculcated from -evangelical motives, and connected with other truths that have a -tendency more directly to set forth the Mediator’s glory; which ought -not to be laid aside as controverted doctrines, which all cannot -acquiesce in, as supposing that the tempers, or rather the ignorance and -corruption of men, will not bear them. - -(4.) The word of God is to be preached wisely. This wisdom consists, - -[1.] In the choice of those subjects, that have the greatest tendency to -promote the interest of Christ, and the good of mankind in general. -There are many doctrines which must be allowed to be true, that are not -of equal importance with others; nor so much adapted to promote the work -of salvation, and the glory of God therein. There are some doctrines -which the apostle calls _the present truth_, 2 Pet. i. 12. in which he -instructs those to whom he writes. Accordingly, those truths are to be -frequently inculcated, which are most opposite to the dictates of -corrupt nature and carnal reason; because of their holiness, -spirituality, beauty, and glory. Again, those doctrines are to be -explained and supported by the most solid and judicious methods of -reasoning, which are very much perverted and undermined by the subtle -enemies of our salvation. And whatever truth is necessary to be known, -as subservient to godliness, which multitudes are ignorant of, this is -to be frequently insisted on, that they may not be destroyed for lack of -knowledge; and those duties, which we are most prone to neglect, in -which the life and power of religion discovers itself, these are to be -inculcated as a means to promote practical godliness. - -[2.] The wisdom of those that preach the gospel farther appears, in -suiting their discourses to the capacities of their hearers; of whom, it -must be supposed, - -_1st_, That some are ignorant and weak in the faith who cannot easily -take in those truths that are, with much more ease, apprehended and -received by others; for their sake the word of God is to be preached -with the greatest plainness and familiarity of style. Thus the apostle -speaks of some who needed to be _fed with milk_, being _unskilful in the -word of righteousness_, and, as it were, _babes_ in knowledge, Heb. v. -12-14. whereas others, that he compares to _strong men_, were fed with -_meat_, that was agreeable to them. By which he doth not intend, as I -apprehend, a difference of doctrines, as though some were to have -nothing preached to them but moral duties: while others were to have the -doctrines of justification, and faith in Christ, &c. preached to them; -but rather a different way of managing them, respecting the closeness -and connexion of those methods of reasoning by which they are -established which some are better able to improve and receive advantage -by, than others. - -_2dly_, Some must be supposed to be wavering, and in danger of being -perverted from the faith of the gospel; for their sakes the most strong -and cogent arguments are to be made use of, and well managed, in order -to their establishment therein, and those objections that are generally -brought against it, answered. - -_3dly_, Others are lukewarm and indifferent in matters of religion; -these need to have awakening truths, insisted on with great seriousness -and affection, suited to the occasion thereof. - -_4thly_, Others are assaulted with temptations, and subject to many -doubts and fears, about the state of their souls, and the truth of -grace; or, it may be, their consciences are burdened with some scruples, -about the lawfulness or expediency of things, and some hesitation of -mind, whether what they engage in is a sin or duty. Now, that the word -may be adapted to their condition, the wiles of Satan are to be -discovered, cases of conscience resolved, evidences of the truth of -grace, or the marks of sincerity and hypocrisy are to be plainly laid -down, and the fulness, freeness, and riches of divine grace, through a -Mediator, to be set forth as the only expedient to fence them against -their doubts and fears, and keep them from, giving way to despair. - -_5thly_, The word of God is to be preached zealously, with fervent love -to God, and the souls of his people. Thus it is said, in Acts xviii. 25. -concerning Apollos, that _being fervent in the Spirit, he spake and -taught diligently in the things of the Lord_. This zeal doth not consist -in a passionate, furious address, arising from personal pique and -prejudice; or, in exposing men for their weakness; or expressing an -undue resentment of some injuries received from them; but it is such a -zeal, that is consistent with fervent love to God, and the souls of men. -The love which is to be expressed to God, discovers itself, in the -concern they have for the advancing his truth, name, and glory, and the -promoting his interest in the world, which is infinitely preferable to -all other interests; and their love to the souls of men induceth them to -preach to them, as considering that they have not only the same nature -in common with themselves, in which they must either be happy or -miserable, for ever: But they are liable to the same infirmities, -difficulties, dangers, and spiritual enemies, which should incline those -that preach the gospel, to express the greatest sympathy with them in -their troubles, while they are using their utmost endeavours to help -them in their way to heaven. They are to be considered as being, by -nature, in a lost, undone condition; and the success of the gospel, as -being the only means to prevent their perishing for ever. And, with -respect to those, in whom the word of God is made effectual for their -conversion, ministers are to endeavour to build them up in their holy -faith, as those who, they hope, will be their _crown of rejoicing in the -presence of our Lord Jesus Christ, at his coming_, 1 Thess. ii. 19. - -_6thly_, The word is to be preached sincerely, aiming at the glory of -God, and the conversion, edification, and salvation of his people. -Accordingly, - -_1st_, Ministers must firmly believe the doctrines they deliver, and not -preach them because they are the generally-received opinion of the -churches; for that is hardly consistent with sincerity; at least, it -argues a great deal of weakness, or want of judgment, as though they -were wavering about those important truths, which they think in -compliance with custom, they are obliged to communicate. - -_2dly_, They must have no by and unwarrantable ends in preaching, -namely, the gaining the esteem of men, or promoting their own secular -interest. Though what the apostle says be true, that the _labourer is -worthy of his hire_, and, _they that preach the gospel, must live of the -gospel_, 1 Cor. ix. 14. Yet this ought not to be the principal end -inducing them hereunto; for that is like what is threatened against the -remains of the house of Eli, who were exposed to such a servile and -mercenary temper, as to _crouch for a piece of silver; and to say, put -me, I pray thee, into one of the priest’s offices, that I may eat a -piece of bread_, 1 Sam. ii. 36. The glory of God is to be the principal -end of the ministry; and, accordingly, they are to endeavour to approve -themselves to him in the whole of their conduct therein. Thus the -apostle speaks of himself, as _not seeking to please men; which, if I -do_, says he, _I should not be the servant of Christ_, Gal. i. 10. This -method of preaching will be a means to beget, in the minds of men, the -highest esteem of him. And, more especially, the glory of God is to be -set forth as it shines in the face of Jesus Christ, or discovers itself -in the work of salvation, brought about by him. This is the only -expedient to render the preaching of the gospel conducive to answer the -most valuable ends. - -And, inasmuch as next to the glory of God, the conversion, edification, -and salvation of men, is to be aimed at; such a method of preaching is -to be used, as is best adapted hereunto. Therefore, - -(_1st_,) In order to the promoting the conversion of sinners, they are -to be led into a sense of their guilt and misery, while in an -unconverted state; together with the necessity of their believing on -Christ, to the salvation of the soul; as also the methods prescribed in -the gospel for their recovery, and escaping the wrath they are liable -to. They are to be made acquainted with the gospel-call, in which -sinners are invited to come to Christ, and his willingness to receive -all that repent and believe in him. And, since this is the peculiar work -of the Spirit, they are to pray and hope for his grace, to give success -to his ordinances, in which they wait for his salvation. And if God is -pleased to set home these truths on the consciences of men, and enable -them to comply with this call, then the word is preached in a right -manner, and their labour is not in vain in the Lord. - -(_2dly_,) As for those who are converted, their farther establishment, -and edification in Christ is designed, together with the increase of the -work of grace that is begun in them. Accordingly they are to be told of -the imperfection of their present state, and what is still lacking to -fill up the measure of their faith and obedience; and they are to be -warned of the assaults that they are like to meet with from their -spiritual enemies, of the wiles and devices of Satan, to interrupt the -actings of grace, overthrow their confidence, or disturb their peace. -They are also to be directed how they may improve the redemption -purchased by Christ, for the mortifying of sin, obtaining the victory -over temptation, and increasing their faith in him. And, in addressing -themselves to them, they are to explain difficult scriptures, that they -may grow in knowledge, and discover to them the evidences of the -strength and weakness of grace, tending to promote the one, and prevent -the other. Also, the promises of the gospel are to be applied to them -for their encouragement, and they excited to go on in the ways of God, -depending on, and deriving strength from Christ, for the carrying on the -work that is begun in them. This leads us to consider what is contained -in the last of the answers we are explaining, _viz._ - -III. What is the hearer’s duty, who desires to receive spiritual -advantage by the word preached; and this respects his behaviour before, -in, and after his hearing the word. - -1. Before we hear the word, we are to endeavour to prepare ourselves for -the solemn work which we are to engage in, duly considering how we need -instruction, or, at least, to have truths brought to our remembrance, -and impressed on our hearts; as also, that this is an ordinance which -God has instituted for that purpose; and, as it is instamped with his -authority, so we may depend on it, that his eye will be upon us, to -observe our frame of spirit under the word. And we ought to have an -awful sense of his perfections, to excite in us an holy reverence, and -the exercise of other graces, necessary to our engaging in this duty, in -a right manner; and inasmuch as these are God’s gift, we are to be very -importunate with him in prayer for them. And, among other things, we are -to desire that he would assist his ministers in preaching the word; so -that what shall be delivered by them, may be agreeable to his mind and -will; and, that this may be done in such a way, that it may recommend -itself to the consciences of those that hear it; that their -understandings may be enlightened, and they enabled to receive it with -faith and love; and that all those corruptions, or temptations, that -hinder the success thereof, may be prevented. These, and such-like -things are to be desired of God in prayer; not only for ourselves in -particular, but for all those who shall be engaged with us in this -ordinance. - -We might here consider the arguments or pleas that we may make use of, -with relation hereunto, viz. such as are taken from those promises which -God has made of his presence with his people, when engaged in public -worship, Exod. xx. 24. Matt. xviii. 20. We may also plead the -insufficiency of man’s instructions, without the Spirit’s teaching, or -leading us into all truth; and that Christ has promised that his Spirit -shall be given to his people for this end, John xvi. 13, 14. We may also -plead our own inability to hear the word of God in a right manner, and -the violent efforts that are made by our corrupt nature, to hinder our -receiving advantage by it, and what endeavours Satan often uses in -conjunction with it, by which means, as our Saviour expresses it in the -parable, Matt. xiii. 19. he _catches away_ that seed which was sown in -the heart; whereby it will become unfruitful. And to this we may add, -the afflictive sense we have of the ill consequences which will attend -our hearing the word, and not profiting by it, whereby the soul is left -worse than it was before; as the apostle says, that he was, in the -course of his ministry, to some, the _saviour of death unto death_, 2 -Cor. ii. 16. We may also plead the glory that will redound to God, by -the displays of his grace, in making the word effectual to salvation, -and the great honour he hereby puts on his own institution, inasmuch as, -herein, he sets his seal thereunto. We may also plead that this is God’s -usual way in which he dispenses his grace, and accordingly he has -encouraged us, to hope and wait for it therein; and, that multitudes of -his saints, both in earth and heaven, have experienced his presence with -them under the word; whereby they were first enabled to believe in -Christ, and afterwards established more and more in that grace, which -they were made partakers of at first from him. Therefore we hope and -trust that we may be admitted to participate of the same privilege. - -2. There are several duties required of us in hearing the word; -particularly we are to try the doctrines that are delivered, whether -they are agreeable unto, and founded on scripture, that we may not be -imposed upon by the errors of men, instead of the truths of God. -Moreover, we are to endeavour to exercise those graces that are suitable -to the work we are engaged in; and, as the apostle says, _mix the word -with faith_, 2 Cor. ii. 16. and express the highest love and esteem for -the glorious truths which are contained therein, discovering the -greatest readiness to yield obedience to every thing God commands, and -thankfulness for whatever he has promised to us. Moreover we are to hear -the word with a particular application of it to our own condition, -whether it be in a way of admonition, reproof, exhortation or -encouragement, and to see how much we are concerned to improve it, to -our spiritual advantage. - -3. We are now to consider those duties which are to be performed by us, -after we have heard the word preached. Some of these require privacy or -retirement from the world; by which means we may meditate on, digest, -and apply what we have heard; and, together with this, examine -ourselves, and thereby take a view of our behaviour, whilst we have been -engaged in public worship, in order to our being humbled for sins -committed, or thankful for grace received. But this having been -particularly considered under another answer, relating to our -sanctifying the Sabbath in the evening thereof[51], I shall pass it over -at present. - -There is another duty incumbent on us, after we have heard the word, -which may conduce to the spiritual advantage of others, as it is to be -the subject of our conversation; upon which account we are to take -occasion to observe the excellency, beauty, and glory of divine truths, -that are communicated in scripture: We are to hear the word, not merely -as critics, making our remarks on the elegancy of style, the fluency of -expression, or other gifts, which we are ready to applaud in the -preacher, on the one hand, nor exposing and censuring the defects which -we have observed in his method of address, on the other. We are rather -to take notice of the suitableness of the truths delivered to the -condition of mankind in general, or our own in particular, and observe -how consonant the word preached has been to the holy scriptures, the -standard of truth, and the agreement thereof, with the experiences of -God’s people. We are also to take occasion from hence, to enquire into -the meaning of scripture, especially some particular texts that have -been insisted on, or, in some measure, explained, in the preaching of -the word, in order to our farther information and improvement in the -knowledge of divine things. - -The last thing that is observed in this answer, is, that after having -heard the word of God, we are to endeavour to bring forth the fruit of -it in our lives: This consists in a conversation becoming the gospel; -and being induced hereby to _deny ungodliness and worldly lusts, and to -live soberly, righteously, and godly in this present world_, Tit. ii. -13. And we ought to express a becoming zeal for divine truths, defending -them when opposed, and endeavouring to establish others therein; that so -we may recommend religion to them, as that which is the most solid -foundation for peace, and leads to universal holiness, that hereby we -may adorn the doctrine of God, our Saviour, in all things. - -Footnote 51: - - _See Vol. III. p. 495._ - - - - - Quest. CLXI., CLXII., CLXIII., CLXIV. - - - QUEST. CLXI. _How doth the sacraments become effectual means of - salvation?_ - - ANSW. The sacraments become effectual means of salvation; not by any - power in themselves, or any virtue derived from the piety and - intention of him by whom they are administered; but only by the - working of the Holy Ghost, and the blessing of Christ, by whom they - are instituted. - - QUEST. CLXII. _What is a sacrament?_ - - ANSW. A sacrament is an holy ordinance, instituted by Christ in his - church, to signify, seal, and exhibit, unto those that are within - the covenant of grace, the benefits of his mediation; to strengthen - and increase their faith, and all other graces; to oblige them to - obedience; to testify and cherish their love and communion one with - another, and to distinguish them from those that are without. - - QUEST. CLXIII. _What are the parts of a sacrament?_ - - ANSW. The parts of a sacrament are two; the one an outward and - sensible sign, used according to Christ’s own appointment; the - other, an inward and spiritual grace, thereby signified. - - QUEST. CLXIV. _How many sacraments hath Christ instituted in his - church, under the New Testament?_ - - ANSW. Under the New Testament Christ hath instituted in his church - only two sacraments; Baptism, and the Lord’s Supper. - -It has pleased God, in setting forth the glory of his wisdom and -sovereignty to impart his mind and will to man, various ways, besides -the discovery which he makes of himself in the dispensations of his -providence. These are, more especially, reducible to two general heads, -viz. his making it known by words, which is the more plain and common -way by which we are led into the knowledge of divine truths; or else, by -visible signs, which are sometimes called types, figures, or sacraments. -The former of these we have already insisted on; the latter we now -proceed to consider. And, in order hereunto, we are first to explain the -nature, and shew what are the parts of a sacrament, as we have an -account thereof in the two last of these answers; and then consider, how -the sacraments become effectual means of salvation, as contained in the -first, of them. - -I. Concerning the nature and parts of a sacrament: In order to our -understanding whereof, we shall consider, - -1. The meaning of the word. It is certain, that the word _sacrament_ is -not to be found in scripture, though the thing intended thereby, is -expressed in other words; and, for this reason, some have scrupled the -use of it, and choose rather to make use of other phrases more agreeable -to the scripture mode of speaking: But, though we are not to hold any -doctrine that is not founded on scripture; yet those which are contained -therein, may be explained in our own words, provided they are consonant -thereunto. The Greek church knew nothing of the word _sacrament_, it -being of a Latin original; but, instead thereof, used the word -_mystery_; thereby signifying, that there is in the sacraments, besides -the outward and visible signs, some secret or hidden mystery signified -thereby. The Latin church used the word _sacrament_, not only as -signifying something that is sacred; but as denoting, that thereby they -were bound as with an oath, to be the Lord’s; as the Psalmist says, _I -have sworn, and I will perform it, that I will keep thy righteous -judgments_, Psal. cxix. 106. and God, by the prophet, says, _Unto me -every knee shall bow, and every tongue shall swear_, Isa. xlv. 23. - -The word Sacrament was used, indeed, by the Romans, to signify that oath -which the soldiers took, to be true and faithful to their general, and -to fight courageously under his banner; but the primitive Christians -signified hereby, that, when they were called to suffer for Christ, -which was, as it were, a fighting under his banner, they did in this -ordinance, as it were, take an oath to him, expressing their obligation -not to desert his cause. Now, since this is agreeable to the end and -design of a sacrament, whatever be the first original of the use of the -word, I think we have no reason to scruple the using of it, though it be -not found in scripture: Nevertheless, Christians ought not to contend, -or be angry with one another about this matter, it being of no great -importance, if we adhere stedfastly to the explication given thereof in -scripture.[52] - -2. We shall now consider the nature of a sacrament, as described in one -of the answers we are explaining. And here, - -(1.) It is observed, concerning it, that it is an holy ordinance, -instituted by Christ. What we are to understand by an ordinance, and its -being founded on a divine institution, which is our only warrant to -engage therein, has been before considered; and, indeed, every duty that -is to be performed by God’s express command, which he has designed to be -a pledge of his presence, and a means of grace, is a branch of religious -worship, and may be truly styled an holy ordinance. Now, that the -sacraments are founded on Christ’s institution, is very evident from -scripture. Thus he commanded his apostles, to _baptize all nations_, -Matt. xxviii. 19. and, as to the sacrament of the Lord’s supper, he -commanded them to _do_ what is contained therein, _in remembrance of -him_, Matt. xxvi. 26, 27. compared with 1 Cor. xi. 24, 25. - -(2.) The persons, for whom the sacraments were instituted, are the -church, who stand in an external covenant-relation to God, and, as the -apostle says, are _called to be saints_, Rom. i. 7. It is to them, more -especially, that Christ, when he ascended up on high, gave ministers, as -a token of his regard to them, that hereby they may be edified, who are -styled _his body_, Eph. iv. 16. And, though these ministers are -authorized to preach the gospel to all nations, which is necessary for -the gathering churches out of the world; yet they are never ordered to -administer the sacraments to all nations, nor, indeed, to any, -especially the sacrament of the Lord’s supper, till they profess -subjection to Christ, and thereby join together in the fellowship of the -gospel. As the sacraments under the Old Testament dispensation, were to -be administered to none but the church of the Jews, the only people in -the world that professed the true religion; so, under the gospel -dispensation, none have a right to sacraments but those who are therein -professedly devoted to him. - -3. We are now to consider the matter of the sacraments, which is set -forth in general terms; and it is also called in one of the answers we -are explaining, the parts of a sacrament; these are an outward and -visible sign, and an inward and spiritual grace, signified thereby; or, -as it is otherwise expressed, it signifies, seals, and exhibits to those -who are within the covenant of grace, the benefits of Christ’s -mediation. These words are often used, but not so well explained as -might be desired. - -(1.) It is called a sign, in which, by a visible action, some spiritual -benefits are signified: This is undoubtedly true; and it is a reproach -cast on God’s holy institutions, in some who deny sacraments to be -divine ordinances, when they style them all carnal ordinances, beggarly -elements, or a re-establishing the ceremonial law, without -distinguishing between significant signs, that were formerly ordinances -to the Jewish church, but are now abolished; and those that Christ hath -given to the gospel church. In this idea of the sacraments, we must -consider, that they agree, in some things, with the preaching of the -word; namely, that hereby Christ and his benefits, are set forth as -objects of our faith; and the same ends are desired and attained by -both, _viz._ our being affected with, and making a right improvement of -the blessings purchased by him, together with our enjoying communion -with him; and they are, both of them, sacred ordinances, instituted by -Christ, and therefore to be attended on in an holy manner: But, on the -other hand, they differ, with respect to the way or means by which -Christ and his benefits are set forth; inasmuch, as in the preaching of -the word, there is a narration of what he hath done and suffered; and, -upon this account the apostle says, _Faith cometh by hearing, and -hearing by the word of God_, Rom. x. 17. whereas, in the sacraments, -there is a representation thereof by signs; in which case we may apply -the words of the prophet, _Mine eye afflicteth mine heart_, Lam. iii. -51. as there is the external symbol of Christ’s dying love, which is an -inducement to us to love him again. They also differ, in that the -sacraments are not only designed to instruct; but, by our act and deed, -we signify our engagement to be the Lord’s. - -(2.) The sacraments are also said to seal the blessings that they -signify; and accordingly they are called, not only signs, but seals. It -is a difficult matter to explain, and clearly to state the difference -between these two words, or to shew what is contained in a seal, that is -not in a sign: Some think that it is a distinction without a difference. -The principal ground which most divines proceed upon, when they -distinguish between them is, what we read in Rom. iv. 11. in which the -apostle, speaking concerning Abraham, says, _he received the sign of -circumcision, a seal of the righteousness of faith_[53]. But the same -thing might have been affirmed concerning it, or any other significant -ordinance, if the words sign and seal were supposed to be of the like -import; for it is not said he received the ordinance of circumcision, -which is not only a sign, but a seal; but he received that which was a -sign, or a seal of the blessing about which his faith was conversant. -However, that we may explain this matter, without laying aside those -words that are commonly used and distinguished in treating on this -subject, it may be observed, that a sign is generally understood as -importing any thing that hath a tendency to signify or confirm something -that is transacted, or designed to be published, and made visible: -Accordingly some signs have a natural tendency to signify the things -intended by them; as the regular beating of the pulse is a sign of -health, smoke the sign of fire. And other things not only signify, but -represent that which they give us an idea of, by some similitude that -there is therein, as the picture doth its original. Other things only -signify as they are ordained or designed for that use, by custom or -appointment; thus, in civil matters, a staff is a sign of power to -exercise an office; the seal of a bond, or conveyance, is the sign of a -right that is therein conveyed, or made over to another to possess: It -is in this respect that the sacraments are signs of the covenant of -grace: They do not naturally represent Christ and his benefits; but they -signify them, by divine appointment. - -But, on the other hand, a seal, according to the most common acceptation -of the word, imports a confirming sign[54]: Yet we must take heed that -we do not, in compliance with custom, contain more in our ideas of this -word, than is agreeable to the analogy of faith: Therefore, let it be -considered, that the principal method God hath taken for the confirming -our faith in the benefits of Christ’s redemption, is, his own truth and -faithfulness, whereby the heirs of salvation _have strong consolation_, -Heb. iv. 17, 18. or else the internal testimony of the Spirit of God in -our hearts. The former is an objective means of confirmation, and the -latter a subjective; and this the apostle calls our _being established -in Christ, and sealed, having the earnest of the Spirit in our hearts_, -2 Cor. i. 21, 23. - -This is not the sense in which we are to understand the word as applied -to the sacraments; since if we call them confirming seals, we intend -nothing else hereby, but that God has, to the promises that are given to -us in his word, added these ordinances; not only to bring to mind this -great doctrine, that Christ has redeemed his people by his blood; but to -assure them, that they who believe in him, shall be made partakers of -this blessing; so that these ordinances are a pledge thereof to them, in -which respect God has set his seal, whereby, in an objective way, he -gives believers to understand, that Christ, and his benefits, are -theirs; and they are obliged, at the same time, by faith, as well as in -an external and visible manner, to signify their compliance with his -covenant, which we may call their setting to their seal that God is -true; as we may allude to that expression of our Saviour, _He that hath -received his testimony, hath set to his seal that God is true_, John -iii. 33. The sacraments are God’s seals, as they are ordinances given by -him for the confirmation of our faith, that he would be our -covenant-God; and they are our seals, or we set our seal thereunto, when -we visibly profess, which ought to be done also by faith, that we give -up ourselves to him, to be his people, and desire to be made partakers -of the benefits which Christ hath purchased, in his own way. Thus -concerning the sacraments, as being signs and seals of the covenant of -grace. - -There is another expression, used in this answer, that needs a little -explication; namely, when the sacraments are said, not only to signify -and seal, but to exhibit the benefits of Christ’s mediation. _To -exhibit_, sometimes signifies to shew, or present to our view; which -word, if it be so understood in this place, imports the same as when it -is said, that the sacraments are signs or seals thereof, or significant -ordinances for the directing and exciting our faith, as conversant about -what we are to understand thereby. Again, _to exhibit_, sometimes -signifies to give, communicate, or convey; and because it is not only -distinguished from signifying and sealing in the definition which we -have of a sacrament in the Shorter Catechism; but is described as that -by which Christ and his benefits are applied unto believers; therefore, -I am inclined to think, that it is in this latter sense that the word is -to be taken in the answer which we are explaining; and if so, we must -distinguish between Christ’s benefits being conveyed, made over, -exhibited, or applied, by the gift of divine grace, through the -effectual working of the Spirit; and this being done by an ordinance, as -an external means of grace; accordingly I am bound to conclude, that as -the Spirit of God gives these blessings to believers, who engage in a -right manner therein; so this grace is represented, and God’s people -have ground to expect, as far as an ordinance can be the means thereof, -that they shall be made partakers of these benefits. - -We may also observe, that, though the sacraments are appointed to -signify to all that partake of them, that Christ has purchased salvation -for his people; or, that the work of redemption is brought to -perfection: Yet it is they alone that engage herein by faith, who can -look upon them as signs or seals to confirm their faith, that they have -a right to the benefits of Christ’s redemption, as not only signified, -but exhibited or applied to them: In this sense the sacraments are signs -to them that believe, in such a way as they are to no others. - -4. We are now to consider the persons to whom the sacraments are given; -and these are described as those who are within the covenant of grace. -To be within the covenant of grace, implies in it, either a being -externally in covenant with God, or a being internally and spiritually -so, as interested in the saving blessings thereof. - -(1.) They who are externally in covenant, are such as are visibly so; -who are called by his name, professedly devote themselves to him, and -lay claim to him as their God: These, if they are no otherwise in -covenant, are said to be in Christ, as the branch which beareth no -fruit, is said to be in the vine, John xv. 2. like those whom the -prophet speaks of, when he says, _Hear ye this, O house of Jacob, which -are called by the name of Israel, which swear by the name of the Lord, -and make mention of the God of Israel, but not in truth nor in -righteousness_, Isa. xlviii. 1. they have, indeed, the ordinances which -must be reckoned a very great privilege; they have the external -overtures of divine grace, the convictions and strivings of the Spirit; -and accordingly they are, in God’s way, in which he is sometimes pleased -to work special grace, which, when he does, they may conclude themselves -to have more than the external blessings of the covenant, which is what -we are next to consider: Therefore, - -(2.) Others are internally or spiritually in covenant, children of God -by faith: These are such as are true and real members of Jesus Christ, -by a federal or conjugal union with him: They have the same mind as was -in him, and receive vital influences from him, being made partakers of -the Spirit. They have, not only professedly, but by faith, embraced him -in all his offices, surrendered up themselves unto him, to be entirely -his; their understandings to be guided and directed, their wills and -affections to be governed by him, and are desirous to be disposed of by -him, in the whole conduct of their lives. And, as to the privileges -which they partake of, they have not merely a supposed, but a real -interest in all the benefits which Christ hath purchased, have a right -to his special care and love, which will render them safe and happy, -both here and hereafter. - -Now, with respect to both these; they are, each of them, supposed to -attend on the sacraments: The former, indeed, have not a right to the -saving blessings signified thereby, and therefore, if they know -themselves to be strangers to the covenant of promise, they profess, by -engaging in this ordinance, to lay claim to that which they have no -right to: However, if this be not discernible in their conversation, -which is blameless in the eye of the world, men, who are not judges of -their hearts, have no warrant to exclude them from the sacraments. But, -on the other hand, they who are savingly, or internally in covenant, -have not only a right to those ordinances in common with others; but -Christ and his benefits, as was before observed, are exhibited and -applied to them, as they have ground to conclude, by faith, that they -have an interest in all the blessings which he has purchased. - -5. We are now to consider, what those benefits are that Christ -communicates to his people in the sacraments, which are signified -thereby: These are either, - -(1.) Such as are common to the whole church, which are relative and -external, rather than internal, as hereby they are distinguished from -those that are without. These are advantages, though not of a saving -nature: Thus the apostle says, _What advantage hath the Jew, or, what -profit is there in circumcision_, Rom. iii. 1, 2. To which he replies, -_much every way_, or in many respects, _q. d._ it is an honour which God -has put on the church, as taking them into a visible relation to -himself, and giving them the means of grace, in which they are more -favoured than the rest of the world: Or, - -(2.) There are those benefits of Christ’s mediation, which are more -especially applicable to believers; and, in this respect, God makes -every ordinance, and the sacraments in particular, subservient to the -increase of their faith, and all other graces. As faith is wrought under -the word, it is farther established and increased by the Lord’s supper, -as will be considered under a following answer; and as they have herein -an occasion to exercise their mutual love to one another, so they have -communion with Christ, which has a tendency to carry on the work of -grace begun in the soul, and farther to enhance their love to Christ, -who is eminently set forth and signified herein; and, from the view they -have of their interest in him, arises a stronger motive and inducement -to hate all sin, that tends to dishonour him, in the whole course of -their lives. We are now to consider, - -II. How the sacraments become effectual means of salvation; or from -whence their efficacy is derived, to answer that great end. - -1. Negatively. They do not become effectual means of salvation by any -power in themselves to answer this end; for we are not to suppose, that -they are more than ordinances, by which God works those graces which we -receive under them; which it is his prerogative alone to confer. Again, -it is farther observed, that this privilege is not derived from the -piety or intention of them by whom the sacraments are administered; who, -though they are styled _stewards of the mysteries of God_, 1 Cor. iv. 1. -as persons to whom the administration thereof is committed; yet they -have not the least power to confer that grace which is Christ’s gift and -work: Thus the apostle says, _Who then is Paul, or who is Apollos, but -ministers by whom ye believed, even as the Lord gave unto every man_, -chap. iii. 5.[55] - -This is contrary to what the Papists maintain, who suppose that the -efficacy of the sacraments arises, partly from an internal virtue which -there is in them, to confer grace, (which they illustrate by a -far-fetched similitude, taken from the virtue which there is in food, to -nourish the body, which is nothing to the purpose, since no external act -of religion can have a tendency to nourish the soul, without the -internal efficacious grace of the Spirit accompanying it;) and partly -from the design or intention of the priest that administers them, as -they are consecrated and designed, by him, for that end. - -There is also an absurd notion which is maintained by some Protestants, -as well as the Papists, _viz._ that the sacrament of baptism, -administered to infants, washes away the guilt of original sin, and -gives them a right and title to heaven, so that by virtue thereof they -are saved, if they happen to die before they commit actual sin: But this -account of the manner in which the sacraments become effectual to -salvation, is absurd to the last degree; for it puts a sanctifying and -saving virtue into that which is no more than an outward and ordinary -means of grace. And as to what respects the efficacy of the sacraments, -arising from the intention of him that administers them; that is, to lay -the whole stress of our salvation on the secret design of men, in whose -power it is supposed to be, to render or prevent these ordinances from -being means of grace; which is in the highest degree derogatory to the -glory of God. - -2. Positively. The sacraments become effectual means of salvation only -by the working of the Holy Ghost, and the blessing of Christ, by whom -they were instituted. As, _without Christ we can do nothing_, John xv. -5. so without his blessing we can receive nothing. Ordinances are only -the channel through which grace is conveyed; but Christ is the author -and finisher of faith; and this he does by his Spirit, when he brings -the heart into a good frame, and excites suitable acts of faith and love -in those who are engaged in those ordinances, and maintains the lively -impressions thereof, which have a tendency to promote the work of grace -in the whole conduct of their lives. - -III. We proceed to consider, what sacraments Christ has instituted under -the New Testament-dispensation. It hath pleased God, in every age of the -world, to instruct his people by sacramental signs, as an addition to -those other ways, in which he communicates his mind and will to them. -Even our first parents, in their state of innocency, had the tree of -life; which was a sacrament or ordinance for their faith, that if they -retained their integrity, and performed the conditions of the covenant -which they were under, they might hereby be led into a farther -conviction that they should certainly attain the blessings promised -therein: And, some think, that the tree of knowledge, of good and evil, -was another sacramental sign, whereby they were given to understand, -that if they sinned, they should die. And paradise, in which they were -placed, was a sacrament, or a kind of type of the heavenly state; -inasmuch as there is an allusion to it in that promise, _to him that -overcometh, will I give to eat of the tree of life, that is in the midst -of the paradise of God_, Rev. ii. 7. and heaven is, in another place -called paradise, Luke xxiii. 43. Others think the Sabbath was a -sacramental sign to our first parents, of that eternal sabbatism which -they should celebrate in a better world, in case they yielded perfect -obedience as being the condition of the covenant they were under. -However, I desire not to be too peremptory as to this matter; it is -enough to my present purpose, to consider the tree of life as a -sacrament; whereby it appears, that God instituted such signs from the -beginning of the world: But this having been insisted on elsewhere[56], -we pass it over, and proceed to consider, - -That, after the fall of man, there were sacramental signs, instituted as -ordinances for the faith of the church in the promised Messiah; -especially sacrifices, which signified their expectation that he would -make atonement for sin, by the shedding of his blood. Under the -ceremonial law there was a large body of sacramental ordinances, or -institutions, otherwise called, types of Christ, and the way of -salvation by him; some of which were occasional; as manna, the water of -the rock, and the brazen serpent in the wilderness, _&c._ others were -standing ordinances in the church, as long as the ceremonial law -continued; as circumcision, the passover, and many things contained in -the temple-service. These were the sacraments under the Old Testament: -But, having taken occasion to speak something concerning them -elsewhere[57], I shall confine myself to those sacraments which Christ -has instituted under the New Testament; which are only two, baptism, and -the Lord’s supper. - -The Papists, indeed, have added five more to them, though without a -divine warrant; to give countenance to which, they pervert the sense of -some scriptures, occasionally brought for that purpose. One of the -sacraments which they have added, is, what they call _holy orders_; -whereby they authorize persons to perform the office of priests, or -deacons: This they do by the imposition of hands, and at the same time -pretend to confer the Holy Ghost: The former, they suppose to be the -sign, the latter the thing signified; but this was not designed to be a -sacrament given to the church; for the sacraments are ordinances that -belong to all believers, and not only ministers. And, as for the -imposition of hands, whether it be considered as an ancient form of -praying for a blessing on persons, or as used in setting others apart to -an office; it seems principally to have respect to these extraordinary -gifts, which they expected to qualify them for the discharge thereof; -which gifts being now ceased, the imposition of hands cannot be reckoned -a sacramental sign; and the blessing conferred, to wit, the Holy Ghost, -from whom they received those extraordinary gifts, is no longer to be -signified thereby. - -Another sacrament which the Papists add, is that of _confirmation_; by -which they pretend, that children, who, in baptism, were made members of -Christ, are strengthened and confirmed in the faith; and receive the -Holy Ghost, in order to their performing their baptismal vow: But, -whatever engagement they are laid under, by this ordinance, it is God -alone that can confirm or strengthen, and enable them to walk answerable -thereunto; which is a grace not in the power of man to bestow, nor can -it be by any ordinance. - -Another sacrament they speak of, is _pennance_; in which, after -auricular confession made to the priest, and some external marks of -sorrow expressed by the penitent, he is to perform some difficult -service enjoined, which they call pennance; whereby he makes -satisfaction for his sins, upon which, he is absolved from them. But -this is an abominable practice, by which persons are rather hardened in -sin, than delivered from it. It is derogatory to Christ’s satisfaction, -and has not the least appearance of a sacrament, or ordinance of God’s -appointment. - -Another sacrament that they have added, is _extreme unction_; taken from -James v. 14, 15. where the apostle speaks of sick persons being -_anointed with oil in the name of the Lord_; and it is said, _the prayer -of faith shall save the sick, and the Lord shall raise him up_; and, if -he has committed _sins_, they shall be _forgiven him_. But to this it -may be replied, that though this practice of anointing the sick with -oil, was observed in the first age of the church, while the miraculous -gift of healing was continued; yet it is now ceased; therefore no such -significant sign is to be used. And, as for forgiveness of sins, -mentioned by the apostle that seems not to have been conferred by the -use of that sign; but it was humbly expected and hoped for, as an answer -of prayer: It is therefore a very preposterous thing to reckon this -among the sacraments, under the gospel dispensation. - -Another Sacrament that the Papists add, is that of _matrimony_; for -which, they have very little shadow of reason; but, because, they -suppose, the apostle calls it _a great mystery_, Eph. v. 32. which word, -the Greek church used to signify a sacrament: But he does not intend -hereby, that marriage is a mystery; but the union between Christ and his -church, which is illustrated by the conjugal union, is so called[58]; -and, indeed, it is not an ordinance given to the church, but to mankind -in general, heathens as well as Christians. Therefore nothing can be -more absurd than to suppose, that it is one of the sacraments Christ -hath instituted in the gospel-church; and, according to their opinion, -the priests are excluded from this sacrament, inasmuch as they are -forbidden to marry, as the laity are excluded from the sacrament of holy -orders; so that when they pretend to add to those institutions, which -Christ hath given to the church, or invent sacraments, which he hath not -ordained, they betray not only their own folly, but bold presumption; -therefore we must conclude, that there are only two sacraments that -Christ hath given to his church, to wit, baptism, and the Lord’s supper; -which are particularly considered in some following answers. - -Footnote 52: - - Sacrament is the word used by the Vulgate for mystery, and this is a - much more probable meaning of the term as used by the early - christians. - -Footnote 53: - - Και σημειον ελαβε περιτομης, σφραγιδα της δικαιοσυνης της πίστεως. - -Footnote 54: - - _When these two are distinguished by divines, the one is generally - called, signum significans; the other signum confirmans; or, the - former is said, significare; the latter, obsignare._ - -Footnote 55: - - It were to be wished, the inspired books had been more generally - honoured, as the only sufficient rule of judgment, by those who have - wrote in favor of episcopacy, upon the plan of a DIVINE RIGHT; and the - rather, as they speak of it, not merely as an institution of the - gospel, but an essentially necessary one: insomuch, that gospel - ordinances will be invalid, unless administered by those, who have - been episcopally vested with holy orders. - - In a matter of such momentous concern, they would not have acted an - unworthy part, if they had confined their pleas to the sacred - writings; producing such passages from them as speak to the point, not - implicitly and darkly; but in peremptory and express terms, so as to - leave no reasonable room for hesitation or doubt. It would be - dishonourary to the BIBLE, and a gross reflection on the penman of it, - to call that an “appointment of Christ,” and an “essentially - necessary” one, which is not contained in this sacred volume, and with - such clearness and precision, that sober and impartial inquirers may - readily perceive it to be there, without foreign help to assist their - sight. And yet, such help is made necessary by episcopal writers. They - scarce ever fail of turning us to the FATHERS in vindication of their - cause; hereby virtually reflecting disgrace on the scriptures, as - though they were insufficient, simply of themselves, to bring this - controversy to an issue. - - In order to reconcile the appeal that is so often made to the FATHERS - with that honour which is due to the scriptures, the episcopalian plea - is, that they consider these fathers, not as _judges_, but _witnesses_ - only in their cause. But what are they brought to witness? Is it, that - episcopacy is an institution of Jesus Christ? If this is witnessed to - in the sacred books, of which we, having these in our hands, are as - good judges as they, it is sufficient. There is no need of any foreign - testimony. If it is not, no other testimony can supply this defect. - Are these fathers cited as witnesses to what was the practice in their - day? This is now generally the pretence. They may, say the - episcopalians, be properly appealed to, in order to know the truth of - FACT in the ages in which they lived. And if, from their unanimous - testimony, even from the first days of Christianity, it appears, that - GOVERNING and ordaining AUTHORITY was exercised by Bishops ONLY, in - distinction from Presbyters, and as an order in the church above them, - it would argue great arrogance, if not obstinate perverseness, to - dispute the divine original of episcopacy. But we must be excused, - however perverse we may be accounted, if we cannot bring ourselves to - think, that the practice of the church, since the apostles’ days, - however universal, will justify our receiving that as an institution - of Christ, and an essentially important one, which he himself hath not - clearly and evidently made so, either in his own person, or by those - inspired writers, whom he commissioned and instructed to declare his - will: nor can we believe the great Author of christianity would have - put the professors of it to the difficult, I may say, as to most of - them, the impossible task of collecting any thing essential to their - salvation from the voluminous records of antiquity. We are rather - persuaded, he has ordered every article that is necessary, either in - point of faith or practice, to be so fairly and legibly wrote by the - sacred penman, as that there should be no need of having recourse to - the ancient Fathers as WITNESSES, any more than judges, to ascertain - his mind. To suppose the contrary, would, in reality of construction, - substitute TRADITION the rule of essential truth, in the room of the - SCRIPTURES, which were “given by inspiration of God;” or, at least - make the former so much a part of this rule, as that the latter, - without it, would not be sufficiently complete. Such dishonour ought - not to be cast on the one only standard of the real mind of Christ. - - The Bishop, in whose defence an appeal is made to antiquity, is not - related, by his office, to a single congregation of christians only, - with one or more Presbyters belonging to it; but his charge is a - diocess, consisting of a number of congregations, greater or less, - with their respective Presbyters. The inquiry therefore is, whether it - be an UNIVERSALLY ATTESTED FACT, that episcopacy, in this sense, took - place in, and through, the two first ages? A Bishop, at the head of a - number of congregations, greater or less, is an officer in the church - of Christ quite different from the pastor of a single congregation; - though he should be called Bishop, as being the HEAD-PRESBYTER, or - vested with the character of PRIMUS INTER PARES. It should be - particularly noted, which of these kinds of episcopacy has the voice - of the specified antiquity in its favour. It is willingly left with - every man of common understanding, after he has gone over the - following testimonies, to say, whether he thinks, that Bishops, after - the DIOCESAN-MODE, were known in the first ages of the church? - - The Bishop, for whom the fathers are called in as WITNESSES, is an - officer in the church of an ORDER SUPERIOR to that of Presbyters, and - as distinct from it as the order of Presbyters is from that of - Deacons; the pretence being this, that Presbyters were thought to - have, in primitive times, no more right to meddle with the peculiar - work of Bishops, than Deacons have to concern themselves with the - peculiar work of Presbyters. The question therefore is, Whether it - will appear from the following evidence, to be at all a FACT, much - less an UNIVERSALLY known, and certainly attested one, that there were - Bishops, in this sense, in any church, in any part of the christian - world, within the two first centuries? - - The Bishop, in whose favour the ancient Fathers are said universally - to speak, is one to whom the EXCLUSIVE RIGHT OF GOVERNMENT has been - committed by the appointment of Jesus Christ, or his apostles as - commissioned by him. Says the famous Bishop Hoadly, treating of the - government of the church, as belonging to Bishops only, in the above - appropriated sense, “And here—I think I may say, that we have as - universal and as unanimous a testimony of all writers, and historians - from the apostles’ days, as could reasonably be expected or desired: - every one, who speaks of the government of the church, in any place, - witnessing, that episcopacy was the settled form; and every one, who - hath occasion to speak of the original of it, tracing it up to the - apostles’ days, and fixing it upon their decree.—Were there only - testimonies to be produced, that this was the government of the church - in all ages, it would be but reasonable to conclude it of apostolical - institution;—but when we find the same persons witnessing, not only - that it was episcopal, but that it was of apostolical institution, and - delivered down from the beginning as such, this adds weight to the - matter, and makes it more undoubted. So that here are two points to - which they bear witness, that this was the government of the church in - their days, and that it was of apostolical institution. And in these - there is such a constancy and unanimity, that even St. Jerom himself - traces up episcopacy to the very apostles, and makes it of their - institution.”—He adds, “All churches and christians, as far as we - know, seem to have been agreed, in this point, amidst all their other - differences, as universally as can well be imagined.” One would - suppose, from the peremptory manner in which this citation is - expressed, that the FACT it affirms was so evidently clear, as to - leave no room for the least doubt. Those, who may think it worth while - to look over the _testimonies_ brought to view, in the following - pages, will perhaps, by critically observing their real and just - import, be surprized, that any man of learning, who professes a regard - to truth, should speak of it, and with such a degree of assurance, as - the UNIVERSAL DECLARATION OF ALL AGES from the apostles, that - episcopacy, in the impleaded sense, was the “form of government in the - church in their day,” and that it was by “apostolical institution;” - especially, if they should not be able to find, as it is certain they - will not, so much as a single witness, for two hundred years, whose - evidence is clear, direct, express, and full, in affirming, either - that this was the form of government in the church, or that it was - ever instituted by Christ, or his apostles: so far is it from the - truth, that this is a FACT UNANIMOUSLY and CONSTANTLY TESTIFIED TO, - even from the beginning, and through all ages. - - The Bishop, for the support of whose claims antiquity is repaired to, - is one with whom the SOLE POWER of ORDINATION is lodged; insomuch, - that he only can convey holy orders conformably to the appointment of - Jesus Christ; and should Presbyters presume to do this, they would - take that upon them which they have no more a right to, than Deacons - have to baptise, or administer the Lord’s supper. This part of the - UNANIMOUS report of ALL AGES concerning the EXCLUSIVE RIGHT of Bishops - deserves most of all the special notice of the reader; and he is - particularly desired, as he goes along, to point out to himself, for - his own satisfaction; or to others, for their information, any one - among all the testimonies he will have placed before his view, that - plainly and directly affirms the RIGHT OF ORDINATION to be peculiar to - Bishops as a distinct order from Presbyters, and superior to them; or - that this right was ever thus exercised by them. If he should not be - able to do this, as unquestionably he will not, how strange must that - affirmation appear, which says in the most positive terms, not only - that this is FACT, but a fact CONSTANTLY and UNANIMOUSLY witnessed to - by the fathers, in ALL AGES from the days of the apostles. - - The Bishop, in whose defence antiquity is pleaded, is vested with the - power of CONFIRMATION, according to the mode of the church of England; - and it is appropriated to him as his right in distinction from all - others. But I need not assure the reader, he will in vain look to find - it a FACT, within the two first ages, that Bishops were either vested - with, or ever exercised this power. For he must come down below these - ages, before a word is said, by any one of the fathers, relative to - this superstitious practice. Tertullian is the first that mentions it; - and he mentions likewise some other corruptions, which had got mingled - with christianity in that day. - - In short, the question in debate, so far as it relates to FACT, is, - not whether there were officers in the christian church, known by the - name of Bishops in the apostolic age, and down along through the two - first centuries? We join with the episcopalians in affirming this to - be a truth universally testified to in those times: but the proper - question is, what is FACT with reference to the ORDER of these - Bishops, and the POWERS PECULIAR TO THEIR OFFICE, and as EXERCISED by - them in it? The name of Bishop is one thing, and the POWER claimed - for, or exercised by him, is another. The dispute is, not about the - name, but the power appropriated to it. This therefore should be - heedfully attended to by all, in their examination of the evidences - that will be produced; and they may, in this way, clearly and - satisfactorily determine, each one for himself, whether it be at all - an attested FACT, much less a CONSTANT and UNANIMOUSLY ATTESTED ONE, - from the apostles days, and down along through the two first ages, as - well as after ones, that Bishops were vested with, and did actually - exercise, the above specified powers, which are at this day claimed - for them, as the appropriate work of their office by divine - appointment? - - CHAUNCY’S VIEW OF EPISCOPACY. - -Footnote 56: - - _See vol. II. page 86._ - -Footnote 57: - - _See vol. III. page 424-426. and vol. II. page 205._ - -Footnote 58: - - _See Vol. III. p. 12._ - - - - - Quest. CLXV. - - - QUEST. CLXV. _What is baptism?_ - - ANSW. Baptism is a sacrament of the New Testament, wherein Christ - hath ordained the washing with water, in the name of the Father, and - of the Son, and of the Holy Ghost, to be a sign and seal of - ingrafting into himself, of remission of sins by his blood, and - regeneration by his Spirit; of adoption and resurrection unto - everlasting life; and whereby the parties baptized are solemnly - admitted into the visible church, and enter into an open and - professed engagement, to be wholly and only the Lord’s. - -The method in which we shall endeavour to explain this answer shall be, - -I. To prove that baptism is a sacrament of the New Testament, instituted -by Christ, in which there is to be, some way or other, the application -of water. - -II. That this is to be performed in the name of the Father, of the Son, -and of the Holy Ghost. And, - -III. What is signified therein, and what engagements are laid upon the -person baptized. - -I. To prove that baptism is a sacrament of the New Testament, instituted -by Christ, in which there is to be, some way or other, the application -of water. Here let it be considered, - -1. That there must be the application of water; and that either by -dipping the person that is to be baptized into the water, or by pouring -or sprinkling water upon him; otherwise it doth not answer the proper -and literal sense of the word _baptize_.[59] It is true, we sometimes -find the word used in a metaphorical sense; as when our Saviour speaks -of the _baptism_ that he _was to be baptized with_, Matt. xx. 22. Luke -xii. 50. whereby he intends the sufferings he was to endure in shedding -his blood upon the cross: And it is elsewhere taken, by a metonymy, for -the conferring the extraordinary gifts of the Holy Ghost, which they -were given to expect after Christ’s ascension into heaven, and the -apostles were first made partakers of at the day of Pentecost, which -immediately followed it; wherein there appeared unto them cloven -tongues, like as of fire, that sat upon each of them, as a sign that -they should be filled with the Holy Ghost, and speak with other tongues, -and be enflamed with a holy zeal for Christ’s glory and interest; which -was accordingly fulfilled, and seems to be the sense of the word -baptism, as taken in this figurative sense; but we understand the word -in the most proper sense thereof; and therefore suppose that it must be -performed with water. - -As to what respects the mode of baptism, or the application of water, -whether the water is to be applied to the person baptized, or he put -into it, that, I purposely wave the consideration of, till we are led to -speak concerning the subjects of baptism, that we may insist on the -several matters in controversy, between those that maintain, and others -that deny infant baptism, together, which we shall have occasion to do -under the next answer: Whereas, I am ready to persuade myself, that what -I shall advance under this, together with that which respects the -improvement of baptism, will not be much contested by those who are in a -different way of thinking, with respect to the subjects of baptism, and -the mode of administering it. - -2. We are now to consider, that baptism is a sacrament of the New -Testament; and therefore it differs from those baptisms, or washings, -that were frequently practised under the Old Testament dispensation; -concerning which, the apostle says, that it _stood in meats and drinks, -and divers washings_, Heb. ix. 10. or _baptisms_[60]. Thus we read of -many instances in which persons were washed under the ceremonial law: -This was an ordinance used in the consecration of persons to holy -offices; as it is said, that _Aaron and his sons_ were to be _brought to -the door of the tabernacle of the congregation, and washed with water_, -Exod. xxix. 4. and Lev. viii. 6. when they were consecrated to be -priests. Again, when they ministered in holy things, or came near unto -the altar, it is said, they _washed, as the Lord commanded Moses_, Exod. -xl. 32. for this reason the laver was set between the tent of the -congregation and the altar, and water put therein to wash in; and they -washed their hands and their feet therein, ver. 30, 31. And this -ceremony was used by them, when they were subject to divers -uncleannesses; thus, in the method of cleansing the leper, he was to -_wash himself_, and, _after that_ might _come into the camp_, Lev. xvi. -8, 9. The same thing was to be done by those who were liable to -uncleannesses of another nature, Deut. xxii. 10, 11. - -These ceremonial washings, when applied to persons, seem to be ordained -to signify their consecration, or dedication, to God, in some of the -instances before mentioned; and in others, they signified the means -which God had ordained to cleanse the soul from moral impurity; which -was denoted by the ceremonial uncleannesses which they desired to be -purified from. These ordinances, indeed, expired together with the rest -of the ceremonial law: Nevertheless, it is very evident, from the -institution of gospel-baptism, that the sign is retained; though there -are some circumstances in the thing signified thereby, in which it -differs from those baptisms which were formerly used by the Jewish -church. They were hereby devoted to God, to observe that peculiar mode -of worship which he prescribed by the hand of his servant Moses; we are -devoted to God, as those who hereby signify our obligation to walk -according to the rules prescribed by Christ in the gospel. They also -used this ordinance, to signify the cleansing virtue of the blood of -Jesus, who was to come, and the Spirit that was to be poured forth, as -consequent thereupon; we use it to signify or express our faith in what -Christ has accomplished, and in the grace which the Spirit works -pursuant thereunto; therefore we call it an ordinance of the New -Testament. - -3. Baptism was instituted by Christ. This is evident from the commission -he gave to his apostles, not only to preach the gospel to all nations, -but to _baptize them in the name of the Father, of the Son, and of the -Holy Ghost_, Matt. xxviii. 19.[61] and this he appointed to be a -standing ordinance in the church, throughout all the ages thereof; on -which account he promises, in the following words, that he will _be -with_ his ministers, in fulfilling the commission that he gave them to -execute, _unto the end of the world_: Therefore, we must conclude, that -it is a standing ordinance in the church, and not designed to be -observed only during the first age thereof, till Christianity -universally obtained. This we assert in opposition to the Socinians, who -suppose, that baptism was, indeed, instituted by Christ; but the design -hereof, was only to be an external badge, or sign, of the heathens -embracing the Christian religion, as they were formerly initiated into -the Jewish church by that ceremonial washing that was then in use: But -the contrary to this will appear from what we shall have occasion to -speak to, under a following head, when we consider what baptism was a -sign and seal of; which is equally applicable to the church in our day, -as it was to those who lived in the first planting thereof. - -II. It is farther observed, that baptism is to be performed in the name -of the Father, of the Son, and of the Holy Ghost. This contains in it a -professed acknowledgment, in this solemn act of dedication of the divine -Trinity; and accordingly it is an act of religious worship, in which -God’s right to the persons baptized, is publicly owned, and an -intimation given, that all saving blessings, which are desired or -expected in this ordinance, are given by the Father, through a Mediator, -purchased by the Son, and applied by the Holy Spirit. This includes in -it much more than a being baptized by the authority of these divine -persons; which is all that some of the Antitrinitarians will allow to be -meant by, in their name: For though no ordinance can be rightly -performed but by a divine warrant, yet this warrant is equally extended -to the administering, or engaging in any other ordinance; and therefore, -a being baptized in the name of the Father, Son, and Holy Ghost, -signifies more than this; namely, a person’s being dedicated to them; in -which dedication, a solemn profession is made, that they have a right to -all religious worship, which we are obliged to perform as well as that -all our hope of salvation is from them: Therefore, some think, that this -idea, which is principally intended in the form of baptism, would be -better expressed, if the words of institution[62] were rendered _into -the name_ of the Father, &c. as it is rendered elsewhere, Gal. iii. 27. -where the apostle is speaking of a person’s being _baptized into -Christ_[63], and explains it as denoting a _putting on Christ_; or a -professing, as it is said, ver. 29. that _we are Christ’s_. Thus they -who are baptized in the name of the Father, Son, and Holy Ghost, are -denoted hereby, to be professedly their servants and subjects; under an -indispensible obligation to put their trust in, and hope for, all saving -blessings from them, according to the tenor of the gospel. - -It is enquired, by some, whether it be absolutely necessary, in the -administration of this ordinance, explicitly to make mention of the name -of the Father, Son, and Holy Ghost? and some assert, that it is not; -because we read of persons being _baptized in the name of Jesus_, in -Acts xix. 5. without any mention of the name of the Father, or Holy -Ghost; and in chap. viii. 16. the same thing is mentioned, as it is -said, _They were baptized in the name of the Lord Jesus_. But to this it -may be replied, that it does not appear, that this was the express form -of words used in baptizing those that are here mentioned; but it only -argues, that the ordinance was administered, and that Christ’s name and -glory was proclaimed therein: So that, though the other divine persons -are not particularly mentioned, it does not follow from thence, that -they did not adhere to the express words of institution, which were -given to the apostles; it might as well be argued, that John did not -baptize in the name of any of the Divine persons; since when we read of -his baptism, it is said, _I baptize you with water_; but it does not -thence follow, that he did not baptize them in the name of God; inasmuch -as he plainly confesses that _God sent him to baptize with water_, John -i. 33. - -But, that this matter may be set in a just light, we must distinguish -between a person’s omitting to mention the Son or Holy Ghost, in the -form of baptism, as denying them to be divine persons, (in which case -the ordinance is invalid;) and his doing this for no other reason, but -because he thinks that we are not to be tied up to a particular form of -words, but may sometimes baptize in the name of the Father, Son, and -Holy Ghost; and, at other times, in the name of Jesus: In this case, I -will not say that the ordinance is invalid; but yet, his manner of -administering it, will be highly offensive to many serious Christians, -and can hardly be reckoned an instance of faithfulness to Christ; who -has, by an express command, intimated what words are to be used therein. - -III. We are now to consider, what is signified in baptism, and what -engagements are laid on the person baptized. There are some, especially -among the Socinians, who maintain, that it is only an external, or -visible badge of Christianity in general, signifying a person’s right to -be called a Christian, or a professor of that religion, which was -instituted by our Saviour; and their design herein seems to be, that -they might evade the force of the argument which we bring to prove the -divinity of the Son and Spirit, from their being the object of that -religious worship, which according to our explication thereof, is -contained in it. Did they intend, by being a Christian, the same thing -as we do, namely, a subjection to Christ, as a divine person, or a -professed obligation which we are laid under, to worship God the Father, -through the Son, by the Spirit, we should have no contention with them -about this matter: But since we are not agreed as to the meaning of -being a Christian, especially, since they intend no more hereby than our -being obliged to adhere to a certain scheme of religious worship -prescribed by Christ, of what kind soever it be, in like manner as a -person is called a Mahometan, because he embraces Mahomet’s Alcoran as a -rule of faith, we cannot think this general account of baptism, as an -external badge of Christianity, to be a sufficient explication of what -is intended by it as a sign, or significant ordinance. - -There are several things mentioned in this answer, of which, it is said, -to be a sign and seal, _viz._ of our engrafting into Christ, and -obtaining remission of sins by his blood, of our regeneration by his -Spirit, our adoption, and resurrection unto eternal life, which include -in them all the benefits of Christ’s mediation; which have been -particularly explained under some foregoing answers: But there is one -that contains in it all the rest; and accordingly it is generally -expressed, by divines, as that which is a sign and seal of the covenant -of grace, and all the duties, obligations, and privileges that are -either enjoined or bestowed therein. What this covenant is, together -with the blessings thereof, and how the grace of God is manifested -therein, has been likewise considered under some foregoing answers[65]. -Therefore all that I shall now add concerning it, is, that it contains -all the promises in which our salvation is included, of which there is -one that comprehends all the rest, whereby it is often expressed, -namely, that God will be a God unto his people, Gen. xiv. 1. _their -shield, and exceeding great reward_, chap. xvii. And elsewhere that he -will _put his laws into their minds, and write them in their hearts, and -will be to them a God; and they shall be to him a people_, Heb. viii. -10. There are very great privileges contained in this relation, namely, -our being under the special care and protection of Christ, having a -right to what he has purchased, and that inheritance which he has laid -up in heaven for his children, their enjoying communion with him here, -and being made happy with him hereafter. - -Now the main thing to be considered, is, how baptism is a sign and seal -thereof? To this it may be answered, that we are not to suppose that -this, or any other ordinance, confers the grace of the covenant, as the -Papists pretend[66]; for it is, at most, but a significant sign or seal -thereof; whereas, the grace of the covenant is the thing signified -thereby. There are, as has been before observed two ways, by which -persons may be said to be in covenant with God, namely, professedly, or -visibly, which is the immediate intent and design of this ordinance; and -there is a being in covenant, as laying hold on the grace of the -covenant, when we give up ourselves to Christ, by faith; and, as the -consequence thereof, lay claim to the blessings of his redemption. Now -baptism is a sign and seal of the covenant of grace in both these -senses, though in different respects. The ordinance itself is a -professed dedication to God, or an acknowledgment that the person -baptized is obliged to be the Lord’s; and signifies his right to the -external blessings of the covenant of grace, which are contained in the -gospel-dispensation. There is also more than this contained in a -person’s being given to God in baptism, whether it be by himself as in -those who are baptized when adult; or by his parents, as in the case of -infants, in that the person who dedicates, expresses his faith in -Christ, the Mediator of the covenant, and hopes for the saving blessings -which he has purchased for his people. It is one thing, for this -ordinance to confer these blessings, and another, for it to be an -instituted means, in which we express our faith and hope, that these -blessings shall be bestowed, the person being devoted to God with that -view. - -There are other two things that are more especially signified in -baptism, namely, privileges expected, and obligations acknowledged. - -1. The privileges expected are such as accompany salvation, which are -the special gift of the Holy Ghost, _viz._ the taking away the guilt and -pollution of sin, and our being made partakers of all the blessings that -Christ hath purchased, and God the Father, in him, has promised to the -heirs of salvation. I do not say, that all who are baptized are made -partakers of these privileges; but they are given up to God, or give up -themselves to him in this ordinance, in hope of obtaining them. - -2. Here is a public profession, or acknowledgment of our obligation to -be the Lord’s. This is, from the nature of the thing, implied in its -being a dedication to God. When we make a surrender of ourselves to him, -we do hereby declare, that we are willing to be his servants and -subjects, and entirely at his disposal: This is contained in a fiducial -act of self-dedication to God, and cannot be done by one in the behalf -of another: And, it is to be feared, that many, who give up themselves -to God in this ordinance, when adult, though they make a profession of -their faith, yet do not give up themselves by faith; but that is only -known to the heart-searching God: Nevertheless, as we express our faith -and hope, in this ordinance, concerning the privileges but now -mentioned; so we, in this act of dedication, confess, that God has a -right to us, and that it is our indispensible duty to be his, so that -hereby we are, either by our own consent, as in self-dedication, -professedly the Lord’s; or this is acknowledged by those who have a -right to dedicate, and thereby to signify this obligation; which, -because it is highly just and reasonable, the persons devoted are -obliged to stand to, or else are brought under a great degree of guilt, -in not being stedfast in God’s covenant. - -There is one thing more mentioned in this answer, namely, that the -person baptized, is solemnly admitted into the visible church, which I -rather choose to pass over; since it is hard to understand what some -mean by the visible church, and a person’s becoming a member thereof by -baptism. We have elsewhere considered the difficulties that are -contained in the description of the visible church; together with the -qualifications for, and admission of persons into church-communion.[67] -If, by being admitted into the visible church, we are to understand that -a person has a right to all the ordinances of the church by baptism, -without being admitted afterwards into it by mutual consent; this is -contrary to the faith and practice of most of the reformed churches. And -if, on the other hand, they mean hereby, that here is a public -declaration of our hope, that the person baptized shall be made partaker -of those privileges which Christ has purchased for, and given to his -church: This is no more than what has been already explained in our -considering the baptismal expectations and obligations; but, whether -this can be properly called an admission into the church, I rather leave -to be determined by those who better understand what they mean, when -they say that this is done in baptism, than I do.[68] - -Footnote 59: - - Βαπτιζω, has been said to signify immergo and _exclusively_ when - applied to sacred baptism. And this is necessary to establish - immersion as the only mode. The question is not, therefore, whether - Βαπτιζω, sometimes signifies to immerse, but _whether it never - signifies any thing else_. This can be proved, it is presumed, by no - Lexicographer, and no version of the New Testament. In the New - Testament it is taken in different senses, for example we read of a - Baptism with _the Holy Ghost and with fire_. It is therefore a - _generic_ term and not _specific_, as _immerse_ cannot be substituted - for it in all places. If a specific Greek term signifying to _plunge_ - had occasionally been used for it, in the New Testament, yet baptism - being in our Saviour’s commission to his disciples, should not have - been confined to one mode, but this is never the case. The numerous - admissions of our divines, that Βαπτιζω, primarily signifies to - _immerse_, and which are disingenuously collected to impose on the - ignorant; do not weaken our cause, as they did neither influence the - practice nor sentiments of those who used them. - - If Βαπτιζω, signifies to _immerse totally_, or _partially_; to dip, to - cleanse, or purify, &c. it leaves the mode to our convenience or - choice; and reason also accords, that the mode is unimportant with - respect to moral defilement.—Porphery has “Βαπτιζεται μεχρι κεφαλης.” - The oracle said “Βαπτιζη _him as a bottle_” (of leather, which could - swim) “_but it is not lawful to plunge him wholly under water_.” - Strabo says, “Βαπτιζομενων _up to the waist_.” Aristotle says - “Βαπτεικαι ανθιζει τηνχειρα,” _it stains and renders florid the hand_. - Aristophanes says, “Βαπτομενος Βραχειοις,” _stained with tawny - colours_. Homer says, “¨Εβαπτετο δ᾽᾽ αιματι λιμνω,” _And the fountain - was tinged with blood_. Rev. xix. 13. “Ιματων Βεβαμενον αιματι.” - Isaiah xxi. 4. “_Fearfulness_ Βαπτιζει _me_.” - -Footnote 60: - - Διαφοροις βαπτισμοις. - -Footnote 61: - - The promulgation of this command marks a new and important era in the - history of the church and of the world. These words may be considered - as the public and formal abrogation of the Mosaic economy; and the - authoritative annunciation of the new order of things under the - gospel. - - The first communications of divine truth, through Adam and Noah, were - made indiscriminately to the human family; but, in both instances, the - precious deposit was generally adulterated, and nearly lost. The - wisdom of God, therefore, saw it to be necessary to select and - separate from the idolatrous world, a particular family which might - serve as a repository of the divine oracles and institutions; until - that ‘_Seed of the woman_’ should come, of whom it was predicted, that - he should ‘_bruise the serpent’s head_:’ and that _‘seed of Abraham’ - in whom all the families of the earth should be blessed_. - - But when JESUS CHRIST, _our great high-priest of good things to come, - had, through the eternal Spirit, offered himself without spot to God, - to bear the sins of many_; and had _by this one offering of his own - body, perfected them that are sanctified_, the service of the first - tabernacle was set aside, and as to any utility, or divine authority, - ceased forever; as an emblem of which, the veil of the temple was rent - in twain from the top to the bottom, at the very moment of expiation; - when Christ our high-priest, by sheding his vital blood and pouring - out his soul unto death, _offered his one great sacrifice for sins_. - - So great, however, was the power of early and national prejudice, that - the apostles did not, for some time, understand the extent of their - commission. They had, before, been sent on a short mission, on which - occasion it was ordered, that they should not go _into the way of the - Gentiles_, nor even _enter into any city of the Samaritans_; and they - seem to have thought, that by going _into all the world_, and - _preaching to every creature_, no more was intended, than that they - should go to the seed of Abraham now widely dispersed among the - nations. But this veil was soon removed, by a particular revelation - made to Peter in a vision; and by the calling of Paul to the - apostleship, who, from the beginning, received commission to go to the - Gentiles, and was, in a peculiar manner, designated and directed, _to - preach among the Gentiles the unsearchable riches of Christ_. - - DR. ALEXANDER’S MISSIONARY SERMON. - -Footnote 62: - - Εις τὸ ὁνομα. - -Footnote 63: - - Εις Χριστόν. - -Footnote 65: - - _See vol. II. Quest. XXXI, XXXII. Page 167, & 185._ - -Footnote 66: - - _There is a common aphorism among them, that the sacraments, and - baptism in particular, confer grace, ex opere operato._ - -Footnote 67: - - _See vol. II. page 166-216._ - -Footnote 68: - - The Gospel is glad tidings of great joy, not a system of new and - terrifying restrictions and exclusions; so far from retracting - formerly conceded privileges, and confining the church within narrower - limits, it publishes peace and salvation, and invites the whole human - family to participate in these blessings. It must either be referred - to the impressions it has made, or to uninterrupted usage that females - have, by a general consent, been deemed to possess an unquestionable - right to approach the holy communion, though neither precept for it is - found, nor an example of it recorded in the Scriptures. This baptism - of infants was still less necessary to be enjoined by, and less likely - to have been noticed in the short history given us of apostolical - transactions. - - He who gave parental affection, and is the Lord of his church under - every dispensation, conferred on children at an early age of the world - the privilege of sharing with their parents in the seals of grace, and - bearing the tokens of his covenant. Jewish christians having - themselves experienced such benignity, and been given to the same God, - whom they now served under brighter displays of his eternal and - unchangeable love, could not have expected, that, an entrance into the - milder gospel-church would have been denied to the seed whom God had - given them, and whom they had devoted to him not only in prayer, but - in that ordinance which he had appointed for the purpose. An ordinance - which being now obsolete was supplied by another, apparently as proper - for their children as themselves. Because infants are incapable of - repenting and believing, these duties were not required nor expected - of them, either under the old, or new dispensation; but though - incapable of actual sin, and therefore free from obligations of - obedience unto the law, yet their nature is not pure, and consequently - needs the sanctifying influence of divine grace, which can correct the - latent enmity, and renew the soul. They are capable, therefore, of - spiritual blessings, and may consequently be members of the invisible - church, and received into the church triumphant. The obvious - reasonableness of the privilege of being received with their parents - into the society of the worshippers of God, a privilege publicly known - to have been conferred by the great Head of the church, equally - prevented the supposition of an implied repeal, and the necessity of a - renewal of the right. - - If indeed there had been a different religion introduced; if - christians were not engrafted into the old stock; if they worshipped - some other than the God of Israel; if there was another moral law, - another Christ than he whose day the fathers anticipated, and another - faith; this privilege of receiving infants into the church might have - been interrupted; and in that case unless expressly again enjoined, it - ought not to have been regarded in practice. But if the christian - religion is founded upon the prophets; if the peculiarities of the - Jewish worship were but shadows of gospel things; if both were - directed to the same glory of God and salvation of men; if they both - enjoined the same holiness and presented the same object of faith; if - those who were saved under the Old Testament shall be associated with - those who are saved under the New; the privileges formerly granted to - children will remain the same; and it is not wonderful that the first - christian should obey the dictates of parental tenderness; and that - desiring the salvation of their children as well as their own, should - cause their households to be baptized as well as themselves. To have - affirmed in the gospel history expressly, that children were a part of - the household, could have answered no purpose in the first days of - christianity, but would have been thought repetitions and unmeaning - until modern times. In the fifth, in the third and even so early as in - the second century, the baptism of infants was the established usage - of the church, and it was then thought, and not disputed, to have been - the practice of the apostles themselves. - - - - - Quest. CLXVI. - - - QUEST. CLXVI. _Unto whom is baptism to be administered?_ - - _Answ._ Baptism is not to be administered to any that are out of the - visible church, and so strangers from the covenant of promise, till - they profess their faith in Christ, and obedience to him; but - infants descending from parents, either both, or but one of them, - professing faith in Christ, and obedience to him, are in that - respect within the covenant, and to be baptised. - -In this answer, which principally respects the subjects of baptism, we -have, - -I. An account of those who are excluded from this privilege, _viz._ such -as are out of the visible church, and so strangers from the covenant of -promise. The visible church is here considered in the most large and -less proper acceptation of the word, as denoting all who profess the -true religion; and in this respect is opposed to the Jews and heathen, -and those who, though they live in a Christian nation, are grossly -ignorant of the gospel, and act as though they thought that it did not -belong to them, not seeing themselves obliged to make any profession -thereof: These may be ranked among infidels, as much as the heathen -themselves; and, according to this sense of the word, are not members of -the visible church; and, consequently, while they remain so, are not to -be admitted to baptism. This is agreeable to the sentiments and practice -of most of the reformed churches; and it cannot but be reckoned highly -reasonable, by all who consider baptism as an ordinance in which a -public profession is made of the person’s being devoted to God the -Father, Son, and Holy Ghost; and, if he be considered as adult (and of -such we are now speaking) there is a signification, and thereby a -profession made, that he gives up himself to God; and, if the ordinance -be rightly applied, there must be an harmony between the inward design -of the person dedicating, and the true intent and meaning of the -external sign thereof; which, by divine appointment, is a visible -declaration of his adhering by faith, to the Father, Son, and Holy -Ghost, and embracing that salvation which takes its rise from them. This -therefore must be done by faith; or else the ordinance is engaged in -after an hypocritical manner; which will tend to God’s dishonour, and -the prejudice rather than the advantage of him, to whom it is -administered. - -II. We are now to consider the necessity of their making a profession of -their faith in Christ, and obedience to him, who being adult, are -admitted to baptism. It was supposed, under the last head, that if there -be not an harmony between the internal frame of spirit, in the person -baptized, and the intent of the external sign thereof, the ordinance is -not rightly applied to him, inasmuch as he pretends to dedicate himself -to God; but, in reality does not do this by faith: And now it may be -farther considered, that it is necessary that he should make it appear, -that he is a believer, by a profession of his faith; otherwise, he that -administers the ordinance, together with the assembly, who are present -at the same time, cannot conclude that they are performing a service -that is acceptable to God; therefore, for their sakes, as well as his -own, the person to be baptized, ought to make a profession of his -subjection to Christ, as what is signified in this ordinance. - -This is agreeable to the words of institution, in Matt. xxviii. 19. _Go -ye therefore, and teach all nations, baptizing them_, &c. and in Mark -xvi. 15. _Go ye into all the world, and preach the gospel to every -creature; he that believeth and is baptized, shall be saved_, &c. I am -sensible that some, who have defended infant-baptism, or rather -attempted to answer objection taken from this, and such like scriptures -against it, have endeavoured to prove the Greek word[69] signifies, -_make_ persons _disciples_; and accordingly it is a metaphor taken from -the practice of a person’s being put under the care of one who is -qualified to instruct him, whose disciple he is said to be, in order to -his being taught by him; and therefore they suppose, that we are made -disciples by baptism, and afterwards to be _taught to observe all things -whatsoever Christ hath commanded_; and this is taken notice of in the -marginal reading of our Bibles; which supposes that the word may be -rendered, _make disciples of all nations_: But, I cannot think this -sense of the word so defensible, or agreeable to the design of our -Saviour, as that of our translation, _viz._ _Go teach all nations_; -which agrees with the words of the other evangelist, _Go preach the -gospel to every creature_: And besides, while we have recourse to this -sense to defend infant-baptism, we do not rightly consider that this -cannot be well applied to adult-baptism, which the apostles were first -to practise; for it cannot be said concerning the heathen, that they are -first to be taken under Christ’s care by baptism, and then instructed in -the doctrines of the gospel, by his ministers[70].[71] - -Moreover, a profession of faith in those who are baptized when adult, is -agreeable to the practice of the Christian church in the first planting -thereof: Thus it is said, in Acts ii. 41. _They that gladly received the -word were baptized_: And this might also be observed in the account we -have of the jailor and the Eunuch’s being first converted, and then -baptized, in Acts xvi. 31-33. chap. viii. 37, 38. But, if it be retorted -upon us, as though we were giving up the cause of infant-baptism, it -must be observed, that this does not, in the least, affect it; for when -our Saviour gave forth his commission to the apostles, to teach or -preach the gospel to all nations, and baptize them, it is to be -supposed, that their ministry was to be exercised among the adult, and -that these then were utter strangers to Christ and his gospel; therefore -it would have been a preposterous thing to put them upon devoting -themselves to him, before they were persuaded to believe in him: neither -could they devote their children till they had first dedicated -themselves to him, and this leads us to consider, - -III. The right of infants to baptism, provided they, who are required to -dedicate them to God therein, are believers; and particularly, that such -may be baptized who descend from parents of whom only one is a believer. -This will appear, - -1. If we consider baptism as an ordinance of dedication: Accordingly, -let it be observed, - -(1.) That it is the indispensible duty of believers, to devote -themselves and all they have, to God, which is founded in the law of -nature, and is the result of God’s right to us and ours. Whatever we -have received from him, is to be surrendered or given up to him; whereby -we own him to be the proprietor of all things, and our dependence upon -him for them, and that they are to be improved to his glory. This is, in -a particular manner, to be applied to our infant-seed, whom it is our -duty to devote to the Lord, as we receive them from him: However, there -is this difference between the dedication of persons, from that of -things, to God, that we are to devote them to him, in hope of their -obtaining the blessings which they are capable of, at present, or shall -stand in need of from him, hereafter. This, I think, is allowed, by all -Christians. Nothing is more common, than for some who cannot see that it -is their duty to baptize their children, to dedicate or devote them to -God, by faith and prayer; which they do in a very solemn manner; and -that with expectation of spiritual blessings, as an encouragement of -their faith, so far as they apprehend them capable of receiving them. - -(2.) We shall now consider, that baptism, in the general idea thereof, -is an ordinance of dedication or consecration of persons to God. If this -be not allowed of, I cannot see how it can be performed by faith, in the -name of the Father, Son, and Holy Ghost; or how this can be a visible -putting on of Christ, as the apostle styles it, Gal. iii. 27. - -_Object._ This proposition would not be denied, if baptism were to be -considered as an ordinance of self-dedication, but then it would -effectually overthrow the doctrine of infant-baptism; for since infants -cannot devote themselves to God in this ordinance, therefore it is not -to be applied to them. - -_Answ._ To this it may be replied, that as there is no other medium, -which, I apprehend, can be made use of to prove that the solemn acts of -consecration or dedication to God in baptism, is to be made only by -ourselves, but what is taken from a supposition of the matter in -controversy, by those who assert that infants are not to be baptized: So -if this method of reasoning be allowed of, we might as well say, on the -other hand; infants are to be baptized; therefore baptism is not an -ordinance of self-dedication, since they cannot devote themselves to -God; and that would militate against what, I think, is allowed of by -all, that baptism, when applied to the adult, is an ordinance of -self-dedication. That which I would therefore more directly assert, in -answer to this objection is, that baptism is an ordinance of dedication, -either of ourselves, or others; provided the person who dedicates, has a -right to that which he devotes to God, and can do it by faith. When I -do, as it were, pass over my right to another, there is nothing required -in order hereunto, but that I can lawfully do it, considering it as my -property; and this is no less to be doubted concerning the infant-seed -of believers than I can question, whether an adult person has a right to -himself, when he gives up himself to God in this ordinance.[72] - -(3.) It follows, from the last head, that parents, who have a right to -their infant-seed, may devote them to God in baptism, provided they can -do it by faith; and therefore a profession of faith, is only necessary -in those who are active, in this ordinance, not in them that are merely -passive. This we are obliged to maintain against those who often -intimate that children are not to be baptized, because they are not -capable of believing: Or when it is replied hereunto, that they are -capable of having the seeds of faith, though not the acts thereof; this -is generally reckoned insufficient to support our argument, by those who -are on the other side of the question; inasmuch as it cannot well be -determined, what infants have the seeds of faith, and what not; and, I -think those arguments which are generally brought to prove that the -infants of believing parents, as such, have the seeds of faith, on the -account whereof they are to be baptized can hardly be defended; because -many good men have wicked children. - -Therefore what we insist on in this argument, is, that believing parents -may give up their children to God in baptism, in hope of their obtaining -the blessings of the covenant,[73] whether they are able to conclude -that they have the seeds of grace or no; they may devote them to God in -hope of regeneration; though they cannot know them to be regenerate, as -all ordinances are to be performed with this view, that they may be -rendered effectual means of grace. And from hence it may be inferred, as -is observed in this answer, that infants descending from parents, either -both, or but one of them, professing faith in Christ, are to be -baptized; since one parent has as much a right to the child as the -other: Therefore, the unbelief of one does not exclude the other from -giving it up to God by faith, in hope of its obtaining the saving -blessings of the covenant of grace. 1 Cor. vii. 14. - -2. The right of the infant-seed of believers to baptism, may be farther -proved, from their being capable of the privileges signified therein; -and under an indispensable obligation to perform the duties which they, -who dedicate them to God, make a public profession of, as agreeable to -the design of this ordinance. None are to be excluded from any of those -ordinances, which Christ has given to the church, but they who are -either in a natural or a moral sense, to be deemed incapable subjects -thereof. Some, indeed, are incapable of engaging in ordinances, by -reason of a natural unmeetness for them, as infants are not to be -admitted to the Lord’s supper, as being under a natural incapacity; and, -ignorant and profane persons are not to be admitted to it, as being -under a moral incapacity; and, for the same reason, a wicked man, when -adult, is not a proper subject of baptism: But if there be neither of -these bars to exclude persons, they are not to be denied the advantage -of any ordinance. This, I think will be allowed by all; and therefore, -the only thing I need prove is, that infants are not incapable of the -principal things signified in baptism. That they are not incapable of -being dedicated to God, has been proved under the last head; and now we -shall consider several privileges that are signified therein, which they -are equally capable of; as, - -(1.) Baptism is an external sign of that faith and hope which he has, -that dedicates a person to God, that the person dedicated, shall obtain -the saving blessings of the covenant of grace; Now, that infants are -capable of these blessings, none will deny, who suppose them capable of -salvation. If we suppose infants not to have regenerating grace, which -is neither to be affirmed or denied, it being a matter, at present, -unknown to us; yet they are capable of having it, for the reason but now -assigned; and though they cannot at present, put forth any acts of -grace, they will be capable thereof, as soon as they are able to discern -between good and evil. - -They are not excluded by their infant-state, from being under Christ’s -special care; which is, doubtless, to be extended to elect infants as -well as others; and they are capable of being discharged from the guilt -of original sin, though not of laying claim to this privilege, which -they may be enabled to do afterwards. Now, if infants are capable of -these privileges, certainly the person who dedicates them to God, (who -has a right to do it, inasmuch as they are his property, and he is able -to do it by faith) may devote them to him, with the exercise of this -grace, and a fiducial expectation that they shall obtain these -privileges: And, indeed, when we engage in this ordinance, we ought to -expect some saving blessings, as the consequence hereof, as much as when -we engage in any other ordinance of divine appointment. - -_Object._ It is objected to this, that though a person may devote his -child to God in hope of his obtaining saving blessings; yet he cannot -exercise any act of faith, that he shall obtain them: Therefore though -he may perform this duty with a degree of hope, or, at least, with a -desire hereof; yet he cannot do it by faith: Therefore, if children are -to be devoted to God by faith, they are not the subjects of this -ordinance. - -_Answ._ To this it may be replied, that some things may be said to be -done by faith, when we have not a certain ground to expect the saving -fruits and effects thereof. Suppose an infant was expiring and the -tender parent concerned about its salvation, whether he has a certain -expectation that it shall be saved or no; yet he may, and ought to be -earnest with God by faith and prayer, that the child may be happy when -taken out of the world; and, if he finds that he has the lively exercise -of faith, with respect to this matter, this will afford him some degree -of hope, that God, who excited this grace in him, will own it by giving -the blessings which he desires; which is the only comfort that a parent -can take in the loss of his infant-seed: And, may there not be this act -of faith, when he dedicates him to God in baptism? Did we assert that -giving up our children to God by faith, necessarily infers their -obtaining saving blessings, the objection would have some force in it; -or if there could be no faith exercised, without our being certainly -persuaded that this should have a saving effect; then it might be -argued, that because we are not certain that infants shall be saved, -therefore we cannot give them up to God by faith: But if there may be -faith, where there is not this certain persuasion, or any ground by -which this matter may be determined, then, I think, it will follow, that -infants may be devoted to God by faith, as well as with a desire of -their obtaining saving blessings, and, consequently, this objection does -not take away the force of our argument. We are far from supposing that -baptismal dedication necessarily infers these saving blessings, or is -inseparably connected with them, so that the one cannot be without the -other. Therefore, it is sufficient to our purpose, to suppose that they -are capable of those blessings which faith desires, and, it may be, -hopes for; and, consequently, of those things which are principally -signified in baptism. - -(2.) Infants are under an indispensable obligation to perform the duties -which are incumbent on those who are given up to God in baptism, and -signified thereby. This respects some things future, (they being, at -present, incapable of performing any duty) and, indeed, obligations to -perform duties may respect the time to come, as well as the time -present; as when a person is bound to pay a just debt, this obligation -is valid though it is not expected that it should be immediately paid. -Thus infants are professedly bound, when given up to God, to be the -Lord’s: Whether ever they will give up themselves to him by faith, or -no, is unknown to us, nevertheless, the obligation will take place as -soon as they are capable of doing good or evil. Therefore it follows, -that the parent may bind his child to be the Lord’s, inasmuch as the -obligation is just, as being founded in God’s right to obedience, and -when he has laid his child under it in this ordinance, he ought -afterwards strictly to charge him to stand to it, as he would not -contract double guilt; not only in neglecting to perform an -indispensable duty, but to pay that debt of obedience which has been so -solemnly acknowledged in this ordinance. These arguments taken from the -nature and design of the ordinance of baptism, give me the fullest -conviction concerning our warrant to apply it to infants: But there is -one more which is not wholly to be passed over, _viz._ - -(3). It appears, that the infant-seed of believers, are to be -consecrated or devoted to God in baptism, because they are included in -the covenant wherein God has promised that he will be a God to his -people, and to their seed; who are, upon this account, styled _holy_ -Ezra. ix. 2. And it is said concerning Israel, that _they are the seed -of the blessed of the Lord, and their off-spring with them_, Isa. lxv. -23. the _branch_ is said to be _holy_, together with _the root_, Rom. -xi. 16. and _the children of the promise are counted for the seed_, -chap. ix. 8. that is included in that covenant in which God promised -that he would be a God to children, together with their parents, as he -says to Abraham; _I will establish my covenant between me and thee, and -to thy seed after thee, to be a God unto thee, and to thy seed after -thee_, Gen. xvii. 7. And, in this sense, I think, we are to understand -the apostle’s words, in 1 Cor. vii. 14.[74] _The unbelieving husband is -sanctified by the believing wife, and the unbelieving wife by the -believing husband; else were your children unclean, but now are they -holy._ By these, and other expressions of the like-nature, we are not to -understand the special saving grace of regeneration and sanctification; -for that is not a privilege that descends from parents to children by -birth, as our Saviour says, _We are born not of blood, nor of the will -of the flesh, nor of the will of man, but of God_, John i. 13. -Therefore, when some, who are on the other side of the question, think -that we intend hereby the saving blessings of the covenant, or that -holiness which is an internal qualification or meetness for heaven, they -do not rightly understand our meaning. Some, indeed, may have given -occasion to conclude that they intend this, who speak of the grace of -regeneration as conferred in baptism; and assert, that it intitles -persons to salvation, if they happen to die before they are adult: -Whereas, if afterward they appear to be in an unconverted state, by the -wickedness of their conversation, they are said to fall from that grace. -This is what I do not well understand; nor do I intend, when I speak of -the infants of believers as an holy seed, that they are all internally -regenerate or sanctified from the womb; but they are included in the -external dispensation of the covenant of grace; which must be reckoned a -greater advantage than if they had descended from Indians, who are -strangers to it. - -I am sensible, indeed, that they who deny infant-baptism, suppose that -the holiness of the children spoken of by the apostle in the scripture -but now referred to, who descended from parents, of whom one only was a -believer, implies nothing else but their being legitimate: But that does -not seem to be his meaning; inasmuch as marriage is an ordinance of the -law of nature, which all, without distinction, have a right to, heathens -as much as Christians; and the children of the one, are as legitimate as -those of the other. Therefore, there is something else intended by their -being holy, namely, the same thing that is meant in those other -scriptures that we but now referred to, as taken for an external -relative holiness, whereby God must be supposed to have a greater regard -to them than to others who are styled unclean; and, if this does not -infer, as was before observed, their being internally regenerate or -sanctified: yet it is not a word without an idea affixed to it: -Therefore we must understand thereby, an holiness in the lowest sense of -the word; as children, are said to be _an heritage of the Lord, and the -fruit of the womb his reward_, Psal. cxxxvii. 7. or, it denotes the -obligation they are laid under, by the privilege of their descending -from believing parents, to adhere to their fathers’ God; which -obligation is professed or acknowledged, when they are dedicated to him -in baptism, as has been before observed; and this is the use which I -would make of this account which we have of them in scripture, to prove -their right to be devoted to God in this ordinance. - -And, I think, we do not assert this without some warrant from scripture; -for when God told Abraham, in the promise but now mentioned, that he -would be _a God unto him, and to his seed_, which is the foundation of -their federal holiness; this is assigned as a reason why they should be -devoted to God in circumcision, Gen. xvii. 10. for we cannot but -conclude circumcision, as we do baptism, to have been an ordinance of -dedication or separation to God: And, in Acts ii. 39. when the apostle -had been pressing those Jews, amongst the mixed multitude, to whom he -had preached, to _repent and be baptized_; and encouraged them to hope -for the _gift of the Holy Ghost_; he assigns this as a reason, namely, -that _the promise was to them and to their children_, which refers to -the promise of the covenant made with Abraham, and his seed; and it -immediately follows, _and to them that are afar off_, that is, the -Gentiles, who might claim this promise, when they believed, whom the -apostle calls elsewhere, _children of the promise, as Isaac was_, Gal. -iv. 28. These who are styled, before conversion, a people _afar off_, -were after it reckoned the spiritual seed of Abraham, and so had a right -to the blessings of the covenant, that God would be a God to them; and, -by a parity of reason, in the same sense in which the seed of Abraham -were children of the promise, the seed of all other believers are to be -reckoned so, till by their own act and deed, they renounce this external -covenant relation: Now, from hence it may be inferred, that if they -stand in this relation, to God, this is publicly to be owned; and -accordingly they are to be given up to him in baptism, as there is -therein a professed declaration thereof. - -As to what was but now inferred from the infant-seed of believers under -the Old Testament having a right to circumcision, because they were -included in the covenant which God made with their fathers, that -therefore they have a right to baptism; this is not to be wholly passed -over; though, I am sensible, they who deny infant-baptism, will not -allow of the consequence. Some have argued, in opposition to it, that -circumcision was ordained to be a sign and seal of that covenant of -peculiarity, which God made with the Jewish church, or of those -blessings which they were made partakers of, as a nation excelling -others, in name, honour, and glory: But this, I think, comes far short -of what the apostle says on that subject, _viz_. that it was _a seal of -the righteousness of faith_, Rom. iv. 11. And, indeed, when we call that -dispensation a covenant of peculiarity, we intend nothing else thereby, -but some external privileges annexed to the saving blessings of the -covenant of grace; and therefore, Abraham’s faith was conversant on both -of them; the righteousness of faith, which respected his own salvation, -and that of his spiritual seed; and those privileges of a lower nature, -which they who were, in other respects, his seed, were made partakers -of, by virtue of the covenant, in which God promised that he would be a -God to him, and to his seed. Moreover, it is generally denied, by those -who are on the other side of the question, that baptism comes in the -room of circumcision. This therefore remains to be proved, in order to -our establishing the consequence, that since children were to be devoted -unto God by circumcision under the law, they are to be devoted unto him -by baptism, under the gospel-dispensation. - -Now, that this may appear, let it be considered, that God has -substituted some ordinances, under the gospel-dispensation, in the room -of others, which were formerly observed under the ceremonial law. Thus -the Lord’s supper is instituted in the room of the passover; otherwise -the apostle would never have alluded to one when he speaks of the other, -and says, _Christ, our passover, is sacrificed for us; therefore let us -keep the feast_, &c. 1 Cor. v. 7, 8. And we have as much ground to -conclude, that baptism comes in the room of circumcision, as we have -that any gospel-ordinance comes in the room of another, that belonged to -the ceremonial law, from what the apostle says, _in whom ye are -circumcised by the circumcision made without hands, buried with him in -baptism_, Col. ii. 11, 12. where he speaks of the thing signified by -circumcision and baptism, as being the same, namely, our communion with -Christ in his death; so that the thing signified by baptism, is styled, -as it were, a spiritual circumcision: Therefore, since these two -ordinances, signify the same thing for substance, and are set one -against the other in this scripture, we may, I think, infer from thence, -that baptism comes in the room of circumcision. - -And, it is farther argued, that baptism being the only initiating -ordinance, at present, as circumcision was of old; so that the first -visible profession that was made, especially by any significant -ordinance, that they were the Lord’s, was made therein, which is what we -understand by an initiating ordinance under the gospel, as circumcision -was under the law, then it follows, that it comes in the room thereof; -or else no other ordinance does: But if it be said, that no ordinance -comes in the room of circumcision, then the privileges of the church -under this present dispensation, would be, in a very disadvantageous -circumstance, less than they were under the former; and if infants -received any advantage by being devoted to God by circumcision of old, -but are not to be devoted to him by baptism now, their condition is much -worse than that of those who were the children of such as lived under -the legal dispensation; whereas, on the other hand, God has not, under -this present dispensation, abridged the church of its privileges, but -rather increased them. - -_Obj._ 1. It is objected, that infants have no right to baptism, because -they cannot believe and repent, since these graces are often mentioned -in scripture, as a necessary qualification of those who have a right to -this ordinance, as might be sufficiently proved from those scriptures in -which persons are said first to believe and repent, and then to be -baptized; and, in order thereunto, _the gospel_ was first to be -_preached_, according to our Saviour’s direction, Mark xvi. 15, 16. And -we read of persons _gladly receiving_ it, and _then_ being _baptized_, -Acts. ii. 41. therefore Philip would not baptize the Eunuch till he -professed his faith in Christ, chap. viii. 37, 38. Moreover, this is -called an ordinance of repentance, as none have a right to it, but those -who repent: Thus it is said, _John preached the baptism of repentance -for the remission of sins_, Mark i. 4. and elsewhere, that he _baptized -with the baptism of repentance, saying to the people, that they should -believe on him which should come after him, that is, on Christ Jesus_, -Acts. xix. 4. - -_Answ._ We do not deny the necessity of faith and repentance to baptism, -in them who are adult, as appears by those concessions which have been -made under a foregoing head; in which we considered, that none are to be -baptized if adult, till they profess faith in Christ and obedience to -him; and this ought to be accompanied with repentance, otherwise it is -not true and genuine; therefore we freely owned also, that the gospel -was to be preached by the apostles, to those who were immediately -concerned in their ministry, before they were either to be baptized -themselves, or their infant-seed. Nevertheless this does not overthrow -the doctrine of infant-baptism, since that, as has been before proved, -depends upon different qualifications. Faith is, no doubt, necessary in -the person that dedicates, or devotes to God: But, if what has been said -concerning the obligation which every one that is able to dedicate his -child to God by faith, is under, to do it, (as much as he that is able -to dedicate himself to him by faith, when adult, is bound to do it,) be -true; then we are to have regard only to the faith of him that -dedicates, and to hope for the saving privileges of faith and -repentance, and all other graces, as divine blessings to be bestowed on -the person devoted to God, as the great end which we have in view in -this solemn action.[75] - -_Obj._ 2. There is another objection which is concluded, by some, to be -unanswerable, _viz._ that there is neither precept, nor example in the -New Testament, that gives the least countenance to our baptizing -infants; therefore it cannot be reckoned a scripture doctrine, and -consequently is not from heaven, but of men.[76] - -_Answ._ To this it may be replied, that consequences justly deduced from -scripture, are equally binding with the words or examples contained -therein. If this be not allowed of, we shall hardly be able to prove -many doctrines which we reckon not only to be true, but of great -importance. It would be endless to enter into a detail of particulars, -to illustrate and confirm this matter; and I cannot but think it -unnecessary, since they who deny infant-baptism, do not deny the -validity of just scripture-consequences.[77] - -Therefore, all that I need say to this is, that if the method we have -taken to prove infant-baptism, appears to be just; and if the premises -be true, the conclusion deduced from them, must be allowed of; namely, -that the infants of believing parents are to be baptized, though this be -not contained in so many express words in scripture: And, I cannot but -think that the objection would equally hold good against Christ’s dying -for infants, as well as others, or of their being capable of -justification, regeneration, and the saving blessings of the covenant of -grace; and it might as well be inferred from hence, that they are not to -be devoted to God in other instances, besides that of baptism; or that -we have not the least ground to expect their salvation; for it would be -as hard a matter to find this contained in express words of scripture, -as that which is the matter in controversy, to wit, that they are to be -baptized. - -Here I cannot but take notice of the method which the learned Dr. -Lightfoot takes to account for the silence of scripture, as to this -matter[78], which is, for substance, as follows, _viz._ that baptism was -well enough known to the Jews, as practised by them under the ceremonial -law; by which he means the ordinance in general, as including in it a -consecration to God, to worship him in that way which he then -instituted; and accordingly they are said to have been _baptized into -Moses_. He also adds, that the apostle speaking concerning this matter, -as referring to what was done _in the cloud, and the sea_, 1 Cor. x. 2. -supposes that the whole congregation, of which the infants which they -had in their arms, were a part, were solemnly devoted to God at that -time; which, I cannot but conclude to be more agreeable to the sense of -the word _baptize_, than that which some critics give, who suppose that -nothing is intended by it, but their being wet, or sprinkled with the -water of the sea, as they passed through it; for that was only an -occasional baptism, which could not be well avoided. But, if I may be -allowed a little to alter or improve on his method of reasoning, I -rather think, that the apostle’s meaning is, that the whole congregation -was _baptized into Moses_, soon after they were delivered from the -Egyptians, while they were encamped at the sea-shore; at which time, -God, for their security, spread a cloud for a covering to them; and -then, as the kind hand of Providence had led the way, and brought them -under a renewed engagement, they hereupon expressed their gratitude and -obligation to be God’s people, by this universal dedication to him in -baptism. But to return to the author but now mentioned; he adds, that -when Jacob was delivered from Laban, and set about the work of reforming -his household, he ordered them, not only to _put away the strange gods -that were among them_, but _to be clean_, Gen. xxxv. 2. by which, as he -observes, the Jews confess, that baptism, or a dedication to God by -washing, is intended. He also observes, that the ordinance of baptism in -general, before Christ instituted gospel-baptism, was so well known by -the Jewish church, that they no sooner heard that John baptized, but -they came to his baptism; and they did not ask him, why dost thou make -use of this rite of baptizing? but, what is thy warrant, or, _who sent -thee to baptize_? He further adds, that both John and Christ took up -baptism as they found it in the Jewish church; by which he means the -ordinance in general, without regard to some circumstances, in which -Christ’s baptism differed from that which was practised under the -ceremonial law; and this was, as he observes, applied by the Jewish -church to infants as well as grown persons; therefore, our Saviour had -no occasion, (when he instituted this ordinance with those -circumstances, agreeable to the gospel-state, in which it differs from -the baptism which was before practised,) to command them to baptize all -nations, that is, all who were the subjects of baptism, and infants in -particular. - -_Obj._ 3. It is further objected, that our Saviour was not baptized in -his infancy; therefore his example is to be followed, and, consequently, -no one is to be baptized till he be adult. - -_Answ._ To this it may be replied, that every circumstance or action in -the life of Christ, is not designed to be an example to us; and, indeed, -there were some things signified in his baptism, that are not in ours, -inasmuch as in its application to him, it did not signify his being -cleansed from the guilt and power of sin. The only thing wherein that -which was signified in his baptism, agrees with ours, is in that he -devoted himself unto God, not as expecting salvation through a Mediator -as we do, but as denoting his consent to engage in the work that he came -into the world about; which he now began to perform in a public manner, -which he fulfilled in the course of his ministry, while he went about -doing good. Now it was not convenient that this should be done in his -infancy; for though the work of redemption began from that time; yet his -proving himself to be the Messiah, especially his doing this in a public -manner, did not take place till he was thirty years of age, and then he -was baptized, that this might be an ordinance for the faith of his -church, that he was engaged in the work of our redemption. Moreover, it -must be considered, that John’s baptism, which circumstantially differed -from that which was practised in the Jewish church, as well as our -Saviour’s, was not instituted till the year before Christ was baptized; -therefore he could not be baptized agreeably to the alteration that was -made in baptism at this time, had he been baptized in his infancy. - -_Obj._ 4. It is further objected, that infant baptism is a novelty, and -not practised by the church in the earliest ages thereof from the -apostles’ time. - -_Answ._ To this it may be replied, that if this could be proved to be -true, I should regard arguments deduced from scripture-consequences, -much more than the sense of antiquity to determine this matter. The -principal use of the writings of the Fathers, in my opinion, is to lead -us into the knowledge of what relates to the historical account of the -affairs of the church in their respective ages. The main thing supposed -in this objection is, that infant-baptism was not practised in the early -ages of the church; the contrary to which will appear, if we consider -some things mentioned by the Fathers concerning this matter: Thus Justin -Martyr says, we have not received the carnal but circumcision by -spiritual baptism; and all persons are, in like manner, enjoined to -receive it, as they were to receive circumcision of old, wherein he -refers to that of the apostle, in Coloss. ii. 11, 12. _We are -circumcised with the circumcision made without hands, buried with him in -baptism_; and, consequently, he supposes that baptism comes in the room -of circumcision, as has been observed elsewhere; and he likewise speaks -of their being brought to the water, and there regenerated; by which he -means, baptized, in the same manner as we are, in the name of the -Father, our Lord and Saviour, and the Holy Ghost[79]. And Cyprian, in a -council, wherein there were sixty-six bishops convened, delivered it not -only as his opinion, but supposes it to have been received by them all, -that infants ought to be baptized before the eighth day, in answer to a -question under debate, whether the time in which this ordinance was to -be performed ought to be the same with that in which children were -circumcised under the law[80]. And, Irenæus[81], speaks of Christ’s -sanctifying and saving persons of every age, infants not excepted; and -therefore they are to be regenerated; by which he means, baptized; as -the Fathers often put the thing signified for the sign: And Gregory -Nazianzen speaks to the same purpose[82], that baptism may be performed -as circumcision was, on the eighth day; but that it ought not to be -omitted any longer, than till the children are two, or three years old. -And to this I might add, the testimony of Augustin; who asserts, that it -had been practised by the church, in foregoing ages, from our Saviour’s -time; which, had it not been matter of fact, he would, doubtless, have -been disproved by Pelagius, and his other antagonists[83]. - -It is further objected, by those who deny infant-baptism, that the -practice of many in the ancient church, who deferred baptism till they -were adult, argues, that they did not think it lawful for any to be -baptized in infancy. Thus Constantine the great, as Eusebius observes, -was not baptized till a little before his death: And, it is well known, -that Gregory Nazianzen, and Chrysostom, Ambrose, Augustin, and others of -the Fathers, were not baptized till they came to a state of manhood; and -Tertullian, who lived in the second century, exhorts persons to defer -baptism, and adds, that it is the safest way to delay the baptism of -infants, till they are capable of engaging for themselves, being arrived -to years of discretion[84].[85] But to this it may be answered, that -particular instances, or the sentiments of some of the Fathers are not -sufficient to prove that infant-baptism was not practised by the ancient -church. As to what is alleged concerning Constantine’s not being -baptized till a little before his death, and Gregory Nazianzen, -Chrysostom, _&c._ not till they were adult: This may be accounted for, -by supposing that their parents did not embrace the Christian religion -while they were infants: and, if that were true, they ought not to be -baptized till they could give up themselves to God by faith: This a late -learned writer attempts to prove[86]. Moreover, some who have been -converted, have neglected baptism, out of a scruple they have had of -their unfitness for it, as many, in our day, do the Lord’s supper; and -others, it may he, might have neglected to baptize their infants, or to -be baptized themselves, till they apprehended themselves near to death, -as being misled by a false supposition, which was imbibed by several, -that baptism washed away sin; therefore, the nearer they were to their -end, the more prepared they would be, by this ordinance, for a better -world. However, whether it was neglected for this, or any other reason, -it does not much affect the argument we are maintaining, our design -being principally to prove, that it was practised in the early ages of -the church; and, in what instances soever it was omitted, it was not -because they denied that the infants of believing parents had a right to -it. As to several things mentioned by the authors before cited, and -others that treat on that subject, whereby they seem to maintain the -absolute necessity thereof, to wash away the pollution of sin; or, when -they assert, that it is as necessary to salvation as regenerating grace, -we have nothing to say as to this method of reasoning: However, whatever -they speak in defence of it, is a sufficient evidence that it is not a -practice of late invention. - -As to what respects Tertullian’s advice to defer baptism till persons -were capable to engage for themselves; this caution argues, that it was -practised by some, which is the principal thing designed to be proved. -And the reason assigned by him for the neglect of baptism, being this, -because the sureties, who undertook to instruct them in the doctrines of -religion, often promised more than they made conscience of performing, -and so brought themselves into a snare thereby; therefore, for their -sakes, infant-baptism, which could not be administered without sureties, -had better be delayed; this only proves that he was against -infant-baptism for some prudential reasons, as it was attended with this -inconvenience, not that he thought it was in itself unlawful to be -practised by them. From hence we may conclude, that the objection taken -from infant-baptism, being supposed to be a novelty, does not weaken the -cause we are maintaining[87]. Thus concerning the subjects of baptism. - -We are now to consider the mode thereof, or what we are to understand by -the word baptism. It is said, in the foregoing answer, to be the washing -with water, in the name of the Father, and of the Son, and of the Holy -Ghost. There has been a great dispute in the world, concerning the -meaning of the word βαπτιζω, by which this ordinance is expressed; from -whence arises the different mode of the administration thereof. Some -think, that it only signifies the putting a person, or thing, into the -water, whereby it is covered, or, as it were, buried in it; which is -otherwise expressed by the word dipping. Others (whose opinion I cannot -but acquiesce in) conclude that it may as well be performed by the -application of water, though it be in a different manner, either by -pouring or sprinkling; and accordingly, that it signifies the using the -means of cleansing by the application of water, whatever be the form or -mode thereof. This argument depends very much upon the sense in which -the word is applied to the action intended thereby, either in scripture -or other writers. And, inasmuch as the sense thereof, as used in -scripture, and other writings, is well explained by the learned and -judicious Dr. Owen, agreeably to the sense we have given of the word; I -have no occasion to make any other critical remarks upon it, by -referring to those writings in which the word is found[88]. - -But, since the greatest number of christians are not so well versed in -the Greek language, as to be able to judge whether those methods of -reasoning that are taken from the use of the word which we render -_baptize_, are sufficiently conclusive: And, when it is asserted, that -many who are undoubtedly very good masters of the Greek tongue, have -determined that it signifies all manner of washing with water, as well -as dipping into it, this will be reckoned, by them, a very fruitless and -unprofitable subject; however, we are obliged to mention it, because -great stress is usually laid on the sense of this word, to establish -that mode of baptism which is always used by those who are on the other -side of the question. - -I shall take leave to add, to what that learned author, but now quoted, -refers to, has observed on this subject; that it does not appear to me -that the word Βαπτιζω always signifies to wash, by dipping into water, -but by the application of water some other way; because it is sometimes -applied to those things which were too large and cumbersome, and -therefore could not well be cleansed that way. Thus it is said, in Mark -vii. 4. that _the Pharisees_ not only _held the washing_, or, as it is -in the Greek, _the baptism of cups and pots, and brazen vessels_, which -might, indeed, be washed by immersion, but of _tables_, or, as it may be -rendered, of _beds_, or those seats on which the Jews, according to the -custom of the eastern nations, lay at their ease, when they eat their -meals. These, I conceive were washed some other way, different from that -of dipping or plunging in water; And if it was possible that they might -be washed that way, yet the word may be applied to innumerable things, -that cannot be baptized by immersion: Therefore, the general sense that -we have given of it, that it signifies to wash, whether by dipping into -the water, or by the application of water to the thing washed, may -justify our practice, with respect to the mode of baptism, commonly used -by us. - -_Object._ 1. It is objected hereunto, that the mode used by us, is not -properly baptism, but rantism; or, that to sprinkle, or pour, is not to -baptize. - -_Answ._ To this it may be replied, that this method of begging the -question in controversy, is never reckoned a fair way of arguing. If -baptism be a using the means of cleansing, by the application of water, -which is the thing we contend for, then the word _baptize_ may as well -be applied to it as to any other mode of washing. That which may be -further replied to this objection is, that if the thing signified by the -action of baptizing, namely, the blood of Jesus, together with those -gifts and graces of the Spirit, which are applied to those to whom God -makes this a saving ordinance, be sometimes set forth by sprinkling or -pouring clean water upon a person, then it cannot be well concluded, -that sprinkling, or pouring, is not baptizing, though it differ very -much from that which they who contend with us about this matter -generally call baptizing. That sprinkling or pouring, is sometimes used -in scripture, to signify the conferring of those spiritual gifts and -graces which are signified in baptism, is very evident; inasmuch as it -is said in John i. 17. _The blood of Jesus Christ his Son, cleanseth us -from all sin_; and this is called _the blood of sprinkling_, in Heb. -xii. 24. 1 Pet. i. 2. Therefore, in a spiritual sense, sprinkling is -called cleansing from sin; and the graces of the Spirit conferred in -regeneration, are represented in Ezek. xxxvi. 25-27. by _sprinkling -clean water_; which mode of speaking would never be used, were not -sprinkling a means of cleansing. And, some think, that the apostle when -he speaks of our _drawing near to God, having our bodies washed with -pure water_, Heb. x. 22, intends the ordinance of baptism; yet it -alludes to the ceremonial cleansings that were under the law, which were -often done by sprinkling: Therefore we cannot but assert, that -sprinkling water in baptism, is as much cleansing as any other mode used -therein. - -Moreover, sometimes the thing signified in baptism, is represented by a -metaphor taken from pouring; which, if our mode of baptizing be just, -will not seem disagreeable to it; and, it may be, the explication is -taken from it, as the conferring the Holy Ghost, which they who were -baptized were given to expect, is often called _pouring out the Spirit_, -Acts ii. 17, 18. chap. viii. 38. - -_Obj._ There is another objection which is concluded by many, to be -unanswerable, viz. that when we read of baptism in the New Testament, -the person baptized is said to _go down into the water_. Thus the Eunich -did, chap. viii. 38. and immediately after this, he is said to _come up -out of the water_; which can be applied, as is supposed, to no other -mode of baptism but that of immersion. - -_Answ._ To this it may be replied, that the whole strength of this -objection depends upon the sense that is given of the Greek particles, -which we often render _into_, and _out of_[90]. But this will have no -weight with any but those who are unacquainted with the Greek language, -since it is so well known to all that understand it, that the former of -these particles often signifies _to_, as well as _into_; and the latter -_from_, as well as _out of_; as innumerable instances might easily be -given, was it needful, from scripture, and other Greek authors, in which -the words are applied to those things, that according to the natural -signification thereof, cannot be understood as denoting _into_, or _out -of_. There is one scripture which no one can suppose is to be taken in -any other sense but what is agreeable to our present purpose, _viz._ -Mat. xvii. 27. wherein our Saviour bids Peter _Go to the sea[91], and -cast an hook, and take the fish that first cometh thence_, &c. where, by -_go to the sea_, we can understand nothing else, but go to the -sea-shore; and yet the word is the same with that which is, in some -other places, rendered _into_. There are other scriptures in which -persons are said to _go to the mountain_, or some other places, wherein -it would be very improper to say, that they went into the place; though -the word be the same with that which in other instances we render -_into_. And the word[92] which is sometimes rendered _out of_, is -frequently rendered _from_, and can be understood in no other sense: As -when it is said, in Luke xi. 31. _The queen of the south came from the -utmost parts of the earth, to hear the wisdom of Solomon_; which cannot -be understood of her coming _out of_, but _from_ thence. But, this -matter being so well known to all that read the New Testament in the -original, it is needless for me to give any other instances.[93] - -As to what concerns the Eunuch’s _going into the water_, I cannot think -any thing else is intended by it, but that he descended or lighted down -from his chariot, to the water, that is, by a metonymy, to the -water-side, in order to his being baptized by Philip. It is no uncommon -mode of speaking, to say, that a person goes down to the river-side, to -take water, or to the well, to draw it; therefore, this is no strain on -the sense of the word; and I am the rather inclined to give into this -opinion, because some modern travellers, taking notice of the place -where this was done, intimate, that it was only a spring of water; and -therefore without sufficient depth to plunge the body in: And some -ancient writers, who lived between three and four hundred years after -our Saviour’s time, as Jerom and Eusebius, intimate the same thing. If -it be said, that these may be mistaken as to the place, inasmuch as the -particular spot of ground in which this water was, is not mentioned in -scripture: I will not lay much stress upon it; however, I cannot but -observe, that it is represented by a diminutive expression, as it is -said, they _came to a certain water_, that is, probably, a brook, which -was by the way-side; not a river, or a great collection of water. And it -is further observed, that Philip, as well as the Eunuch, _went down into -the water_; though none suppose that he was plunged in the water; -therefore it does not certainly appear, from the sense of the word, that -the Eunuch was, unless the matter in controversy be taken for granted, -that baptism can be performed in no other way, but by plunging. - -Moreover, _to go down to the water_, does not always signify in other -scriptures, going down to the bottom of the water; as when the Psalmist, -in Psal. cvii. 23. speaks of them that _go down to the sea in ships_, he -does not mean them that go down to the bottom of it; therefore, going -down to the water does not always signify being plunged in it. As for -what is said concerning Philip and the eunuch’s _coming up out of the -water_, it may very fairly be understood of their returning from the -water-side, and the eunuch’s going up again into his chariot. Moreover, -I cannot but think, that in this, and all other places, where persons -are said to _come up out of the water_, it denotes an action performed -with design, and the perfect exercise of the understanding in him that -does it; which seems not agreeable to one who is at the bottom of the -water, and cannot well come up from thence, unless by the help of him -that baptized him. The sense of the words, _coming out of the water_, is -agreeable to what is said concerning our Saviour at his baptism, in -Matt. iii. 16. _Jesus went up straightway out of the water_; which seems -to be a mistake in our translation; where the words απὸ τοῦ ὑδαλος, have -been rendered, _from the water_; which is of the same import with the -sense of the Greek particle ἐκ when a person is said to _come up out of -the water_. - -_Obj._ 3. It seems very evident, that John the Baptist used no other -mode but that of immersion; because he chose those places to exercise -this part of his ministry in, that were well supplied with water, -sufficient for this purpose. Accordingly, we first read of his removing -from the _wilderness of Judea_, in which he _preached the doctrine of -repentance_; and told the people, that _the kingdom of heaven_, that is, -the gospel-state, which was to begin with the appearing of the Messiah, -_was at hand_; and then we read of his removing to the banks of the -river Jordan, for the conveniency of baptizing those who came to him for -that purpose: And, after that, we read of another station in which he -resided, _viz._ _Enon, near to Salim_; and this reason is assigned; -_because there was much water there_, John iii. 23. Now, if he had -baptized by sprinkling, or pouring a little water on the face, he had no -need to remove out of the _wilderness of Judea_: For, whatever scarcity -of water there might be there, it was no difficult matter for him to be -supplied with enough to serve his occasion, had this been his mode of -baptizing. - -_Answ._ To this it may be replied, that though John removed to Jordan -and Ænon, that he might be well supplied with water, as he daily wanted -large quantities thereof; yet it doth not necessarily follow from hence, -that this was done for the sake of immersion therein: And it doth not -sufficiently appear to me, that Ænon afforded water deep enough for a -person to be baptized in it after this manner; for it seems to be but a -small tract of land, in which it is hardly probable, that there were -many lakes, or rivers of water contained; which is as much as can be -said concerning a well watered country. Therefore, I think, the -words[94] ought to have been rendered _many waters_; by which we are to -understand, as Dr. Lightfoot observes, that it was a place of -springs[95], or small brooks of water. This place John chose, that he -might be supplied with water for his use; but it doth not, I think, -necessarily, follow from hence, that he baptized by immersion; Besides, -if there had been a great collection of waters there, there would have -been some indications thereof at this day; which, I believe, it would be -hard to prove that there are. - -As to the other part of the objection, that it was a very easy matter -for him to have been supplied with water in the wilderness of Judea, to -baptize by sprinkling or pouring, by his having it brought to him in -vessels for that purpose: It may be replied, that if he had only poured -water on the head or face, there is no need to suppose that he was so -sparing of it, as not to use above a spoonful, especially when it was so -easy a matter for him, by his removing to another station, to be better -supplied. If there was but a little water poured on every one that came -to be baptized by him, it would require a very great quantity of water -to baptize the vast multitudes that came to him; inasmuch as it is said, -that _Jerusalem, and all Judea, and all the region round about Jordan, -were baptized of him_: It is one thing for a little water to be brought -in a bason to baptize a person or two, and another thing for this to be -done in the case under our present consideration. Moreover, it is -certain, that in hot countries, and particularly in Judea; and more -especially in the wilderness thereof, there was a very great scarcity of -water; accordingly we read, sometimes, that water was so valuable a -thing, that it was reckoned a very considerable part of a man’s estate: -Thus Isaac was envied by the Philistines, for all the wells his father’s -servants had digged; and then we read of their stopping them up, and his -digging other wells; and also of the strife between the herdsmen of -Gerar, and his herdsmen, for the possession thereof, Gen. xxvi. 14,-20. -And we read, in Gen. xxi. 14,-16. that when Abraham sent Hagar away from -him with Ishmael, he gave her _bread_, and a _bottle of water_; and -_when the water was spent in the bottle, she cast the child under one of -the shrubs_, despairing of his life; which she need not have done, if -water was so easy to come by as it is supposed in this objection. It is -certain, that a person may travel many miles without finding water to -quench his thirst, in those desert places. This farther appears from -Samson’s being _ready to die for thirst_, after the great victory he had -obtained over the Philistines, on which occasion God wrought a miracle -to supply him, Judges xv. 18, 19, which can hardly be accounted for, if -there had been so great plenty of water in that country, as there is in -ours; this then, I apprehend to be the reason of John’s removal to -Jordan and Ænon; therefore it doth not necessarily prove that his design -was to baptize in that way that is pleaded for by those on the other -side of the question. - -Moreover, as it doth not sufficiently appear to me, from any thing -contained in the objection, that John used immersion in baptism, so it -seems most agreeable, to some circumstances that attended it, to -conclude that he did not; inasmuch as there was no conveniency for the -change of their garments, nor servants appointed to help them therein; -which seems necessary to answer this occasion. And some have supposed, -that it might endanger the health of those who were infirm among them, -and John’s much more, who was obliged to stand many days together in the -water, or, at least, the greatest part thereof, while he was -administering this ordinance. And they who were baptized must -immediately retire when the ordinance was over, or it would endanger -their health; unless we have recourse to a dispensation of providence, -that is next to miraculous: Though I am sensible, some say, that none -ever suffered hereby in our day; which, if the observation be true, is a -kind providence that they ought to be thankful for. - -But if, after all that has been said on this matter, it will not be -allowed that baptism signifies any thing else but dipping in water: Then -I might farther allege, that this might be done by dipping the face, -which is the principal part of the body, without plunging the whole -body; and this might answer the design of the ordinance as well as the -other; since it is not the quantity used in a sacramental sign that is -so much to be regarded, as the action performed, together with the -matter of it; if the smallest piece of bread, and a spoonful of wine are -used in the Lord’s supper, this is generally reckoned as well adapted to -answer the design of the ordinance, as if a great quantity of each were -received by every one that partakes of it. Now, as to what concerns our -present argument, the washing a part of the body is deemed sufficient to -signify the thing intended, as much as though the whole body had been -washed. Thus when our Saviour washed his disciples’ feet, and told -Peter, _If_ he _washed him not, he had no part in him_, John xiii. 5. -wherein (by the way) we may observe, that he calls washing his feet, -washing him, by a synecdoche, for a part of the whole; upon which -occasion Peter replies, _not my feet only, but also my hands and my -head_; and Jesus answered, _He that is washed needeth not, save to wash -his feet, but is clean every whit_, ver. 10. by which, I think, he -intends, that this signifies that cleansing, which is the spiritual -meaning thereof, as much as though the whole body had been washed with -water; for though one design hereof might be to teach them humility, and -brotherly kindness; yet it also signifies their being washed or cleansed -by his blood and Spirit. - -_Obj._ 4. There is another objection on which very much stress is -generally laid, which I should not do justice to the cause I am -maintaining, if I should wholly pass it over, taken from what the -apostle says, in Rom. vi. 3, 4, 5. _so many of us as were baptized into -Christ Jesus, were baptized into his death: Therefore we were buried -with him by baptism[96] into death; that, like as Christ was raised up -from the dead by the glory of the Father, even so we also should walk in -newness of life. For if we have been planted together in the likeness of -his death, we shall be also in the likeness of his resurrection._ From -whence it is argued, that there ought to be a similitude between the -sign and the thing signified; and, consequently, that baptism should be -performed in such a way, that, by being covered with water, there might -be a resemblance of Christ’s burial; and by being lifted up out of the -water, a resemblance of his resurrection: Therefore this ordinance doth -not only signify the using the means of cleansing with water, but the -mode, namely, being plunged, or, as it were, buried in water. - -_Answ._ To this it may be replied, that it is not agreeable to the -nature of a sacramental sign, in any other instance; that there should -be an analogy between the thing done, and what is signified thereby, any -otherwise than by divine appointment. Accordingly we observed, in the -foregoing answer, that a sacrament has not a natural tendency to signify -Christ, and his benefits; as the eating bread and drinking wine doth not -signify the body and blood of Christ, any otherwise than as this -signification is annexed by our Saviour, to the action performed; the -same, I think, may be applied to baptism; especially our consecration, -and dedication to God therein; and if any other external sign had been -instituted, to signify the blessings of the covenant of grace, we should -have been as much obliged to make use of it as we were of water. -Therefore, I conceive, the apostle, in this scripture, mentioned in the -objection, doth not refer to our being buried in water, or taken out of -it, as a natural sign of Christ’s burial and resurrection; but our -having communion with him in his burial and resurrection. This, I think, -would hardly be denied by many, on the other side of the question, did -not the objection, but now mentioned, and the cause they maintain, -render it expedient for them to understand the words in another sense. -This is all that I shall say with respect to this matter in controversy, -as to the subjects and mode of baptism; in which, as I should have been -unfaithful, had I said less to it; so I have not the least inclination -to treat those that differ from me in an unfriendly way, as having a -just sense of their harmony with us, especially a great part of them, in -those doctrines that have a more immediate reference to our salvation. - -We shall now proceed to consider, that as there are some who appear to -be grossly ignorant of the thing signified in baptism, who seem to -engage in it, as though it were not a divine institution, concluding it -to be little more than an external rite or form to be used in giving the -child a name, being induced hereto rather by custom, than a sense of the -obligation they are under, to give up their children to God by faith -therein; so there are others who attribute too much to it, when they -assert, that infants are hereby regenerated; and that if they die before -they commit actual sin, they are undoubtedly saved, inasmuch as they are -hereby made members of Christ, children of God, and heirs of the kingdom -of heaven: This seems to be an ascribing that to the ordinance, which is -rather expected or desired, than conferred thereby. - -As for the child’s being signed with the sign of the cross, signifying -hereby that he should not be ashamed to confess the faith of Christ -crucified, but manfully to fight under his banner against sin, the -world, and the devil; how much soever this may be a branch of that -baptismal obligation, which he is professedly under; yet I cannot see -what warrant persons have to make use of this external sign and symbol, -which can be reckoned no other than an ordinance for their faith, though -destitute of a divine institution. - -There is also another thing practised by some in baptism, that is -greatly abused, namely, the requiring that some should be appointed as -sureties for the child, by whom it is personated; and they engage, in a -solemn manner, in its behalf, that it shall fulfil the obligation that -it is laid under, which is not only more than what is in their power to -perform; but it is to be feared, that the greatest part of these -sureties hardly think themselves obliged to shew any concern about them -afterward. And that which is farther exceptionable in this matter, is -that the parents, who are more immediately obliged to give up their -children to God, seem to be, as it were, excluded from having any hand -in this matter. - -I have nothing to except against the first rise of this practice; which -was in the second century, when the church was under persecution; and -the design thereof was laudable and good, namely, that if the parents -should die before the child came of age; whereby it would be in danger -of being seized on by the Heathen, and trained up in their superstitious -and idolatrous mode of worship, the sureties promised, that, in this -case, they would deal with it as though it were their own child, and, -bring it up in the Christian religion; which kind and pious concern for -its welfare, might have been better expressed at some other time than in -baptism, lest this should be thought an appendix to that ordinance: -However, through the goodness of God, the children of believing parents -are not reduced to those hazardous circumstances; and therefore the -obligation to do this, is less needful; but to vow, and not perform, is -not only useless to the child, but renders that only a matter of form, -which they promise to do in this sacred ordinance. - -The only thing that I shall add under this answer, is, that if we have -been baptized, either in our infancy, or when adult, we are obliged, in -faithfulness, as we value our own souls, to improve it to the glory of -God, and our spiritual welfare in the whole conduct of our lives. And -this leads us to what is contained in the following answer. - -Footnote 69: - - Μαθητεισατε. - -Footnote 70: - - _Vid Whitby in Loc._ - -Footnote 71: - - This then is a repetition; go, _teach_, baptize, _teach_. This - commission was to _disciple_ the world, baptizing and teaching are the - specification, and are participles agreeing with the nomination. - - It is no inference from the position of baptizing before teaching are - that adults might be first baptized. This was the institution of the - ordinance of baptism as well as the apostolic commission; yet it - neither contains any direction either as to the mode or subjects; - because Christ spoke to Jews, who knew that adult proselytes were - carefully examined, whilst infants were circumcised with their parents - without such examination. They also knew the various modes of - religious purifications among the Jews; both John the Baptist, and - they having under that dispensation baptized. Neither is faith - essential to the validity of baptism, nor is the profession of it - required of such as are incapable of making it. - -Footnote 72: - - To be brought into the visible church, is a high privilege, of which - infants are as capable now, as under the former dispensation. Consent - is not necessary; for infants receive inheritances. _This is by force - of municipal laws._ But are not the laws of God of equal - force?—_Baptism implies obligations, which can be founded only on - consent._ Then it will follow that infants are not bound by human - laws, for they have not assented to the social compact; they are under - no obligation to obey parents, guardians, or masters, because they - either did not choose them, or were incompetent to make such choice; - they are not bound by the laws of God himself, which is this very - case, because they have not consented to his authority; and if they - never consent, they will be always free equally from all obligations, - and all sin. Such are the consequences of the above objection. - -Footnote 73: - - The dictates of nature, uncontrouled by revelation, are the will of - Christ, and our rule of duty. The _will of Christ_, expressed in these - dictates, requires us to benefit our children as they are capable. - _Baptism_, as the initiatory seal of God’s covenant, is a _benefit_ of - which infants are _capable_.—This evidence is not _eclipsed_, but - _brightened_, by scripture authority, as we shall see in the sequel of - this chapter. - - Let the reader carefully notice, that we do not suppose, by insisting - on this argument, the insufficiency of _direct scripture_ evidence: - for _this_ has been frequently urged with advantage, to satisfy - persons of the best dispositions and abilities. That is, reader, “some - of the most eminent Pœdobaptists that ever filled the Professor’s - chair, or that ever yet adorned the Protestant pulpit.” But since our - opponents insist, that what has been so often urged, is not - conclusive; and _modestly_ affirm, it is only calculated to catch “the - eye of a _superficial_ observer;” they are desired once more - impartially to weigh this reasoning, and then, if they are able, to - refute it. Let them know, however, that hackneyed phrases without - meaning—principles taken upon trust—and empty declamation—must not be - palmed on us instead of solid arguments. - - Were it necessary, it would be easy to shew, that the principles above - urged are no _novelty_; but are perfectly agreeable to experience,—and - to the practical judgment of the most serious Pœdobaptists, both - illiterate and learned. But waving this, we proceed next to another - corroborating proof of the main proposition. - - What we contend for is. That it is the _will of Christ_ we should - _baptize_ our infant children. In proof of this we have shewn, first, - that the _dictates of right reason_ require us to _benefit_ them, and - consequently to _baptize_ them; as baptism is always a benefit when - administered to _capable_ subjects. We come, secondly, to shew—That - God has constantly approved of _this principle_, in all _preceding_ - dispensations. In other words—That the _principle_ of the last - argument is so far from being _weakened_ by scripture evidence, that - the Lord’s _approbation_ of _it_, in his conduct towards the offspring - of his professing people, in all the dispensations of true religion, - is abundantly _illustrated_ and _confirmed_. - - Mr. B’s misapplied but favourite maxim—“Positive laws imply their - negative,” has no force in the baptismal controversy, until he - demonstrates, in opposition to what is advanced, that the dictates of - right reason must be _smothered_, or else, that revelation - countermands their influence. But to _demonstrate_ the former, in - matters about which, on the supposition, scripture is silent, is no - easy task. And the difficulty will be _increased_ in proportion as the - sacred oracles corroborate reason’s verdict. Let us now appeal to - these oracles. - - We appeal to that period of the church, and dispensation of grace, - which extended from Adam to Noah. The inspired narrative of this long - space of time is very short: on which we make the following remarks. - We then assert, - - Whatever exhibition of grace was made to antediluvian _parents_, was - constantly made to their _offspring_; and consequently whatever seals - of grace were granted to the former, must equally appertain to the - latter if not voluntary _rejectors_ of them. Therefore, all such - parents had a _revealed_ warrant to regard their offspring as entitled - to the _seals_ of the covenant, in _like manner_ as themselves, - according to their capacity. For, - - All allow that Gen. iii. 15. contains the promulgation of gospel - grace; nor are we authorised to question the interest of _children_ - therein with their parents, without an express contravention. For, it - were _unnatural_ for a parent to _confine_ such a _benefit_ to his own - person to the exclusion of his children, who are not only parts of his - family but of _himself_. To which we may add, that the phrase _thy - seed_, though principally referring to the Messiah, respected Eve’s - _natural seed_ as sharers in common with herself in the exhibition of - mercy; and we suppose not less so than her _husband_. For this - application of the phrase _thy seed_, compare Gen. xvii. 7. and Gal. - iii. 16. Again, - - It is generally agreed, that not only the institution of _sacrifices_, - but also the _coats_ of skin, (Gen. iii. 21.) were _emblematic_ of - covenant blessings; and not only so, in common with mere types, but - _seals_ of the covenant, as earnests and pledges of exhibited favour. - “Who will deny,” says Witsius, “that God’s cloathing our first parents - was a _symbolical_ act? Do not Christ’s own words (Rev. iii. 18.) very - clearly allude to this?” As for _sacrifices_, they were slain at God’s - command after the promulgation of the covenant. For, if Abel _offered - by faith_, (Heb xi. 4.) it presupposes the divine _institution_ of - them. And this institution, most probably, took place when God—taking - occasion from the insufficiency of the aprons of fig-leaves, which the - fallen pair sewed together, to cover the shame of their - nakedness—himself cloathed them with coats of skins. And most divines - agree, that it is very probable, these were the skins of those beasts - which were slain for _sacrifices_. However, God gave testimony to - these oblations of the ancient patriarchs, that they were _acceptable_ - to him; but this cannot be supposed without admitting them to be - _divinely instituted_. Besides, a distinction of _clean_ and _unclean_ - animals was observed before the deluge; which was not from _nature_, - but the mere divine pleasure; and may we not add, with a particular - respect to _sacrifices_? Now, - - If, according to Witsius and others, these _skins of beasts_, and - _sacrifices_, were appointed _seals of the righteousness of faith_; I - would ask—Was the _covenant_ directed for the use of their _seed in - common_ with the parents, and not the _seal_ in like manner? For, if - the seals be affixed to the covenant for _confirmation_ of its - contents, as well as, in another view, for signification; I would fain - know, by what rule of construction we can infer, that the covenant - _itself_ belongs to the parents and their seed _in common_, while the - _confirmation_ of it belongs _exclusively_ to the former? Is it not - contrary to _custom_ and _unreasonable_ to conclude, that a charter of - privileges, or a testamentary instrument, (which by the way express - the nature of the covenant) belongs to a man and his heirs _alike_, - but the confirming seal respects the former _only_; while on the - supposition, the sovereign, or the testator, has given _no ground_ for - such partiality? Besides, - - If the covenant itself be a benefit to the persons to whom it is - directed, as it certainly is in _every_ dispensation of it, it follows - that the _confirmation_ of it is so; for parents, therefore, to _deny_ - their offspring all the share in such common benefits they are capable - of, without a divine warrant, is _unnatural_, and an act of - _injustice_. We may therefore conclude—that from Adam to Noah, the - _covenant_ and its _seals_ appertained to _infants_ in common with - their parents. - - We appeal next to that period of the church which extended from Noah - to Abraham: On which we observe, - - Whatever benefits and privileges belonged to the former dispensation, - continue to flow on to the present, if not _expressly_ repealed; for - the change of a dispensation _of itself_, is no adequate cause of - their abrogation. That would be as unreasonable as to suppose that the - bare change from night to day was, _of itself_, an adequate cause of a - man’s being disinherited. Or we may as well say, that the abstract - notion of an epoch in chronology has a real influence on the sequence - of events. Whatever covenant privileges, therefore, belonged to Noah - and his family _before_ the deluge, if not expressly repealed, must - belong to them _after_ the deluge. But, - - So far were these privileges from being abridged at this period, that - they were greatly enlarged and confirmed, by additional discoveries. - For thus we read, Gen. vi. 18. _But with thee will I establish my - covenant; and thou shall come into the ark, thou, and thy sons, and - thy wife, and thy sons’ wives with thee._ Again, chap. vii. 1. _And - the Lord said unto Noah, Come thou, and all thy house into the ark; - for thee have I seen righteous before me in this generation._ And - again, chap. viii. 20. _And Noah builded an altar unto the Lord; and - took of every clean beast, and of every clean fowl, and offered - burnt-offerings on the altar._ Once more, chap. ix. 8, 9, 12, 13. _And - God spake unto Noah, and to his sons with him, saying, And I, behold, - I establish my covenant with you, and with your seed after you. And - God said, This is the token of the covenant I do set my bow in the - cloud._ Hence we further learn, - - That the covenant or divine charter, first given to Noah, _included_ - the preceding; it was the _same covenant_ with _additional grants_: - for the Lord says, “I will _establish_ my covenant.” Lest Noah should - infer that the drowning of the world in wrath disannulled the well - known covenant, God dissipates his fears, by saying, “I will - _establish_ my covenant.” - - On Noah’s _account_, or _as belonging_ to him, _all his house_ or - family was privileged. The privilege is,—“Come thou, and _all thy - house_ into the ark.” The ground and reason of that privilege—“_for - thee have I seen righteous_.” It is true, the natural dictates of - reason and affection, whereby a _father pitieth his children_, and - whereby an infidel _careth for his own, especially those of his own - house_, would have prompted this righteous person to bring _all his - family_, (except any adults _refused_ compliance) into the ark, (_the - like figure whereunto is baptism_, as an inspired teacher assures us, - 1 Pet. iii. 21.) yet the Lord was pleased to brighten his evidence and - strengthen his obligations of duty by express revelation. - - After the flood the institution of _sacrifices_ continued as the seal - of the _first_ part of the covenant; and the _rainbow_ was instituted - as the seal of the _additional_ part, or, as Pareus calls it, - “_appendix_ of the covenant of grace.” And here it is worthy of - notice, that as the first exhibition of the covenant and its seals - respected the offspring of _fœderati_, and the _renewal_ or - _establishment_ of it to Noah retained that privilege in full force: - so also the _appendix_ of the covenant comprehended his _seed_. - - Respecting this appendix of the covenant of which the rainbow was the - seal, though we suppose, with Witsius, it was not formally and - precisely the covenant of grace; yet we observe, with the same - excellent author, “it does not seem consistent with the divine - perfections, to make such a covenant with every living creature, but - on _supposition_ of a covenant of grace, and having a _respect_ to - it.” And as this covenant, in its universality, implied the covenant - of grace, we are not to deny, but the promises of it were also - _sealed_ to Noah and his seed by the rainbow. See Rev. iv. 3. x. 8. - - It is observable, finally, that Noah his _sons_, and _their seed_ were - _fœderati_, in this ratification of the covenant; consequently - whatever _seals_ of the covenant belonged to Noah, belonged to _his - sons_, and _their seed_, while non-dissentients. - - Appeal we next to a very important period of sacred history, viz. From - Abraham to Moses. On this also we make the following remarks. - - The Abrahamic covenant _included_ the preceding dispensations, on the - general principle—that grants and privileges continue in force until - _repealed_. Which repealing, if it be not either _express_, or arise - from the nature of the case, in itself _plain_, can have no binding - influence, that is to say, no existence at all: except we maintain, - that we are _bound_ to resign an important good without an assignable - cause; which is in fact to maintain that we ought to _deny_ that to - be, which is. - - I suppose it will be granted, that the _principal blessing_ exhibited - in the foregoing dispensations was _the righteousness of faith_; the - great importance of which to the human race, in every age of the - world, no one will deny who considers things _as they are_. This - covenant, therefore, was in force to Abraham _prior_ to what is called - the Abrahamic dispensation; and in this connexion we might mention Lot - and his family. But, behold, - - A most explicit ratification of it, with _superadded_ favours, Gen. - xii. 3.—_In thee shall all families of the earth be blessed. And I - will_ establish my covenant _between me and thee, and thy_ seed _after - thee in their generations, for an everlasting covenant_; To be a God - unto thee and to thy seed after thee. _ver._ 10. _This is my covenant - which ye shall keep between me and you_, and thy seed _after thee_: - every man-_child among you shall be_ circumcised, _ver._ 12. _He that - is_ eight days old _shall be circumcised among you, every_ man-_child - in your generations; he that is born in the house_, or bought with - money of any stranger, _which is not of thy seed_. _ver._ 24-27. _And - Abraham was_ ninety years old and nine, _when he was circumcised in - the flesh of his foreskin. And Ishmael his son was_ thirteen years - old, _when he was circumcised in the flesh of his foreskin. In the_ - self-same day _was Abraham circumcised, and Ishmael his son. And_ all - the men of his house, _born in the house, and_ bought with money of - the stranger, _were circumcised with him_. Hence we learn, - - The _nature_ and _extent_ of the _Abrahamic covenant or promise_. - Whatever _blessings_ are _promised_ to ruined man, must be _in virtue_ - of the covenant of grace. All promised blessings, therefore, must - _imply_ an _exhibition_ of _gospel grace_. And the glad tidings of - salvation through Christ preached to the _gentile world_, is expressly - called—_The blessing of Abraham_ (Gal. iii. 14.) Not that this _link_ - is the _first_ in the chain of exhibited mercy to the fallen race _in - general_, or with an universal and unlimited aspect, if the reasoning - in the last sections be just: but for its _explicitness_, and - _precious_ (because expressly diffusive) intendment, it may be justly - termed a _golden link_. In this respect Abraham may well be - styled—_The Father of us all_; not to the disavowal of Noah, with whom - the covenant was before ratified, or Eve, who received the _first_ - intimation of it, and who in _this_ respect eminently may be - called—_The mother of all living_. The _covenant_ of grace, in its - external manifestation, containing _an exhibition of exceeding great - and precious promises_ to every human being on the face of the globe, - to whom providence directs the joyful news, may be compared to a - flowing stream: it proceeds ultimately from the immense ocean of - sovereign grace in Christ; its _first_ visible source we trace to - paradise, where it rises in a small spring, and glides on to Noah. - During this part of its progress, there were but few comparatively who - participated of its cleansing and healing virtues, though none were - debarred from it. This continuing to glide along, without - interruption, (notwithstanding God’s awful visitation of a corrupt - world by the deluge) we discern through the person of Noah _another_ - source, whence is poured forth a second stream which empties itself - into the former channel. The streams thus _united_ become a river, - which flows on to Abraham—a river to which _all_ are invited, but - _few_ come, and these made willing by the omnipotent energy of _divine - influence_ which observes the laws of another—a _hidden_ dispensation, - running parallel as it were with the former; which was also the case - in the preceding period. Then, through the highly honoured person of - Abraham we behold another mighty spring copiously pouring forth the - waters of salvation, and again uniting itself to the former river; and - from him to Christ, with a wide majestic flow, it proceeds along the - consecrated channel of the Jewish nation; gradually increasing by the - accession of other streams, till it arrives at the Saviour’s finished - work; where, impatient of confinement, it breaks over its banks on - every side, and the healing waters flow to the most distant - regions—_That the blessing of Abraham might come upon the Gentiles_. - (Gal. iii. 14, 8. compared with Gen. xii. 3. xviii. 18. xxii. 18.) - Paul expressly says, that “the _Gospel_” (even the very same as the - New Testament contains—_salvation by Grace_) “was preached to - Abraham:” And (Heb. iv. 2.) it was preached to his unbelieving - descendants in the wilderness. - - As it is _natural_ to expect, that whatever exhibition of privileges - the parents enjoyed should be extended to their children, in common - with themselves; so we find that _in fact_ they are _expressly - included_ in _this_ dispensation as well as the preceding. The - covenant is established between God and Abraham’s _seed, in the very - same sense_ as with Abraham _himself_; the essence of which is—_to be - a God to him and his seed_. And lest it should be objected that the - term _seed_ refers to his _adult posterity_ who should tread in his - steps, to the exclusion of infants, all doubt is dissipated by the - appointment of applying the _seal_ of the covenant in early infancy. - - _Sacrifices_ continuing in full force to _seal_ the covenant, till the - divine oblation should be made; and the _bow_ of the covenant - continuing as a token and _seal_ of it, until the Messiah’s _second_ - coming; at the commencement of this period is given an _additional_ - seal—_circumcision_. The very _nature_ of the rite shews that all - _females_ are excluded from being the subjects of it; as well as the - discriminating specification—_every man-child_. Here observe in - general, that children, in this rite, have the same privileges as - their parents. The males are treated as Abraham, and the females as - Sarah: _These_ therefore, had the covenant sealed in the same manner - as their honoured mother. Again: though Sarah and her sex were not the - _subjects_ of this rite, they were constant _witnesses_ to the - institution; and therefore there was an important sense in which - circumcision was a seal to Sarah and her daughters; a sense analagous - to that in which sacrifices were. - - Every domestic head being, in truth, a prophet, priest, and king, in - his own family; a question must arise, Whether the covenant and its - seals are restricted to the parent head of the family, and his - children, or else extended to the _other domestics_? Nor would the - question be unimportant; for his _instructions_, his _prayers_, and - _commands_, answerable to his three-fold office, must be directed - accordingly. To this question right reason replies: If the covenant - and its seals are _beneficial_ to all capable subjects, benevolence - requires that they should be extended to the other _non-dissenting_ - members—except forbidden by indisputable authority. This is the voice - of reason; and we find that this is the voice of God. The privilege is - common to the seed, and _to him that is born in the house, or bought - with money of any stranger_, which is not of the seed, Gen. xvii. 12. - - It has been objected, “that the covenant with Abraham was a covenant - of _peculiarity_ only, and that circumcision was no more than a token - of _that_ covenant;” but if so, as Mr. Henry observes, “how came it - that all _proselytes_, of what nation soever, even _the strangers_, - were to be circumcised; though not being of any of the tribes, they - had no part or lot in the land of Canaan? The extending the seal of - circumcision to _proselyted strangers_, and to _their seed_, was a - plain indication, that the New Testament administration of the - covenant of grace would reach, not to the covenanters only, but their - _seed_.” But it has been proved that circumcision _sealed_ to Abraham - and his seed _the righteousness of faith_; and therefore it does not - affect the point in debate to contend that temporal promises were - sealed _also_. - - We next appeal to the long and interesting period from Moses to - Christ, On which let the following observations be considered. - - Whatever appertained to the Abrahamic covenant was not disannulled by - the Mosaic dispensation. This St. Paul asserts in plain terms, Gal. - iii. 17. - - It may not be amiss to take notice, before we proceed, of Job’s - family; who, being as is generally supposed, cotemporary with Moses, - and unconnected with his history, deserves a previous regard. Of him - it is said, that “he _sanctified_ his children, and rose up early in - the morning, and _offered burnt-offerings_, according to the _number - of them all_—Thus did Job _continually_,” or, all the days. (Job i. - 5.) On this I would only observe, let the _sanctifying_ be what it - may, the _sacrifices_ must have been of divine institution; and used - by Job, being an eminently righteous man, as the _seals_ of the - covenant of grace; with respect to his children _separately_. - - Superadded to the foregoing seals of the covenant, is the _passover_; - a divine rite of the nature of a sacrifice, instituted in memory of - Israel’s deliverance out of Egypt, representing and sealing spiritual - blessings. “As to the _guests_, says Witsius, they were, first, all - native _Israelites_, who were not excluded by legal uncleanness. For - _all the congregation of Israel_ is commanded to solemnize the - passover. And, next, the _Proselytes_ circumcised and become Jews; - whether bondmen born in the house or bought with money, &c. Exod. xii. - 48. _When a_ stranger _will sojourn with thee, and keep the passover - to the Lord, let_ all his males _be circumcised, and then let him come - near and keep it, and he shall be as one that is born in the land_.” - On this passage in Exodus, Dr. Jennings observes these two things; - “_First_, That when a man thus became a Proselyte, _all his males_ - were to be circumcised _as well as himself_, whereby his _children_ - were admitted into the visible church of God, _in his right_, as their - father. _Secondly_, That upon this, he should be _entitled to all the - privileges_ and immunities of the Jewish church and nation as well as - be subject to the whole law: He should be as one born in the land.” In - short; not only men and women, but also young children partook of this - ordinance, _as soon as they were capable_ of answering the revealed - design of it, for—no _positive_ rule was given them on this head, like - that of circumcision. It is manifest that since the injunction - respected not only individuals of such a description, but also - families _as such_, every member without exception had a _legal right_ - to the ordinance; and nothing prevented _infants_ from a - participation, but what lay in the _natural_ incapacity to answer the - design of it. - - “Besides the _ordinary_ and _universal_ sacraments of _circumcision_ - and the _passover_, some _extraordinary_ symbols of divine grace were - granted to the Israelites in the wilderness, which in the New - Testament are applied to Christ and his benefits, and said to have the - same signification with our sacraments. And they are in order - these—The _passage_ in the cloud _through the Red Sea_—the _manna_ - which was rained from heaven—The _water_ issuing out of the _rock_—and - the _brazen serpent_ erected by Moses for the cure of the Israelites.” - To this we may add, among other things, with the author now referred - to—the clear and familiar display of the _divine majesty_—and the - adumbration of divine mysteries daily _sealed_ by religious - _ceremonies_. Our subject does not call for an investigation of these - particulars, but I would remark in general, that the principle for - which we contend, is so far from being weakened, that it is abundantly - corroborated by the inspired testimony of every dispensation, and the - Mosaic in particular—That it is a common dictate of right reason, - children should from their earliest infancy share in their parents’ - privileges, as far as they are capable, when no positive authority - contravenes it. - - From the preceding induction of sacred evidence in favour of children - being sharers of the seals of grace in common with their parents, we - conclude, that for the space of four thousand years, that is to say, - _from the creation to Christ_, it was a rule _universally_ incumbent - on parents to treat their children as entitled to religious privileges - _equally_ with themselves, according to their capacity.—And as a - counterpart of what was observed of privileges, we may remark that, in - virtue of the same uniform principle, often when the parents were - punished with excommunication or death, their infant children were - included with them. As might be instanced in—the deluge—the - destruction of Sodom and Gomorrah—the case of Achan the Son of Zerah - (Josh. vii. 24.)—the matter of Korah, Dathan, and Abiram—the case of - the conquered nations (Deut. xx. 16, 17.)—and many more instances, - down to the destruction of Jerusalem. Far be it from us to suppose, - that the parents’ crimes and impenitence made their suffering children - incapable of _mercy_—that mercy which proceeds on an invisible plan, - and belongs to a purely spiritual dispensation. Yet, that children, - during their _dependence_ on their parents, should share equally with - them in judgment and mercies externally, is the effect of an all-wise - constitution coeval with mankind. - - DR. WILLIAMS ON BAPTISM. - -Footnote 74: - - Tertullian observes on this passage, that if either parent were - christians,, the children were enrolled in Jesus Christ by early - baptism. And it fairly implies infant baptism in the days of Paul. - For, having declared that the unbelieving partner was not to be - divorced according to the law of Moses, which held the heathen to be - unclean; he pronounces the unbelievers set apart by such marriage to - God, as far as regarded that marriage; and in proof of this he refers - to a fact as known to the Corinthians, namely that the children of - such marriages were received into the church, and treated as holy, - that is devoted to God. Now if the children of such marriages were not - treated as heathens, but owned by the church, and this could be in no - other way than by receiving them by baptism, there can be no doubt, - that this was the case when both parents were believers.—Ακαθαρτος & - αλιος never mean _illegitimate_ and _legitimate_; and if they did, - this would be no proof that the unbelieving party was consecrated to - God, so as that the children should be clean and devoted to him. - -Footnote 75: - - All these scriptures which require faith, that is, the credible - profession of it, to precede baptism, are certainly directed only to - those who are at years capable of it, and not to infants. These - scriptures do not exclude infants whose claim is through the - church-membership of their parents, by which they are not “_unclean_,” - 1 Cor. vii. 14. but _holy_, entitled to the promises made to the seed - of Abraham; and also by virtue of the commission to disciple _all - nations_, of which they are a part as much as their believing parents; - and by the practical exposition of that commission in the universal - baptism of infants in the christian churches for the first four - hundred years. - -Footnote 76: - - It may be objected, “If the preceding account be true, that baptism is - not an institution _merely positive_, as much so as any enacted under - the Mosaic dispensation; then the present economy hath no institutions - at all of that kind.” This objection supposes, - - 1. That precepts of a positive nature under the Mosaic dispensation, - were absolutely so in all their circumstances; so as not to leave any - thing to be inferred by the person or persons concerned, in the - discharge of the duty enjoined.—But if these things were so, if the - Jewish ritual was so express as to leave nothing to be determined by - inference, one might well wonder whence could spring so many _Targums_ - and _Talmuds_, so many voluminous works intended to explain and - illustrate the various circumstances attending the performance of - these _positive duties_ among others. Are not these _unprescribed - circumstances_ of ritual worship, and other positive injunctions, what - in a great degree swell the interpretations of the _Rabbins_?—The - truth is, that there were many precepts under the Jewish economy - positive in a _considerable degree_, relative to the _subject_ as well - as the mode of an institute, and respecting the former, it was - sometimes particularly scrupulous, for reasons already assigned; but - it does not follow that ANY ONE of these were so strictly positive, as - not to take some things for _granted_ respecting the circumstances of - the duty, such as national custom, the common dictates of sense and - reason, traditionary knowledge, the general principles of the law of - nature, &c. And it should not be forgotten, that the administrator of - the Jewish rites had the subjects distinguished and characterized in a - _sensible manner_, which qualification was to be determined by the - same sort of evidence as any _facts_ in common life; but the - administrator of the Christian rites has no such grounds to proceed - on; his commission is of a _discretionary_ nature, arising from the - nature and design of the institutions themselves, as before shewn. - - 2. The objection again supposes, that there is some _excellency_ in an - institution being merely and absolutely positive, more than in one of - a mixed nature. But this supposition is vain and erroneous. For what - conceivable superior excellency can there be in any precept or duty on - account of its _positiveness_? Were there any force in the objection, - it would imply that the Christian dispensation is _less excellent_ - than the Mosaic; as having fewer positive rites, and their proportion - of positiveness being also smaller. And it would also imply, that the - reasonable duties of prayer and praise, as founded on the law of - nature, as well as more fully enjoined by revelation, were _less - excellent_ than baptism and the Lord’s supper; and it would follow, - that the services of the church triumphant are in their own nature - _less excellent_ than those of the church militant; which are - consequences from the force of the objection equally genuine and - absurd. Our Lord’s answer respecting the first and great commandment, - shews at once that what is the most _important_ duty, is also the most - _natural_, and therefore the most remote from what is merely positive; - and that is the _love of God_. This matter has been fully shewn - before. In one word, the spirit of the objection is truly pharisaic. - - Some may perhaps object, “that this has been always admitted as true, - that baptism and the Lord’s supper are positive institutions of the - New Testament; and that many pædobaptists have availed themselves of - this fort, in ascertaining the nature and enforcing the obligation of - the latter, and particularly bishop Hoadly. And as his lordship’s - principle, in his _Plain Account of the Sacrament of the Lord’s - Supper_, has been deemed unanswerable, Mr. Foot, Dr. Stennett, and - others, have taken but the same method in treating about baptism.” To - this I reply, - - That, as principles taken upon trust, dignified titles, and lawn - sleeves, are light as a feather in the scale of argument; so, on the - other hand, I am satisfied the bishop of Winchester’s positions, taken - in a sound sense, nay, the _only_ consistent sense in which they can - be taken, are evidently true and important. The sum is this; that all - positive duties, or duties made such by institution alone, depend - entirely upon the will and declaration of the person who institutes or - ordains them, with respect to the real design and end of them, and - consequently, to the due manner of performing them. This is strictly - true, _in the degree that any duties are positive_, but no further. - And to denominate a precept or duty _positive_, though but _partially_ - so, I have no objection, for the sake of distinguishing them from such - as are merely moral, and evidently founded on the reason and nature of - things. “Except we observe this caution,” as bishop Butler observes, - “we shall be in danger of running into endless confusion.” - - It may be said, “If we resign this maxim, that a positive precept or - duty excludes all moral reasoning, analogy and inference, we open a - door to numberless innovations, and deprive ourselves of a necessary - barrier against the encroachments of popery, &c.” In reply to this - specious objection let it be observed, - - 1. That this maxim, whatever confidence our opponents place in it, is - a very _insufficient_ barrier for the defence of truth, if the - objection implies, that it is calculated to defend truth against - error, and not error against truth as well. For it is notorious, that - there is hardly any extravagance, in the whole compass of the - distinguishing peculiarities of religious practice, that is not - barricadoed by this very maxim. If _Protestants_ use it against - Papists, _Papists_ in their turn use it against Protestants. If the - Quakers are pursued and foiled when they occasionally quit this fort, - they soon rally their controversial forces, and, entrenching - themselves behind the strength of this maxim, become again victorious. - Whence passive obedience and non-resistance? Whence an opposition to - all _forensic_ swearing, in common with profane? Whence the Quakers’ - nonconformity to what other serious Christians consider as lawful? - Their peculiar mode of salutation and address? Their method of - conducting religious worship? The little stress they lay on the - observance of the christian Sabbath? &c. Whence the popish absurd - figment of transubstantiation, apostolical succession, extreme - unction? &c.—On the contrary, - - 2. Not to distinguish between the _positiveness_ and _morality_ of a - precept, ordinance or duty, and not to ascertain their respective - _degrees_; and to deny that the _latter_ distinction admits of moral - reasoning, inference and analogy, open a wide door to _bigotry_, and - numberless glaring abuses of the sacred oracles. By rejecting the - analogy of faith and the _design_ of scripture herein, we give the - most effectual encouragement to every senseless intrusion. And what is - still more remarkable is, that the _more firmly_ any one adheres to - the undistinguishing positive scheme, in reference to any christian - ordinance whatever, the more closely will he be allied to the interest - of genuine bigotry. For it has a direct tendency to make the - unprescribed circumstances of a positive rite, _essential_ to the rite - itself, and consequently to make that necessary and essential which - the institutor has not made so. How far this is applicable to the - antipædobaptist’s cause, will be further considered.—The doctrine that - teaches the propriety of yielding our reason to positive institutions - _as such_, or in the _degree_ they are so, is just and proper, as - founded on the sovereign, absolute and manifest authority of the - Supreme Legislator; and in this view it has been of singular service - in refuting the cavils of deistical impiety. But to carry the - principle any further, tends to betray the cause of christianity into - the hands of infidels, and to breed unhallowed party zeal and - uncharitable animosities among its sincerest professors. “For who are - most likely to put weapons into the hands of _infidels_; they, who - seem to discard _reason_ in the investigation of truth, or they, whose - researches are founded on her most vigorous exertions, and most - rational decisions?—They, who make scripture bow to their preconceived - notions, in direct opposition to the dictates of reason and common - sense, or they, whose arguments are founded on a _coalition_ of - scripture and right reason?” Once more, - - 3. The objection, as it includes Mr. B.’s favourite maxim, and tends - to oppose the distinction above stated, involves a great inconsistence - with itself. For on what principle, except what they affect to - discard, do our opponents retain _some_ of the positive rites of the - New Testament and reject _others_? Why regard _baptism_ and the - _eucharist_ as of standing obligation; while the _pedilavium_ and - _feasts of charity_ (the _former_ enjoined expressly by our Lord, and - _both_ practised by the disciples of the apostolic age, see John xiii. - 14, 15. 1 Tim. v. 10. Jude 12.) are judged unworthy of continuance? - Why receive _females_ to communion, or adopt the _first_ day of the - week for the christian sabbath? How can they justify their conduct in - these matters, these circumstances of _positive_ institutions, without - undermining their own avowed hypothesis? With regard to the sabbath, - indeed, the antipædobaptists are divided among themselves; while some - are content with the _first_ day of the week, others observe the - _seventh_. On this point Dr. S. is very open and ingenious; Mr. - Addington appeals to an objecting antipædobaptist, “whether he does - not think himself sufficiently authorized to keep the christian - sabbath, though Christ has no where said in so many words, _Remember - the first day of the week to keep it holy_?” To this the Dr. replies, - “There is, I acknowledge, some weight in this objection: and all I can - say to it is, that not having yet met with any passage in the New - Testament that appears to me to have repealed the fourth commandment, - and to have required the observation of the first day, I cannot think - myself sufficiently authorized to renounce that, and to keep this.” If - the doctor is professedly an observer of the Jewish sabbath, he is - consistent with himself, however different from so great a part of the - christian world; if _not_, he and his tenet are at variance: analogy - and inferential reasoning have got the better of the positive system, - which nevertheless must not be resigned, for fear of worse - consequences. - - Another objection much insisted on is, “If our Lord has left any thing - to be _inferred_ relative to the _subject_ and _mode_ of baptism, - being a positive institute; or if he has not delivered himself - _expressly_ and _clearly_ in every thing, respecting the question - _who_ are to be baptized, and the manner _how_; it implies a reflexion - on his wisdom and goodness.” But this objection is impertinent on - different accounts. For, - - 1. Its force is derived from the supposition that the Institutor was - somehow _obliged_ to make his will known to men by _one_ method only. - But is the Great Supreme under any such obligations to his absolutely - dependent creatures? What should we say of a philosopher, who, having - to judge of any important phenomenon in physics, should quarrel with - the author of nature, because he had not confined his method of - information to _one_ source only, to the exclusion of all others? That - his evidence, for instance, was not confined to the information of - _sense_, to the exclusion of _reason_ and _analogy_? Or what should we - say of a person, who having to decide on the truth and reality of a - miracle, should impeach the wisdom and goodness of his Maker, because - he did not appeal to _one_ sense only of his dependent and unworthy - creatures, that of _seeing_, for instance, to the exclusion of that of - _hearing_? The answer is plain, and the application easy. - - 2. The objection is guilty of another impertinence, nearly allied to - the former: it unreasonably requires _positive_ evidence for what is - discoverable by _other_ means. It is demonstrable, and I think has - been demonstrated, that the qualifications of the subjects of baptism - (the _mode_ also will be examined in its place) is what cannot - possibly be determined by any positive rule whatever as such, but must - be resolved to the _discretionary_ nature of the commission, or the - supposed _wisdom_ and _prudence_ of the administrators, in common with - other parts of the same commission, such as the choice of an - _audience_, the choice of a concionatory _subject_, &c. Preach the - _gospel_ to _every creature_, is a part of the commission, but the - execution has no _positive_ rule. Nor does this commission of - preaching the _gospel_ prohibit preaching the _law_, for a lawful use, - or any branch of natural religion, notwithstanding Mr. B.’s excluding - standard, that “positive laws imply their negatives.” In like manner, - the commission to baptize _believers_, and the _taught_, we contend - and prove, does not mean to include _all sorts_ of believers and - taught persons, but such of them as the administrators judge fit, - according to the rules of christian prudence and discretion. And we - further insist, as shall be more fully shewn hereafter, that the terms - of the commission, _believers_ and _taught_, stand _opposed_, not to - _non-believers_ and _untaught_, but to _unbelievers_ and persons - _perversely ignorant_. What, therefore, falls _necessarily_ to the - province of inferential reasoning, is impertinently referred to a - positive standard. - - 3. The objection implies an _ungrateful_ reflexion on the Institutor’s - wisdom and goodness, contrary to what it pretends to avoid. And this - it does, by counteracting and vilifying those natural dictates of - reason, prudence and common sense, that our all-wise and beneficent - Creator has given us—his _goodness_, in not suspending their - operations, but leaving them in full force, as to these circumstances - of positive duties—his _wisdom_, in grafting what is positive of his - laws on these common principles—and finally, the favourable - circumstance of his diminishing the degree of positiveness in New - Testament institutions, as well as their number. - - Let us now recapitulate what has been said in this chapter—From an - investigation of the _nature_ of positive precepts and duties, as - distinguished from _moral_ ones, together with their _comparative_ - obligations and importance, we have seen, that, in any case of - supposed competition, the _latter_ claims an undoubted _preference_. - We have also seen, that nothing but absolute, decisive, _discernible - authority_ can turn the scale in favor of the _former_, or, indeed, - place any law or duty in the rank of POSITIVE. Moreover, it has been - shewn, that every duty resulting from any discernible _moral - relation_, must needs be classed among _moral duties_; that some - things appertaining to the very _essence_ of baptism, on our - opponents’ own principles, are of moral consideration; particularly - the qualifications of proper subjects; consequently, that baptism is - an ordinance of a _mixed nature_, partly positive and partly moral. Of - all which an unavoidable consequence is, that our opponents’ outcry - against all _moral_ and _analogical reasons_ in our enquiries - respecting the subjects and mode of baptism, is impertinent and - absurd, and to a demonstration contradictory to their own avowed - principles. - - DR. WILLIAMS ON BAPTISM. - -Footnote 77: - - The commission to disciples _baptizing all nations_ is both a - positive and express authority for the baptism of the infants of such - as are themselves discipled. - -Footnote 78: - - _See his works: vol. II. pag. 1129, 1132, 1133._ - -Footnote 79: - - _Vid. Just. Martyr, Quest. & Resp. Quest. CII. & ejusd. Apol. II._ - -Footnote 80: - - _Vid. Cyp. in Epist. ad Fid. Lib. iii. Epi. viii._ - -Footnote 81: - - _Vid. Iren. Lib. ii. xxxix._ - -Footnote 82: - - _Vid. Ejusd. Orat. xl._ - -Footnote 83: - - _Vid. Augustin. de peccat. merit. & remiss. Lib. i. Cap. xxviii. - parvulos baptizandos esse concedunt qui contra autoritatem universæ - ecclesiæ proculdubio per dominum, & Apostolos traditam venire non - possunt; and in Sermon. x. de verbis Apostol, speaking concerning - infant-baptism, he says, Nemo vobis susurret doctrinas alienas. Hoc - ecclesia semper habuit. semper tenuit; hoc a majorum fide percepit: - hoc usque in finem perseveranter custodit._ - -Footnote 84: - - _Vid. Tertul. Lib. de Baptism, Cap. xviii._ - -Footnote 85: - - It is very remarkable, that in those ages and countries, _where_ the - _mode_ of dipping has been, or still is, the most prevalent, _there - infant-baptism_ has been the most generally practised, and _there_ the - _mode_ of baptizing has not been deemed essential. Instead, therefore, - of finding _all_ these people Baptists, but _very few, if any_, of - that denomination, are to be found among them. Dr. Wall, who was - himself an advocate for dipping, tells us, “that all christians in the - world, _who never owned the pope’s authority_, do now, and ever did, - dip their infants, in the ordinary use.” They always baptized their - infants; and, ordinarily, by dipping, but not universally, for they, - occasionally, sprinkled them. The mode of dipping was of ordinary use; - but the practice of infant-baptism, in those churches who _were never - under the influence of popery_, appears to have been _universal_, both - in ancient and modern times. - - We do not pretend to rest the proof of infants’ right to baptism upon - historical evidence, relative to the ancient practice of the church in - this respect. However, if it should appear, that the churches, soon - after the apostles, did admit the infant children of believing parents - to baptism—if no account can be produced, of any church that rejected - them—if no individual can be named, who pretended that the practice - was unlawful, or an innovation—these facts will certainly furnish a - very weighty argument in favour of the aforesaid doctrine. - - Baptism is an important transaction of a public nature. Those - christians, who lived and wrote in the earliest times after the - apostles, must have known what _their_ practice was, with reference to - the infant children of believers. The testimony of these ancient - writers, as historians or witnesses, respecting this plain matter of - fact, justly claims our most impartial and attentive consideration. It - is not, however, my intention to write a complete history of - infant-baptism. A history of this kind has been written a century ago, - by Dr. Wall, a very correct and judicious historian. This history is - highly approved and recommended by the best judges, being a work of - great merit, candour and impartiality. - - On February 9th, 1705, the clergy of England, assembled in general - convention, “_ordered_, that the thanks of this house be given to Mr. - Wall, vicar of Shoreham in Kent, for the learned and excellent book he - hath lately written concerning infant-baptism; and that a committee be - appointed to acquaint him with the same.” Dr. Atterbury, a leading - member in said convention, says, “that the history of infant-baptism - was a book, for which the author deserved the thanks, not of the - English clergy alone, but of all the Christian churches.” Mr. Whiston - also, a very learned man, well acquainted with the writings of the - Fathers of the four first centuries, and a professed Baptist, in his - address to the people of that denomination, declares to them, “that - Dr. Wall’s history of _infant-baptism_, as to facts, appeared to him - most accurately done, and might be depended on by the Baptists - themselves.” _Mem. of his life_, part 2, page 461. - - The aforesaid history is still extant in two volumes. The same author - has since published another volume, which is a defence of the two - former volumes, against the reflections of Dr. Gale and others. In - these publications, he has favoured us with the testimony and sayings - of the ancient Fathers, with respect to infant-baptism, a few of which - I shall produce, as authorities on the present occasion. - - Justin Martyr, who wrote about forty years after the apostolic age, - says, “We have not received the carnal but spiritual circumcision, by - baptism. And it is enjoined on all persons to receive it in the same - way.” He here evidently considers baptism as being in the place of - circumcision, and, consequently, like that ancient rite, designed for - infants as well as for adults. In one of his apologies for the - christians, he observes, “Several persons among us, of sixty or - seventy years old, who were made disciples to Christ from their - childhood, do continue uncorrupt.”—_Who were made disciples._—Take - notice; for he makes use of the very same word that was used in the - commission given to the apostles. _Disciple all nations, baptizing - them_, &c. Now, if infant children were made disciples, they were - undoubtedly baptized. Justin wrote about 105 years after the ascension - of Christ. Those persons whom he mentions were then 70 years old; and - consequently born and made disciples, in the times of the apostles. - - Irenæus, who wrote about sixty-seven years after the apostles, and was - then an aged man, says, concerning Christ, “he came to save all - persons who by him are regenerated (or baptized) unto God, _infants_, - little ones, youths and elderly persons.” He speaks of _infants_ and - _little ones_ as being regenerated. It is evident from his own words - that he had reference to their baptism; for he tells us, “When Christ - gave his apostles the command of _regenerating_ unto God, he said, go - and teach all nations _baptizing_ them.” The ancient Fathers as - customarily used the word regeneration for baptism, as the church of - England now use the word christening. Justin Martyr, whose name and - testimony we have already mentioned, speaking of some particular - persons who had been baptized, says, “they are regenerated in the same - way of regeneration, in which we have been regenerated, for they are - _washed with water in the_ name of the Father, and of the Son, and of - _the Holy Ghost_.” In this short sentence, the word regeneration, or - regenerated, is put for baptism no less than three times. - - It is a matter of _no_ importance in the present dispute, whether the - primitive Fathers used the aforesaid word properly or improperly. We - certainly know in what sense they did use it, and this is all the - information needed. I would however repeat a former observation, viz. - that by a common figure, the thing signified is often substituted for - the sign, and the sign for the thing signified. Thus, the Abrahamic - covenant is sometimes put, by God himself, for circumcision; and - circumcision, the sign and token thereof, is sometimes put for the - covenant. Accordingly, baptism has been put for regeneration; and - regeneration, for baptism. - - We have already shown, that the Jews were in the habit of baptizing - the Gentile proselytes, even before the time of John and of Christ. - They considered these proselytes as being, by baptism, born the - children of Abraham; and therefore expressed their baptism, by - regeneration. Accordingly, Christ and his apostles, on some particular - occasions, adopted a similar language. Our Saviour said to Nicodemus, - _except one be born again—except he be born of water and of the - Spirit, he cannot enter the kingdom of God_. By this new birth, Christ - evidently had reference to water baptism, as truly as to the renewing - of the Holy Ghost. The apostle Paul styles baptism, _the washing of - regeneration_. The ancients commonly expressed baptism with water, by - regeneration; for they considered this external sacrament as a sign of - internal, spiritual renovation and purification, Irenæus expressly - calls baptism regeneration, and says that _infants_ were - _regenerated_, that, is baptized. His testimony is plain and full; and - cannot be doubted by any person acquainted with the phraseology and - writings of the Fathers. He mentions not only old persons and youths, - but also little ones, and even infants. This Irenæus was bishop of - Lyons in France. According to Mr. Dodwell, he was born before the - death of St. John—was brought up in Asia, where that apostle had lived - and died. He was acquainted with Polycarp; and in his younger years, - had often heard him preach. Polycarp was John’s disciple, had been - chosen by him to be bishop of Smyrna—and probably that angel of the - church, so highly commended in the 2d chapter of Rev. Irenæus, and - those Christians who lived in an age so near the apostles, and in a - place where one of them had so lately resided, could not be - ignorant—they must have known what the apostolic practice was, with - respect to infant-baptism—a matter of the most notorious and public - nature. - - Dr. Lathrop observes, “that Tertullian, who flourished about one - hundred years after the apostles, gives a plain testimony, that the - church admitted infants to baptism in his time. It is true, he advises - to _delay_ their baptism; not because it was _unlawful_, for he allows - of it in cases of necessity; but because the _sponsors_ were often - brought into a snare; and because he imagined that sins, committed - _after baptism_, were next to unpardonable. He accordingly advises - that unmarried persons be kept from this ordinance, until they either - marry or are confirmed in continence. His advising to a delay, - supposes that infant-baptism was practised, for otherwise there would - have been no room for the advice. He does not speak of it as an - _innovation_, which he would certainly have done, had it _begun_ to - have been practised in his time. His words rather imply the contrary. - His speaking of _sponsors_, who engaged for the education of the - infants that were baptized, shows that there had been such a custom. - And his asking, ‘why that innocent age _made such haste_ to baptism,’ - supposes that infants had usually been baptized, soon after their - birth. So that he fully enough witnesses to the _fact_, that it had - been the practice of the church to baptize infants. And his advice to - delay their baptism, till they were grown up and married, was one of - those odd and singular notions for which this father was very - remarkable.” - - This quotation agrees well with the account given of Tertullian, by - Dr. Wall and other approved writers. Tertullian was evidently a man of - abilities and learning, and in some respects an useful writer. His - integrity and veracity were never questioned. But as has been hinted, - he held to some strange and peculiar notions. He was not deemed - perfectly orthodox by the ancient Christians. Being a person of warm - imagination, he expressed himself, very strongly, on different - subjects, at different times; and some have thought, in a manner that - was not consistent. Some of the later Baptists have even pretended - that he denied infant-baptism. But these considerations do not - disqualify him as a witness in the present case. Instead of - invalidating, they serve to confirm his testimony. - - Dr. Gill says, that Tertullian is the first man who _mentions_ - infant-baptism, and speaks against it; and infers that it had not come - into use before his time. To this, Mr. Clark, in his answer, replies, - “So he is the first man, I suppose, that mentions the baptism of - unmarried people, virgins, and widows, and speaks against it, and as - earnestly pleads for its delay till the danger of temptation is past; - till marriage, or the abatement of lust. But will it thence follow, - that the baptism of such unmarried persons did not obtain in the - church till Tertullian’s time? Or that it then first began to be in - use? Our author might as reasonably have inferred the latter opinion, - as the former. But the very words, in which he expresses his advice - against baptizing infants, plainly imply that it was a common - practice. After all, what is it that Tertullian has said against - infant-baptism? He has given it as his judgment, that it would be more - profitable to defer their baptism, until they come to riper years, and - were able to understand something of its nature and design; but he - does not like the anti-pædobaptists, condemn it as unlawful; which he - would have done, if it had been a novel practice—an innovation, - contrary to the rule of scripture, or without the approbation or - direction of the apostles. On the contrary, he allows it in case of - necessity, of sickness, and danger of death. Dr. Gill, instead of - saying, that Tertullian was the first man who mentioned - infant-baptism, and spoke against it, ought to have said, that he was - the _only man_, in all antiquity, whose writings have come down to us, - who has said any thing at all against the practice of baptizing - infants.” The very advice, however, which he gave, plainly shows, that - infant-baptism was then commonly practised. He does not intimate, that - the practice was of human invention, or not authorized by the - apostles. His private opinion, with respect to the expediency of - delaying baptism in several cases, and the reasons which he offered, - are nothing to us. We have only cited him as a voucher to an ancient - fact; and the testimony which he has given affords clear and - incontestable proof of said fact, viz. that infants were baptized in - his times. - - Origen, who flourished in the beginning of the third century, and was - for some time contemporary with Tertullian, in his 8th homily on - Levit. 12, observes, “David, speaking concerning the pollution of - infants, says, _I was conceived in iniquity, and in sin did my mother - bring me forth_. Let it be considered what is the reason, that whereas - the baptism of the church is given for forgiveness, infants also, by - the usage of the church, are baptized; when if there were nothing in - infants, which wanted forgiveness and mercy, the grace of baptism - would be needless to them. And again, infants are baptized for the - remission of sin. Of what sin? Or when have they sinned? Or how can - any reason of the laver hold good in their case? But according to that - sense before mentioned, none is free from pollution, though his life - be only the length of one day upon the earth. It is for this reason - that infants are baptized, because by the sacrament of baptism, our - pollution is taken away.” In another treatise, he says, “the church - had a tradition, or command from the apostles, to give baptism to - infants! for they, to whom the divine mysteries were committed, knew - that there is, in all persons, the natural pollution of sin, which - ought to be washed away by water and the spirit; by reason of which - pollution, the body itself is also called _the body of sin_, &c. &c.” - - These testimonies of Origen are full and unequivocal. They put the - matter in debate beyond all reasonable doubt, if any credit can be - given to them; and no reason appears, why they should not be credited. - It is true, they are taken from Latin translations. Origen wrote in - the Greek language. But the fidelity of the translators and - authenticity of these passages, have been sufficiently vindicated by - Dr. Wall, even to the entire satisfaction of all impartial enquirers. - None will object, but those persons who are disposed to cavil. - - I perceive that you have admitted the aforesaid facts; but have made - an unusual outcry against the tradition and order from the apostles, - mentioned by Origen. There is, I suspect, more policy and popularity - in your remarks, than real weight. It will not do for us to turn those - weapons against the ancient Fathers and holy apostles, which the - protestants have used with so much success, in their disputes with the - Papists. - - Let us hear what St. Paul says, with respect to traditions. 2 Thess. - ii. 15. “Therefore, brethren, _stand fast, and hold the traditions_ - which ye have been taught, whether _by word_, or our epistle.” And in - the 3d chap. 6th verse, he says, “Now we _command_ you, brethren, in - the name of our Lord Jesus Christ, that ye withdraw yourselves from - every brother that walketh disorderly, and not after the _tradition_ - which he received of us.” So also in 1 Corin. 11th chap. 2d verse. - “Now I praise you, brethren, that ye remember me in all things, and - keep the _ordinances_ (the _traditions_, paradoseis) as I delivered - them to you.” The apostle was here speaking of christian ordinances, - which he calls _traditions_. The original word signifies _traditions_, - and is so rendered by our translators in the other aforecited - passages. - - Thus, sir, you see in what a solemn manner—_in the name of Christ_, - the holy apostle charged the primitive christians, _to hold and keep - the_ traditions—not merely such as had been written by the pen of - inspiration, but also those which were delivered to them _by word_, or - in an oral and verbal manner, and with particular reference to the - rules and ordinances of the gospel. The traditions and commandments of - mere men, which pretend to divine authority, are to be rejected. But - those traditions are not to be treated with sneer and ridicule, which - were delivered by the apostles to the primitive christians—recorded - and authenticated by the ancient Fathers—and transmitted down to us, - by the faithful historian. - - Origen has expressly informed us, that infant-baptism was practised in - his time. With respect to this matter of fact, Origen was certainly a - competent witness; and he had every opportunity, and advantage for - knowing what had been the practice of his predecessors and even of the - apostles. Many of the ancient Fathers were illiterate, and descended - from heathen parents; and being the first of their family who embraced - christianity, must have been baptized when adults. But Origen was one - of the most learned men of the age. He was born and educated at - Alexandria in Egypt, but travelled into Rome, and Greece, and - Capadocia, and Arabia. He resided for some time in several of the most - eminent churches, and spent the greatest part of his life in Syria and - Palestine. His ancestors were christians. Eusebius tells us, that his - forefathers had been christians, for several generations. His father - was martyred, in the persecution under Severus. - - It is very remarkable, that his pedigree should have been so - accurately ascertained. The occasion was this: Porphyry, a great enemy - to christianity, had represented the christians as being an ignorant - people, destitute of science; but not being able to conceal the repute - of Origen, for his uncommon skill in human literature, pretended that - he had been at first a heathen, and had learned their philosophy. In - order to confute this falsehood, Eusebius enquired into his ancestry, - and set forth his christian descent. - - Origen was born in the year of our Lord 185, that is, eighty-five - years after the apostles. He was seventeen years old when his father - suffered martyrdom. He had himself, undoubtedly, been baptized in his - infancy; and must have been informed concerning the practice of the - apostles, respecting the baptizing of infants; for his grandfather, or - at least his great-grandfather, lived in the apostolic times, and they - both were christians. This is the man, who has expressly declared, - that infants were baptized in his day, and that the church was - directed by an order or tradition from the apostles, to baptize them. - His circumstances were such as afforded him all the necessary and - suitable means for obtaining information. We have no reason to suspect - his credibility as a witness; and nothing can be more unreasonable, - than to reject or treat his testimony with contempt. It is a - circumstance worthy of our _very particular notice_, that Origen and - the other ancient Fathers do not speak of infant-baptism as being a - practice that was denied or opposed by any one. They mention it as a - practice generally known and approved, and for the purpose of - illustrating and confirming other points that were then disputed. - - I shall now produce the testimony of the blessed martyr Cyprian, who - was for some time contemporary with Origen; and next to him, the most - noted Christian writer of that age. Cyprian was constituted bishop or - minister of Carthage, in the year 248, and Origen died in the year - 252. The testimony of this ancient saint, to which I now have an - immediate reference, was occasioned by a question proposed to him, by - one Fidus, a _presbyter_, or minister in the country, viz. Whether _an - infant might be baptized before he was eight days old_? The reason of - his doubt, it seems, was an article in the law respecting - circumcision, which, under the Old Testament dispensation, required - that infants should be circumcised on the eighth day from their birth. - Pursuant to the aforesaid question, an ecclesiastical council of - sixty-six bishops, having convened at Carthage, A. D. 253, Cyprian - proposed a resolution of the following import, viz. “that an infant - might be baptized on the second or third day, or at any time after its - birth; and that circumcision, besides being a sacramental rite, had - something in it of a typical nature; and particularly, in the - circumstance of being administered on the eighth day, which ceased at - the coming of Christ, who has given us baptism, the spiritual - circumcision; in which ordinance, we are not thus restricted, with - respect to the age or time of administration.” To this resolution the - council agreed unanimously; as it appears from the testimony of - Cyprian in his epistle to Fidus, from which I shall extract a few - paragraphs, in order to show the sentiments of those venerable and - ancient saints relative to infant-baptism.—The inscription is as - follows: - - “Cyprian and the rest of the colleagues, who are present in council, - in number sixty-six, to Fidus our brother, - - “Greeting. - - “As to the case of infants, whereas _you judge that they must not be - baptized within two or three days after they are born; and that the - law of the ancient circumcision is to be observed; so that you think - none should be baptized and sanctified, until the eighth day after - their birth_; we were all in our assembly of a quite different - opinion. For in this matter, with respect to that which you thought - fitting to be done, there was not one of your mind. But all of us - rather judged, that the grace and mercy of God is not to be denied to - any person born. For whereas our Lord in his gospel, _the Son of Man - came not to destroy men’s souls_ (or lives) _but to save them_.—That - the eighth day, appointed to be observed in the Jewish circumcision, - was a type going before in a shadow, or resemblance, but on Christ’s - coming was fulfilled in the substance; for because the eighth day, - that is the next after the Sabbath, was to be the day on which the - Lord was to rise from the dead, and quicken us, and give us the - spiritual circumcision. This eighth day, that is, the next to the - Sabbath, or the Lord’s day, went before in the type, which type ceased - when the substance came, and the spiritual circumcision was given to - us. So that we judge, no person is to be hindered from obtaining the - grace, (that is _of baptism_) by the law which is now established; and - that the spiritual circumcision ought not to be restrained by the - circumcision which was according to the flesh; but that all are to be - admitted to the grace of Christ; since Peter, speaking in the Acts of - the apostles, says, _the Lord hath shown me that no person is to be - called common or unclean_. This, therefore, dear brother, was our - opinion in the assembly, that it is not for us to hinder any person - from baptism, and from the grace of God, who is merciful, and kind, - and affectionate to all. Which rule, as it holds for all, so we think - it is more especially to be observed in reference to infants, and - those that are newly born, to whom our help and the divine mercy is - rather to be granted, because by their weeping and wailing at their - first entrance into the world, they do intimate nothing so much as - that they implore compassion,” &c. - - Saint Ambrose, who wrote about 274 years after the apostles, declares - expressly, “that infant-baptism was practised in his time, and in the - time of the apostles.” - - Saint Chrysostom observes, “that persons may be baptized either in - their infancy, in middle age, or in old age.”—He tells us, infants - were baptized, although they had no sin; and that the sign of the - cross was made upon their foreheads at baptism.—Saint Hierome says, - “if infants be not baptized, the sin of omitting their baptism is laid - to the parent’s charge.”—Saint Austin, who wrote at the same time, - about 280 years after the apostles, speaks “of infant-baptism as one - of those practices which was not _instituted by any council_, but had - _always_ been in use.” The _whole church of Christ_, he informs us, - _had constantly held_ that infants were baptized for the forgiveness - of sin.—That he “had _never read or heard_ of _any Christian, - Catholic_ or _sectary_, who held otherwise.”—“That no christian, of - any sort, ever denied it to be useful or necessary.” “If any one,” - saith he, “should ask for divine authority in this matter, though - that, which the whole church practises, and which has not been - instituted by councils, but was ever in use, may be believed, very - reasonably, to be a thing delivered or ordered by the apostles, yet we - may, besides, take a true estimate, how much the sacrament of baptism - does avail infants, by the circumcision which God’s former people - received.” - - No one of these ancient Fathers ever wrote directly in favour of, or - against, infant-baptism. In their various discourses and writings, - they often mention it, occasionally and transiently, when discoursing - on some other subject.—They mention it as a general practice of - universal notoriety, about which there was no controversy, in order to - confute some prevailing heresy, or establish certain doctrines, that - were then disputed. Similar testimonies might easily be produced from - the writings of many other ancient witnesses, but this would - unnecessarily add to the prolixity of the present work. I will - therefore conclude, by stating very briefly, the incontestible and - conclusive evidence in proof of infant-baptism, arising out of the - well-known Pelagian controversy respecting original sin, which - happened about three hundred years after the apostles. - - Pelagius held, that infants were born free from any natural and sinful - defilements. The chief opposers of him and his adherents were Saint - Hierome, and Saint Austin, who constantly urged, very closely, in all - their writings upon the subject, the following argument, viz. “_That - infants are, by all christians, acknowledged to stand in need of - baptism, which must be in them for original sin, since they have no - other_.” “If they have no sin, why are they then baptized, according - to the rule of the church, _for the forgiveness of sins? Why are they - washed in the laver of regeneration, if they have no pollution?_” - Pelagius, and also Celestius, one of his principal abettors, were - extremely puzzled and embarrassed with this argument. They knew not - how to evade or surmount its force, but by involving themselves in - greater absurdities and difficulties. Some persons aggravated the - supposed error, by charging upon them the denial of infant-baptism, as - a consequence that followed from their tenet. Pelagius disclaimed the - slanderous imputation with abhorrence, declaring that he was accused - falsely. In the confession of faith, Pelagius then exhibited, which - Dr. Wall has recited, he owns, “_that baptism ought to be administered - to infants, with the same sacramental words which are used in the case - of adult persons_.”—He vindicates himself in the strongest terms, - saying, “_that men slander him as if he denied the sacrament of - baptism to infants, and did promise the kingdom of heaven to any - person without the redemption of Christ; and affirms that he never - heard of any, not even the most impious heretic, that would say such a - thing of infants_.” Now these difficulties would have been instantly - removed, and the battery, which so greatly annoyed them, been - demolished at once, by only denying that infants were to be baptized. - But they did not suggest or entertain any doubt at all respecting this - doctrine. Pelagius readily avowed, in the most explicit manner, the - incontested right, and the established immemorial practice of - infant-baptism. Celestius also confessed, “that infants were to be - baptized according to the _rule of the universal church_.” - - One of these men was born and educated in Britain, and the other in - Ireland. They both lived a long time at Rome, the centre of the world - and place to which all people resorted. Celestius settled at - Jerusalem, and Pelagius travelled over all the principal churches of - Europe, Asia and Africa. If there had been any number of churches, or - a single church, in any part of the world, not only in that but in the - two preceding ages, who denied the baptism of infants, these learned, - sagacious persons must have known or heard of it; and certainly they - would have mentioned it, in order to check the triumph of their - opponents, and to wrest from them that argument, by which, above all - others, they were most grievously pressed. It is evident there was no - society of Baptists then in the world, nor had there been any of that - denomination, within the memory of man. The confession of Pelagius and - Celestius amounts almost to demonstration. It proves, beyond all - reasonable doubt, that infant-baptism had universally obtained, and - had always been practised among christians, even from the apostolic - times. - - Dr. Wall, who enjoyed the best advantages for being acquainted with - the history of infant-baptism, and who made this the principal subject - of his studies and enquiries, briefly sums up the evidence on both - sides, in the following words: “Lastly, for the first four hundred - years, there appears only one man, Tertullian, who advised the _delay_ - of infant-baptism in some cases, and one Gregory, who did _perhaps_ - practise such _delay_ in the case of his own children; but no society - of men so thinking or so practising; or any one man saying it was - unlawful to baptize infants. So in the next seven hundred years, there - is not so much as _one_ man to be found, who either spoke for or - practised any such delay, but all the contrary. And when about the - year 1130, one sect among the Waldenses or Albigenses declared against - the baptizing of infants, _as being incapable of salvation_, the main - body of that people rejected their opinion; and they of them who held - that opinion, quickly dwindled away and disappeared, there being no - more persons heard of, holding that tenet, until the rising of the - German anti-pædobaptists in the year 1522.” - - REED’S APOLOGY. - -Footnote 86: - - _See Wall’s History of Infant-Baptism, Part II. page 52-86._ - -Footnote 87: - - _They that would see more on this subject may consult G. J. Voss, de - baptismo disput. xiv. Forbes. instruct. hist. theol. Lib. x. cap. v. - and Wall’s history of infant-baptism, vol. I._ - -Footnote 88: - - See Dr. Owen’s complete Collection of Sermons, page 580, 581. of - dipping; in which he observes, that βαπτω, when used in these - scriptures, Luke xvi. 24. and John xiii. 26. is translated to _dip_; - and in Rev. xix. 13. where we read of a _vesture dipped in blood_; it - is better rendered _stained_, by sprinkling blood upon it; and all - these scriptures denote only a touching one part of the body, and not - plunging. In other authors, it signifies, _tingo_, _immergo_, _lavo_, - _abluo_; but in no author it ever signifies to dip, but only in order - to washing, or as the means of washing. As for the Hebrew word טבל, - rendered, by the LXX. in Gen. xxxvii. 31. by μολύνω, _to stain by - sprinkling_, or otherwise mostly by βαπτω: In 2 Kings v. 14. they - render it by βαπτιζω, and no where else: In ver. 10. Elisha commands - Naaman to _wash_; and accordingly, ver. 14. pursuant to this order, it - is said, he _dipped himself seven times_; the word is ויטבל; which the - LXX. render εβαπτισατω; and in Exod. xii. 22. where the word טבל is - used, which we render _dip_, speaking concerning the dipping the bunch - of hyssop in the blood, the LXX. render it by the word βαπτω: And, in - I Sam. xiv. 27; it is said, that Jonathan dipped the end of his rod in - an honey-comb; the word here is also ויטבל, and the LXX. render it - εβαψεν; in which place it cannot be understood of his dipping it by - plunging: And in Lev. iv. 6. 17. and chap. ix. 9. the priest is said - to dip his finger in the blood, which only intends his touching the - blood, so as to sprinkle it; and therefore does not signify plunging. - - This learned author likewise observes, that βαπτιζω signifies to wash; - as instances out of all authors may be given; and he particularly - mentions Suidas, Hesychius, Julius Pollux, and Phavorinus and - Eustachius. And he further adds, that it is first used in the - scripture, in Mark i. 8. John i. 33. and to the same purpose, Acts i. - 5. in which place it signifies to pour; for the expression is - equivocal; _I baptize you with water, but he shall baptize you with - the Holy Ghost_: which is an accomplishment of that promise, that _the - Holy Ghost should be poured on them_. As for other places, in Mark - vii. 2. 4. νίπτω, which signifies to _wash_, and is so translated, is - explained in the words immediately following, as signifying _to - baptize_. And, in Luke xi. 38. it is said, that the Pharisee marvelled - that our Saviour had not _washed before dinner_: The word in the Greek - is ἐβαπτισθη, to whom he replies in the following verse, _Ye Pharisees - make clean the outside_, &c. so that the word, βαπτιζω signifies there - to _cleanse_, or to use the means of cleansing. - - He also observes, that though the original and natural signification - of the word imports, to _dip_, to _plunge_, to _dye_; yet it also - signifies to _wash_ or _cleanse_: Nevertheless, he thinks that it is - so far from signifying nothing else but to _dip_ or _plunge_, that - when it is to be understood in that sense, the words ought to be - εμβάπτω, or εμβαπτιζω, rather than βαπτω, or βαπτίζω; and also that it - no where signifies to _dip_, but as denoting a mode of, and in order - to washing; and that it signifies to _wash_, in all good authors. He - also refers to Scapula and Stephanus, as translating the word βαπτιζω - by _lavo_, or _abluo_; and Suidas, as rendering it by _madefacio_, - _lavo_, _abluo_, _purgo_, _mundo_: And he speaks of some authors, that - he had searched in every place wherein they mention baptism, and that - he found not one word to the purpose; and therefore concludes, that he - was obliged to say, and was ready to make it good, that no honest man, - who understands the Greek tongue, can deny the word to signify to - _wash_, as well as to _dip_.[89] - -Footnote 89: - - Dr. Wall, in the appendix of his reply to Dr. Gale, mentions a - remarkable instance, in which the mode of wetting or of applying water - was certainly that of pouring, and not that of dipping. It is as - follows:—St. Origen, when commenting on the Baptism of John, enquires - thus of the Pharisees; “How could you think that Elias, when he should - come, would _baptize_, who did not in Ahab’s time _baptize_ the wood - upon the altar, which was to be washed before it was burnt by the - Lord’s appearing in fire? But he ordered the priest to do that; not - once only, but he says, do it the second time; and they did it the - second time. And do it the third time; and they did it the third time. - Therefore, how could it be likely that this man, who did not then - _baptize_, but assigned that work to others, would himself _baptize_, - when he should, according to the prophecy of Malachi, again appear - here on earth?” - - We find in the first book of Kings, xviii. 33, that the order given by - Elijah was to fill four barrels with water, and _pour_ it on the wood - and on the burnt offering. This _pouring of water_, Origen, that - accurate scholar, who lived in the second century, and was well - acquainted with the Greek classics, and Greek Testament, calls - baptizing. In the very same sentence, he makes use of the Greek word - _Baptizo_ four times; twice with express reference to the _Baptism_ of - John; and twice with express reference to that _Baptism_ which took - place in the days of the Prophet Elijah; which baptism, we are - expressly told, was not performed by _dipping_ the wood and sacrifice - into water, but by _pouring_ water upon them. - - It is also evident, even from the frequent use of the word baptizo, by - heathen authors, that it does not always signify a total immersion. - Mr. Walker tells us, “that Porphyrie mentions a river in India, into - which if an offender enters, or attempts to pass through it, he is - immediately _baptized_ up to his head:” (_baptizetai mechri - Kephales_.) Here a person is said to be baptized, although his head - did not go under, but remained above the water. This certainly was not - a total immersion. - - “He also instances a case from Mr. Sydenham, as delivered by the - oracle (viz. _askos baptize, dunai de toi ou themis esti_.”) In which - instance, if _dunai_ signifies to plunge wholly under water, as it - certainly does, then _baptize_ must signify something less than a - total immersion.—“_Baptize him as a bottle, but it is not lawful to - plunge him wholly under the water._” The baptism here described, - resembles that of a blown bladder or bottle of leather, which when put - into the water, will not sink to the bottom, but swim upon the top. - - The same critical author mentions an instance from Schrevelii’s and - Robertson’s Lexicons, 19th chapter, in which case, the primitive word - _bapto_ signifies a wetting with water, that was certainly less, and - very different from a total dipping or immersion. The sentence is - this. (“_Baptei men askon, udor de ugron dunei pote._”) “_He indeed - baptizeth a bladder or bottle, but it never goeth under the liquid - water._” - - To these instances, we might add a well known case, taken from a poem - attributed to Homer, called the battle of the frogs and the mice, in - which the lake is said to be _baptized_ by the blood of a frog. - (_Ebapteto de aimati limne porphureo._) This lake was not _dipped_ - into the blood of a frog; it was only _bespattered_ and tinged - therewith. - - We could easily multiply authorities if it were necessary. It appears - undeniably evident from the Greek classicks, and from learned writers - and commentators, both ancient and modern, that the word _baptizo_ has - other significations besides that of a total dipping or immersion. - - The most celebrated and respectable Lexicographers and criticks have - often translated baptizo into the following Latin words, viz. - _baptizo_, _mergo_, _immergo_, _tingo_, _intingo_, _lave_, _abluo_, - _madefacio_, _purgo_, _mundo_. No one, I presume, will pretend that - all these words are mentioned as being perfectly synonimous—of the - same meaning exactly. And certainly if the word baptizo signify any - thing less or different from a total immersion, then persons may be - baptized in some other mode. - - Besides, if it had been the intention of Christ and of his Apostles, - to specify the mode, or to have restricted all christians to one and - the same mode of baptizing, they might, for this purpose, have - selected from the Greek language words of the most unequivocal and - definite signification. If it had been their intention to specify the - mode of _sprinkling_, they might have used the word _Rantizo_; if the - mode of _pouring_, they might have used the word _Ekcheo_; if that - mode of _bathing_ or _washing_, which is performed by the application - of water with friction or rubbing, they might have used the word - _Louo_; and if it had been their intention to specify the mode of - _dipping_, they might have used the word _Dupto_ or _Duno_, &c. - - REED’S APOLOGY. - -Footnote 90: - - Ἐις and ἐκ. - -Footnote 91: - - Ἐις τὴν Θαλασσαν. - -Footnote 92: - - Ἐκ. - -Footnote 93: - - _If any one has a mind to see how these particles ἐις and ἐκ, are used - in the New Testament, he may consult Schmid. concord. in voc. ἐις and - ἐκ, where there are a great number of places mentioned, in which these - words are used; and, it will hardly be thought, by any impartial - reader, that the greatest part of them can be rendered by, into or out - of; but rather to, or from._ - -Footnote 94: - - Γδατκ πολλα. - -Footnote 95: - - _See Lightfoot’s works, Vol. I. Page 500._ - -Footnote 96: - - In Col. ii. 12. and context, is a succession of figures, designed, in - different ways, to illustrate and enforce the same fact. Verse 11. “In - whom also ye are circumcised with the circumcision, _made without - hands_, in putting off the body of the sins of the flesh by the - circumcision of Christ.” That is, in putting off the old man, you are - circumcised without hands; the work is effected by the Holy Spirit—You - are born again, which is spiritual circumcision. “Circumcision is that - of the _heart_.” This renewing of the Holy Spirit consists in putting - off the body of sin, in renouncing sin, and reforming the life. Or, we - are “buried with him in baptism.” As the burial of Jesus Christ gave - evidence, that he had really died, the just for the unjust; that he - had yielded himself a sacrifice for sin; so we in our spiritual - circumcision or baptism, the figure now used, show ourselves to be - really dead to sin, crucified in the lusts of our minds. As Christ, - when buried, was dead and separated from the world; so in regeneration - we become separate from sin. We are new creatures, having put off the - old man. We are buried from the wicked indulgences and pursuits of the - world. - - The death, burial, and resurrection of Christ, are, not only causes, - but types and symbols to represent the death of our sins, our putting - off the old man, and becoming new creatures. - - No reference is made in the text to the water of baptism, any more - than to the knife of circumcision in the preceding verse. The writer - is speaking of that baptism, and of that alone, in which we “are risen - with Christ, through the faith, which is the operation of God.” This - certainly can be nothing less than _spiritual_ baptism, or - regeneration; for the most violent advocate for dipping, or plunging, - or burying, will not pretend, that this, necessarily, is connected - with “faith;” he will allow it may be _possible_ for a man to be - plunged and buried in _water_, and yet not have “the faith, which is - the operation of God.” If he allow this, and allow this he must and - will, then our text is no support of his cause. It cannot be water - baptism which is mentioned. - - Were not this the fact, nothing could be inferred respecting the - _mode_ of baptism. It would then only signify that, as Christ was - buried and separated from the world; so we in baptism are buried and - separated from a world of sin. The zeal for the literal construction - of this figure may, perhaps, be extinguished by indulging it in other - instances. St. Paul says, “I am crucified with Christ.” Would any - person suppose from this, that he had been led to Calvary, nailed to - the cross, and pierced by the soldier’s spear? Christians are said to - be “circumcised in Christ.” Does any one infer from this that all - Christians experience the bloody rite of the Jews? Or, because - Christians “are partakers of Christ’s sufferings,” are all christians, - therefore, betrayed by Judas, spit upon, buffeted, and crowned with - thorns? Or, because St. Paul says the Philippians were his “_crown_,” - were they, therefore, formed into a crown of honor, and worn as a - badge of future glory? Or, because the sacrament represents the - sufferings and death of Christ, are all worthy communicants crucified? - Were our baptist brethren consistent with themselves, such would be - their explanation of these passages of scripture. - - It immediately follows our text; “wherein also you were risen with him - through the faith of the operation of God, who hath raised him from - the dead.” Wherein, or in which baptism “we are risen,” actually - “risen with Christ by the faith” which God gives to the new creature. - You, who have this spiritual baptism, rise like Christ above the - selfish motives, and sensual pursuits of a fallen world. You seek the - kingdom of God; you aspire after divine good. - - Persons, born again, like Jesus Christ, separate their hearts from the - world, and rise to a divine life. That this is the only true - construction of the text, may be inferred from a corresponding - passage, Rom. vi. 4. “Therefore we are buried with him by baptism into - death, that like as Christ was raised from the dead by the glory of - the Father, even so we also should walk in newness of life.” By - spiritual baptism we partake the privileges of Christ’s death. By - dying to sin ourselves, as we do in the new birth, we resemble Jesus - Christ in his death, who died “to make an end of sin.” As Christ was - raised from the grave; so we, not in water baptism, but in - regeneration or spiritual baptism, are “raised” to walk in newness of - life. Old things are done away; _all_ things are become new. If we - have experienced this spiritual baptism, we shall have the Spirit of - Christ, We shall be separate from the world of sin, as Christ was in - the grave, and we shall like him rise to a holy, a new life. We obey a - new master, seek a new way of salvation, act from new motives, to - accomplish new designs; we choose new companions, experience new - sorrows, and new joys. As if buried, we are separate from our former - lives. - - St. John says, “He [Christ] shall baptize you with the Holy Ghost and - with _fire_.” The Selucians and Hermians understood this literally, - and maintained that material fire was necessary in the administration - of baptism. Valentinus, like our baptists, rebaptized those, who had - received baptism out of the sect, and _drew them through the fire_. - Herculian, cited by Clemens Alexandrinus, says that some applied a red - hot iron to the ears of the baptized. St. Paul says, we are buried - with Christ in baptism. This also has been understood literally; but - such persons forget that to be consistent, on their plan, they should - continue “buried” three days and three nights, the time Christ lay in - the earth. Should any object that this would drown them, the baptist, - in his way of treating figures, would have an easy answer, and readily - prove that drowning was the very design of baptism. Rom. vi. 4. “We - are buried with him by baptism into his death.” We are not merely - buried, for this is only a part, any more than sprinkling; but we are - buried to death, “buried into his death.” Thus he has scripture for - drowning all whom he baptizes, and precisely as much scripture for - drowning, as for burying. The very same passage, might he say, which - commands burying, commands drowning, commands “death.” - - In the present mode of plunging, the resemblance is almost entirely - lost. What is the difference between laying a dead body in a rock, - covering it with a great stone; sealing it in a solemn manner; all - things continuing in this state, three days and three nights, what is - the resemblance between this, and suddenly plunging a living body into - water, and instantly lifting it out of the water? What possible - likeness is there between a _living person_ in the _water_, and a - _dead body_ in a _rock_? The similitude is little better than that of - the blind man, who supposed the light of the sun was like the noise of - a cannon. We have accordingly endeavoured to show in the introduction, - that the elegant scholar, the christian orator of Tarsus, had no - thought of any such resemblance; his object was to show, that in - regeneration or spiritual baptism, which is followed “with newness of - life,” or, a new life, “through faith which is the operation of God,” - we are dead and buried to sin, and raised or made alive to God, as - Christ was. The evident design of the text is to illustrate the - preceding verse, which speaks of spiritual circumcision made without - hands. This _baptism_ is that by which we are _raised with Christ_; - but in water baptism we are not always raised with Christ. If men are - plunged they may generally be raised from the water; but this has no - necessary connexion with “rising with Christ.” This baptism is also - effected “through faith which is the operation of God;” but a man may - be raised out of an ocean of water, every day of his life, and remain - destitute of faith; therefore, the text has no reference to water - baptism. - - REV. E. PARISH’S SERMON. - - - - - Quest. CLXVII. - - - QUEST. CLXVII. _How is baptism to be improved by us?_ - - ANSW. The needful, but much neglected duty of improving our baptism, - is to be performed by us all our life long; especially in the time - of temptation, and when we are present at the administration of it - to others, by serious and thankful consideration of the nature of - it, and of the ends for which Christ instituted it, the privileges - and benefits conferred and sealed thereby, and our solemn vow made - therein, by being humbled for our sinful defilement, our falling - short of, and walking contrary to the grace of baptism and our - engagements, by growing up to assurance of pardon of sin, and of all - other blessings sealed to us in that sacrament, by drawing strength - from the death and resurrection of Christ, into whom we are - baptized, for the mortifying of sin, and quickening of grace, and by - endeavouring to live by faith, to have our conversation in holiness - and righteousness, as those that have therein given up their names - to Christ, and to walk in brotherly love, as being baptized by the - same Spirit, into one body. - -In this answer we may observe, - -I. That our baptism, together with the engagements which we are therein -laid under to be the Lord’s, is to be improved by us; though this duty -be too much neglected. That it ought to be improved is evident, inasmuch -as it is an ordinance, or means of grace, for our attaining spiritual -blessings; therefore we are not only guilty of a sinful neglect, but we -lose the advantage that might be expected thereby, if we do not improve -it so as to answer the valuable end thereof; and when we consider it as -a professed dedication to God, as has been before observed, or a bond -and obligation laid on us, to be entirely, and for ever, his, it cannot -but be reckoned the highest affront offered to the divine Majesty, and a -being unstedfast in his covenant, for us practically to disown the -engagement, or, in effect, to deny his right to us. Now, it is farther -observed, that this duty is much neglected, and the reason hereof is, - -1. Because many have very low thoughts of this ordinance, and understand -not the spiritual intent or meaning thereof, nor what it is to improve -it. These reckon it no more than an external rite, established by -custom, and commonly observed in a Christian nation, without duly -weighing the end and design for which it was instituted, or what is -signified thereby. - -2. Others suppose, that there is nothing in it but a public declaration, -that the person baptized is made a Christian, or has that character put -upon him; but they know not what it is to be a Christian indeed, being -utter strangers to the life and power of religion, and the spiritual -blessings hoped for, or, through the grace of God, consequent upon our -baptismal dedication. - -3. Others have, indeed, right apprehensions of the sign and the thing -signified thereby, yet through the prevalency of corruption, and the -pride and deceitfulness of their hearts, they do not fiducially give up -themselves to God, nor desire the spiritual and saving blessings of the -covenant of grace. These therefore do not improve their baptism; and, it -is to be feared, that this is the condition and character of the -greatest number of professors: Which leads us to consider, - -II. How baptism is to be improved by us, and that in several cases, - -1. When we are present, at the administration of it to others. We are -not, indeed, at that time, so immediately concerned in the ordinance, as -the person who is publicly devoted to God therein. Nevertheless, we are -not to behave ourselves as unconcerned spectators; and therefore, - -(1.) We are to join herein with suitable acts of faith and prayer, as -the nature of the ordinance calls for them, and to adore the persons of -the Godhead whose name and glory is mentioned therein. And we are to -apply ourselves to God, for the grace of the covenant, that is signified -thereby, that he would be our God, as well as the God of the person who -is particularly given up to him in baptism. We are also to bewail the -universal depravity of human nature, and that guilt which we bring with -us into the world, which is signified in infant-baptism; and this, -together with the habits of sin, which we have contracted, is confessed -by those who are baptized when adult, which we cannot but see a great -deal of, in our daily experience. We ought also to entertain becoming -thoughts of the virtue of the blood of Christ, and of the power of the -Holy Ghost, which alone can take away the guilt of sin, and render this -ordinance effectual to salvation; which we are not only to desire with -respect to the person baptized, but that we ourselves may be made -partakers of that grace, which we equally stand in need of. - -(2.) We ought to confess before God, with sorrow and shame, how -defective we have been, as to the improvement of our baptismal -engagements; so that, though we have been devoted to him, our hearts and -affections have been very prone to depart from him; and we ought to -adore and acknowledge the goodness and faithfulness of God, in that, -though we have been unstedfast in his covenant, through the treachery -and deceitfulness of our hearts; yet he has been ever mindful thereof, -and made good the promises contained therein, to all his servants who -have put their trust in him. - -2. Our baptism is to be improved by us in the time of temptation, in -order to our resisting it, and preventing our being entangled and -overcome thereby. - -(1.) If the temptation takes its rise from the world, or we are thereby -induced to lay aside, or be remiss in our duty to God, from the -prosperous circumstances in which we are therein, we should consider, -that in having been devoted to God in our infancy, or given up ourselves -professedly to him, when adult, it has been intimated and acknowledged, -that he is our portion, better to us than all we can enjoy in the world; -and therefore we ought to acquiesce in him as such, and say, _Whom have -I in heaven but thee; and there is none_, or nothing, _upon the earth -that I desire besides thee_, Psal. lxxiii. 25. - -Moreover, if we are tempted to be uneasy, and repine at the providence -of God, by reason of the many evils that befal us in the world, we ought -to consider, that when we were given up to God, this implied in it an -obligation to be content to be at his disposal, and to be satisfied with -whatever he allots for us, as not questioning the care and justice of -his providence, in which we were under an indispensable obligation to -acquiesce. Therefore when God tries us, by bringing us under various -afflictions, our baptismal engagement obliges us to say, It is the Lord, -let him do with us what seemeth good in his sight. - -(2.) If we are exposed to the temptations of Satan, or those inward -suggestions, whereby sinful objects are presented to our thoughts, and a -false gloss put upon them, to induce us to a compliance therewith, we -are to improve our baptismal engagement, by considering that it contains -a solemn acknowledgment of God’s right to us, exclusive of all others: -therefore, we cannot but dread the thoughts of submitting to be vassals -to Satan, which is, in effect, to disown that allegiance which we owe to -God, and to say, that other lords shall have dominion over us. This will -have a tendency to induce us to adhere stedfastly to God, as the result -of our having been devoted to him in this ordinance. - -And if we are afraid of being ensnared by those wiles and methods of -deceit, which Satan often makes use of, that are not always discerned by -us, we are to consider ourselves as having been devoted to Christ; and, -pursuant thereunto, if we have, in any instance, improved this solemn -transaction, we have given up ourselves to him, in hope of being under -his protection, and interested in his intercession, so that though we -are _sifted as wheat_, our _faith_ may _not fail_, Luke xxii. 31, 32. - -Moreover, when we are assaulted, and, as it were, wounded with Satan’s -fiery darts, whereby great discouragements are thrown in our way, the -guilt of sin magnified, as though it were unpardonable, and the stain -and pollution thereof such, as can never be washed away: And when we are -ready to conclude from hence, that our state is hopeless, and the -comforts we once enjoyed, irrecoverably lost; this is, indeed, an -afflictive case. Nevertheless, our baptism is to be improved by us, as -considering that remission of sins was the blessing desired and hoped -for, inasmuch as it was signified thereby; so that we are to be sensible -that the blood of Christ cleanseth from all sin; and that, as we were -given up to him, in hope of obtaining this privilege, and have been -enabled since then, to give up ourselves to him by faith, and therein to -improve our baptismal engagement; we therefore trust, that he will -appear for us, rebuke the adversary, establish our comforts, and enable -us to walk as those, who desire to recommend his grace to others, that -they may be encouraged to adhere to him, by the comfortable sense which -we have of his love shed abroad in our hearts, by the Holy Ghost. - -3. Our baptismal engagement is to be improved by us, before and after we -are brought into a converted state. - -(1.) Unregenerate persons are to improve it, as it should afford them -matter of deep humiliation, that though they have been devoted to God, -and thereby were called by his name, and made partakers of the external -blessings of his covenant; yet they have been alienated from the life of -God, and strangers to the internal saving blessings thereof. There was a -profession made, in baptism, that they stood in need of Christ’s -mediation, to deliver them from the guilt of sin, and of being cleansed -from the pollution thereof, which is of a spreading nature; but they -have, notwithstanding, given way to it; and, how _pure_ soever they have -been _in their own eyes, are not yet washed from their filthiness_, -Prov. xxx. 12. Now such may take occasion from hence to plead earnestly -with God for converting grace; which is the only means whereby they may -know that he has accepted of their solemn dedication to him; or that -they are not only born of water, but of the Spirit; and are made -partakers of the thing signified in baptism, without which, the external -sign will not afford any saving advantage. We may also plead with God, -that as we are professedly his, he would assert his own right to us, -overcome us to himself, and make us _willing in the day of his power_, -Psal. cx. 3. - -(2.) Our baptismal engagement is constantly to be improved by us, if we -are brought into a state of grace, in order to the growth and increase -thereof; especially if we are sensible of great declension therein, or -that it is not, in all respects with us, as it once was; if we are -sensible of deadness and stupidity, in holy duties, and stand in need of -being quickened, excited, and brought into a lively frame of spirit, or -to be restored after great back-slidings; if we would have sin -mortified, and the secret workings thereof in our heart subdued, we -ought to consider, that having been _baptized into Jesus Christ_, we -were _baptized into his death_; and that we are obliged hereby to _walk -in newness of life_; therefore _sin should not reign in our mortal -bodies_, Rom. vi. 3, 4, 12. And as we hope and trust, that we are made -partakers of the saving blessings signified in this ordinance, we desire -to improve the relation we stand in to Christ, as his people, as a -matter of encouragement, that when we are oppressed, he will undertake -for us. - -If we are destitute of assurance of his love, and our interest in him, -we are to improve the consideration of our being his, not only by -professed dedication, but by a fiducial adherence to him; this will -encourage us to hope that he will enable us to walk holily and -comfortably before him, and lift up the light of his countenance upon -us, as our reconciled God and Father. - -And, in the whole course of our conversation it will be of use, for the -promoting the life of faith, which consists in an entire dependance on -him, as those who are sensible that we can do nothing without him, to -consider, that when we were first devoted to him, it was acknowledged, -and from the time, wherein we have been enabled to give up ourselves to -him by faith, we have been always sensible that we stand in need of -daily supplies of grace from him, as all our springs are in him. -Moreover, our baptismal engagement is to be improved, as it is an -inducement to us to have our conversation in holiness and righteousness; -whereby practical religion will be promoted in all its branches, when we -consider that we are not our own, and therefore dare not think of living -as we list, or serving divers lusts and pleasures, but that we are -obliged to make his revealed will (whose we are, and whom we desire to -serve,) the rule of all our actions. - -And lastly, we ought to walk in brotherly love, as being _baptized by -the Spirit into one body_, 1 Cor. xii. 13. They who are partakers of the -saving blessings signified by baptism, have ground to conclude -themselves members of Christ’s mystical body, or the invisible church, -of which he is the head. This is a spiritual baptism, being the effect -of divine power, and the special work of the Holy Ghost; and certainly -this will be an inducement to all who are partakers thereof, to walk -together in brotherly love, as those who are favoured with the same -privileges, and hope to enjoy that complete blessedness, in which they, -who are before devoted to Christ, shall be for ever with him. Thus -concerning the ordinance of baptism. - -And now we are led to speak concerning the sacrament of the Lord’s -supper, which is considered either absolutely in itself, or as compared -with baptism. And accordingly it is enquired; wherein they agree, or -differ. In considering the nature of the Lord’s supper, it is farther -enquired; how they, who are to partake of it, ought to prepare -themselves for it before they engage therein? And there are also two -cases of conscience answered; the one respecting those who are not -satisfied concerning their meetness for it; the other respecting those -who ought to be kept from it. We have also an account of the duties of -communicants, while they are engaged in this ordinance; or those that -are incumbent on them, after they have attended on it. These things are -particularly insisted on in several following answers, which we are now -led to consider. - - - - - Quest. CLXVIII., CLXIX., CLXX. - - - QUEST. CLXVIII. _What is the Lord’s Supper?_ - - ANSW. The Lord’s supper is a sacrament of the New Testament, wherein - by giving and receiving bread and wine, according to the appointment - of Jesus Christ, his death is shewed forth; and they that worthily - communicate, feed upon his body and blood, to their spiritual - nourishment and growth in grace, have their union and communion with - him confirmed, testify and renew their thankfulness, and engagement - to God, and their mutual love and fellowship each with other, as - members of the same mystical body. - - QUEST. CLXIX. _How hath Christ appointed bread and wine to be given - and received in the sacrament of the Lord’s supper?_ - - ANSW. Christ hath appointed the ministers of his word, in the - administration of this sacrament of the Lord’s supper, to set apart - the bread and wine from common use, by the word of institution, - thanksgiving, and prayer, to take and break the bread, and to give - both the bread, and the wine to the communicants, who are, by the - same appointment, to take, and eat the bread, and to drink the wine, - in thankful remembrance, that the body of Christ was broken and - given, and his blood shed for them. - - QUEST. CLXX. _How do they that worthily communicate in the Lord’s - supper, feed upon the body and blood of Christ therein?_ - - ANSW. As the body and blood of Christ are not corporally or carnally - present in, with, or under the bread and wine in the Lord’s supper, - and yet are spiritually present to the faith of the receiver, no - less truly and really than the elements themselves are to their - outward senses; so they that worthily communicate in the sacrament - of the Lord’s supper, do therein feed upon the body and blood of - Christ, not after a corporal, or carnal, but in a spiritual manner, - yet truly and really, while by faith they receive and apply unto - themselves Christ crucified, and all the benefits of his death. - -There are several things contained in these answers, _viz._ - -I. The general description of this ordinance, as it is called a -sacrament of the New Testament; in which we shall be led to speak -concerning the person by whom it was instituted in common with other -ordinances; and that is our Lord Jesus Christ. - -II. We shall consider the persons by whom it is to be administered, -namely, the ministers, or pastors of particular churches; inasmuch as it -is an ordinance given only to those who are in church-communion. - -III. We have an account of the matter thereof, or the outward elements, -to wit, bread and wine. - -IV. We shall consider the ministers act, antecedent to the church’s -partaking of this ordinance, in setting apart the elements from a common -to a sacred use; which is to be done by the word and prayer, joined with -thanksgiving. - -V. We have an account of the actions, both of the minister and people; -the one breaks the bread, and pours out the wine. In order to their -being distributed among those who are to receive them; the other, to -wit, the communicants, partake of them, and join with him in eating the -bread, and drinking the wine. - -VI. We are to consider what is signified hereby, namely, the body and -blood of Christ; which are not supposed to be corporally and carnally, -but spiritually present to the faith of the receivers, upon which -account they may be said to feed upon the body and blood of Christ, and -apply the benefits of his death to themselves. - -VII. We have an account of the persons who hope to enjoy these -privileges, and partake of the Lord’s supper in a right manner; these -are said worthily to communicate; as also the ends which they ought to -have in view, namely, their spiritual nourishment, and growth in grace, -their enjoying communion with Christ; and that love that they are -obliged to express to each other, as members of the same mystical body. - -I. It is an ordinance of the New Testament, instituted by our Saviour. -That it is an ordinance, is evident, in that it is founded on a divine -command; as appears from the words of institution, in Matt. xxvi. 26, -27. _Take eat, this is my body; and he took the cup, and gave it to -them, saying, Drink ye all of it_, &c. And this is also intimated by the -apostle, when, speaking particularly concerning it, as also the manner -in which it is to be performed, he says, _I have received of the Lord, -that which also I delivered unto you_, 1 Cor. xi. 23. Moreover, there is -a blessing annexed to our partaking of it in a right manner; which may -plainly be inferred from the apostle’s distinguishing those who receive -it _worthily_, from others that receive it _unworthily_, or in an -unbecoming manner; of whom the former are said to _come together for the -better_, the latter _for the worse_, ver. 17. and to partake of the -Lord’s supper for the better, is to partake of it for our spiritual -advantage, which supposes, that there are some blessings annexed to it, -which render it not only a duty, but an ordinance, or means of grace. -And, that it is a gospel-ordinance of the New Testament, appears from -the time of its being instituted by our Saviour, as well as the end and -design thereof. It is particularly intimated, that Christ instituted -this ordinance immediately before his last sufferings, as a memorial of -his dying love. Thus the apostle says, _The same night in which he was -betrayed, he took bread_, ver. 23. And that it was designed to continue -as a standing ordinance in the church throughout all ages, appears from -what he farther adds, _As often as ye eat this bread, and drink this -cup, ye do shew the Lord’s death, till he come_, ver. 26. - -The contrary to this is maintained by some modern enthusiasts, who -deny it to be an ordinance, as they also do baptism; concluding that -no ceremony, or significant sign, is consistent with the -gospel-dispensation. And as for what the apostle says concerning our -_shewing forth the Lord’s death till he come_, they suppose, that -hereby is meant, till he comes by the effusion of the Spirit; and -therefore, if it was an ordinance at first, it ceased to be so when -the Spirit was poured forth on the church, in the beginning of the -gospel-dispensation. To this it may be replied, - -1. That ceremonial institutions are not inconsistent with the -gospel-dispensation, inasmuch as they may not be designed to signify -some benefits to be procured by Christ, as they did, which were -instituted under the ceremonial law; but they may be considered as -rememorative signs of the work of redemption, which has been brought to -perfection by him. - -2. When the apostle, in the scripture but now mentioned, says, that _we -shew the Lord’s death till he come_, it cannot be meant concerning his -coming in the plentiful effusion of the Spirit; inasmuch as this -privilege was conferred on the church in the apostle’s days, at the same -time, when he speaks of their shewing forth his death. Therefore, -doubtless, he intends thereby Christ’s second coming, when this, and all -other ordinances, which are now observed in the church, as adapted to -the present imperfect state thereof, shall cease; we must therefore -conclude from hence, that it was designed to be continued in the church -in all ages, as it is at this day. - -II. We are to consider the persons by whom this ordinance is to be -administered; and these are only such as are lawfully called, and set -apart to the pastoral office, whose work is to feed the church, not only -by the preaching of the word, but by the administration of the -sacraments, which are ordinances for their faith, in which they are said -to receive, and spiritually feed upon Christ and his benefits; upon -which account God promises to _give his people pastors according to his -own heart, who should feed them with knowledge and understanding_, Jer. -iii. 15. Now that none but these are appointed to administer this -ordinance, is evident in that they, who partake of it, are said to have -communion with him, and with one another therein, for their mutual -edification and spiritual advantage; therefore it doth not belong to -mankind in general, but the church in particular. And, to prevent -confusion therein, Christ has appointed one, or more proper officers in -his churches, to whom the management of this work is committed; who are -called hereunto, by the providence of God, and the consent and desire of -the church, to whom they are to minister. - -III. We are now to consider the matter, or the outward elements to be -used in the Lord’s supper; and these are bread and wine. Thus it is -said, _Jesus took bread_, Matt. xxvi. 26. and _he also took the cup_; -which, by a metonymy, is put for the wine: For, our Saviour referring to -this action, speaks of his _drinking the fruit of the vine_, ver. 29. As -for the bread that is to be used in this ordinance, there was a very -warm debate between the Latin and Greek church concerning it; the -former, as the Papists do at this day, concluding it absolutely -necessary, that it should be unleavened bread, inasmuch as that kind of -bread was used by our Lord, when he first instituted it, which was at -the time of the passover, when no leaven was to be found in their -houses. And they make it also a significant sign of the sincerity and -truth with which the Lord’s supper ought to be eaten; for which, they -refer to what the apostle says, in 1 Cor. v. 8. _Let as keep the feast, -not with old leaven, neither with the leaven of malice and wickedness; -but with the unleavened bread of sincerity and truth._ But this seems -only to be an allusion to the use of unleavened bread in the passover; -which, it may be, might have a typical reference to that sincerity and -truth with which all the ordinances of God are to be engaged in; but it -does not sufficiently appear that he intends hereby that the bread used -in the Lord’s supper should be of this kind, or, that it was designed to -signify the frame of spirit with which this ordinance is to be -celebrated. - -On the other hand, the Greek church thought that the bread ought to be -leavened, according to our common practice at this day, it being the -same that was used at other times. And this seems most eligible, as it -puts a just difference between the bread used in the passover, which was -a part of the ceremonial law, and a gospel-institution, that is distinct -from it. But, I think, there is no need to debate either side of the -question with too much warmth, it being a matter of no great importance. -As for the wine that is to be used in this ordinance, it is a necessary -part thereof; and therefore the Papists are guilty of sacrilege in -withholding the cup from the common people[97]. - -IV. We are now to consider what the minister is to do, antecedent to the -church’s partaking of the Lord’s supper: He is to set apart the outward -elements of bread and wine from a common, to this particular holy use. -Upon which account it may be said to be _sanctified by the word of God -and prayer_, 1 Tim. iv. 5. The words of institution contain an -intimation that these elements are to be used in this ordinance, by -Christ’s appointment; without which, no significant sign could be used -in any religious matters. And, as for prayer, this is agreeable to -Christ’s practice; for, he _took bread and blessed it_, or prayed for a -blessing on it; and as the apostle expresses it; this was accompanied -with thanksgiving, as he says; _When he had given thanks he brake it_, -Matt. xxvi. 26. 1 Cor. xi. 24. which is agreeable to the nature and -design of the ordinance, as herein we pray for the best of blessings, -and express our thankfulness to him for the benefits of Christ’s -redemption. - -Here I cannot but observe how the Papists pervert this ordinance in the -manner of consecrating the bread, which the priest does only by -repeating these words in Latin; _This is my body_; and from thence they -take occasion to advance the absurd doctrine of transubstantiation; and -suppose, that, by these words pronounced, the bread is changed into the -body and blood of Christ; which they assert, contrary to all sense and -reason, as well as the end and design of the ordinance; and from hence -it will follow, that man has a power to make the body and blood of -Christ; and another consequence thereof, will be, that the human nature -of Christ is omnipresent, which is inconsistent with a finite nature, -and those properties that belong to it as such; from whence it is to be -concluded, that it is no where else but in heaven; and it involves in it -the greatest contradiction to suppose that it is bread, and having all -the qualities thereof; and yet our senses must be so far imposed on, as -that we must believe that it is not so, but Christ’s body. It also -supposes, that Christ has as many bodies as there are wafers in the -world; which is a monstrous absurdity. It likewise confounds the sign -with the thing signified, and is very opposite to the sense of those -words of scripture, _This is my body_; which implies no more, than that -the bread, which is the same in itself, after the words of consecration, -as it was before, is an external symbol of Christ’s body, that is, of -the sufferings which he endured therein for his people. - -V. We are now to consider the actions both of the minister and the -church, when engaged in this ordinance, _viz._ breaking, distributing, -eating the bread, pouring forth, and drinking the wine, for the ends -appointed by Christ, in instituting this ordinance. Whether our Saviour -gave the bread and wine to every one of the disciples in particular, is -not sufficiently determined by the words of institution: For, though -Matthew and Mark say, _He gave the bread and the cup to the disciples_, -Matt. xxvi. 26, 27. and Mark xiv. 22, 23. Yet Luke speaking either -concerning the cup used in the passover, or that in the Lord’s supper, -represents our Saviour as saying to his disciples, _Take this and divide -it among yourselves_, Luke xxii. 17. which seems to intimate that he -distributed it to one or more of them, to be conveyed to the rest, that -they might divide it among themselves; which is agreeable to the -practice of several of the reformed churches in our day, and seems most -expedient in case the number of the communicants is very great, and the -elements cannot be so conveniently given by the pastor into the hand of -every one. - -Here I may observe how the Papists pervert this part of the Lord’s -supper; inasmuch as they will not permit the common people to touch the -bread with their hands, lest they should defile it; but the priest puts -it into their mouths; for which purpose it is made up into small, round -wafers; and the people are ordered to take great care that they do not -use their teeth in chewing it; for that would be, as it were, a -crucifying Christ afresh, as offering a kind of violence to what they -call his body. But these things are so very absurd and unscriptural, -that they confute themselves. And their consecrating a wafer to be -reserved in a case prepared for that purpose, and set upon the altar in -the church, to be worshipped by all that come near it, savours of gross -superstition and idolatry. - -We may farther observe, that they deny the people the cup in this -ordinance, but not the priests; for what reason, it is hard to -determine. And, they mix the wine with water; which, though it does not -seem to be agreeable to Christ’s institution, yet it was often practised -by the ancient church, from whence they took it; and their making this a -sacramental sign of Christ’s divine and human nature, united together in -one person, is much more unwarrantable; nor can I approve of what others -suppose, viz. that it signifies the blood and water that came out of his -side when he was pierced on the cross. And, I can hardly think some -Protestants altogether free from the charge of superstition, when they -so tenaciously adhere to the use of red wine, as bearing some small -resemblance to the colour of Christ’s blood; for which reason others -chuse to bear their testimony against this ungrounded opinion, by the -using of white wine, without supposing that any thing is signified by it -more than by red; and others chuse to use one sort at one time, and -another at another, to signify that this is an indifferent matter; and -these, I think, are most in the right. - -Moreover, the practice of the Papists, and some others, in receiving the -Lord’s supper fasting, to the end that the consecrated bread may not be -mixed with undigested food, is not only unwarrantable, but -superstitious, as well as contrary to what we read concerning our -Saviour and his apostles partaking of the Lord’s supper in the first -institution thereof, immediately after having eaten the passover, and to -what the apostle suggests, when he reproves the church at Corinth, for -eating and drinking to excess immediately before they partook of the -Lord’s supper; upon which occasion he advises them _to eat and drink_ -(though with moderation) _in their own houses_, 1 Cor. xi. 21, 22. - -Again, the administring the Lord’s supper privately, as the Papists and -others do, to sick people, seems to be contrary to the design of its -being a church-ordinance; and when, to give countenance to this -practice, it is styled, as by the former of these, a viaticum, or means -to convey the soul, if it should soon after depart out of the body, to -heaven, they are much more remote from our Saviour’s design in -instituting this ordinance; neither do they rightly understand the sense -of the scripture, from whence they infer the necessity thereof, _except -ye eat the flesh of the Son of man, and drink his blood, ye have no life -in you_, John vi. 53. when they apply it to this purpose. - -There is another thing that must not be wholly passed over, viz. the -various gestures used in receiving the Lord’s supper. The Papists not -only receive it kneeling; but, they allege, that they ought to do so, as -being obliged to adore the body and blood of Christ, which, as they -absurdly suppose, is really present, inasmuch as the bread is -transubstantiated, or turned into it. And the Lutherans, with equal -absurdity assert, that the body of Christ, is really, though invisibly, -present in the bread; which is what they call consubstantiation. Some -other Protestants, indeed, plead for the receiving it kneeling, as -supposing Christ to be spiritually, though not corporally, present -therein; and therefore they do not worship the bread and wine, but our -Saviour; which, they suppose, they ought to do with this becoming -reverence. - -What I would take leave to say, in answer to this, is, that we humbly -hope and trust, that Christ, according to his promise, is present with -his people in all his ordinances; yet, it is not supposed that we are -obliged to engage in every one of them kneeling. But that which -determines the faith and practice of all other reformed churches, who do -not use this gesture in the Lord’s supper, is, because it is contrary to -the example of our Saviour and his apostles, when it was first -celebrated; which ought to be a rule to the churches in all succeeding -ages. - -If it be said, that this is a gesture most agreeable to prayer, or, at -least, that sitting is not so. To this it may be replied, that it is not -an ordinance principally or only designed for prayer; for, whatever -prayers we put up to God therein, are short, ejaculatory, and mixed with -other meditations, which may be performed with an awful reverence of the -divine majesty, such as we ought to have in other acts of religious -worship, though we do not use that gesture of kneeling. And besides, we -think ourselves obliged to receive the Lord’s supper sitting, that being -a table gesture in use among us, in like manner as that which our -Saviour and his apostles used, was among the eastern nations. - -As for the reformed Gallican churches, they receive it for the most -part, standing; which, being a medium between both extremes, they -suppose to be most eligible. But this not being a table-gesture, nor, in -that respect, conformed to that which was used by our Saviour and his -apostles, I cannot think it warrantable. Nevertheless, when the gesture -of standing or sitting is made a significant sign as some do the former, -of our being servants, ready to obey the will of Christ our great Lord -and Master; or, as others explain it, as signifying our being travellers -to the heavenly country; and the latter, _viz._ sitting, of our -familiarity, or communion with Christ. These are rather the result of -human invention, than founded on a divine institution, since we have not -the least account in scripture, of these things being signified thereby. -This leads us to consider, - -VI. The thing signified in this ordinance, and in what respect Christ is -said to be present therein, together with the benefits expected from -him, as we are said to feed upon him by faith for our spiritual -nourishment and growth in grace. I cannot but think that the general -design hereof, is not much unlike to that which was ordained under the -ceremonial law, in which, after the sacrifice was offered, part of it -was reserved to be _eaten in the holy place_, Lev. vi. 16. which was a -significant feast upon a sacrifice. In like manner, the Lord’s supper, -which comes in the room of the passover, is ordained to be a feast on -Christ’s sacrifice; so the apostle styles it, when he says, _Christ, our -passover, is sacrificed for us: Therefore let us keep the feast_, &c. 1 -Cor. v. 7, 8. The fiducial application of Christ, and the benefits of -his death, is the principal thing to be considered in this -gospel-festival. However, there are some cautions necessary to be -observed with respect to the things signified therein, as what may be -useful to us that our faith may be exercised in a right manner. -Therefore let it be considered, - -1. That though the Lord’s supper was instituted in commemoration of -Christ’s love, expressed in his death, which was the last and most -bitter part of his sufferings for our redemption. Yet he did not design -hereby to exclude his other sufferings in life; nor, indeed, his whole -course of obedience from his incarnation to his death; since it is very -evident that the death of Christ is often considered in scripture, by a -synecdoche, as denoting the whole course of obedience, both active and -passive, which is the matter of our justification; and therefore is to -be the object on which our faith is to be conversant in the Lord’s -supper, as well as his sufferings in, or immediately before his death. - -2. When Christ’s sufferings upon the cross are said to be signified by -the bread and wine; we are not to conclude that these sufferings are to -be so distinctly or separately considered, as that the bread broken, is -designed to signify the pains that he endured upon the cross, when his -body was as it were broken, its tendons, nerves, and fibres snapped -asunder, and his joints dislocated, by being stretched thereon; and the -wine poured forth, to signify the shedding his blood when his hands and -feet were pierced with the nails, and his side with the spear, as some -suppose; since all these things are to be made the subjects of our -affectionate meditation in every part of this ordinance, while we are -taken up with the contemplation of his last sufferings. And this seems -to give countenance to the practice of many of the reformed churches, in -consecrating and distributing the bread and wine together; though it is -true, many think, on the other hand, that the elements are to be -separately consecrated, as well as distributed, it being most agreeable -to what is said concerning Christ’s blessing the bread, and giving it to -his disciples, and afterwards taking the cup, and giving it to them, -Matt. xxvi. 26, 27. However, if this be allowed of, it is not necessary -for us to infer from hence, that each of these elements are designed to -signify some distinct parts of Christ’s sufferings on the cross, but -only that the ordinance is to be still continued, the whole including in -it two external and visible signs to be used, each of which signify the -means whereby he procured our redemption; and, indeed, when the wine is -poured forth, and set apart for another part of this ordinance, we are -not so much to enter on a new subject in our meditation, though the sign -be different from that of the bread, as to proceed in thinking on, and -improving the love of Christ, in his _humbling himself, and becoming -obedient unto death, even the death of the cross_, Phil. ii. 8. and all -this is signified by this sign, as well as the other, neither of which -are adapted to this end, otherwise than by divine appointment. - -3. We must take heed that we do not make more significant signs in the -bread and wine than Christ has done; as some suppose, that almost every -ingredient or action used in making them, is to be applied to signify -some things that he has done or suffered for our redemption. It is a -very great liberty that some take in expatiating on this subject, and -applying it to this ordinance. We have a specimen hereof contained in an -hymn, composed to be sung as a thanksgiving after the receiving the -Lord’s supper[98]; in which the corn, as first living and growing, and -afterwards cut down, and by threshing, separated from the husk, and then -ground in the mill, and baked in the oven, are all made significant -signs of the sufferings and torments which our Saviour endured. And the -corn being united in one loaf, is made a sign of the union between -Christ and his church. In like manner the grapes being gathered, -pressed, and made into wine, is supposed to signify our spiritual joy, -arising from Christ’s shedding his blood. And, as many grapes make one -vine, so believers should be united by faith and love. What lengths is -it possible for the wit and fancy of men to run, when they have a -fruitful invention, and are disposed to make significant signs, and -apply them to this ordinance without a divine warrant! - -4. When we meditate on Christ’s sufferings, our faith is not to rest in, -or principally be fixed on the grievousness of them, as Dr. Goodwin -observes[99]; so that we should only endeavour hereby to have our hearts -moved to a relenting, and compassion expressed towards him, and -indignation against the Jews that crucified him, together with an -admiring of his noble and heroical love herein; so that if persons can -get their hearts thus affected, they judge and account this to be grace; -whereas, it is no more than what the like tragical story of some great -and noble personage (full of heroical virtues and ingenuity; yet -inhumanly and ungratefully used) doth ordinarily work in ingenuous -spirits, who read or hear of it; which, when it reacheth no higher, it -is so far from being faith, that it is but a carnal and fleshly -devotion; and Christ himself, at his suffering, found fault with, as not -being spiritual, when he says, _Daughters of Jerusalem weep not for me, -but for yourselves and for your children_, Luke xxiii. 28. that is, not -so much for this, when you see me thus unworthily handled by those for -whom I die, as for yourselves. - -Moreover, he farther adds, that it was not the malice of the Jews, the -falseness of Judas, the fearfulness of Pilate, the iniquity of the times -he fell into, that wrought our Saviour’s death; God the Father had an -higher design herein: And this our faith is constantly to be conversant -about, considering it as the result of an eternal agreement between the -Father and the Son, and of that covenant which he came into the world to -fulfil; and his being made sin for us, to take away our sins by the -atonement which he made hereby. And, besides this, we may add, that the -highest and most affecting consideration in Christ’s sufferings, ought -to contain in it the idea of his being a divine person, which is the -only thing that argued them sufficient to answer the great ends designed -thereby, as it rendered them of infinite value; and it was upon this -account that his condescension expressed herein, might truly be said to -be infinite. These things, I say, we are principally to rest in, when we -meditate on Christ’s sufferings in this ordinance; though the other, -which are exceedingly moving and affecting in their kind, are not to be -passed over; since the Holy Ghost has, for this end, given a particular -account thereof in the gospels, not barely as an historical relation of -what was done to him, but as a convincing evidence of the greatness of -his love to us. - -Thus concerning Christ’s death, shewed forth or signified in this -ordinance. We are farther, under this head, to consider how he is -present, and they who engage in it aright feed on his body and blood by -faith. We are not to suppose that Christ is present in a corporal way, -so that we should be said to partake of his body in a literal sense; but -he being a divine person, and consequently omnipresent; and having -promised his presence with his church in all ages, and places, when met -together in his name; in this respect he is present with them, in like -manner as he is in other ordinances, to supply their wants, hear their -prayers, and strengthen them against corruption and temptation, and -remove their guilt by the application of his blood, which is presented -as an object for their contemplation in a more peculiar manner in this -ordinance. - -As for our feeding on, or being nourished by the body and blood of -Christ, these are metaphorical expressions, taken from, and adapted to -the nature and quality of the bread and wine by which it is signified; -but that which we are to understand hereby, is, our graces being farther -strengthened and established, and we enabled to exercise them with -greater vigour and delight; and this derived from Christ, and -particularly founded on his death. And, when we are said to feed upon -him, in order hereunto, it denotes the application of what he has done -and suffered, to ourselves; and, in order hereunto, we are to bring our -sins, with all the guilt that attends them, as it were, to the foot of -the cross of Christ, confess and humble our souls for them before him, -and by faith plead the virtue of his death, in order to our obtaining -forgiveness, and, at the same time, renew our dedication to him, while -hoping and praying for the blessings and privileges of the covenant of -grace, which were purchased by him. - -Moreover, there is another thing signified in this ordinance, as a -farther end for which it was instituted, namely, in that we are to have -communion with one another, and thereby express our mutual love, as -members of Christ’s mystical body, who have the same end in view, and -make use of the same means, _viz._ Christ crucified, as we attend on the -same ordinance in which this is set forth, and having the same common -necessities, infirmities and corruptions, and the same encouragements -for our faith. Therefore we ought to sympathize with one another, and, -by faith and prayer, be helpful to them, with whom we join in this -ordinance, while we are representing our own case in common with theirs, -before the Lord. This leads us to consider, - -VII. What ought to be the qualifications of those who have a right to, -and are obliged to partake of the Lord’s supper: These are expressed in -general terms by the apostle, by _discerning the Lord’s body_, 1 Cor. -xi. 29. Now this a person cannot do, who is ignorant of the design of -his death; therefore there must be some degree of knowledge in those who -are qualified for this ordinance. There must also be an afflictive sense -of the weight and burden of the guilt of those sins which are daily -committed by us, and an apprehension arising from thence, of our need of -the merits of Christ, to take them away, and that his death is designed -to answer this end. And, that this may be done for our real advantage, -as we are said to feed on Christ by faith; it is supposed, that this -grace is wrought in us, or, that we are effectually called out of a -state of unregeneracy, to partake of gracious communion with Christ; -whereby we may be said to be fitted to have fellowship with him in this -ordinance, and so partake of it in a right manner, for our spiritual -nourishment and growth in grace. - -Footnote 97: - - _This was done by the council at Constance, A. D. 1415, before which - time there were, indeed, several disputes about the matter or form of - the cup, in which the wine was contained; but it was never taken away - from the common people till then._ - -Footnote 98: - - _This hymn is inserted after Sternhold and Hopkin’s version of the - Psalms._ - -Footnote 99: - - _See Dr. Goodwin’s Christ set forth, § 2. Chap. ii._ - - - - - Quest. CLXXI. - - - QUEST. CLXXI. _How are they that receive the sacrament of the Lord’s - supper, to prepare themselves before they come unto it?_ - - ANSW. They that receive the sacrament of the Lord’s supper, are, - before they come, to prepare themselves thereunto, by examining - themselves, of their being in Christ, of their sins, and wants, of - the truth and measure of their knowledge, faith, repentance, love to - God and the brethren, charity to all men, forgiving those that have - done them wrong, of their desires after Christ, and of their new - obedience; and by renewing the exercise of these graces, by serious - meditation, and fervent prayer. - -The Lord’s supper being a sacred and solemn ordinance, it ought not to -be engaged in without due preparation before-hand, in those who partake -of it. The duties mentioned in this answer, which are preparatory for -it, are self-examination, the renewing the exercise of those graces -which are necessary to our partaking of it aright, serious meditation on -the work we are going about, and fervent prayer for the presence and -blessing of God therein. - -I. Concerning the duty of self-examination; in order hereunto, we must -retire from the hurries and incumbrances of the world, that our minds -may be disengaged from them, and not filled with distracting thoughts, -which will be an hindrance to us in our enquiries into the state of our -souls. We must also resolve to deal impartially with ourselves, and -consider what really makes against us, as matter of sorrow, shame, and -humiliation, as well as those things that are encouraging, and occasions -of thanksgiving to God. We must also endeavour to be acquainted with the -word of God, to which our actions and behaviour are to be applied; -whereby we are to determine the goodness or badness of our state in -general, or the frame of spirit in which we are, in particular. - -Now there are several things, concerning which we are to examine -ourselves before we come to the Lord’s supper. - -1. Whether we are in Christ or no? since persons must be first in him -before they can have spiritual communion with him. There are some -things, which, if we find in ourselves, would give us ground to -determine that we are not in Christ; particularly, - -That man is not in Christ who is an utter stranger to his person, -natures, offices, and the design of his coming into the world; together -with the spiritual benefits purchased by his death. Neither is he in -Christ, who never saw his need of him, or that there is no hope of -salvation without him. Again, he is not in Christ, who obstinately -refuses to submit to his government, lives in a wilful contempt of his -laws, resolutely persists in the commission of known sins, or in the -total neglect of known duties. Again, he is not in Christ, who is -ashamed of his doctrine, his gospel, his cross, which a true believer -counts his glory; as the apostle says, _God forbid that I should glory, -save in the cross of Jesus Christ_, Gal. vi. 14. He must also be -reckoned out of Christ, who is stupid and presumptuous; and, though, -probably, he may hope to be saved by him, yet desires not to have -communion with him, but expects to be made partaker of his benefits -without faith; or if he pretends to have faith, it is only an assent to -some truths, without being accompanied with repentance, and other graces -which are inseparably connected with that faith which is saving. - -But, on the other hand, we may know that we are in Christ, if we can -truly say, - -(1.) That we have received a new nature from him, from whence proceed -renewed actions, which discover themselves in the whole course of our -lives; _If any man be in Christ, he is a new creature: Old things are -passed away, behold, all things are become new_, 2 Cor. v. 17. - -(2.) We must enquire, whether we endeavour constantly to adhere to his -revealed will, not barely as the result of some sudden conviction; but -as making it the main business of life, to approve ourselves to him in -well doing, as our Saviour says, _If ye continue in my word, then ye are -my disciples indeed_, John viii. 31. - -(3.) Converse with Christ in ordinance, is another evidence of our being -in him: For, as a man is said to be known by the company he keeps, or -delights to be in; so a true Christian is known, as the apostle says, by -his _having fellowship with the Father, and with his son Jesus Christ_, -1 John i. 3. - -(4.) We must enquire, whether we have a great concern for the glory and -interest in our own souls, and an earnest desire that his name may be -known and magnified in the world; and this accompanied with our using -the utmost endeavours in our various stations and capacities in order -thereunto? - -2. The next thing that we are to examine ourselves about, before we come -to the Lord’s supper, is, what sense we have of sin? whether we are -truly humbled for, and desirous to be delivered from it? It is not -sufficient for us to take a general view of ourselves as sinners, in -common with the rest of mankind, without being duly affected with it; -but we must consider the various aggravations of sin, with a particular -application thereof to ourselves; and how much we have exceeded many -others therein, either before or since we were called by the grace of -God, by which means we may take occasion to say, as the apostle does -concerning himself, that we are _the chief of sinners_, 1 Tim. i. 15. -and a sense of the guilt hereof, when duly considered, will give us -occasion to lie very low at the foot of God. We are also to take notice -of our natural propensity and inclination to sin, and the various ways -by which this has discovered itself in our actions; and accordingly we -are to enquire, - -(1.) Whether we have sinned knowingly, wilfully, presumptuously, and -obstinately? or, whether we have been surprised into it, or ensnared by -some sudden unforeseen temptation, and committed it without the full -bent of our wills? whether we have striven against it, or given way to -it, and suffered ourselves to be prevailed upon without making -resistance? - -(2.) We must enquire, whether we have continued in sin, or unfeignedly -repented of it? whether sin sits light or heavy on our consciences? or, -if our consciences are burdened with it, whether we seek relief against -it in that way which Christ has prescribed in the gospel? - -(3.) We must enquire, whether there are not some sins that more -frequently and easily beset us? what they are, and whether we are daily -watchful against them, and use our utmost endeavours to avoid them? - -(4.) We must also enquire, whether we have not frequently relapsed into -the same sin which we have resolved against at various times, and, in -particular, at the Lord’s table, and hereby broke our engagements; and -if so, whether we did not rely too much on our own strength, when we -made those resolutions against sin? - -(5.) We are to enquire, whether sin gets ground upon us, whereby grace -is weakened? or, whether, though we commit it, we find its strength -abated, and we enabled, in some measure, to mortify it, though we do not -wholly abstain from it? as the apostle says, _That which I do, I allow -not; but what I hate, that do I_, Rom. vii. 15. - -(6.) We are also to enquire, whether our sins have not carried in them a -great neglect of Christ, his blood, his grace, his benefits, as not -thinking of them, admiring or prizing them above all things, nor laying -hold on them by faith, and so not making a right use of his dying love, -which is signified in the Lord’s supper. - -3. We are to examine ourselves, before we come to the Lord’s table, what -particular wants we have to be supplied. Our Saviour is to be considered -in this ordinance, not only as signified by the external elements; but -as present with his people when met together in his name, with earnest -expectation of enjoying communion with him: And, as he is appointed to -apply, as well as purchase redemption for us, we must consider him as -having his hands full of spiritual blessings, to impart to his -necessitous people, who come to him for them: Therefore they ought -before they go, to enquire, not only, as has been before observed, what -are their sins which are to be confessed and bewailed before him, but -what it is more especially, that they stand in need of from him? The -question that Christ will ask them, when they come there, is, what is -thy petition, and what is thy request? what are those wants which thou -desirest a supply of? Accordingly, we are before-hand to enquire, -whether, though we have some little hope that we have experienced the -grace of God in truth, yet we do not want a full assurance of our -interest in Christ, _that we may know that we have eternal life_, 1 John -v. 13. together with the joy of faith accompanying the actings thereof? -and, whether we do not want enlargement of heart, and raised affections -in holy duties? which the Psalmist seems to intend, when he says, _Bring -my soul out of prison, that I may praise thy name_, Psal. cxlii. 7. - -Again, whether we do not want many experiences, which we have formerly -had, of the grace of God, and his special presence in holy duties; or -have not occasion to say with Job, _O that it were as in months past, as -in the days when God preserved me: When his candle shined upon my head, -and, by his light I walked through darkness_, Job xxix. 2, 3. Moreover, -we are to enquire, whether we do not want a greater degree of -establishment in the great doctrines of the gospel; or to be kept steady -in a time of temptation? and, whether we do not want a greater degree of -zeal for the honour of God, in a day in which many professors are -lukewarm? as our Saviour observes concerning the church of Laodicea, -_That they were neither cold nor hot_, Rev. iii. 15. or, whether we do -not want together with this zeal, a compassion to the souls of others, -who make shipwreck of faith, not having a good conscience, which may -induce us, as the apostle says, _In meekness to instruct those that -oppose themselves, if God peradventure will give them repentance to the -acknowledging of the truth?_ 2 Tim. ii. 25. and, whether we are duly -affected with the degeneracy of the age wherein we live, and are not too -negligent in bearing our testimony against the errors advanced therein? -or, whether we understand the meaning of those various dispensations of -providence, which we are under, and what is our present duty in -compliance therewith? These things are of a more general nature, and to -be made the subject of our enquiry, whenever we draw nigh to Christ in -any ordinance in which we hope for a supply of our wants. - -But there are other things which we ought to have a more particular -regard to in our enquiries, when we are to engage in the ordinance of -the Lord’s supper. - -(1.) In order to our partaking of it aright, we are to enquire, whether -we do not want a clear and distinct apprehension of the covenant of -grace, and the seals thereof, and how we are to act faith in a way of -self-dedication, and how we ought to renew our covenant engagements with -God, which we are more especially called to do therein? - -(2.) Whether we do not want a broken heart, suitably affected with the -dying love of Jesus Christ, which is signified therein, that we may -_look on him who was pierced, and mourn_, Zech. xii. 10. - -(3.) Whether we do not want to be led into the true way of improving -Christ crucified, to answer all those accusations that are brought in -against us, either by Satan or our own consciences, and how this is an -expedient for the taking away the guilt and power of sin? - -(4.) Whether we do not want to be made more like to Christ, and -conformed to his death, that, while we behold him represented as dying -for us, we may _reckon ourselves as dead to sin_, and to the world; and -_that our old man is crucified with him, that the body of sin might be -destroyed, that henceforth we should not serve sin_? Rom. vi. 6. 10. - -(5.) Whether we do not want an abiding impression of the love of Christ, -and a greater stedfastness in our resolution, to adhere to him; that so, -whatever grace we may be enabled to act, by strength derived from him, -may be maintained and exercised, not only at that time, but when we are -more immediately engaged in that ordinance? - -These things we are to examine ourselves concerning, that we may spread -our wants before the Lord at his table. And to induce us hereunto, we -may consider, that our corrupt nature is very prone to think ourselves -better than we really are; so that, how indigent and distressed soever -we may be, we are ready to conclude, with the church of the Laodiceans, -that _we are rich and increased with goods, and have need of nothing_, -Rev. iii. 17. - -Moreover, if we are not truly sensible of our necessities, we shall not -value Christ’s fulness, or the rich provisions he has made for his -people, and is pleased to dispense in this ordinance; as it is said, -_The whole need not a physician, but they that are sick_, Matt. ix. 12. -and we must consider, that a great part of our work therein, consists in -ejaculatory prayer, which we shall not be able to put up in a right -manner, if we are not sensible of our wants; and one reason why we are -so often at a loss in prayer, or go out of the presence of God empty, -is, because our hearts are not enlarged therein, which they cannot be, -unless we are affected with a sense of our necessities. - -Now, to encourage us to examine ourselves concerning them, before we -partake of the Lord’s supper, let us consider that Christ invites us to -draw nigh to him therein; that he may take occasion to communicate the -blessings of his redemption, which are signified thereby; that he may -supply our wants, satisfy our desires, surmount our difficulties, and -apply to us the great and precious promises of the covenant of grace, -which are to be sought for at his hands, by faith and prayer, which -supposes the performance of this duty of self-examination, with respect -to the blessings that we stand in need of from him. - -4. We are, before we partake of the Lord’s supper, to examine ourselves -concerning the truth and measure of our knowledge in divine things; -inasmuch as without the knowledge hereof, the heart cannot be good, nor -any spiritual duty engaged in, in a right manner. As for a perfect -comprehensive knowledge of divine truths, that is not to be expected, by -reason of the weakness of our capacities, and the imperfection of this -present state; wherein, as the apostle says, _we see_ but _through a -glass darkly_, or, as it is said elsewhere, _We are but of yesterday, -and know_, comparatively, _nothing_, Job viii. 9. - -However, there is a degree of knowledge, which is not only attainable, -but necessary to our right engaging in this ordinance; and this does not -consist barely in our knowing that there is a God, or that he is to be -worshipped, or that there was such a person as our Saviour, who lived in -the world, was crucified, rose again from the dead, ascended into -heaven, and shall come again to judge the quick and the dead: For a -person may have a general notion of all these things, and yet be -unacquainted with the end and design of Christ’s death, and the -blessings and privileges of the covenant of grace, which he procured -thereby, or with the claim that a person may lay by faith, to them; -without which, there is not a sufficient knowledge, such as the apostle -calls _a discerning the Lord’s body_, 1 Cor. xi. 29. which we ought to -do in this ordinance. - -Now, that knowledge of divine truths, which ought not only to be pressed -after, but, we are to examine ourselves, whether we have, in some -measure attained to, respects, - -(1.) The person of Christ, as God-man, Mediator, and the offices which -he executes as such; and more particularly, the manner and end of his -executing his priestly office, in which he offered himself as a -sacrifice for sin, which we are more especially to commemorate in this -ordinance. - -(2.) We must have an affecting sense or knowledge of the guilt of sin; -and, as a relief against it, must be acquainted with the doctrine of the -free grace of God, displayed in the gospel, and founded in the blood of -Jesus, whereby sin is pardoned. We are also to be fully convinced of the -almighty power of the Holy Ghost, whereby alone it can be subdued, and -of the method he takes therein to make the redemption purchased by -Christ, effectual to answer that end. - -(3.) We are to endeavour, in some measure, to know God as our Father, -and covenant-God in Christ, who bestows on his people the rich and -splendid entertainment of his house, and satisfies them with the -abundance of his goodness, pursuant to what Christ has purchased. And we -must also know what it is to deal with him as those who see themselves -obliged herein to devote themselves to him as their God; and what large -expectations they may have from him, whom he has avouched to be his -peculiar people; and how this is a foundation of that humble boldness -with which they are encouraged to come _unto the throne of grace, that -they may obtain mercy, and find grace to help in time of need_, Heb. iv. -16. - -Moreover, we are not only to enquire, whether we are apprehensive of the -excellency, glory, and suitableness of those great things, that are -revealed in the gospel, to answer our particular exigencies, and render -us happy in the enjoyment of God; but whether the knowledge hereof makes -a due impression on our hearts, is of a transforming nature, and has a -tendency to regulate the conduct of our lives, and put us on the -application of these great things to ourselves? - -As to the degree of our knowledge we must enquire, whether it be only a -single apprehension that the doctrines of the gospel are true, or, at -most, contains in it some general ideas of their being excellent and -worthy of the highest esteem; but whether we can prove them to be true, -and render a reason of our faith, without which, it may, indeed, be -rightly placed as to its object? But it cannot be said to be deeply -rooted; and therefore it is exposed to greater danger of being foiled, -weakened, or overthrown by temptation. We must also enquire, whether we -grow in knowledge in proportion to those opportunities or means of grace -that we are favoured with, which the apostle calls _growing in grace, -and in the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. iii. -18. - -5. We are to examine ourselves concerning the truth and degree of our -faith, and other graces that are inseparably connected with it. As for -faith, we are to enquire, whether it be a living, or what the apostle -calls a _dead faith_, James ii. 17, 18. as being alone, and destitute of -those good works which ought to proceed from it? Whether it only -contains in it an assent to the truth of divine revelation; or, whether -it puts us upon a closure with Christ, embracing him in all his offices, -and trusting in him for all those benefits which he has purchased by his -blood? We must also enquire, what fruits or effects it produces, and -what other graces accompany or flow from it? Whether it inclines us to -set the highest value on Christ, as being in our esteem, altogether -lovely; and gives us low thoughts of ourselves, as having nothing but -what we depend on him for, or derive from him? Whether it be attended -with some degree of holiness in heart and life, as the apostle speaks of -the _heart’s being purified by faith_, Acts xv. 9. Again, whether it be -such a faith as _overcomes the world_, 1 John v. 14. and prevents our -being easily turned aside from God, by the snares that we may meet with -in it? Whether we are inclined hereby, to confess ourselves to be -_strangers and pilgrims on the earth_, Heb. xi. 13. and _desire a better -country_, ver. 16. - -There are many other fruits and effects of faith, which the apostle -mentions in Heb. xi. by which we may examine ourselves concerning the -truth and sincerity of this grace; and there are several graces -mentioned in this answer, which are connected with faith, concerning -which, we must enquire, whether they are found in us, particularly -repentance, which must of necessity be exercised in this ordinance as -well as faith; inasmuch as by the one, we behold Christ’s glory, and, by -the other, we take a view of sins deformity? And it is such a -repentance, as inclines us not only to hate sin, but forsake and turn -from it, as seeing the detestable and odious nature of it, in what -Christ endured to make satisfaction for it. - -But since faith and repentance have been particularly considered under a -foregoing answer, together with the nature, properties, and effects -thereof[100]; we shall pass them over, and consider the graces of love -to God, desire after Christ, and our using endeavours to approve -ourselves his servants and subjects, by constant acts of obedience to -him: These things are to be the subject-matter of our enquiry, before we -engage in this ordinance. It is very suitable to the occasion, to -enquire, whether we love Christ or no; inasmuch as we are to behold and -be affected with the most amazing instance of love, which he has -expressed to us; Let us therefore enquire, whether our love to him be -superlative, far exceeding that which we bear to all creatures, how -valuable soever they may be to us, how nearly soever we may be related -to them, or whatever engagements we may be laid under to esteem and -value them. - -We may also try the sincerity of our love to God, by enquiring, whether -it puts us on performing the most difficult duties for his sake, with -the greatest cheerfulness? And, whether we are hereby encouraged to bear -the most afflictive evils with patience; because it is his pleasure that -we should be exercised therewith, 1 Sam. iii. 18. Let us also enquire, -whether we love him with all our heart, or, whether our love is divided -betwixt him and the creature, whereby our affections are often drawn -aside from him? And, whether it puts us upon improving our time, -strength, and all our other talents to his glory? Whether we have no -interest separate from his, which we cannot but prefer to our chief joy? -whether this be the very end of living? As the apostle says, _For me to -live is Christ_, Phil. i. 21. and, whether we are earnestly desirous to -bring others to him, not only by recommending his glory to them in -words; but by expressing the esteem and value we have for him, in the -whole course of our conversation? Whether we are hereby inclined to hate -every thing that he hates; as the Psalmist says, _Ye that love the Lord -hate evil_, Psal. xcviii. 10. and whether we make those things the -object of our choice that he delights in? - -Moreover, we are to enquire, whether we have had any communion with him -in ordinances, and particularly in this ordinance at other times? And -when he is pleased to withhold this privilege from us in any degree, -that hereby we may see that all our comforts flow from him; or, when he -has a design to humble us for those sins that provoke him to depart from -us, whether we are earnestly desirous of his return, and cannot be -satisfied with any thing short of him? - -As for our desires after Christ, which we are farther to examine -ourselves about, we must enquire, whether, that, which moves or inclines -us to desire him, be the view we have of the glory of his person, and -the delight that arises from our contemplating his divine excellencies; -or whether we desire him, only for the sake of his benefits, or, that he -might deliver us from the wrath to come? Whether we desire Christ only -when his service is attended with the esteem of men, or, as a means to -gain some worldly advantage from them? Or, whether we desire to adhere -to him, when we are called to suffer reproach, or even the loss of all -things for his sake; which will be a convincing evidence of the -sincerity of our desires after, and, consequently, of our love to him? - -And, we are farther to enquire, whether our love to Christ, and desire -after him, discovers itself by renewed acts of obedience to him; -particularly, whether our obedience be universal or partial, constant or -wavering, performed with delight and pleasure or with some reluctancy? -And, whether it puts us upon universal holiness, as being induced -hereunto by gospel-motives? Thus concerning our examining ourselves -about our faith, repentance, love to Christ, desire after him, and our -endeavour to yield obedience to him in all things. - -The next thing we are to examine ourselves concerning, is, whether we -have such a love to the brethren, and charity to all men, whereby we are -disposed to exercise forgiveness to those that have done us any -injuries? The Lord’s-supper being an ordinance of mutual fellowship, we -are obliged to behave ourselves towards one another as members of the -same body, subjects of the same Lord, engaged in the same religious -exercise; and consequently, are obliged to love one another, whereby it -will appear, that we are Christ’s disciples, John xiii. 35. This love -consists in our desiring and endeavouring to promote the spiritual -interest of each other, to the end that Christ herein may be glorified; -and it includes in it that charity that casts a veil over their failures -and defects, and our forgiving those injuries which they have, at -anytime, done to us. This frame of spirit is certainly becoming the -nature of the ordinance, in which we hope to be made partakers of the -fruits and effects of Christ’s love, and to obtain forgiveness from him, -of all the injuries we have done against him; therefore it is very -necessary for us to enquire, - -[1.] Concerning our love to the brethren, whether it be such as is a -distinguishing character of those who are Christ’s friends and -followers; or which, as the apostle expresses it, will afford an -evidence to us, that we are _passed from death to life_, 1 John iii. 14. -And, in order to our discovering this, let us examine ourselves, whether -we love the brethren, because we behold the image of God in them? Which -is, in effect, to love and _glorify God in them_, Gal. i. 24. Again, -whether our love to men leads us to desire and endeavour to be reckoned -a common good to all, according to the utmost of our ability? As it is -said of Mordecai, that _he was accepted of the multitude of his -brethren, seeking the wealth of his people, and speaking peace to all -his seed_, Esther x. 8. - -Again, we are to enquire, whether our love be more especially to the -souls of men, as well as their outward concerns? This consists in our -using all suitable endeavours to bring them under conviction of sin, by -faithful and well-timed reproofs; the contrary to which, or our refusing -to rebuke our _neighbour or brother_, and thereby _suffering sin upon -him_, is reckoned no other than an _hating_ of him, Lev. xix. 17. We are -also to express our love to the souls of men, by endeavouring to -persuade them to believe in Christ, if they are in an unconverted state, -or to walk as becomes his gospel, if they have been made partakers of -the grace thereof: Thus the apostle expresses his love to those to whom -he writes, when he says, _I travail in birth again till Christ be formed -in you_, Gal. iv. 19. and elsewhere, he signifies to another of the -churches, how _affectionately desirous_ he was _of them_; which made him -_willing, not only to impart the gospel of God, but his own soul; -because they were dear unto him_, 1 Thes. ii. 8. - -Again, we must enquire, whether our love puts us upon choosing such to -be our associates that truly fear the Lord; whom we count, as the -Psalmist expresses it, _The excellent, in whom is all our delight_? -Psal. xvi. 3. and, on the other hand, whether we avoid the society of, -or intimacy with, those that are Christ’s open enemies; the contrary to -which, good Jehoshaphat was reproved for by the prophet, when he says, -_Shouldest thou help the ungodly, and love them that hate the Lord?_ 2 -Chron. xix. 2. Again, let us enquire, whether our love to men is then -expressed when it is most needed? As it is said, _A friend loveth at all -times, and a brother is born for adversity_, Prov. xvii. 17. Again, -whether we are inclined to all those acts of charity which covereth a -multitude of faults? As the apostle describes it, that it _suffereth -long, and is kind; envieth not; vaunteth not itself; is not puffed up; -doth not behave itself unseemly; seeketh not her own, is not easily -provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in -the truth: Beareth all things, believeth all things, hopeth all things, -and endureth all things_, 1 Cor. xiii. 4,-8. - -[2.] We are to enquire, whether our love to men be expressed in -forgiving injuries; which is a frame of spirit absolutely necessary for -our engaging in any ordinance; as our Saviour says, _If thou bring thy -gift to the altar, and there rememberest that thy brother hath ought -against thee_, Matt. v. 23, 24. that is, if there be a misunderstanding -between you, whoever be the aggressor, or gave the first occasion for -it, _leave there thy gift before the altar, and go thy way, first be -reconciled to thy brother_; that is, do whatever is in thy power in -order thereunto, and _then come and offer thy gift_. And this is more -necessary when we engage in this ordinance, in which we hope to obtain -forgiveness of the many offences which we have committed against God; -and accordingly the apostle says, _Let us keep the feast, not with old -leaven, neither with the leaven of malice and wickedness, but with the -unleavened bread of sincerity and truth_, 1 Cor. v. 8. It is no -difficult matter for us to know whether we are disposed to forgive those -who have injured us; therefore the principal thing we are to examine -ourselves about, is, whether we do this with a right frame of spirit, as -considering how prone we are to do those things ourselves, which may -render it necessary for us to be forgiven, both by God and man? and -whether, as the consequence hereof, though we were before this, inclined -to over-look those graces which are discernable in them; yet now we can -love them as brethren, and glorify God for what they have experienced, -and be earnestly solicitous for their salvation as well as our own? Thus -concerning the first duty mentioned in this answer, _viz._ our examining -ourselves before we engage in this ordinance. We now proceed to consider -some other duties mentioned therein, _viz._ - -II. The renewing the exercise of those graces, which are necessary to -our right engaging in it, whereby the sincerity and truth thereof may be -discerned: Therefore, since faith, repentance, and several other graces, -ought to be exercised in this ordinance, it is necessary for us to give -a specimen thereof, before we engage in it. As the artificer first tries -the instrument he is to make use of in some curious work before he uses -it, so the truth and sincerity of our faith is to be tried before it be -exercised in this ordinance. - -There is another duty preparatory to the Lord’s Supper, mentioned in -this answer, _viz._ serious meditation, that so we may not engage in it -without considering the greatness of the Majesty with whom we have to -do, together with our own vileness and unworthiness to approach his -presence: We must also consider his power, wisdom, and goodness, to -encourage us to hope for those supplies of grace from him, which we -stand in need of; and we are to have an awful sense of his omnipresence -and omniscience, as he is an heart-searching God, to excite in us an -holy reverence, and prevent the wandering of our thoughts and affections -from him, or any unbecoming behaviour in his presence; and, more -particularly we are to consider, before-hand, the end and design of -Christ’s instituting this ordinance, _viz._ that his dying love to -sinners might be signified and shewed forth, as an encouragement to our -faith, and an inducement to thanksgiving and praise, as the nature of -the thing calls for it. - -After all this it is farther observed, that we are to endeavor to -prepare for this ordinance by fervent prayer, as being sensible, that -when we have done our best, we shall be too much unprepared for it, -unless we have the special assistance of God, when engaging in it; to -which I may apply Hezekiah’s words, _The good Lord pardon every one that -prepareth his heart to seek God, the Lord God of his father; though he -be not cleansed according to the cleansing of the sanctuary_, 2 Chron. -xxx. 18, 19. And we are to be earnest with him, that he would give us a -believing view of Christ crucified, and especially of our interest in -him; that we may be able to say as the apostle does, _He loved me, and -gave himself for me_, Gal. ii. 20. and that he would apply to us those -blessings which he has purchased by his death, which we desire to wait -upon him for, when engaging in this ordinance, that our drawing nigh to -him therein may redound to his glory and our spiritual advantage. - -Footnote 100: - - _See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV, - LXXXVII._ - - - - - Quest. CLXXII., CLXXIII. - - - QUEST. CLXXII. _May one who doubteth of his being in Christ, and of - his due preparation, come to the Lord’s Supper?_ - - ANSW. One who doubteth of his being in Christ, or of his due - preparation to the sacrament of the Lord’s Supper, may have true - interest in Christ, though he be not assured thereof; and in God’s - account, hath it, if he be duly affected with the apprehension of - the want of it, and unfeignedly desires to be found in Christ, and - to depart from iniquity, in which case (because promises are made, - and this sacrament is appointed for the relief even of weak and - doubting Christians,) he is to bewail his unbelief; and labour to - have his doubts resolved, and so doing, he may, and ought to come to - the Lord’s Supper, that he may be farther strengthened. - - QUEST. CLXXIII. _May any who profess the faith, and desire to come - to the Lord’s Supper, be kept from it?_ - - ANSW. Such as are found to be ignorant, or scandalous, - notwithstanding their profession of the faith, and desire to come to - the Lord’s Supper, may, and ought to be kept from that sacrament by - the power which Christ hath left in his church, until they receive - instruction, and manifest their reformation. - -In these answers we have an account of those who are the subjects of -this ordinance and ought to partake of it, or of those who must be kept -from it: the former respects, more especially doubting Christians, who -desire to receive satisfaction, whether they ought to engage in it or -no; the latter respects those who are ready to presume that they are -qualified for it, and ought to partake of it; though, indeed, they are -to be excluded from it. - -I. As to the case of one who doubteth of his being in Christ, and duly -prepared for the Lord’s Supper: Here are several things that may afford -matter of encouragement to him; and accordingly it is observed, - -1. That though this be a matter of doubt to him, as being destitute of -assurance of his being in Christ; yet he may be mistaken in the judgment -which he passes concerning himself: since assurance, as has been before -observed, is not of the essence of saving faith[101]. For a person may -rely on, or give up himself to Christ, by a direct act of faith, who -cannot at the same time, take the comfort that would otherwise arise -from thence, that Christ has loved him, and given himself for him. Many -have reason to complain of the weakness of their faith, and the great -resistance and disturbance which they meet with from the corruption of -nature: And others, who have assurance, at present, of their interest in -Christ, may afterwards, through divine desertion, lose the comfortable -sense thereof; so that we must not conclude, that every doubting -believer is destitute of faith. Such are to be tenderly dealt with, and -not discouraged from attending on that ordinance, which others, who -converse with them, cannot but think they have a right to, and are -habitually prepared for; though they themselves very much question, -whether they are actually meet for it, as being apprehensive that they -cannot exercise those graces, that are necessary to their partaking of -this ordinance in a right manner. However, it is observed, - -(1.) That there are some things, which, if duly considered by such an -one, would afford him, ground of hope; though it may be, he cannot -sufficiently improve them to his own comfort. As, - -[1.] If he be truly affected with his want of assurance, and, as the -result thereof, is filled with uneasiness in his own mind, laments his -condition, and can take no comfort in any outward enjoyments, while -destitute of it; and, if he be importunate with God in prayer, that he -would lift up the light of his countenance upon him, and grant him the -exercise, as well as the joy of faith. Moreover, if he frequently -examines himself with impartiality, and an earnest desire to be -satisfied, as to his state; and if, notwithstanding this, he still walks -in darkness, and his doubts and fears prevail against him, he has some -ground to conclude, that he is better than he apprehends himself to be, -if he be truly humbled for those sins that may be reckoned the procuring -cause thereof, and determines to be still waiting, till God shall be -pleased to discover to him his interest in forgiving grace, and thereby -resolve his doubts, and expel his fears, which render him so very -uneasy. - -[2.] A person has some ground of hope, if he can say, that he -unfeignedly desires Christ and grace above all things, and can find -satisfaction in nothing short of him; in this respect it may be said, -that Christ is precious to him, as he is to them that believe. And to -this we may add, that if he desires to forsake all sin, as being -offensive, and contrary to him; so that when he commits it, he can -readily say with the apostle, _That which I do I allow not of; for what -I would, that do I not; but what I hate that do I_; and from hence he -concludes himself _wretched_; and earnestly desires to be _delivered -from the body of this death_, Rom. vii. 15, 24. - -(2.) There are some promises which a weak Christian may lay hold on for -his encouragement; as, - -_1st_, If the guilt of sin lies as an heavy burden upon him, and is the -occasion of his doubts about his being in Christ; there are promises of -forgiveness, Mich. vii. 18, 19. Isa. lv. 7, 8. - -_2dly_, If he complains of the power of sin, and its prevalency over -him, there is a promise that is suited to his case, in Rom. vi. 14. ‘Sin -shall not have dominion over you; for ye are not under the law, but -under grace.’ - -_3dly_, If satan’s temptations are very grievous to him, and such as he -can hardly resist, there are promises suited to this case, in 1 Cor. x. -13. that ‘God will not suffer his people to be tempted above that they -are able, but will, with the temptation, make a way to escape;’ and in -Rom. xvi. 20. ‘The God of peace shall bruise Satan under your feet -shortly.’ - -_4thly_, If he wants enlargement, and raised affections in prayer, or -other religious duties; which is very discouraging to him, that promise -may afford him some relief, in Zech. xii. 10. ‘I will pour upon the -house of David, and upon the inhabitants of Jerusalem, the spirit of -grace and of supplication.’ And, in Psal. x. 17. ‘Lord, thou hast heard -the desire of the humble: Thou wilt prepare their heart, thou wilt cause -thine ear to hear.’ - -_5thly_ If our doubts arise from frequent backslidings, and relapses -into sin, we may apply that promise in Psal. xxiii. 3. _He restoreth my -soul_, &c. And, Hos. xiv. 4. ‘I will heal their backsliding, I will love -them freely; for mine anger is turned away from them:’ And in Isa. lvii. -17, 18. in which it is supposed, that God was wroth, and hid himself -from his people for their iniquity; and they are described as _going on -frowardly in the way of their heart_; yet God says, ‘I have seen his -ways, and will heal him: I will lead him also, and restore comforts to -him, and to his mourners:’ And, in Hos. xi. 7-9. where God’s people are -described as bent to backslide from him; yet he determines not to -destroy them, but says, in a very moving way, ‘How shall I give thee up -Ephraim? How shall I deliver thee Israel, _&c._ Mine heart is turned -within me, my repentings are kindled together? I will not execute the -fierceness of mine anger; I will not return to destroy Ephraim; for I am -God and not man, the holy One in the midst of thee.’ - -_6thly_, If we want communion with God, or his presence with us in his -ordinances; which makes us conclude that we are not in Christ: Let us -consider what is said in Isa. xlv. 19. ‘I said not unto the seed of -Jacob, Seek ye me in vain:’ And, in chap. liv. 7, 8. ‘For a small moment -have I forsaken thee, but with great mercies will I gather thee. In a -little wrath I hid my face from thee, for a moment; but with everlasting -kindness will I have mercy on thee.’ - -_7thly_, If we are under frequent convictions, but they soon wear off, -which occasions us to fear that we never experienced a thorough work of -conversion, let us consider, Isa. lxvi. 9. ‘Shall I bring to the birth, -and not cause to bring forth, saith the Lord?’ And, in Zech. iv. 10. -‘Who hath despised the day of small things?’ And, in Isa. lxv. 8. ‘As -the new wine is found in the cluster, and one saith, Destroy it not, for -a blessing is in it; So will I do for my servants sake, that I may not -destroy them all.’ - -_8thly_, If we are in a withering and declining condition, and want -reviving; or, if we complain of barrenness under the means of grace, so -that we may attend upon them, as we apprehend, to very little purpose; -there are some promises that are suited to this case, as Hos. xiv. 7, 8. -Isa. xlviii. 17. - -_9thly_, If our doubts arise from the hardness of our hearts, so that we -cannot mourn for sin as we ought to do, or would do, let us consider -what God has promised in Ezek. vii. 16. Deut. xxx. 6. Acts v. 31. - -_10thly_, If we are under the visible tokens of God’s displeasure, so -that we are ready to conclude, that he distributes terrors to us in his -anger; and, as the consequence thereof, we walk in darkness, and are far -from peace: There are many promises that are suited to this case, as -Jer. iii. 5. Psal. ciii. 8,-10. Isa. xii. 1. Joel ii. 13. Isa. l. 10. -Psal. lxxix. 15. and xlii. 11. - -2. We have a further account how such, who are at present, discouraged -from coming to the Lord’s table, ought to manage themselves in this -case. And here it is observed, that they ought to bewail their unbelief, -to labour to have their doubts resolved; and, instead of being -discouraged, they should come to the Lord’s supper, to be further -strengthened. This advice is not given to stupid sinners, or such as are -unconcerned about their state, or never had the least ground to conclude -that they have had communion with God in any ordinance; and, especially -if their distress of conscience arises rather from a slavish fear of the -wrath of God, than a filial fear of him; or, if they are more concerned -about the dreadful consequences of sin, than the intrinsic evil that is -in it, I say, this advice is not given to such, but those, as before -described, who lament after the Lord, earnestly seek him, though they -cannot, at present, find him; and have fervent desires of his presence, -though no sensible enjoyment thereof, and appear to have some small -degrees of grace, though it be very weak: In this case a few words of -advice ought to be given to them; particularly, - -(1.) That they should take heed of giving way to any hard thoughts of -God; but, on the other hand, lay the whole blame hereof on themselves. -Thus God says by the prophet, “Hast thou not procured this unto thyself, -in that thou hast forsaken the Lord thy God, when he led thee by the -way?” Jer. ii. 17. - -(2.) They should give glory to, depend on, and seek relief from the Holy -Spirit, the Comforter, who glorifies himself by sealing believers unto -the day of redemption; and, together with this, bestows those comforts -on them which they stand in need of. - -(3.) They must endeavour, to their utmost, to act grace, and so go -forward in the ways of God, though they do not go on comfortably, and -not say, “why should I wait on the Lord any longer?” Are they sometimes -afraid they shall not arrive safely to the end of their race, they -should nevertheless resolve not to give out, or to run no longer in it; -and because their way is attended with darkness, or hedged up with -thorns, they should not determine, for that reason, to go backward, as -though they had never set their faces heaven-ward. - -(4.) They ought to lie at God’s foot, acknowledging their unworthiness -of that peace which they desire, but are destitute of, and plead for his -special presence, that would give an happy turn to the frame of their -spirits, as that which they prefer to all the enjoyments of life; as the -Psalmist says, ‘There be many that say, Who will shew us any good? Lord, -lift thou up the light of thy countenance upon us,’ Psal. iv. 6. - -(5.) It would be adviseable for such to contract an intimacy, and -frequently converse with experienced Christians, who know the depths of -Satan, and the deceitfulness of the heart of man, and the methods of -divine grace in restoring comforts to those who are, at present, -destitute of them, agreeably to what they themselves have experienced in -the like case, 2 Cor. i. 4. - -(6.) They ought, as a farther means for the strengthening of their -faith, and establishing their comforts, to wait on God in the ordinance -of the Lord’s supper, hoping for Christ’s presence therein; in which -many have found that they have been enlivened, quickened, and comforted, -while others, through the neglect hereof, have had their doubts and -fears increased. And this leads us to consider, - -II. What is contained in the latter of the answers we are explaining, -which is applicable to those who desire to come to the Lord’s supper, -but are to be kept from it. Here it is taken for granted, that all are -not to be admitted to this ordinance, though it may be, they make a -general profession of the Christian faith, and are not willing that any -should question their right to it. These are described in this answer, - -1. As being ignorant of the great doctrines of the gospel, and, -consequently, unacquainted with Christ, whom they never truly applied -themselves to, nor received by faith; and therefore they cannot improve -this ordinance aright, or have communion with Christ therein. - -2. They are to be excluded from the Lord’s supper, who are scandalous or -immoral in their practice, whatever pretensions they make to the -character of Christians: These are described by the apostle, as persons -who _profess that they know God; but in works they deny him, being -abominable and disobedient and unto every good work reprobate_, Tit. i. -16. Such ought not to have communion with those whom the apostle -describes as _called to be saints_, Rom. i. 7. nor can they partake of -this ordinance aright, since they are not apprized of the end and design -thereof, nor are they able, as the apostle expresses it, to _discern the -Lord’s body_, 1 Cor. ix. 27. for, if they are strangers to themselves, -how can they apply the benefits of Christ’s redemption to their own -case? and, if they neglect the preparatory duty of self-examination, so -that they do not know their own wants, how can they go to Christ in this -ordinance for a supply thereof? or, if they do not desire the spiritual -blessings of the covenant of grace, what right can they have to make use -of the seals thereof? and if they are openly and visibly of another -family, under the dominion of the powers of darkness, what right have -they to the privileges which Christ has purchased for those who are -members of his family, and spiritually united to him? - -_Object._ 1. To what has been said concerning those that are to be -excluded from this ordinance, it is objected, that it appears, that both -good and bad have a right to it, from what our Saviour says in the -parable of the wheat and the tares, in Mat. xiii. 29. both which are -said to _grow together until the harvest_, when the reapers will be sent -to _gather first the tares, and bind them in bundles to burn them, and -the wheat into the barn_: So that hypocrites, and sincere Christians, -are to continue together in the same church, and, consequently to -partake of the same ordinances. - -_Answ._ To this it may be replied; this is not the sense of the parable; -for our Saviour explains it otherwise, when he says in ver. 38. _The -field is the world: the good seed are the children of the kingdom, but -the tares are the children of the wicked one._ And from hence we may -infer, that good and bad men are, through the forbearance of God, -suffered to live together in the world; but it gives no countenance to -this supposition, that the wicked ought to be joined with the godly as -members of the same church: Not but that hypocrites may, and often do -intrude themselves into the churches of Christ; yet since this is not -known to them, they are not to blame for it, the heart of man being -known to God alone; and the judgment that we are to pass concerning -those who are admitted into church-fellowship, or to the Lord’s supper -in particular, is to be founded on that credible profession which they -make; in which, though it be possible for them to deceive others, yet -the guilt and ill consequence thereof, will only affect themselves. - -_Object._ 2. It is further objected, that Judas was at the Lord’s supper -when it was first instituted by our Saviour, though he knew him to be an -hypocrite and a traitor, and that he would speedily execute what he had -designed against his life; and if so, then all ought to be admitted to -this ordinance. And the reason that is generally assigned why he was -there at that time, is, because it is said, in Luke xxii. 14. _When the -hour was come, he sat down, and his twelve apostles with him_; and -afterwards we read, in ver. 19. that _he took bread and brake it_, &c. -_and also the cup after supper_, &c. ver. 20. and then it is said, in -ver. 21. _Behold the hand of him that betrayeth me is with me on the -table_. This is supposed, by some, to have been spoken by Christ when -they were eating the Lord’s supper; from whence it may be concluded that -Judas was there. - -_Answ._ But to this it may be replied; that it seems much more probable -that he was not there when the Lord’s supper was administered though he -joined with Christ and the other apostles in eating the passover; for we -must consider, - -(1.) That the passover and the Lord’s supper were celebrated, one -immediately after the other, at the same table, or sitting; therefore -the hand of Judas might be with Christ on the table, in the former, -though not in the latter: So that, though these words, _the hand of him -that betrayeth me, is with me on the table_, are inserted after the -account of both these ordinances being concluded; yet we have ground to -suppose, they were spoken while they were eating the passover, when -Judas was present. - -(2.) It appears yet more probable that he was not present at the Lord’s -supper, from the account which John gives of this matter, in chap. xiii. -21. wherein our Saviour tells them, that _one of them should betray -him_: and, in ver. 26. he discovers that he meant Judas, by giving him -the sop; and in ver. 30. it is said, that _having received the sop, he -went immediately out_. Now it is certain there was no sop in the Lord’s -supper, as there was in the passover, inasmuch as there was no flesh -therein: Therefore Judas went out when they were eating the passover, -before they began to partake of the Lord’s supper; being, as we may -reasonably suppose, in a rage that his hypocrisy should be detected, and -he marked out as a traitor, who was, before this, reckoned as good a man -as any of them: Therefore we have not sufficient ground from hence to -conclude, that wicked men ought to be admitted to partake of the Lord’s -supper. - -_Object._ 3. For Christians to exclude any from the Lord’s supper, would -argue a great deal of pride, or vain-glorious boasting, and it is, as it -were, to say to them who are excluded, “Stand off, for we are holier -than you.” - -_Answ._ 1. A believer may with thankfulness, acknowledge the -distinguishing grace of God vouchsafed to him, and not to others; and, -at the same time, bless him, that he has given him a right to the -privilege of his house, which all are not admitted to partake of, -without doing this in a boasting way; he may say with the apostle in 1 -Cor. xv. 10. _By the grace of God I am what I am_; and yet at the same -time, deal faithfully with those who are destitute of this grace; he may -bless God for the right which he hopes he has to this ordinance, and yet -it is not his duty to admit them to it who have no right. - -2. It is one thing not to admit persons who are unqualified to this -ordinance, and another thing to despise them upon this account. Our -business is not to reproach them, but to treat them with meekness; if -peradventure God may give them repentance to the acknowledgment of the -truth, that hereby they may appear to have a right to it. - -_Object._ 4. If wicked men are to be excluded from one ordinance which -Christ has instituted in his church, they may, for the same reason be -excluded from all; and so they may as well be debarred the privilege of -hearing the word, and joining with the church in public prayer. - -_Answ._ There is not the same reason for excluding wicked men from -hearing the word, or joining in prayer with the church, as there is for -refusing to admit them to partake of the Lord’s supper. For prayer, and -preaching the word, are God’s appointed means for the working the grace -of faith, instructing the ignorant, awakening the stupid and secure -sinner, and putting him on complying with that method of salvation which -God has prescribed in the gospel, and embracing Christ as offered -therein: Whereas, on the other hand, the Lord’s supper is an ordinance -which supposes the soul to have, before this, received Christ by faith; -and therefore he is therein to feed upon him, and to take comfort from -what he has done and suffered for him, as conducive to the farther -mortification of indwelling sin; which supposes that he has had, before -this, some experience of the grace of God in truth. Thus concerning the -exclusion of ignorant or immoral persons, as being not qualified for the -Lord’s supper. - -And here we may farther observe, that they who bring these and such-like -objections, with a design to open the door of the church so wide, that -all may be received into it, and partake of those ordinances by which it -is more particularly distinguished from the world, are very ready, in -defence of their own cause, to charge others with being too severe in -their censures, and refusing to admit any into church-communion, unless -they can tell the very time in which they were converted, and the means -by which this work was begun, and carried on; and this they are obliged -to do in so public a manner, as that many are denied the privilege of -partaking of this ordinance, for a mere circumstance; which is an -extreme as much to be avoided as the receiving unqualified persons to -the Lord’s supper. - -But it may be replied to this, that since this charge is rather the -result of surmize than founded on sufficient evidence, it deserves to -have less notice taken of it: However, this I would say in answer to it, -that I never knew it to be the practice of any church of Christ, to -exclude persons from its communion, because they knew not the time or -means of their conversion; which may be sometimes occasioned by their -having been favored with the blessing of a religious education and -restraining grace from their childhood, so that they have not run those -lengths in sin which others have done; and therefore the change which is -wrought in conversion, especially as to what concerns the time and -manner thereof, is less discernible. Sometimes the work has been begun -with a less degree of the terrors of conscience, under a sense of the -guilt of sin, and the condemning sentence of the law, than others have -experienced: These have been drawn with the cords of love, and the grace -of God has descended upon them insensibly, like the dew upon the grass; -and therefore all that can be perceived by them, or that is to be -required of them as a necessary qualification for their being admitted -to the ordinances and privileges which belong to believers, is their -discovering those fruits of faith which are discernible in the -conversation of such as have experienced the grace of God in truth. - -As to the other part of the charge, in which some churches are pretended -to insist on such terms of communion as are merely circumstantial, so as -to refuse to receive any that cannot comply with them: This is to be -answered by those who appear to be liable to it. All that I shall -therefore add under this head, is, that since a visible profession of -faith in Christ is to be made, as necessary to constitute a visible -church, and the conversation of those who make it, ought to be -apparently agreeable thereunto: And inasmuch as none are obliged to make -any thing known to the church, that contains the least appearance of -dishonour or reflection on their character in the world; but are only -required to testify and give a proof of their steady adherence to -Christ, and their desire to embrace him in all his offices, as well as -worship him in all his ordinances; this cannot justly be reckoned an -unnecessary circumstance or making that a term of communion which Christ -has not made, and thereby excluding those who have a right to the Lord’s -supper. - -And now we have considered the terms of communion, and the -qualifications for it, as well as the spiritual privileges that are to -be expected by those who have a right to it. I cannot but observe, how -this is abused, and practically disowned, by those who engage in this -ordinance merely as a qualification for a civil employment. A person may -certainly be a good member of a commonwealth, and very fit to be -entrusted with the administration of the civil affairs thereof, who has -little or nothing to say concerning his experiences of the grace of God. -To assert, that a right to a civil employment is founded on the same -qualifications that give a person a right to partake of the Lord’s -supper, would be to advance, not only that which is indefensible, but -what would be almost universally denied, unless it could be proved, that -all might partake of it, the contrary to which, we have endeavoured to -maintain. - -Moreover, when Christ instituted this ordinance, his people were in no -expectation of bearing any part in the civil government; therefore this -was most remote from the first intent and design thereof: And we often -find that this is a temptation to men to profane this ordinance, and -lays a burden on the consciences of those who know themselves unprepared -for it, who had little or nothing in view but the securing their secular -interest; by which means it is to be feared, that many of them eat and -drink unworthily, and, instead of receiving advantage by it, bring their -consciences under such entanglements, that they cannot easily extricate -themselves from. Thus concerning those who are to be admitted to be -partakers of the Lord’s Supper, though doubting of their meetness for -it, and others being excluded, who have no right to it. - -The last thing observed in this answer, is, that they who are not, at -present, deemed fit for this ordinance, may afterwards be admitted to it -when they have received instruction, and manifested a thorough -reformation; or when, by their diligent attendance on other ordinances, -or means of grace, accompanied with the divine blessing, that, which at -present disqualifies them, being removed, they may humbly and thankfully -wait on God therein, and hope for his presence and blessing; and then -the church will have reason, as well as themselves, to bless God for -that grace which they have experienced, whereby they may come to it for -the better, and not for the worse. - -Footnote 101: - - _See Quest. lxxxi. Vol. III. page 268._ - - - - - Quest. CLXXIV., CLXXV. - - - QUEST. CLXXIV. _What is required of them that receive the sacrament - of the Lord’s Supper, in the time of the administration of it?_ - - ANSW. It is required of them that receive the sacrament of the - Lord’s Supper, that during the time of the administration of it, - with all holy reverence and attention they wait upon God in that - ordinance, diligently observe the sacramental elements and actions, - heedfully discern the Lord’s body, and affectionately meditate on - his death and sufferings, and thereby stir up themselves to a - vigorous exercise of their graces, in judging themselves and - sorrowing for sin, in hungering and thirsting after Christ, feeding - on him by faith, receiving of his fulness, trusting in his merits, - rejoicing in his love, giving thanks for his grace, in renewing of - their covenant with God, and love to all the saints. - - QUEST. CLXXV. _What is the duty of Christians after they have - received the sacrament of the Lord’s Supper?_ - - _Answ._ The duty of Christians after they have received the - sacrament of the Lord’s Supper, is, seriously to consider how they - have behaved themselves therein, and with what success; if they find - quickening and comfort, to bless God for it, beg the continuance of - it, watch against relapses, fulfil their vows, and encourage - themselves to a frequent attendance on that ordinance; but if they - find no present benefit, more exactly to review their preparation - to, and carriage at the sacrament; in both which, if they can - approve themselves to God and their own consciences, they are to - wait for the fruit of it in due time; but if they see they have - failed in either, they are to be humbled, and to attend upon it - afterward with more care and diligence. - -These two answers respect our behaviour in, and after our engaging in -this ordinance. - -I. We are to consider with what frame of spirit we are to engage -therein; how our meditations are to be employed, and what graces are to -be exercised. - -1. Here is something observed, which is common to it with all other -ordinances, _viz._ that we are to wait on God with an holy reverence -arising from a becoming sense of his divine perfections, and the -infinite distance we stand in from him; and we are to impress on our -souls an awful sense of his omniscience and omnipresence; whereby he -knows with what frame of spirit we draw nigh to him, better than this is -known to ourselves; and highly resents every thing that is contrary to -his holiness, or unbecoming the character of those who are worshipping -at his footstool. - -2. There are other things peculiar to this ordinance, that are necessary -in order to our engaging in it in a right manner; as, - -(1.) We are diligently to observe the sacramental elements and actions, -which contain the external part of the duty required of us. The bread -and wine, together with the actions to be performed in our receiving -them by Christ’s appointment, are, as has been before observed, -significant and instructive signs of his death, and the benefits which -he has procured for us thereby, that are to be attended to, and brought -to our remembrance in this ordinance. - -Moreover, we are to consider, that though the blessings of the covenant -of grace are signified thereby, as they are instituted, not natural -signs thereof; yet the gospel, in which we have an account of what -Christ did, and suffered for us, is a large and sufficient explication -hereof for the direction of our faith, when conversant about them. - -(2.) We are affectionately to meditate on the sufferings and death of -Christ, which are signified thereby. Meditation is a great part of the -work we are to be engaged in, and the death of Christ is the principal -subject thereof; accordingly we are to consider his condescending love -in giving his life a ransom for us; and, in order to our being affected -therewith, and to excite our admiration and thankfulness for it, we must -contemplate the divine excellency and glory of his Person; which adds an -infinite value to every part of his obedience and sufferings. We must -also consider the kind of death he died; which is called his being -_wounded_, _bruised_, Isa. liii. 5. _cut off_ Dan. ix. 26. and is -represented as that which had the external mark of the curse of God -annexed to it; upon which account he is said to have been made a curse -for us, Gal. iii. 13. - -We are also to consider the character of the persons for whom he laid -down his life; who are described as being _without strength_, or ability -to do what is good, and _ungodly_, and so open enemies to him, Rom. v. -6, 8, 10. and therefore there was nothing in us that could induce him to -do this for us. We are also to consider, that he died in our room and -stead, as _bearing our griefs, and carrying our sorrows_, Isa. liii. 4. -and being _delivered for our offences_, Rom. iv. 25. And we are also to -consider the great ends designed thereby, as God is hereby glorified, -his holiness and justice in demanding and receiving a full satisfaction -for sin, illustrated in the highest degree; so that he declares himself -_well-pleased_ in what Christ has done and suffered, Matt. iii. 17. and -_well-pleased_ likewise, as the prophet expresses it, _for his -righteousness’ sake_, Isa. xlii. 21. We are also to consider the great -advantage that we hope to receive thereby, as _being justified by his -blood, we shall be saved from wrath through him_, Rom. v. 9. This is -therefore the highest inducement to us, to give up ourselves entirely to -him. - -3. We are, in this ordinance, to stir up ourselves to a vigorous -exercise of those graces that the nature of the ordinance requires: And -accordingly we are, - -(1.) To judge ourselves; as the apostle says, _If we would judge -ourselves, we should not be judged_, 1 Cor. xi. 31. and this we ought to -do, by accusing, condemning, and passing sentence against ourselves, for -those sins which we have committed against Christ, whereby we were -plunged into the utmost depths of misery, in which we should for ever -have continued, had he not redeemed us by his blood. We are also to -acknowledge our desert of God’s wrath and curse; so that _if he should -mark iniquity, we could not stand_, Psal. cxxx. 3. and this sense of sin -ought to be particular, including in it those transgressions which are -known to none but God and ourselves; as we ought to make a particular -application of the blood of Christ for the forgiveness thereof. This is -certainly very suitable to the nature of the ordinance we are engaged -in, wherein Christ is set forth as a sacrifice for sin, and we are led, -at the same time, to be duly affected with our malady, and the great -remedy God has provided; which will have a tendency to enhance our -praise and thankfulness to him, who loved us, and gave himself for us. - -(2.) We are to exercise a godly sorrow for sin, which is the ground of -all that distress and misery which we are liable to: This ought to take -its rise from the corruption of nature, from whence all actual sins -proceed; and we are to bewail our sins of omission, as well as -commission; our neglect to perform duties that are incumbent on us, as -well as those sins that have been committed by us with the greatest -presumption, deliberation, wilfulness, and obstinacy, which contain in -them the highest ingratitude and contempt of the blood of Christ, and -the method of salvation by him. And this sorrow for sin ought to produce -those good effects of praying and striving against it, endeavouring to -return to God, from whom we have backslidden. The apostle calls it, -_sorrowing after a godly sort_; and speaks of it as attended with -_carefulness_, that we may avoid it for the future; _clearing of -ourselves_, so that we may either be encouraged to hope that we have not -committed the sins which we are ready to charge ourselves with, or, that -the guilt thereof is taken away by the atonement that Christ has made -for us. It ought also to produce an holy _indignation_, and a kind of -revenge against sin, as that which has been so prejudicial to us; as -likewise a _fear_ of offending; a _zeal_ for the glory of God, whom we -have dishonoured; and a _vehement desire_ of those blessings which we -have hereby forfeited. This sorrow for sin ought to proceed from an -inward loathing and abhorrence of it; and the degree thereof ought to -bear some proportion to its respective aggravations, and the dishonour -we have brought to God thereby; which would be an effectual means to -incline us to abhor ourselves, and repent in dust and ashes. - -This is very agreeable to the nature of the ordinance we are engaged in, -since nothing tends more to enhance the vile and heinous nature of sin, -than the consideration of its having crucified the Lord of glory; which -is to be the immediate subject of our meditation therein. We read that -Christ, in his last sufferings, was _exceeding sorrowful, even unto -death_, Matt. xxvi. 38. which could not proceed from the afflictive view -that he had of the pains and indignities he was to suffer in his -crucifixion; for that would argue him to have a less degree of holy -courage and resolution than some of the martyrs have expressed when they -have endured extreme torments, and most ignominious reproaches for his -sake: Therefore his sorrow proceeded from the afflictive sense that he -had of the guilt of our sins which he bore. If therefore he not only -suffered, but his soul was exceeding sorrowful for our sins; this ought -to excite in us the exercise of that grace in this ordinance, in which -it is brought to our remembrance. - -(3.) We are to hunger and thirst after Christ; which implies in it an -ardent desire of having communion with him: Thus the church says, _With -my soul have I desired thee in the night; yea, with my spirit will I -seek thee early_, Isa. xxvi. 9. and the Psalmist compares this to the -hunted _hart_, that is ready to die for thirst, which _pants after the -water-brooks_, Psal. xlii. 1. This arises from a deep sense of our need -of Christ, and farther supplies of grace from him, and is attended with -a firm resolution that nothing short of him shall satisfy us, as not -being adapted to supply our wants. Such a frame of spirit is agreeable -to the ordinance we are engaged in, since Christ is therein represented -as having purchased, and being ready to apply to his people, those -blessings which are of a satisfying and comforting nature. - -(4.) We are to feed on Christ by faith, and thereby receive of his -fulness, as he is frequently represented in scripture, under the -metaphor of _food_: Thus he styles himself, _The bread of life_, John -vi. 35. and the blessings he bestows, are called, ‘The meat which -perisheth not, but endureth to everlasting life,’ ver. 27. and the -gospel-dispensation is set forth by a ‘feast of fat things, a feast of -wines on the lees, of fat things full of marrow, of wines on the lees -well refined,’ Isa. xxv. 6. Thus our Saviour also represents it in the -parable, Matt. xxii. 4. in which he commands his servants to invite -those that were bidden to the marriage-feast, by telling them what -things he had prepared for their entertainment, as an encouragement to -their faith. Thus we are to consider that fulness of grace that is in -Christ, (when drawing nigh to him in this ordinance,) of merit, for our -justification, of strength to enable us to mortify sin, and resist -temptations, of wisdom to direct us in all emergencies and difficulties, -of peace and comfort, to revive and encourage us under all our doubts -and fears, and to give us suitable relief when we are ready to faint -under the burdens we complain of. All these blessings are to be -apprehended and applied by faith, otherwise we cannot conclude that they -belong to us; and nothing can be more adapted to this ordinance, wherein -Christ is represented as having all those blessings to bestow, which he -has purchased by his blood, and these are signified or shewed forth -therein. - -(5.) We are, in this ordinance, to trust in the merits of Christ, or to -exercise an entire confidence in him, who, by his death, has purchased -for us all spiritual and saving blessings. This ought to be attended -with an humble sense of our own unworthiness, as being _less than the -least of all God’s mercies_, Gen. xxxii. 10. and as deserving nothing -but his fierce wrath for our iniquities. And, since he has paid a full -and satisfactory price of redemption for us, and thereby procured the -blessings that we had forfeited, which have a tendency to make us -completely happy, we ought to lay the whole stress of our salvation on -him, as being sensible that _he is able to save to the uttermost, all -that come unto God by him_, Heb. xii. 25. - -(6.) We are to rejoice in Christ’s love, which is infinitely greater -than what can be in the heart of one creature towards another: This love -of Christ has several properties; - -_1st_, It doth not consist merely in his desiring our good, or wishing -that we were happy, but in making us so; nor does it only consist in his -sympathizing with us in our miseries, but delivering us from them, and -discovering himself as our refuge and strength, a very present help in -trouble. - -_2dly_, As Christ’s love to his people did not take its motive at first -from any beauty or excellency which he found in them who were deformed, -polluted, and worthy to be abhorred by him, but afterwards adorned and -_made comely through his comeliness put upon them_, Ezek. xvi. 14. so -when they forfeit his love by their frequent backslidings, and deserve -to be cast off by him, it is nevertheless unchangeably fixed upon them, -inasmuch as _having loved his own which were in the world, he loved them -unto the end_, John xiii. 1. - -_3dly_, Christ’s love is infinitely condescending, which arises not only -from that infinite distance which there is between him and his people, -but from his remembring them in their low estate, having compassion on -them whom no eye pitied, and saving them when they were in the utmost -depths of despair and misery, _saying to them when they were in their -blood, live_, Ezek. xvi. 6. - -_4thly_, It is not like the love of strangers, which contents itself -with some general endeavours to do good to them whom they design not to -contract an intimacy with, but it is attended with the highest acts of -friendship and communion, imparting his secrets to them, as he promises -_to love, and manifest himself to them_, John xiv. 21. and tells his -disciples, ‘Henceforth I call you not servants; for the servant knoweth -not what his lord doeth: But I have called you friends; for all things -that I have heard of my Father, I have made known unto you,’ chap. xv. -15. - -_5thly_, It is such a love as forgives all former injuries, and upbraids -not his people for what they have done against him, either before or -since they believed in him. Thus God is said to ‘pardon the iniquity, -and pass by the transgression of the remnant of his heritage,’ and ‘to -cast all their sins into the depths of the sea,’ Micah vii. 18, 19. and -‘to blot out their transgressions for his own sake, and not to remember -their sins,’ Isa. xliii. 25. - -_6thly_, It is such a love as affords us all seasonable and necessary -help in times of our greatest straights and difficulties, Psal. xlvi. 1. -and makes provision for our future necessities; as he tells his -disciples, _I go to prepare a place for you_, John xiv. 2. that they -might be assured of being happy in another world; and accordingly he -expresses himself in his mediatorial prayer, ‘Father, I will that these -whom thou hast given me, may be with me where I am, that they may behold -my glory,’ John xvii. 24. - -_7thly_, It is such a love, as puts him upon reckoning all injuries done -against his people, as though they were done against himself, and the -kindnesses expressed to them, as though they were expressed to him, as -it is said, _He that toucheth you, toucheth the apple of his eye_, Zech. -ii. 8. and, _he that despiseth you, despiseth me_, Luke x. 16. And, when -he takes notice of those expressions of kindness, which his people had -shewn to one another, he says, _Inasmuch as ye have done it unto one of -the least of these my brethren, ye have done it unto me_, Mat. xxv. 40. - -_8thly_, It is such a love as inclines him to interpose himself between -his people and all danger, whereby he prevents their being overcome by -their enemies; and indeed, he not only hazarded, but as _a good shepherd -gave his life for his sheep_, John x. 11. - -This is that love which is to be the subject of our meditation in this -ordinance; accordingly we are first to endeavour, to make out our -interest in him, by faith, which will be evinced by those acts of love -to him that flow from it, and then we may rejoice in it as a constant -spring of peace and blessedness. - -(7.) The next grace to be exercised in this ordinance, is thankfulness, -adoring and praising him that he has been pleased to extend compassion -to us in bestowing those blessings, which are the result of his -discriminating grace, the instances whereof are various, _viz._ as he -delivers us from the ruin that sin would have inevitably brought upon -us, prevents us with the blessings of goodness, and restrains the -breaking forth of our corruptions, which would otherwise have inclined -us to commit the vilest abominations; and, more especially, as he renews -our nature, changes our hearts, creates us unto good works, and then -quickens and excites that grace in us which his own hand wrought, and -comforts us when our spirits are overwhelmed with sorrow, whereby he -enables us to go on in his way rejoicing, and so carries on the work -which he has begun in us, till it be completed in glory. There is -nothing that we have, either in hand or hope, but what will afford -matter for the exercise of this grace; and more particularly, our hearts -ought to be excited hereunto from the consideration of the benefits that -are signified in this ordinance; especially if we are enabled to receive -them by faith. - -(8.) We are, at the Lord’s supper, to renew our covenant with God. That -this may be rightly understood, we must consider what it is for a -believer to enter into covenant with God, which he is supposed to have -done before this; and that consists not in our promising that we will do -these things that are out of our power, or, that we will exercise those -graces, which none but God, who works in his people, both to will and to -do, can enable us to put forth; but it consists in our making a -surrender of ourselves to Christ, and depending on him for the supply of -all our spiritual wants, humbly hoping and trusting that he will enable -us to adhere stedfastly to him, working in us all that grace which he -requires of us; which blessing if he is pleased to grant us, we shall be -enabled to perform all the duties that are incumbent on us, how -difficult soever they may be. This is an unexceptionable way of entering -into covenant with God, as it contains an acknowledgement of our own -inability to do that which is good without him, and desire to give the -glory of all to him; on whom we stedfastly rely, that we may obtain -mercy from him to be faithful. - -Moreover, to renew our covenant, is to declare, that through his grace, -we are inclined stedfastly to adhere to our solemn dedication to him, -not, in the least, repenting of what we did therein; and, that we have -as much reason to depend on his assistance now, as we had at first, -since grace is carried on, as well as begun by him alone; and -accordingly, while we express our earnest desire to be stedfast in his -covenant, we depend on his promise that he will never fail us, nor -forsake us: And we take this occasion, more especially, to renew our -dedication to him, as it is very agreeable to the nature of this -ordinance, in which we have the external symbols of his love to us, -which lays us under the highest obligation thereunto. - -(9.) We are, in this ordinance, to shew our readiness to exercise a -Christian love to all saints; which consists, more especially, in our -earnest desire that all grace and peace may abound in them, as in our -own souls; that hereby we may have occasion to glorify God together, and -shew our mutual concern for the spiritual welfare of each other. We are -to bless God for the grace they are enabled to exercise, though, it may -be, we cannot exercise it in the same degree ourselves: And, as for -others, we are to sympathize with them in their weaknesses, grieve for -their falls and miscarriages; and be very ready to make abatements for -those frailties and infirmities that we behold in them, which we -ourselves are sometimes liable to, especially if they are not -inconsistent with grace, in which case we should cast a mantle of love -over them, not knowing but we may be exposed to, and fall by the same -temptations. - -This love is to be expressed, more especially in this ordinance; -inasmuch as we are to consider all saints as members of Christ’s -mystical body, children of the same God and Father, partakers of the -same grace with us, fellow travellers to the same heavenly country, -where we hope to meet with them at last, though now they are liable to -the same difficulties with ourselves, and exposed to those assaults and -temptations that we often meet with from our spiritual enemies. This -expression of our love, though it be more immediately and directly -extended to the same society, that joins in communion with us; yet it is -not to be confined within such narrow limits, but includes in it the -highest esteem for all who are sanctified in Christ Jesus, called to be -saints, though their place of abode be remote from, and they are not -known to us in the flesh. - -II. We are now to consider the duty of Christians after they have -received the sacrament of the Lord’s supper; and that consists in -enquiring, how they have behaved themselves therein? and, whether they -have any ground to conclude, that they have been favoured with the -special presence of God in this ordinance, whereby it has been made a -means of grace to them? - -As to the former of these enquiries relating to the frame of our -spirits, while engaging in this solemn duty, we shall sometimes find, -that it has been such as affords matter for deep humiliation and -self-abasement, in the sight of God, when we reflect upon it; -particularly, - -1. When our minds and affections have been conversant about those -things, which are altogether unsuitable to the work we have been engaged -in, and, instead of conversing with Christ in this ordinance, we have -had our thoughts and meditations most taken up with worldly matters; or, -if they have, indeed, been conversant about religious affairs, yet we -may, in some measure, see reason to blame ourselves, if these have been -altogether foreign to the great end and design of the ordinance we have -been engaged in. There are many portions of scripture, or heads of -divinity founded upon it, which we may employ our thoughts about at -other times, with great advantage; yet they may not be altogether -suitable, or adapted to our receiving spiritual advantage by, or making -a right improvement of Christ crucified, as the nature of this ordinance -requires. - -2. They behave themselves unbecomingly, in this ordinance, who meditate -on the thing signified therein, to wit, the dying love of Jesus Christ, -as though they were unconcerned spectators, having only an historical -faith, and content themselves with the bare knowledge of what relates to -the life and death of Christ, without considering the end and design -thereof, _viz._ that he might make atonement for sin, or their -particular concern herein, so as to improve it, as an expedient for the -taking away the guilt and power thereof in their own souls. - -3. We may reflect on our behaviour in this ordinance, when we have given -way to deadness and stupidity, without using those endeavours that are -necessary for the exciting our affections; when a subject so affecting -as Christ’s pouring out his soul unto death, being wounded for our -transgressions, despised and rejected of men, bleeding and dying on the -cross, and, in the midst of his sufferings, crying out, _My God, my God, -why hast thou forsaken me_, has not had an efficacy to raise our -affections, any more than if it were a common subject? - -4. We have reason to blame our behaviour in this ordinance, when we have -attended on it with a resolution to continue in any known sin, without -being earnest with God to mortify it, or desiring strength and grace -from Christ, in order thereunto, and improving his death for that end. -Thus we have reason, sometimes, to reflect on our behaviour at the -Lord’s supper, with grief, and sorrow of heart, as what has been -disagreeable to the nature of the ordinance we have been engaged in. - -But, on the other hand, we may, sometimes, in taking a view of our -behaviour therein, find matter of encouragement, when, abating for human -frailties, and the imperfection of grace, that inseparably attends this -present state, we can say, to the glory of God, that we have, in some -measure, behaved ourselves as we ought to do. Thus when we have found, -that our hearts have been duly affected with the love of Christ, and we -have had the exercise of those graces that are suitable thereunto; and -if we can say, that we have had some communion with him, and have not -been altogether destitute of his quickening and comforting presence, and -the witness of his Spirit with ours, that we are the children of God; -then we may conclude, that we have engaged in this ordinance in a right -manner. And if we have found that it has been thus with us, we are to -bless God for it, as considering that he alone can excite grace in us, -who wrought it at first. And we are farther to consider, that such-like -acts of grace will be a good evidence of the truth and sincerity -thereof; whereby our comforts may be more established, and we enabled to -walk more closely and thankfully with God, by the communication of those -graces that he is pleased to bestow upon us in this ordinance. - -Moreover, if we have had experience of the presence of God therein, and -have been brought into a good frame, we ought to beg the continuance -thereof. The best frame of spirit will be no longer abiding, than it -pleases God to keep up the lively exercise of faith and other graces; -and this, being so valuable a blessing, is to be sought for by fervent -prayer and supplication, that our good frames may not be like the -morning cloud, or early dew, that soon passes away: This will discover, -that we set a value upon them, and glorify God as the author of them; -and it is the best expedient for our walking with God at other times, as -well as when engaged in holy ordinances. - -Again, it is farther observed, that they, who have been quickened and -comforted, when partaking of the Lord’s supper, ought to watch against -relapses into those sins, that formerly they have been overtaken with, -but now see reason to abhor. This we ought to do, because, though we are -sometimes brought into a good frame, yet still we have deceitful hearts, -that, before we are aware, may betray us into the commission of those -sins which have occasioned great distress to us in times past; and, to -this we may add, the endeavours of Satan to ensnare us by his wiles; so, -that when we think ourselves the safest, we may be exposed to the -greatest dangers. When we have been least apprehensive of our return to -our former sins, and, it may be, have been too secure in our opinion, -while confiding too much to our own strength, we have lost those good -frames, and our troubles have been renewed thereby: Therefore, it is our -duty to watch against the secret workings of corrupt nature, and the -first motions of sin in our hearts, while we earnestly implore help from -God, that we may be kept from our own iniquities; namely, those sins -that we have formerly committed, or that more easily beset us than any -other. - -The next duty incumbent on us, after we have received the Lord’s supper, -is, to fulfil our vows: This will be better unstood, if compared with -what was before observed concerning sacramental vows or covenants: which -ought not to contain in them a making promises, especially in our own -strength, that we will be found in the exercise of those graces which -are the special gift and effects of God’s almighty power. Therefore, I -always, when occasionally mentioning making religious vows, consider -them principally as containing an express declaration, that we are under -an indispensable obligation to perform those duties, and put forth those -acts of grace which are incumbent on us, as those who desire to approve -ourselves Christ’s faithful servants, whom he has taken into a -covenant-relation with himself. We also declare, that without help from -God we can do nothing: This help we implore from him, at the same time -when we devote, or give up ourselves to him; so that we do this, hoping -and trusting that he will bestow upon us that grace which is out of our -own power; which, if he will be pleased to do, we determine that he -shall have all the glory that arises from it. This is most agreeable to -the sense of the Latin word[102]; from whence the word _vow_ is derived; -and, I think, it is much rather to be acquiesced in, than that general -description which some give to it, when they exhort those who are -engaged in this ordinance, first to confess those sins which they have -committed since they were last at the Lord’s table, so far as they occur -to their memories; and, as a means of their obtaining forgiveness, to -make a solemn vow, or promise, that they will abstain from them for the -future, and walk more agreeably to the engagements which they are laid -under: This they do without an humble sense of the treachery of their -own hearts, or their need of strength from God, to perform any thing -that is good; and afterwards, they are as little inclined to fulfil -their own promises, as they were before forward to make them, with too -much reliance on their own strength; and, by this means, they bring -themselves into the greatest perplexities, and go on, as it were, in a -round of making solemn vows and resolutions, and then breaking them, and -afterwards renewing them again: Whereas, when we intend nothing by our -vowing, but a confessing that what others promise in their own strength, -we see ourselves obliged to do; and, at the same time, depend on Christ -for strength to enable us to perform it, and give up ourselves to him, -as his covenant-people, in hope thereof; this is the safest way of -vowing, inasmuch as it redounds most to the honour of God, and contains -every thing in it that may put us upon using our utmost endeavours to -perform the duties that are incumbent on us, and, at the same time, we -express our unfeigned desire to glorify him as the God and Author of -that grace, which is necessary thereunto. And, in this sense I would -understand what we are exhorted to in the answers we are explaining, -when it is said, in one of them, that while we are receiving the Lord’s -supper, we ought to renew our covenant with God; and after we have -received it, we are to fulfil our vows, as it is expressed in the other; -as the former includes in it such a dedication to God as has been but -now considered; the latter, to wit, the fulfilling our vows, implies in -it a doing every thing that is in our power, in order thereunto; and, at -the same time, a waiting on God to give success to our endeavours, and -to work in us that which is well-pleasing in his sight, without which we -can do nothing. - -After we have waited on the Lord in this ordinance, we are to encourage -ourselves to a frequent attendance thereon; especially if we have ground -to conclude, that we have had any sensible communications of his grace -vouchsafed to us therein. As this is an honour which God puts on his own -institutions, it is certainly an encouragement to us, to persevere in -waiting on him therein. Thus the Psalmist says, _Because he hath -inclined his ear unto me, therefore I call upon him as long as I live_, -Psal. cxvi. 2. This will effectually remove all those doubts and -scruples that discourage us from engaging in this ordinance, lest we -should not behave ourselves in a right manner therein, fearing that we -are not sufficiently prepared for it, and therefore shall be disowned by -Christ, when we engage in it: I say, this we are fenced against, by -having experienced his quickening and comforting presence therein. - -But, suppose we have not met with this desirable blessing, which the -best believers do not experience in a like degree, at all times; then we -ought, after we have received the Lord’s Supper, to endeavour to find -out the particular cause of God’s withdrawing his special presence from -us, and what is that root of bitterness which springs up and troubles -us. It may be, he withholds this privilege from us in a way of -sovereignty, that we may hereby learn that our comforts are not at our -own disposal; or, that they are not the necessary result of our -attendance on ordinances, but arise from the divine blessing -accompanying them. This, God, it may be, withholds from us for the trial -of our graces; and that we may see how needful it is for us to wait for -those spiritual comforts, which, at present, he withholds from us; as -the prophet says, _Therefore will the Lord wait, that he may be gracious -unto you, and therefore will he be exalted, that he may have mercy upon -you; for the Lord is a God of judgment; blessed are they that wait for -him_, Isa. xxx. 18. - -But since we may, for the most part, apprehend some particular reason -why God denies us his quickening, and comforting presence, arising from -sins of omission or commission, antecedent to, or whilst we have been -engaged in this ordinance: We must enquire, - -(1.) Whether there has not been some defect, as to preparatory duties? -and particularly, whether we have duly examined ourselves before we came -to the Lord’s table, concerning our knowledge of Christ, and the -benefits of his redemption; or, especially, of our being enabled to -improve them by faith? and, whether we have examined ourselves -concerning the sense we have of the guilt of sin, and the need we stand -in of Christ’s righteousness, to take it away, and accordingly resolved -to wait on him in this ordinance, with earnest desires of obtaining this -privilege. - -(2.) We must enquire, whether our behaviour when we have been engaged in -this ordinance, has not been, in some measure, unbecoming the -spirituality and importance thereof? whether we have not spared, or -indulged, some secret corruption, that has broke forth therein? or, -whether we have not given way to some temptation, that has then beset -us? whether we have not depended on our own righteousness, for the -taking away the guilt of sin, and procuring for us acceptance in the -sight of God? or, whether we have not engaged in this ordinance, in our -own strength, and by this self-confidence, provoked him to withdraw from -us; which, if we have, it will afford matter of deep humiliation in his -sight, and call for repentance and reformation, if we would be fenced -against this inconvenience, which, at present we labour under; and then -we may hope that we shall be enabled to wait on him in this ordinance, -in such a way, that we may have those comfortable experiences of grace -from him, which will be an evidence that we have waited on him for the -better, and not for the worse. - -Footnote 102: - - _Voveo._ - - - - - Quest. CLXXVI., CLXXVII. - - - QUEST. CLXXVI. _Wherein do the sacraments of Baptism and the Lord’s - Supper agree?_ - - ANSW. The sacraments of baptism and the Lord’s Supper, agree, in - that the author of both is God, the spiritual part of both is Christ - and his benefits; both are seals of the same covenant, are to be - dispensed by ministers of the gospel, and by none other, and to be - continued in the church of Christ, until his second coming. - - QUEST. CLXXVII. _Wherein do the sacraments of Baptism and the Lord’s - Supper differ?_ - - ANSW. The sacraments of baptism and the Lord’s supper differ, in - that baptism is to be administered but once with water, to be a sign - and seal of our regeneration, and ingrafting into Christ, and that - even to infants, whereas the Lord’s supper is to be administered - often, in the elements of bread and wine, to represent and exhibit - Christ as spiritual nourishment to the soul, and to confirm our - continuance and growth in him, and that only to such as are of years - and ability to examine themselves. - -These two answers contain little more than a recapitulation of some -things, that have been occasionally mentioned, in explaining the nature -of these ordinances; and therefore we shall very briefly insist on them. - -I. Concerning those things wherein the sacraments of baptism and the -Lord’s supper agree; accordingly, - -1. It is observed, that God is the Author of both. This may be inferred -from what has been said concerning their being holy ordinances, or means -of grace; in which we are to expect his presence and blessing to make -them effectual to salvation: This we cannot do without engaging in them -by his own warrant, which he has been pleased to give us, as appears -from his word, and the experience of many believers, who have found -sensible advantage thereby; so that the effects of his power and grace, -that have been produced in their hearts, when engaged therein, afford a -convincing evidence that God is the Author thereof. This, as to what -concerns baptism, respects more especially, the baptism of those that -are adult; for when infants are baptized, though God can, and sometimes -does, as is more than probable, own this ordinance, by regenerating them -at that time; yet this cannot be known by us, unless it be inferred, -from those extraordinary communications of grace which they may -experience, who are enabled, by faith to give up their children to God -therein. - -2. Baptism and the Lord’s supper farther agree, in that Christ, and his -benefits are signified by both of them: for they are, each of them, -ordinances for our faith, as they are signs and seals of the covenant of -grace, in which Christ, and the benefits of his redemption, are set -forth: Thus the apostle says, with respect to baptism, _So many of as -were baptized into Jesus Christ, were baptized into his death, buried -with him by baptism into death_, Rom. vi. 3, 4. accordingly we have -communion with Christ as crucified, dying and buried, and, after this, -rising again from the dead, whereby he brought the work of redemption to -perfection: These things are signified; and thus our faith is to make -use of this sign in baptism; and the apostle says the same thing with -respect to the Lord’s Supper: _As often as ye eat this bread, and drink -this cup, ye do shew the Lord’s death till he come_, 1 Cor. xi. 26. - -3. Baptism and the Lord’s supper, are farther observed to agree, in that -they are to be dispensed by none but the ministers of the gospel. Under -the Old Testament-dispensation, where all the parts of the -temple-service were significant signs of Christ, and the benefits of the -covenant of grace; these were to be administered by none but those who -were qualified, called, and lawfully set apart to that work, as the -apostle says, _No man taketh this honour unto himself, but he that is -called of God, as was Aaron_, Heb. v. 4. And we may conclude, that the -moral reason of the thing extends itself to the administration of the -seals of the covenant, under the gospel-dispensation. It is certain, -that some must be appointed, or set apart to this work, otherwise it -would belong to every body, and consequently there would be no -determinate administrators of these ordinances, who might be said to -have a special call thereunto, from God and man. It may also be inferred -from those scriptures that speak of _pastors after God’s own heart_, who -are to _feed_ his people _with knowledge and understanding_, as being -his special _gift_, Jer. iii. 15. and from what the apostle says, -concerning gospel-ministers, whether extraordinary or ordinary, as being -Christ’s _gift_, when he _ascended up on high_, Eph. iv. 8, 11. - -4. It is farther observed, that these two ordinances agree, in that they -are both to be continued in the church, until Christ’s second coming. -Though we look and hope for more of the presence of God therein, and a -greater effusion of his Spirit, to make them more effectual, and render -the church more bright and glorious, as being favoured with greater -degrees of the communications of divine grace; yet we have no ground to -expect new ordinances, or a new dispensation to succeed this we are -under, till Christ’s second and most glorious coming; therefore this is -called, _The last time_, 1 John ii. 18. Upon which account the apostle -says, that _the ends of the world are come upon us_, 1 Cor. x. 11. by -which we are to understand, that the present dispensation of the gospel -that we are under, is the last we are to expect till Christ’s second -coming. - -And this also appears, from the promise which Christ has given of his -presence with his ministers and churches, when faithfully engaging in -these ordinances, as he says, _Lo, I am with you always, even unto the -end of the world_, Matt. xxviii. 20. And, as his _death_, as was before -observed, is to be _shewed forth till he come_, 1 Cor. xi. 26. this -proves that the Lord’s supper is also to be continued in the church till -then. This I would the rather observe, inasmuch as it is contrary to -what some maintain, who, while they hope for a greater effusion of the -Spirit, and a more glorious state of the church in the latter day, are -ready to extend their thoughts too far, they conclude that it will be a -new dispensation, as the ordinances which the church is favoured with, -at present, shall cease, particularly baptism and the Lord’s Supper; -which we can by no means approve of. - -II. We are now to consider wherein the sacraments of baptism and the -Lord’s supper differ. - -1. It is observed that they differ, in that baptism is to be -administered but once; whereas, the Lord’s supper is to be administered -often. This appears from two different circumstances contained in them. -As for baptism, it signifies our first ingrafting into, or putting on -Christ; and when denominated from the thing signified thereby, it is -called, the _washing of regeneration, and the renewing of the Holy -Ghost_, Titus iii. 5. which is hoped for in this ordinance; accordingly -it is considered as our first solemn dedication to Christ; and, as this -is signified thereby, it is called an initiating ordinance, in which we -are bound to be the Lord’s; which bond holds good as long as we live, -and therefore needs not to be signified, sealed, or confirmed by our -being baptized a second time: But, on the other hand, the Lord’s supper -signifies our feeding or living upon Christ, and receiving daily -supplies of grace from him, as our necessities require: Therefore this -ordinance differs from baptism as it is often to be engaged in. - -2. They differ, in that the former as has been before proved, is not -only to be applied to the adult, if they have not been baptized before, -but to the infants of believing parents, which the Lord’s supper is not. -In baptism, the person dedicated may be considered as being passive, and -so devoted to God by the faith of another, who has a right to do this: -But none are to partake of the Lord’s supper but those who have such a -degree of knowledge, that they are able to discern the Lord’s body, and -capable of performing that duty which the apostle recommends as -necessary thereunto, when he says, _Let a man examine himself, and so -let him eat of that bread, and drink of that cup_, 1 Cor. xi. 28. - -I am sensible that some of the ancient church, and particularly Cyprian, -in the third century, have pleaded for, and practised the administration -of the Lord’s supper to infants, being led into this mistake, by -supposing what does not sufficiently appear, _viz._ that infants among -the Jews ate the passover, because whole families are said to eat it. -But this does not appear to include infants; for whom another sort of -food was designed: neither could they reap any advantage by it, not -being capable of discerning the thing signified, or feeding on Christ, -the true Paschal Lamb; which could be done no otherwise than by faith. - -Others were led into this mistake from the wrong sense they gave of that -scripture, in which Christ says, _Except ye eat the flesh of the Son of -man, and drink his blood, ye have no life in you_, John vi. 53. thinking -that our Saviour meant hereby, the bread and wine in the Lord’s supper. -Therefore this ordinance was absolutely necessary to salvation; upon -which account they thought that it ought to be extended to infants, as a -means of their obtaining it. But it is certain this cannot be the -meaning of that scripture, since the Lord’s supper was not instituted, -or known in the church, when our Saviour spake these words: Therefore, -he intends nothing else thereby but the fiducial application of Christ’s -death, as an expedient for our obtaining eternal life. - - - - - Quest. CLXXVIII. - - - QUEST. CLXXVIII. _Which is Prayer?_ - - ANSW. Prayer is an offering up of our desires unto God, in the name - of Christ, by the help of his Spirit, with confession of our sins, - and thankful acknowledgment of his mercies. - -Having considered the things that are to be believed and done; what -remains is, to enquire concerning those things that are to be prayed -for, and how this great duty of prayer is to be performed. This is -necessary to be insisted on, inasmuch as we are obliged to yield -obedience to the revealed will of God; nevertheless, by reason of our -depravity and weakness, we can do nothing that is good without his -assistance, which is not to be expected, unless it be humbly desired of -him; and this is what we generally call _prayer_; which being performed -by creatures who are not only indigent, but unworthy, this is to be -acknowledged, and accordingly we are, in prayer, to confess sin as the -principal ground and reason of this unworthiness. And, inasmuch as God -has been pleased to encourage us to hope, that we shall not seek his -face in vain, who, in many instances is pleased to grant returns of -prayer; this obliges us to draw nigh to him with thanksgiving. These -things are particularly contained in the answer we are explaining; and -the method in which we shall endeavour to speak to it, is to consider, - -I. What, prayer supposes; and that is, - -1. That we are dependent and indigent creatures, have many wants to be -supplied, sins to be forgiven, miseries, under which we need pity and -relief, and weaknesses, under which we want to be strengthened and -assisted in the performance of the duties that are incumbent on us. From -hence it may be inferred, that though our Lord Jesus Christ is often -represented as praying to God, this is an action performed by him in his -human nature; in which alone he could be said to be indigent, who, in -his divine nature, is all-sufficient. - -2. It supposes that God, who is the object of prayer, is regarded by us, -not only as able, but willing to help us; and that he has encouraged us -to draw nigh to him for relief: And therefore it is a duty that more -especially belongs to those who are favoured with the hope of the -gospel. - -II. We shall now shew how prayer is to be considered, as to the various -kinds hereof; and accordingly we are represented as drawing nigh to God, -with an humble sense of our secret sins and wants, which none but God -and our own consciences are privy to. This kind of prayer our Saviour -intends, when he says, _Thou, when thou prayest, enter into thy closet, -and when thou hast shut thy door, pray to thy Father which is in secret, -and thy Father which seeth in secret, shall reward thee openly_, Mat. -vi. 6. and we have an instance hereof in himself; inasmuch, as it is -said, that _when he had sent the multitudes away, he went up into a -mountain apart to pray_, chap. xiv. 23. also, _Peter went up upon the -house-top to pray_, Acts x. 9. in which, being retired from the world, -he had a greater liberty to pour forth his soul unto God. - -Moreover, we are to join with others in performing this duty, in which -we confess those sins, and implore a supply of those wants that are -common to all who are engaged therein: This our Saviour encourages us to -do, when he says, _If two of you shall agree on earth, as touching any -thing that they shall ask, it shall be done for them of my Father which -is in heaven. For where two or three are gathered together in my name, -there am I in the midst of them_, Mat. xviii. 19, 20. This is a branch -of social worship, and is to be performed by every family apart, whereof -we have an example in Cornelius, concerning whom it is said, that he was -_a devout man, and feared God with all his house, and prayed to him -always_; and that he did this, at certain times, _in his house_, Acts x. -2. compared with ver. 30. Moreover, this duty is to be performed -publicly in the church, or any worshipping assembly met together for -that purpose: Of this we have an instance in the apostle Paul, who, when -he had called for the elders of the church at Ephesus, designing to take -his leave of them, after an affectionate discourse, and suitable advice -given to them, he _kneeled down and prayed with them all_, chap. xx. 36. - -Again, prayer may be considered as that for which a stated time is set -apart by us, either alone, or with others; or, that which is occasional, -short, and ejaculatory, consisting in a secret lifting up of our hearts -to God, and may be done when we are engaged in other business of a -different nature, without being a let or hindrance to it: Thus it is -said that _Nehemiah prayed_, when he has going to _deliver the cup into -the king’s hand_, between the king’s asking him a question, and his -returning him an answer to it; which seems to be the meaning of what is -said in Neh. ii. 4, 5. _Then the king said unto me; for what dost thou -make request? so I prayed to the God of heaven, and I said unto the -king_, &c. These ejaculatory prayers are either such as we put up to God -while engaged in worldly business for direction, assistance, or success -therein; or when attending on the word read or preached, or any other -holy duties, in which we lift up our hearts to him for his presence -therein. - -III. The next thing to be considered, is, the various parts of prayer; -and these are three, _viz._ Confession of sin; petition for a supply of -our wants; and thanksgiving for mercies received. Confession of sin -supposes that we are guilty, and deserve punishment from God; petition -supposes, that we are miserable and helpless; and thanksgiving implies, -a disposition to own God, the author of all the good we enjoy or hope -for, and includes in it a due sense of those undeserved favours we have -received from him. - -From this general account of the duty of prayer, and the parts thereof, -we may infer, - -1. That the two former of them, namely, confession of sin, and petition -for relief, under the various miseries and distresses which we are -liable to, is only applicable to those who are in a sinful and imperfect -state, as believers are in this world. As for glorified saints in -heaven, they have no sins to be confessed, nor any miseries under which -they need help and pity. As for that part of prayer which consists of -thanksgiving for mercies already received, that, indeed, is agreeable to -a perfect state, and is represented as the constant work of glorified -saints: Thus the Psalmist says, _The heavens_, that is, the inhabitants -thereof, _shall praise thy wonders, O Lord, thy faithfulness also in the -congregation of the saints_, Psal. lxxxix. 5. - -2. Sinners, who have lost their day of grace, against whom the door of -hope and mercy is shut, who are enduring the punishment of sin in hell, -these are not properly the subjects of prayer; concerning whom it may be -said, not only that they cannot pray, being destitute of those graces -that are necessary thereunto; but having no interest in a Mediator, or -in the promises of the covenant of grace, which are a warrant and -encouragement for the performance of this duty. - -3. In this world, wherein we enjoy the means of grace, none are the -subjects of prayer but man. The Psalmist, indeed, speaks of God’s -_giving to the beast his food, and to the young ravens which cry_, Psal. -cxlvii. 9. and elsewhere it is said, _He provideth for the raven his -food, when his young ones cry unto God_, Job. xxxviii. 41. The meaning -of which is, not that brute creatures formally address themselves to God -for a supply of their wants, having no idea of a divine being; but, -that, when they complain for want of food, the providence of God -supplies them, though they know not the hand from whence it comes. - -4. Though it be the duty of all men in the world to pray; yet none can -do this by faith, and, consequently, in an acceptable manner, but -believers, concerning whom the apostle says, _Ye have received the -spirit of adoption, whereby they cry, Abba, Father_, Rom. viii. 15. - -As for the first part of prayer, _viz._ petition, or supplication. This -will be particularly considered under several following answers, and -especially those that contain an explication of the Lord’s prayer; which -is a directory for what we are to ask of God: Therefore we shall, at -present, only consider the other two parts of prayer, _viz._ confession -of sin, and thanksgiving for mercies. - -(1.) Concerning confession of sin; and accordingly, - -[1.] We shall prove, that it is an indispensable duty incumbent on all -men; and that, not only on those who are in a state of unregeneracy, and -consequently under the dominion of sin, but on believers themselves, who -are in a justified state. This will appear, if we consider, that not to -confess sin, is, in effect, to justify ourselves in the commission of -it; and, as it were, to deny that which is so well known to the -heart-searching God, as well as to our own consciences. It also contains -in it a charging God with injustice, when he inflicts on us the -punishment that is due to it; which is contrary to what Ezra says; -_Thou, our God, hast punished us less than our iniquities deserve_, Ezra -ix. 13. - -Moreover, none was ever truly humbled in the sight of God, or obtained -mercy and forgiveness of sin, but he was first brought to confess it -with suitable affection, and brokenness of heart; which are ingredients -in true repentance: Thus it is said, _He looketh upon men, and if any -say, I have sinned, and perverted that which was right, and it profited -me not; he will deliver his soul from going into the pit, and his life -shall see the light_, Job xxxiii. 27, 28. It is also said elsewhere, _He -that covereth his sins shall not prosper: But whoso confesseth and -forsaketh them shall have mercy_, Prov. xxviii. 13. This duty is so -evident, that, one would think, no one, who duly considers what he is, -or how contrary his actions are to the revealed will of God, should have -the front to deny it: However, it is well known, that many seem -designedly to wave all confession of sin in prayer; and, others argue -against it, more especially, as to what concerns the case of believers: -Accordingly, - -_Object._ It is objected, that believers ought not to confess sin; since -that is inconsistent with a justified state: It is, in effect, to plead -guilty, though God has taken away the guilt of sin, by forgiving it for -the sake of the atonement which Christ has made: It is a laying open the -wound that God hath healed and closed up, or bringing to remembrance -that which he hath said, _he will remember no more_, Heb. x. 67. and it -is contrary to the grace of God, who hath said, none shall _lay any -thing to the charge of_ his _elect_, since _it is God that justifieth_, -Rom. viii. 33. for a believer to lay any thing to his own charge, which -he does when he confesses sin. - -_Answ._ To this it may be replied; - -_1st_, That we must distinguish between a believer’s desert of -punishment or condemnation, and his being actually punished by God, as a -sin-revenging judge, according as his iniquities deserve. That a -believer shall not eventually fall under condemnation, is true, because -his sins are forgiven; and with respect to such, the apostle says, -_There is now no condemnation to them which are in Christ Jesus_, ver. -1. Nevertheless, though he be in a justified state, and, as the -consequence hereof, shall be undoubtedly saved; yet, according to the -tenor of his own actions, he being a sinner, contracts guilt in the -sight of God; and, a desert of punishment is inseparably connected with -every sin, though a person may be in a justified state who commits it. -It is one thing to be liable to condemnation, and another thing to -deserve to be condemned: The former of these is, indeed, inconsistent -with a justified state; but the latter is not: And it is in this sense -that we are to understand the Psalmist’s words, _If thou, Lord, shouldst -mark iniquities, O Lord, who shall stand_, Psal. cxxx. 3. And, -accordingly, the best believer on earth, though he have a full assurance -of his being forgiven by God; yet, inasmuch as he is a sinner, he is -obliged to confess that he deserves to be cast off by him, or, if God -should deal with him according to what he finds in him, without looking -upon him as he is in Christ, his head and surety, he would be undone and -lost for ever. - -_2dly_, Believers are daily sinning, and therefore contracting fresh -guilt; as it is said, _There is not a just man upon earth that doeth -good and sinneth not_, Eccl. vii. 20. and, indeed their sin is sometimes -so great, that they grieve the Holy Spirit, wound their own consciences, -and act very disagreeably to their character as believers. This -therefore ought to be confessed with shame and self-abhorrence; as the -prophet says, _That thou mayest remember and be confounded, and never -open thy mouth anymore, because of thy shame; when I am pacified towards -thee for all that thou hast done, saith the Lord God_, Ezek. xvi. 63. -Moreover, it is certain that believers, when they have had a discovery -that their sin was pardoned, have, at the same time, confessed it with -great humility. Thus, immediately after Nathan had reproved David for -his sin, and told him, upon his repentance, that _the Lord had put it -away_, 2 Sam. xii. 13. yet he makes a penitent confession of it before -God, and says, _Against thee, thee only have I sinned, and done this -evil in thy sight_, Psal. li. 4. - -[2.] We shall now consider with what frame of spirit sin is to be -confessed; and this ought to be done, - -_1st_, With a due sense of the infinite evil thereof, as it reflects -dishonour on the divine perfections; and particularly as it is opposite -to the holiness and purity of God, and a contempt cast on his law, which -expressly forbids it, and a disregarding the threatenings denounced -thereby against those who violate it, and renders us liable to his -wrath, as a sin-revenging Judge, pursuant to the intrinsic demerit -thereof: And therefore it is justly styled _an evil thing and bitter_; -the only thing that can be called a moral evil; and it is certainly -bitter in the consequences thereof. - -_2dly_, We are to confess sin with humility, shame, confusion of face, -and self-abhorrence; and that more especially, by reason of the vile -ingratitude there is in it, as committed by those who are under the -greatest engagements to the contrary duties. - -_3dly_, Sin is to be confessed with the hope of obtaining forgiveness -through the blood of Christ, as laying hold on the promises of mercy, -which are made to those who confess and forsake it, Prov. xxviii. 13. -and, with an earnest desire, to be delivered from the prevailing power -thereof, by strength derived from Christ. - -[3.] We shall now consider what sins we are to confess before God; and -these are, either the sin of our nature, or those actual transgressions -that proceed from it. - -_1st_, The sin of our nature. As fallen creatures, we are destitute of -the image of God; and, having contracted corrupt habits, by repeated -acts of rebellion against him, all the powers and faculties of our souls -are vitiated thereby, and we not only indisposed and disinclined to what -is good, but naturally bent to backslide from God, and to commit the -greatest abominations, if destitute of his preventing, restraining, or -renewing grace: Thus the apostle says, _I know that in me, (that is, in -my flesh) dwelleth no good thing_, Rom. vii. 18. And this is to be -considered as what has universally defiled and depraved our nature; and -therefore we ought to cry out with the leper, _Unclean, unclean_, Lev. -xiii. 45. or, as the prophet say, _From the sole of the foot even unto -the head, there is no soundness in us, but wounds, and bruises, and -putrifying sores_, Isa. i. 6. We are to consider it as that which -insinuates itself into our best duties; and it is like the fly in the -precious ointment; and it is of such a nature, that when we have been -enabled to gain some advantage against it, it will afterwards recover -strength. Notwithstanding all our endeavours to the contrary. It is like -an incurable disease in the body, which, though we endeavour to keep it -under for a while, yet it will prevail again, till the frame of nature -is demolished, and thereby all diseases cured at once: Nevertheless, -when we confess and are humbled for this propensity, that is in our -nature to sin, we are to pray and hope, that the prevailing power -thereof may be so far weakened, that, by the principle of grace, -implanted in regeneration, and excited by the Spirit, in promoting the -work of sanctification, though it dwells in us it may not entirely have -dominion over us, or we be thereby denominated the servants of sin. - -_2dly_, We are to confess the many actual sins that we daily commit, -with all their respective aggravations; sins of omission and commission, -both of which are contained in the apostle’s confession; _The good that -I would do, I do not; but the evil which I would not, that I do_, Rom. -vii. 19. Our sinful neglects of duty are numberless; we are to confess -our not having redeemed our time, but spent it in those trifles and vain -amusements that profit not; particularly if we have misimproved the very -flower and best part of our time and strength, and not remembered our -Creator in the days of our youth. This Job reckons the principal ground -and reason of the evils that befal him in his advanced age, when he -says, _Thou writest bitter things against me; and makest me to possess -the iniquities of my youth,_ Job xiii. 26. And we are humbly to confess -our not having improved, and, thereby, lost many opportunities for -extraordinary service, either to do, or to get good: Thus the prophet -says, _Yea, the stork the heaven knoweth her appointed times, and the -turtle, and the crane, and the swallow observe the time of their coming, -but my people know not the judgment of the Lord_, Jer. viii. 7. We are -also to confess our neglecting to comply with the calls and invitations -of the gospel; upon which account we are said, _to receive the grace of -God in vain,_ 2 Cor. vi. 1. _or not to know the time of our visitation,_ -Luke xix. 44. but when God has _called, we have refused; when he has -stretched out his hand, no man regarded, but have set at nought all his -counsel, and would none of his reproof_, Prov. i. 24, 25. We are also to -confess our neglect of public and secret duties, or worshipping of God -in a careless indifferent manner; as the prophet represents the people, -saying, _Behold, what a weariness is it, and ye have snuffed at it, -saith the Lord of Hosts; and ye have brought that which was torn, and -the lame and the sick; should I accept this at your hands?_ Mal. i. 13. -We are also to confess our neglect of relative duties, in not -instructing those under our care, nor reproving them for sin committed, -nor sympathizing with the afflicted, nor warning those who are going out -of God’s way; by which means a multitude of sins might have been -prevented, whereby many have been ruined through our sinful neglect. - -As for sins of commission, which are also to be confessed; these are -either such as were committed before or after our conversion to God; the -former of which contain a disowning his authority, or right to -obedience; the latter, an ungrateful disregard to, or forgetfulness of -the greatest benefits received from him. We are also to confess those -sins which are contrary to the moral law, or the very light of nature; -which we are often guilty of: And, that we may be furnished with matter, -and give scope to our thoughts and affections therein, it may be of use -for us to consider the sins forbidden under each of the Ten -Commandments, which have been before particularly insisted on. We ought -also to confess the various aggravations of sin; and, to assist us -therein, those things that are contained in a foregoing answer[103], may -be of some use to us, especially if we make a particular application -thereof to our own case, and observe how far we have reason to fall -under a sense of guilt, or charge ourselves with crimes of the like -nature. - -Moreover, we are to confess the sins we have committed against the -engagements or grace of the gospel; the low thoughts we have sometimes -had of the person of Christ, his love to us, or the benefits we have -been made partakers of from him, while we have been ready to say, as the -daughters of Jerusalem are represented speaking, _What is thy beloved -more than another beloved,_ Cant. v. 9. and how much we have hardened -our hearts against him, refusing to submit to his yoke, or bear his -cross; how often we have been ashamed of his cause and interest, -especially when called to suffer reproach for it. Have we not sometimes -questioned the truth of his promises, refused to submit to his -righteousness, and depend upon it alone for justification, while we have -had too high thoughts of ourselves, glorying and valuing ourselves upon -the performance of some moral duties, which we have put in the room of -Christ? - -We ought to confess how much we have opposed him in all his offices; not -depending on him as a prophet to lead us in the way of truth and peace, -but have leaned to our own understanding, and therefore have been left -to pervert, disbelieve, or, at least, entertain some doubts about the -great doctrines of the gospel; or, if our minds have been rightly -informed therein, yet we have not made a practical improvement thereof, -for our spiritual advantage. Have we not opposed him as a priest, and -neglected to set a due value on that atonement he has made for sin, not -improving his intercession for us, who is entered into the holy place, -made without hands, to encourage us to come boldly to the throne of -grace? Have we not also refused to submit to him as king of saints, or -seek protection from him against the assaults of our spiritual enemies? -These things are to be confessed by us in prayer; and that with such a -sense of our own guilt, that we ought to acknowledge ourselves to be, -(as the apostle says concerning himself,) _the chief of sinners,_ 1 Tim. -i. 15. - -I am sensible that many will be ready to conclude, that much of what has -been said concerning sins to be confessed, is applicable to none but -those that are in a state of unregeneracy; and, among them, few can say, -that they are the chief of sinners, unless they have been notoriously -vile and scandalous in the eye of the world; and that the apostle Paul, -when he applies this to himself, has a peculiar reference to what he was -before his conversion. - -But to this it may be replied; that it is impossible we should know so -much of the sins of others, together with their respective aggravations, -as we may of those that have been committed by ourselves. And if we have -not been left to commit those gross and scandalous sins, which we have -beheld in them with abhorrence, this is not owing to ourselves, but the -grace of God, by which we are what we are; which, if we had been -destitute of, we should have been as bad as the worst of men; and if our -hearts have been renewed and changed thereby, so that we are kept from -committing those sins that are inconsistent with a state of grace; yet -there are very heinous aggravations attending those we have reason to -charge ourselves with; whereby we have acted contrary to the experience -we have had of the efficacious influence of the Holy Spirit, and have -been guilty of very great ingratitude against him, that has laid us -under the highest obligations. Thus concerning confession of sin, when -drawing nigh to God in the duty of prayer. - -(2.) We are now to consider another part of prayer, namely, that we are -therein thankfully to acknowledge the mercies of God: Thus the Psalmist -says, _Enter into his gates with thanksgiving, and into his courts with -praise; be thankful unto him, and bless his name,_ Psal. c. 4. And -elsewhere, _I will offer to thee the sacrifice of thanksgiving; and will -call upon the name of the Lord,_ Psal. cxvi. 17. that is, I will join -prayer and praise together. Nothing is more obvious, than that favours -received ought to be acknowledged; otherwise we are guilty of that -ingratitude which is one of the vilest crimes. Not to acknowledge what -we receive from God, is, in effect, to deny our obligation to him; which -will provoke him to withhold from us those other mercies which we stand -in need of. - -This duty ought to be performed at all times, and on all occasions: Thus -the apostle says, _In every thing by prayer and supplication with -thanksgiving, let your request be made known unto God,_ Phil. iv. 6. -This is evident, in that there is no condition of life but what has some -mixture of mercy in it; and that this may be more particularly -considered, we may observe, that the mercies we receive from God, are -either outward or spiritual, common or special; the former of these he -gives to all without distinction; as it is said, _The Lord is good to -all, and his tender mercies are over all his works,_ Psal. cxlv. 9. And -elsewhere, he is _kind unto the unthankful, and to the evil,_ Luke vi. -35. _and maketh his sun to rise on the evil and on the good, and sendeth -rain on the just and on the unjust,_ Matt. v. 45. The latter sort of -mercies he bestows on the heirs of salvation, in a covenant-way, as the -purchase of the blood of Christ, and a pledge of farther blessings which -he has reserved in store for them: There are mercies which we have in -hand, or in possession, and others which we have in hope or in -reversion: Thus the apostle speaks of the _hope_ which is _laid up for_ -the saints _in heaven,_ Col. i. 3, 5. which he _thanks_ God for in his -prayer for the church. - -Again, the mercies of God may be considered either as personal or -relative; the former we are more immediately the subjects of; the latter -affect us so far as we stand related to others, for whose welfare we are -greatly concerned, and whose happiness makes a very considerable -addition to our own. - -[1.] We are to express our thankfulness to God for personal mercies; and -accordingly we are to bless him for the advantages of nature, which are -the effects of divine goodness: Thus the Psalmist says, _I will praise -thee; for I am fearfully and wonderfully made,_ Psal. cxxxix. 14. Though -the human nature falls very short of what it was at first, when the -image of God was perfectly enstamped on all the powers and faculties of -the soul; and it is not what it shall be when brought to a state of -perfection in heaven: Yet there are many natural endowments which we -have received from God, as a means for our glorifying him, and answering -the end of our being, in the whole conduct of our lives: And, - -_1st_, As to what concerns the blessings of providence, which we have -received in every age of life. In our childhood and youth we have great -reason to be thankful, if we have had the invaluable blessing of a -religious education, and have been kept or delivered from the pernicious -influence of bad examples, from whence that age of life oftentimes -receives such a tincture as tends to vitiate the soul, and open the way -for all manner of sin, which will afterwards insinuate itself into, and -prevail, like an infectious distemper, over all the powers and faculties -thereof. What reason have we to bless God if we have been favoured with -restraining or preventing grace, whereby we have been kept from youthful -lusts, which are destructive to multitudes, and lay a foundation for -their future ruin; and especially if it has pleased God to bring us -under early convictions of sin; so that we have experienced in that age -of life, the hopeful beginnings of a work of grace, which is an effect -of more than common providence! We ought to take notice, with great -thankfulness, of the methods of divine grace, if we have been early led -into the knowledge of the first principles of the oracles of God, -especially if they have made such an impression on our hearts, that we -can say, with good Obadiah, _I thy servant, fear the Lord from my -youth,_ 1 Kings xviii. 12. - -Again, we are to express our thankfulness for the mercies which we have -received in our advanced age, when arrived to a state of manhood; and -accordingly are to bless him for directing and ordering our settlement -in the world, in those things more especially that relate to our secular -callings and employments therein, and the advantages of suitable society -in those families in which our lot has been cast, as well as the many -instances of divine goodness in our own. We ought also to bless him for -succeeding our industry and endeavours used, to promote our comfort and -happiness in the world, together with that degree of usefulness which it -has pleased God to favour us with, therein. We ought also to bless him -for carrying us through many difficulties that lay in our way, some of -which we have been almost ready to think insurmountable; as also for -bringing us under the means of grace, in which the providence of God is -more remarkable, in those who have not been favoured with a religious -education in their childhood; and more especially if these means have -been made effectual to answer the highest and most valuable ends. - -There are other mercies which some have reason to bless God for, who are -arrived to old age, which is the last stage of life, wherein the frame -of nature is declining and hastening apace to a dissolution. These, I -say, have reason to be thankful, if they have not, as it were, outlived -themselves, wholly lost their memory and judgment, by which means they -would have been brought back again, as it were, to the state of -childhood, as some have been; or, if old age be not pressed down beyond -measure, with pain and bodily diseases, or a multitude of cares and -troubles about outward circumstances in the world, which would tend to -embitter the small remains of life, which has not much strength of -nature to bear up under great troubles, nor can those methods be made -use of, whereby others, without much difficulty, are able to extricate -themselves out of them: But they, of all others, have most reason to -bless God, who can look back on a long series of usefulness, in -proportion to the number of years they have lived; so that that promise -is fulfilled to them, _They shall still bring forth fruit in old age; -they shall be fat and flourishing_, Psal. xcii. 14. This is more than a -common mercy, and therefore requires a greater degree of thankfulness, -when it may be said of them, _The hoary head is a crown of glory, being -found in the way of righteousness_, Prov. xvi. 31. and grace keeps equal -pace with age; and they have nothing to do but to wait for a release, -from a careful, vain, uneasy life to heaven. Thus concerning the -occasions we have for thankfulness in every age of life. - -_2dly_, We are now to consider the reason that we have to be thankful in -the various circumstances or conditions of life; particularly, - -_1st_, When we have a great measure of outward prosperity, which is more -than many enjoy; which calls for a proportionable degree of -thankfulness, especially if it be sanctified and sweetened with a sense -of God’s special love, so that it is a pledge and earnest of better -things reserved for us hereafter. When we have the good things of this -life for our conveniency, that our passage through the world may be more -easy and comfortable to us; and yet we have ground to hope that this is -not our portion, or that we are not like those whom the Psalmist speaks -of, and calls _the men of the world, who have their portion in this -life_, Psal. xvii. 14. or, like the rich man in the parable, to whom it -was said, _Son, remember that thou in thy life-time receivedst thy good -things_, Luke xvi. 25. We have reason to bless God when outward -prosperity is a means of our glorifying him, and being more serviceable -to promote his interest, and not a snare or occasion of sin, when it is -not like the _prosperity of fools_, which has a tendency to _destroy -them_, Prov. i. 32. or when what is said concerning that murmuring -generation of men, whom the Psalmist speaks of, that _lusted exceedingly -in the wilderness, and tempted God in the desert_: so that though _he -gave them their request, he sent leanness into their soul_, is not -applicable to us, Psal. cvi. 14, 15. Again, when we enjoy the outward -blessings of providence, and, at the same time, live above them; so that -our hearts are not too much set upon them; but we are willing to part -with them, when God is about to deprive us of them, or take us from -them; and when outward enjoyments are helps, and not hindrances to us in -our way to heaven. These are inducements to the greatest thankfulness, -and ought to be acknowledged to the glory of God. - -_2dly_, We have reason to be thankful, though it pleases God to follow -us with many afflictions and adverse providences in the world: These are -not, indeed, to be reckoned blessings in themselves; nevertheless, they -are not inconsistent with a thankful frame of spirit; especially, - -_1st_, When we take occasion from hence to be affected with the vanity, -emptiness, and uncertainty of all outward comforts, which perish in the -using. - -_2dly_, When afflictive providences have a tendency to humble and make -us submissive to the divine will, so that we are hereby led to have a -deep sense of sin, the procuring cause thereof. Thus Ephraim speaks of -his being chastised by God, and, at the same time, _ashamed and -confounded_, as _bearing the reproach_ of former sins committed by him, -Jer. xxxi. 18, 19. or, when those sins, which before prevailed, are -hereby prevented, and we enabled to mortify them: Thus the Psalmist -says, _Before I was afflicted, I went astray; but now I have kept thy -word_, Psal. cxix. 67. And when God is pleased to cause his grace to -abound as outward troubles abound. 2 Cor. iv. 16. and when the want of -outward mercies makes us see the worth of them, and puts us upon -improving every instance of the divine goodness, as a great inducement -to thankfulness. - -_3dly_, We have reason to be thankful under afflictions, when we have a -comfortable hope that they are evidences of our being God’s children, -interested in his special love, Heb. xii. 7. so that we have ground to -conclude, that he is hereby training us up, and making us more meet for -the heavenly inheritance, so that we can say with the apostle, _Our -light affliction, which is but for a moment, worketh for us a far more -exceeding and eternal weight of glory_, 2 Cor. iv. 17. - -[2.] We are to express our thankfulness for those mercies which we call -relative, or for the blessings that others enjoy, in whose welfare we -are more immediately concerned. As it is the duty of every one to desire -the good of all men; so we ought to bless God for the mercies bestowed -on others as well as ourselves. The relation we stand in to others, is -either more general or extensive, and, in this respect, it may include -in it all mankind; and accordingly we are to be thankful for the mercies -which our fellow-creatures receive from the hand of God, inasmuch as -hereby the divine perfections are magnified: And, as for those who -receive the blessings that accompany salvation, the ends of Christ’s -death, and the dispensation of the gospel, are hereby attained; and -whatever mercies God bestows on others, we bless him for them, as taking -encouragement to hope that he will bestow the same blessings upon us, -when we stand in need of them. - -As for those who are related to us in the bonds of nature, or as members -of the family to which we belong, for whose welfare we are more -immediately concerned, we may, in some measure, reckon the mercies they -enjoy, our own, and therefore should be induced to bless God, and be -thankful for them, as well as for those which we receive in our -persons.—There is also another relation, which is more large and -extensive, namely, that which we stand in to all the members of Christ’s -mystical body, whom the apostle calls _the household of faith_, Gal. vi. -10. and, as such, supposes them to be entitled to our more special -regard: Accordingly we are to express our thankfulness to God, in -prayer, for all the mercies they receive, especially those that are of a -spiritual nature; inasmuch as herein Christ is glorified, and his -interest advanced, which ought to be dearer to us than any thing that -relates to our own private or personal interest, as the Psalmist speaks -of his preferring Jerusalem’s welfare above _his chief joy_, Psal. -cxxxvii. 6. And that which farther inclines us to do this, is, because -we hope that we shall be made partakers of the same blessings, whereby -others will have occasion to bless God on our behalf. Thus concerning -the inducements we have to thankfulness for blessings received, either -by ourselves or others. - -I shall conclude this head by considering, that thankfulness, which -ought to be a great ingredient in prayer, is always to be accompanied -with the exercise of other graces, whereby we are disposed to adore and -magnify the divine perfections that are displayed in the distribution of -those favours which we bless him for; together with an humble sense of -our own unworthiness of the least of those mercies which we enjoy, and -an earnest desire that we may be enabled, not only to do this in words, -but to express our thankfulness to him by such a frame of spirit as is -agreeable thereto. - -There are two things more, contained in the answer we have been -explaining, without the due consideration whereof, the duty of prayer -would be very imperfectly handled, namely, its being an offering up of -our desires to God in the name of Christ, and by the help of the Spirit: -But since these are particularly insisted on in some following answers, -I have purposely waved the consideration of them at present. - -Footnote 103: - - _See Quest._ CLI. - - - - - Quest. CLXXIX., CLXXX., CLXXXI. - - - QUEST. CLXXIX. _Are we to pray unto God only?_ - - ANSW. God only being able to search the hearts, hear the requests, - pardon the sins, and only to be believed in, and worshipped with - religious worship, prayer, which is a special part thereof, is to be - made by all to him alone, and to none other. - - QUEST. CLXXX. _What is it to pray the name of Christ?_ - - ANSW. To pray in the name of Christ is in obedience to his command, - and in confidence on his promises to ask mercy for his sake, not by - bare mentioning of his name, but by drawing our encouragement to - pray, and our boldness, strength, and hope of acceptance in prayer, - from Christ and his mediation. - - QUEST. CLXXXI. _Why are we to pray in the name of Christ?_ - - ANSW. The sinfulness of man, and his distance from God by reason - thereof, being so great as that we can have no access into his - presence without a Mediator; and there being none in heaven or earth - appointed to, or fit for that glorious work, but Christ alone; we - are to pray in no other name but his only. - -In these answers we have a farther explication of what is briefly laid -down in the last; and that, more especially, as to what respects the -object of prayer; and the method prescribed in the gospel, relating to -our drawing nigh to God, through a mediator, which is called praying in -the name of Christ; together with the reason hereof. - -I. It is observed, that prayer is to be made to God alone, and to none -other. This appears, - -1. Because it is an act of religious worship, which is due to none but -God; as our Saviour says, _Thou shalt worship the Lord thy God, and him -only shalt thou serve_, Matt. iv. 10.—This can be denied by none who -are, in any measure, acquainted either with natural or revealed -religion; in which we are obliged to extol, adore, and admire those -divine perfections which are displayed in the works of nature and grace, -and to seek that help from him, and those supplies of grace that we -stand in need of to make us completely blessed, which supposes him to be -infinitely perfect and all-sufficient. Now to ascribe this divine glory -to a creature, either directly, or by consequence, is, in effect, to say -that he is equal with God, and thereby to rob him of that glory that is -due to him alone, to seek that from the creature, that none but God can -give, or to ascribe any of the perfections of the divine nature to it, -is the highest affront that can be offered to the divine Majesty. Now as -prayer without adoration and invocation, is destitute of those -ingredients which render it an act of religious worship; so to address -ourselves, in such a way, to any one but God, is an instance of such -profaneness and idolatry, as is not to be mentioned without the greatest -detestation. - -2. Prayer is to be made only to God, inasmuch as he only is able to -search the heart, which is a glory peculiar to himself, in which he is -distinguished from all creatures, 1 Kings viii. 39. Acts i. 24. It is -the heart that is principally to be regarded in prayer: If this be not -right with God, there is no glory that we can ascribe to him, that will -be reckoned any better than _flattering him with our mouth_, and _lying -to him with our tongues_, Psal. lxxviii. 36, 37. as the Psalmist says: -Therefore, the inward frame of our spirit, and the principle, or spring -from whence all religious duties proceed, being only known to God, -prayer is only to be directed to him. - -3. He alone can hear our requests, pardon our sins, and fulfil our -desires. Prayer, when addressed to God, is not like that in which we -desire those favours from men, which are of a lower nature, whereby some -particular wants are supplied, in those respects in which one creature -may be of advantage to another; but when we pray to God, we seek those -blessings which are the effects of infinite power and goodness, such as -may make us completely happy, both in this and a better world. Moreover, -we are to implore forgiveness of sin from him in prayer; which is a -blessing none can bestow but God, Mark ii. 7. for as his law is the rule -by which the goodness or badness of actions are determined; and the -threatening which he has annexed to it, is that which renders us liable -to that punishment sin deserves; so it is he alone that can remit the -debt of punishment, which we are liable to, and give us a right and -title to forfeited blessings; which being the principal thing that we -are to seek for in prayer, this argues that none but God is the object -thereof. - -4. God alone is to be believed in: Accordingly prayer, if it be -acceptable to him, must be performed by faith. Thus the apostle says, -_How shall they call on him, in whom they have not believed?_ Rom. x. -14. There must be a firm persuasion that he can grant us the blessings -we ask for; herein faith addresses itself to him as God all-sufficient; -and is persuaded that he will fulfil all his promises, as a God of -infinite faithfulness; and accordingly we are to give up ourselves -entirely to him as our proprietor and bountiful benefactor, the only -fountain of blessedness, and object of religious worship: This is to be -done by faith in prayer, and consequently it is to be directed to God -only. - -II. We are now to consider what it is to pray in the name of Christ: -This doth not consist barely in a mentioning his name; which many do -when they ask for favours for his sake, without a due regard to the -method God has ordained; in which we are to draw nigh to him by Christ -our great Mediator, who is to be glorified as the person by whom we are -to have access to God the Father as the fountain of all the blessings, -which are communicated to us in this method of divine grace. To come to -God in Christ’s name, includes in it the whole work of faith, as to what -it has to plead with, or hope for, from him, through a Mediator, in that -way which he has prescribed to us in the gospel. And this more -especially consists in our making a right use of what Christ has done -and suffered for us, as the foundation of our hope, that God will be -pleased to grant us what he has purchased thereby; which contains the -sum of all that we can desire, when drawing nigh to him in prayer. Here -let it be considered, - -1. That the thoughts of having to do with an absolute God, cannot but -fill us with the utmost distress and confusion, when we consider -ourselves as guilty sinners, and God, out of Christ, as a sin-revenging -Judge, a consuming fire, Heb. xii. 29. in which case we may well say, as -our first parent did, immediately after his fall, _I heard thy voice and -I was afraid_, Gen. iii. 10. - -2. God is obliged, in honour, as a God of infinite holiness, to separate -and banish sinners from his comfortable presence, they being liable to -the curse and condemning sentence of the law; by reason whereof his -terror makes them afraid, and his dread falls upon them; nevertheless, - -3. They have, in the gospel, not only an invitation to come, but a -discovery of that great Mediator, whom God has ordained to conduct his -people into his presence, having procured liberty of access to him, or, -as the apostle expresses it, _boldness to enter into the holiest by his -blood, by a new and living way, which he has consecrated for us through -the vail, that is to say, his flesh_, Heb. x. 19, 20. and he has, for -this end, erected a throne of grace, and encouraged us to come to it, -and given many great and precious promises, whereby we may hope for -acceptance in his sight; these being all established in Christ, and the -blessings contained therein procured by his blood, and having liberty, -in coming, to plead what he has done and suffered, as what was designed -to be the foundation of our hope of obtaining mercy, we are said to come -and make our supplications to God in the name of Christ. - -III. We are now to consider the reason why we are to pray in the name of -Christ; and that we have in one of the answers we are explaining. In -which it is observed; that man, by sin, is set at such a distance from -God, that he cannot, by any means, come into his presence. God cannot -look upon him with any delight or complacency; inasmuch as his guilt -renders him the object of his abhorrence; and he cannot do any thing -which has a tendency to reconcile God to him, and therefore he is -speechless, and can ask for no blessing at his hand. And it is farther -observed, that there is none in heaven or earth, that is, no mere -creature, that is fit for that glorious work; none has a sufficiency of -merit to present to God, whereby he may be said to make atonement for -sin; or, as Job expresses it, there is _no days-man that might lay his -hand on both_ parties, Job ix. 33. that is, able to deal with God in -paying a ransom; which he may, in honour accept of; or with man, by -encouraging him to hope that he shall obtain the blessings which he -stands in need of; and bringing him into such a frame, that he may draw -nigh to God in a right manner. This is only owing to our Lord Jesus -Christ; and he does it as our great Mediator, who alone is fit to manage -this important work; therefore we are to pray to God, only in his name, -who is, by divine appointment, an advocate with the Father, pleading our -cause before his throne, and thereby giving us ground of encouragement, -that our persons shall be accepted, and our prayers answered upon his -account, who is the only Mediator of redemption and intercession, in -whom God is well pleased, and gives a believer ground to conclude that -he shall not seek his face in vain. - - - - - Quest. CLXXXII., CLXXXIII., CLXXXIV. - - - QUEST. CLXXXII. _How doth the Spirit help us to pray?_ - - ANSW. We not knowing what to pray for as we ought, the Spirit - helpeth our infirmities, by enabling us to understand both for whom, - and what, and how prayer is to be made, and by working and - quickening in our hearts (although not in all persons, not at all - times in the same measure) those apprehensions, affections, and - graces, which are requisite for the right performance of that duty. - - QUEST. CLXXXIII. _For whom are we to pray?_ - - ANSW. We are to pray for the whole church of Christ, upon earth, for - magistrates and ministers, for ourselves, our brethren, yea, our - enemies, and for all sorts of men living, or that shall live - hereafter, but not for the dead, nor for those that are known to - have sinned the sin unto death. - - QUEST. CLXXXIV. _For what things are we to pray?_ - - ANSW. We are to pray for all things tending to the glory of God, the - welfare of the church, our own, or other’s good, but not for any - thing that is unlawful. - -As there is no duty that we can perform in a right manner, without help -obtained from God—And the same may be said, in particular, concerning -that of prayer: Accordingly we are led, - -I. To speak of the help that the Spirit of God is pleased to afford -believers, in order to their engaging aright in this duty. Here we may -observe, - -1. That it is supposed that we know not what to pray for as we ought, or -how to bring our souls into a prepared frame for this duty, without the -Spirit’s assistance. - -(1.) We are oftentimes at a loss with respect to the matter of prayer; -and this may be said to proceed from our being unacquainted with -ourselves, and not duly sensible of our wants, weaknesses, or secret -faults: Sometimes we cannot determine whether we are in a state of grace -or no; or, if we are, whether it is increasing or declining; or, if we -have ground to complain by reason of the hidings of God’s face, and our -want of communion with him, we are oftentimes hard put to it to find out -what is that secret sin which is the occasion of it; nor are we -sufficiently apprized of the wiles of Satan, or the danger we are in of -being ensnared or overcome thereby. Moreover, we are oftentimes not able -to know how to direct our prayers to God aright, as we know not what is -most conducive to his glory, or what it is that he requires of us, -either in obedience to his commanding will, or in submission to his -providential will. Hence it arises, that many good men, in scripture, -have asked for some things which have been in themselves unlawful, -through the weakness of their faith, and the prevalency of their -corruption: Thus some have desired, that God would call them out of this -world by death, being impatient under the many troubles they met with -therein; accordingly we read concerning Elijah, that ‘he requested for -himself that he might die, and said, It is enough; now, O Lord, take -away my life; for I am not better than my fathers,’ 1 Kings xix. 4. and -Job says, ‘O that I might have my request! and that God would grant me -the thing that I long for! Even that it would please God to destroy me; -that he would let loose his hand, and cut me off,’ Job vi. 8, 9. And -Jonah says, ‘O Lord, I beseech thee, take my life from me; for it is -better for me to die than to live,’ Jonah iv. 3. And Moses, though he -had the character of the meekest man upon earth, and doubtless excelled -all others in his day, in those graces which he had received from God, -as well as in the great honours conferred on him; yet he puts up a most -unbecoming prayer, both as to the matter and manner thereof; as it is -observed, that he said unto the Lord, ‘Wherefore hast thou afflicted thy -servant? and wherefore have I not found favour in thy sight, that thou -layest the burden of all this people upon me? Have I conceived all this -people? have I begotten them, that thou shouldest say unto me, Carry -them in thy bosom (as a nursing-father beareth the sucking child) unto -the land which thou swarest unto their fathers? Whence should I have -flesh to give unto all this people? for they weep unto me, saying, Give -us flesh, that we may eat. I am not able to bear all this people alone, -because it is too heavy for me. And if thou deal thus with me, kill me, -I pray thee, out of hand, if I have found favour in thy sight; and let -me not see my wretchedness,’ Numb. xi. 11-15. And, in another instance, -he asks for a thing which he knew before hand, that God would not grant -him, when he says, ‘I pray thee, let me go over and see the good land -that is beyond Jordan, that goodly mountain, and Lebanon:’ Upon which -God says, ‘Let it suffice thee, speak no more unto me of this matter,’ -Deut. iii. 25, 26.—Many instances of the like nature are mentioned in -scripture; and, indeed, nothing is more obvious from daily experience, -that what the apostle James observes, that persons ‘ask and receive not, -because they ask amiss,’ James iv. 3. or what the apostle Paul says, ‘We -know not what we should pray for as we ought,’ Rom. viii. 26. - -(2.) We are, at other times, straitened in our affections, and so know -not how to ask any thing with a suitable frame of spirit: It is certain -we cannot excite our affections, or especially put forth those graces -which are to be exercised in prayer, when we please. Our hearts are -sometimes dead, cold, and inclined to wander from God in this duty; and, -at other times, we pray with a kind of indifferency, as though it was of -no great importance whether our prayer were answered or no. How seldom -do we express that importunity in this duty which Jacob did, ‘I will not -let thee go, except thou bless me?’ Gen. xxxii. 26. And as for those -graces that are to be exercised in prayer, we often want that reverence, -and those high and awful thoughts of the divine Majesty, which we ought -to have, who draw nigh to a God of infinite perfection; nor, on the -other hand, do we express those low and humble thoughts of ourselves, as -our own meanness, the imperfection of our best performances, and the -infinite distance which we stand at from God, ought to suggest; and to -this we may add, that we are often destitute of that love to Christ, and -trust in him, which are necessary to the right performance of this duty, -as also of that hope of being heard, which is a very great encouragement -to it. - -2. We are now to enquire wherein the Spirit is said to help our -infirmities; and this may be considered as adapted to that two-fold -necessity which we are often under, respecting the matter or frame of -spirit with which this duty is to be performed. - -(1.) The Spirit helps our infirmities, with respect to the matter of -prayer. This is not in the least derogatory to his divine glory, if he -is pleased to condescend thus to converse with man, and it is not -contrary to the nature of things; for the Spirit, being a divine Person, -searches the heart, and can impress those ideas on the souls of his -people, whereby they may be led into the knowledge of those things that -they ought to ask in prayer, with as much facility as any one can convey -his ideas to another by words. If it was impossible for God to do this, -his providence could not be conversant about intelligent creatures, any -otherwise than in an objective way, in which it would not differ from -that which may be attributed to finite spirits. And it would have been -impossible for God to have imparted his mind and will by extraordinary -revelation, (without which, it could not have been known) if he may not, -though it be in an ordinary way, communicate those ideas to the souls of -his people, whereby they may be furnished with matter for prayer. - -I am not pleading for extraordinary revelation; for that is to expect a -blessing that God does not now give to his people: But I only argue from -the greater to the less; whereby it may appear, that it is not -impossible, or absurd, from the nature of the thing, or contrary to the -divine perfections, for God to impress the thoughts of men in an -ordinary way; since he formerly did this in an extraordinary, as will be -allowed by all, who are not disposed to deny and set aside revealed -religion. Moreover, there was such a thing in the apostle’s days, as -being led by the Spirit, which was distinguished from his miraculous and -extraordinary influences, as a Spirit of inspiration; otherwise, it is -certain, he would not have assigned this as a character of the children -of God, which he does, Rom. viii. 14. And when our Saviour promises his -people the _Spirit to guide them into all truth_, John xvi. 13. I cannot -think that this only respected the apostles, or their being led into the -truths that they were to impart to the church by divine inspiration; but -it seems to be a privilege that belongs to all believers: Therefore, we -conclude, that it is no absurdity to suppose that he may assist his -people, as to what concerns the matter of their prayers, or suggest to -them those becoming thoughts which they have in prayer, when drawing -nigh to God in a right manner. - -Some have enquired, whether we may conclude that the Spirit of God -furnishes his people with words in prayer, distinct from his impressing -ideas on their minds? This I would be very cautious in determining, lest -I should hereby not put a just difference between this assistance of the -Spirit, that believers hope for, and that which the prophets of old -received by inspiration. I dare not say, that the Spirit’s work consists -in furnishing believers with proper expressions, with which their ideas -are clothed, when they engage in this duty, but rather with those -suitable arguments and apprehensions of divine things, which are more -immediately subservient thereunto: Accordingly the apostle, speaking of -the Spirit’s assisting believers, when they know not what to pray for as -they ought, says, that he does this _with groanings that cannot be -uttered_: that is, he impresses on their souls those divine breathings -after things spiritual and heavenly, which they sometimes, -notwithstanding, want words to express; though, at the same time, the -frame of their spirits may be under a divine influence, which God is -said to know the meaning of, when he graciously hears and answers their -prayers, how imperfect soever they may be, as to the mode of expression. - -(2.) The Spirit helps our infirmities by giving us a suitable frame of -spirit, and exciting those graces which are to be exercised in this duty -of prayer. This the Psalmist calls, _preparing their hearts_; which God -does, and then _causes his ear to hear_, Psal. x. 17. which is a very -desirable blessing; and, in order to our understanding it aright, let it -be considered, - -[1.] That we cannot, without the Spirit’s assistance, bring our hearts -into a right frame for prayer; and that is the reason why we engage in -this duty, in such a manner as gives great uneasiness to us when we -reflect upon it; so that when we pretend to draw nigh to God, we can -hardly say that we worship him as God, but become vain in our -imaginations; and the corruption of our nature discovers itself more at -this time than it does on other occasions; and Satan uses his utmost -endeavours to distract and disturb our thoughts, and take off the edge -of our affections; whereby we seem not really to desire those things -which, with our lips, we ask at the hand of God. As for an unregenerate -man, he has not a principle of grace, and therefore cannot pray in -faith, or with the exercise of those other graces which he is destitute -of; and the believer is renewed but in part, and therefore, if the -Spirit is not pleased to excite the principle of grace which he has -implanted, he is very much indisposed for this duty, which cannot be -performed aright without his assistance. - -[2.] We are, nevertheless, to use our utmost endeavours, in order -thereunto, hoping for a blessing from God to succeed them. Accordingly, -we are to meditate on the divine perfections, and the evil of sin, which -is contrary thereunto; whereby we are rendered guilty, defiled, and -unworthy to come into the presence of God; yet we consider ourselves as -invited to come to him in the gospel, and encouraged by his promise and -grace, to cast ourselves before his footstool, in hope of obtaining -mercy from him. - -We are also to examine ourselves, that we may know what sins are to be -confessed by us, and what are those necessities which will afford matter -for petition or supplication in prayer, together with the mercies we -have received; which are to be thankfully acknowledged therein. We are -also to consider the many encouragements which we have, to draw nigh to -God in this duty, taken from his being ready to pardon our iniquities, -heal our backslidings, help our infirmities, and grant us undeserved -favours. We must also impress on our souls a due sense of the -spirituality of the duty we are to engage in, and that we have to do -with the heart-searching God, who will be worshipped with reverence and -holy fear; and therefore we are to endeavour to excite all the powers -and faculties of our souls, to engage in this duty in such a way that we -may hereby glorify his name, and hope to receive a gracious answer from -him. - -[3.] When we have used our utmost endeavours to bring ourselves into a -praying frame, yet we must depend on the Holy Spirit to give success -thereunto, that we may be enabled to exercise those graces that are more -especially his gift and work: And, in order thereunto, - -_1st_, We must give glory to him as the author of regeneration, since no -grace can be exercised in this duty but what proceeds from a right -principle, or a nature renewed, and internally sanctified, and disposed -for the performance hereof; which is his work, as the _Spirit of grace -and of supplication_, Zech. xii. 10. - -_2dly_, As we are to draw nigh to God in this duty, as a reconciled God -and Father, if we hope to be accepted by him; so we are to consider, -that this is the peculiar work of the Spirit, whereby we are _enabled to -cry, Abba, Father_, Rom. viii. 15. Gal. iv. 6. This will not only -dispose us to perform this duty in a right manner, so as to enable us to -pray in faith; but it will afford us ground of hope that our prayers -will be heard and answered by him. - -_3dly_, Inasmuch as we often are straitened in our spirits, which is a -great hindrance to us in this duty, we must consider it as a peculiar -blessing and gift of the Holy Ghost, to have our hearts enlarged; which -the Psalmist intends, when he says, _Bring my soul out of prison, that I -may praise thy name_, Psal. cxlii. 7. and it is a peculiar branch of -that liberty which he is pleased to bestow on his people, under the -gospel-dispensation; as the apostle says, _Where the Spirit of the Lord -is, there is liberty_, 2 Cor. iii. 17. And by this means our affections -will be raised, and we enabled to pour out our souls before him. - -This may give us occasion to enquire concerning the difference that -there is between raised affections in prayer, which unregenerate persons -sometimes have, from external motives; and those which the Spirit -excites in us as a peculiar blessing, whereby he assists us in the -discharge of this duty. There are several things in which they differ; -as, - -_1st_, The former of these oftentimes proceeds from a slavish fear and -dread of the wrath of God; the latter from a love to, and desire after -him, which arises from the view we have of his glory, as our covenant -God, in and through a Mediator. - -_2dly_, Raised affections in unregenerate persons, are seldom found, but -when they are under some pressing affliction, in which case, as the -prophet says, _They will seek God early_, Hos. v. 15. but when this is -removed, the affections grow stupid, cold, and indifferent, as they were -before his afflicting hand was laid upon them: Whereas, on the other -hand, a believer will find his heart drawn forth after God and divine -things, when he is not sensible of any extraordinary affliction that -gives vent to his passions; or he finds, that as afflictions tend to -excite some graces in the exercise whereof his affections are moved, so -when it pleases God to deliver him from them, his affections are still -raised while other graces are exercised agreeably thereunto. - -_3dly_, Raised affections, in unregenerate men, for the most part, carry -them forth in the pursuit of those temporal blessings which they stand -in need of: Thus when Esau sought the blessing carefully with tears, it -was that outward prosperity which was contained therein, that he had -principally in view, as disdaining that his brother Jacob should be -preferred before him; or, as it is said, _made his Lord, and his -brethren given him for servants_, Gen. xxvii. 37. but he had no regard -to the spiritual or saving blessings contained therein: Whereas, a -believer is most concerned for, and affected with those blessings that -immediately accompany salvation, or contain in them the special love of -God, or communion with him, which he prefers to all other things: Thus -the Psalmist says, _There be many that say, Who will shew us any good? -Lord, lift thou up the light of thy countenance upon us_, Psal. iv. 6. -And to this we may add, - -_4thly_, Whatever raised affections unregenerate persons may have, they -want a broken heart, an humble sense of sin, and an earnest desire that -it may be subdued and mortified; they are destitute of self-denial, and -other graces of the like nature, which, in some degree, are found in a -believer, when assisted by the Spirit, in performing the duty of prayer -in a right manner. - -From what has been said concerning the Spirit’s assistance in prayer, we -may infer, - -_1st_, That there is a great difference between the gift and the grace -of prayer: The former may be attained by the improvement of our natural -abilities, and is oftentimes of use to others who join with us therein; -whereas the latter is a peculiar blessing from the Spirit of God, and an -evidence of the truth of grace. - -_2dly_, They who deny that the Spirit has any hand in the work of grace, -and consequently disown his assistance in prayer, cannot be said to give -him that glory that is due to him, and therefore must be supposed to be -destitute of his assistance, and very deficient as to this duty. - -_3dly_, Let us not presume on the Spirit’s assistance in prayer, while -we continue in a course of grieving him, and quenching his holy motions. - -_4thly_, Let us desire raised affections, as a great blessing from God, -and yet not be discouraged from engaging in prayer, though we want them; -since this grace, as well as all others, is dispensed in a way of -sovereignty: And if he is pleased, for wise ends, to withhold his -assistance; yet we must not say, why should I wait on the Lord any -longer? - -_5thly_, If we would pray in the Spirit, or experience his help, to -perform this duty in a right manner, let us endeavour to walk in the -Spirit, and to maintain a spiritual, holy, self-denying frame, at all -times, if we would not be destitute of it, when we engage in this duty. -This leads us to consider, - -II. The persons for whom we are to pray; and on the other hand, who are -not to be prayed for. - -1. As to the former of those: It is observed, - -(1.) That we are to pray for the whole church of Christ upon earth; by -which we are to understand, all those that profess the faith of the -gospel, especially such whose practice is agreeable to their profession; -and in particular, all those religious societies who consent to walk in -those ordinances whereby they testify their subjection to Christ, as -king of saints. The particular members of which these societies consist, -are, for the most part, unknown to us; so that we cannot pray for them -by name, or as being acquainted with the condition and circumstances in -which they are; yet they are not to be wholly disregarded, or excluded -from the benefit of our prayers: Thus the apostle speaks of the _great -conflict he had_, not only _for them at Laodicea; but, for as many as -had not seen his face in the flesh_, Col. ii. 1. This is a peculiar -branch of the communion of saints, and it is accompanied with those -earnest desires which we have, that God may be glorified in them, and by -them, as well as ourselves; particularly we are to pray, - -[1.] That they may be united together in love to God and to one another, -John xvii. 21. That this may be attended with all those other graces and -comforts which are an evidence of their interest in Christ. - -[2.] That they may have the special presence of God with them in all his -ordinances, which will be a visible testimony of his regard to them, and -an honour put on his own institutions, as well as an accomplishment of -what he promised to his apostles just before he ascended into heaven, -that he would _be with them always even unto the end of the world_, Mat. -xxviii. 20. - -[3.] That they may be supported under the burdens, difficulties and -persecutions which they meet with, either from the powers of darkness or -wicked men, for Christ’s sake, that so the promise may be made good to -them, that _the gates of hell shall not prevail against them_, chap. -xvi. 18. - -[4.] That there may be added to particular churches out of the world, -many such as shall be saved, Acts ii. 47. which shall be an argument of -the success of the gospel: And when we pray, that God would magnify his -grace in bringing sinners home to himself, we are to pray for the -accomplishment of those promises that respect the conversion of the -Jews: Thus the apostle says, _Brethren, my heart’s desire and prayer to -God for Israel is, that they might be saved_, Rom. x. 1. and, that there -may be a greater spread of the gospel throughout the most remote and -dark parts of the earth, among whom Christ is, at present, unknown: This -the apostle calls _The fulness of the Gentiles coming in_, chap. xi. 25. -and it is agreeable to what is foretold by the prophet Isaiah, in chap. -lx. which seems not as yet to have had its full accomplishment. - -[5.] We are to pray that the life of faith and holiness may be daily -promoted in all the faithful members of the church of Christ, that they -may be enabled more and more to adorn the doctrine of God, our Saviour, -and be abundantly satisfied, and delighted with the fruits and effects -of his redeeming love. - -[6.] That God would accept of those sacrifices of prayer and praise that -are daily offered to him by faith, in the blood of Christ, in every -worshipping assembly, which will redound to the advantage of all the -servants of Christ, whom they think themselves obliged to make mention -of in their prayers, as well as to the glory of God, which is owned and -advanced thereby. - -[7.] That the children of believers, who are devoted to God, may be -under his special care and protection, that they may follow the -footsteps of the flock, and fill up the places of those who are called -off the stage of this world; that so there may be a constant supply of -those who shall bear a testimony to Christ and his gospel in the rising -generation. - -[8.] That the members of every particular church of Christ may acquit -themselves so as that they may honour him in the eyes of the world, and -be supported and carried safely through this waste howling wilderness, -till they arrive at that better country for which they are bound; and -that they may not be foiled or overcome while they are in their militant -state, but may be joined with the church triumphant in heaven. - -(2.) We are to pray for magistrates. This is not only included in the -general exhortation given us to _pray for all men_; but they are -particularly mentioned by the apostle, and it is intimated that it is -_good and acceptable in the sight of God our Saviour,_ 1 Tim. ii. 1-3. -This also may be argued from hence, that magistracy is God’s ordinance, -Rom. xiii. 1, 2. and there is no ordinance which is enstamped with the -divine authority, though it may principally respect civil affairs; but -we are to pray that God would succeed and prosper it, that it may answer -the valuable ends for which it was appointed. - -Now there are several things that we are to pray for in the behalf of -magistrates, _viz._ that they may approve themselves rulers after God’s -own heart, to _fulfil all his will,_ Acts xii. 26. as was said of David; -that their counsels and conduct may be ordered for his glory, and the -good of his church; that they may not be a _terror_ to good _works;_ -namely, to persons that perform them, but _to the evil_; and so _may not -bear the sword in vain,_ Rom. xiii. 3, 4. Accordingly we are to pray, -that they may be a public blessing to all their subjects, and herein -that promise may be fulfilled; _Kings shall be thy nursing-fathers, and -their queens thy nursing-mothers,_ Isa. xlix. 23. and, as an instance -hereof, that under them _we may lead a quiet and peaceable life, -godliness and honesty,_ 1 Tim. ii. 2. And, as to what concerns their -subjects, that their authority may not be abused and trampled on by -them, on the one hand, while they take occasion to offend with impunity; -nor be dreaded as grievous to others who feel the weight thereof, in -instances of injustice and oppression. - -(3.) We are to pray for ministers. This is a necessary duty, inasmuch as -their work is exceeding great and difficult; so that the apostle might -well say, _Who is sufficient for these things,_ 2 Cor. ii. 16. And, -indeed, besides the difficulties that attend the work itself, there are -others that they meet with, arising from the unstable temper of -professed friends, who sometimes, as the apostle says, _become their -enemies for telling them the truth,_ Gal. iv. 16. or from the restless -malice and violent opposition of open enemies; which evidently takes its -rise from that inveterate hatred that they bear to Christ and his -gospel. Moreover, as they have difficulties in the discharge of the work -they are called to, so they must give an account to God for their -faithfulness therein; and it is of the highest importance that they do -this _with joy, and not with grief,_ Heb. xiii. 17, 18. as the apostle -speaks; and immediately he intreats the church’s prayers, as that which -was necessary in order hereunto. Now there are several things which -ought to be the subject-matter of our prayers, with respect to -ministers. - -[1.] That God would send forth a supply or succession of them, to answer -the church’s necessities; inasmuch as _the harvest is plenteous_, as our -Saviour observes, _but the labourers are few,_ Matt. xi. 37, 38. - -[2.] That they may answer the character which the apostle gives of a -faithful minister; and accordingly _study to shew themselves approved -unto God, workmen that need not to be ashamed, rightly dividing the word -of truth,_ 2 Tim. ii. 15. - -[3.] That they may be directed and enabled to impart those truths that -are substantial, edifying, and suitable to the circumstances and -condition of their hearers. - -[4.] That they may be spirited with zeal, and love to souls, in the -whole course of their ministry; that the glory of God, and the -advancement of his truth may lie nearest their hearts, and a tender -concern and compassion for the souls of men, may incline them to use -their utmost endeavours, as the apostle speaks, _to save them with fear, -pulling them out of the fire,_ Jude, ver. 23. - -[5.] That their endeavours may be attended with success, which, in some -measure, may give them a comfortable hope that they are called, -accepted, and approved of by God, which, from the nature of the thing -will tend to their own advantage, who make this the subject of our -earnest prayers on their behalf; and, indeed, the neglect of performing -this duty, may, in some measure, be assigned as one reason why the word -is often preached with very little success; so that this ought to be -performed, not barely as an act of favour, but as a duty that redounds -to our own advantage. - -(4.) We are to pray, not only for ourselves and our brethren, but for -our enemies. That we are to pray for ourselves, none ever denied, how -much so ever many live in the neglect of this duty; and as for our -obligation to pray for our brethren, that is founded in the law of -nature; which obliges us to love them as ourselves, and, consequently, -to desire their welfare, together with our own. - -However, it may be enquired, what we are to understand by our brethren, -for whom we are to express this great concern in our supplications to -God? For the understanding of which, let it be considered, that, besides -those who are called _brethren_, in the most known acceptation of the -word, as Jacob’s sons tell Joseph, _We be twelve brethren, sons of one -father,_ Gen. xlii. 32. it is sometimes taken, in scripture, for any -near kinsman: Thus Abraham and Lot are called _brethren_, chap. xiii. 8. -though they were not sons of the same father, for Lot was Abraham’s -brother’s son, chap. xi. 31. this is a very common acceptation of the -word in scripture. Again, it is sometimes taken in a more large sense, -for those who are members of the same church: Thus the apostle calls -those that belonged to the church at Colosse, _the saints and faithful -brethren in Christ,_ Col. i. 2. and sometimes they who are of the same -nation, are called brethren: Thus it is said, _When Moses was full forty -years old, it came into his heart to visit his brethren the children, of -Israel,_ Acts vii. 23. And it is sometimes taken for those who make -profession of the same religion with ourselves; and also for those who -are kind and friendly to us: Thus it is said, _A friend loveth at all -times, and a brother is born for adversity,_ Prov. xvii. 17. and, -indeed, the word is sometimes taken in the largest sense that can be, as -comprizing in it all mankind, who have the same nature with ourselves, 1 -John iv. 21. These are objects of love, and therefore our prayers are, -especially in proportion to the nearness of the relation they stand in -to us, to be directed to God on their behalf. Some, indeed, are allied -to us by stronger bonds than others; but none, who are entitled to our -love, pity, and compassion, are to be wholly excluded from our prayers. - -This will farther appear, if we consider that we are also to pray for -our enemies, as the law of nature obliges us to do good for evil; and -consequently, as our Saviour says, we are to _pray for them which -despitefully use us, and persecute us,_ Matt. v. 44. We are not, indeed, -to pray for them, that they may obtain their wicked and unjust designs -against us; or that they may have power and opportunity to hurt us; for -that is contrary to the principle of self-preservation, which is -impressed on our nature; but we are to pray for them. - -[1.] That however they carry it to us they may be made Christ’s friends, -their hearts changed, and they enabled to serve his interest; that they, -together with ourselves, may be partakers of everlasting salvation; -therefore it is a vile thing, and altogether inconsistent with the -spirit of a christian, to desire the ruin, much more the damnation of -any one, as many wickedly and profanely do. - -[2.] We are to pray that their corruptions may be subdued, their tempers -softened, and their hearts changed; so that they may be sensible of, and -lay aside their unjust resentments against us. And, - -[3.] If they are under any distress or misery, we are not to insult or -take pleasure in beholding it, but to pity them, and to pray for their -deliverance, as much as though they were not enemies to us. - -(5.) We are to pray not only for all sorts of men now living; according -to what is contained in the last head, but for those that shall live -hereafter. This includes in it an earnest desire that the interest of -Christ may be propagated from generation to generation; and his kingdom -and glory advanced in the world until his second coming: Thus the -Psalmist says, _He will regard the prayer of the destitute, and not -despise their prayer: This shall be written for the generation to come; -and the people which shall be created, shall praise the Lord_, Psal. -cii. 17, 18. and our Saviour says, _Neither pray I for these alone, but -for them also which shall believe on me through their word_, John xvii, -20. - -2. We are now to consider those who are excluded from our prayers; and -these are either such as are dead, or those who have sinned the sin unto -death. - -(1.) We are not to pray for the dead. This is asserted in opposition to -what was maintained and practised by some in the early ages of the -church, and paved the way for those abuses and corruptions which are -practised by the church of Rome, at this day, who first prayed for the -dead, and afterwards proceeded farther in praying for them. The first -step that was taken leading hereunto, seems to have been their being -guilty of great excesses in the large encomiums they made in their -public anniversary orations, in commemoration of the martyrs and -confessors, who had suffered in the cause of christianity. This was done -at first, with a good design, viz. to excite those who survived, to -imitate them in their virtues, and to express their love to the cause -for which they suffered; but afterwards they went beyond the bounds of -decency in magnifying and extolling them; and then they proceeded yet -farther, in praying for them; This is often excused, by some modern -writers, from the respect they bear to them, who first practised it; -though it can hardly be vindicated from the charge of will-worship, -since no countenance is given to it in scripture. - -That which is generally alleged in their behalf, is, that they supposed -the souls of believers did not immediately enter into heaven, but were -sequestered, or disposed of in some place inferior to it, which they -sometimes call _paradise_, or _Abraham’s bosom_, where they are to -continue till their souls are re-united to their bodies. Whether this -place be above or below the earth, all are not agreed; but their mistake -arises from their misunderstanding those scriptures which describe -heaven under these metaphorical characters of _paradise_, or _Abraham’s -bosom_[104]. Here they suppose that they are, indeed, delivered from the -afflictions and miseries of this present life; but yet not possessed of -perfect blessedness in God’s immediate presence. Therefore they -conclude, that there was some room for prayer, that the degree of -happiness which they were possessed of, might be continued, or rather, -that it might in the end, be perfected, when they are raised from the -dead, and admitted to partake of the heavenly blessedness. - -Others thought, that at death, the sentence was not peremptorily past -either on the righteous or the wicked, so that there was room left for -them to pray for the increase of the happiness of the one, or of the -mitigation of the torment of the other; and therefore, in different -respects, they prayed for all, both good and bad, especially for those -who were within the pale or inclosure of the church; and above all, for -such as were useful to, and highly esteemed by it. - -The principal thing that is said in vindication of this practice (for -what has been but now mentioned, as the ground and reason thereof, will -by no means justify it) is, that though the souls of believers are in -heaven; yet their happiness will not be, in all respects, complete, till -the day of judgment: Therefore, in their prayers, they chiefly had -regard to the consummation of their blessedness at Christ’s second -coming, together with the continuance thereof, till then; without -supposing that they received any other advantage thereby. And, inasmuch -as this is not a matter of uncertainty, they farther observe, that many -things are to be prayed for, which shall certainly come to pass, whether -we pray for them or no; _e. g._ the gathering of the whole number of the -elect, and the coming of Christ’s kingdom of glory: Therefore they -suppose, that the advantage principally redounds to those who put up -prayers to God for them, as hereby they express their faith in the -doctrine of the resurrection, and the future blessedness of the saints, -and the communion that there is between the church militant and -triumphant. - -This is the fairest colour that can be put upon that ancient practice of -the church, and the many instances that we meet with, in the writings of -the Fathers, concerning their prayers for the dead[105]. - -Thus concerning the practice of the church, before we read of the -fictitious place which the Papists call _purgatory_; where they fancy, -that separate souls endure some degrees of torment, and are relieved by -the prayers of their surviving friends; which was not known to the -church before the seventh century; and is without any foundation from -scripture, as has been before observed under a foregoing answer[106]. -Now since this was formerly defended, and is now practised by the -Papists, the contrary doctrine is asserted in this answer, _viz._ that -we are not to pray for the dead; and that this may farther appear, let -it be considered, - -That the state of every man is unalterably fixed, at death; so that -nothing remains which can be called an addition to the happiness of the -one, or the misery of the other, but what is the result of the re-union -of the soul and body at the resurrection; and therefore to pray that the -saints may have greater degrees of glory conferred upon them, or sinners -a release from that state of misery in which they are, is altogether -ungrounded; and therefore such prayers must be concluded to be unlawful. - -That the state of man is fixed at death is sufficiently evident from -scripture: Thus our Saviour, in the parable of the _rich man_ and -_Lazarus_, speaks of the one as immediately _carried by the angels into -Abraham’s bosom_, Luke xvi. 22, _&c._ (by which, notwithstanding what -some ancient writers have asserted to the contrary, we are to understand -heaven;) and the other as being in a place of _torments_, without any -hope or probability of the least mitigation thereof; whereby hell, not -purgatory is intended: And the apostle says, _It is appointed unto men -once to die, and after this the judgment_, Heb. ix. 27, by which he -intends, that all men must leave the world; and when they are parted -from it, their state is determined by Christ; though this is not done in -so public and visible a manner, as it will be in the general judgment: -If therefore the state of men be unalterably fixed at death; it may be -justly inferred from thence, that there is no room for any one to put up -prayers to God on their behalf: Prayer must have some proof on which it -relies, otherwise it cannot be addressed to God by faith; or, as the -apostle expresses it, _nothing wavering_, James i. 6. Now, if we have no -ground to conclude that our prayers shall be heard and answered; or have -any doubt in our spirits whether the thing prayed for be agreeable to -the will of God; such a prayer cannot be put up in faith, and therefore -is not lawful. - -_Obj._ 1. The Papists, in defence of the contrary doctrine, are very -much at a loss for scriptures to support it: However, there is one, -taken from a passage in the apocryphal writings, in which Judas -Maccabeus, and his company, are represented as praying and offering a -sin-offering, and thereby making reconciliation for the dead, _i. e._ -some that had been slain in battle, 2 Maccab. xii. 43,-45. - -_Answ._ The reply that some make to this, is, that the prayers for the -dead here spoken of, are of a different nature from those which the -Papists make use of in the behalf of those whom they pretend to be in -purgatory, or, that they prayed for nothing but what some of the -Fathers, as before-mentioned did, _viz._ that they might be raised from -the dead, whereby they expressed their faith in the doctrine of the -resurrection: But, I think there is a better reply may be given to it, -namely, that the argument is not taken from any inspired writing; and -therefore no more credit is to be given to it than any other human -composure, in which some things are true, and others false: And as for -this book in particular, the author himself plainly intimates that he -did not receive it by divine inspiration; for he says, _If I have done -well, and as it is fitting the story, it is that which I desired; but if -slenderly and meanly, it is that which I could attain unto_, chap. xv. -38. which is very honestly said; but not like an inspired writer, and -therefore nothing that is said therein is a sufficient proof of any -important article of faith or practice, such as that is, which we are -now defending. - -_Obj._ 2. It is farther objected, that the apostle Paul puts up a short -and affectionate prayer for Onesiphorus, in 2 Tim. i. 18. _The Lord -grant unto him, that he may find mercy of the Lord in that day_; -whereas, it is concluded by some, that, at the time the apostle wrote -this epistle, Onesiphorus was dead, since there are two petitions put -up, one in this verse for him, and another in ver. 16. for _his house_; -and in chap. iv. 19. when he salutes some of his friends, according to -his custom, he makes mention of the _household of Onesiphorus_, not of -him. This turn Grotius himself gives of this scripture[107]. And the -Papists greedily embrace it, as it gives countenance to their practice -of praying for the dead. - -_Answ._ It is but a weak foundation that this argument is built on; for -though Paul salutes his household, and not himself, in the close of this -epistle, it does not follow from hence, that he was dead; for he might -be absent from his family at this time, as he often was, when engaged in -public service, as being sent by the church, as their messenger, to -enquire concerning the progress and success of the gospel in other -parts; or to carry relief to those who were suffering in Christ’s cause: -It may be, the apostle might be informed that he was then in his way to -Rome, where he was himself a prisoner when he wrote this epistle; and if -so, it would not have been proper to send salutations to him, whom he -expected shortly to see, while, at the same time, he testified the great -love he bore to him and all his family, as being a man of uncommon zeal -for the interest of Christ and religion. - -(2.) They are not to be prayed for who have sinned the sin unto death. -This sin we read of, as what excludes persons from forgiveness, in -scripture, Matt. xii. 32. in which such things are said concerning it, -as should make us fear and tremble, not only lest we should be left to -commit it, but give way to those sins which border upon it; and there is -enough expressed therein to encourage us to hope that we have not -committed it; which is the principal thing to be insisted on, when we -treat on this subject in our public discourses, or any are tempted to -fear, lest they are guilty of it. Here let it be observed, that though -it be called _the sin unto death_, we are not to suppose that it is one -particular act of sin, but rather a course or complication of sins, -wherein there are many ingredients of the most heinous nature. And, - -[1.] That it cannot be committed by any but those who have been favoured -with gospel light; for it always contains in it a rejection of the -gospel, which supposes the revelation or preaching thereof. - -[2.] It is not merely a rejecting the gospel, though attended with -sufficient objective evidence, in those who have not had an inward -conviction of the truth thereof, or whose opposition to it proceeds -principally from ignorance, as the apostle says concerning himself, that -_though he was a blasphemer, a persecutor, and injurious; yet he -obtained mercy, because he did it ignorantly, in unbelief_, 1 Tim. i. -13. - -[3.] It is a rejecting the gospel which we once professed to embrace, -and therefore carries in it the nature of apostacy: Thus the Scribes and -Pharisees, when they attended on John’s ministry, professed their -willingness to adhere to Christ, and afterwards, when he first appeared -publicly in the world, they were convinced in their consciences, by the -miracles which he wrought, that he was the Messiah; though, after this -they were offended in him, and ashamed to own him, because of the -humbled state and condition in which he appeared in the world; for which -reason, they, in particular, were charged with this sin in the scripture -before-mentioned. - -[4.] It also contains in it a rejecting of Christ and the known truth, -out of envy, and this attended with reviling, persecuting, and using -their utmost endeavours to extirpate and banish it out of the world, and -beget in the minds of men the greatest detestation of it: Thus the Jews -are said to _deliver Christ out of envy_, Matt. xxvii, 18. and with the -same spirit they persecuted the gospel. - -[5.] Such as are guilty of this sin, have no conviction in their -consciences of any crime committed herein; but stop their ears against -all reproof, and set themselves, with the greatest hatred and malice, -against those, who, with faithfulness, admonish them to the contrary. - -[6.] They go out of the way of God’s ordinances, and wilfully exclude -themselves from the means of grace, which they treat with the utmost -contempt, and use all those endeavours that are in their power, that -others may be deprived of them. - -[7.] This condition they not only live but die in; so that their -apostacy is not only total, but final. - -However, I cannot but observe, that some are of opinion that this sin -cannot be now committed, because we have not the dispensation of -miracles, whereby the Christian religion was incontestibly proved, in -our Saviour’s and the apostles’ time: And the main thing in which it -consisted in the scripture before-mentioned, in Matt. xii. was, in that -the Pharisees were charged with saying, that Christ _cast out devils by -Beelzebub, the prince of the devils_; whereby they intimate that those -miracles, which they had before been convinced of the truth of, as being -wrought by the finger of God, were wrought by the devil: which supposes -that they were eye-witnesses to such-like miracles wrought, which we -cannot be: Therefore it is concluded by some, that this sin cannot now -be committed; inasmuch as the dispensation of miracles is ceased. But -this method of reasoning will not appear so strong and conclusive, if we -consider, that though, it is true, the gospel is not now confirmed to us -by miracles; yet we have no less ground to believe that the christian -religion was confirmed by this means, than if we had been present at the -working of these miracles. Nevertheless, though it should be alleged, -that this ingredient cannot, in every circumstance, be contained in the -sin against the Holy Ghost, in our day; yet there are other things -included in the description of it, before-mentioned, in which it -principally consists, that bear a very great resemblance to that sin -which we have been considering: As for instance, if persons have -formerly believed Christ to be the Messiah, and been persuaded that this -was incontestibly proved by the miracles which he wrought, and -accordingly, were inclined to adhere to him, and embrace the gospel, -wherein his person and glory are set forth; and yet have afterwards -apostatized from this profession; and if this had been attended with -envy and malice against Christ; and if they have treated the evidence -which they once acknowledged, the Christian religion, to have been -undeniably supported by, with contempt and blasphemy; and have totally -rejected that faith which they once professed, arising from carnal -policy, and the love of this world; and when this is attended with -judicial hardness of heart, blindness of mind, and strong delusions, -together with a rooted hatred of all religion, and a malicious -persecution of those that embrace it; This is what we cannot but -conclude to bear a very great resemblance to that which, in scripture, -is called the unpardonable sin; and it is a most deplorable case, which -should be so far improved by us, as that we should use the utmost -caution, that we may not give way to those sins which bear the least -resemblance to it: Nevertheless, doubting christians are to take heed -that they do not apply this account that has been given of it to -themselves, so as to lead them to despair; which is not the design of -any description thereof, which we have in scripture. Now that these may -be fortified against such-like objections, let it be considered, - -_1st_, That it is one thing peremptorily to determine that it is -impossible for any one to commit this sin in our day, since the -dispensation of miracles is ceased, (which is, in effect, to suppose -that we can have no evidence for the truth of the Christian religion, -but what is founded on occular demonstration; such as they who saw -Christ’s miracles;) and another thing to determine concerning particular -persons, that they are guilty of this sin. It is certain that this -matter might be determined with special application to particular -persons in our Saviour’s and the apostles’ time, when there was among -other extraordinary gifts, that of discerning of spirits; and -consequently it might be known, whether they who apostatized from the -faith of the gospel, had before this, received a full conviction of the -truth thereof; and it might then be known, by extraordinary revelation, -that God would never give them repentance, and therefore their apostacy -would be final; and, it is more than probable, that this was supposed by -the apostle, when he speaks of some that had committed this sin, who are -not to be prayed for: But these things cannot be known by us; therefore -I would not advise any one to forbear to pray for the worst of sinners, -who seem most to resemble those that are charged with this sin, this -matter not being certainly known by us. - -_2dly_, That which is principally to be considered for the encouragement -of those who are afraid that they have committed this sin, is, that -persons certainly know that they have not committed it, though they are -in an unregenerate state; as, - -_1st_, When _they have not had opportunity_, or those means that are -necessary to attain the knowledge of the truth, and so remain ignorant -thereof; or if they have had sufficient means to know it, they have not -committed this sin, _if they desire and resolve to wait on God in his -ordinances_, in order to their receiving good thereby. - -_2dly_, They _who are under conviction of sin_, disapprove of, and _have -some degree of sorrow and shame for it_, may certainly conclude that -they have not committed the sin against the Holy Ghost. - -_3dly_, If persons have reason to think that their hearts are hardened -through the deceitfulness of sin, and that they are greatly backslidden -from God; yet they ought not to conclude that they have committed this -sin, _if they are afraid lest they should be given up to a perpetual -backsliding_, or dread nothing more than a total and a final apostacy; -upon which account they are induced to pray against it, and to _desire a -broken heart, and that faith, which, at present, they do not -experience_. In this case, though their state be dangerous, yet they -ought not to determine against themselves, that they have committed the -sin unto death. - -The use which we ought to make of this awful doctrine, and the hope that -there is that we have not committed this sin is, - -1. That we should _take heed that we do not give way to wilful -impenitency, and a contempt of the means of grace_, lest we should -provoke God to give us up to judicial hardness of heart, so as to make -sad advances towards the commission thereof: Let us take heed that we do -not sin against the light and conviction of our own consciences, _and -wilfully neglect and oppose the means of grace_, which, whether it be -the sin unto death or no, is certainly a crime of the most heinous and -dangerous tendency. - -2. Let doubting christians _take heed that they do not give way to -Satan’s suggestions_, tempting them to conclude that they have committed -this sin; which they are sometimes afraid that they have, though they -might determine that they have not, did they duly weigh what has been -but now observed concerning this matter. - -3. _Let us bless God, that yet there is a door of hope, and resolve by -his grace_, that we will always wait on him in the ordinances which he -has appointed, till he shall be pleased to give us ground to conclude -better things concerning ourselves, even things that accompany -salvation. This leads us to consider, - -III. What we are to pray for; particularly, - -1. For those things which concern the glory of God. And that we may know -what they are, we are to enquire; whether, if God should give us what we -ask for, it would have a tendency to set forth any of his divine -perfections, and thereby render him amiable and adorable in the eyes of -his creatures, so that in answering our prayers, he would act becoming -himself? We are also to take an estimate of this matter, from the -intimation he has given us hereof in his word, in which we may observe, -not only whether he has given us leave, but commands and encourages us -to ask for it; more especially, whether he has promised to give it to -us; and, whether our receiving the blessing we ask for, has a tendency -to fit us for his service, that hereby praise that waits for him, may be -ascribed to him. - -2. We are to pray for those things which concern our own good, or the -good of others. These are particularly insisted on in the Lord’s prayer, -which is explained in the following answers; therefore it is sufficient -for us, at present, to consider the good we are to pray for in general, -namely, temporal blessings, which are the effects of divine bounty, -concerning which, our Saviour says, _Your heavenly Father knoweth that -ye have need of these things_, Mat. vi. 32. We are also to pray for -spiritual blessings, such as forgiveness of sin, strength against it, -and the sanctifying influences of the Spirit, to produce in us holiness -of heart and life; as also, for deliverance from, and victory over our -spiritual enemies. We are also to pray for the consolations of the holy -Ghost, arising from assurance of the love of God, whereby we may have -peace and joy in believing; and for all those blessings which may make -us happy in a better world. - -3. We are to pray for those things which are lawful to be asked of God; -and accordingly, - -(1.) The things we pray for, must be such as it is possible for us to -receive, and particularly such as God has determined to bestow, or given -us ground to expect, in this present world: Therefore we are not to pray -for those blessings to be applied here, which he has reserved for the -heavenly state; such as a perfect freedom from sin, tribulation or -temptation, or our enjoying the immediate views of the glory of God: -These things are to be desired in that time and order, in which God has -determined to bestow them; therefore we are to wait for them till we -come to heaven, and, at present, we are to desire only to be made -partakers of those privileges which he gives to his children in their -way thither. - -(2.) We are not to pray that God would inflict evils on others, to -satisfy our private revenge for injuries done us; since this is, in -itself, unlawful, and unbecoming a Christian frame of spirit, and -contrary to that duty which was before considered, of our praying for -our very enemies, and seeking their good. - -(3.) We are not to ask for outward blessings without setting bounds to -our desires thereof; nor are we to ask for them unseasonably, or for -wrong ends. We are not to pray for them as though they were our chief -good and happiness, or of equal importance with things that are more -immediately conducive to our spiritual advantage; and therefore, -whatever measure of importunity we express in praying for them, it is -not to be inconsistent with an entire submission to the divine will, as -being satisfied that God knows what is best for us; or, whether that -which we desire, will, in the end, prove good or hurtful to us; much -less ought we to ask for outward blessings, that we may abuse, and, as -the apostle James speaks, _Consume them upon our lusts_, James iv. 3. - -Footnote 104: - - _See page 317._ - -Footnote 105: - - _That several of the Fathers practised and pleaded for praying for the - dead, is evident from what Cyprian says, Epist. xxxix. concerning the - church’s offering sacrifices, by which he means prayers for the - martyrs; among whom, he particularly mentions Laurentius and Ignatius, - on the yearly return of those days, on which the memorial of their - martyrdom was celebrated. And Eusebius, in the life of Constantine, - Lib. iv. Cap. lxxi. when speaking concerning the funeral obsequies - performed for that monarch, says, that a great number of people, with - tears and lamentations poured forth prayers to God for the emperor’s - soul. And Gregory Nazianzen prayed for his brother Cæsarius after his - death. Vid. Ejusd in Fun. Cæsar, Orat. x. Also Ambrose prayed for the - religious emperors, Valentinian and Gratian, and for Theodosius, and - for his brother Satyrus. Vid. Ejusd. de obit. Valentin. Theodos. & - Satyr. And Augustin speaks of his praying for his mother Monica, after - her decease, in Confess. Lib. ix. Cap. xiii. And Epiphanius defends - this practice with so much warmth, that he can hardly forbear charging - the denial hereof as one of Aerius’s heresies. Vid. Epiphan. hæeres. - lxxv. And some Popish writers, when defending their praying for the - dead, have, with more malice than reason, charged the Protestants with - being Aerians, upon this account._ - -Footnote 106: - - _See Quest. lxxxvi. page 313._ - -Footnote 107: - - _Vid. Grot. in loc._ - - - - - Quest. CLXXXV. - - - QUEST. CLXXXV. _How are we to pray?_ - - ANSW. We are to pray with an awful apprehension of the Majesty of - God, and deep sense of our own unworthiness, necessities, and sins, - with penitent, thankful, and enlarged hearts, with understanding, - faith, sincerity, fervency, love, and perseverance, waiting upon - him, with humble submission to his will. - -This answer respects the manner of performing this duty, and the frame -of spirit with which we are to draw nigh to God. Accordingly, - -1. We are to pray with an awful apprehension of the Majesty of God; -otherwise our behaviour would be highly resented by him, and reckoned no -other than a thinking him altogether such an one as ourselves. Some of -the divine perfections have a more immediate tendency to excite an holy -reverence; accordingly we are to consider him as omnipresent, and -omniscient, to whom our secret thoughts, and the principle from whence -our actions proceed, are better known than they can be to themselves. We -are to conceive of him as a God of infinite holiness; and therefore he -cannot but be highly displeased with that worship that is opposite -thereunto, as proceeding from a conscience defiled with sin, or -performed in an unholy manner. Thus the prophet says, _Thou art of purer -eyes than to behold evil, and canst not look on iniquity_, Hab. i. 13. -that is, thou canst not behold it without the utmost detestation; and -therefore, _if we regard it in our heart, he will not hear_ our prayers, -Psal. lxvi. 18. We are also to have a due sense of the spirituality of -his nature, that we may worship him in a spiritual manner; therefore we -are not to entertain any carnal conceptions, or frame any ideas of him, -like those we have of finite or corporeal beings; nor are we to think it -sufficient, that our external mien and deportment have been grave, and -carried in it a shew of reverence, when our hearts have not, at the same -time, been engaged in this duty, or disposed to give him the glory that -is due to his name. We are also to draw nigh to him with a due sense of -those perfections that tend to encourage us to perform this duty, with -hope of finding acceptance in his sight. Therefore we are to conceive of -him, as a God of infinite goodness, mercy, and faithfulness, with whom -is plenteous redemption, in and through a Mediator, which is suitable to -our condition, as indigent, miserable, and guilty sinners; and a God of -infinite power, who is _able to do exceeding abundantly above all we are -able to ask or think_, Eph. iii. 20. - -2. We are to pray to God with an humble sense of our own unworthiness. -This is the necessary result of those high conceptions we have of his -divine excellency and greatness; whereby we are led to consider -ourselves as infinitely below him; and, indeed, the best of creatures -are induced hereby to worship him with the greatest humility: Thus the -Seraphim are represented in that vision, which the prophet Isaiah had of -them, as ministering to, and attending upon our Lord Jesus, when sitting -on a throne on his temple; as _covering their faces and their feet with -their wings_, denoting their unworthiness to behold his glory, or to be -employed by him in his service, Isa. vi. 1-4. But when we take a view of -his infinite holiness, and our own impurity, this should be an -inducement to us to draw nigh to him, with the greatest humility: As -dependent creatures, we have nothing but what we derive from him; as -frail dying creatures, we wither away, and are brought to nothing, Job -xiii. 25. Job compares this to a leaf that is easily broken, and driven -to and fro, or to the dry stubble, that can make no resistance against -the wind that pursues it; and the Psalmist, speaking of man in general, -says, _Lord, what is man, that thou takest knowledge of him; or the son -of man, that thou makest account of him?_ Psal. civ. 3. And elsewhere it -is said, _What is man, that thou shouldest magnify him, and that thou -shouldest set thine heart upon him?_ Job vii. 17. These are humbling -considerations; but we shall be led into a farther sense of our own -unworthiness, when we consider ourselves as sinful creatures, worthy to -be abhorred by God; therefore he might justly reject us, and refuse to -answer our prayers. But since this humble frame of spirit is so -necessary for the right performance of this duty, let us farther -observe, as an inducement hereunto. - -(1.) That the greatest glory we can bring to God can make no addition to -his infinite perfections: Thus it is said, _Can a man be profitable unto -God, as he that is wise may be profitable unto himself? Is it any -pleasure, that is, any advantage, to the Almighty, that thou art -righteous? or is it gain to him, that thou makest thy ways perfect?_ Job -xxiii. 2, 3. And elsewhere, _If thou be righteous, what givest thou him, -or what receiveth he of thy hand?_ ch. xxxv. 7. denoting that it is -impossible for us, by any thing we can do or suffer for his sake, to -make him more glorious than he would have been in himself, had we never -had a being: Therefore, if there is nothing by which we can lay any -obligations on God, we have reason to address ourselves to him with a -sense of our own unworthiness. - -(2.) We are so far from meriting any good thing from the hand of God, -that by our repeated transgressions, notwithstanding the daily mercies -we receive from him, we give farther proofs of our great unworthiness; -and, indeed, if we are enabled to do any thing in obedience to his will, -this is not from ourselves; yea, it is contrary to the dictates of -corrupt nature, and must be ascribed to him as the author of it. - -(3.) If we could do the greatest service to God by espousing his cause, -and promoting his interest in the world; it is no more than what we are -bound to do; and, at the same time we must consider, that _it is God -that worketh in_ us, _both to will and to do of his good pleasure_, -Phil. ii. 13. - -(4.) The best believers recorded in scripture, have entertained a -constant, humble sense of their own unworthiness: Thus Abraham, when he -stood before the Lord, making supplications in the behalf of Sodom, -expresses himself thus, _Behold, now I have taken upon me to speak unto -the Lord, who am but dust and ashes_. And Jacob says, _I am not worthy -of the least of all thy mercies, and of all the truth which thou hast -shewed unto thy servant_, Gen. xxxii. 10. And they who have been most -zealous for, and made eminently useful in promoting Christ’s interest in -the world, have had an humble sense of their own unworthiness; as the -apostle says concerning himself, _I am the least of the apostles, that -am not meet to be called an apostle_, 1 Cor. xv. 9. And he immediately -adds, _By the grace of God I am what I am_, ver. 10. And elsewhere he -styles himself, _less than the least of all saints_, Eph. iii. 8. - -We have another instance of humility in prayer, in the Psalmist’s words, -_I am a worm, and no man_, Psal. xxii. 6. which, so far as they have any -reference to his own case, may give us occasion to infer, that the most -advanced circumstances, in which any are in the world, are not -inconsistent with humility, when drawing nigh to God in prayer; but if -we consider him speaking in the person of Christ, as several expressions -of this Psalm argue him to do, and cannot well be taken in any other -sense[108]; then we have herein the most remarkable instance of the -humble address that was used by Christ in his human nature, when drawing -nigh to God in prayer; which is certainly a great motive to induce us to -engage in this duty with the utmost humility. - -3. We are to draw nigh to God in prayer, with a sense of our -necessities, and the sins that we have committed against him. -Accordingly, we are to consider ourselves as indigent creatures, who are -stripped and deprived of that glory, and those bright ornaments which -were put on man at first in his state of innocency; destitute of the -divine image, and all those things that are necessary to our happiness, -unless he is pleased to supply these wants, forgive our iniquities, and -grant us communion with himself; which things we are to draw nigh to him -in prayer for. We are also, in this duty, to have a sense of sin, _viz._ -the guilt that we contract thereby, and the punishment we have exposed -ourselves to, that we may see our need of drawing nigh to God in -Christ’s righteousness; and also of the stain and pollution thereof, -which may induce us to fall down before the footstool of the throne of -grace, with the greatest degree of self-abhorrence. We are also to -consider how we are enslaved to sin, how much we have been, and how -prone we are at all times, to _serve divers lusts and pleasures_, Tit. -iii. 3. and to _walk according to the course of this world, according to -the prince of the power of the air, the spirit that now worketh in the -children of disobedience_, Eph. ii. 2. - -Moreover, we are to consider sin as deeply rooted in our hearts, -debasing our affections, and captivating our wills. If we are in an -unconverted state, we are to look upon it as growing and encreasing in -us, rendering us more and more indisposed for what is good, by which -means we are set at a farther distance from God and holiness: On the -other hand, if we have ground to hope we are made partakers of -converting grace, then we have acted contrary to the highest -obligations, and been guilty of the greatest ingratitude. These things -we are to endeavour to be affected with, when drawing nigh to God in -prayer, in order to our performing this duty aright. - -4. There are several graces that are to be exercised in prayer; - -(1.) Repentance: This is necessary, because we are sinners; and as such, -are to come into the presence of God with confession, joined with -supplication which must be made with a penitent frame of spirit; the -contrary to which, is a tacit approbation of sin, and a kind of -resolution to adhere to it, which is very unbecoming those who are -pleading for forgiveness: Accordingly, when God promised that he would -_pour out upon the house of David, and upon the inhabitants of -Jerusalem, the spirit of grace and of supplications_, he adds, that -_they shall look upon him, whom they have pierced, and mourn for him_, -or for it, _as one mourneth for his only son; and shall be in -bitterness, as one that is in bitterness for his first-born_: And that -this shall be done by _every family apart, and their wives apart_, Zech. -xii. 10. _& seq._ So when _the priests, the ministers of the Lord_, are -commanded to _pray_, that _he_ would _spare his people_; they, are, at -the same time, to _weep between the porch and the altar, to rent their -hearts, and turn unto the Lord their God_, Joel ii. 13. 17. And when -Israel is advised to _take with them words_, and instructed how they -should pray, they are exhorted to _turn unto the Lord_; to repent of -their seeking help from Assyria and Egypt, and of that abominable -idolatry which they had been guilty of, Hos. xiv. 1, 2, 3, 8. - -Now there are several subjects very proper for our meditation; which -may, through the divine blessing accompanying it, excite this grace, -when we are engaged in the duty of prayer; particularly the multitude of -transgressions which are charged on the consciences of men by the law, -that _every mouth may be stopped, and all the world become guilty before -God_, Rom. iii. 19. and especially the ingratitude which we have reason -to accuse ourselves of, and our contempt of Christ, and the way of -salvation by him, which is discovered in the gospel; and our having done -many things in the course of our lives, which fill us with shame and -sorrow, whenever we come into the presence of God, to pour out our -hearts before him in this duty. - -(2.) The next grace to be exercised in prayer is, thankfulness, in which -respect prayer and praise ought to be joined together: Thus the Psalmist -says, _Praise waiteth for thee O God, in Zion, and unto thee shall the -vow be performed, O thou that hearest prayer_, Psal. lxv. 1, 2. That -this is a part of prayer has been observed under a foregoing answer; in -which we considered the many blessings that we have reason to be -thankful for. I shall only add, at present, that it is matter of -thankfulness, that we have liberty of access to God, in hope of -obtaining mercy from him, as sitting on a throne of grace, who might -have been forever banished from his presence, or have been brought -before his judgment-seat as criminals, doomed to everlasting -destruction. - -Moreover, we are to bless him, not only that we have leave to come -before him, but have often experienced that he has heard, and answered -our prayers, and therein has fulfilled that promise, _I said not to the -seed of Jacob, seek ye me in vain_, Isa. xlv. 19. And that we may be -brought into a thankful frame, we ought to consider, - -[1.] The worth of every mercy; especially those that are spiritual, or -accompany salvation; and this we may judge of by the price that was paid -for it, which is no less than the blood of Jesus; which the apostle not -only styles _precious_, but speaks of it as infinitely preferable to -every thing that is _corruptible_, 1 Pet. i. 18, 19. And we may, in some -measure, take an estimate thereof by the worth and excellency of the -soul, and as it is conducive to promote its eternal welfare. - -[2.] We are also to consider every saving blessing, as the fruit and -result of everlasting love, and as the consequence of God’s eternal -design, in having chosen those, who are the objects thereof, to -salvation in Christ, Jer. xxxi. 3. Eph. i. 3, 4. We must also consider -these mercies as discriminating, whereby God distinguishes his people -from the world, and herein glorifies the riches of his grace, in those -who deserve to have been, for ever, the monuments of his wrath: We might -here consider, as an inducement to this grace of thankfulness, the -aggravations of the sin of ingratitude. - -_1st_, It is a virtual disowning our obligation to, or dependence on -God, from whom we receive all mercies, and a behaving ourselves in such -a manner as though we were not beholden to him for them, or could be -happy without him; as though we were self-sufficient, and did not look -upon him as the fountain of blessedness. - -_2dly_, It is a refusing to give him the glory of his wisdom, power, -goodness, and faithfulness, which are eminently displayed in the -blessings that he bestows. - -_3dly_, It is disagreeable to the large expectations we have of those -blessings he has reserved for his people, or promised to them, or that -hope which he has laid up for them in heaven. Therefore we cannot but -conclude that ingratitude argues a person destitute of that holiness -which eminently discovers itself in the exercise of the contrary grace: -Accordingly the apostle joins these two characters together, when -speaking of the vilest of men, whom he styles, _unthankful, unholy_, 2 -Tim. iii. 2. - -(3.) Another grace, to be exercised in prayer, is faith. This implies an -habitual disposition of soul, proceeding from a principle of -regenerating grace, whereby we are led to commit ourselves, and all our -concerns, into Christ’s hand, depending on his merits and mediation for -the supply of all our wants, considering him as having purchased, and as -being authorized to apply, all the benefits of the covenant of grace, -which are the subject-matter of our supplications to him. More -particularly, faith exerts and discovers itself in prayer, - -[1.] By encouraging the soul, and giving it an holy boldness to draw -nigh to God, notwithstanding our great unworthiness. If we are afraid to -come into the presence of an holy God, and, destruction from him is a -terror to us, if the threatnings he has denounced against sinners, such -as we know ourselves to be, discourage us from drawing nigh to him, so -that we are ready to say with Job, ‘Therefore am I troubled at his -presence; when I consider, I am afraid of him,’ Job xxiii. 15. If his -almighty power, that can easily sink us into perdition, overwhelms our -spirits, and fills us with the utmost distress and confusion, so that we -cannot draw nigh to him in prayer, considering him as an absolute God; -we are encouraged by faith, to look upon him as our covenant God, and -Father in Christ; and then all his divine perfections will afford relief -to us. His sin-revenging justice is regarded by faith, as that which is -fully satisfied by Christ’s obedience and sufferings; and therefore will -not demand that satisfaction at our hands, which it has already received -from our surety, who was ‘made sin for us’ though he ‘knew no sin, that -we might be made the righteousness of God in him,’ 2 Cor. v. 21. His -infinite power is no longer looked upon, as engaged to destroy us, but -rather to succour us under all our weakness; and therefore, as Job says, -‘He will not plead against us with his great power; no, but he will put -strength in us,’ Job xxiii. 6. We consider it as ready to support us -under the heaviest pressures, and so enable us to perform the most -difficult duties, and to overcome all our spiritual enemies, who would -be otherwise too strong for us: So that this attribute is so far from -discouraging us from drawing nigh to God in prayer, that, by faith, we -behold it as delighting to exert and glorify itself, in doing those -great things for us which we have in view, when we engage in this duty. - -[2.] Faith discovers itself in prayer, by enabling us to plead, and -apply to ourselves, the great and precious promises which God has given -to his people in the gospel. As prayer cannot subsist without a promise, -so we are enabled, by faith, to apprehend and plead the promises, and to -say, ‘Remember the word unto thy servant, upon which thou hast caused me -to hope,’ Psal. cxix. 49. And hereby we look upon God as ready to bestow -the blessings which he has promised, and his faithfulness as engaged to -make them good. Accordingly the Psalmist says, ‘Hear my prayer, O Lord, -give ear to my supplications; in thy faithfulness answer me, and in thy -righteousness,’ Psal. cxliii. 1. There is nothing that we want, or ought -to pray for, but there are some promises, contained in the word of God, -which faith improves and takes encouragement from in this duty: And -since what we pray for, respects either temporal, or spiritual, and -eternal blessings, these are looked upon by faith as promised; as the -apostle says, _godliness has the promise of the life that now is, and of -that which is to come_, 1 Tim. iv. 18. This might be very largely -insisted on, and many instances given hereof, which are contained in -scripture; but I shall more especially consider those promises which -respect God’s enabling us to pray, and his hearing and answering our -prayers, which faith lays hold on, and improves, in order to our -performing this duty in a right manner. - -_1st_, There are promises of the Spirit’s assistance to enable us to -pray. This the apostle calls his _making intercession for us, according -to the will of God_, in Rom. viii. 27. And our Saviour says, in Luke -xii. 13. _If ye then, being evil, know how to give good gifts to your -children, how much more shall your heavenly Father give the Holy Spirit -to them that ask him?_ - -_2dly_, There are other promises that respect God’s hearing and -answering prayer. Thus it is said, in Psal. lxxxvi. 7. _In the day of my -trouble I will call upon thee for thou wilt answer me_: And elsewhere in -Psal. cii. 17. _God will regard the prayer of the destitute and not -despise their prayer._ This is considered as being of a very large -extent: Thus our Saviour says, in John xvi. 23. _Whatsoever ye ask the -Father in my name, he will give it you_: And in chap. xv. 7. _If ye -abide in me, and my words abide in you, ye shall ask what ye will, and -it shall be done unto you_: Which universal expressions of God’s giving -believers _what they will_, are to be understood of his granting their -lawful and regular desires; and, indeed, faith will never ask any thing -but what tends to the glory of God, and that with an entire submission -to his will; though it is far otherwise with respect to those prayers -that are not put up in faith. - -Moreover God has promised to hear and answer all kinds of prayer, -provided they proceed from this grace; particularly, united prayers in -the assemblies of his saints, as he says to Solomon, after the -dedication of the temple, in 2 Chron. vii. 15. _Mine eyes shall be open, -and mine ears attent unto the prayer that is made in this place_; and -those prayers that are put up to God in families, where a small number -are joined together; though it be but _two or three_, Christ has -promised to be _in the midst of them_, xviii. 20. not only to assist -them in this duty, but to give them what they ask for. There are also -promises made to secret prayer: Thus when our Saviour encourages his -people to _pray to their Father, which is in secret_, he tells them, _My -Father which seeth in secret, shall reward thee openly_, chap. vi. 6. - -Here it will be enquired, whether it be necessary in order to our -praying by faith, that we be assured, at all times, that our prayer -shall be heard. - -To this it may be answered, - -_1st_, That it is not our duty to believe that every prayer shall be -heard; for God heareth not sinners, that is, those who are under the -reigning power of sin, and consequently are destitute of the grace of -faith; nor will he hear those _prayers_ that _proceed from feigned -lips_: Thus it is said, _If I regard iniquity in my heart, the Lord will -not hear me_, Psal. lxvi. 18. - -_2dly_, It is not the duty of those who have the truth of grace, to -believe that their prayer shall be heard, when, by reason of their -infirmity, or the weakness of their faith, they ask for that which is -unlawful, and not redounding to the glory of God and their real good. - -_3dly_, If what we pray for may be for the glory of God, and redound to -our advantage; yet it is not our duty to determine, with too great -peremptoriness, that he will certainly grant what we ask for, -immediately, or in that particular way which we desire; since he may -answer prayer, and yet do it in his own time and way. - -_4thly_, It is not our duty to believe assuredly, that God will give us -all those temporal blessings that we ask for; especially if they be not -absolutely necessary for us, since he may answer such-like prayers in -value, though not in kind, and so give spiritual blessings, instead of -those temporal ones, which we pray for; in which case none will say, -that he is unfaithful to his promise, though we have not those blessings -in kind that we desire: Therefore it is our duty, and the great concern -of faith in prayer, to be assured, that as God knows what is best for -us, so he will make good his promises, in such a way, that we shall have -no reason to conclude ourselves to have been disappointed, or that we -have asked in faith, but have not obtained. - -I am sensible that there is a difficulty in the mode of expression used -by the apostle James, in chap. i. 6, 7. _But let him ask in faith, -nothing wavering; for let not that man think that he shall receive any -thing of the Lord_: By which, the apostle does not intend, that he who -doubts whether his prayer shall be answered, cannot be said, in any -sense, to pray in faith; for, as assurance of our salvation is not of -the essence of faith, so that faith cannot subsist without it; in like -manner assurance, or a firm persuasion that the very thing we ask shall -be given, is not such an essential ingredient in prayer, as that we -should determine, that for want of it, we shall receive nothing that is -good from the Lord. Therefore, I conceive, that the apostle, by -_wavering_ in this text, rather respects our being in doubt about the -object of faith; or else our not being stedfast in the grace of faith, -but praying with hypocrisy, as he illustrates it by the similitude taken -from a _wave driven with the wind_; which sometimes moves one way, at -other times the contrary; and he farther explains it, when he says, in -ver. 8. _a double-minded man, is unstable in all his ways_; so that the -person, whom he describes as wavering is the same with a _double-minded -man_, or an hypocrite: Such an one cannot ask in faith; therefore the -apostle does not hereby intend that no one can exercise this grace in -prayer, but he that has a full assurance that his prayer shall be -answered, in that particular way and manner as he expects. - -_Obj._ 1. It is objected by some, that they have no faith; therefore -since this grace must be exercised in prayer, they are very often -discouraged from performing the duty of prayer. - -_Answ._ That though the want of a prepared frame of spirit, for any duty -affords matter of humiliation, yet it is no excuse for the neglect -thereof; and as for prayer in particular, we are to wait on God therein, -for a prepared frame of spirit, that by this means, we may draw nigh to -him in a right manner, as well as for a gracious answer from him. - -[2.] If we cannot bring glory to God by a fiducial pleading of the -promises, or applying them to ourselves; we must endeavour to glorify -him by confessing our guilt and unworthiness, and acknowledging that all -our help is in him. - -[3.] It is possible for us to have some acts of faith in prayer, when we -are not sensible thereof, and at the same time, bewail our want of this -grace. - -[4.] If none were to pray but those who have faith, then it would follow -that none must pray for the first grace, which supposes a person to be -in an unregenerate state; nevertheless, such are obliged to perform this -duty, as well as they can, and therein to hope for that grace which may -enable them to do it as they ought.[109] - -_Obj._ 2. It is objected by others, that though they dare not lay aside -the duty of prayer, yet, inasmuch as they do not experience those -graces, which are necessary for the right performance thereof, nor any -returns of prayer, they have no satisfaction in their own spirits. - -_Answ._ To this it may be replied; - -_1st_, That there may be faith in prayer, and yet no immediate answer -thereof. God herein acts in a way of sovereignty, whereby he will have -his people know that if he grants their requests, it shall be in his own -time and way. Therefore it is their duty to wait for him till he is -pleased to manifest himself as a God hearing prayer, and thereby -removing the discouragements that, at present, they labour under. - -_2dly_, There are other ways by which the truth of grace is to be judged -of, besides our having sensible answers of prayer. Sometimes, indeed, -God may give many intimations of his acceptance of us, though, at -present we know it not. - -(3.) The next grace to be exercised in prayer, is, love to God: This -implies in it an earnest desire of his presence, delight in him, or -taking pleasure in contemplating his perfections as the most glorious -and amiable object. Desire supposes him, in some measure, withdrawn from -us; or that we are not possessed of that complete blessedness, which is -to be enjoyed in him; and delight supposes him present, and, in some -degree, manifesting himself unto us. Now love to God, in both these -respects, is to be exercised in prayer. Is he in any measure withdrawn -from us? we are, with the greatest earnestness to long for his return to -us, whose loving-kindness is better than life. Is he graciously pleased, -in any degree, to manifest himself to us as the fountain of all we enjoy -or hope for? this will have a tendency to excite our delight in him, and -induce us to conclude that our happiness consists in the enjoyment of -him. These graces are to be exercised at all times, but more especially -in prayer, which is an offering up of our desires to God; in which we -first press after the enjoyment of himself, and then of his benefits. -And, as we are to bless and praise him for the discoveries we have of -his glory, in and through our Lord Jesus Christ, in order to the -securing our spiritual good and advantage; this is to express that -delight in him, which is the highest instance of love. - -(4.) Another grace to be exercised in prayer, is submission to the will -of God; whereby we leave ourselves and our petitions in his hand, as -being sensible that he knows what is best for us. This does not include -in it a being indifferent whether our prayers are heard or no; for that -is to contradict what we express with our lips, by the frame of our -spirits. Whatever may be concluded to be lawful for us to ask, as -redounding to our advantage, and is expressly promised by God, that we -ought to request at his hand, in prayer; and if we pray for it, we -cannot but desire that our prayer may be heard and answered; and this is -not opposed to that submission to the divine will, which we are speaking -of, provided we leave it to God to do what he thinks best for us, being -content that the way and manner of his answering us, as well as the time -of his bestowing those blessings which we want, together with the degree -thereof; especially if they are such as are of a temporal nature, ought -to be resolved into his sovereign will. Thus concerning the graces that -we are to exercise in prayer. - -There are other things mentioned in this answer, which are necessary to -our exercising those graces, _viz._ our minds being enlightened, our -hearts enlarged, and our having sincerity in the inward part. - -[1.] There must be some degree of understanding, since ignorance is so -far from being, as the Papists pretend, the mother of devotion, that it -is inconsistent with the exercise of those graces, with which we ought -to draw nigh to God in prayer. The affections, indeed, may be moved, -where there is but a very little knowledge of the doctrines of the -gospel; but they will, at the same time, be misled; and this can no more -be called religious devotion than the words or actions of one that is in -a phrenzy, can be called rational; therefore, as prayer is unacceptable -without the exercise of grace, so grace cannot be exercised without the -knowledge of the truth, as derived from the sacred treasury of -scripture. - -Here we might consider, that we must know something of God who is the -object of prayer, as well as of all other acts of religious worship. We -must also know something of Christ the Mediator, through whom we have -access to, as well as acceptance with him; and something of the work and -glory of the Holy Ghost, on whom we are to depend for his assistance in -presenting our supplications to God. We must know our necessities, -otherwise we cannot tell what to ask for; and also the promises of the -gospel, otherwise we cannot be encouraged to hope for an answer. - -[2.] In order to our exercising grace in prayer, we must have some -degree of enlargedness of heart; that is, when every thing that tends to -contract our affections, abate the ferfency of our spirits, or hinder -that importunity which we ought to express for the best of blessings, is -removed. Now our hearts may be said to be enlarged in prayer. - -_1st_, When we draw nigh to God in this duty with delight and earnest -longing after his presence, and an interest in his love, which we reckon -preferable to all other blessings. - -_2dly_, When we are affected with a becoming sense of his glorious -perfections, and our own nothingness, in order to our adoring him, and -coming before him with the greatest humility. - -_3dly_, When we have suitable promises given in, and are enabled to -plead them with a degree of hope, arising from the goodness and -faithfulness of God, that he will fulfil them; and that more especially -as we draw nigh to him as to a covenant-God. - -_4thly_, When our thoughts and affections are engaged without wandering, -weariness, or lukewarmness, and filled with importunity, agreeable to -the importance of the duty, and our absolute need of the blessings we -pray for. - -[3.] In order to our exercising those graces, which are necessary for -our drawing nigh to God aright in prayer, we must have sincerity of -heart: This includes in it much more than what is generally so called, -as opposed to dissimulation, in those who perform some good actions -merely to be seen of men, or who take up religion to answer some base -and vile end, which they have in view; in which respect a sincere person -is one that is no dissembler: But that sincerity, which we are speaking -of, consists in a person’s acting from a principle of grace implanted in -regeneration; or when a person can appeal to God, as Job does, _Thou -knowest that I am not wicked_, Job x. 7. that is, that there is no -reigning sin, whereby my heart is alienated from, or set against thee. A -sincere person is such an one as our Saviour describes, when he speaks -of Nathaniel, and gives him this character, _Behold an Israelite indeed, -in whom is no guile_, John i. 48. In this case a person’s heart and -actions go together; and he may truly say, as David does, _attend unto -my cry, give ear unto my prayer, that goeth not out of feigned lips_, -Psal. xvii. 1. Thus concerning the graces that are to be exercised in -prayer, and what is necessary in order thereunto. - -What is farther observed concerning this duty, is, that we are to -persevere in prayer; resolving not to desist from waiting on God -therein, whatever seeming discouragements may, at present, lie in our -way. Prayer is not a duty to be performed only at some certain times, as -the prophet speaks of those who, _in their affliction will seek God -early_, Hos. v. 15. or, as the mariners in Jonah, who _cried, every man -unto his god_, in a storm; though it is probable, they seldom prayed at -other times, Jon. i. 5. But we are to _pray always with all prayer and -supplication, and_ to _watch thereunto with all perseverance_, Eph. vi. -18. that is, we ought always to endeavour to be in a praying frame, and, -on all occasions, to lift up our hearts to God for direction, -assistance, and success in every thing we do, agreeable to his will, and -for a supply of those wants which daily recur upon us. - -_1st_, By reason of the deadness and stupidity of our spirits, which we -cannot bring into a suitable frame for the discharge of this duty; and -therefore we are ready to conclude, that while we draw nigh to God with -our lips, our hearts are far from him. This is, indeed, a very -afflictive case; but we ought not from hence, to take occasion to lay -aside the duty but rather depend on the assistance of the Spirit, to -enable us to perform it in a right manner. - -_2dly_, Another discouraging circumstance is, God’s denying us sensible -returns of prayer, which he may do for various reasons. Sometimes he -sees those defects that we are guilty of in prayer, which he is obliged -to testify his displeasure against; and this he sometimes does by hiding -himself, or, as it were, withdrawing from us, and, in all appearance, -shutting out our prayers, that we may take occasion to search out the -secret sin that lies at the root thereof; which we must confess and be -humbled for. Thus when Joshua, after a small defeat, which Israel had -received by the men of Ai, fell upon his face, and spread the matter -before the Lord in prayer, God condescends to tell him the reason of it; -‘Get thee up, wherefore liest thou thus upon thy face? Israel hath -sinned, and they have also transgressed my covenant which I commanded -them; for they have even taken of the accursed thing; therefore could -they not stand before their enemies,’ Josh. vii. 10-12. And when the sin -was discovered, and Achan, who troubled them punished, what he asked for -was granted. Again, God may deny an immediate answer to prayer, out of -his mere sovereignty, that hereby we may know, that it is not for us to -prescribe to him the time or way in which he shall dispense those -benefits, which are not owing to our merit, but his free grace. - -_3dly_, Sometimes we pray, but do not use other means, which God has -appointed for the obtaining the blessing! Thus, when Israel was -disheartened, being pursued by Pharaoh and his host, and did not care to -move out of their places, Moses addresses himself to God in prayer, and -_the Lord said unto him, Wherefore criest thou unto me? speak unto the -children of Israel, that they go forward_; and then he ordered him to -_lift up his rod, and stretch it over the sea, and divide it, that they -might go through the midst thereof on dry ground_, Exod. xiv. 15, 16. We -are not only to pray, but to use other means that God has appointed; -without which, we cannot expect that prayer should be answered. Thus -Hezekiah, when sick, prayed to God, who assured him, that he had heard -his prayers, and would heal him; nevertheless, he was to use the means -which God had ordered, by _taking a lump of figs and laying it on the -boil_; which he did accordingly, and was restored to health, Isa. -xxxviii. 21. Do we pray for a comfortable subsistence in the world? we -must, if we expect that God should answer us, use industry in our -callings, as well as own him by prayer and supplications. Do we pray for -any of the graces of the Spirit in order to the beginning or carrying on -the work of sanctification? we must, at the same time, attend on the -means of grace, which God has ordained for that purpose: Or, do we pray -for assurance of the love of God, and that spiritual comfort which is -the result thereof? we must be diligent in the performance of the work -of self-examination; or else we are not to expect that God will answer -our prayers. - -_4thly_, Sometimes God delays to answer our prayers, because we have not -given him the glory of former mercies; or else he designs hereby to try -our patience, whether we are not only inclined to wait upon him, but to -wait for him; as the prophet says, _I will stand upon my watch, and set -me upon the tower, and will watch to see what he will say unto me, and -what I shall answer when I am reproved_, Hab. ii. 1. So the Psalmist -says, _As the eye of servants look unto the hands of their masters, and -the eyes of a maiden unto the hands of her mistress; so our eyes wait -upon the Lord our God, until that he have mercy upon us_, Psal. cxxiii. -2. And elsewhere the Psalmist, though he was in great _depths_, and -stood in need of an immediate answer, when he cried unto the Lord; yet -he determines to _wait for him_, and _hope in his word_; that is, while -he is expecting a mercy, he does not despair of having it in the end, -because he depends on God’s word of promise; but yet he resolves to -_wait as those that watch for the morning_, Psal. cxxx. 1, 5, 6, which -contains a mixture of two graces, namely, patiently waiting, and yet -earnestly desiring the blessing expected. This is our indispensable -duty, whereby we glorify God, as being sensible that it is not for us to -prescribe to him, when he should fulfil our desires: Whereas we should -say, with Jacob, _I will not let thee go, except thou bless me_, Gen. -xxxii. 26. I will persevere in prayer till thou art pleased to give me -all the blessings I stand in need of, and bring me into that state in -which I shall be satisfied with thy goodness, and my imperfect prayers -turned into endless praises. - -Footnote 108: - - _Many suppose that all those Psalms, in which some particular - expressions are referred to in the New Testament, as having their - accomplishment in Christ, are to be understood as containing a double - reference, namely, to David, as denoting his particular case, and to - Christ, of whom he was an eminent type. But as for Psalm xxii. there - are several expressions in it, not only applied to Christ in the New - Testament; but they cannot well be understood of any other but him. In - the first verse he uses the same words that were uttered by Christ on - the cross, Matt. xxvii. 46. My God, my God, why hast thou forsaken me? - and in ver. 8. he trusted in the Lord that he would deliver him; let - him deliver him: This was an expression used by those who mocked and - derided him, Matt. xxvii. 41, 45. And what is said in verses 14, 17. - All my bones are out of joint; I may tell them, they look and stare - upon me; does not seem to be applicable to David, from any thing said - concerning him elsewhere; but they are a lively representation of the - torment a person endures, when hanging on a cross, as our Saviour did; - which has a tendency to disjoint the bones, and cause them to stick - out. And when it is said, ver. 16, 18. they pierced my hands and my - feet; and they part my garments among them, and cast lots upon my - vesture; the former was fulfilled in Christ’s being nailed to the - cross, and his side pierced with a spear; and the latter is expressly - referred to as fulfilled in the parting of Christ’s garments, and - casting lots upon his vesture, Matt. xxvii. 35. as an accomplishment - of what was foretold, by the royal prophet in this Psalm. These - expressions cannot, in the least, be applied to David, but are to be - understood of our Saviour; therefore, we may conclude that those words - in ver. 6. I am a worm, &c. are particularly applied to him._ - -Footnote 109: - - What under one aspect is grace, under another is duty. - - - - - Quest. CLXXXVI., CLXXXVII. - - - QUEST. CLXXXVI. _What rule hath God given for our direction in the - duty of prayer?_ - - ANSW. The whole word of God is of use to direct us in the duty of - praying; but the special rule of direction, is that form of prayer, - which our Saviour Christ taught his disciples, commonly called the - Lord’s prayer. - - QUEST. CLXXXVII. _How is the Lord’s prayer to be used?_ - - ANSW. The Lord’s prayer is not only for direction, as a pattern, - according to which we are to make other prayers, but may also be - used as a prayer, so that it be done with understanding, faith, - reverence, and other graces necessary to the right performance of - the duty. - -As to what is said in the former of these answers, concerning the word -of God, being a rule for our direction in prayer, it may be observed, - -I. That we need some direction in order to our performing this duty; for -man is naturally a stranger both to God and himself. He knows but little -of the glorious perfections of the divine nature, and is not duly -sensible of the guilt which he contracts, or of the mercies which he -receives; and without the knowledge hereof, we shall be at a loss as to -the matter of the duty which we are to engage in. It is certain, many -have a general notion of religion, or of some moral duties, which they -are sensible of their being obliged to perform: Nevertheless, they -cannot address themselves to God in such a manner as he requires; so -that it may truly be said of them, that _they cannot order their speech -by reason of darkness_, Job xxxvii. 19. We find that the disciples -themselves, who were intimately conversant with Christ, and, as it must -be supposed, often joined with him in prayer, were, notwithstanding, at -a loss, as to this duty; and therefore they say, _Lord teach us to pray, -as John also taught his disciples_, Luke xi. 1. - -II. It is farther observed, that the word of God is to be made use of -for our direction in prayer. This is evident, inasmuch as we are to ask -for nothing but what is agreeable to his revealed will, which is -contained therein; and no one, who is well acquainted with it, will have -reason to say, that he wants sufficient matter for prayer. This is a -very useful head, and therefore we shall consider several things which -occur to us in scripture; which ought to be improved, in order to our -direction and assistance in the performance of this duty. And, - -1. The historical parts of scripture, which contain an account of the -providences of God in the world, and the church, may be of use for our -direction in prayer, as we are to pray, not only for ourselves, but for -others: Therefore his former dealings with his people, will furnish us -with matter accommodated to our present observation of the necessities -of the church of God in our day: Accordingly we find, - -(1.) That the sins which a professing people have committed, have been -followed with many terrible instances of the divine wrath and vengeance: -Thus we have an account, of the universal apostacy of the world from -God, which occasioned their being destroyed by a flood; and the -unnatural lusts of the inhabitants of Sodom, for which they were -consumed by fire from heaven; and of the idolatry and other abominations -committed by the Israelites, for which it is said, that _God was wroth, -and greatly abhorred them_; upon which they were exposed to many -temporal and spiritual judgments, so that, as the Psalmist says, _he -forsook the tabernacle of Shiloh, the tent which he placed among men; -and delivered his strength into captivity, and his glory into the -enemies hand_, Psal. lxxviii. 59-61. From hence we may take occasion to -enquire, whether we have not been guilty of sins equally great, and, it -may be, of the same kind, which are to be confessed, and the judgments -which have ensued to be deprecated by us? And when we read in the New -Testament, of some flourishing churches, planted by the apostles, in the -beginning of the gospel dispensation, that have nothing left but a sad -remembrance of the privileges which they once enjoyed; in whom, what -Christ says, concerning his removing _his candlestick out of its place_, -was soon fulfilled, Rev. iii. 15. This is of use for our direction in -prayer, that he would keep his church and people from running into the -same sins, and exposing themselves to the same judgments. - -(2.) We have an account, in scripture, of the church’s increase and -preservation, notwithstanding the darkest dispensations of providence, -and the most violent persecutions which it has met with from its -enemies. When it was in hard bondage, and severely dealt with, in Egypt, -it is observed, that the more the Egyptians _afflicted them, the more -they multiplied and grew_, Exod. i. 12. and when they have, in all -appearance, been nearest to ruin, God has opened a door for their -deliverance, and oftentimes done great things in their behalf, which -they looked not for. We have also an historical account, in scripture, -of God’s owning and encouraging his people, so long as they have kept -close to him; and of his visiting their iniquities with a rod, when -backsliding from him; and, indeed, whatever we read concerning the -providences of God towards particular believers in the Old or New -Testament, the same may be observed therein, which is of very great use -for our direction in prayer; and accordingly their experiences are -recorded for our instruction, and their necessities, that we may know -what to pray for, as far as there is an agreement between the account we -have of them, and what we find in ourselves. - -2. The word of God, as it is a rule of faith, contains those great -doctrines, without the knowledge whereof, we cannot pray aright. Thus we -have an account in scripture, not only of the Being and perfections of -God, which may be known by the light of nature, but of those glorious -truths which cannot be known but by divine revelation: And, - -(1.) Of the personal glory of the Father, Son, and Holy Ghost; of the -Father’s giving all spiritual blessings to his people, in and through a -Mediator; and the Son is considered as invested in this office and -character, and, as God incarnate procuring for us, by his obedience and -death, forgiveness of sins, and a right to eternal life. We have also an -account of the Holy Ghost, as being a divine person, and therefore equal -with the Father and Son; yet as subservient to them in his method of -acting, as the application of redemption attains the end of the purchase -thereof, in like manner as the purchase of it was a means to bring about -that _purpose and grace which was given us in Christ before the world -began_, 2 Tim. i. 9. These doctrines are necessary to direct us in those -things which respect the distinct glory which we are to give to the -Father, Son, and Holy Ghost, and the method in which we are to hope for -the blessings which we ask for in prayer. Thus the apostle, speaking of -this duty, supposes that we are acquainted with this doctrine, when he -says, _Through him_, that is, Christ, _we have an access by one Spirit -unto the Father_, Eph. ii. 18. - -(2.) In the word of God, we have not only an account of the works of -nature and providence, or God’s being the Creator and Governor of the -world, which we have some knowledge of, in a method of reasoning from -the divine perfections; but we have an account therein of those works -which have an immediate reference to our salvation, and that special -providence in which God expresses a greater regard to the heirs of -salvation than to all the world besides: When we draw nigh to God in -prayer, we are not barely to consider him as the God to whom we owe our -being, as men, but our well-being as christians, delivered from that -ruin which we brought on ourselves, by our apostacy from him; and also, -_what is the exceeding greatness of his power to us-ward, who believe, -according to the working of his mighty power, which he wrought in -Christ, when he raised him from the dead_, chap. i. 18, 19. as the -apostle expresses it in that affectionate prayer put up for the church -at Ephesus. And when we survey the works of providence, we are not -barely to think of God as the Governor of the world in general, but to -consider what have been those special acts of providence, by which he -has governed man before and since the fall, and to consider the first -covenant as made with him in innocency; and the covenant of grace, as -being a dispensation of grace, established in and with Christ, as the -Head of the elect, in order to their being delivered from that state of -sin and misery into which they had brought themselves. These doctrines -will be of use for our direction in prayer, as hereby we are led to -acknowledge our fallen state, what we were by nature, and what we should -have been, had we been left in that state; and hereby we are also led to -adore the riches of God’s grace, as he brings the greatest good to his -saints out of the greatest evil. - -(3.) The word of God gives us a distinct account of the offices in which -Christ is invested, as they are suited to the necessities of his people, -which is a means for our direction concerning what we are to ask for, -with a particular relation to each of them, and the hope we have that he -will grant our request. As he is appointed by the Father, to be our High -Priest, to make atonement for sin; our Advocate, to plead our cause; our -Prophet, to lead us in the way of salvation; and our King, to subdue us -to himself, and defend us from the assaults of our spiritual enemies. So -we are, in our prayers, to improve these discoveries which we have -thereof, as a means to direct us in those things which are the -subject-matter both of prayer and praise. - -4. The word of God is of use for our direction in prayer, as we have an -account therein of those duties which are to be performed by us as men, -or christians, in every condition of life, and in all those relations -which we stand in to one another. As for that which is matter of duty in -general, or that obedience which we owe to God, this cannot be performed -but by his assistance; which is humbly to be asked in prayer: And -accordingly we are to say as one does, Lord, work in me that which thou -requirest, and then require what thou pleasest. Here we might shew how -all the duties which God has commanded, may be of use to direct us in -prayer: that hereby we may be led to apply ourselves to him, that he -would enable us to perform them; and all the sins forbidden in -scripture, may be of use to instruct us what to deprecate, when we pray -that God would keep us from our own iniquities, and what we are to -confess before him, and implore the forgiveness of; and all those -commands which respect instituted worship, _viz._ our attendance on the -ordinances, or the exercise of various graces therein, in the whole -course of our conversation: These are of use for our direction in -prayer, as hereby we know what to ask for, with relation thereunto; and -particularly as to what concerns the advantage we hope to receive, under -the means of grace, whenever we draw nigh to God in the way which he has -appointed. - -5. As the word of God contains many promises and predictions, together -with their accomplishment, for the encouragement of our faith and hope -in prayer, it is of use to direct us in the performance of this duty. As -for the predictions that are fulfilled, so far as they respect the -blessings which God designed to bestow on his church, they are -equivalent to promises, and we are to take occasion from thence, to -adore and magnify his faithfulness; and hope that whatever remains to be -done for us, or his people in general, shall, in like manner, have its -accomplishment, which will afford matter of encouragement to us in -addressing ourselves to him for it. - -The promises which are contained in scripture, are also a motive and -inducement to prayer. These are a declaration of God’s will to give the -blessings, which he sees necessary for us, and therefore are of great -use in order to our performing this duty aright. Thus God gives an -intimation of the great things that he will do for, or bestow upon his -people, when he says, in Jer. xxxi. 33. _I will put my law in their -inward parts, and write it in their hearts, and will be their God, and -they shall be people_: and there are many expressions of the like -nature, which contain the form of a promise. But besides these, there -are others which are equivalent to, and may be applied by us in like -manner as though they were laid down in the same form, as the promises -generally are; as, - -(1.) When God is said, in his word, to be able to do his people good, or -bestow some particular blessings upon them, this gives them ground to -conclude, that he will do it, or that his power shall be engaged in -their behalf: Thus God is said, in Jude, ver. 24. to be _able to keep_ -them _from falling, and to present them faultless before the presence of -his glory with exceeding joy_. And elsewhere it is said, 2 Cor. ix. 8. -that _God is able to make all grace abound towards_ his people, _that_ -they _always having all-sufficiency in all things, may abound to every -good work_: This is the same as though it had been said, that he would -do this for them. - -(2.) When God is said to glorify any of his perfections in giving those -blessings that his people want, this is also equivalent to a promise: -Thus, in Exod. xxxiv. 4, 6. when _the Lord passed by before Moses, and -proclaimed the Lord God, merciful and gracious, long-suffering, and -abundant in goodness and truth_, &c. it is the same as though he had -said that he would shew mercy to them, since the design thereof is to -encourage them to hope for it. - -(3.) Whatever blessings are said to be purchased by Christ as our -Redeemer, or prayed for by him as our Advocate, these may be included in -the number of promised blessings; for they will certainly be applied by -him, who will not lose what he has purchased by his blood, and is never -denied what he asks for. - -(4.) The universal experience of believers, relating to the blessings -that accompany salvation, contains the nature, though not the form, of a -promise; and therefore, when this is recorded in scripture, for the -encouragement of others, in all succeeding ages, it is as much to be -applied by us when we are in like circumstances as though it were more -directly promised to us: Thus when God’s faithful servants are said, 1 -Pet. i. 5. to be _kept by the power of God, through faith unto -salvation_; or, when the Psalmist says, in Psal. xxxvii. 25. _I have -been young, and now am old; yet have I not seen the righteous forsaken, -nor his seed begging bread_; these, and such-like expressions, are to be -applied by us as promises. - -(5.) That which is proposed to us, or which we are to have in view, as -the end of our attending on ordinances, is equivalent to a promise; and -accordingly, when we are commanded or encouraged to hope and pray for -any spiritual blessings, when waiting upon God therein, in such a way as -he requires, it is the same thing as though he had said, that he would -give us those blessings. If a believer is thirsty, and encouraged to -come to the waters; or if he wants grace or peace, and is told that -these are to be attained in ordinances, the bare intimation that we are -to seek these blessings in such a way is equivalent to a promise. - -(6.) God’s seeing our distress or knowing our wants, is sometimes to be -understood in scripture, as containing the nature of a promise, relating -to the supply thereof: Thus our Saviour tells his disciples, in Matt. -vi. 32. _Your heavenly Father knoweth that ye have need of all these -things_; which is the same as though he had told them, that God had -promised or designed to bestow those outward blessings upon them: And -when he designed, or promised to deliver his people out of the bondage, -in which they were in Egypt, he says, _I have surely seen the affliction -of my people: I know their sorrows_, &c. Exod. iii. 7. Thus concerning -the manner in which the promises are laid down in scripture. - -We shall now consider how they are to be made use of in order to our -direction and encouragement in prayer. And here it may be observed, that -the promises either respect outward, or spiritual blessings, both of -which we are to pray for: Thus the apostle says, in 1 Tim. iv. 8. -_Godliness has the promise of the life that now is, and of that which is -to come_; the former respects the temporal dispensations of providence; -the latter, grace and glory, or the things that accompany salvation. - -[1.] We shall consider the promises that respect temporal or outward -blessings which we are obliged to pray for, as we stand in need of them. -These are of various kinds; - -_1st_, There are promises of health and strength, whereby our passage -through this world may be made easy and comfortable, and we better -enabled to glorify God therein: Thus it is said, in Prov. iii. 7, 8. -_Fear the Lord, and depart from evil. It shall be health to thy navel, -and marrow to thy bones._ And in Psal. ciii. 5. _Who satisfieth thy -mouth with good things; so that thy youth is renewed like the eagles._ - -_2dly_, There are promises of food and raiment, or the necessary -provisions and conveniences of life, in Psal. xxxvii. 3. _Trust in the -Lord, and do good; so shalt thou dwell in the land, and verily thou -shalt be fed._ And in Deut. x. 18. _He doth execute the judgment of the -fatherless and widow, and loveth the stranger, in giving him food and -raiment._ - -_3dly_, There are promises of comfort and peace in our dwellings, in Job -v. 24. ‘Thou shalt know that thy tabernacle shall be in peace; and thou -shalt visit thy habitation, and shalt not sin.’ And, in Psal. xci. 10. -‘There shall no evil befal thee, neither shall any plague come nigh thy -dwelling.’ And in Psal. cxxi. 8. ‘The Lord shalt preserve thy going out, -and thy coming in, from this time forth and forevermore.’ - -_4thly_, There are promises of quiet and composed rest by night, on our -beds, in Job xi. 18, 19. _Thou shalt take thy rest in safety: Also thou -shalt lie down, and none shall make thee afraid._ And in Prov. iii. 24. -_When thou liest down, thou shalt not be afraid; yea, thou shalt lie -down, and thy sleep shall be sweet._ - -_5thly_, There are promises of success, and a blessing to attend us in -our worldly callings, in Psal. cxxviii. 2. _Thou shalt eat the labour of -thine hands: Happy shalt thou be, and it shall be well with thee._ And -in Deut. xxviii. 4, 5, 12. ‘Blessed shall be the fruit of thy body, and -the fruit of thy ground, the fruit of thy cattle, and the increase of -thy kine, and the flocks of thy sheep. Blessed shall be thy basket and -thy store. The Lord shall open unto thee his good treasure, the heaven -to give the rain unto thy land, in his season, and to bless all the work -of thine hand: And thou shalt lend unto many nations, and shalt not -borrow.’ And in Psal. i. 3. ‘He shall be like a tree, planted by the -rivers of water, that bringeth forth his fruit in his season; his leaf -also shall not wither, and whatsoever he doth shall prosper.’ - -_6thly_, There are promises of an intail of blessings on our families, -in Psal. cxxviii. 3. ‘Thy wife shall be as a fruitful vine, by the sides -of thine house; thy children like olive-plants round about thy table.’ -And, in Psal. ciii. 17. ‘The mercy of the Lord is from everlasting to -everlasting, upon them that fear him; and his righteousness unto -children’s children.’ And, in Psal. cii. 28. ‘The children of thy -servants shall continue, and their seed shall be established before -thee.’ And, in Psal. xlv. 16. ‘Instead of thy fathers shall be thy -children, whom thou mayest make princes in all the earth.’ - -I might have mentioned many more promises of outward blessings, which -God will bestow on his people, though with this limitation, so far as it -may be for his glory, and their real good, viz. such as respect riches, -as in Psal. cxii. 3. ‘Wealth and riches shall be in his house; and his -righteousness endureth for ever;’ or honours, as in 1 Sam. ii. 30. and -these accompanied with long life; as, in Prov. iii. 17. ‘Length of days -are in her right hand; and in her left hand riches and honour.’ And, in -Psal. xxxiv. 12, 13. ‘What man is he that desireth life, and loveth many -days, that he may see good? Keep thy tongue from evil, and thy lips from -speaking guile;’ or, if God does not think fit to give them this, he -will take them out of the world in mercy, and gather them into a better, -to prevent their seeing the evil he designs to bring on the inhabitants -thereof, Isa. lvii. 1. ‘The righteous is taken away from the evil to -come.’ He has also promised some blessings that respect their good name, -in Zeph. iii. 20. ‘I will make you a name and a praise among all people -of the earth.’ And in Prov. x. 7. ‘The memory of the just is blessed.’ -But that which I shall principally add concerning these and such-like -outward blessings, is, that God has not only promised, that he will give -them to his people, but that he will sanctify them to them for their -spiritual advantage, and enable them to improve them aright to his -glory, which will render them more sweet and desirable to them. Thus God -has promised, - -_1st_, That he will free his people, who enjoy outward good things, from -the sorrow which is oftentimes mixed therewith, and tends greatly to -imbitter them, in Prov. x. 22. ‘The blessing of the Lord maketh rich, -and he addeth no sorrow with it.’ He has also promised to give them -inward peace, together with outward prosperity, in Psal. xxxvii. 11. -‘The meek shall inherit the earth; and shall delight themselves in the -abundance of peace.’ - -_2dly_, He has promised to give them spiritual and heavenly blessings, -together with the good things of this life, in Job xxii. 24-26. ‘Thou -shalt lay up gold as dust, and the gold of Ophir as the stones of the -brooks. Yea, the Almighty shall be thy defence, and thou shalt have -plenty of silver: For then shalt thou have thy delight in the Almighty, -and shalt lift up thy face unto God.’ And in Psal. xxiii. 5, 6. ‘Thou -preparest a table before me in the presence of mine enemies; thou -anointest mine head with oil, my cup runneth over. Surely goodness and -mercy shall follow me all the days of my life; and I will, or, I shall, -dwell in the house of the Lord for ever.’ - -_3dly_, God has promised together with outward blessings, to give a -thankful heart, whereby his people may be enabled to give him the glory -thereof, in Deut. viii. 10. ‘When thou hast eaten and art full, then -thou shalt bless the Lord thy God, for the good land which he hath given -thee.’ And, in Joel ii. 26. ‘Ye shall eat in plenty, and be satisfied, -and praise the name of the Lord your God, that hath dealt wondrously -with you; and my people shall never be ashamed.’ - -_4thly_, He has not only promised that he will confer outward good -things on his people, but that he will make them blessings to others, -and thereby enable them to lay out what he gives them for their good, to -support his cause and gospel in the world; and to relieve those that are -in distress, in Gen. xii. 2. ‘I will bless thee, and make thy name -great; and thou shalt be a blessing.’ And, in Deut. xxvi. 11. ‘Thou -shalt rejoice in every good thing which the Lord thy God hath given unto -thee and unto thine house, thou and the Levite, and the stranger that is -among you.’ These promises more especially respect those who are in a -prosperous condition in the world. - -But there are others which are made to believers, in an afflicted state; -and, indeed, there is scarce any affliction which they are liable to, -but what has some special promises annexed to it. Accordingly, - -(1.) There are promises made to them when lying on a sick bed, in Psal. -xli. 5. ‘The Lord will strengthen him upon the bed of languishing; thou -wilt make all his bed in his sickness.’ And, in Deut. vii. 15. ‘The Lord -will take from thee all sickness, and will put none of the evil diseases -of Egypt (which thou knowest) upon thee; but will lay them upon all that -hate thee.’ And, in Exod. xxiii. 25. ‘I will take sickness away from the -midst of thee.’ - -(2.) There are other promises made to believers, when poor and low in -this world, in Psal. cxxxii. 15. ‘I will abundantly bless her provision; -I will satisfy her poor with bread.’ - -(3.) There are other promises that respect God’s giving a full -compensation for all the losses which his people have sustained for -Christ’s sake, in Matt. xix. 29. ‘Every one that hath forsaken houses, -or brethren, or sisters, or father, or mother, or wife, or children, or -lands for my name’s sake, shall receive an hundred-fold, and shall -inherit life everlasting.’ And, in chap. x. 39. ‘He that findeth his -life shall lose it; and he that loseth his life for my name’s sake shall -find it.’ - -(4.) There are other promises made to believers under oppression, in -Psal. xii. 5. ‘For the oppression of the poor, for the sighing of the -needy, now will I arise (saith the Lord) I will set him in safety from -him that puffeth at him.’ And in Hos. xiv. 3. ‘In thee the fatherless -findeth mercy.’ And, in Psal. lxviii. 5. ‘A father of the fatherless, -and a judge of the widows, is God in his holy habitation.’ - -(5.) There are other promises made to believers, when reviled and -persecuted for righteousness’ sake, Matt. v. 11, 12, ‘Blessed are ye -when men shall revile you, and persecute you, and shall say all manner -of evil against you falsely for my sake. Rejoice and be exceeding glad; -for great is your reward in heaven.’ And, in 1 Pet. iv. 19. ‘Wherefore -let them that suffer according to the will of God, commit the keeping of -their souls to him in well-doing, as unto a faithful Creator.’ - -(6.) There are promises made to God’s people, when they are in distress, -and, at present, see no way of escape: Thus when Jeremiah was shut up in -the court of the prison, he had this promise given him, in Jer. xxxiii. -3. ‘Call unto me, and I will answer thee, and shew thee great and mighty -things, which thou knowest not.’ - -(7.) God has made promises suited to the condition of his people, when -their lot is cast in perilous times: Thus it is said, in Isa. xliii. 2. -_When thou passest through the waters, I will be with thee; and through -the rivers, they shall not overflow thee: When thou walkest through the -fire, thou shalt not be burnt; neither shall the flame kindle upon -thee._ - -Now there are several mercies which God has promised to his people, -under the various afflictions which we are exposed to, as, - -(_1st_,) Sometimes he promises to prevent the afflictions which we are -most afraid of, in Psal. cxxi. 7. ‘The Lord shall preserve thee from all -evils; he shall preserve thy soul.’ And, in Job v. 19. ‘He shall deliver -thee in six troubles; yea, in seven there shall no evil touch thee.’ - -(_2d_,) He has promised to preserve his people from, or defend them in, -a time of trouble, in Gen. xv. 1. ‘Fear not Abram: I am thy shield, and -thy exceeding great reward.’ And, in Ezek. xi. 16. ‘Thus saith the Lord; -although I have cast them far off among the heathen; and although I have -scattered them among the countries, yet will I be to them a little -sanctuary in the countries where they shall come.’ - -(_3d_,) He has promised to moderate their afflictions, in Isa. xxvii. 8. -‘In measure when it shooteth forth, thou wilt debate with it; he stayeth -his rough wind in the day of his east wind.’ And, in Jer. xlvi. 28. -‘Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee, -for I will make a full end of all the nations whither I have driven -thee, but I will not make a full end of thee, but correct thee in -measure; yet I will not leave thee wholly unpunished.’ - -(_4th_,) He has also promised, that if need be, he will shorten the -affliction, in Psal. cxxv. 3. ‘The rod of the wicked shall not rest upon -the lot of the righteous; lest the righteous put forth their hands unto -iniquity.’ And, in Mark xiii. 19, 20. ‘In those days shall be affliction -such as was not from the beginning of the creation: And except that the -Lord had shortened those days, no flesh could be saved; but for the -elect’s sake, whom he hath chosen, he hath shortened the days.’ - -(_5th_,) God has also promised his people that he will enable them to -bear those afflictions which he lays upon them, in Psal. xxxvii. 24. -‘Though he fall, he shall not be utterly cast down; for the Lord -upholdeth him with his hand.’ And, in 2 Cor. xii. 9. ‘He said unto me, -My grace is sufficient for thee; for my strength is made perfect in -weakness.’ - -(_6th._) He has promised to shew his people the particular sin that is -the cause of the affliction, that they may be humbled for it, in Job -xxxvi. 8, 9. ‘If they be bound in fetters, and be holden in cords of -affliction; then he sheweth them their work and their transgressions -that they have exceeded.’ - -(_7th._) He has promised to bring good to them out of their afflictions, -in Isa. xxvii. 9. ‘By this therefore shall the iniquity of Jacob be -purged, and this is all the fruit to take away his sin.’ And in Psal. -xcvii. 11. ‘light is sown for the righteous, and gladness for the -upright in heart.’ And in Zech. xiii. 9. ‘I will bring the third part -through the fire, and will refine them as silver is refined, and will -try them as gold is tried: They shall call on my name, and I will hear -them: I will say, that it is my people; and they shall say, Thou art my -God.’ Thus concerning the promises that more especially respect outward -blessings which God bestows on his people. - -[2.] There are other promises contained in scripture, that relate more -especially to spiritual blessings, which are of great use to us, when we -are asking them of God in prayer. - -_1st_, There are promises that relate more especially to the ordinances -or means of grace: These are various, - -1. Some respect the duty of prayer, and also the event and success that -shall attend it, in God’s giving gracious returns, or answers thereof, -in Psal. xci. 15. ‘He shall call upon me, and I will answer him.’ And in -Jer. xxix. 12, 13. ‘Then shall ye call upon me, and ye shall go and pray -unto me, and I will hearken unto you. And ye shall seek me, and find me, -when ye shall search for me with all your heart.’ And, in Psal. l. 15. -‘Call upon me, in the day of trouble, I will deliver thee, and thou -shalt glorify me.’ - -2. Another ordinance to which promises are also annexed, is meditation -about spiritual things, in Prov. xiv. 22. ‘Mercy and truth shall be to -them that devise good.’ And, in Josh. i. 8. ‘This book of the law shall -not depart out of thy mouth, but thou shalt meditate therein day and -night, that thou mayest observe to do according to all that is written -therein; for then thou shalt make thy way prosperous, and then thou -shalt have good success.’ There are also promises made to those who read -the word of God, to wit, that he will make known his words to them, so -that they may understand them, Prov. i. 23. ‘Turn you at my reproof: -Behold, I will pour out my Spirit unto you, I will make known my words -unto you.’ - -3. There are promises made to those who attend on the public worship of -God, in Psal. xxxvi. 8, 9. ‘They shall be abundantly satisfied with the -fatness of thy house; and thou shalt make them drink of the river of thy -pleasures.’ And, in Psal. cxxviii. 5. ‘The Lord shall bless thee out of -Zion; and thou shalt see the good of Jerusalem all the days of thy -life.’ - -4. There are promises made to religious fasting on special occasions, as -in Mat. vi. 17. ‘When thou fastest, anoint thine head, and wash thy -face; that thou appear not unto men to fast, but unto thy Father which -is in secret, and thy Father which seeth in secret, shall reward thee -openly.’ - -5. There are promises made to alms-giving, in Prov. xi. 25. ‘The liberal -soul shall be made fat; and he that watereth shall be watered also -himself.’ And, in Eccl. xi. 1. ‘Cast thy bread upon the waters; for thou -shalt find it after many days.’—And in 2 Cor. ix. 6, 7, 8. ‘He which -soweth bountifully shall also reap bountifully: God loveth a cheerful -giver, and is able to make all grace abound, _&c._’ - -6. There are promises made to believers, when they appear in the behalf -of truth, at those times when it is opposed and perverted, that by this -means it may not be run down, nor they confounded, or put to silence by -its enemies, Luke xxi. 15. ‘I will give you a mouth and wisdom, which -all your adversaries shall not be able to gainsay, nor resist.’ - -7. There are promises made to the religious and strict observation and -sanctification of the Lord’s day, Isa. lvi. 2. ‘Blessed is the man that -doth this; that keepeth the Sabbath from polluting it, and keepeth his -hand from doing any evil.’ - -_2dly_, There are promises, contained in scripture, which respect God’s -giving his people special grace, together with that joy, peace and -comfort that flows from it, which will be of great use to them, in order -to their engaging aright in the duty of prayer. - -1. There are promises of the grace of faith, and others that are made to -it; as it is said, in John vi. 37. ‘All that the Father giveth to me -shall come to me; and him that cometh to me I will in no wise cast out.’ -And, in Eph. ii. 8. ‘By grace are ye saved, through faith; and that not -of yourselves; it is the gift of God.’ - -2. There are promises of the grace of repentance, in Rom. xi. 26. ‘There -shall come out of Zion the deliverer, and shall turn away ungodliness -from Jacob.’ And, in Ezek. xx. 43. ‘Ye shall remember your ways, and all -your doings, wherein ye have been defiled, and ye shall lothe yourselves -in your own sight, for all your evils that ye have committed.’ - -3. There are promises of love to God: Thus in Gal. v. 2. ‘The fruit of -the Spirit is love.’ And, 2 Tim. i. 7. ‘God hath not given us the spirit -of fear, but of power and love, and of a sound mind.’ And, in Rom. v. 5. -‘Hope maketh not ashamed, because the love of God is shed abroad in our -hearts, by the Holy Ghost which is given unto us.’ And, in 2 Thes. iii. -5. ‘The Lord direct your hearts into the love of God, and into the -patient waiting for Christ.’ - -4. Another grace promised is an holy filial fear of God, in Jer. xxx. -39, 40. ‘I will give them one heart, and one way, that they may fear -them for ever, for the good of them, and of their children after them. -And I will make an everlasting covenant with them, that I will not turn -away from them to do them good; but I will put my fear in their hearts, -that they shall not depart from me.’ And, in Hos. iii. 5. ‘They shall -fear the Lord and his goodness.’ - -5. Obedience to God’s commands, which is an indispensable duty, is also -considered as a promised blessing, in Deut. xxx. 8. ‘Thou shalt return -and obey the voice of the Lord, and do all his commandments which I -command thee this day.’ - -Moreover, as there are promises of the graces of the Spirit, so the -comforts that flow from thence are also promised: Thus it is said in -Isa. li. 12. _I, even I, am he that comforteth you._ And, in chap. xl. -1. _Comfort ye, comfort ye my people: Speak ye comfortably to -Jerusalem_, &c. more particularly, - -(1.) There are promises of peace of conscience, which is a great branch -of those spiritual comforts which God gives his people ground to expect: -Thus it is said in Isa. lvii. 18, 19. ‘I will restore comforts unto him, -and to his mourners. I create the fruit of the lips; peace, peace to him -that is afar off, and to him that is near, saith the Lord.’ And, in -chap. xxvi. 4. ‘Thou wilt keep him in perfect peace, whose mind is -stayed on thee; because he trusteth in thee.’ - -(2.) God has promised a good hope of eternal life, in 2 Thes. ii. 16. -‘Now our Lord Jesus Christ himself, and God, even our Father, who hath -loved us, and hath given us everlasting consolation, and good hope -through grace, comfort your hearts.’ And, in Rom. xv. 4. ‘Whatsoever -things were written aforetime were written for our learning; that we -through patience and comfort of the scriptures, might have hope.’ - -(3.) God has promised spiritual joy to his people, in Psal. lxiv. 10. -‘The righteous shall be glad in the Lord, and shall trust in him; and -all the upright in heart shall glory.’ And, in Psal. xcvii. 11, 12. -‘Light is sown for the righteous, and gladness for the upright in heart. -Rejoice in the Lord ye righteous; and give thanks at the remembrance of -his holiness.’ - -Here we shall consider a believer, when drawing nigh to God in prayer, -as depressed and bowed in his own spirit, and hardly able to speak a -word to him in his own behalf, as the Psalmist says, in Psal. lxxvii. 3, -4. _I complained and my spirit was overwhelmed. I am so troubled that I -cannot speak_; and how he may receive great advantage from those -promises which he will find in the word of God; as, - -(_1st_,) When he complains of the wickedness, hardness and perverseness -of his heart; in this case God has promised, in Ezek. xi. 19. ‘I will -put a new spirit within you, and I will take the stony heart out of your -flesh, and will give you an heart of flesh.’ And, in Jer. xxiii. 29. ‘Is -not my word like a fire, saith the Lord, and like a hammer that breaketh -the rock in pieces.’ - -(_2d_,) When a believer is sensible of his ignorance, or, at least, that -his knowledge of divine truths bears no proportion to the means of -grace, which he has been favoured with, and that he is often destitute -of spiritual wisdom, to direct his way, and carry him through the -difficulties he often meets with, as to what concerns his temporal or -spiritual affairs: There are promises suited to this case, in Prov. ii. -3-6. ‘If thou criest after knowledge, and liftest up thy voice for -understanding; if thou seekest her as silver, and searchest for her, as -for hid treasures; then shalt thou understand the fear of the Lord; and -find the knowledge of God.’ And in James i. 5. ‘If any of you lack -wisdom, let him ask of God, that giveth to all men liberally and -upbraideth not; and it shall be given him.’ - -(_3d_,) If they complain of the weakness of their memories, that they -cannot retain the truths of God when they hear them; Christ has -promised, in John xiv. 26. that the Holy Ghost shall _teach_ them _all -things, and bring all things to their remembrance_. - -(_4th_,) If they complain of their unthankfulness, or that they have not -hearts disposed to praise God for the mercies they receive, he has -promised, in Isa. 21. _This people have I formed for myself, they shall -shew forth my praise._ And, in Psal. cxl. 14. _Surely the righteous -shall give thanks unto thy name, the upright shall dwell in thy -presence._ - -(_5th_,) There are many who are not altogether destitute of hope that -they have the truth of grace, but yet are filled with trouble, as -apprehending that they do not make those advances, in grace, as they -ought, but seem to be at a stand, which they can reckon little other -than going backward, and they dread the consequences thereof; such may -take encouragement from those promises that respect a believer’s growing -in grace; as it is said, in John viii. 7. _Though thy beginning was -small, yet thy latter end shall greatly increase._ And, in Isa. xl. 29, -31. _He giveth power to the faint; and to them that have no might, he -increaseth strength. They that wait upon the Lord shall renew their -strength; they shall mount up with wings as eagles, they shall run and -not be weary, and they shall walk and not faint._ And if they complain -of their unprofitableness under the means of grace, and not receiving -any spiritual advantage by the various dispensations of providence which -they are under; there is a promise adapted to this case, in Isa. xlviii. -17. _Thus saith the Lord thy Redeemer, the holy One of Israel, I am the -Lord thy God, which teacheth thee to profit, which leadeth thee by the -way that thou shouldest go._ - -(_6th_) Are they afraid that they shall fall away after having made a -long profession of religion? There is a promise which our Saviour -himself took encouragement from, though never liable to any fear of this -nature, which a believer may apply to himself, as affording relief -against these fears and discouragements, in Psal. xvi. 8. ‘I have set -the Lord always before me; because he is at my right hand, I shall not -be moved.’ And there is another which is more directly applicable to -this case, in 1 Cor. i. 8. ‘Who shall also confirm you unto the end that -ye may be blameless in the day of our Lord Jesus Christ.’ And if he is -fallen, and, at the same time, afraid that he shall never be able to -rise again, and recover what he has lost, there is another promise in -Psal. xxxvi. 24, 28. ‘Though he fall, he shall not be utterly cast down; -for the Lord upholdeth him with his hand. The Lord loveth judgment, and -forsaketh not his saints:’ And God also says, in Heb. xiii. 5. ‘I will -never leave thee, nor forsake thee.’ - -(_7th_,) If a believer be under divine desertion, which he may be, and -yet kept from apostacy; if he is mourning after the Lord, and earnestly -desiring that he would return to him; he may take encouragement from -that promise in Psal. xlii. 5. ‘Why art thou cast down, O my soul; and -why art thou disquieted in me? hope thou in God, for I shall yet praise -him for the help of his countenance.’ And, in Jer. xxxi. 13, 14. ‘Then -shall the virgin rejoice in the dance, both young men and old together: -For I will turn their mourning into joy, and will comfort them, and make -them rejoice from their sorrow. And I will satiate the soul of the -priests with fatness, and my people shall be satisfied with my goodness, -saith the Lord.’ - -(_8th_,) Is he cast down under a sense of the guilt of sin, and afraid -of the punishment that will ensue? there are many promises in the word -of God that respect the forgiveness of sin, in Psal. ciii. 3. ‘Who -forgiveth all thine iniquities: who healeth all thy diseases.’ And, in -Psal. cxxx. 4. ‘There is forgiveness with thee, that thou mayst be -feared.’ And, in Isa. xliii. 25. ‘I, even I am he that blotteth out thy -transgressions for mine own sake, and will not remember thy sins.’ - -(_9th_,) Is a believer afraid of the last enemy, death, by reason of the -_fear_ whereof _he is all his life-time subject to bondage_: Heb. ii. -15. and Psal. xlviii. 14. ‘This God is our God for ever and ever; he -will be our guide even unto death.’ And, in Psal. xxiii. 4. ‘Yea, though -I walk through the valley of the shadow of death, I will fear no evil; -for thou art with me, thy rod and thy staff they comfort me.’ And, in -Psal. xxxvii. 37. ‘Mark the perfect man, and behold the upright; for the -end of that man is peace.’ Thus we have considered the promises of God -as suited to every condition, and, consequently, as affording matter of -encouragement to us in drawing nigh to him in prayer. - -5. Those reproofs for sins committed, and threatenings which are -contained in the word of God, as a means to deter from committing them, -may be improved for our direction in prayer. - -(1.) As we are hereby induced to hate sin, beg strength to subdue and -mortify it, and deprecate the wrath and judgments of God against those -that commit it. - -(2.) We are hereby led to see our desert of punishment, while we confess -ourselves to be sinners, and to bless God that he has not inflicted it -upon us; but especially if he has given us ground of hope that he has -delivered us from that condemnation which was due to us for sin. - -(3.) They will be of use to us in prayer, as we are thereby led to have -an awful sense of the holiness and justice of God, and to draw nigh to -him with fear and trembling, lest we should provoke his wrath by our -unbecoming behaviour in his presence, and thereby bring on ourselves a -curse instead of a blessing. - -6. The word of God is of use for our direction in prayer, as it contains -many examples of the performance of this duty in a right manner by the -saints, whose graces, and the manner in which they have drawn nigh to -God, are proposed for our imitation in this duty: Thus we read of -Jacob’s wrestling with God, and his great importunity, when it is said, -in Hos. xii. 4. ‘He had power over the angel, and prevailed; he wept and -made supplication unto him;’ as referring to what is mentioned in Gen. -xxxii. 26, 28. ‘The angel,’ that is, Christ, says, ‘let me go, for the -day breaketh,’ _q. d._ cease thy importunity, which thou hast maintained -to the breaking of the day; during which time I have given thee no -encouragement that I will grant thy request. Jacob persists in his -resolution, and says, ‘I will not let thee go, except thou bless me;’ -that is, I will not leave off importuning thee, till thou givest me a -gracious answer: Upon which, our Saviour says, ‘as a prince hast thou -power with God,’ that is, with me, ‘and with men,’ to wit, with Esau thy -brother, ‘and hast prevailed:’ So that he shall do thee no hurt, in ver. -28. but his heart shall be turned toward thee. - -Again, we read of Abraham’s humility in prayer, when he says, in Gen. -xviii. 27. ‘Behold now, I have taken upon me to speak unto the Lord, -which am but dust and ashes.’ And, in ver. 30. ‘Oh! let not the Lord be -angry, and I will speak.’ - -We also read of David’s sincerity, in Psal. xvii. 1. ‘Attend unto my -cry, give ear unto my prayer that goeth not out of feigned lips;’ and of -Hezekiah’s addressing himself to God with tears in his sickness; upon -which, he immediately received a gracious answer, in Isa. xxxviii 3, 5. -and when he was recovered, he gives praise to God, in ver. 19. ‘The -living, the living, he shall praise thee as I do this day: The Father to -the children shall make known thy truth.’ - -We have an instance of Jonah’s faith in prayer, when his disobedience to -the divine command, had brought him into the utmost distress, in Jonah -ii. 2, 4. ‘Out of the belly of hell cried I, and thou heardest my voice. -Then I said, I am cast out of thy sight; yet will I look again toward -thy holy temple.’ - -We have also an instance of Daniel’s drawing nigh to God with an -uncommon reverence, and awful fear of his divine Majesty, and an account -of the manner in which he addresses himself to him, with confession of -those sins which Israel had been guilty of, in Dan. ix. 4, 5. ‘I prayed -unto the Lord my God, and made my confession, and said, O Lord, the -great and dreadful God, keeping the covenant, and mercy to them that -love him, and to them that keep his commandments: We have sinned, and -committed iniquity, and have done wickedly, and have rebelled, even by -departing from thy precepts, and from thy judgments.’ And we have this -humble confession and supplication, continued to ver. 19. and then an -account of the success thereof, in the gracious answer that God sent him -by an angel from heaven. - -We also read of Joshua’s interceding for Israel, when he ‘fell upon his -face before the ark of the Lord, with his clothes rent,’ Josh. vii. 6. -and we have the plea that he makes use of in ver. 9. ‘What wilt thou do -unto thy great name.’ - -We have also an instance of fervency in Moses, (when pleading for the -people, after they had worshipped the golden calf,) who prefers God’s -glory to his own happiness; and had rather have no name in the church, -or be _blotted out of the book which_ God had _written_, than that his -_wrath_ should _wax hot against Israel, to consume them_; of which we -have an account in Exod. xxxiii. 10, 11, 31, 32.[110] - -There are many other instances of this nature mentioned in scripture; -which, for brevity sake, I pass over; and, indeed, the whole book of the -Lamentations is of use to direct us in prayer, under pressing -afflictions, either feared or undergone; and the book of Psalms is a -directory for prayer to the believer, suited to every condition which he -may be supposed to be in, and of praise for mercies of all kinds, -whether temporal or spiritual. And the same may be said of many other -parts of scripture. - -From what has been said concerning the word of God being a direction to -us in prayer, we may infer, - -(1.) That, as reading the scriptures in our families and closets, is a -great help to raise our affections, and bring us into a praying frame: -So the application of scripture-doctrines and examples to our own case, -will supply us with fit matter and expressions upon all occasions, when -we draw nigh to God in this duty. - -(2.) The pretence of some that they know not how to pray, or that they -cannot do it without a prescribed form, arises, for the most part, from -an unacquaintedness with, or a neglect to study the scriptures, to -answer this end. - -(3.) Since the word of God is a directory for prayer, we ought not to -affect modes of expression, or human strains of rhetoric, which are not -deduced from, or agreeable to scripture; but, on the other hand, we are -to use such a simplicity of style, and spirituality of expression, as we -find contained therein; especially in those parts thereof, as are more -directly subservient to this duty. - -(4.) It will be of very great use for us sometimes, in the course of our -reading scripture, especially in private, to turn what we read into -prayer, though it do not contain in itself the form of a prayer; as when -we read of the presumptuous sins committed by some, and the visible -marks of God’s displeasure that ensued hereupon, we ought to lift up our -hearts to him, to keep us from them; or, if we have reason to charge -ourselves as guilty of them, that we may be humbled, and obtain -forgiveness from him. And when we read, the excellent characters of some -of the saints, in scripture, we ought to pray that God would enable us -to be followers of them herein; or when, in some parts thereof, -believers are represented as praying for particular mercies, we ought, -at the same time, to lift up our hearts to God for the same: This will -be a means, not only to furnish us with matter and proper expressions in -prayer; but to excite our affections when we engage in this duty, in -those stated times which are set apart for it. This leads us to -consider, - -III. That there is a special rule of direction contained in that form of -prayer which Christ taught his disciples, commonly called _the Lord’s -prayer_. This prayer is mentioned only by two of the evangelists, _viz._ -Matthew, in chap. vi. 8,—13. and Luke, in chap. xi. 2, 3, 4. in which we -may observe, that though there be a perfect harmony between them, as -there is between all other parts of scripture, as to the matter or sense -of them; yet it is obvious to all who compare them together, that there -is some difference as to the mode of expression; particularly as to the -_fourth_ and _fifth_ petition, (and that not only in the translation, as -being sufficiently just, but in the original) which there would not have -been, had it been designed for a form of prayer. - -1. In the fourth petition, Luke teaches us to say, _Give us day by day -our daily bread_: Whereas, in Matthew, it is expressed, _Give us this -day our daily bread_, in which there are different ideas contained in -the respective words. This is very common, when the same sense, for -substance, is laid down in different parts of scripture.[111] _Give us -this day our daily bread_, contains a petition for what we want at -present; and, Give us _this, day by day_, implies, that these wants will -daily recur upon us, in which it will be necessary to desire a supply -from God; and therefore, if both these accounts of this petition be -compared together, we are hereby directed to pray, Lord, give us the -blessings which we want at present; and let these wants be daily -supplied, as we shall stand in need of a supply from thee.[112] - -2. In the fifth petition, Luke directs us to pray, _Forgive us our sins; -for we also forgive every one that is indebted to us_: Whereas, in -Matthew, the expression is very different, viz. _Forgive us our debts as -we forgive our debtors_. - -3. The evangelist Luke leaves out the doxology, _For thine is the -kingdom, and the power, and the glory, for ever. Amen_; which Matthew -adds. - -From hence, I conceive, it may be inferred, that our Saviour’s design, -in dictating this prayer to his people, was not that they should confine -themselves wholly to the mode of expression used therein, without the -least variation; for then, doubtless, the two Evangelists would have -laid it down in the very same words; but he rather designed it as a -directory respecting the matter of prayer. - -I am sensible it will be objected to this, that the preface, which Luke -prefixes to it, is, _when we pray, say, Our Father_, &c. which seems to -intimate that these very words should be used, and no other: But to this -it may be replied, that the evangelist Matthew, who beyond dispute, laid -down this prayer more fully than Luke does, says, by way of preface to -it, _After this manner pray ye_; which seems to be an intimation that it -was designed rather to be a directory, as to the matter of prayer, than -a form of words to be used without the least variation; and therefore I -cannot but think, that what Luke says, _when you pray, say_, &c. imports -nothing else but, _pray after this manner_. - -It farther appears, that our Saviour principally designed this prayer as -a directory, respecting the matter of our petitions, rather than a form; -because it does not explicitly contain all the parts of prayer, nor -particularly, confession of sin, or thankful acknowledgment of mercies. -I say, it does not contain these explicitly, but only implicitly, as a -deduction, or inference from the petitions themselves; as when we say, -_Forgive us our debts_, or sins, this supposes that we acknowledge -ourselves to be sinners. It cannot be denied, but that there are some -expressions which contain matter of thanksgiving; as when we pray, -_Hallowed be thy name_, it implies, a thankful acknowledgment of all -those instances in which God has sanctified his name, as well as a -desire that he would do it, _q. d._ thou hast, in the various -dispensations of thy providence; and in all thine holy institutions, set -forth the glory of thy perfections that thou mayest be adored and -magnified by thy creatures; this we own with thankfulness at the same -time that we desire the continuance thereof. And when we pray, _Give us -daily bread_; we do, in effect, acknowledge the bounty of his -providence, from whence we receive all the comforts of life, and the -large share thereof, which he has communicated to us, whereby our wants -have hitherto been supplied. This, I say, is an implicit direction for -thanksgiving. But if our Saviour had designed that it should be a -perfect form of words, to be used without varying in the least from -them, he would have given us some more full and direct account of what -sins we are to acknowledge, and what mercies we are to thank him for, -which is more plainly contained in some other scriptures, than it can be -supposed to be in this prayer; therefore, it seems to be principally -designed as a rule for our direction what we are to ask for; or how that -part of prayer, which includes in it petition, ought to be performed, -agreeably to the mind and will of God. - -Moreover, there is no explicit mention of the Mediator, in whose name we -are to pray; nor of his obedience, sufferings, or intercession, on which -the efficacy of our prayers is founded, which our faith is to have a -great regard unto. These things therefore are to be supplied by what we -find in other parts of scripture, all which, taken together, give us a -perfect directory for prayer; though neither this, nor any other prayers -used in scripture, sufficiently appear to have been designed as a form -of words which we are to confine ourselves to, without the least -variation from them. - -As to what is observed in the latter of the answers, under our present -consideration, _viz._ that the Lord’s prayer is not only for direction, -as a pattern, but may be used as a prayer, provided it be done in a -right manner. It is granted that the Lord’s prayer is of use, as a -pattern and rule for our direction, in common with all other prayers -contained in scripture; but the main difficulty relating to this matter, -is, whether our Saviour designed that his disciples, and the church, in -all following ages, should confine themselves to the words thereof, so -far as that the mode of expression should not be, in the least, altered, -or any thing added to the petitions contained therein, how agreeable -soever it be to the sense, and words of scripture. This does not seem to -have been his intention therein; and, as it will not be denied by any, -that every one of the petitions contained in it, may be interspersed and -joined with other petitions to God in prayer, so, when this has been -done, or, at least, the sense thereof expressed in other words, it will -be very hard to prove that it is absolutely necessary that these -petitions should be recollected, and prayed over again, in the same -method in which they are laid down in this prayer, barely for the sake -of our making use of it as a form; especially if this is not expressly -commanded by our Saviour, as it does not sufficiently appear to be, if -what was before observed be true, that those words, _When we pray, say, -Our Father_, &c. implies nothing else but, _pray after this manner_. - -However, I would be very far from censuring or blaming the practice -observed by many of the reformed churches, who conclude their _ex -tempore_, or premeditated prayers with it, provided it be done with -understanding, reverence, and suitable acts of faith, as any other -petition contained in scripture may be made use of by us in prayer; not -only in words agreeable thereunto, but in the express words thereof. The -principal thing that I would militate against, is not so much the using -the words, as doing this in a formal way, supposing that the bare -recital of them doth, as it were, sanctify our other prayers; which, -though very agreeable to the sense thereof, are, as some suppose, -rendered so incomplete, that they will hardly be regarded by God without -it. And I cannot but conclude the Papists highly to blame, who think the -frequent repetition of it, though in a tongue unknown to the common -people, is not only necessary, but, in some measure, meritorious. And -the practice of some ignorant superstitious persons, who think that it -may be made use of as a charm; and that the words thereof repeated, as -the Jews of old did their Phylacteries, as a means to drive away evil -spirits, is not only to be disapproved, but it is a vile instance of -profaneness, very remote from the design of our Saviour in giving it. - -Footnote 110: - - Vide ante vol. I. p. 19. in note. - -Footnote 111: - - The petition in Luke offered daily, is equivalent to that in Matthew. - -Footnote 112: - - επιουσιον is found only in this prayer, and rather means _necessary_. - - - - - Quest. CLXXXVIII., CLXXXIX. - - - QUEST. CLXXXVIII. _Of how many parts doth the Lord’s prayer - consist?_ - - ANSW. The Lord’s prayer consists of three parts, a preface, - petitions, and a conclusion. - - QUEST. CLXXXIX. _What doth the preface of the Lord’s prayer teach - us?_ - - ANSW. The preface of the Lord’s prayer [contained in these words, - _Our Father which art in heaven_] teacheth us, when we pray, to draw - near to God with confidence of his fatherly goodness, and our - interest therein, with reverence, and all other child-like - dispositions, heavenly affections, and due apprehensions of his - Sovereign power, majesty, and gracious condescension; as also to - pray with, and for others. - -In this prayer we are taught to begin our prayers with a preface, and -therein to make an explicit mention of the name of God, and some of his -divine perfections. The preface to this prayer is contained in these -words; _Our Father which art in heaven_. In which we may observe, that -we are to draw near to God with reverence, and suitable apprehensions of -his sovereign power, majesty, and other divine perfections, and with an -holy confidence of his fatherly goodness; and that we are to pray with, -and for others, which may be inferred from his being styled, _Our -Father_; by which we are instructed to begin our prayers with some -expressions of reverence, agreeable to the nature of the duty that we -are engaged in, whereby we express the sense we have of his essential or -relative glory, of which we have various instances in scripture, wherein -God’s people, in addressing themselves to him, have made mention of his -glorious names, titles, and attributes, in variety of expressions. Thus -David, in his Psalms, that contain the matter and form of prayers, -sometimes begins them with the name of God, to whom they are directed; -as when he says, _God be merciful unto us, and bless us_, &c. Psal. -lxvii. 1. And elsewhere, _O God! thou art my God_, Psal. lxiii. 1. And -sometimes he makes mention of his name _Jehovah_; which we translate -_Lord_: Thus he says, _O Lord, rebuke me not in thy wrath_, &c. Psal. -xxxviii. 1. And elsewhere, _I will love thee, O Lord, my strength_, -Psal. xviii. 1. And, _O Lord, our Lord, how excellent is thy name in all -the earth_, Psal. viii. 1. And Solomon begins his prayer at the -consecration of the temple; _Lord God of Israel, there is no God like -thee in heaven above, or earth beneath; who keepest covenant and mercy -with thy servants that walk before thee with all their heart_, 1 Kings -viii. 23. And Ezra begins his prayer, _O my God! I am ashamed, and blush -to lift up my face to thee, my God!_ Ezra ix. 6. And Daniel expresses -himself thus, in the preface to his prayer, _O Lord, the great and -dreadful God, keeping the covenant, and mercy to them that love him, and -to them that keep his commandments_, Dan. ix. 4. These are all -expressions, that denote reverence, and adoration; which, together with -other instances of the like nature, are of use for our direction, as to -what respects the preface, or beginning of our prayers to God; but the -preface to the Lord’s prayer is somewhat different; in which we are -taught, - -1. To address ourselves to God as a Father; which relation includes in -it, - -(1.) Something common to mankind in general; in which respect we are to -adore him as our Creator, our Owner, and Benefactor, _in whom we live, -and move, and have our being_, Acts xvii. 28. as the prophet says, _Have -we not all one Father? hath not one God created us?_ Mal. ii. 10. And -elsewhere it is said, _He formeth the spirit of man within him_, Zech. -xii. 1. upon which account he is called, _the God of the spirits of all -flesh_, Numb. xvi. 22. and, _the Father of spirits_, Heb. xii. 9. - -(2.) God being a Father to his people, sometimes denotes that external -covenant-relation which they stand in to him, as a people called by his -name, favoured with the means of grace, and as such, the objects of that -care and goodness, which he is pleased to extend to those whom he -governs by laws given by special revelation from heaven, and encourages -to wait on him in those ordinances, in which they may hope for his -presence, and also promises all saving blessings to those that give up -themselves to him by faith. In this sense we are to understand those -scriptures, in which God says, _Israel is my son, even my first-born_, -Exod. iv. 22. And, _I have nourished and brought up children, and they -have rebelled against me_, Isa. i. 2. And, _Wilt thou not, from this -time cry to me, My Father, thou art the guide of my youth_, Jer. iii. 4. - -(3.) The relation which God stands in to his people, as a Father, is -sometimes taken in the highest sense, as implying in it discriminating -grace, or special love, which he is pleased to extend to the heirs of -salvation. Thus he is called so by right of redemption; in which respect -Christ is styled, _The everlasting Father_, Isa. ix. 6. as being the -Head and Redeemer of his people. And the church says, _Thou, O Lord, art -our Father, our Redeemer; thy name is from everlasting_, chap. lxiii. -16. And believers are called his children by regeneration; in which -respect they are said to be _born of God_, John i. 13. and to be _made -partakers of a divine_, 2 Pet. i. 4. that is, an holy and spiritual -_nature_, which had its rise from God, when he was pleased to instamp -his image upon them, consisting in holiness and righteousness. They are -also called the children of God by adoption; thus he is said to have -_predestinated them to the adoption of children by Jesus Christ to -himself_, Eph. i. 5. and they are said to _receive the adoption of -sons_, Gal. iv. 5. and as such, have a right to the inheritance of -children, Rom. viii. 17. compared with Col. i. 12. - -These various senses in which God is said to be a Father to man, may -serve for our direction when we style him, _Our Father_, in prayer. -Unregenerate persons, when they pray to God, can ascend no higher than -what is contained in their relation to him as a God of nature, and of -providence; who are obliged to adore him for the blessings which they -have received from him, as the effects of common bounty, which include -in them all the blessings which belong to this life, together with his -patience, forbearance, and long-suffering, which delays to inflict the -punishment that sin deserves. Therefore, when they say, _Our Father_, -they acknowledge that they derive their being from him, and though they -cannot lay claim to the benefits of Christ’s redemption, yet they -confess their obligations to God as their Creator; and consider him as -having given them souls capable of spiritual blessings, and themselves -as daily receiving the good things of this life from him, and dependent -on him for those things that tend to the comfort and support of life. -They also stand in need of those blessings which are suited to the -nature of the soul, and consequently beg that they may not remain -destitute of those things that may conduce to their everlasting welfare; -and therefore they may use the Psalmist’s words, _Thy hands have made -me, and fashioned me: Give me understanding, that I may learn thy -commandments_, Psal. cxix. 73. - -As for those who are God’s children, by an external covenant-relation, -there is something more implied therein, than barely their being -creatures; for herein they are led to adore him for those discoveries -that he has made in the gospel, of the way of salvation by Jesus Christ, -who calls and invites sinners to come to him, and encourages them to -hope, that those who are enabled to do so in a right manner, he will, in -no wise, cast out; therefore, when they call upon God as their Father in -prayer, it is, in effect, to say; Lord, we cannot conclude ourselves to -be thy children, as redeemed, effectually called and sanctified; nor can -we lay claim to the inheritance laid up for thy saints in heaven; yet we -are encouraged to wait on thee in the ordinances of thine appointment, -and to hope for thy special presence therein, whereby they may be made -effectual for our salvation. We are, indeed, destitute of special grace, -and cannot conclude that we have a right to the saving blessings of the -covenant; yet, through thy great goodness, we still enjoy the means of -grace. We have not been admitted to partake of Christ’s fulness, nor to -eat of the bread of life; yet we are thankful for those blessings of thy -house, which thou art pleased to continue to us; and since thou still -includest us in the number of those who are thy children as favoured -with the gospel, we humbly take leave, upon this account, to call thee -our Father, and to wait and hope for thy salvation, and continue to -implore that grace from thee, which will give us a right to the best of -blessings that we stand in need of.[113] - -As for those who are God’s children in the highest sense, by redemption, -regeneration, and adoption, they may draw nigh to him, with an holy -boldness; for these have, as the apostle expresseth it, the _Spirit of -adoption whereby they cry, Abba, Father_; they have reason to adore him -for privileges of the highest nature, that he has conferred upon them, -and to encourage themselves that he will bestow upon them all the -blessings they stand in need of as to this, or a better world. These may -draw nigh to God with confidence of his fatherly goodness, and their -interest therein; which they ought to take notice of and improve, in -order to their drawing nigh to him, in a right manner, in prayer, as -well as to induce them to behave themselves, in the whole course of -their conversation, as those who are taken into this honourable relation -to him. Accordingly, - -[1.] This should raise their admiring thoughts of him, that they, who -were, by nature, strangers and enemies to him, should be admitted to -partake of this inestimable privilege; as the apostle says, _Behold what -manner of love the Father hath bestowed upon us, that we should be -called the sons of God!_ 1 John iii. 1. - -[2.] We should also take encouragement from hence, to hope that he will -hear and answer our prayers, though very imperfect, so far as it may -tend to his glory and our real advantage. Thus our Saviour says, _If ye -then, being evil, know how to give good gifts unto your children, how -much more shall your Father, which is in heaven, give good things to -them that ask him?_ Matt. vii. 11. Do we pray for spiritual blessings, -such as the increase of grace, strength against corruption, and to be -kept from temptation, or falling by it? we have ground to conclude that -these shall be granted us, inasmuch as they are purchased for us by -Christ, promised in the covenant of grace, as we have the earnest and -first-fruits of the Spirit in our hearts, whereby we are sealed unto the -day of redemption. And when we pray for temporal blessings, we have -reason to hope they shall be granted, if they be necessary for us, since -our Saviour says, _Our heavenly Father knoweth that we have need of all -these things_, Matt. vi. 32. - -[3.] This should excite in us those child-like dispositions, which are -agreeable to this relation, not only when we draw nigh to God in prayer, -but in the whole conduct of our lives. And it includes in it, - -_1st_, Humility and reverence, which is not only becoming those who have -an interest in his love, and a liberty of access into his presence, with -hope of acceptance in his sight; but it is what we are obliged to, as -his peculiar people, and a branch of that honour which is due to him as -our God and Father. Thus he says, by the prophet, _A son honoureth his -father_, Mal. i. 6. whereby he intimates that this is the character and -disposition of those that stand in the relation of children to him. And -the apostle argues from the less to the greater, when he says, that _we -have had fathers of our flesh, which corrected us, and we gave them -reverence, shall we not much rather be in subjection to the Father of -Spirits_, Heb. xii. 9. - -_2dly_, Patience under rebukes, considering our proneness to go astray, -whereby we not only deserve them, but they are rendered necessary; and -especially when we consider that they flow from love, and are designed -for our good; as the apostle says, _Whom the Lord loveth he chastneth, -and scourgeth every son whom he receiveth_, ver. 6. - -_3dly_, Another child-like disposition is being grieved for our Father’s -frowns; especially that we have incurred his displeasure by our -misbehaviour towards him; and it contains in it a readiness to confess -our faults, and a carefulness to avoid them for the future. - -_4thly_, Contentment with the provision of our Father’s house, whatever -it be. We shall never, indeed, have the least cause to complain of -scarcity, as the returning prodigal in the parable says, that even the -_hired servants of his father, had bread enough, and to spare_, Luke xv. -17. It can hardly be supposed that he who is at the fountain head, can -perish for thirst; nevertheless, though we are not straitened in God, -yet we are often straitened in our bowels, through the weakness of our -faith, when we are not inclined to receive what God holds forth to us in -the gospel; and then we are discontented and uneasy, while the blame -lies at our own door; whereas, if we behaved ourselves as the children -of such a Father, we should not only be pleased with, but constantly -adore and live upon that fulness of grace that there is in Christ; and -whether he is pleased to give us more or less of the blessings of common -providence, we should learn, _in whatsoever state we are, therewith to -be content_, Phil. iv. 11. - -_5thly_, Obedience to a father’s commands, without disputing his -authority, or right to govern us, is another child-like disposition. -Thus when we draw nigh to God as to our Father, we are to express a -readiness to do whatever he requires, whereby we not only approve -ourselves subjects under a law, but, as the apostle styles it, _Obedient -children_, as being _holy in all manner of conversation_, 1 Pet. i. 14, -15. - -_6thly_, Another disposition of children is, that they have a fervent -zeal for their father’s honour, and cannot bear to hear him reproached -without the highest resentment. Thus the children of God, how much -soever they may be concerned about their own affairs, when injuriously -treated by the world, are always ready to testify their utmost dislike -of every thing that reflects dishonour on him, or his ways. - -_7thly_, Another child-like disposition is love, which the relation of a -father engages to. Thus when we draw nigh to God as our Father, we -express our love to him, which is founded in his divine excellencies, -which render him the object of the highest delight and esteem. - -_8thly_, He that has a child-like disposition, retains a grateful sense -of the obligations that he is under to his Father. Thus we ought to be -duly sensible of all the favours which we have received from God, which -are more than can be numbered; the contrary hereunto, is reckoned the -basest ingratitude and disingenuity, altogether unbecoming the temper of -children. Thus Moses says to Israel, _Do ye thus requite the Lord, O -foolish people and unwise? Is not he thy Father who hath bought thee? -hath he not made, and established thee?_ Deut. xxxii. 6. A believer’s -obligations to God are so very great, that he cannot look back upon his -former state, or consider what he was, how vile and unworthy of any -regard from him, how miserable and unable to help himself, when he first -had compassion on him, without seeing himself under the strongest -engagements to be entirely, and for ever, his; which is a becoming -behaviour towards such a Father. - -_9thly_, Love to all that are related to us as children of the same -Father, is another child-like disposition. In like manner our love to -the saints and faithful brethren in Christ, is a temper becoming the -children of God; and, indeed, it is no other than a loving God in them, -as we behold his image instamped upon them; and hereby we express the -high esteem we have for regenerating grace, whereby God is denominated -our common Father; and we, being acted by the same principle, are -obliged and inclined to love as brethren. Thus they who love God, are -induced to love his children, as the apostle says, _Every one that -loveth him that begat, loveth him also that is begotten of him_, 1 John -v. 1. and he also assigns this as an evidence that _we are passed from -death to life, because we love the brethren_, chap. iii. 14. Thus -concerning our drawing nigh to God, as to a Father, as we are taught to -do in this prayer. - -2. We are directed, in this prayer, to draw nigh to God, as being in -heaven; which is the most glorious part of the frame of nature, in which -his power, wisdom, and goodness is eminently displayed, as he designed -it to be an eternal habitation for the best of creatures, to whom he -would discover more of his glory than to any others; and in this respect -it is called his _throne_, Acts vii. 49. And this leads us, - -(1.) To have high and awful thoughts of the majesty and greatness of -God, whom all the hosts of heaven worship, with the utmost reverence, -and are satisfied with the immense treasure of his goodness. We -therefore take occasion from hence to admire his infinite condescension, -that he will look upon creatures here below; thus Solomon, in his prayer -says, _Will God, indeed, dwell on the earth? behold the heaven, and the -heaven of heavens cannot contain thee_, 1 Kings viii. 27. will he -therefore look down upon those, who are so mean, deformed, and destitute -of his image, as we are, who dwell in houses of clay, and deserve to be -banished out of his sight? - -(2.) It should also be improved by us to teach us humility and modesty, -in our conceptions and discourse, concerning God, and divine things: It -is but a little that we know of the affairs of the upper world, and the -way and manner in which God is pleased to manifest himself to his saints -and angels there; and we know much less of his divine perfections, which -the inhabitants of heaven adore, being sensible of the infinite distance -they stand at from him, as creatures, upon which account they cannot -comprehend, or find out the Almighty to perfection; and shall we pretend -to search out the secrets of his wisdom, or express ourselves in prayer, -as though we were speaking to one that was our equal, or could fathom -the infinite depths of his unsearchable counsels? Thus Solomon’s advice -may be well adapted to this case, _Be not rash with thy mouth, and let -not thine heart be hasty to utter any thing before God; for God is in -heaven, and thou upon earth; therefore let thy words be few_, 1 Kings -viii. 27. We are not to think that we may say what we please, or be rash -and inconsiderate in what we say, when we are _before the Lord; for he -is in heaven_: And when it is farther inferred, that _therefore our -words should be few_, that is, we should not think that the efficacy of -our prayers depends upon the multitude of our words; or if we speak more -or less to God, our expressions ought not to be bold, rash, hasty, or -inconsiderate, but with a becoming decency and reverence, as those who -are speaking to the majesty of heaven. - -(3.) It should put us upon meditating frequently on the glory of the -heavenly state, as those who hope at last, to be joined with that happy -and numerous assembly, who are, in God’s immediate presence, in heaven: -and therefore our conversation should be there; and we should profess -ourselves to be sojourners here on earth, seeking a better country, -looking and waiting for the glorious appearing of the great God, our -Saviour; and hoping, that when he comes, he will receive us to heaven, -where our hearts are at present, as our treasure is there. - -3. We are, in this prayer, farther taught, that it is our duty to pray -with, and for others, as we say, _Our Father_: Hereby we signify our -relation to, and concern for, all the members of Christ’s mystical body; -therefore, if we do not join with others in prayer, we are to have them -upon our hearts, who are the objects of Christ’s special love and care. -This argues, that we have a sympathy with all those who are exposed to -the same wants and miseries with ourselves; and we take a great deal of -delight in considering them as subjects of the same common Lord, joining -in the same profession with ourselves; concerning whom, we desire and -hope that we shall be glorified together. - -Moreover, if we join with others in prayer, so that the whole assembly -make their supplications by one that is their mouth, to God; this is -what we call social worship: Therefore it is our duty to pray with, as -well as for others; and in this case we must take heed that nothing be -contained in united prayer, but what the whole assembly may join in, as -being expressive of their faith, desires, or experiences; otherwise -there cannot be that beautiful harmony therein, such as the nature and -design of the duty we are jointly engaged in, calls for: and this is -agreeable to social or united prayers, in which all the petitions are to -be adapted to the particular case of every one who addresses himself to -God, how numerous soever the worshipping assembly may be; and therefore -we are obliged to make use of that mode of expression, in which we are -taught to say, _Our Father_. - -Thus our Saviour directs us how we should begin our prayers to God; and, -inasmuch as this ought to be reduced to practice, I shall give a summary -account of what is contained in this preface; that we may be furnished -with matter taken from thence, in order to our addressing ourselves to -God in prayer, in a way agreeable thereunto, when we come into his -presence with such a frame of spirit as the importance of the duty -requires; accordingly we are to express ourselves to this purpose, “O -our God, we desire to draw nigh to thee with a becoming reverence, and -an awful sense of thine infinite perfections: When we consider thee as a -jealous God, and ourselves as sinful, guilty creatures, we might well be -afraid to come before thee; but thou hast encouraged us to approach thy -presence as to a Father, in, and through the merits and mediation of our -Lord Jesus Christ; and therefore we come with an humble boldness before -thy throne of grace, confessing that though we are called thy children, -we have been very undutiful and rebellious against thee, and therefore -unworthy of that relation or of the inheritance which thou hast laid up -for those whom thou hast ordained to eternal life. Thou, O Lord, hast -established thy throne in the heavens, where there is an innumerable -company of angels and spirits of just men made perfect, who all behold -thy face, and are made completely blessed in thine immediate presence: -As for us, we dwell in houses of clay; but we earnestly beg that we may -be made meet for, and then admitted into that happy society, that we may -worship thee in a more perfect manner than we are capable of doing in -this imperfect state. May all the powers and faculties of our souls be -renewed, and influenced by thy holy Spirit, that we may have our -conversation in heaven, whilst we are here below, and in all things, may -be enabled to approve ourselves thy children, have a constant sense of -duty, and the manifold obligations thou hast laid us under, that we may -love, delight in, and submit to thee in all things, and have a fervent -zeal for the honour of thy name as becomes thy children, that we, -together with all thy faithful servants, may be under thy safe -protection here, and be received to thy glory hereafter.” - -Footnote 113: - - Qu. For _Father_ is designed in its appellative sense, and _our_ as a - covenant-plea. - - - - - Quest. CXC. - - - QUEST. CXC. _What do we pray for the first petition?_ - - ANSW. In the first petition [which is, _Hallowed be thy Name_,] - acknowledging the utter inability and indisposition that is in - ourselves and all men to honour God aright, we pray that God would, - by his grace, enable and incline us, and others, to know, to - acknowledge, and highly to esteem him, his titles, attributes, - ordinances, word, works, and whatsoever he is pleased to make - himself known by, and to glorify him in thought, word, and deed; - that he would prevent and remove atheism, ignorance, idolatry, - profaneness, and whatsoever is dishonourable to him; and, by his - over-ruling providence, direct and dispose of all things to his own - glory. - -Having considered the preface to the Lord’s prayer, the next part of -which it consists, is petitions; and these are six, which are laid down -in this method. - -1. We are taught to pray for what concerns God’s glory, which is the -highest and most valuable end; and therefore ought first to be prayed -for: And this is the subject-matter of the three first petitions. - -2. We are directed to pray for what respects our own advantage, which is -contained in the three last petitions, in which we are directed to pray -for outward blessings, as in the fourth petition, and then for -spiritual, without which outward blessings would afford us no relish or -savour, nor render us truly happy. These spiritual blessings include in -them either forgiveness of sin, and this we pray for in the fifth -petition; or our being sanctified and delivered from the prevalency of -corruption and temptation, together with all the evils that sin exposes -us to; this we pray for in the sixth petition. That which we are more -particularly to consider in this answer, is, what we are taught to pray -for in the first petition, which is contained in these words, _Hallowed -be thy name_. By the _name_ of God we are to understand every thing, by -which he is pleased to make himself known to his creatures, as when he -discovers himself in his divine perfections, which are either essential -or personal, absolute or relative; and in his glorious titles, as the -Lord of Hosts, the God and Rock of Israel, the hope of Israel, the God -that cannot lye, the Father of mercies, the God of all grace and glory, -the preserver of man; which have all a tendency to raise in us the -highest veneration for, and esteem of him. He has also made himself -known by his ordinances, words, and works: These are the subject-matter -of this petition; and when we pray that they may be sanctified, we are -not to understand hereby that they may be made holy; but that the -holiness and glory thereof may be demonstrated by him, and that we may -be enabled to adore and magnify him agreeably thereunto. - -Now the name of God may be said to be sanctified either by himself or by -his people in different respects; accordingly, - -I. We pray that God would sanctify, that is, demonstrate the glory of -his own name, or proclaim and make it visible to the world, so as to -excite that adoration and esteem which is due to him. His name, indeed, -has been eminently glorified in all ages, in the various methods of his -providence and grace; whereby his power, wisdom, and goodness have been -illustrated in the eyes of angels and men; and, in all his works, he has -appeared to be a God of infinite holiness: We therefore pray that he -would continue to glorify these perfections, and enable us to improve -the displays thereof to our spiritual advantage. - -This is a subject of the highest importance, without which we cannot -give to God the glory due unto his name; therefore, as praise is joined -with prayer, it is necessary for us to take a view of the various ways -by which God has manifested the glory of his holiness. We might here -consider how he did this in his creating man at first, without the least -blemish or disposition in his nature to sin, and enstamped his own image -upon him, which principally consisted in holiness, which was the -greatest internal beauty and ornament that he could be endowed with. - -But that which we shall principally consider, is, how the holiness of -God is demonstrated in his dealings with fallen man. His suffering sin -to enter into the world, was not inconsistent with the holiness of his -nature, since his providence, as has been observed elsewhere, was not -conversant about it, by bringing any under a natural necessity of -sinning; and therefore there is not the least ground to charge him, with -being the author of sin. We now proceed to shew how the holiness of God -was glorified in the dispensations of his providence towards fallen man, -and in the methods he took in order to his recovery. - -1. The holiness of God was glorified, or he sanctified his great name, -in the dispensations of his providence towards fallen man, before he -gave him any hope of salvation. It cannot be supposed that this -rebellion against, and apostacy from God, should not be highly resented -by him; accordingly we read of his proceeding against the rebel as a -judge, charging his crime upon him, and passing sentence pursuant to the -demerit of his sin; and all the miseries that we are exposed to, either -in this life, or that which is to come, are the result of the display of -his holiness, as a sin-revenging Judge. As soon as ever our first -parents sinned against him, he charged the guilt thereof on their -consciences, and thereby filled them with a dread of his wrath: Hence -proceeded an inclination to flee from his presence; and when they heard -the voice of the Lord coming to call them to an account for what they -had done, they were afraid. - -This is God’s usual method in dealing with sinful creatures: He first -convinces them of sin by the law, and awakens the conscience, so that -his terrors are set in array against it round about, before he speaks -good and comfortable words by the gospel: And by this means he -sanctifies his name, and thereby discovers his infinite hatred of all -sin: but we shall principally consider, - -2. How God glorifies his holiness in the method he has taken to deliver -man from that guilt and misery, under which he had brought himself. The -terms of reconciliation and salvation, were such as tended to secure the -glory of his justice; and therefore he insisted on a satisfaction to be -given, without making the least abatement of any part of the debt of -punishment that was due for our sin; and accordingly _he spared not his -own Son_, Rom. viii. 32. but delivered him over unto death, and obliged -him to drink the bitterest part of that cup which was most formidable to -nature, and which, had it been possible, he would fain have been excused -from drinking; therefore he is represented, by one of the evangelists, -as praying, that God the Father would _take this cup from him_, Mark -xiv. 35, 36. and by another, that he would _save him from this hour_, -John xii. 27. Nevertheless, he expresses the utmost resignation to the -divine will; and being sensible that this was an expedient to glorify -the holiness of God, he does, as it were, give a check to the voice of -nature, and submits to bear the punishment he came into the world to -suffer, how terrible soever it might be; and therefore says, _Father -glorify thy name_, q. d. ver. 28. take what method is most expedient to -demonstrate the glory of thy holiness let the whole debt be exacted on -me, I am willing to pay the utmost farthing: Upon this God says, by a -voice from heaven, _I have glorified it, and will glorify it again_; -that is, in every step that has been, or shall be taken, in order to the -bringing about the work of redemption, I have hallowed my name, and will -do it hereafter. And, in this respect, God’s holiness was glorified in -finishing transgression, making an end of sin, bringing in everlasting -righteousness, and also in the impetration of redemption, by our great -Mediator and Surety. - -3. God has sanctified his name in all the methods which he has taken in -the application of redemption, in the various dispensations of his -providence and grace towards his church and people; and in order -hereunto, he has determined, that _if_ his _children forsake_ his _law, -and walk not in_ his _judgements; if they break_ his _statutes and keep -not_ his _commandments, he will visit their transgression with the rod, -and their iniquity with stripes_, Psal. lxxxix. 30, 32. And this is done -to manifest the glory of his holiness: Though he is pleased to pardon -their iniquity for the sake of Christ’s righteousness; yet they shall -know, by experience, that he hates it; and therefore, whatever be his -designs of grace, with respect to his redeemed ones, as to the event -thereof, they shall, notwithstanding, find that their sin shall not -altogether go unpunished, though this punishment be not of the same kind -with that which was suffered by Christ, from the hand of vindictive -justice demanding satisfaction. Moreover, God has sanctified his name, -in that he has connected sanctification with salvation; therefore he has -said, _Without holiness no man shall see the Lord_, Heb. xii. 14. He -first makes his people holy, and then happy; every mercy that he -bestows, is a motive or inducement to holiness; and all the ordinances -and means of grace are made subservient to answer this end. - -Here we may take occasion to observe the various methods, whereby God -has sanctified his name, in all his dealings with his church, in the -various ages thereof, both before and since our Saviour’s incarnation; - -(1.) Under the legal dispensation. The people, whom he chose out of all -the nations of the earth, and called them by his name; among whom he -designed to magnify his perfections in such a way, as argued them to be -the peculiar objects of his regard above all others, as he designed to -make them high in name, in praise, and in honour; these are styled _an -holy people_, Deut. xxvi. 19. and elsewhere, _holiness unto the Lord_, -Jer. ii. 3. and the wonderful things that he did for them in destroying -their enemies, when he brought them out of Egyptian bondage, gave them -occasion to celebrate his name, as a God _glorious in holiness, fearful -in praises, doing wonders_, Exod. xv. 11. and the worship that he -established among them was such, in which he expressly required -holiness, both in heart and life; and when, at any time, they cast a -reproach on his perfections, or defiled and debased his holy -institutions, he testified his displeasure against them in the highest -degree: Of this we have various instances in the judgments which he has -executed on particular persons for not performing what he had commanded, -with the greatest exactness, in those things which related to his -worship: Thus when Nadab and Abihu _offered strange fire_, they were -_devoured, before the Lord, by fire from heaven_, Lev. x. 1, 2. And, -when David was bringing the ark of God to Jerusalem, we read, that Uzzah -put forth his hand to take hold of it to prevent its falling, when -shaken by the oxen, which he, doubtless, did with a good design, and it -is therefore called an _error_, rather than a presumptuous sin; yet it -is said, that _the anger of the Lord was kindled against him, so that he -smote him that he died_ by it, 2 Sam. vi. 6, 7. this being contrary to -an express law which God had given, that the sons of Kohath should _bear -the ark, but they should not touch it, or any holy thing_ that was -covered, _lest they die_, Numb. iv. 15. And elsewhere we read, that some -of the men of Bethshemesh, because they had _looked into the ark of the -Lord, were smitten, so that fifty thousand, and threescore and ten of -them died_, 1 Sam. vi. 19. inasmuch as God had forbidden that any should -indulge their curiosity, so far as to look on the holy things on pain of -death, Numb. iv. 20. And he also threatened the children of Israel with -death, if any of them who were not appointed to minister in holy things, -came nigh the tabernacle of the congregation, so as to perform that -service which they were not sanctified or called to, since this was -reckoned no other than an instance of profaneness in them. And if Aaron -himself, whose office was to go into the holiest of all to perform the -yearly service, in which he was to make atonement for the sins of the -whole congregation, presumed to do this, at any other time but that day -which God had appointed, he was to be punished with death, Lev. xvi. 2. - -And, when any thing was brought into the worship of God, contrary to -what he had instituted, which was reckoned no other than a profaning it, -God hallowed his own name, by pouring forth his wrath on those who gave -occasion to, or complied with it. Thus when Jeroboam, set up calves in -Bethel and Dan, _made priests of the lowest of the people, which were -not of the sons of Levi, ordained feasts_ like those which God had -appointed; and, in many other instances, corrupted his worship, whereby -the people, who complied with him herein, were led aside from God, it is -said, _This became sin unto the house of Jeroboam, even to cut it off, -and to destroy it from off the face of the earth_, 1 Kings xii. 29-33. -compared with chap. xiii. 34. And when Ahaz _erected an altar, according -to the pattern of that which he saw at Damascus, and sacrificed to the -gods of the people_, from whom he had took the pattern thereof, this -brought _ruin_ on him and his kingdom, 2 Kings xvi. 10. compared with 2 -Chron. xxviii. 23. And when Uzziah usurped the priest’s office, by -offering incense in the temple, God immediately testified his -displeasure against him, by _smiting him with leprosy_; whereby he was -separated from the congregation of the Lord, and rendered unfit to -govern his people to the day of his death, 2 Chron. xxvi. 16, 20, 21. -And when holy men, in any instance, have not sanctified his name in the -eyes of the people, God has highly resented it: Thus when Moses and -Aaron _spake unadvisedly with their lips_, upon which account they are -said _not to sanctify the name of God at the waters of Meribah_ he tells -them, that therefore they should not _bring the children of Israel into -the land of Canaan, but should die in the wilderness_, Numb. xx. 12. - -And, as we have many instances of the judgments of God on particular -persons, for not sanctifying his name; so we have a public and visible -display of his holiness, in his dealings with the whole nation of -Israel, after their many revolts from him, when they served other gods, -and not only corrupted, but laid aside his institutions, and were guilty -of those vile abominations, which were inconsistent with the least -pretensions to holiness; God sanctified his own name, not only by -reproving them by the prophets, but sending those many judgments which -were the forerunners of that desolation, which they had reason to -expect, and then by delivering them into the hand of those who carried -them captive, Israel into Assyria, and Judah into Babylon. This leads us -to consider, - -(3.) How God has, and still continues to sanctify his name, under the -gospel-dispensation. Our Lord Jesus Christ, who is the Head and Saviour -of his church, has, in his whole administration, set forth the glory of -God’s holiness. This appears, - -[1.] In that he came into the world, with a commission from his -Father, to engage in the work of our redemption; and accordingly he -is said to have been _sanctified and sent into_ it for this very -purpose, John x. 36. And, when he entered on his public ministry, he -produced his commission, and gave undeniable proofs that he was the -Messiah, the person whom God the Father had _sealed_, and set over -his house to manage this great affair. Every miracle which he -wrought, was a divine testimony for the confirmation of this truth, -that the gospel-dispensation took its rise from Christ our great -Mediator, and was a glorious display of the holiness of God; and the -world could not have the least ground to think they were imposed on, -when they concluded that this Jesus was he that was to come into the -world (according to the predictions of all the holy prophets that -went before him) to erect that dispensation in which his own and his -Father’s glory were eminently to shine forth, and thereby the name -of God was to be hallowed in a greater degree than it had ever been -before. - -[2.] God sanctifies his own name under the gospel-dispensation, in -raising Christ from the dead, after he had finished the work which he -came into the world about; in which respect it may be said of him, -that _for_, or after _the suffering of death, he was crowned with -glory and honour_, Heb. ii. 9. and put into a capacity of applying the -redemption which he had purchased, so that God the Father _glorified -the Son, that the Son also might glorify him_, John xvii. 1. That this -was not done till he had made a full satisfaction to the justice of -God, and thereby glorified his holiness to the utmost, has been -already considered; after this he entered upon his glory; and from -that time the gospel-dispensation might, by way of eminency, be said -to begin, upon which occasion we may apply the words of the Psalmist, -‘Sing unto the Lord ye saints of his, and give thanks at the -remembrance of his holiness,’ Psal. xxx. 4. - -[3.] God sanctified or hallowed his name in the method which he took in -his dealings with the Jewish nation, after Christ’s ascension into -heaven, which made way for the establishment of the gospel-church, and -was in itself an awful display of his holiness. It must be supposed, -that the treatment, which our Saviour met with from that nation, who -might be said herein to fill up the measure of their iniquities to the -utmost, would be followed with some terrible displays of divine -vengeance; and thus it was, as appeared by the utter ruin of their civil -and religious liberties, which were the immediate consequence thereof; -and this is a visible proof of the truth of the Christian religion, and -a very awful instance of God’s being sanctified in them. - -[4.] The holiness of God farther appears in the methods which he took to -propagate his gospel through the world, which was not to be done by -might or power, nor by those methods of secular policy, whereby civil -states are advanced; but by his Spirit, whereby they who were called, -were sufficiently qualified for this important work; who preached the -gospel to all nations, according to the commission that was given them, -confirmed it by miracles, and were instrumental in gathering a people -out of the world, that yielded themselves willing subjects to Christ, a -people called by his name, and subjected and entirely devoted to him. - -[5.] The holiness of God appears in all those doctrines which were -preached, on which the faith of the church is built, and those -ordinances in which they were to express their subjection to Christ, and -hope of salvation by him. - -_1st_, The doctrines of the gospel are all pure and holy; their great -design is to set forth the harmony of the divine perfections, as -displayed in the method of salvation by Jesus Christ; and to induce -those who are made partakers thereof, to serve him in holiness and -righteousness; and there is no gospel-doctrine that gives the least -countenance, or leads to licentiousness. None have a right to claim an -interest in Christ’s righteousness, or to hope for that salvation which -he has purchased, but they who believe, and none can be said to believe, -to the saving of the soul, but they who are enabled to perform all those -duties, whereby it will appear, that they are an holy, as well as an -happy people. - -_2dly_, All those ordinances which Christ has instituted in the gospel, -have a tendency to set forth the holiness of God. What these are, has -been considered under foregoing answers; as also, that they were -instituted by Christ, and that no creature has a right to invent any -modes of worship, or make any additions to his institutions, without -incurring the guilt of depraving and sullying the beauty of -gospel-worship[114]; and therefore all that I shall add under this head, -is, that as these are set apart, and sanctified by God, to be means of -grace, and pledges of his presence; so they, who engage herein, are to -do it with this view, that they may be made holy in all conversation, as -he who hath called them is holy; and hereby God sanctifies his own name -in the dispensations of his providence and grace. - -Now when we pray, _Hallowed be thy name_, with a particular view to what -God does in order hereunto, we adore him with an holy trembling, when we -behold the displays of his vindictive justice in punishing sin; and if -he sees it necessary to secure his own honour as the governor of the -world, so that without it he would not appear to be an holy God, nor the -glory of his truth in those threatenings which he has denounced against -sin, discovered, we are fully satisfied that all his ways are right, as -acquiescing in his providence; and when his judgments are made manifest, -we say, _Hallowed be thy name_. - -However, when we put up this petition, with a particular view to God’s -executing his threatened vengeance on his enemies, several cautions are -to be used. As, - -_1st_, We are to take heed that we do not do this out of hatred to the -persons of any, for even they who are the monuments of divine justice, -in whom God will be glorified as a sin-revenging judge, are the objects -of our compassion, as they are miserable, how much soever that sin, -which is the cause thereof, is to be hated and detested by us. - -_2dly_, We must always pray, that God would rather convert than destroy -his enemies, were it consistent with his purpose, which must be -accomplished. - -_3dly_, We are never called to pray expressly for the damnation of any -one, how great an enemy soever he may have been to God or us; but -rather, on the other hand, that God would glorify his name in his -salvation by Jesus Christ. - -_4thly_, If we pray that God would prevent those evils, which his church -is exposed to, through the power or malice of its enemies, and, in order -thereunto, that he would remove them out of the way, that they may not -be able to hurt them; this is to be considered only as an expedient for -their safety, so that if one of the two must suffer ruin, we rather -desire that it may be his enemies than his people. We should be glad if -God would be pleased to bring about the welfare of his church some other -way; but if not, when we pray that his name herein may be hallowed, it -is principally with submission to his will, and an humble acknowledgment -that all his judgments are right. Thus concerning God’s sanctifying his -own name, as the subject-matter of our prayer in this petition. - -II. When we pray, _Hallowed be thy name_, we signify our desire that we -may be enabled to glorify God in every thing whereby he makes himself -known: In which there is something supposed, namely, that all men are -utterly unable and disinclined, of themselves, to honour God aright, or -to improve the various displays of his glory, which we behold in his -word and works: This arises from the sinfulness of our nature, our -alienation from, and opposition to an holy God; so that without the -assistance of his Spirit, we are not able to do any thing that is good; -and therefore we pray that God would make us holy, by rendering the -means of grace conducive thereunto, that we may give him the glory due -to his name. - -But the thing more especially prayed for, with respect to ourselves and -others is, that we may be enabled to act suitably to the discoveries -which God has made of his divine perfections; that we may adore his -wisdom, power, and goodness in all he does, and worship him in all -ordinances in an holy manner, or, as the Psalmist expresses it, _Worship -the Lord in the beauty of holiness_, Psal. xxix. 2. We are also to -desire that all his holy institutions may be made means of grace to us, -that we may be sanctified by his truth, that beholding, as in a glass, -the glory of the Lord, we may be transformed into his image, consisting -of holiness and righteousness, that we may have an high esteem of every -thing whereby he makes himself known, and glorify him in thought, word, -and deed. - -1. That we may never think or speak of the divine perfections, but with -a becoming reverence, and suitable acts of faith, agreeably thereunto; -that when he discovers himself as a God of infinite wisdom, we may not -only admire the traces and footsteps thereof, as they are visible in all -his works, but desire that we may thereby be made wise unto salvation. -When we conceive of him as a God of infinite power, we are to desire -that he would enable us to have recourse to him, to work all that grace -in us which can be effected by none but him with whom all things are -possible. And, when he discovers himself as a God of infinite goodness -and mercy, that we may be encouraged to hope that we shall be made -partakers thereof, by his communicating to us the blessings that -accompany salvation. And when he reveals himself as a God of infinite -holiness, that we may be conformed to him, in some measure, so as to be -enabled to hate and fly from every thing which is contrary thereunto; -and that all sin, which contains in it a reflection on the purity of his -nature, as well as a contempt of his authority, may be abhorred and -detested by us. And when he discovers himself as a God of infinite -faithfulness, a God that keepeth covenant and mercy, to them that fear -him, who has made many promises respecting their salvation, and will -certainly accomplish them, that we may depend upon, and put our trust in -him; that he would remember his good word unto us, upon which he hath -caused us to hope. When he makes himself known as our Creator, he the -Potter, and we the clay, that we may be well pleased with all the -dispensations of his providence towards us, as considering that he has a -right to do what he will with his own. And when he reveals himself as -our Redeemer, we are to pray, that we may be able to conclude, that we -are bought with that invaluable price, which Christ gave for his elect: -And if we have a comfortable hope concerning our interest therein, that -we may walk as becomes those who are hereby laid under the highest -obligations to love him, and live to him. - -2. That we may worship him in a right manner, in all his ordinances: -Accordingly, when he encourages us to attend to what he imparts therein, -as in hearing, or reading the word, we pray, that we may be enabled to -receive the truth in the love thereof, and improve it as that which is -not _the word of men, but of God, which effectually worketh in them that -believe_, 1 Thess. ii. 13. that we may esteem it as the only infallible -rule of faith and duty; that we may be enabled to _hide it in our -hearts, that we may not sin against him_, Psal. cxix. 11. And when we -should draw nigh to him in prayer, in which he requires, that we should -sanctify his name as a God all-sufficient, on whom we depend for the -supply of our wants; or when we bless and praise him for what we have -received, that the frame of our spirits may be suited to the -spirituality and importance of the duty we are engaged in, that we may -not be like those whom our Saviour speaks of, who _draw nigh to him with -their mouths, and honour him with their lips, while their heart is far -from him_, Matt. xv. 8. - -3. As God makes himself known to us by his works, we are to beg of him, -that in the work of creation, we may see and admire his eternal power -and Godhead, and in his works of common providence, as upholding and -governing all things, we may take occasion to adore the manifold wisdom -of God, his almighty power, and the inexhaustible treasure of his -goodness which appears therein: But more especially when he discovers -himself in the gracious dispensations of his providence, in those things -which have an immediate reference to our salvation, we are to beg of -him, not only that he would enable us to look on them with admiration; -but, particularly, to express our love and thankfulness to Christ our -great Mediator and Advocate, as those who humbly trust and hope that we -have an interest in him by faith. Thus concerning our requesting these -things for ourselves. - -We might here observe something concerning our doing it for others, for -whom we are to pray, that they may have the highest esteem for God in -all those respects and consequently that his name may be known -throughout the whole world, not barely as the God of nature, but as he -has revealed himself in his word; and therefore we are to pray, that the -way of salvation, by Christ, may be known, and his name adored and -magnified as a Redeemer and Saviour in those parts of the world, which -are, at present, destitute of gospel-light; and that, where the word is -preached, it may be received with faith and love, that they who are -called Christians may walk more becoming that relation which they stand -in to the blessed Jesus. Thus concerning the subject-matter of our -requests in this petition, respecting God’s enabling us and others, to -glorify him in every thing by which he makes himself known. - -There are two things inferred from hence in the close of this answer. - -(1.) That when we pray, that God would sanctify his name, it is, in -effect, to desire that he would prevent and remove every thing which is -dishonourable to it. Some things tend to cast so great a reproach on the -name of God, that sinners are hereby hardened in their opposition to -him; as David, by his sin, is said to have _given great occasion to the -enemies of the Lord to blaspheme_, 2 Sam. xii. 14. And God is highly -dishonoured by those open and scandalous sins which are committed by -such as make a profession of religion; whereby it appears that they are -strangers to the power thereof, and lay a stumbling-block in the way of -those who are too ready to take an estimate of the ways of God, from the -conversation of them, who in words profess, but in works deny him. Some -deny the very being, perfections and providence of God, or being -ignorant of him, worship they know not what; and there are others who -treat things sacred with profaneness and scurrility; and, instead of -sanctifying the name of God, openly blaspheme and cast a contempt on all -his sacred institutions. Therefore, - -[1.] We are to pray, that God would prevent and remove atheism. When -persons not only act as though there were no God, but, with blasphemy, -and daring insolence, express this in words: These are generally -hardened in their iniquities, and bid defiance to his justice; as though -they were, as it is said of the Leviathan, _made without fear_, Job xii. -33. and were not apprehensive of any ill consequences that will ensue -hereupon. These are not to be convinced by arguments, though there is -nothing that occurs in the works of creation and providence, but what -might confute and put them to silence, did they duly attend to it: -Therefore we are to pray, that God would assert his divine being and -perfections, and give them some convincing proof thereof, by impressing -the dread and terror of his wrath upon their consciences, that hereby -they may learn not to blaspheme; or that he would give them that -internal light, by which they may be brought to adore and sanctify his -name. And whereas there are multitudes of practical atheists, who behave -themselves as though there were no God to observe what they do, or -punish them for it, therefore they presumptuously conclude, that they -may rebel without being called to an account; we are to pray, that God, -by his grace, would prevent and fence against prevailing impiety, by -working a thorough reformation in the hearts of men, to the end that -practical godliness may be promoted, and thereby he may be glorified. - -[2.] We are to pray, that God would prevent and remove that ignorance -which is inconsistent with persons sanctifying his name. This respects, -more especially the not knowing or enquiring into those great doctrines, -which are of the highest importance, and more directly tend to the -advancing the glory of God, and the obtaining eternal life. In these who -are destitute of divine revelation, this ignorance is invincible; -therefore, with respect to such, we are to pray, that God would grant to -them the means of grace, by sending his gospel among them; that they who -sit in darkness, and in the region and shadow of death, may have a -glorious light shining about them, whereby they may be made acquainted -with the way of salvation by Jesus Christ: But there are others who sit -under the sound of the gospel, and yet remain strangers to the great -doctrines thereof, who have no love to the truth, and act as though it -did not belong to them, to study the scriptures; these are wilfully -ignorant, like those who are said to _hate knowledge, and not to choose -the fear of the Lord_, Prov. i. 29. We are to pray, with regard to such, -that in order to their sanctifying the name of God, they may be led into -the knowledge of those great doctrines, in which the glory of the -Father, Son, and Holy Ghost, is set forth, as it is in the work of -redemption by Christ, together with the way in which righteousness and -life may be attained; and that they may know what are those graces which -are inseparably connected with, and necessary to salvation. - -[3.] We are to pray, that God would prevent or remove idolatry; and that -either such as is more gross and practised by the Heathen and others, -who give that worship to creatures, that is due to God alone; or else, -that idolatry which may be observed in the hearts and lives of many, who -though they abhor the grosser acts thereof, are, nevertheless, guilty of -this sin, in that they love the creature more than God. This is what we -all are either chargeable with, or in danger of, which is directly -contrary to our sanctifying the name of God: Therefore we are to pray, -with respect to the former, that he would convince them what they -falsely call worship, is a dishonour to, and abhorred by him; and, with -respect to the latter, that he deserves our supreme love, and will not -admit of any thing to stand in competition with him; and that he would -enable us to love him with all our heart, soul, mind, and strength: And, -in order hereunto, that he would deliver us from the iniquity of -covetousness, or those inordinate affections, whereby we are inclined -immoderately to pursue after the world, which is inconsistent with an -heavenly conversation; and that we may be kept from self-seeking, or -trusting to our own righteousness for justification, or giving that -glory to any other which is due to God alone. - -[4.] We are also to pray for the preventing and removal of that -profaneness which is contrary to the sanctifying the name of God; that -persons may not give themselves that liberty, which many do, to treat -things sacred in a common way, or make religion the subject of wit and -drollery; which is very disgustful to the ears of those who have an awe -of God on their spirits, and altogether unbecoming persons professing -godliness. We are also to beg, that God would deliver us from engaging -in religious duties in a formal way, as though his name were to be -sanctified only by an external shew or appearance of religion, without -that internal frame or disposition of heart which is required in all -those who draw nigh to him in an holy manner; and also that we may be -kept from making any innovation in the worship of God, and thereby -profane it, while we pretend to add to the beauty thereof, and its -acceptableness in his sight; which is so far from hallowing his name, -that it is highly provoking to him. - -(2.) Another thing inferred from the account we have had of those -methods by which the name of God is said to be sanctified, is, that we -are to beg of him, that, by his overruling providence, he would direct -and dispose of all things to his own glory. This is his immediate work; -without which his name would not be sanctified by his creatures. And it -consists in his bringing a revenue of glory to himself, out of those -things that seem to be subversive of it. It is one of the glories of -providence, that hereby God brings good out of evil, and renders some -things subservient to his interest, which, in themselves, have a -tendency to overthrow it. - -This may be observed in several things consequent upon the sins and -persecutions of the church. Thus when Israel revolted from God, by -making the golden calf in the wilderness, he first humbled them greatly -for it, and then spirited them with zeal to execute judgment on those -who did not repent of it; and afterwards, when, at Moses’s intreaty, he -forgave this sin, he filled them with a zeal for the establishing his -worship equal to that which had been expressed before in profaning his -name; so that, as they then parted with their golden ear-rings, to make -the idol which they worshipped, Exod. xxxii. 2, 3. now they make a very -large contribution for the building of the tabernacle, chap. xxxv. -21-29. and xxxvi. 5, 6. And when, by their abominable idolatry, they had -provoked God to give them into the hands of those that carried them -captive into Babylon: This was so far over-ruled by his providence, as -that they were never guilty of idolatry afterwards, whatever temptations -they had to it therein; so that when they were returned from captivity, -how much soever they were chargeable with want of zeal for the building -the temple, and setting up public worship in it, Hag. i. 9. or, for many -other crimes, in that the priests sought their secular interest rather -than the glory of God, in performing several branches of their office in -a profane manner, and thereby rendering the public worship contemptible, -and offering the _refuse of the flock_ in sacrifice to God, for which -they were reproved by him, Mal. i. 10. _& seq._ yet we never find them -reproved for idolatry after their captivity. This some think to be the -meaning of that vision which the prophet Zechariah had of the woman who -was called _wickedness, sitting the midst of Ephah_; and this being -_born_ by _two women_ that _had wings like the wings of a stork_ into -_the land of Shinar_, viz. Chaldea, to build an house for it, Zech. v. -7,-11. so that it might there be _established, and set upon her own -base_, intimating that the idolatry of the Heathen should not spread -itself among the Israelites as it had done, but be confined to those -parts of the world which had set it up before; and therefore this is -considered as what was the proper seat thereof, and not the church. And -this seems also to be foretold by the prophet Hosea, when he says, that -_the children of Israel_, after they had _been many days without a king, -without a priest, and without a sacrifice_; adds, that _they should be -without an image_, Hos. iii. 4. The former was an affliction, and -denotes, that they should have their civil and religious state broken -and discontinued; the latter seems to intimate, that providence would so -far over-rule this, that they should be disinclined and averse to -idolatry, as they are at this day, though, in other respects, altogether -alienated from God. - -And all the persecutions which the church has met with from its enemies, -with a design to bring about its ruin and destruction, have been -over-ruled for the furtherance of the gospel. Thus when Saul, before his -conversion, _made havock of the church, entering into every house, and -haling men and women, committed them to prison_; so that _a great -persecution_ was raised against it by his instigation; and the people of -God could not meet safely at Jerusalem, but were _scattered abroad -throughout the regions of Judea and Samaria_, Acts viii. 1,-5. this was -ordered, by the providence of God, for the greater spread of the gospel, -so that the Samaritans received the word of God. And in following ages, -we may observe, that whatever attempts have been made against the -interest of Christ in the world, they have, contrary to the design of -his enemies, been made subservient to the promoting its greater -advancement, as some have observed, that the blood of the martyrs has -been the seed of the church; and herein the Psalmist’s prediction has -been fulfilled, _Surely the wrath of man shall praise thee_, and _the -remainder of wrath shalt thou restrain_, Psal. lxxvi. 10. and -oftentimes, when the gospel has, like the sea, lost ground in one part -of the world, it has gained it in another. - -Moreover, we may observe, that God glorifies his holiness by over-ruling -the falls and miscarriages of particular believers, as hereby they are -made more humble, watchful, and circumspect for the future; and, when -restored from their backslidings, put upon admiring his grace, and -excited to thankfulness, which the nature of the thing requires. They -also take occasion from hence, to warn others, lest they be entangled in -the same snare, out of which they have escaped; or, if fallen, to -recommend to them those methods of divine grace where they have been -recovered. This improvement the Psalmist made of the dealings of God -with him, when he speaks of his being _brought out of an horrible pit, -out of the miry clay; his feet set upon a rock, and his goings -established_; he adds, _many shall see it and fear, and shall trust in -the Lord_, Psal. xl. 2, 3. And when God’s people have been greatly -dejected under the troubles they have met with; he has over-ruled this -for the restoring comforts to them, and then enabling them to comfort -others, in like afflictions, which, as the apostle expresses it, -_redounds to their consolation and salvation_, 2 Cor. i. 6. Thus -concerning the first petition of the Lord’s prayer, as it is explained -in the answer before us. - -We shall now consider how it may be reduced into practice, that we may -be directed in our addressing ourselves to God in those things that -concern the glory of his name. Accordingly, it is as though we should -say, “We adore thee, O our God, that thou hast been pleased to make such -discoveries of thyself to thy people, as thou hast done in all ages; and -in particular, we give thanks at the remembrance of thine holiness: Thou -mightest, indeed, have glorified thy name in the everlasting destruction -of the whole race of fallen man; but thou hast sanctified thy name, and -advanced thy perfections in bringing about the work of our redemption by -a Mediator, in which justice and mercy are met together, righteousness -and peace have embraced each other; and thou hast hereby a greater -revenue of glory redounding to thy name, than by all thine other works, -or than could have been brought to thee by the united services of the -most excellent creatures. We also bless thee that thou hast been pleased -to make those bright discoveries of thyself in thy word, which thou hast -magnified above all thy name; that thou hast given us thy gospel, and -all the ordinances and means of grace, that hereby thou mayest gather to -thyself a people out of the world, who might be holy in all -conversation, as thou who hast called them art holy. We confess, that we -have not sanctified thy name as we ought, nor attended on thine -ordinances with that reverence and holy fear that is due to thy divine -Majesty, for which thou hast testified thy displeasure against us, in -withdrawing thy presence from thine own institutions. We acknowledge -that herein thou art righteous, and hast punished us less than our -iniquities have deserved; for thou mightest have removed thy candlestick -out of its place, or taken thine ordinances from us, as thou hast done -from many, who once worshipped thee, as we do at this day, but are now -wholly estranged from thee. Revive thy work, O Lord, we beseech thee, -and hereby sanctify thy great name: Let thy word have free course, and -be glorified: Set up thy standard against every thing that opposes thine -interest in the world; send forth thy light and thy truth, whereby the -ignorant may be instructed in the way of salvation by Christ. Give a -check to that atheism, profaneness, and irreligion that abounds among a -professing people; and let all the dispensations of thy providence have -a tendency to bring about the work of reformation, that thereby thou -mayest be glorified, and thy people enabled, more and more, to sanctify -thee in every thing, whereby thou makest thyself known.” - -Footnote 114: - - _See Quest. CLIV. page 79._ - - - - - Quest. CXCI. - - - QUEST. CXCI. _What do we pray for in the second petition?_ - - ANSW. In the second petition, [which is, _Thy kingdom come_,] - acknowledging ourselves, and all mankind to be, by nature, under the - dominion of sin and Satan; we pray that the kingdom of sin and Satan - may be destroyed, the gospel propagated throughout the world, the - Jews called, the fulness of the Gentiles brought in, the church - furnished with all gospel officers and ordinances, purged from - corruption, countenanced and maintained by the civil magistrate, - that the ordinances of Christ may be purely dispensed and made - effectual to the converting of those that are yet in their sins, and - the confirming, comforting, and building up of those that are - already converted; that Christ would rule in our hearts here, and - hasten the time of his second coming, and our reigning with him for - ever; and that he would be pleased so to exercise the kingdom of his - power in all the world, as may best conduce to these ends. - -In this petition there are, - -I. Some things supposed, relating to the sovereignty and dominion of God -over men, and the position that it meets with, which, how great soever -it be, shall not hinder its advancement in the world. - -II. There are several things which we are directed to pray for, relating -thereunto. - -I. As to those things that are supposed, we may consider, - -1. That God is a great and glorious King. This is the necessary result -of his being the Creator of all things; from whence arises an universal -propriety in them, and a right to dispose of them at his pleasure, in -the methods of his providence, so that he can no more lose his right to -govern the world, than he can cease to be God. It may be farther -observed, that the subjects governed are intelligent creatures; for, -though all other things are upheld by him, and made use of to fulfil his -pleasure; yet they cannot be said to be under a law, or the subjects of -moral government. Therefore God is more especially related to angels and -men as their King; and as to that branch of his government, which is -exercised in this lower world, it principally respects men. Now when God -is said to be their King, the exercise of his dominion is variously -considered, according to the different circumstances in which they are. - -(1.) As men, they are the subjects of his providential kingdom; in which -respect they are not only the objects of his care and common goodness, -which extends itself, as the Psalmist says, to _all his works_, Psal. -cxlv. 9. or, as he _gives to all, life and breath, and all things_, Acts -xvii. 25. But, whatever he does in the world, is, some way or other, -designed for their use or advantage, either as subservient to their -happiness, or as objects, in which they behold the glory of his divine -perfections that shines forth therein; and, in this respect, as the God -of nature, he is King over the whole world, whose glory infinitely -surpasses that of the greatest monarch on earth. When men are said to -have dominion, they derive it from his will and providence: It is also -limited; whereas his is universal. And they are accountable to him for -the administration of that authority, which he commits to them: But he -giveth no account of his matters to any one; inasmuch as there is none -superior to him. Moreover, there are many flaws and imperfections in the -government of the best kings on earth; because their wisdom, holiness, -power, and justice are imperfect; and sometimes the most desirable ends -are not attained thereby: But, on the other hand, the divine government -is such as tends to set forth God’s glorious perfections, and answer the -highest ends, to wit, the advancement of his own name, in promoting the -welfare of his creatures. We may also observe, that the greatest -potentates on earth, are not only mortal, but their government is often -subject to change, and liable to be resisted and controuled, by other -kings like themselves: Whereas God has none equal with him; therefore -his government cannot be controuled; and being all-sufficient, he cannot -be destitute of what is necessary to fulfil his purpose, or advance his -glory. Again, none but God has a right to give laws to the consciences -of men; and, indeed, no government is properly spiritual, and such as -reaches the heart like his; nor does the honour that is due to any -other, contain in it, the least right to divine worship or adoration -which belongs only to him. - -(2.) As God has a peculiar people in the world, who are the objects of -his grace, these are the subjects of Christ’s mediatorial kingdom, in -which respect he is styled King of saints. This is not only a divine -honour which we ascribe to him; but it belongs to him in particular as -our Redeemer: and so it is to be understood whenever he is called a King -in scripture, as denoting that kingdom which he has received from his -Father; whereas his right to govern the world, which is styled his -providential kingdom, necessarily belongs to him as God, and is no more -conferred upon him by the will of his Father, than his divine nature or -personality: We do not therefore pray in this petition, that he would -govern the world; for we may all well address ourselves to him, that he -would be an infinite Sovereign, and act agreeably to his divine nature, -which he cannot but be and do. But the kingdom which is here intended, -which we have a more immediate regard to, as the subject-matter of this -petition, is, that which belongs to him as Mediator, which he received -from the Father; who is said, in this respect, to have _set him_ as _his -King upon his holy hill of Zion_, Psal. ii. 6. concerning whom it was -foretold, that _the government_ should _be upon his shoulder_, Isa. ix. -6. This is therefore not only an honour, but an office which he is -invested with, having received a commission from the Father, to execute -it; and whenever he is said to do any thing in the methods of his -providence, which have an immediate reference to the salvation of his -people, it contains in it the exercise of his dominion, or is a branch -of the glory of his Mediatorial kingdom; and this is what we have a -peculiar regard to, when we desire that his kingdom may come. In this -respect we pray, that all the dispensations of his providence may tend -to the application of that redemption which is purchased for his people; -and in particular, that he would subdue them to himself, take possession -of their hearts, govern them by his laws, defend them by his power, -restrain and conquer all their enemies, and, at last, admit them to -inherit the kingdom prepared for them from the foundation of the world. - -In the New Testament Christ’s kingdom is generally taken for the -gospel-dispensation; in which he is represented as sitting on a throne -of grace, and sinners are invited to come and bow down before him, and -receive the blessings that he encourages them to expect, as their -merciful Sovereign. This kingdom of grace shall not cease to be -administered by him, till all his redeemed ones are made willing, in the -day of his power, and, pursuant thereunto, brought into a better world; -and then it will receive another denomination, as called, the kingdom of -heaven. It is true, the gospel-dispensation is often so called in the -New Testament, as it respects the administration of his gracious -government begun and carried on in this world; whereas, in heaven, it -will be administered in a most glorious manner, agreeably to that state -of perfection to which his saints shall be brought; But these things -having been particularly insisted on under a foregoing answer, in which -Christ’s Kingly office was explained[115]; we shall pass them over at -present, and proceed to consider another thing supposed in this -petition, _viz._ - -2. That though God be the only supreme and lawful Sovereign, yet there -are some who pretend to stand in competition with, and usurp that -dominion which belongs only to him. Accordingly man no sooner rebelled -against him, but he was under the dominion of sin, and was inclined to -serve divers lusts and pleasures, and willingly gave himself over as a -vassal of Satan, who, from that time, was styled _the prince_, or god -_of this world, the spirit that worketh in the children of -disobedience_, John xii. 31. 2 Cor. iv. 4. Eph. ii. 2. We must not -suppose that he has the least right to this kingdom, or dominion, in -which he sets himself against the divine government; yet sinners who -rebel against God, are said to be Satan’s subjects. Where the gospel is -not preached, he reigns without controul; and false churches, that -oppose the faith contained therein, are called, _Synagogues of Satan_, -Rev. ii. 9. and, indeed, in all those places, where Christ’s kingdom of -grace doth not extend itself, there persons are said to be subjects of -Satan’s kingdom; which is opposed to it. These two kingdoms divide the -world; therefore, when we pray, that Christ’s kingdom may be advanced, -this includes in it an earnest desire, that whatsoever has a tendency to -oppose it, may be ruined and destroyed. And this leads us to consider, - -II. What we are to pray for in this petition. Here let it be observed, -that we are not to pray, that God would govern the world, or exercise -his providential kingdom, for that he cannot but do; neither are we to -pray that Christ’s kingdom may come, in the same sense in which the -church prayed for it, before the gospel-dispensation, which is called -his kingdom, was erected; since that would be, in effect, to deny that -there is such a kingdom; or, that our Saviour has a church, in which he -exercises his government in the world: Nevertheless, we are to pray, -that God would eminently display his perfections for the good of his -people, in his providential government of the world, and over-rule all -the dispensations thereof, for the advancement of his own name, and the -happiness of his church and people; and though (as we have but now -observed) we are not to pray that the gospel-dispensation may be -erected; yet we are to pray that Christ’s spiritual kingdom may be -farther extended, subjects daily brought into it, and the blessed fruits -and effects thereof, which tend to promote his own glory, and his -people’s happiness may be abundantly experienced by them: But, that we -may more particularly explain the several things contained in this -answer, which respect the subject-matter of our prayers, when we say, -_Thy kingdom come_, we express our desire, - -1. That the kingdom of sin and Satan may be destroyed: This Christ will -certainly do in his own time, inasmuch as it is directly opposite to his -kingdom. The Devil’s chief design is to draw Christ’s subjects off from -their allegiance to him: Therefore he will certainly plead his own -cause, that his enemies may not take occasion to insult him, as though -they had gained a victory over the Almighty. Moreover, his holiness and -justice obliges him to do this; for since Satan’s kingdom is supported -by sin’s gaining strength, and this tends to cast a reproach on the -divine perfections; it must be destroyed. And to this we may add, that -every one who is converted, is, (as the apostle says) _delivered from -the power of darkness, and delivered into the kingdom of God’s dear -Son_, Col. i. 13. Therefore we pray, that Christ’s interest may flourish -in the world, which includes in it a desire, that whatsoever is contrary -to it, may be thrown down. - -There are various steps and degrees whereby Satan’s kingdom has been, -and shall be weakened, till it shall be, at last, wholly destroyed. - -(1.) It met with a great shock when the first gospel promise was given -to Adam in paradise, relating to the _seed of the woman bruising the -serpent’s head_, Gen. iii. 15. or Christ’s coming to defeat this -deep-laid design against the interest of God in the world, by giving him -a total defeat to him that was at the head thereof. Till this promise -was given, there could not be the least hope of salvation for fallen -man; whose condition was not only deplorable, but desperate, and, in all -appearance, remediless; but by this first display of divine grace, a -door of hope was opened, and Satan’s kingdom began to be broken and -demolished. - -(2.) It met with a farther shock, when men began to lay hold of, and -take encouragement from this promise, and public worship was set up in -the world; and the coming of the Messiah, who was expected to appear in -our nature, and in the fulness of time, to destroy the works of the -Devil, was farther made known to the church, and clearer intimations -given of the glory of his Person, and the offices he was to execute, by -which means he was regarded as the object of their faith, who waited -for, and earnestly desired the gospel-day, when all the types and -prophesies relating thereunto, should have their accomplishment. - -(3.) Satan’s kingdom met with a very great defeat, when Christ, who was -the desire of all nations, took our nature, and dwelt among us, and, in -the whole course of his ministry, discovered the way of salvation to his -people, more clearly than it had been in former ages, and finished the -work of redemption in his death, whereby he paid an infinite price for -his elect, to divine justice; and at the same time, _destroyed him that -had the power of death, that is the Devil_, Heb. ii. 14. or, as it is -expressed elsewhere, _spoiled principalities, and powers, openly -triumphing over them in his cross_, Col. ii. 17. And when he was raised -from the dead, whereby the work that he came about was brought to -perfection, Satan’s kingdom was so effectually destroyed, that he shall -not be able to maintain that dominion which he had over them, who before -were his vassals, but are now become Christ’s subjects by right of -redemption. - -(4.) The success of the gospel, in the various ages since our Saviour -was here on earth; his gathering and building up his church, defeating -all the attempts of his enemies, who have threatened its ruin; so that -the gates of hell have not been able to prevail against it; and its -having been favoured with his special presence, and the means of grace -bestowed upon, and continued to it, together with the various instances -of that success that has attended them, have all had a tendency to -weaken and destroy Satan’s kingdom. - -(5.) All the victories that believers are enabled to obtain over sin, -and Satan’s temptations; and all the graces that they have exercised, -and comforts that they have experienced, are a gradual weakening of -Satan’s kingdom, though the victory over him, at present, be not -complete, inasmuch as he has too great an interest in the hearts of -God’s people, through the remainders of corruption; yet they shall, at -last, be made more than conquerors over him; and the fruits and -consequences of the victory that Christ has obtained over him, shall be -perfectly applied. - -2. In desiring that Christ’s kingdom may come, we pray that the gospel -may be propagated throughout the world, the Jews called, and the -fulness of the Gentiles brought in. When the gospel-dispensation, -which is Christ’s kingdom was first erected; the apostles, who were -employed in this important work, were to fulfil that commission which -he gave them, in preaching the gospel to all nations, which -accordingly they did, and, by the extraordinary hand of God that -attended it, it was spread, in a short space of time through a -considerable part of the world; many of the Jews were called, among -whom all that were ordained to eternal life, believed; and as for the -Gentiles, who, before this, were unacquainted with the way of -salvation, they had Christ preached to them, and many churches were -gathered from among them; by which means his kingdom was advanced, and -a foundation laid, for the propagation and flourishing state of the -gospel in all succeeding ages, the effects whereof are experienced at -this day. Therefore, when this petition relating to the coming of -Christ’s kingdom, was used by those who lived at this time, when our -Saviour gave this direction about it; that which was principally -intended thereby, was, that Christ might be preached to the Gentiles, -and believed on in the world; that the veil, or the face of the -covering that was spread over all nations, might be taken away, and -the way of salvation might be known by them, who, before this, sat in -the region and shadow of death: Though, when it is used by us, we -signify our desire that this invaluable blessing may be still -continued, and the promises relating to the greater success thereof, -may have a more full accomplishment. The apostles, indeed, in -executing their commission, are said to have preached the gospel to -all nations, that is, to a very considerable part of the heathen -world: However, it does not appear that every individual nation of the -world has been yet favoured with this privilege; and therefore, what -was foretold concerning the _earth’s being full of the knowledge of -the Lord, as the waters cover the sea_, Isa. xi. 9. and other -predictions to the like purpose, do not seem hitherto to have had -their full accomplishment[116]. And it is very evident, that many -nations, who once had the gospel preached to them by the apostles, are -now wholly destitute of it. And though it is true, a considerable -number of the Jews at first, believed in Christ; yet the greatest part -of that nation were cast off, and all remain, at this day, strangers -and enemies to him: Therefore we cannot but suppose, that those -prophecies which respect their conversion, in the latter day, together -with the fulness of the Gentiles being brought in, shall be more -eminently accomplished than they have hitherto been[117]. This is -therefore what we are to pray for when we say, _Thy kingdom come_; -and, in order thereto, we are to be importunate with God, - -(1.) That his interest may be still maintained, and the glory may not -depart from his church; but that it may still enjoy the ordinances of -his grace, and those privileges by which it is distinguished from the -world, notwithstanding all the attempts of hell, and persecuting powers -to undermine and overthrow it. And, though it be brought to a very low -ebb at this day, that he would revive his work in the midst of the -years, till he be pleased to cause that glorious day to dawn, which his -people are now desiring, waiting and hoping for; and in order hereunto, -we are to pray, - -(2.) That there may be a more plentiful effusion of the Spirit, which is -absolutely necessary to the advancement of Christ’s kingdom; a farther -reformation of the church, and a greater spread of the gospel in those -nations where it is not known at present. - -(3.) We are to pray, that the church may be furnished with all -gospel-officers and ordinances that are necessary hereunto. Not that we -are to pray, that new ordinances may be instituted, which, at present, -are not known, which we have no warrant from scripture to expect; but -that God, by the good hand of his providence, would send his ordinances, -namely, the word, sacraments and prayer, which are his outward and -ordinary means of salvation, into those parts of the world, which are, -at present, strangers to them. Accordingly we are to pray, - -[1.] That whereever God has a people who thirst after the word, but -enjoy not the preaching thereof, especially with that zeal and clearness -as is necessary to their spiritual advantage and edification in Christ, -that he would send faithful labourers among them, that their souls may -not pine, starve, and be in danger of perishing, for lack of knowledge. - -[2.] That where the word of God has been preached with success, so that -many believe in Christ, who, nevertheless, have not the advantage of -walking together, for their mutual edification, in a church-relation, -that God would over-rule and order matters so, that they who have given -up themselves to the Lord, may encourage and strengthen the hands of one -another, by joining together in religious societies, owning Christ’s -kingly government, and worshipping him in all those ordinances which he -has given to his churches. And, - -[3.] That there may be proper officers, spirited, qualified, and raised -up, in subserviency thereunto; that there may be a constant supply of -_pastors according to his heart, which shall feed with knowledge and -understanding_, Jer. iii. 15. These are necessary to the well-being of a -church; and though extraordinary gifts are not to be expected, in like -manner as God was pleased to bestow them on his apostles in the first -planting of the gospel; yet there are some gifts which Christ has -purchased, and we are to pray for, that are particularly adapted to the -furnishing them, who are called to minister as officers in his churches, -for the promoting his cause and interest therein, and thereby advancing -his spiritual kingdom. - -(4.) We are to pray, that the church may be purged from those -corruptions that tend to defile, and are a great reproach to it, and -very unbecoming the relation that it stands in to Christ. It is not, -indeed, to be supposed, that any church in the world, is so pure that -there are no corruptions in it, which appear to the eye of the -heart-searching God: But some are visible to the world, being notorious -and inconsistent, not only with the purity, but, if allowed of, with the -very being of a church of Christ; which are matter of lamentation to the -godly, and a reproach to those who are chargeable therewith; and, as the -apostle styles them, _a root of bitterness springing up and troubling_ -them, whereby many are _defiled_, Heb. xii. 15. These corruptions are -either such as respect the faith, or conversation of professors. - -[1.] As to what respects corruption in matters of faith. These consist -in the denying the most important doctrines, which are necessary to be -known and believed, in order to our salvation; and with respect -hereunto, we are to pray, that Christians may not depart from the faith, -which was once delivered to the saints, being _carried about with divers -and strange doctrines_, chap. xiii. 9. or, as it is said elsewhere, -_soon removed from him that called them into the grace of Christ unto -another gospel_, Gal. i. 6. We are also to pray, that he would root out -those errors and heresies which are inconsistent with the church’s -purity; and have a greater tendency to bring about its ruin than all the -persecutions it can meet with from its most enraged enemies. - -[2.] There are other corruptions that more especially respect the -conversation of those who are called Christians, that walk not as -becomes the gospel of Christ, by which means there is no visible -difference between the church and the world: Thus the apostle tells the -church at Corinth, 1 Cor. iii. 3. that some of them were _carnal and -walked as men_; that is, notwithstanding the profession of religion that -they made, in their conversation they differed little from the men of -the world: And he also speaks of others who _profess that they know God, -but in works deny him, being abominable, disobedient, and unto every -good work reprobate_, Tit. i. 16. Now, with respect to these, we are to -pray, that their profession may be adorned by a holy life; that none may -cast a stumbling-block in the way of these who watch for their haltings, -and are glad to take all opportunities to improve the falls and -miscarriages of Christians against them; and that God, by his -providence, or rather, by his Spirit, poured out from on high, would -refine and purify his church, _purge away the dross, and take away all -the tin_, as the prophet expresses it, Isa. i. 25. - -(5.) We are farther to pray, that the ordinances of Christ may be purely -administered, without any mixture of human inventions, which tend to -debase, and are far from adding any beauty or glory to them. It is -natural, indeed, for man to be fond of, and pleased with, those -ordinances, which take their rise from himself; but God, who is jealous -for the purity of his own worship, can in no wise approve of them, and -they are so far from advancing Christ’s kingdom, that God reckons it no -other than _setting our threshold by his thresholds_, and _our post by -his_, which he calls _a defiling his holy name, by the abominations -which they_ herein _commit_, which will be the ground and reason of his -_consuming them in his anger_, Ezek. xliii. 8. Therefore, we are to -pray, that whatever intrudes itself into any branch of the worship of -God, as not receiving any warrant or sanction from himself, may be -removed out of the way, that hereby his church may be reformed, and its -destruction prevented. - -(6.) We are to pray, that the church may be encouraged by civil -magistrates, that their government may be subservient to Christ’s -spiritual kingdom; that, according to God’s promise, _kings may be_ its -_nursing fathers, and their queens_ its _nursing mothers_, Isa. xlix. -23. that, by this means, it may have peace and safety, and not be -exposed, as it has often been, to the rage and fury of persecuting -powers; and also, that magistrates may be guardians, not only of the -civil, but religious liberties of their subjects, which is necessary to -complete the happiness of a nation, and bring down many blessings from -God upon it. We are also to pray, that God would not only incline them -to advance religion, by rendering the administration of civil -government, subservient thereunto, but that, by a steady adherence to it -themselves, they may strengthen the hands of the faithful, and encourage -many others to embrace it: And if, on the other hand, they are disposed -to exercise their power, in such a way, as tends to the discountenancing -religion, and weakening the hands of those who profess it; we are to -pray, that God would over-rule their counsels, and incline them to deal -favourably with those who desire stedfastly to adhere to it. - -(7.) We are taught, in this petition, to pray, that the means of grace -may be made effectual to the converting of sinners, and to the -confirming, comforting, and building up of believers; that a great and -effectual door may be opened for the success of the gospel, and that it -may _come not in word only, but also in power_, 1 Thess. i. 3. so that, -by this means, the Lord would be pleased to add to the church daily, -such as shall be saved, that hereby Christ’s government, or spiritual -kingdom, may be promoted in the hearts of his people, and they enabled -to testify a ready and willing subjection to his authority, and yield -obedience to him, with all the powers and faculties of their souls. - -(8.) We are to pray for the advancement of Christ’s kingdom, at his -second and glorious coming; when the work of grace shall be brought to -its utmost perfection; and all the elect, who shall have lived from the -beginning to the end of time, shall be gathered together, and brought -into Christ’s kingdom of glory, as they have formerly been into his -kingdom of grace, when the highest honours shall be conferred upon them, -and they shall reign with him for ever and ever. As the church, under -the Old Testament-dispensation, prayed that Christ’s kingdom of grace -might come, _viz._ be administered, as it has been, and now is, under -the gospel-dispensation, and, as it is expressed, that he would _be like -a roe, or like a young hart upon the mountains of Bether_, Cant. ii. 17. -or, that the desire of all nations would fill his house with glory: So -the New Testament-church is represented as praying, that Christ would -_come quickly_, according to his promise, Rev. xxii. 20. and put a final -period to every thing that has had a tendency to detract from the glory -of his kingdom, or the happiness of his subjects; and, in order -hereunto, we must pray, that the elect, who are Christ’s mystical body, -may be gathered, and brought in to him; and then we may be sure that he -will hasten his coming. And, till this is done, we are to wait -patiently, as the _husbandman waiteth for the precious fruit of the -earth_, in the desired harvest, James v. 7. and, in the mean time, we -are to pray, that he would be pleased to exert his power, and make the -dispensations of his providence in the world, conducive to answer these -ends, and more particularly, with respect to ourselves; that hereby we -may have, not only an habitual, but an actual meetness for the heavenly -kingdom; that when our Lord shall come, we may not be like those virgins -mentioned in the parable, who _all slumbered and slept_, Matt. xxv. 5. -but, upon the first alarm, may go out to meet him with joy and triumph; -and, as an evidence hereof, that we may be enabled to walk as _strangers -and pilgrims on the earth_, or, as those who _desire a better country, -that is, an heavenly_, Heb. xi. 13, 16. and that we may keep up an -intercourse with Christ, that we may be ready to entertain him with -delight and pleasure, whenever he comes; that when he, who is our Life, -our Hope, and Saviour, as well as our King, shall appear, we may appear -with him in glory. Thus concerning the administration of Christ’s Kingly -government, as the subject-matter of this petition: And, that we may be -farther assisted in directing our prayers to God agreeable thereunto, we -may consider his children as addressing themselves to him to this -purpose: “We adore and magnify thee, O God our Saviour, as the Governor -of the world; who dost according to thy will in the armies of heaven, -and amongst the inhabitants of the earth. Thy power is irresistible, and -thy works wonderful: But it is matter of the highest astonishment, that -thou should exercise that gracious government, in which thou -condescendest to be called the King of saints. What is man, that thou -shouldst thus magnify him, and set thine heart upon him; that they, whom -thou mightest have dealt with as traitors, and enemies to thy -government, and, as such, have ruled them with a rod of iron, and broken -them in pieces, like a potter’s vessel, should be admitted to partake of -the privileges which thou art pleased to bestow on thy servants and -subjects! Thou hast often invited us, by holding forth thy sceptre of -grace, to come and acknowledge thee to be our Lord and Sovereign; but -our hearts have been filled with rebellion against thee. We have served -divers lusts and pleasures, and been in confederacy with hell and death, -yielding ourselves slaves to Satan, thine avowed enemy: But now, we -desire to cast ourselves down before thy foot-stool; and, while we stand -amazed at thy clemency, we accept of the overture of a pardon which thou -hast made in the gospel, with the greatest thankfulness, accounting it -our highest privilege, as well as our indispensable duty, to be thy -subjects. Write thy law, we beseech thee, in our hearts; bring down -every high thought and imagination, which sets itself against thine -interest, and make us entirely willing to be thy servants, devoted to -thy fear. We also beg, that thou wouldst take to thyself thy great power -and reign. Let Satan’s kingdom be destroyed, thy gospel propagated -throughout the world. May thine ancient people, the Jews, who now refuse -that thou shouldst reign over them, be called and inclined to own thee -as their King; and may the dark parts of the earth see thy salvation. -Reform thy churches; let them be constantly supplied with those who -shall go in and out before them, and shall feed them with knowledge and -understanding. May they be purged from those corruptions which are a -reproach to thy government; let not the commandments of men be received, -instead of thine holy institutions; may thine ordinances be purely -dispensed, that thy people may have ground to hope for thy presence -therein; and may they be made effectual for the converting of sinners, -and establishing thy saints in their holy faith. And let all the -dispensations of thy providence in the world, have a tendency to advance -thy kingdom of grace, that, as thou hast, in all ages, appeared in the -behalf of thy church and people; so it may be preserved and carried -through all the difficulties that it meets with, and be secured from the -attempts of thine enemies against it, till they who rejoice in thy -government here, shall be received into thy heavenly kingdom hereafter.” - -Footnote 115: - - _See Vol. II Quest. XLV. page 353._ - -Footnote 116: - - _See Vol. II. page 376._ - -Footnote 117: - - _See Vol. II. page 376, &c._ - - - - - Quest. CXCII. - - - QUEST. CXCII. _What do we pray for in the third petition?_ - - ANSW. In the third petition, [which is, _Thy will be done on earth - as it is in heaven_] acknowledging that, by nature, we, and all men, - are not only utterly unable and unwilling to know and do the will of - God, but prone to rebel against his word, to repine and murmur - against his providence, and wholly inclined to do the will of the - flesh, and of the Devil: We pray, that God would by his Spirit, take - away from ourselves and others, all blindness, weakness, - indisposedness, and perverseness of heart, and by his grace make us - able and willing to know, do, and submit to his will in all things, - with the like humility, cheerfulness, faithfulness, diligence, zeal, - sincerity, and constancy, as the angels do in heaven. - -For the understanding of this petition, we must enquire, - -I. What is meant by the will of God, and how it is said to be done by -us. We have, under a foregoing answer, considered[118], that this is -distinguished into his secret and revealed will, and shewn that as the -former of these is the reason of his own actings, and determines the -event of things; the latter is what we are more especially concerned -about, as it is a rule of duty to us. It is also farther distinguished -into his perceptive and providential will; the former of which we are to -obey; the latter, to admire, submit to, and be well pleased with: -Accordingly, when we pray, _Thy will be done_, we desire, that his laws -might be obeyed, and thereby his universal dominion, and right to govern -the world, practically acknowledged; and that, by this means, sin might -be prevented, and this earth might not become so much like hell as it -would be, in this method, which God has taken to direct our actions, and -give a check to our corruptions, were wholly disregarded by us. When we -consider God as the Creator of man, the next idea we have of him is, -that he exercises his dominion and sovereignty in giving laws to him; -which he is under a natural obligation to obey; otherwise he disowns -himself to be a creature, or a subject, which is the highest affront -that can be offered to the divine Majesty, and exposes him to that -punishment which is due to those who are found in open rebellion against -him: This is what we are to pray against in this petition, in which -there is something supposed, namely,[119] - -1. That his will must be known by us, otherwise it cannot be obeyed. And -this supposes the law to be promulgated; which has been already done; -particularly as it was written by God on the heart of man at first, in -such legible characters, that our apostacy from him has not wholly -erased it. But besides this, there must be an internal impression made -on the minds and consciences of men, whereby they may be brought to see -the excellency and glory thereof, and their indispensable obligation to -yield obedience thereunto. - -2. It is farther supposed, that the will of man is naturally averse, and -disinclined, to obey the divine commands, which is the result of our -fall and apostacy from God; and, through the corruption of our nature, -we are prone to say, _Who is lord over us_, Psal. xii. 4. and, _What is -the Almighty, that we should serve him_, Job xxi. 15. This is the source -of all that opposition which the heart of man expresses against the laws -of God, while sinners entertain a fixed resolution to give laws to -themselves; and, on the other hand, are wholly inclined to do the will -of the flesh and of the Devil: This the apostle calls _fulfilling the -desires of the flesh and of the mind_; while at the same time, they -_walk according to the prince of the power of the air, the spirit that -worketh in the children of disobedience_, Eph. ii. 2, 3. This will of -the flesh is agreeable to the dictates of Satan, by whom it is content -to be kept in perpetual bondage; his suggestions are agreeable to the -corruption of nature; whereas, the command of God being contrary to it, -as containing in them the signatures of his holiness, are grievous and -burdensome to fallen man; the law is spiritual, and therefore it cannot -be agreeable to those who are carnal, and, as it were sold under sin. -And this discovers itself, - -(1.) In that, sinful man is determined to do, not what is lawful, but -what is pleasing to himself, not considering what he ought to do, as -being accountable to God, the judge of all for his behaviour in this -world; but whether it is agreeable to his own inclinations, and affords -some present delight to his carnal appetite. - -(2.) As for Satan, he uses his utmost endeavours to strengthen these -resolutions, and increase the depravity and corruption of our nature; -and, for this end, daily presents objects to our imaginations, that are -agreeable to the desires of the flesh; and these are received with -pleasure and delight, whereby a snare is laid for the ruin of the soul, -so that it becomes more and more alienated from the life of God; and not -only indifferent, as to matters of religion, but utterly averse to them. -This is the reason of all the dishonour that is brought to God in the -world; whereby it appears, that his will is not done therein, as it -ought to be. - -Moreover, as the will of man sets itself against the commanding will of -God, so it expresses the same aversion to his providential will; which -is not said indeed, to be done, but it ought to be submitted to, by us. -We are as much inclined to find fault with what God does in the world, -as we are to rebel against his law. This appears in our being -discontented and uneasy with the allotments of providence, especially -when we are under the afflicting hand of God; whereby we are apt to -charge him as dealing hardly with us, because we have not those -opportunities, we desire, to fulfil the lusts of the flesh, or some -check is given to our corrupt appetites or inclinations. How ready are -we to complain of injuries done us, as though God were obliged to give -us whatever we would have, how contrary soever it may be to our real -good and advantage, as well as his own glory! Of this we have many -instances, in the perverse behaviour of the children of Israel in the -wilderness, who were frequently complaining of the hardships they -endured; and, by their murmuring against God, provoked him to send those -terrible judgments which, as they might have foreseen, would be the -consequence thereof. This is the most unreasonable behaviour towards -him, who has a right to do what he will with his own, and directly -contrary to that temper of mind which the gospel suggests; whereby we -are taught, in whatsoever state or condition of life we are, therewith -to be contented. It is, in both these respects, that we are instructed, -in this petition, to pray, that _the will of the Lord_ may _be done_. -Which leads us to consider, - -II. The subject-matter of what we are taught to pray for in this -petition, when we say, _Thy will be done_. And, - -1. With respect to God’s commanding will, we are to pray, that he would -incline and enable us to yield obedience to it; and accordingly, - -(1.) We are to be earnest with him, that he would remove the ignorance -and blindness of our minds, that we may see a beauty and glory in every -thing that he commands; for, next to the Sovereignty of God, which is -the first motive hereunto, the excellency of what he commands is to be -considered as an inducement to obedience. Therefore we are to be -convinced, that his _law is holy, his commandment holy, just, and good_, -Rom. vii. 12. or, that duty and interest are herein inseparably -connected, so that the one can never be secured without the other. This -is the work of the Spirit of God, when he directs and leads us in the -way wherein we ought to walk. - -(2.) We are to pray, that God would take away the obstinacy and -perverseness of our wills, that our obedience may be matter of choice, -and performed with delight, otherwise it cannot be pleasing to him; and -accordingly we are to pray, - -[1.] That it may be performed with the utmost sincerity, as approving -ourselves not to men, but God, who searcheth the heart; and that it may -proceed from a principle of spiritual life and grace, and be done with a -single eye, to his glory, whose we are, and whom we desire to serve. - -[2.] We are to pray, that our obedience may arise from a filial fear of -God, and a love to him, and not barely a dread of punishment, or fear of -his wrath, as the consequence of our rebellion against him; or from a -mercenary frame of spirit, that looks at nothing farther than some -advantages which we expect to receive from him; and that it may also -proceed from a sense of gratitude for the many benefits which we receive -from him, whereby we are, as it were, constrained to do his will. - -[3.] This obedience ought to be universal, with respect to the matter -thereof, and constant, with respect to our perseverance therein. We are -not to choose to obey some of the divine commands, and refuse others; or -to perform those duties which are most easy, and reject those that are -difficult; or to obey the will of God, so far as it comports with our -secular interest, and indent with him to be excused in those things that -are inconsistent therewith: but we must leave it to him alone, to -prescribe the matter of duty, and express an entire compliance -therewith, whatsoever it be that he requires. Thus the Psalmist says, -_Then shall I not be ashamed when I have respect unto all thy -commandments_, Psal. cxix. 6. - -Moreover, this obedience must be constant, without our growing cold and -indifferent therein, or desisting from it, according as our condition in -the world is altered, as though we had nothing to do with God and -religion, but when we are under some pressing difficulties; for that is -to set our faces heaven-ward for a time, and afterwards to draw back -unto perdition. - -(2.) We are to pray that God would enable us to submit to his disposing -will, as being satisfied that all the dispensations of his providence -are right; and accordingly to say, with David, _Here am I, let him do to -me as seemeth good to him_, 2 Sam. xv. 26. This consists, - -[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for -the exercise of religious duties, though under trying dispensations of -providence. - -[2.] When we justify God, and lay the blame on ourselves, whatever -afflictions we are exercised with. Thus the Psalmist speaks of himself -as deserted, and God as _far from helping him_, he acknowledges the -equity of his dispensations, when he says, _Thou art holy, O thou that -inhabitest the praises of Israel_, Pal. xxii. 1. 3. or, as he elsewhere -expresses himself, _The Lord is upright, he is my rock, and there is no -unrighteousness in him_, Psal. xcii. 15. - -[3.] When we are disposed to bless God, at the same time, when he takes -away outward mercies, as well as when he gives them: Thus Job, when he -was stripped of all he had at once, says, _The Lord gave, and the Lord -hath taken away, blessed be the name of the Lord_, Job i. 24. We are now -to consider, - -III. The manner in which the will of God is to be done: Accordingly we -are taught to pray, that it may be _done in earth as it is in heaven_; -not that we are to suppose that the best of saints can arrive, while in -this world, to the perfection of the heavenly state; so that it is -possible for them to do the will of God in the same manner, or degree, -as it is done in heaven: Therefore the particle as respects similitude, -rather than equality, and all that we can infer from hence is, that -there is some analogy or resemblance between the obedience of the saints -here, and that of the inhabitants of heaven. This implies in it a -desire, - -1. That it may be done with great humility and reverence. Thus the -angels, who have the character of Seraphims, are represented, in that -emblem or vision which the prophet Isaiah saw, of the _Lord sitting on -his throne_, Isa. vi. 1, 2. and the _Seraphims_ attending him, as having -their _faces covered with their wings_, in token of reverence and -humility. And others are described as _casting their crowns before the -throne_, Rev. vi. 10. intimating, that all the glory that is put upon -them, is derived from him that sits on the throne, and that their honour -is not to be regarded or mentioned, when compared with him who is the -fountain thereof. - -2. This expression farther implies in it a desire to do the will of God -with all cheerfulness. Some think that this is intended in the vision -which John saw concerning the seven angels, who were employed to inflict -the seven last plagues on the church’s enemies, when they are -represented as doing it with _harps in their hands_, and as singing the -praises of God at the same time, Rev. xv. 1-3. - -3. We are said to do the will of God on earth, as it is done by the -angels in heaven, when we do it with faithfulness: Thus when they are -represented as ministering to God’s people, and, as such, having the -charge over them to keep them in all their ways, they are spoken of as -doing this faithfully; as it is said, _They shall bear thee up in their -hands, lest thou dash thy foot against a stone_, Psal. xci. 11, 12. - -4. The angels are farther represented as a pattern of diligence in doing -the will of God: Thus it is said of the angel Gabriel, that when the -word of command was given him to carry a message to Daniel, he _fled -swiftly_, being expeditious in fulfilling the work he was employed -about, Dan. ix. 21. - -5. They are said to do the will of God, with zeal and fervency; and, for -this reason, some think they are called, in the scripture but now -mentioned, _seraphims_; or, as they are elsewhere styled, _A flaming -fire_, Psal. civ. 4. - -6. The angels are said to do the will of God sincerely: Thus the -inhabitants of heaven are represented, as having _no guile found in -their mouths_, and _being without fault before the throne of God_, Prov. -xxii. 2. - -7. They are said to do the will of God with constancy: Thus we read of -them as _serving him day and night in his temple_, chap. vii. 15. and -the angels, which are ministering spirits, sent forth to minister unto -the heirs of salvation, are said _always_ to _behold the face of God in -heaven_, Mat. xviii. 10. that is, they never give out, or are weary of -his service: We have herein an excellent example set before us, and are -exhorted to pray, that in our measure we may yield the like obedience to -God, though we fall very short of doing it, as they do who are in a -perfect state. We are therefore herein taught to lift up our hearts to -God, in a way of adoration, confession, and supplication, _q. d._ “We -acknowledge, O Lord, that thou hast a right to the obedience of all -creatures, and hast been pleased to give them thy law as the rule -thereof. It is our glory, as well as our happiness, to be thy servants; -for thy law is holy, thy commandment holy, just and good: But we -acknowledge and confess before thee, that we have rebelled against thee, -and have refused to yield obedience to thy commands: And when we behold -the universal corruption of human nature, we blush and are ashamed to -think how little glory is brought to thy name, by the service and -obedience of thy creatures here below. In heaven thy will is done -perfectly, by those who serve thee with the greatest delight and -pleasure; but on earth thou hast but little glory; it is an instance of -condescending goodness that thou hast not, long since, abandoned and -forsook it, and thereby rendered it like hell: But, we beseech thee, -take to thyself thy great power, and reign in the hearts of men; subdue -their wills thyself, that they may cheerfully and constantly obey thy -commanding will, and submit to thy providential will, as being satisfied -that all thy dispensations are right, and shall tend to thy glory, and -the welfare of all that fear thy name.” - -Footnote 118: - - _See Vol. I. Quest. xii. p. 471._ - -Footnote 119: - - It has been said, that there cannot be any reason or motive to pray, - or make any petition, to an _unchangeable God_, whose design cannot be - altered, and who has fixed all events, without a possibility of any - change. - - Before any attempt is made to remove this objection, and supposed - difficulty, it must be observed, that it equally lies against the - _foreknowledge of God_. For if God certainly foreknows every thing - that will take place, then every event is fixed and certain, otherwise - it could not be foreknown. “Known unto God are all his works from the - beginning of the world.” He has determined, and passed an unchangeable - decree, with respect to all that he will do to eternity. Upon the plan - of the objection under consideration, it may be asked, What reason or - motive can any one have to ask God to do any thing for him, or any one - else, since he infallibly knows from the beginning what he will do, - and therefore it is unalterably fixed? Therefore if it be reasonable - to pray to an _omniscient_ God, it is equally reasonable to pray to an - _unchangeable_ God. For the former necessarily implies the latter. But - in order to show that the objection is without foundation, the - following things must be observed. - - 1. If God were not omniscient and unchangeable, and had not - foreordained whatsoever comes to pass, he would not be the proper - object of worship, and there would be no foundation, reason, or - encouragement to make any petition to him. - - This, it is presumed, will be evident to any one who will well - consider the following observations. - - _First._ If there were no unchangeable, omniscient Being, there would - be no God, no proper object of worship. A being who is capable of - change, is necessarily imperfect, and may change from bad to worse, - and even cease to exist, and therefore could not be trusted. If we - could know that such a being has existed, and that he was once wise, - and good, and powerful, we could have no evidence that he would - continue to be wise or good, or that he is so now, or that he is now - disposed to pay any regard to our petitions, or is either willing or - able to grant them; or even that he has any existence. What reason of - encouragement then can there be to pray to a changeable being? Surely - none at all. Therefore, if there be no reason to pray to an - _unchangeable God_, there can be no reason to pray at all. - - _Secondly._ If God be infinitely wise, and good, and omnipotent, - supreme and independent; then he certainly is unchangeable, and has - foreordained whatsoever comes to pass. This has been proved above, or - rather is self-evident. But if he be not infinitely wise and good, &c. - then he cannot be trusted; he cannot be the object of that trust and - confidence which is implied, and even expressed, in praying to him. - - _Thirdly._ The truly pious, benevolent, devout man would not desire, - or even _dare_, to pray to God for any thing, if he were changeable, - and disposed to alter his purpose and plan, in order to grant his - petitions. Therefore he never does pray to any but an _unchangeable - God_, whose counsel stands forever, and the thoughts of his heart to - all generations. He is sensible that he is a very imperfect creature; - that his heart, his will, is awfully depraved and sinful; that he - knows not what is wisest and best to be done in any one instance; what - is best for him, for mankind in general, for the world, or for the - universe; what is most for the glory of God, and the greatest general - good; and that it would be infinitely undesirable and dreadful to have - his own will regarded so as to govern in determining what shall be - done for him or any other being, or what shall take place. If it could - be left to him to determine in the least instance, he would not dare - to do it, but would refer it back to God, and say, “Not _my will_, but - _thine_ be done.” But he could not do this, unless he were _certain_ - that the will of God was unchangeably wise and good, and that he had - decreed to do what was most for his own glory, and the greatest good - of the whole; at the same time infallibly knowing what must take - place, in every instance, in order to answer this end; and - consequently must have fixed upon the most wise and best plan, - foreordaining whatsoever comes to pass. Therefore, whatever be his - petitions for himself, or for others, he offers them to God, and asks, - _on this condition_, always either expressed or implied, _If it be - agreeable to thy will_: for _otherwise_ he would not have his - petitions granted, if it were possible. And he who asks any thing of - God, without making this condition, but sets up his own will, and - desires to have it gratified, whether it be for the glory of God, and - the greatest good of his kingdom, or not; and would, were it in his - power, compel his Maker to grant his petition, and bow the will of God - to his own will; he who prays to God with such a disposition, is an - impious enemy to God, exercises no true devotion, and cannot be heard; - and it is desireable to all the friends of God that he should be - rejected. Resignation to the will of God always supposes his will is - unchangeably fixed and established, which it could not be, unless he - has foreordained whatsoever comes to pass. - - Thus it appears that if God were changeable, and had not foreordained - whatsoever comes to pass, there would be no foundation for religious - worship, or reason for praying to him; or that there can be no reason - or encouragement for prayer and petition to any but an _unchangeable_ - God.—I proceed to observe, - - 2. There is good reason, and all desirable and possible encouragement, - to pray to an unchangeable God, who has from eternity determined what - he will do, in every instance, and has foreordained whatsoever comes - to pass. - - This will doubtless be evident, to him who will duly, consider the - following particulars. - - _First._ Prayer is as proper, important, and necessary, in order to - obtain favour from an unchangeable God, as it could be were he - changeable, and had not foreordained any thing. - - Means are as necessary in order to obtain the end, as if nothing were - fixed and certain. Though it was decreed that Paul and all the men in - the ship should get safe to land, when they were in a storm at sea; - yet this must be accomplished by means, and unless the sailors had - assisted in managing the ship, this event could not take place, and - they could not be saved. Prayer is a means of obtaining what God had - determined to grant; for he has determined to give it in answer to - prayer, and no other way. “Ask, and ye shall receive,” says our - Saviour. When God had promised to do many and great things for Israel, - he adds, “Thus saith the Lord God, I will yet for this be inquired of - by the house of Israel, to do it for them:” [_Ezek._ xxxvi. 37.] The - granting the favours, which God had determined to bestow, was as much - suspended on their asking for them, as if there had been nothing - determined and fixed about it. There is as much regard had to prayer - in granting favours, and the prayer is heard, and God gives them, as - really and as much in answer to it, as if there were nothing - determined and foreordained respecting them: for the decree includes - and fixes the means, as much as the end; the method and way by which - events are to take place, as much as those events themselves. The one - depends on the other, as much as if there were no decree, and nothing - fixed; yea, much more: for the decree _fixes_ the dependence and - connexion between the means and the end: whereas if there were no - decree, and nothing fixed, there would be no established connexion, - but all would be uncertain, and there would be no reason or - encouragement to use means, or do any thing to obtain an end. - - Surely, then, there is as much reason and encouragement to pray to an - unchangeable God, and this is as important and necessary, as if there - were nothing fixed by the divine decrees, and much more: yea, the - unchangeable purposes of God are the necessary and only proper ground - and reason of prayer. - - _Secondly._ Though prayer is not designed to make any change in God, - or alter his purpose, which is impossible; yet it is suited and - designed to have an effect on the petitioner, and prepare him to - receive that for which he prays. And this is a good reason why he - should pray. It tends to make the petitioner to feel more and more - sensibly his wants, and those of others for whom he prays, and the - miserable state in which he and they are: for in prayer these are - called up to view, and dwelt upon: and prayer tends to give a sense of - the worth and importance of the favours asked. It is also suited to - make persons feel, more and more, their own helplessness, and entire - dependence on God for the favours for which they petition, of which - their praying is an acknowledgment: and therefore tends to enhance - them in the eyes of the petitioner, when given in answer to prayer, - and make him more sensible of the free, sovereign goodness of God in - granting them.[120] In sum, this is suited to keep the existence and - character of God in view, and impress a sense of religious truths in - general on the mind, and to form the mind to universal obedience, and - a conscientious watchfulness and circumspection, in all religious - exercises. - - _Thirdly._ It is reasonable, and highly proper and important, and for - the honour of God, that the friends of God should express and - acknowledge their entire dependence on him, and trust in him, for all - they want for themselves and others, and their belief in the power, - wisdom and goodness of God; and all this is acknowledged, expressly or - implicity, in prayer to God. It is also reasonable and proper that - they should express their _desire_ of those things which are needed by - themselves or others, and which God alone can give or accomplish: and - such desires are expressed in the best way and manner by petitioning - for them. And in asking for blessings on others, and praying for their - enemies, they express their benevolence, which is an advantage to - themselves, and pleasing to God, even though their petitions should - have no influence in procuring the favours which they ask. And in - praying that God would honour himself, and advance his own kingdom, - and accomplish all the great and glorious things which he has promised - to do for his own honour, and the good of his people, they do not - express any doubts of his fulfilling his promises, but are certain he - will grant their petitions; but they hereby express their acquiescence - in these things, and their earnest desire that they may be - accomplished; and also profess and express their love to God, and - friendship to his people and kingdom; and do that which the feelings - of a pious, benevolent heart will naturally, and even necessarily, - prompt them to do. - - We have many examples of such petitions and prayers for those things - and events, which the petitioners, antecedent to their prayers, knew - would certainly be accomplished. We have a decisive and remarkable - instance of this in David, the king of Israel, in the following words: - “And now, O Lord God, the word that thou hast spoken concerning thy - servant, and concerning his house, establish it for ever, _and do as - thou hast said_. And let thy name be magnified forever, saying, The - Lord of hosts is the God over Israel: and let the house of thy servant - David be established before thee. For thou, O Lord of hosts, God of - Israel, hast revealed to thy servant, saying, _I will build thee an - house: therefore hath thy servant found in his heart to pray this - prayer before thee_. And now, O Lord God, thou art that God, and thy - words be true, and thou hast promised this goodness unto thy servant. - Therefore now let it please thee to bless the house of thy servant, - that it may continue forever before thee; for thou, O Lord God, hast - spoken it, and with thy blessing let the house of thy servant be - blessed forever:” [_2 Sam._ vii. 25-29.] Here David not only prays God - to do that which at the same time he knew and acknowledges God had - promised to do; and therefore it was established as firm as the throne - of the Almighty, and decreed that it should take place; but he says - that this promise of God, making it certain, was the reason, motive, - and encouragement to him to make this prayer: “Thou, O Lord, hast - revealed to thy servant, saying, I will build thee an house. And now, - O Lord God, thou art that God, _and thy words be true, and thou hast - promised this goodness unto thy servant_; THEREFORE HATH THY SERVANT - FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE THEE.” We hence are - warranted to assert that it is reasonable and proper to pray for that - which God has promised; and that the certainty that it will be - accomplished is a motive and encouragement to pray for it. How greatly - then do they err, who think that if every event is made certain by - God’s decree, there is no reason or encouragement to pray for any - thing! - - Our Saviour, in the pattern of prayer which he has dictated, directs - men to pray that God would bring to pass those events which are - already fixed and decreed, and therefore must infallibly take place; - “Our Father, who art in heaven, _hallowed be thy name; thy kingdom - come, thy will be done_,” &c. - - Christ himself, in the 17th chapter of John, prays for those whom the - Father had given to him, that he would keep them through his own name, - and that they might be _one_, as the Father and Son were one; might be - kept from the evil in the world, and be sanctified through the truth; - that they might be with him in heaven forever, and behold his glory. - At the same time he knew that all this was made certain to them; for - he had before said, that all that were given to him should come to - him, and he would raise them up at the last day; that he would give - unto them eternal life, and not one of them should perish, as none - should be able to pluck them out of his hands, or his Father’s. He - prays, “Father, glorify thy name;” not because this event was - uncertain, but to express his earnest desire of that which he knew was - decreed, and could not but take place, and his willingness to give up - every thing, even his own life to promote this. Again, Christ prays in - the following words: “And now, O Father, glorify thou me with thine - own self, with the glory which I had with thee before the world was.” - The event for which Christ prays in these words was decreed from - eternity, and the decree had been long before published, in the 2d and - 110th Psalms: “I will declare the decree: The Lord hath said unto me, - Thou art my Son, this day have I begotten thee. Ask of me, and I will - give thee the heathen for thine inheritance, and the uttermost parts - of the earth for thy possession. Sit thou at my right hand, until I - make thine enemies thy foot-stool.” And he had declared the certainty - of that for which he here prays, since his incarnation. He had said, - that all power in heaven and earth was given unto him; that “the - Father had committed all judgment unto the Son; that all men should - honour the Son, even as they honour the Father.” St. Paul, when - speaking of God, often introduces the following words: “To whom be - glory forever, Amen;” which is not to be considered as a mere - doxology, by which glory is _ascribed_ to God; but it is rather a - _wish_, or _desire_, that God may be glorified forever; and the _Amen_ - corroborates it: as if he had said, “Let it be so; this is the most - ardent desire of my soul, including the sum of all my petitions.” Here - then the Apostle utters a desire and petition for that which he knew - was decreed, and would take place. - - The last words of Christ to his church are, “Surely I come quickly.” - Upon which promise the following petition of the church, and of every - friend of his, is presented to him: “Amen, even so come Lord Jesus.” - Here is a petition, in which all Christians join, praying Christ to do - what he has promised; and which therefore was as certain as a declared - decree could possibly make it; and the petition is grounded on this - promise and decree published by Christ, in which the petitioners - express their hearty approbation of the coming of Christ, and earnest - desire of this important and happy event. And if it be reasonable thus - to pray for an event which is fixed and made certain by an - unchangeable decree, and cannot be altered, as in the instance before - us; then it is reasonable and proper to pray for any thing or any - event which appears to us desirable and important, though we know God - is unchangeable, and that all things and every event are fixed by an - unalterable decree. - - The apostle John says, “And this is the confidence that we have in - him, that if we ask any thing _according to his will_, he heareth us. - And if we know that he heareth us, whatsoever we ask, we know that we - have the petitions that we desired of him:” [_1 John_ v. 14, 15.] To - ask for any thing _according to his will_, is to ask for those things - which it is agreeable to his will to grant; and this is to be known - only by what he has revealed. When we ask him to do what he has - declared he will do, then we know we ask for that which is according - to his will; and consequently that we have our petitions. But it will - be asked, What are these things? I answer, that God will glorify - himself in all things, and make the brightest display of his - perfections and character forever; that he will promote and effect the - greatest possible good of the universe; that he will make his church - and kingdom perfectly happy and glorious forever; that he will - accomplish all his designs and predictions, and fulfil all his - promises to his church and people: and cause all things to work for - the good of those who love him; and give his holy Spirit to all who - ask him. These, I think, must be the things we ask, when we know that - we pray for any thing _according to the will of God_, and consequently - know that he heareth us, and that we have the petitions that we - desired of him. But in all these instances we ask for that which God - has said he will do, that is, has decreed that he will do them. And as - it has been said before, if a decree in these instances does not - render it unreasonable or improper to pray for their accomplishment; - then, if God has decreed _whatsoever comes to pass_, this is not in - the least inconsistent with our praying for whatever appears to us - desirable and good, and may not be contrary to the will of God to - grant. But here it must be observed, that when we ask for any - particular things or events which, though it may not be contrary to - the will of God to grant, yet he has in no way revealed that it is his - will to grant our petitions; when we ask for any such thing, we must - do it with an express or implicit reserve—_If it be according to the - will of God_. Otherwise, or if it be not according to his will, we - must withdraw our petition, and not desire to have it granted. - Resignation to the will of God, whatever it may be, in all such - instances, is essential to the pious petitions of a benevolent friend - of God. And by thus referring to the will of God, and resigning to - that, desiring it may be done in all cases, whatever petitions we may - make, we do refer to the decrees of God, by which he has determined - what he will do in every particular instance; for his will and his - decrees are in this case one and the same, being fixed and - unchangeable. - - _Fourthly._ It is not only proper and important that the worshippers - of God should express their desires of those things which they want, - in praying for them; but were this not true, and were not asking for - them the means and way of obtaining them; yet the pious friends of God - would esteem it a privilege and enjoyment to be allowed and invited, - “by prayer and supplication, with thanksgiving, to make known their - requests unto him.” To them prayer is not a _task_, from which they - would be glad to be excused, but they practise it with pleasure.—They - have great support, enjoyment and happiness, in casting their cares - upon God, and expressing the desires of their hearts to him. While - others restrain prayer before God, and say, “What is the Almighty, - that we should serve him? and what profit should we have if we pray - unto him?” the benevolent friend of God would pray, were it only for - the enjoyment which he has in the exercise; and says in his heart, “I - will call upon God as long as I live. And though he is certain that - God is unchangeable, and that nothing is done, or will come to pass, - which is not foreordained by him, this does not tend to prevent or in - the least abate the pleasure and enjoyment he has in making known his - requests to God, or his desire constantly to practise it: but this - truth gives him support and consolation, and increases his delight in - calling upon God, and renders it more desirable and pleasant unto him: - yea, were not this a truth, he could not find any reason for making - his requests known to him, or any delight in doing it; and would not - have any encouragement, or even _dare_, to ask for any thing, as has - been observed and shewn.” - - And now this matter is to be left to the judgment of every one who - will attend to it. It is hoped that it appears evident, beyond all - dispute, from the light in which this subject has been now set, that - the doctrine of God’s decreeing whatsoever comes to pass is not only - consistent with all the exercises of true piety, but is the proper - foundation for this, and is suited to excite and promote these - exercises, and that there can be no real piety which is not consistent - with this truth. - - [HOPKINS’S SERMONS.] - -Footnote 120: - - A kind and wise father, who designs to give his child some particular - favour, will bring the child to ask for it before he bestows it, and - will suspend the gift upon this condition, for the benefit of the - child, that what he grants may be a real advantage to him, and a - greater than if it were given before the child was better prepared to - receive it, by earnestly and humbly asking for it; and that the father - may hereby receive a proper acknowledgment from the child, and be - treated in a becoming manner. And in this case, the petition of the - child is as really regarded, heard and granted, and the child’s - application and prayer to the father is as much a means of obtaining - the favour, and as proper, important, and necessary, as if the father - had not previously determined the whole affair. And when the children - of such a father know that this is his way of bestowing favours on - them, they will have as proper motives, and as much encouragement, to - ask for all they want, as if he had not determined what he would do - antecedent to their asking him; yea, much more. - - - - - Quest. CXCIII. - - - QUEST. CXCIII. _What do we pray for in the fourth petition?_ - - ANSW. In the fourth petition, [which is, _Give us this day our daily - bread_,] acknowledging, that in Adam, and by our sin, we have - forfeited our right to all the outward blessings of this life, and - deserve to be wholly deprived of them by God, and to have them - cursed to us in the use of them; and, that neither they of - themselves are able to sustain us, nor we to merit, or by our own - industry, to procure them, but prone to desire, get, and use them - unlawfully; we pray for ourselves and others, that both they and we, - waiting upon the providence of God from day to day, in the use of - lawful means, may, of his free gift, and, as to his fatherly wisdom - shall seem best, enjoy a competent portion of them, and have the - same continued and blessed unto us in our holy and comfortable use - of them, and contentment in them; and be kept from all things that - are contrary to our temporal support and comfort. - -In order to our understanding this petition, we must first consider what -is meant by _bread_. Some have thought that our Saviour hereby intends -spiritual mercies, as denoting that bread which is suited to the -necessities of our souls, and particularly that we may have an interest -in Christ, who is called, _The bread of life_, John vi. 35. _The living -bread which came down from heaven_, ver. 51. But though it must be -allowed, that this is a blessing far exceeding all those that are of a -temporal nature, as much as the happiness of the soul is preferable to -that of the body; and it is, doubtless, to be made the subject of our -daily and importunate requests to God, _q. d._ give me an interest in -Christ, or else I can have no delight or pleasure in any of the -enjoyments of life: Yet this does not seem to be intended by our Saviour -in this petition; but that bread which we pray for has a more immediate -respect to the blessings of this life, which, according to the -scripture-mode of speaking, are often set forth by _bread_. Thus God -tells Adam, after his fall, _In the sweat of thy face shalt thou eat -bread_, Gen. iii. 19. by which we are to understand, that he should take -a great deal of pains to provide for himself the necessaries of life. So -when God promises outward blessings to his people, he tells them, that -_bread shall be given_ them, and their _waters shall be sure_, Isa. -xxxiii. 16. And elsewhere, _I will abundantly bless her provision; I -satisfy her poor with bread_, Psal. cxxxii. 15. This is what we are -taught to pray for in this petition; in which we may observe, - -I. That there are some things supposed, namely, - -1. That, by our sins, we have forfeited a right to the outward blessings -of this life. This was the consequence of the forfeiture of life itself; -and it was a part of the curse, that we were exposed to by our rebellion -against, and apostacy from God. If he should deprive us of all the -conveniences of life, and thereby imbitter it to us; so that we should -be almost inclined to make that unhappy choice that Job did, of -_strangling and death, rather than life_, Job vii. 15. there would be no -reason to say, there is unrighteousness with God. - -2. It is farther supposed, that outward blessings are God’s free gift to -us. Whether we have a greater or a smaller portion thereof, they are to -be acknowledged as the fruits of divine bounty: It is God that spreads a -table for us; to some he gives a small measure, and to others a larger -share of temporal good things; but, whatever we enjoy, it is to be owned -as the effect of his providential goodness. This, indeed, does not -exclude the use of those means that are ordained for the preserving of -life, and our obtaining the good things thereof; but we must, at the -same time, acknowledge, that all that wisdom, industry, and success that -attends our endeavours, is from God; it is he that _giveth power to get -wealth_, Deut. viii. 18. or, as it is elsewhere said, _The rich and poor -meet together_; that is, they both agree in this, that _the Lord is the -Maker of them all_, Prov. xxii. 2. that is, whatever be their -circumstances in the world, it is he that provides, what they have, for -them. And if what we enjoy is sweetened and sanctified to us for our -good, so that we have not only the conveniences of life, but a blessing -with them, and are enabled to make a right use and improvement of them, -to the glory of God and the advantage of ourselves and others; this must -also be reckoned an instance of divine favour, or the gift of God. - -3. It is farther supposed, that temporal good things may lawfully be -prayed for. As the providence of God does not, as was before observed, -exclude the use of means; so it is not inconsistent with, but rather an -inducement to prayer; and, indeed, prayer is an ascribing glory to God, -as the fountain of all we enjoy; without which, it would be an affront -to the divine Majesty, to expect any blessing from him. This is -applicable to prayer in general, and, in particular, to our making -supplication for outward blessings. - -I. We shall consider the subject-matter of the petition, or what we are -to understand when we say, _Give us this day our daily bread_. - -1. The thing prayed for, is _bread_; whereby our Saviour intimates, that -we are to set due bounds to our desires, when we are pressing after -outward blessings. He does not order us to importune with God for the -great things of this life; but rather for those things which are -necessary, in the enjoyment whereof, we may the better be enabled to -glorify him: He does not put his followers upon asking for crowns and -sceptres, as though his kingdom were of this world, as some, who were -influenced by carnal motives, fondly imagined, being ready to expect -that many worldly advantages would accrue from their adhering to him; -and, when they found themselves mistaken, shamefully deserted his cause, -and relinquished the profession that they once made of him: But Christ -never gave his people ground to expect that their secular interest -should be promoted by embracing the gospel: Accordingly, when any one -seemed desirous of being his disciple, he generally put this trying -question to him; whether he was content to leave all, and follow him, or -to lead a mean life in the world, and be hated of all men for his name’s -sake? His disciples, indeed, were sometimes filled with too great -solicitude about their future circumstances in life; but he encourages -them to hope for necessary provisions, when he says, _Your heavenly -Father knoweth that ye have need of all these things_, Matt. vi. 32. and -it is always found, that where there is the greatest degree of faith, it -tends to moderate our affections as to the things of this world; and if -at any time, they are apt to exceed their due bounds, it gives a check -to them, as the prophet says to Baruch: _Seekest thou great things for -thyself? seek them not_, Jer. xlv. 5. We have an admirable instance of -this in Jacob; who, when he was in a most destitute condition, flying -from his father’s house, to Padan-aram, did not know what entertainment -he should meet with there. The principal thing which he desires, -together with the divine presence and protection, is, that he might have -_bread to eat, and raiment to put on_, Gen. xxviii. 20. He does not ask, -that people and nations might bow down to him; or that God would take -away the life of his brother Esau, whose malicious design against him, -occasioned his present hazardous journey; he is not anxiously concerned -for the great things of this world, but only desires that he may have -the necessaries of life. And Agar’s prayer is not unlike this, who says, -_Give me neither poverty nor riches; feed me with food convenient for -me_, Prov. xxx. 8. Such a frame of spirit our Saviour supposes them to -have, who thus address themselves to God in prayer for bread, or the -outward accommodations of life. - -2. It is called, _our bread_; the meaning of which is, that there is a -distinct property which every one has, by the allotment of providence, -in those outward blessings which God has given him, whatever be the -measure or proportion thereof: This we are taught to acknowledge with -thankfulness, _q. d._ Thou didst not design that one man should take -possession of the whole world, or engross to himself all its stores, and -that the rest should starve and perish for want of the necessaries of -life; herein thy wisdom and sovereignty appears, and to this it is -owing, that there are some things which we have a right to, distinct -from others: not without, but by the gift and blessing of providence. -And therefore, whatsoever God thinks fit that we should receive, we call -our own, and as such, pray for it; otherwise we are not in the least to -desire or covet it, inasmuch as we are taught to pray only for that -which we may call ours, as having a natural or civil right to it, which -we have not to that which belongs to another. - -Now there are two ways by which we are said to receive outward -blessings, which we may call our own from the hand of God, which are -more especially included in this petition. - -(1.) As God, by his distinguishing hand, gives us that measure of -outward blessings which he sees convenient for us, and that either, by -succeeding our endeavours, or by supplying our wants in some way which -was altogether unexpected by us, and thereby making provision for the -comfort of our lives.—There is sometimes a chain of providences -concurring hereunto; as God speaks of his _hearing the heavens_, Hos. -ii. 21, 22. that, when they want store of water, he may furnish them -therewith, and _they may hear the earth_, so as to moisten it with -showers, when parched, and becoming unfruitful; and _that the earth may -hear the corn, and the wine, and the oil_, so as to produce them; and -that _these may hear_, that is, may be distributed among God’s people, -as he sees they want them; and the Psalmist says, _He watereth the hills -from his chambers: The earth is satisfied with the fruit of thy works. -He causeth the grass to grow for the cattle, and herb for the service of -man; that he may bring forth food out of the earth; And wine that maketh -glad the heart of man, and oil to make his face to shine, and bread -which strengthened man’s heart_, Psal. civ. 13-15. So that there are -various causes and effects, subservient to each other, which are all -owing to the blessing of providence, whereby we come to possess that -portion of the good things of this life, which are allotted for us. - -(2.) The outward blessings of this life may be called ours when God is -pleased to make them blessings to us, and give us the enjoyment thereof. -He must add his blessings to all the mercies he bestows, or else they -will not conduce to our happiness; nor can the general end, designed -hereby, be answered; without this, the bread we eat, would no more -nourish us, than husks or chaff; our garments, without this, could no -more contribute to our being warm, than if they were put upon a statue; -and the air we breathe, would rather stifle than refresh us. Thus it is -said, _Man doth not live by bread only, but by every word which -proceedeth out of the mouth of God_, Deut. viii. 3. that is, not barely -by second causes, or the means we use, in order to the maintaining life -and health, or any of the comforts thereof; but, by the blessing of God, -or his power and providence, that these ends are answered. - -And it is he alone who can give us the comfortable enjoyment thereof: -This all have not; their tables are plentifully furnished, but they want -that measure of health which is necessary for their taking in, or -receiving advantage from them; as it is said of the sick man, that _his -life abhorreth bread, and his soul dainty meat_, Job xxxiii. 20. Such -do, as it were, starve in the midst of plenty. And there are others, -who, though they have a great deal of the world, and are not hindered -from the enjoyment of it by the weakness or decays of nature; yet they -are made unhappy by the temper of their minds; as there are some that -abound in riches, who may, nevertheless be said to be poor, because they -want an heart to use what they have, which is God peculiar blessing: -Thus the wise man says, _Every man to whom God hath given riches and -wealth, and hath given him power to eat thereof, and to take his -portion, and to rejoice in his labour, this is the gift of God_, Eccl. -v. 19. For these things we are dependent on him; and this is what we -intend, when we pray that God would _give us our bread_. - -3. We are farther taught to pray, that God would give us our bread _this -day_, thereby denoting that we are to desire to have our present -necessities supplied, as those who cannot be certain that we shall live -till to-morrow. How often does God break the thread of our lives in an -instant, without giving us any notice of it beforehand? And therefore we -may truly say in the midst of life, we are in death, and are advised to -take no thought for the morrow, but to leave that entirely to the -providence of God: Food nourishes but for a day, so that what we now -receive will not suffice us to-morrow. Nature is always craving -supplies, and therefore we are taught to have a continual recourse to -God by prayer for them: And, if we look farther than this present time, -it is to be with this condition, that the Lord has determined to prolong -our lives, and thereby renders it necessary for us to pray for those -things that will be needful for the support thereof: This seems to be -the meaning of that variation of expression, which the evangelist Luke -makes use of, when he says, _Give us day by day our daily bread_, Luke -xi. 3. And it may obviate an objection, as it will be inferred by some, -that if we are not to pray for what respects our future condition in -this world, we are not to make provision for it: Whereas, this is -contrary to what we are exhorted to do, by being led to consider the -provision which the smallest insects make for their subsistence; _The -ant provideth her meat in the summer, and gathereth her food in the -harvest_, Prov. vi. 8. And the apostle says, _If any provide not for his -own, and especially for those of his own house, he hath denied the -faith, and is worse than an infidel_, 1 Tim. v. 8. This therefore we -ought to do; and accordingly we are to pray, that God would succeed our -lawful endeavours, in order thereunto; though we must do it with this -limitation, as maintaining a constant sense that our times are in his -hand, so that if he should be pleased to grant us a longer or shorter -lease of our lives, which to us is altogether uncertain, we are to beg -of him, that we may never be destitute of what is necessary for our -glorifying him therein. - -4. This petition is to be considered as respecting others as well as -ourselves; _Give us_, &c. whereby we express a concern for their -advantage in what respects the good things of this life. The blessings -of providence flow from an inexhaustible fountain; and therefore we are -not to think that, by desiring that others may have a supply of their -wants, there will not be enough remaining for us. - -And this should always teach us to bear our part in relieving others, -that they may not, through our neglect, perish for want of the -necessaries of this life: Thus we are exhorted _to deal our bread to the -hungry_, to _bring the poor that are cast out to_ our _houses, and when -we see the naked, to cover them, and not to hide_ ourselves _from_ our -_own flesh_, Isa. lviii. 7. And Job having been severely accused by his -friends, as though all those afflictions that befel him, were in -judgment for his having oppressed and _forsaken the poor_, and -_violently taken away an house which he builded not_, as Zophar -insinuates, Job xx. 19. vindicates himself from the charge in the -strongest terms, when he says, _I have not withheld the poor from their -desire, nor caused the eyes of the widow to fail; nor eaten my morsel -myself alone_, so that _the fatherless hath not eaten thereof; nor seen -any perish for want of clothing, or any poor without covering_, chap. -xxxi. 16-19. This is not only to pray, that God would give others their -daily bread; but to help them, so far as it is in our power, which is -very agreeable to what we pray for in their behalf, as well as our own, -when we say, as in this petition, _Give us this day our daily bread_. - -Thus concerning the matter of this petition, as explained in this -answer; of which we shall give a summary account in the following -meditation, which may be of use for the reducing our Saviour’s direction -into practice: Accordingly we address him in this manner, “Our eyes wait -on thee, O thou preserver of men, who givest to all their meat in due -season. We are poor, indigent creatures, whose necessities oblige us to -request a daily supply, for our outward as well as spiritual wants. Thou -hast granted us life and favour; and, having obtained help from thee, we -continue unto this day. Thou preparest a table for us; our cup runneth -over; we have never been wholly destitute of those outward blessings -which tend to make our pilgrimage, through this world, easy and -comfortable: We therefore adore thee for the care and goodness of thy -providence, which continues to us forfeited blessings. We have, by our -sins, deserved to be deprived of all the good things we enjoy, which we -have not used to thy glory, as we ought to have done. We acknowledge -ourselves less than the least of all thy mercies; yet thou hast -encouraged us to pray and hope for the continuance thereof: We leave it -to thine infinite wisdom, to chuse that condition of life which thou -seest best for us. It is not the great things of this world that we are -solicitous about, but that portion thereof which is necessary to our -glorifying thee therein. Thou hast made it our duty, and accordingly we -desire, to use that industry which is necessary to attain a comfortable -subsistence in the world; yet we are sensible that the success thereof -is wholly owing to thy blessing: We therefore beg, that thou wouldst -prosper our undertaking; since it is thy blessing alone that maketh -rich, and addeth no sorrow therewith. Keep our desires after the world -within their due bounds; and enable us to be content with what thou art -pleased to allot for us, that our hearts may not be turned aside -thereby, from an earnest pursuit after that bread which perisheth not, -but endureth to everlasting life. If thou art pleased to give us the -riches of this world, let not our hearts be set upon them; and if thou -hast ordained that we should be in low circumstances therein, may the -frame of our spirits be suited thereunto, and this condition of life be -sanctified, that it may appear, that we are not too low to be the -objects of thy special regard and discriminating grace; that having -nothing, we may really possess all things, in having an interest in thy -love. As to what concerns our future condition in this world, though -thou hast made it our duty to use a provident care that we may not be -reduced to those straits that would render the last stage of life -uncomfortable; yet we would do this with a constant sense of the -uncertainty of life, since our times are in thy hand, our circumstances -in the world at thy disposal, and we rejoice that they are so: Therefore -we earnestly beg, that if it be thy sovereign will to call us soon out -of it, that we may be as well pleased to leave, as ever we were to enjoy -it, as being blessed with a well-grounded hope of a better life: And, if -it be consistent with thy will, that our lives be prolonged in the -world, _Give us day by day our daily bread_, that we may, at all times, -experience, that thou dost abundantly bless our provision, and satisfy -us with those things which thou seest needful for us, till we come to -our journey’s end, and are possessed of that perfect blessedness which -thou hast reserved for thy saints in a better world.” - - - - - Quest. CXCIV. - - - QUEST. CXCIV. _What do we pray for the fifth petition?_ - - ANSW. In the fifth petition, [which is, _Forgive us our debts as we - forgive our debtors_] acknowledging that we, and all others, are - guilty both of original and actual sin, and thereby become debtors - to the justice of God; and that neither we, nor any other creature, - can make the least satisfaction for that debt. We pray for ourselves - and others, that God of his free grace would, through the obedience - and satisfaction of Christ apprehended and applied by faith, acquit - us both from the guilt and punishment of sin, accept us in his - Beloved, continue his favour and grace to us, pardon our daily - failings, and fill us with peace and joy, in giving us daily more - and more assurance of forgiveness, which we are the rather - emboldened to ask, and encouraged to expect when we have this - testimony in ourselves, that we, from the heart, forgive others - their offences. - -Having been directed, in the former petition, to pray for outward -blessings; we are now led to ask for forgiveness of sin; and it is with -very good reason that these two petitions are joined together, inasmuch -as we cannot expect that God should give us the good things of this -life, which are all forfeited by us, much less, that we should have them -bestowed on us in mercy, and for our good, unless he is pleased to -forgive those sins, whereby we provoke him to withhold them from us: -Neither can we take comfort in any outward blessings, while our -consciences are burdened with a sense of the guilt of sin, and we have -nothing to expect, as the consequence thereof, but to be separated from -his presence; therefore we are taught to pray, that God would _forgive -us our sins_, as one evangelist expresses it, or our _debts_, as it is -in the other. - -From whence it may be observed, in general, that sin is a debt. As it is -contrary to the holiness of God, it is a stain and blemish, a dishonour -and reproach to us; as it is a violation of his law it is a crime; and, -as to what respects the guilt which we contract hereby, it is called _a -debt_; which is the principal thing considered in this petition. There -was a debt of obedience demanded from us as creatures: and, in case of -the failure hereof, or any other sin committed by us, there was a -threatening denounced, pursuant to the sanction of the law, from whence -arises a debt of punishment; and in this respect it is that we are -directed, more especially, in this petition, to pray for forgiveness. -There are several things which respect the nature of forgiveness, as -founded on the satisfaction given by Christ, as our Surety: which have -been largely insisted on under some foregoing answers[121]: Therefore, -the method we shall observe, in considering the subject-matter of this -petition, shall be, - -I. To take a view of sinful man as charged with guilt, and rendered -uneasy under a sense thereof. - -II. How he is to address himself to God by faith and prayer for -forgiveness. And, - -III. The encouragement which he has to hope that his prayer will be -answered. Under which head we shall take occasion to consider how far -that disposition which we have to forgive others, is an evidence hereof. - -I. Concerning the charge of guilt upon us, and that uneasiness which is -the consequence thereof. Here we consider the sinner as apprehended and -standing before God, the Judge of all; an accusation brought in against -him, in which he is charged with apostacy and rebellion against his -rightful Lord and Sovereign, and, as the consequence thereof, his nature -is vitiated and depraved, his heart deceitful above all things, and -desperately wicked; from whence proceed all actual transgressions, with -their respective aggravations, which, according to the tenor of the law -of God, deserve his wrath and curse, both in this life, and that which -is to come[122]. And this charge is made good against him by such -convincing evidence, that he must be very much unacquainted with -himself, and a stranger to the law of God, if he does not see it: But if -we suppose him stupid, and persisting in his own vindication, through -the blindness of his mind, and hardness of his heart, and ready to say -with Ephraim, _In all my labours they shall find none iniquity in me, -that were sin_, Hos. xii. 8. yet the charge will, notwithstanding, -appear to be just, and every mouth shall be stopped, and they are forced -to confess themselves guilty before God: Upon this, conscience is -awakened, and trembles at the thoughts of falling into the hands of an -absolute God, who appears no otherwise to him than as a consuming fire; -his terrors set themselves in array against him, and this cannot but -fill him with the greatest anguish, especially because there is no -method which he can find out, to free himself from that misery, which he -dreads as the consequence thereof. - -If he pretends to extenuate his crimes, it will not avail him; and if -his own conscience does not come in as a witness against him, as having -been a party concerned in the rebellion, it is an argument that it is -rendered stupid by a continuance therein: Nothing that it can allege in -its own vindication, will be regarded in the court of heaven, but rather -tend to add weight to the guilt he has contracted; for the omniscience -of God will bring an unanswerable charge against him, as being a -transgressor of his law, and thereby liable to condemnation, upon which, -vindictive justice will demand satisfaction. - -If he makes an overture to pay the debt, he must either yield sinless -obedience, which is impossible, from the nature of the thing; or bear -the stroke of justice, and suffer the punishment that is due to him, -which, if he is content to do, he knows not what it is to fall into the -hands of the living God, or to be plunged into an abyss of endless -misery. If he thinks that he shall be secure by flying from justice, -this would be a vain attempt, since God is omnipresent; and _there is no -darkness or shadow of death, where the workers of iniquity may hide -themselves_, Job xxxiv. 52. - -Nothing therefore remains, but that he make supplication to his Judge, -that he would pass by the crimes he has committed, without demanding -satisfaction: But this is to desire, that he would act contrary to the -holiness of his nature; which would be such a blemish on his -perfections, that he is obliged to reject: What is this but to -relinquish his throne, deny his sovereignty, and act contrary to his own -law, which is the rule of his government, whereby sinners will take -occasion to transgress, expecting that they may do this with impunity? - -But, is there no intercessor that will plead his cause, or appear for -him in the court of heaven? this cannot be done but by one who is able -to make an atonement, and thereby secure the glory of divine justice, by -having the debt transferred or placed to his account, and giving a full -satisfaction for it; but this belongs to none but our Lord Jesus Christ, -who has obtained redemption and forgiveness through his blood; and none -can take encouragement from hence, but he that addresses himself to God -by faith, which we are now considering the sinner as destitute of, and -therefore the charge of guilt remains upon him. And it is certain, that -the consequence hereof is such, as will tend to fill him with the -greatest uneasiness under the burthen that lies on his conscience, which -has a perpetual dread of the execution of the sentence that is in force -against him. This wounds his spirits; and it is impossible for any one -to apply healing medicines, but by directing him according to the -prescription contained in the gospel, to seek forgiveness in that way in -which God applies it, in and through a Mediator. - -II. We are now to consider, how a person is to address himself to God by -faith and prayer for forgiveness, which is the principal thing designed -in this petition. Here it is to be acknowledged, that when we draw nigh -to God, it is with a sense of guilt, and, it may be, with great distress -of conscience, arising from it; yet it differs very much from what was -observed under the last head, when we considered a sinner as standing -before an absolute God, without any hope of obtaining forgiveness, since -that cannot but fill him with dread and horror; whereas, this is an -expedient for his obtaining a settled peace of conscience; and, indeed, -there is nothing of greater importance, than our performing this duty in -a right manner. And, in order thereunto, let it be considered, - -1. That when we pray for forgiveness of sin it is supposed, that none -can bestow this blessing upon us but God. No one has a right to forgive -an offence, but he against whom it is committed: This will appear, if we -consider sin as a neglect or refusal to pay a debt of obedience, which -is due from us, to God, and consequently it would be an invading his -right, for any one who had no power to demand it, to pretend to give a -discharge to the sinner as an insolvent debtor: This would be to act -like the person mentioned in the parable, who was appointed indeed, to -receive his lord’s debts, but not to cancel them; and therefore, our -Saviour calls him an _unjust steward_; and he is said to have _wasted -his lord’s goods_, by compounding the debts which were owing to him -without his order, Luke xvi. 1. _& seq._ Now, since obedience, as it is -a religious duty is due to God alone; it is only he that can give a -discharge to those who have not performed it: and since it belongs to -him as a judge and law-giver, to punish offenders, it would be the -highest affront to him for a creature to pretend to this prerogative; -and therefore God appropriates it to himself, when he says, _I even I am -he that blotteth out thy transgressions for mine own sake_, Isa. xliii. -25. which expression is to be understood of him exclusive of all others; -accordingly, when the Jews charge our Saviour with blasphemy on his -forgiving sins, and say, _Who can forgive sins but God only?_ the -proposition was true, how false soever the inference, which they deduce -from thence to disprove his Deity, might be. We shall now consider, - -2. That all ought to pray for forgiveness, and in what sense this is to -be done, - -(1.) All ought to pray for forgiveness: One would think, that this is so -evident, and agreeable to the condition of fallen man, as well as -founded on many scriptures, and expressly commanded in this petition, -which we are explaining, that it is needless to give a farther proof of -it; but this we are obliged to do, inasmuch as some have asserted that a -justified person ought not to pray for pardon of sin, since this is what -is already done: This is an inference from what they advance, who plead -for actual justification from eternity; and therefore it is, as they -suppose, equally absurd for such an one to pray, that God would forgive -him, as it is to pray that he would choose them to eternal life, or that -Christ would satisfy divine justice for the sins of his people, which he -has already done. It is, indeed, not very easy to understand what some -persons mean, when they insist on this subject, inasmuch as they lay -down propositions, without sufficiently explaining them; and whatever -they allege in their vindication, that they intend nothing else hereby -but what is agreeable to the sentiments of the reformed churches, it is -certain, that they advance several things, or, at least, make use of -such unguarded expressions as are altogether disowned by them; and, at -the same time, give occasion to some, to run into the contrary extreme, -who, for fear of being thought to assert eternal justification, deny the -eternal purpose of God relating thereunto. - -But whatever they intend when they say, that a justified person ought -not to pray for pardon of sin; the contrary to this is sufficiently -evident from scripture. For every believer is a justified person; -therefore, if we have any instance of believers praying for the pardon -of sin, this sufficiently confutes that absurd notion which we are -opposing. Now that many have prayed for pardon of sin, who have, at the -same time, been true believers, is evident, from David’s praying for the -pardon of sin, as he often does: Thus he says, in Psal. xxv. 11. _For -thy name’s sake, O Lord, pardon mine iniquity, for it is great_; and -yet, at the same time, he expresses himself like a justified person; _O -my God, I trust in thee_, ver. 2. and ver. 5. _Thou art the God of my -salvation_: And, in Psal. cxliii. 2. he prays, _Enter not into judgment -with thy servant, for in thy sight shall no man living be justified_; -yet, at the same time, he appears to be a believer; for he speaks, in -ver. 8. of his _trusting in_, and _lifting up his soul to God_, and -_fleeing to him_, that he would _hide him_, ver. 9. which are all acts -of justifying faith; and, in Psal. li. 1. he prays, _Have mercy upon me, -O God, according to thy loving-kindness; according to the multitude of -thy tender mercies blot out my transgressions_; and, in ver. 9. _Hide -thy face from my sins, and blot out all mine iniquities_: Whereas he had -an intimation before from God, that he had pardoned his sin, 2 Sam. xii. -13. which, as appears by the preface to this Psalm, was the occasion of -its composure; so that the Spirit of God hereby put words into his -mouth, and taught him, notwithstanding the assurance he had from him of -his having obtained forgiveness, to pray for it: And the apostle Paul -was in a justified state, when he expressed his earnest desire of being -_found in Christ, not having his own righteousness, but that which is -through the faith of Christ, the righteousness which is of God by -faith_, Phil. iii. 9. This might also be argued from all those -scriptures, that represent believers as praying for salvation, which -cannot be done without praying for forgiveness of sin, as being -inseparably connected therewith. I shall therefore add no more -concerning the obligation which all are under, to pray for the pardon of -sin, but proceed to consider, - -(2.) In what sense we are to pray for it. This may, without much -difficulty, be determined, if we rightly state the doctrine of -justification, which, if it be considered as an immanent act in God, or -the eternal purpose of his will, not to impute sin, which is what -divines call decretive justification, it is to be allowed, that this is -no more to be prayed for than eternal election; neither are we to pray, -that Christ may be constituted the Head and Surety of his elect, or, -that he might finish transgressions, make an end of sin, and bring in an -everlasting righteousness, for that is already done. But, inasmuch as -the scripture often speaks of justification as consisting in the -application of Christ’s righteousness, or that right we have to lay -claim to it, which is styled justification by faith, and is the only -foundation on which we build our hope, that we have an interest in what -Christ did and suffered, and are thereby discharged from guilt and -condemnation. This cannot be before we believe; and in this sense we -pray that God would justify us: Now since forgiveness of sin is a branch -of justification, it is, in this sense that we pray for the pardon of -sin. And this includes in it, - -[1.] An earnest desire that God would not lay those sins to our charge -that we daily commit; or, that he would not, as the Psalmist says, -_enter into judgment_ with us, Psal. cxliii. 2. And, as the consequence -hereof, we pray, that God would not punish us as our iniquities deserve. -This is to pray for the application of Christ’s righteousness as the -ground and foundation of our claim to forgiveness. - -[2.] We are to pray for the comfortable fruits and effects of -forgiveness, that _being justified by faith, we may have peace with God -through our Lord Jesus Christ_, and _access by faith, into this grace -wherein we stand_, Rom. v. 1, 2. or, that we may be able to conclude, -that our persons and services are accepted in the Beloved; and that -Christ hath loved us, and washed us from our sins in his own blood. - -[3.] We are to pray for the assurance or comfortable sense hereof, that -hereby we may rejoice in hope of the glory of God: And, inasmuch as we -daily contract guilt, we are to pray that this blessing may be daily -applied to us, and that, both living and dying, we may be dealt with as -those who are interested in Christ’s righteousness as our Surety and -Redeemer. - -If it be objected, that pardon of sin is a blessing that every believer -has; and therefore he ought not to pray for it. To this I answer, that -there are many privileges which God does, or will certainly bestow upon -his people, which they are, nevertheless, to pray for; otherwise they, -who are in a state of grace, are not to pray for perseverance in grace; -because they are assured that it shall be maintained unto salvation, -according to God’s promise: And, indeed, whatever promises are contained -in the covenant of grace, a believer ought not, according to this method -of reasoning, to pray that God would apply them to him, and so glorify -his faithfulness in accomplishing them, since he is certainly persuaded -that he will do it; whereas, all allow that we are to pray for this -privilege: Therefore, if we have a full assurance that God has forgiven -our sins; yet, inasmuch as we daily contract guilt, we are daily to -pray, that he would not lay it to our charge, or deal with us as our -iniquities deserve. - -3. We shall now consider, how we are to address ourselves to God, or -what views we are to have of him when we pray for forgiveness of sin. -This depends on the idea we have of those perfections which he glorifies -in bestowing this privilege; and these are, more especially, his mercy, -grace and faithfulness, in accomplishing what he has promised in the -covenant of grace. As for his justice, that is considered, as will be -observed under a following head, as having received a full satisfaction; -but this is concerned in the purchase, not in the application of -forgiveness; and therefore, though God, in this respect, appears with -the glory of a Judge, resolving to make no abatements of the debt which -was contracted, that he may thereby express his utmost detestation of -the sins committed: in this sense forgiveness is not to be obtained by -entreaty; for it is inconsistent with the character of a Judge, to be -moved thereby, and contrary to the demands of law and justice. But, on -the other hand, when we draw nigh to him, we consider him as a Father -who delights in mercy, as it is particularly intimated in the preface to -this prayer; and therefore we do not come before him as summoned to -stand at his tribunal, and to be weighed in the balance by him, in which -respect we would be found wanting, and, if our iniquities should be -marked by him, could not stand; but we consider ourselves as invited to -come into his presence, in hope of obtaining this privilege; and we -consider him as he has revealed himself in the gospel, in which we are -told, that there is forgiveness with him, that he may be feared, not as -the criminal fears his judge, who is ready to pass sentence upon him; -but as a child comes into his father’s presence with such a fear as -proceeds from love, and is the result of that encouragement which is -given him, that he should be accepted in his sight: And, the great -inducement hereunto, is the intimation that he has given thereof in the -promises of the covenant of grace, and particularly those that respect -forgiveness, in which he has discovered himself as a God ready to -pardon, _gracious and merciful, slow to anger, and of great kindness_, -Neh. ix. 17. with whom is _plenteous redemption_, Psal. cxxx. 7. he also -styles himself, _Our God, who will abundantly pardon_, inasmuch as _his -thoughts and ways are above ours, as the heavens are higher than the -earth_, Isa. lv. 7-9. and he has likewise promised that he will _cast -all the sins_ of his people _into the depths of the sea_: Therefore they -consider him not only as glorifying his mercy, but as _performing his -truth_, and acting agreeably to his faithfulness, Micah vii. 19, 20. -and, all this depends entirely on the discoveries he has made of himself -to us through a Mediator: This leads us to consider, - -4. The way in which God bestows this blessing, and we are to seek it at -his hand by faith and prayer. We have before observed, that it would be -an affront to the divine Majesty, to suppose that he will extend mercy -to guilty sinners, without securing the glory of his vindictive justice; -and this depends wholly on the satisfaction that Christ has given to it: -Therefore we are to beg forgiveness for his sake, whom God has set forth -to be a propitiation for his sake, that he might be just, and the -justifier of him that believeth in Jesus; we are therefore first -considered as having his righteousness imputed to us, and then this -blessing, which we pray for, is applied to us. In this method of praying -for forgiveness, we take occasion to adore the wisdom of God, which has -found out this expedient to hallow or sanctify his own name, as well as -secure to us an interest in his love, and, at the same time, we express -the high esteem we have for the person of Christ, who has procured it -for us, as also the infinite value of the price he paid in order -thereunto; and we refer our cause to him, that, as our Advocate, he -would appear on our behalf, in the merit of his obedience and -sufferings; that our petition may be granted in such a way, that God -hereby may have the highest revenue of glory redounding to himself, and -we receive the blessings consequent thereupon. - -5. We are now to consider the frame of spirit with which we are to pray -for forgiveness. There is no grace but what is to be exercised in -prayer, agreeably to the subject-matter thereof; and it is evident, from -the nature of the thing, that when we pray for forgiveness, it ought to -be with a penitent frame of spirit: Accordingly repentance and -forgiveness of sins are often connected in scripture. Thus it is said, -_Repent and be converted, that your sins may be blotted out_, Acts iii. -19. not that we are to suppose that repentance, or any other grace, is -the cause of God’s secret purpose or determination to forgive sin, or, -that he accepts of it as any part of that atonement or satisfaction -which his justice requires to be made for it; for this is to ascribe -that to it which belongs entirely to Christ’s righteousness; yet -repentance is so far necessary to forgiveness, that it would be a very -preposterous thing for any one to ask this favour either of God or man -without it. Not to repent of a crime committed, is, in effect, a -pleading for it, and a tacit resolution to persist in it, which -disqualifies us from pleading a pardon; and it would be contrary to the -divine perfections for God to give it to those who hereby do, as it -were, practically disown their need of it. - -Now the necessity of repentance, in those who are praying and hoping for -forgiveness, appears from the connexion that there is between it, and -all other graces; which, though distinguished, are not separated from -it, and they are, all of them, necessary to salvation, which we can, by -no means attain to, without being forgiven. - -III. We proceed to consider, the encouragement that they, who plead for -forgiveness with the exercise of faith, repentance and other graces, -have to expect, that they shall be heard and answered; and more -particularly, how far that disposition, which we have to forgive others -is an evidence thereof. - -1. Grace exercised, is an evidence of forgiveness. This appears, in that -it is a work and fruit of the Spirit, a branch of sanctification, and an -earnest of eternal life; and, in this respect, that good work may be -truly said to be begun, which God will certainly carry on, and perfect -in glory: of this, I say, every grace, provided it be true and genuine, -is an evidence, from whence we may conclude our right to forgiveness, or -justification, which is inseparably connected with it; as the apostle -says, _Whom he called, them he justified; and whom he justified, them he -also glorified_, Rom. viii. 30. - -2. We are now to consider how far, or in what respect, our exercising -forgiveness towards others, is an evidence of our having obtained -forgiveness from God, which is the sense given in those words, _as we -forgive our debtors_. We may here observe the variation of the -expression in Matthew and Luke; in the former it is said, _Forgive us -our debts as we forgive our debtors_; and, in the latter, _Forgive us -our sins; for we also forgive every one that is indebted to us_. There -is a little difficulty contained in the sense of the particles, AS and -FOR, which must be so explained, that the sense of the petition, in both -evangelists may appear to be the same: Therefore, when Matthew says, -_Forgive us our debts as we forgive our debtors_, the particle AS, is -not a note of equality, but of similitude; and accordingly it signifies, -that we are to forgive others, even as God, for Christ’s sake, has -forgiven us; or, as we hope to obtain forgiveness from him; though, if -we compare these two together, there is an infinite disproportion -between them, as to the injuries forgiven, and other circumstances that -attend the action. The injuries that are done to us are very small, if -compared with the crimes that we commit against God; and when we are -said to forgive them, there is no comparison between it and that -forgiveness which we desire from the hand of God. God’s forgiving us is, -indeed, a motive to us to forgive others, but one is not the measure, or -standard of the other: It therefore implies, that while we ask for -forgiveness, we ought to do it with a becoming frame of spirit, as those -who are inclined to forgive others, and, at the same time to bless God, -that he has wrought this disposition in us; and, so far as we make use -of it, as an argument in prayer, the meaning thereof is, that since he -has made it our duty, and we trust, has also given us this grace to -forgive others; we hope, that he will, in like manner, _forgive us our -trespasses_. - -We are now to consider the petition as laid down by the evangelist Luke; -_Forgive us our sins; for we also forgive every one that is indebted to -us_: which is, for substance, the same with that in Matthew, as but now -explained: Accordingly the particle FOR, is not causal, but -demonstrative; and therefore we are not to understand it as though our -forgiving others were the ground and reason of God’s forgiving us, since -that would be to put it in the room of Christ’s righteousness; but the -meaning is, that we are encouraged to hope that he will forgive us, from -this demonstrative evidence; since he has given us that grace which -inclines and disposes us to forgive others; from whence we have ground -to conclude, that we shall obtain the blessing we pray for. - -This leads us to consider the nature and extent of forgiveness, as -exercised by us, and our obligation to perform this duty; and when this -may be said to be an evidence of our obtaining forgiveness from God. - -_First_, Concerning the nature and extent of forgiveness, as exercised -by us; for the understanding of which, let it be premised, - -[1.] That the injuries that are done us, are to be considered either as -they contain an invasion upon, or denying us those rights which belong -to us, agreeably to that station and condition in life, in which the -providence of God has fixed us: these must be reckoned injuries, because -they are detrimental to us, and acts of injustice; or, they may be -farther considered, as crimes committed against God, inasmuch as they -infer a violation of the law of nature, which is instamped with his -authority; whereby the rights of every particular person are determined, -and to deprive us of them, is a sin against God, in the same sense in -which sins immediately committed against men, are said to be committed -against him. And by this we may be farther led to consider, - -[2.] That injuries are only to be forgiven by us, as they are against -ourselves; whereas God alone can forgive them as they are against him; -and the reason hereof is, because no one can dispense with that -punishment which is due for the violation of a law, but the supreme -authority. The precept that is to be obeyed, and the sanction that binds -over the offender to suffer for his violation of it, must be established -by the highest authority. And therefore, inasmuch as the creature cannot -demand that obedience which is due to God alone; for the same reason he -cannot remit that debt of punishment which belongs only to God to -inflict. However, we are to desire, that God would pardon, rather than -punish those that have injured us: And this is the only sense in which -we may be said to forgive others those crimes that are committed against -God, if this may be called forgiveness. But, so far as any injury -respects ourselves, as being detrimental to us, it is our duty to -forgive it, and not to exercise that private revenge which is -inconsistent with the subject-matter of this petition. - -[3.] So far as an injury, which more especially respects ourselves, -contains in it a violation of human laws, whereby the offender has -rendered himself obnoxious to a capital punishment; it does not belong -to us, as private persons, to forgive the criminal, so as to obstruct -the course of justice, since this is a matter that does not concern us, -as not having the executive part of human laws in our power; and to -pretend to this, would be not only to violate the laws of men, but to -commit an offence against God, who has established the just rights of -civil government; therefore, that forgiveness which we are obliged to -exercise towards others, does not extend itself to this matter. Nor are -we obliged, when we forgive those that have injured us, to be -unconcerned about doing justice to ourselves, when it is possible, or at -least easy, for us to have redress in the course of law or equity; -especially if the damage we sustain hereby, be, in a very great degree, -prejudicial to ourselves or families. And if it affects our good name in -the world, the forgiving those reproaches that are cast upon us, is not -inconsistent with our using endeavours to vindicate our own reputation; -though it may be, this can hardly be done without exposing him that has -done us the injury, to suffer that shame which he brought on himself -thereby. - -These things being premised, we proceed to consider, the nature and -extent of forgiveness, as it is to be exercised by us, so far as the -injury committed respects ourselves. This is opposed to our bearing the -least degree of malice against the offender, or carrying our resentments -too far, by magnifying lesser injuries, and meditating revenge: Nor -ought we to be so partial in our own cause, as to deny, or altogether -overlook those things that are, in other respects commendable in him, as -though a crime committed against us, were altogether inconsistent with -the least degree of virtue or goodness in him that has committed it. If -he has done injustice to us, this does not excuse any act of injustice -to his person or character in other instances, which have not an -immediate relation to ourselves; which is to see things through a false -medium, or to infer consequences that cannot fairly be deduced from any -thing that he has done, how injurious soever it may have been to us. - -Moreover, we are not to take occasion from the ill treatment we have met -with, from any one, to endeavour to ruin him, as to his estate or -character in the world; since that is not a proper expedient, either to -do justice to ourselves, or bring him, who has done us the injury to -repentance. - -Here we may take occasion to enquire, how far a person that is injured -by another, may demand satisfaction? and, whether it is our duty to -forgive him, though it be neither in his power nor inclination to make -it? - -The answer that I would give to this, is; that the law of God and -nature, does not prohibit us from demanding satisfaction in proportion -to the injury received; since this is a debt we ought to claim, in -justice to ourselves, and our character in the world: Nevertheless, it -must be considered, - -_1st_, That it may sometimes be out of his power to make full -satisfaction; in which case we must be content, and forgive the injury -without it; and we are to deal with him in like manner, as we are -obliged to do with those who are insolvent in pecuniary debts. But, - -_2dly_, We suppose, that the person who has injured us, is able in some -measure, to make satisfaction; but he is so far from being willing to do -it, that he refuses to acknowledge his crime, and, which is still worse, -seems inclined, as occasion may offer, to commit it again, which is the -worst of tempers, especially if the injury be not barely supposed, but -real: Yet this is no rule for us to proceed by, in forgiving injuries; -for the understanding of which let it be considered, that satisfaction -for injuries committed, consists either in making a compensation in -proportion to the damage sustained thereby, or else in a bare -acknowledgment of the fault committed. The former of these we may, in -justice, insist on; but yet, in most cases, where the injury only -respects ourselves, it may be dispensed with, or demanded at pleasure; -but whether it be given or no, it is so far our duty to pass it by, as -not to bear the least degree of malice against him, that has injured us, -though he refuses to give it. As to the latter, where no more is -demanded, than a bare acknowledgment of the offence committed, which -cannot be supposed to be out of the power of the offender to do; but he -is resolved that he will not make this small satisfaction, as persisting -in his own vindication, and determines to do the same again, as occasion -offers: we are to let him know, that herein he not only sins against us, -but God, and to exhort him to confess his crime before him; and -therefore we pity his obstinacy, while we express our readiness to pass -by the injury he has done us: However, such an one is not to be chosen -by us as an intimate friend or associate, out of a principle of -self-preservation, that he may not be in a capacity of doing us the same -injuries for the future, which his obstinacy discovers him to be -inclined to do. Thus concerning the nature and extent of this duty of -forgiving injuries: We proceed to consider, - -_Secondly_, The indispensable obligation we are under to perform it; -otherwise we could not make this appeal to God in prayer, or take -encouragement to hope, that we shall obtain forgiveness from him. To -induce us hereunto, let us consider, - -_1st_, That if God should deal with us as we do with our -fellow-creatures, when we refuse to forgive them, we should be for ever -miserable. This our Saviour illustrates by the parable of the debtor and -creditor, in Matt. xviii. 24, _& seq._ where a person is represented as -_owing ten thousand talents_, and _his lord_, upon his entreaty, -_forgave him the debt_; and afterwards he dealt severely with one that -owed him but an _hundred pence_, and thereby provoked his lord to -_deliver him to the tormentors, till he should pay all that was due unto -him_; which parable, though it does not argue the least mutability in -the divine purpose relating hereunto, yet we may infer from hence, how -inconsiderable the injuries that are done us are, if compared with those -which we have done against God; and how little ground we have to expect -forgiveness from him, if we are not disposed to forgive others. - -_2dly_, An implacable spirit, meditating revenge for injuries done -against us, will render us altogether unfit for the performance of an -holy duty, and particularly this of imploring forgiveness from God: It -also exposes us to many temptations; accordingly the apostle speaks of -anger retained in our breasts, or _letting the sun go down upon our -wrath_, as that which _gives place to the Devil_, Eph. iv. 26, 27. - -_3dly_, Malice and fury tend to exasperate an enemy; whereas, -forgiveness melts him into friendship, and very much recommends the -gospel, which obliges us to shew such instances of brotherly kindness, -even where they are least deserved. - -_4thly_, We have many bright examples for our imitation, of the best of -men, who have been highly injured, and yet have expressed a forgiving -spirit. Thus Joseph forgave the injuries done against him by his -brethren, when, after his father’s death, they were jealous that he -would hate them, and requite them all the evil that they had done unto -him; but he not only comforted and spake kindly to them, but made very -liberal provision for the subsisting of them and their families, Gen. 1. -15-21. And, Moses, when Miriam was smitten with leprosy, for speaking -against him, prays for her recovery, Numb. xii. 13. And, when the Syrian -host was sent on purpose to destroy the prophet Elisha, and God had -delivered them into his hand, being in the midst of Samaria, and the -king of Israel was ready to smite them, had he desired it; but this he -was so far from doing, that he says, _Thou shalt not smite them: -Wouldest thou smite those whom thou hast taken captive with thy sword, -and with thy bow, set bread and water before them, that they may eat and -drink and go to their master_, 2 Kings vi. 22. - -And, in the New Testament, we have an instance of a forgiving spirit in -Stephen, when, in the very agonies of death, having been before -insulted, and now stoned by his enraged enemies; it is said, _He kneeled -down, and cried with a loud voice, Lord, lay not this sin to their -charge_, Acts vii. 60. But the highest instance that can be given of the -exercise of this grace we have in our Saviour, who prayed for them that -crucified him; _Father forgive them for they know not what they do_, -Luke xxiii. 34. These examples are worthy of our imitation; and -therefore we should reckon ourselves obliged to forgive those who have -injured us. - -_Object._ It will be objected by some, that the injuries done them, are -so very great, that they are not to be borne; and it would be -dishonourable for them not to take any notice thereof: Or, it may be, -the ingratitude that is expressed herein, is such that it deserves the -highest resentment; and if it should be passed over, it might be -reckoned a tacit approbation of their crime, and give occasion to them, -that have committed the injury against them, to despise them, and do the -like for the future. - -_Answ._ To this it may be replied; - -_1st_, That if the injury be great, it will be much more commendable, -and a greater instance of virtue and grace to forgive than to resent it; -for in this a man overcomes himself, subdues his own passions, and -thereby lets his enemy know, that he has a due sense of the divine -command relating thereunto, and that his spirit is sanctified and calmed -by the power of divine grace. This is reckoned one of the greatest -victories; as it is said, _He that is slow to anger is better than the -mighty; and he that ruleth his spirit, than he that taketh a city_, -Prov. xvi. 32. - -_2dly_, As for our honour, which is pretended to be concerned herein, -they who allege it, are very much mistaken in their sentiments about -true honour; since it is said, _The discretion of a man deferreth his -anger, and it is his glory to pass over his transgression_, chap. xix. -11. - -_3dly_, This does not, in the least, argue, that the person who -forgives, approves of his crime, who has done him the injury, since this -is not inconsistent with our charging it on his conscience, and -endeavouring to bring him under a sense of guilt, as having not only -injured us, but done that which is highly displeasing to God; and he may -be given to understand, that hereby he has wronged his own soul more -than us, and therefore has great reason to be humbled before God, and -repent of his sin committed against us, which, as it is committed -against God, he only can forgive; though we let him know, that we are -disposed to forgive him, so far as the crime is directed against us. - -_4thly_, As to the pretence, that forgiving injuries will make those who -have done them grow bold, and be more hardened in their crimes; and that -they will hereby take occasion to insult, and do the like injuries for -the future: It may be replied, that this very seldom happens; but if it -should, we must consider that the ungrateful abuse of a kind and -generous action, or the possibility of this consequence ensuing -thereupon, is no sufficient excuse for our not performing it. But if -there be the least ingenuity of temper, or if it pleases God, by his -grace, to succeed our kind behaviour toward them for their good, it will -have a far different effect; as it is observed, _A soft answer turneth -away wrath, but grievous words stir up anger_, Prov. chap. xv. 1. Thus -concerning the obligation we are under to forgive the injuries that are -committed against us: We are now to consider, - -_Thirdly_, How this is an evidence, or may afford us ground of hope, -that we shall obtain forgiveness from God, when we are praying for it. -Here let it be observed, that forgiving injuries, may be considered -barely as a virtue, proceeding from a goodness of temper, or the sense -that persons have of the equity and reasonableness thereof, and from -other motives which the light of nature may suggest, or, as it is -recommended by Seneca, Epictetus, and other heathen moralists: And, -indeed, it must be reckoned a very commendable quality, and a convincing -evidence that a person is, in a great degree, master of his own -passions; but we cannot from hence conclude, that such an one is in a -state of grace; and nothing short of that can be evidence of our right -to forgiveness: Therefore we must consider this disposition to forgive -injuries, as a Christian virtue, or as containing in it some -ingredients, that manifest it to be a grace wrought in us by the Spirit, -and a branch of sanctification, and, as such, having several other -graces connected with; and accordingly, - -1. When our forgiving injuries is an evidence of our having obtained -forgiveness, we must do it out of a humble sense of the many crimes that -we have committed against God; and therefore it is joined with, and -flows from the grace of repentance. - -2. It also contains in it several acts of faith; as hereby we do, in -effect, acknowledge, that all we have is in God’s hand, who has a right -to take it away when he pleases; and if he suffers us to be deprived of -our reputation and usefulness in the world, or our wealth and outward -estate therein, by the injurious treatment we meet with from those, who, -without cause are our enemies; we are sensible that this could not be -done without his permissive providence, which we entirely acquiesce in. -The injury or injustice we wholly lay to the charge of those who hate -us, nevertheless, in obedience to our Saviour’s command, we desire to -express our love to them, in the most valuable instances thereof, and, -at the same time, to acknowledge and bow down to the sovereignty and -justice of God, in suffering us to be thus dealt with by men, hoping and -trusting that he will over-rule this, and all other afflictive -providences for our good; as David says, when he speaks of God’s -suffering Shimei to curse him: _It may be, that the Lord will look on -mine affliction, and that the Lord will requite me good for his cursing -this day_, 2 Sam. xvi. 12. - -3. When we forgive those that have injured us, it is, with an earnest -desire that God would give them repentance, that thereby his name may be -glorified, and his interest promoted, whatever becomes of our name and -usefulness in the world.—When we are enabled to exercise such a frame of -spirit as this in forgiving those that have injured us, we have ground -to hope, that when we pray for forgiveness, the great God, who is the -author of all that grace which we exercise in forgiving others, will -grant us this invaluable privilege. - -Having explained this petition, we shall now consider it as a directory, -that so we may put up our requests to God, agreeable thereunto: -Accordingly we are to cast ourselves before his footstool, with humble -confession of sin, and imploring forgiveness from him, to this purpose: -“We adore thee, O Lord, as a God of purer eyes than to behold iniquity. -Thou hast commanded us to keep thy precepts, and hast revealed thy wrath -from heaven against all ungodliness, and unrighteousness of men: We -acknowledge that we are, by our transgressions, become debtors to thy -justice; our iniquities are increased over our head, and our trespasses -grown up unto the heavens; and thereby we have deserved to be banished -out of thy sight, and cast into the prison of hell, without hope of -being released from thence. We are not able to stand in judgment, and -therefore we dread the thoughts of appearing before thine awful -tribunal, as an absolute God. If thou shouldest contend with us, we -cannot answer for the least sin that we have committed; and it would be -an injury to thy justice, and an increasing of our guilt, to expect or -desire, that thou shouldest pardon our sins without receiving -satisfaction for them, which we are sensible that we are not, nor ever -shall be able to give thee. But we bless thy name, that thou hast sent -thy well-beloved Son into the world, who gave his life a ransom for thy -people; by which means thy justice is satisfied, thy law fulfilled, and -all thy perfections infinitely glorified: He hath finished -transgression, made an end of sin, made reconciliation for iniquity, and -brought in everlasting righteousness; which is to and upon all them that -believe. Thou hast therefore given us leave, and encouraged us to come -to thee by faith, to plead with thee for redemption and forgiveness -through his blood, according to the riches of thy grace. In him thou art -a God, pardoning the iniquity, and passing by the transgressions of the -remnant of thine heritage: Therefore we pray for this invaluable -privilege as those who humbly hope and trust that we have those graces -wrought in us, which are an evidence of our having Christ’s -righteousness imputed to us, for which we bless thee; and, in -particular, that thou hast enabled us to forgive all the injuries that -are done us by our fellow creatures; which are very small and -inconsiderable, if compared with those affronts which we daily offer to -thy Majesty. We beseech thee, grant that this, and all other graces, may -more and more abound in us, that thereby our evidences of an interest in -Christ’s righteousness may be more strong and clear; that though we -daily contract guilt by our transgressions, we may be enabled to -conclude for our comfort, that there is no condemnation to us, and that -iniquity shall not be our ruin.” - -Footnote 121: - - _See vol. II. 289-290 and vol. III. 72._ - -Footnote 122: - - _See Quest. CLII._ - - - - - Quest. CXCV. - - - QUEST. CXCV. _What do we pray for in the sixth petition?_ - - ANSW. In the sixth petition, [which is, _And lead us not into - temptation, but deliver us from evil_,] acknowledging that the most - wise, righteous, and gracious God, for divers holy and just ends, - may so order things, that we may be assaulted, foiled, and for a - time, led captive by temptations, that Satan, the world, and the - flesh, are ready, powerfully to draw us aside and ensnare us; and - that we, even after the pardon of our sins, by reason of our - corruption, weakness, and want of watchfulness, are not only subject - to be tempted, and forward to expose ourselves unto temptations; but - also, of ourselves, unable and unwilling to resist them, to recover - out of them, and to improve them, and worthy to be left under the - power of them; we pray, that God would so overrule the world, and - all in it; subdue the flesh, and restrain Satan; order all things, - bestow and bless all means of grace, and quicken us to watchfulness - in the use of them, that we, and all his people may, by his - providence, be kept from being tempted to sin; or, if tempted, that, - by his Spirit, we may be powerfully supported and enabled to stand - in the hour of temptation, or, when fallen, raised again and - recovered out of it, and have a sanctified use and improvement - thereof; that our sanctification and salvation may be perfected, - Satan trodden under our feet, and we fully freed from sin, - temptation, and all evil for ever. - -Our Saviour having, in the foregoing petition, exhorted us to pray for -forgiveness of sins, whereby the guilt of past crimes may be removed; in -this he advises us to pray against temptation, lest being overcome -thereby, we should contract fresh guilt, and walk unbecoming those who -hope for, or have obtained forgiveness from God. In order to our -understanding of which it will be necessary for us to premise something -tending to explain the meaning of the word _Temptation_. Accordingly it -may be taken in a good sense: Thus God himself is sometimes said to -_tempt_, or rather, which is all one, to _try_ his people. This he does -by the various dispensations of his providence, whether prosperous or -adverse. And sometimes by his commands, when he puts us upon the -performance of difficult duties, that he might prove us, whether his -fear is before us: In this respect he is said to have tempted Abraham, -proved his faith, and discovered his readiness to obey his command in -offering Isaac; and, after he had tried his faith, he commends him, when -he says, _Now I know that thou lovest God_, Gen. xxii. 1, 12. And -sometimes he is said to tempt, or _allure_, to what is good, Hos. ii. -14. to invite his people to do those things which redound to his glory -and their real interest; and in this sense we may and ought to tempt -others, to persuade, and, as much as in us lies, engage their affections -to the performance of what is good: Thus the apostle advises us to -_consider one another to provoke unto love and to good works_, Heb. x. -24. - -We are not to understand the word _temptation_ in these senses in this -petition; but it is to be taken for our being tempted to sin, in which -respect God never tempts any one: Thus the apostle says, _Let no man -say, when he is tempted, I am tempted of God; for God cannot be tempted -with evil; neither tempteth he any man_, James i. 13. neither ought we -to tempt one another thereunto. This being premised, we come more -immediately to explain this petition: In which we shall consider some -things which are supposed; and also the subject-matter thereof. - -I. There are several things supposed, when we are taught to pray, _Lead -us not into temptation_. As, - -1. That man, in this imperfect state, is very much exposed to -temptations. The world is always ready to present its alluring objects, -which are suited to the corruption of our nature, and therefore too -easily complied with: And this is farther promoted by Satan’s -suggestions, who is daily endeavouring to entangle us in the snare that -is laid for us. - -2. As we are daily tempted to sin, so we are in great danger of being -overcome thereby; which arises not only from the methods used to draw us -aside from God, and the many secret snares laid for us, that are not -easily discerned, but principally from the treachery of our own hearts, -which are deceitful above all things, and very apt to incline us to -commit those sins which bring a great deal of guilt with them. It also -proceeds sometimes from a want of watchfulness; whereby the enemy comes -upon us undiscovered, and we are overcome before we are aware of it; the -temptation offers itself, and we are unable, but willing, to resist it. -And, if fallen by it, this tends still more to weaken us, so that we -cannot recover ourselves from the pit into which we are plunged; we also -find it very difficult, if God is pleased, at any time, to suffer us to -fall by temptations, to improve them aright to his glory and our own -good. - -3. It is farther supposed, that God may suffer his people, though their -sins are pardoned, and their souls sanctified, to be tempted, and -sometimes even foiled and led captive for a time; which may give us -occasion to consider, - -(1.) In what sense he may be said to tempt, or lead his people into -temptation. This he does, though without being the author of sin,[123] - -[1.] Objectively; when his providential dispensations, which, in -themselves, are holy, just, and good, offer occasions of sin; which, -nevertheless, would not ensue hereupon, did not our corrupt nature lay -hold on them as such, and abuse them: Thus all God’s works of providence -or grace, may prove temptations to men; as the Psalmist, speaking of the -_prosperity of the wicked_, intimates, that it raised his envy, Psal. -lxxiii. 3. and elsewhere he considers the blessings of common providence -as proving a temptation, to carnal security and indifferency in -religion, to some of whom it is said, _Because they have no changes, -therefore they fear not God_, Psal. lv. 19. and, on the other hand, -afflictive providence sometimes prove temptations to us to murmur and -entertain hard thoughts of God.—Moreover, his threatenings are -oftentimes abused, and some thereby tempted to think him severe and -unmerciful; others complain of his commandments as grievous, because he -does not give them those indulgencies to sin which their corrupt natures -desire. In these respects God may be said to lead into temptation; -nevertheless, we are not to pray, that he would alter the methods of his -providence, or make abatements as to the duties which he commands us to -perform; but rather, that he would not suffer us to make a wrong use of -them. - -[2.] God leads into temptation permissively, when he does not restrain -the tempter, which he is not obliged to do, but suffers us to be -assaulted by him, and, at the same time, denies the aids and assistance -of his grace, to prevent our compliance therewith; so that when we pray -that he would _not lead us into temptation_, we desire that he would -prevent the assault, or fortify us against it, that, through the -weakness of our grace, or the prevalency of corruption, we may not -comply with the temptation. - -(2.) We shall now consider the reason why God thus leads his people into -temptation, or suffers them to be tempted: or what are those holy, wise, -just, and gracious ends, which he designs thereby; and, - -[1.] It cannot be expected that it should be otherwise, when we chuse to -go in the way of temptation, or indulge those corruptions, whereby we -are inclined to yield to it: In this case, God’s judicial hand appears, -as he punishes for one sin, by suffering us to be tempted to another. - -[2.] God hereby gives us occasion to see our own weakness, and the -deceitfulness of our hearts, and the need we have of his grace, to -prevent our falling by temptation: Thus it is said, that God _left -Hezekiah_, 2 Chron. xxxii. 31. compared with 2 Kings xx. 15. when he -sinned in shewing the ambassadors of the king of Babylon the treasures -that he had in his house, in which this good king discovered too much -pride; whereas it had been better had he shewn them the bed he lay on, -when he was nigh unto death, and taken occasion from thence, to give God -the glory of his miraculous recovery which was the reason of their being -sent to compliment him upon it: In this respect _God left him to try -him, that he might know all that was in his heart_. - -[3.] God does this, that, when we experience the superior force of our -spiritual enemies, we may, by faith and prayer, have recourse to his -almighty power and grace. Thus when the apostle Paul was in danger of -being _exalted above measure_, through Satan’s temptations, he says, -_For this I besought the Lord thrice, that it might depart from me_, 2 -Cor. xii. 8. - -[4.] He suffers this, that we may herein have an instance of the -imperfections of this present state, and be induced to press after, and -long for, that state of perfect freedom, not only from sin, but -temptation, which is reserved for us in heaven. - -[5.] We are led into temptation, that hereby we may see the necessity of -making use of the whole armour of God, that we may be able to stand our -ground. As the soldier will not put on his armour but when he is going -to engage the enemy; so God has ordained that our life should be a -perpetual warfare, and that we should be continually exposed to the -assaults of our spiritual enemies, that we may always be prepared for -them, having _the girdle of truth, the breast-plate of righteousness, -the shield of faith, the helmet of salvation, and the sword of the -Spirit, which is the word of God_, Eph. vi. 14-17. He also suffers this, -that we may, in the end, know what it is to conquer, and have the -pleasure and satisfaction arising from hence, and that he may have the -glory of this victory. - -[6.] God suffers this, that he may cure our sloth, and excite us to -greater watchfulness, as those who are never wholly out of danger: Thus -the apostle says, _Be sober, be vigilant; because your adversary, the -Devil, as a roaring lion, walketh about, seeking whom he may devour_, 1 -Pet. v. 8. and our Saviour advises his disciples, to _watch and pray, -that they enter not into temptation_, Matt. xxvi. 41. - -[7.] God suffers us to be tempted, that we may know the depths of Satan, -which we should otherwise be unapprized of; and that thereby we may be -more prepared to make resistance, and, when we are enabled to overcome, -may be better furnished to direct others, who are liable to like -temptations, how they should behave themselves under them, and to -encourage them to hope that they should be delivered, as we have been. - -4. It is farther observed, that though God suffers his people to be -tempted, and even foiled, and led captive, yet this is only for a time. -In this the temptations of believers differ from those of the -unregenerate, who are _taken captive by Satan at his will_, 2 Tim. ii. -26. Whereas it is said concerning the believer, that it is only _for a -season_; and that, _if need be, he is in heaviness through manifold -temptations_, 1 Tim. i. 6. This leads us to consider, - -II. The subject-matter of the petition, when we pray that God would _not -lead us into temptation, but deliver us from evil_. The only difficulty -in laying down the method in which this is to be insisted on, arises -from the indeterminateness of the word _evil_; of which, there are -various senses given by them, that explain the Lord’s prayer. - -Some understand by it, the evil one, or the Devil; and then one part of -this petition may be considered as exegetical of the other: So that, not -to be led into temptation, is the same as, to be delivered from the -assaults of Satan, the evil one, that we may not be brought under his -power, or become vassals to him, as complying with his temptations. - -Others understand the word in a more large sense, as an intimation of -our desire to be delivered from evil of all kinds, and that either from -the evil of sin, or the evil of afflictions, which are the consequence -of sin. If we take it for a deliverance from the evil of sin; this -respects the guilt thereof, and the punishment that is due to it; and -then it differs little or nothing from the subject-matter of the -foregoing petition, when we pray, that God would _forgive us our sins_; -or if, on the other hand, we take it for deliverance from the evil of -sin, as it includes in it a branch of sanctification, that is, from the -dominion and slavery of sin, then it is well connected with the former -petition; for when we pray for pardon of sin, we ought also to pray for -deliverance from the reigning power thereof. And it is very well -connected with our praying against temptation; for it is, in effect, to -desire either that we may not be assaulted by the tempter, or that we -may not be drawn aside to sin against God thereby. - -As for the evil of affliction, I cannot think that this is intended by -this expression, because the opposition between it and our deliverance -from temptation, would not appear to be so just as we must suppose it -is, unless we take temptation itself to be an affliction; and then it is -the same as though we should say, deliver us from temptation, that we -may not be afflicted therewith; which we must be supposed to be, by -reason of the danger we are in of falling thereby. - -By passing by these critical remarks on the sense of the words, _Deliver -us from evil_, we shall consider the subject-matter of this petition, -under two general heads, _viz._ - -_First_, We shall enquire what are the temptations which we are exposed -to. - -_Secondly_, How we are to pray that we may not be led into them; or, if -we are, how we may be delivered from the evil consequences that will -arise from our compliance with them, which is principally implied in -those words, _Deliver us from evil_. - -_First_, What are those temptations which we are exposed to: These are -of various kinds, all which take their rise either from the world, the -flesh, or the Devil. Their manner of acting, indeed, is different; yet -they are very often united in their assaults, from whence we are in -perpetual danger of being overcome, if God, by his grace, is not pleased -to interpose.—And, - -1. We shall consider the temptations that we meet with from the world. -These are either such as arise from the solicitations of those whom we -converse with therein, who, under a pretence of friendship, persuade us -to sin: Thus we read of some who _entice others to lay wait for blood_, -and desire those whom they would ensnare into this crime, to _cast in -their lot among them_, Prov. i. 10-14. but we are advised, not to -consent to, or be confederate with them: Or else they arise from those -things in the world which present themselves to us, and are temptations -to sin, in an objective way, being not so much the cause as the occasion -thereof; and, in many instances, the use thereof is lawful, while the -abuse alone proves hurtful to us: This is what we shall principally -confine ourselves to at present, and shew how the good and evil things -of the world, or the various conditions in which we are, whether -prosperous or adverse, prove temptations to us. - -(1.) The good things of the world, or the various conditions in which we -are, whether prosperous or adverse, prove temptations to us. - -(2.) The good things of the world are sometimes a snare to us, or an -occasion of sin, _viz._ the riches, honours and pleasures thereof: Thus -our Saviour speaks, Matt. xiii. 22. of the _care of this world_, that -is, either to gain or increase of it; and the apostle speaks of some who -had _forsaken the right way, following the way of Balaam, who loved the -wages of unrighteousness_, 2 Pet. ii. 15. or acted contrary to his -conscience for gain; and Felix perverted justice to obtain a bribe, -concerning whom it is said, _He hoped that money should have been given -him of Paul, that he might loose him_, Acts xxiv. 16. And we read of -others that _will be rich_, that is, who immoderately pursue the gain of -the world, that hereby _fall into temptation, and a snare, and many -hurtful lusts_, 1 Tim. vi. 9. And the honours of the world are a -temptation to others; Thus our Saviour says, _How can ye believe, which -receive honour one of another_, John v. 44. And others are ensnared by -the pleasures of the world, who are stiled _lovers of pleasures more -than lovers of God_, 2 Tim. iii. 4. - -And, indeed, we often find, that the necessary duties or enjoyments of -life, such as eating, drinking, and recreation; and the various -relations we stand in to others prove a temptation to us. Many things -are so, as they are used unseasonably, immoderately, and without a due -regard to the glory of God, which ought to be our highest end in all -worldly enjoyments; and, indeed, whatever has a tendency to draw forth -our corruption, may be said to be a temptation to us: Sometimes the -prosperous condition of others has this effect upon us: Thus Cain, -beholding Abel to have a more visible token of the divine regard to his -person and offering than he had, hated and _slew him_, Gen. iv. 5, 9. -And Joseph’s being a favourite in his father’s house, and honoured by -God, in having divine dreams, gave occasion to his brethren to envy him; -who first designed to slay him, and afterwards, out of malice, sold him -into Egypt. And when Joshua saw Eldad and Medad prophesying, supposing -that this belonged only to Moses; and that it was a lessening of his -honour, for them to pretend to this privilege, he desires that they -might be _forbid_; but this was plainly a temptation; for Moses gives -him a check, intimating that he did not well in _envying_ them _for his -sake_, Numb. xi. 29. - -Moreover, we often find, that our own condition in the world, when we -enjoy the outward blessings of providence, proves a temptation: Some are -like the vessel that is in danger of being overset by having too much -sail, and no ballast to keep it steady: In like manner, the abundance of -this world, without the grace of God, to sanctify and set bounds to our -affections, will oftentimes prove a snare to us. Some are hereby tempted -to covetousness, than which, nothing is more preposterous; yet nothing -more common. This seems to be supposed in the Psalmist’s advice; _If -riches increase, set not your heart upon them_, Psal. lxii. 10. and it -is an intimation, that our desires often increase with our substance, so -that the more we have, the more we want, and are less disposed to -contribute to the necessities of others: We have an instance of this in -Nabal, whose answer to the obliging message, sent by David to him, _Say -ye to him that liveth in prosperity, Peace be both to thee, and peace be -to thine house, and peace be unto all that thou hast. Give, I pray thee, -whatsoever cometh to thine hand, unto thy servants, and to thy son -David_, 1 Sam. xxv. 6, 8, 11. argued him to be of a churlish -disposition, and that his prosperous circumstances in the world were a -temptation to his corruptions, having no sense of gratitude for those -favours that he had received from him and his men, while they resided in -the wilderness, and were conversant with those that kept his flocks -there. It would have been a more plausible excuse, had he alleged the -danger that might accrue to him thereby: or, that it was possible that -Saul might hear of it, and deal with him as he had done with Abimelech, -and the other priests, at Nob, for that small respect that he had shewed -him: But this be takes no notice of, but treats him morosely, when he -says _Shall I take my bread and my water, and my flesh, that I have -killed for my shearers, and give it unto men, whom I know not whence -they be_. This manifested him to be a _man of Belial_, as Abigail -confesses, when she says, _Nabal is his name, and folly is with him_, -ver. 25. - -Again, we sometimes find, that a prosperous condition in the world, is a -temptation to God’s people to presumption and carnal security; as the -Psalmist says, _In my prosperity I said, I shall never be moved_, Psal. -xxx. 6. and the wicked are hereby tempted to obstinacy and disobedience; -as God says by the prophet, to the Israelites, _I spake unto thee in thy -prosperity; but thou saidst, I will not hear; This hath been thy manner -from thy youth, that thou obeyedst not my voice_, Jer. xxii. 21. And -sometimes to pride, haughtiness, and oppression; thus the Psalmist -speaks of those who were _not in trouble, neither plagued like other -men; therefore pride compasseth them about as a chain, violence covereth -them as a garment_, Psal. lxxiii. 5, 6. We are not, indeed, to suppose, -that this is the necessary result of a prosperous state in the world, -since that temptation, which is only objective, may be fenced against: -But the pernicious tendency thereof arises from the depravity of our -nature, and its proneness to abuse the blessings of providence; from -whence some take occasion to cast off fear, and put the evil day far -from them: Therefore, when we pray, that the world may not prove a -temptation to us, we desire, that God would keep us from using any -indirect means, either to get or increase our worldly substance, but, on -the other hand, enable us to improve it to his glory; and that our -affections may not be so much set upon it as to alienate them from him; -but that we may make it the matter of our deliberate choice, rather to -be deprived of outward blessings, than receive them as our only portion, -and, by having our hearts set too much upon them, forfeit, and be denied -an interest in, his special and distinguishing love. - -(2.) The evil things in the world often prove a temptation to us. By -_evil things_, we mean afflictive providences, which are inseparable -from this present state; since _man is born unto trouble, as the sparks -fly upwards_, Job v. 7. These are either personal or relative; some more -immediately from God, others from men, as instruments in his hand: Some -arise from the present experience we have of affliction, others from our -expectation or fear of future troubles: and all these sometimes prove -temptations to us, unless God is pleased to interpose in a way of -preventing grace, and make them conducive to our spiritual advantage. -Now afflictions prove temptations to us, - -[1.] When we are discontented and uneasy under the hand of God, -complaining of the burdens that he is pleased to lay on us, as though -they were insupportable, and it were impossible for us to bear up under -them; or, when we are ready to conclude, that no affliction is like -ours, and are apt to insinuate, that God hereby deals hardly with us. - -[2.] When they disturb or disorder our thoughts, weaken our faith, and -unfit us for spiritual meditations, or attending aright on ordinances of -God; or when we are more concerned, about our afflictions, than about -sin, the cause of them. - -[3.] When we have unbelieving apprehensions concerning the event -thereof, concluding that they will certainly end in our ruin; -notwithstanding the promises, which God has made of their working -together for good, to them that love him.—This temptation David was -exposed to, when he said, _I shall now perish one day by the hand of -Saul_, 1 Sam. xxvii. 1. which was an ungrounded fear, especially -considering the promises that God had given him, and the many -experiences he had of his being a help to him in the time of trouble. - -[4.] Afflictions are temptations to us, when we take occasion from them -to question God’s fatherly love, or to conclude, that they are sent in -wrath, and are intimations that we are cast off by him, when we have no -reason to think so from any thing that there is in the nature of -affliction itself; also when we are hindered thereby, from applying -those suitable promises which God has made to his people, in like cases, -for their comfort and support. - -Now when we pray that God would _not lead us into temptation_, as -afflictive providences expose us to it, we are to pray against them with -submission to the divine will, not as though the removal thereof were of -equal importance, or as necessary to our happiness, as the taking away -the guilt or power of sin: However, we are to pray, that afflictions may -be sanctified to us; and that corrupt nature may not take occasion from -them, to have unbecoming thoughts of God; but that we may hereby be led -nearer to him, that so they may not prove a temptation to us, or at -least, that with the temptation, he would make a way for our escape. - -2. Another sort of temptations proceed from the flesh, which are the -greatest and most dangerous of all. The apostle speaks of them as though -they were the only temptations, when he says, _Every man is tempted when -he is drawn aside of his own lust, and enticed_, James i. 14. since all -others might, without much difficulty, be resisted and overcome, were -there not a corrupt disposition in our nature, which the apostle calls -_lust_, that inclines us to adhere to, and comply with them. This -consists in the irregularity and disorder of our passions; which are not -only prone to rebel against God, but to act contrary to the dictates of -our own consciences, which is the result of our fallen state; and the -temptations are oftentimes various, according to the prevailing bias of -our natural temper. A melancholy constitution sometimes inclines us to -slavish fears, or distrust of God’s providence; or to have such black -and dismal apprehensions of our spiritual concerns, that we are led to -the very brink of despair. A choleric temper prompts us to revenge, -injustice, and oppression, and puts us upon magnifying small offences, -and expressing a furious resentment without ground. A sanguine and airy -constitution often proves a temptation to cast off all serious thoughts -about God and another world, and to count religion a needless, -melancholy and distasteful thing, and to make a jest of what is sacred, -and ought to be treated with the utmost reverence; and this temper -frequently exposes persons to the pernicious influence of bad company, -and induces them to be lovers of pleasure more than lovers of God. -Again, a stupid, phlegmatic and heavy constitution, often proves a -temptation to negligence in our civil and religious affairs, and not to -make provision for a time of trial: Hereby persons are often tempted to -neglect holy duties, especially such as are difficult; or to perform -them in a careless manner, and so rest in a form of godliness, without -the power thereof. - -This difference of natural tempers is the reason why we behold lust -appearing in different shapes; so that the same temptation that presents -itself from without, suits the natural disposition of one who eagerly -embraces it, while another is not greatly moved by it. This is what we -understand by those temptations which arise from the flesh; and, when we -pray against them, it is not to be supposed, that we expect to be -perfectly freed from them in this world, in which, as has been elsewhere -observed[124], there are the remnants of sin abiding in every part, even -in them that are sanctified, and the perpetual lustings of the flesh -against the spirit. Therefore, when we pray against such-like -temptations, we desire, - -(1.) That God would restrain and prevent the irregularity and pernicious -tendency of our natural temper, which inclines us to those sins which it -is most prone to; or that he would keep us from those sins that more -easily beset us, by reason of the propensity of our nature to commit -them. And, - -(2.) That he would sanctify our affections and bring them under the -powerful influence of a principle of grace, which may maintain a -perpetual opposition to those habits of sin that are daily leading us to -turn aside from God, so that, whatever temptations we meet with from -objects without us, our souls may be internally fortified against them, -and disposed to hate and avoid every thing that is contrary to his holy -law, or tends to his dishonour. - -2. We shall now consider those temptations that arise from Satan, who -is, for this reason, called _the tempter_, Matt. iv. 3. 1 Thess. vi. 3. -and he is also said to _enter into_, Luke xxii. 3. and _fill the hearts_ -of sinners, Acts v. 3. As for the unregenerate, they are wholly under -his power: Therefore conversion is called a _turning them from the power -of Satan unto God_, chap. xxvi. 18. There are, indeed, some who deny -that Satan has any hand in those temptations, which we are exposed to; -in which they are too much disposed to give into the error of the -Sadducees of old. And if they do not expressly deny the existence of -spirits, yet they will not allow that they have any thing to do in this -world: And, indeed, they think it impossible for the Devil to give us -any disturbance, seeing he is shut up in chains of darkness, reserved to -the judgment of the great day; and, inasmuch as we often read in -scripture, of those things that he does against men in this world, they -suppose that all these are to be understood in a metaphorical sense, and -that nothing else is intended thereby, but the temptations we meet with -from men, or from our own lusts: These, according to them, are the only -devils that we need to fear.—This error they are led into under a -pretence of avoiding the contrary extreme of those who seem to lay all -the sins they commit, to the Devil’s charge, rather than their own; -when, probably, he has nothing to do with them, but they wholly proceed -from their own corruptions: The middle way between these two extremes, -is, as I conceive, much more consonant to scripture and experience, and -rather to be acquiesced in. And therefore we shall endeavour to prove, -that we are often tempted by Satan, as well as our own lusts; which will -appear, if we consider the following propositions. - -_1st_, It is not unreasonable to suppose, that spirits may so far have -access to our souls, as _to suggest good or bad thoughts_; for, being -reasonable creatures, it is beyond dispute, that they are able to -converse with one another; and, if so, it contains no absurdity to -suppose, that they may, some way or other, have conversation with the -souls of men, which are capable of having things internally suggested to -them, as well as receiving ideas from sensible objects, by means of our -bodies, to which they are united. As to the manner _how this is done_, -we pretend _not to determine it_, since it is sufficient to our present -purpose, to make it appear that we are exposed to temptations from -Satan, as well as our own selves. - -_2dly_, It is _obvious from scripture, that the Devil_, and his angels, -are _conversant in this lower world_: And accordingly he is styled, _The -prince of the power of the air_, Eph. ii. 2. _the god of this world_, 2 -Cor. iv. 4. And elsewhere he is said, to _walk about, seeking whom he -may devour_, 1 Pet. v. 8. And whereas it is objected, that this is -inconsistent with his being shut up in hell: That may respect -principally his state, as being unchangeably separated and banished from -God’s favourable and comfortable presence; nevertheless, he may suffer -him to attempt many things against men in this world, for the trial of -the graces of his people, and the punishing of his enemies.—There is, -indeed, a place of misery allotted for them, though they may not be, at -present, confined to it; which seems to be implied in that request they -made to our Saviour, that he would not command them to _go into the -deep_, Luke viii. 31. by which, it is probable, the place of torment is -intended, in which they expect to be for ever shut up after the day of -judgment; and therefore they are represented elsewhere, as _crying out, -Art thou came hither to torment us before the time?_ Matt. viii. 29. - -_3dly_, Our _first parent_, in innocency, _was tempted by the Devil_, -who made use of the serpent, by which he is said to _speak to Eve_, Gen. -iii. 1. _& seq._ as has been proved elsewhere[125]. And our Saviour was -also tempted by him, when led by the Spirit into the wilderness for that -purpose, Matt. iv. 1. but neither of these could be said to be tempted -by the lusts of the flesh, as being inconsistent with that sinless state -in which our first parents were before they fell, and our Saviour always -was; and, it is certain, that the temptation offered to each of them, -was not only objective; but there were words spoken, and a perverse -method of reasoning made use of to ensnare them: And they could not be -tempted by men, for, in this respect, they were alone; it therefore -follows, that Satan was the tempter to each of them. - -_4thly_, There are several other _scriptures_ which expressly _prove, -that Satan has sometimes tempted_ persons to sin: Thus we read, that _he -stood up against Israel, and provoked David to number them_, 1 Chron. -xxi. 1. And elsewhere our Saviour tells the Jews, _Ye are of your father -the Devil, and the lusts of your father ye will do_; that is, you -eagerly commit those sins that he tempts you to. It is farther added, -that he was _a murderer from the beginning_; which cannot be understood -otherwise than of his murdering man, by tempting him to sin, and -prevailing; and it is also said, that _he abode not the truth_, and is -_a liar, and the father of it_, John viii. 44. that is, he deceives us -by his suggestions, and prevails on us, when complying therewith, to -deceive ourselves. - -This may give us occasion to enquire, how we may distinguish those -temptations which take their rise from Satan, from others which proceed -from ourselves. This is a very difficult question to be resolved, -because our _corrupt nature, for the most part, tempts us to the same -sins that Satan does_; therefore, where there are _two causes of the -same action_, it is _hard to distinguish_ one from the other: As when -two candles are set up in the same room, we cannot distinguish the light -of one from the light of the other. It is true, if the sins that we are -tempted to by our lusts, on the one hand, and by Satan on the other, had -been described, as being of different kinds, we might more easily -determine the difference that there is between them. Or if we had not -the least inclination to comply with the temptation, and were able to -say, as our Saviour did, _The prince of this world cometh, and hath -nothing in me_, chap. xiv. 30. then we might easily know where to fasten -the charge of guilt; and it would be no injustice to exculpate -ourselves, and lay the blame wholly on the Devil: But it is far -otherwise with us, by reason of the _corruption of our nature_, which -_would render us prone to sin, though Satan did not tempt_ us to it. -Therefore, since we often contract guilt by complying with his -temptations, in like manner as he does by offering them; it is necessary -that something be said, that we may know when the temptation is to be -laid at our own door, and when at Satan’s, so far as we are able to -determine this matter: Therefore, let it be considered, - -_1st_, _If we are tempted to those sins which we cannot think of but -with the utmost abhorrence_; and we are so far from entertaining any -pleasure in the thing that we are tempted to, that we take occasion from -hence, to express the greatest aversion to it, and would not comply with -it for ten thousand worlds; when we count the suggestion an invasion on -our souls, an affliction grievous to be borne; and, instead of -compliance therewith, are led hereby to the exercise of those graces -that are opposite to it: In such-like cases I humbly conceive, we do not -incur guilt by being tempted; but the sin is wholly to be charged to -Satan. Nevertheless, - -_2dly_, When we are pleased with the temptation, but frequently meditate -on the subject-matter thereof, and either commit the sin we are tempted -to; or, if we abstain from the commission thereof, it is only out of -fear or shame; and when the propensity of our nature leads us, at other -times, to those sins which bear some resemblance to it; this argues, -_that our own lusts, as well as Satan, are joint causes of those_ sins -that ensue hereupon. These things being considered, we shall proceed to -speak more particularly concerning Satan’s temptations; and, in order -thereunto, lay down some things, by way of premisal, which relate to -this matter, and then consider the method he takes in managing them. - -1. There are some things to be premised in general, concerning Satan’s -temptations; - -(1.) That, though he may tempt to sin, yet he _cannot force the will_; -for then the guilt would devolve wholly on himself and not on us. It -would certainly render our condition very miserable, if it were -impossible for us to resist his temptations; for this would be to -suppose, that we lie at the mercy of him, who has more power to destroy -us than we have to withstand him. Besides this would be to extend the -servitude of the will of man beyond its due bounds; for, though it be -not free to what is spiritually or supernaturally good, we do not deny -but that it is free, as it has a power to avoid many sins, which, upon -this supposition, it would be inevitably hurried into. And it would be -_a refection on the providence of God_, so far to _leave man_ in the -hands of Satan, as that hereby he should be laid _under a necessity of -sinning_ and perishing without the choice and consent of his own will, -and consequently, his destruction could not be said to be of himself. - -(2.) Satan’s _power is not equal to his malice_; for he is under divine -restraints, and, indeed, _can do nothing against believers, but by God’s -permission_. This may be argued from our being obliged to desire that -God would _keep us from being tempted_, that is, restrain the tempter, -as well as enable us to resist him; and if it were otherwise, no one -could be saved; for Satan’s malice is boundless, though he be not -suffered to do what it prompts him to. And this is a very great blessing -to God’s people; as it is a comfortable thing to consider, that they are -in his hands, who is a merciful Father; and not in Satan’s power, who -breathes forth nothing but revenge and cruelty: - -(3.) As it is _not a sin to be tempted_, since our Saviour is said to -have been _in all points tempted like as we are, yet without sin_, Heb. -iv. 15. so on the other hand, _when we are pleased_, and comply with the -temptation, it will be _no sufficient excuse_ for us to allege, that -_Satan had a great hand in it_, since, as we have before observed, he -can only tempt, but not force the will; and how formidable soever he may -be, by reason of the greatness of his power and malice; yet we have this -expedient to make use of, as it should put us upon saying, the Lord -rebuke thee Satan. - -(5.) There is a _vast difference between_ the condition of those who are -_converted_, and others, who are in an _unregenerate_ state, as to the -event and consequence of Satan’s temptations. The former, indeed, by -reason of the remainders of corruption in them, are _oftentimes foiled_ -and overcome thereby; but yet they shall _not be wholly destroyed_; but -God will _find out a way for their recovery_ out of the snare, in which -they may, at any time, be entangled: Whereas the latter are wholly under -his power, by _their own choice_ and consent, and will remain so, till, -by the grace of God they are delivered from the dominion of darkness, -and translated into the kingdom of his dear Son. We shall now consider, - -2. The method in which Satan manages his temptations, in order to his -inducing men to sin. Sometimes he endeavours to ensnare and deceive us -_by his subtilty_: upon which account he is called _that old serpent, -which deceiveth the whole world_. Rev. xx. 2. and xii. 9. And elsewhere -we read of _the depths of Satan_, chap. ii. 24. that is, his deep-laid -designs, and of his _wiles_, Eph. vi. 11. which it is an hard matter to -withstand; and he is sometimes said to be _transformed into an angel of -light_, 2 Cor. xi. 24. when he tempts to sin, under a pretence of our -bringing glory to God, as well as good to ourselves and others. And -there are other methods he takes, which, though managed with equal -subtilty, yet he appears, _not as an angel of light_, pretending to help -us in the way to heaven, but _as a roaring lion_, rendering himself -formidable, and not concealing his design to devour, or make a prey of -us, and to fill us with that distress of conscience, that brings us to -the very brink of despair: These, as it is probable, the apostle intends -by his _fiery darts_, as contra-distinguished from his _wiles_. In the -former he shews himself a _tempter_, in the latter, an _accuser_. These -are the usual methods which he takes in managing his temptations: and we -shall consider them under four heads; - -1. His endeavouring to produce and strengthen the habits of sin. - -2. What he does to prevent conviction of sin, or to hinder the efficacy -thereof. - -3. His discouraging those who are under convictions from closing with -Christ by faith. And, - -4. His injecting blasphemous and atheistical thoughts into the minds of -men, and using endeavours to drive them to despair. - -1. Satan endeavours _to produce and strengthen the habits of sin_. These -are generally attained by frequent acts, or by making a progress in sin, -by which the heart is more hardened; and it is with greater difficulty -that such are reclaimed from it; of them the prophet speaks, when he -says, _Can the Ethiopian change his skin, or the leopard his spots; then -may ye also do good, that are accustomed to do evil_, Jer. xiii. 23. And -in order thereunto, we may observe that he does not usually tempt, at -first, to the vilest and most notorious acts of sin, especially where he -has ground to suspect that these temptations will not be readily -entertained or adhered to; this is the case of those who retain some -impressions of a religious education, or are, at present, under the -influence of restraining grace: these are first tempted to commit lesser -sins before they proceed to greater. He generally begins with tempting -to sins of _omission_, or to _formality_ and _indifferency_ in the -performing of religious duties, or by pretending that God gives us some -indulgencies or allowance to commit those sins that our natural -constitution most inclines us to, and that we have been mistaken, when -we have thought that religion is so difficult a matter as some have -pretended it to be; and that we may safely follow a multitude, though it -be in doing that, which is in itself sinful; and that we are not to take -an estimate of religion, from the apprehensions which some melancholy -persons entertain of it; and that strictness in religion, is being -righteous overmuch; or striving against the stream, is a needless -precaution; and therefore we may consult our own honour and reputation -in the world, and give into that scheme of religion that is uppermost; -and that denying ourselves, taking up the cross and following Christ; -though it may be reckoned a safe, yet it is not the only way to heaven. -By this means the habits of sin are strengthened, the heart hardened -therein, and persons proceed from one degree of impiety to another, till -at last, they abandon themselves to every thing that is vile and -profligate, and run with others, in all excess of riot. And, that his -design may be more effectually carried on, herein he suits his -temptations to every age and condition of life. Here we shall consider, - -(1.) The method he takes with those who are in the prime and flower of -their age: Accordingly these he endeavours to persuade, that it is _time -enough for them to think of being religious hereafter_; and that it is -too austere and melancholy a thing for them to pretend to it at present, -as what is inconsistent with those pleasures and youthful lusts, which -are agreeable to their age and condition of life. If they are children, -then he suggests to them, that they have time enough before them; and -when they are more advanced in years, they will have a greater degree of -understanding, and be better able to take in the force of those -arguments that are usually brought to induce persons to lead a religious -life; and then they may make choice of it out of judgment. If they are -servants, he persuades them, that they have other business on their -hands, and that they had better stay till they are free from the -engagements which they are, at present, under, to their masters; and, -when they are at their own disposal, then it will be the fittest time -for them to embrace the ways of God. This temptation carries in it the -highest instance of presumption, tends greatly to harden the heart in -sin, and has been the ruin of multitudes. - -(2.) When persons are come to years of maturity, being no longer -children or servants, but about to engage in those secular employments, -which they are called to in the world, then he has temptations of -another nature to offer to them. He has hitherto kept possession of -their hearts, and desired them only to wait for this age of life, and -then they would have a more convenient season to lead a religious life; -but this convenient season is not yet come; for there are other -stratagems which he now makes use of, to keep them in subjection to him. -Youthful lusts are now grown to a greater height, and the impressions of -a religious education, if they were favoured with it, almost worn out; -and it is no difficult matter for him to persuade them, that the -principal thing they are to be concerned about, is their living -comfortably in the world; and, that they have now an opportunity to -increase their substance, and make provision for their future happiness -therein; therefore they ought to converse with those who are in the same -station of life with themselves: And he generally points out such -associates, which he tempts them to make choice of, that may be a snare -to them, whose conversation is very remote from any thing that tends to -promote religion and godliness. Sometimes he endeavours to make them -ashamed of the ways of God, as though this were inconsistent with their -reputation in the world, especially with their present situation or -condition therein. And, on the other hand, if persons are poor and low -in the world, and find it difficult to maintain themselves or families, -then he persuades them that religion is not the business which they are -called to engage in, but they must rather take pains to live; that God -does not require more than he gives, or expect, that they should spend a -great deal of time in religious duties, who have none to spare from that -business, which is necessary for their getting a livelihood in the -world; therefore this does not so much belong to them, as to others. - -(3.) If persons are arrived to old age, the last stage of life, and -have, as it were, their latter end in view, as not being far from it, -according to the course of nature; this is that age of life which was -formerly pretended, by Satan, to be the most fit and proper season to -entertain thoughts of religion in; and it was in expectation hereof, -that, when they were formerly under any convictions, the general method -they took to stifle them, was by resolving, that they would apply -themselves to a religious life in old age. By this means the tempter has -hitherto beguiled them; and now he has other temptations to present to -them, which are suited to this age of life, whereby he insinuates, that -the weakness and infirmities of old age render them unfit for religious -duties. And, indeed, their hearts have contracted such a degree of -hardness, by a long continuance in sin, that it is difficult for any -thing to make an impression on them. However, Satan endeavours to -persuade them, that, notwithstanding all the wickedness of their former -life, and their present impenitency for it, they may hope for salvation -from the mercy of God, though they continue still in a state of -unregeneracy, which is an instance of soul-destructive presumption; or -else, he tempts them utterly to despair of the mercy of God, and tells -them, that it is too late for them to begin that work which they have -put off to the extremity of life; and by either of these methods he -effectually brings about their ruin. Thus concerning Satan’s suiting his -temptations to the several ages and conditions of life. - -But besides this, we may observe, that there are some methods which he -takes, that are agreeable to the temper and disposition of those whom he -assaults, that so he may not shoot his arrows at random, without -answering the end he designs thereby; in which his subtilty farther -appears; as, - -[1.] He observes those proper times in tempting men to sin, wherein it -is most likely that his temptations should take effect. Therefore his -assaults are generally most violent, when they are least upon their -guard, and give way to sloth and indolence; or when the Spirit of God -withdraws his influences, as the consequence whereof, their faith is -weak, and they not able to make great resistance against his -temptations, he crowds in a great multitude of them at once, and so lays -hold on this opportunity to improve the success which he has gained -against them. And if they are afraid of the consequences of a compliance -therewith, he endeavours to stupify their souls, that they may have no -present apprehensions of the evil that would ensue hereupon. - -[2.] He often takes occasion to raise in our minds some doubts about the -matter of sin or duty, whether, what he is about to tempt us to, be -lawful or unlawful; or how far a person may venture to go in the way of -temptation, and yet maintain his integrity? which is generally the first -step towards the commission of those sins which we are tempted to. - -[3.] If shame or fear are like to hinder the success of the temptation, -he undertakes to find out some method of secrecy, whereby public scandal -may be avoided. Thus Joseph’s mistress tempted him to sin, when Potiphar -was absent, and _there was none of the men of the house there within_, -Gen. xxxix. 11. and therefore he had no occasion to fear that his crime -would be detected. And sometimes he proceeds so far, as to insinuate, -that they may even hide themselves from the all-seeing eye of God, and -tempts them to say, _How doth God know? Can he judge through the dark -cloud? Thick clouds are a covering to him, that he seeth not, and he -walketh in the circuit of heaven_, Job xxii. 13, 14. Thus the prophet -Isaiah denounces a woe against them that _seek deep to hide their -counsel from the Lord, and their works are in the dark, and they say, -Who seeth us? and who knoweth us_, Isa. xxix. 15. and this method seldom -fails of answering his end, or prevailing against them, who are hereby -induced to a sinful compliance with it. - -[4.] If conscience be awakened, and deters them from adhering to the -temptation, from a sense of that guilt which they will contract thereby; -Satan is sometimes content to take the blame hereof upon himself, that -they may think that they are to be excused, by reason of the violence of -the temptation, which they could not well withstand. - -[5.] Sometimes he persuades them to throw the blame on providence, as -being the occasion of sin, or rendering it necessary or unavoidable from -our condition or circumstances in the world, which is the highest injury -that can be offered to the divine Majesty. Thus Adam tacitly reproaches -God, when he says, _The woman, whom thou gavest to be with me, she gave -me of the tree, and I did eat_, Gen. iii. 12. - -[6.] He often tempts men to presume on the mercy of God, hoping that -though they continue in sin, they shall obtain a pardon from him. Or, -since this is not to be expected without sincere repentance, he tempts -them to presume, that by the influence of the Holy Spirit, they shall -have this grace hereafter, whereby their perishing in their iniquities -may be prevented. Thus concerning the methods which Satan takes to -produce and strengthen the habits of sin. We proceed, - -2. To consider how he endeavours to prevent our being brought under -conviction of sin; or, if we are convinced thereof, to hinder its making -any deep or lasting impression on us; and this he does various ways, - -(1.) By dissuading others, who ought to deal faithfully with us, from -reproving sin committed by us. Thus Ezekiel, speaking concerning the -false prophets, says, that they _strengthened the hands of the wicked, -that he should not return from his wicked way, by promising him life_, -Ezek. xiii. 22. Sometimes he improves the consideration of our -circumstances in the world, to dissuade us from reproving sin in others, -especially if they are our superiors, or those whom we are dependent on, -or have some expectations from, lest we should make them our enemies, -and thereby lose some advantages, which we hope to receive from them. -And there are others whom he does not wholly dissuade from reproving of -sin; but there are some circumstances attending the reproof, or the -person that gives it, that he lays hold of, which hinders it from taking -effect, whereby his end is no less answered than if sin had not been -reproved at all. As, - -[1.] When we reprove those that are notorious offenders, and ought to be -treated with a greater degree of sharpness, with too much lenity, as -though it were only a sin of infirmity, by which means they are more -hardened in the commission of it. This was Eli’s fault in dealing with -his sons, when he said unto them, _Why do ye such things? for I hear of -your evil dealings by all this people: Nay, my sons, for it is no good -report that I hear; ye make the Lord’s people to transgress_, 1 Sam. ii. -23, 24. Whereas, he ought to have restrained them by those acts of -severity, which the nature of the crime demanded. - -[2.] Satan often prevents the reproof from taking effect, by inclining -the reprover to use indecent behaviour in expressing the haughtiness of -his temper, as though there were no respect due to superiors, as such, -because they are worthy of reproof; or else by expressing a kind of -hatred against the person that committed the sin; whereas, hatred ought -to be principally directed against the crime itself, while we convince -those whom we are reproving, that it is love to them, as well as zeal -for the glory of God that moves us to do this. - -[3.] Satan often hinders reproofs from taking effect, either by tempting -those who give them to commit the same sin, or, at least, by persuading -those against whom they are directed, that there are other sins equally -great, which they are chargeable with, and therefore they ought to look -to themselves, rather than take notice of what is done by others. - -(2.) Satan hinders the work of conviction, by endeavouring to suppress -the preaching of the word, or prevent the success thereof when preached. -As to the preaching of the word, this is God’s ordinary way by which he -convinces of sin; and Satan sometimes stirs up those that are under his -power and influence to persecute or suppress the preaching of the -gospel. Thus the apostles were _commanded_ by the Jews, _not to speak at -all, nor teach in the name of Jesus_, Acts iv. 18. and when they refused -to obey this command, they _put them in prison_, chap. v. 18. This -method has been taken, in all ages, by Satan’s instigation, with a -design to hinder the spreading of Christ’s interest in this world, -which, by the blessing of providence, has been, notwithstanding, -continued unto this day. Therefore, there are other methods which he -uses to hinder the success of the word. Sometimes he does this by -perverting them that preach it; so that they endeavour to corrupt the -word of God, whereby the minds of men are turned away from that -simplicity that is in Christ; at other times he tempts them to be very -sparing in reproving sin, or to do this in a more general way, as though -their only design was to let their hearers know that there are some -sinners in the world, and not that they should be brought under -conviction of sin themselves. This is done sometimes in compliance with -the corruptions of those whom they do not care to disoblige hereby; and -others shun to declare some of the most important truths of the gospel, -and affect such a method of preaching as has not a tendency to bring -that real advantage to the souls of men, as when it is delivered with -more zeal and faithfulness. - -Moreover, Satan endeavours to hinder the success of the word, by -stirring up the corruptions of those that attend upon it; for which -reason he is represented, by our Saviour, in the parable of the _seed -which fell by the way-side_, which the _fowls came and devoured_, as -_catching away_ the word, Matt. xiii. 4, 19. By this means they are not -much affected with it, nor endeavour to retain it in their memories; -and, sometimes he injects vain thoughts under the word preached. This -our Saviour compares, in the parable but now mentioned, to the _seed -that fell among thorns_; and explains it of _the care of this world, and -the deceitfulness of riches, choaking the word_, ver. 7, 22. And -sometimes he endeavours to raise prejudices in the minds of men, against -what is delivered; so that the plainness of expression, when addressed -to the consciences of men, in such a way, as that it has a tendency to -bring them under conviction, is contemned, and called a low, mean way of -address, and disliked, because it is not delivered with that elegancy of -style, or ingenious turn of thought, that is adapted rather to please -the ear, than affect the hearts of those that hear it. By those methods -Satan endeavours to hinder persons from being brought under conviction: -But if their consciences are, notwithstanding this, awakened under the -word, or, by some providences which God often makes use of for that end; -then there are methods of another kind, which Satan uses, to prevent -convictions from making any deep or lasting impression on them. As, - -[1.] By endeavouring to make the soul easy, from the consideration of -the universal depravity of human nature; and accordingly he insinuates, -that all have reason to accuse themselves of sins that would tend to -their disquietude, if they made so narrow a search into their hearts as -these do, or had such formidable thoughts of the consequences thereof as -they have. Here he produces many examples of those who have been quiet -and easy in their own minds, though they had as much ground to perplex -and torment themselves with such-like melancholy thoughts as they have; -yet they go on in a course of sin, without any checks of conscience, -and, as Job speaks, _spend their days in wealth_, or, as it is in the -margin, in mirth, _and in a moment go down to the grave_, Job vii. 22. -being resolved to give way to nothing that shall disturb their peace, or -render their lives uncomfortable. - -[2.] If this stratagem will not take effect, inasmuch as they are -sensible, that while they remain in an unconverted state, they can have -no solid foundation for peace, then he endeavours to persuade them, -_that the work of conversion is over, and that conviction of sin, though -destitute of faith, is true repentance_, or that a partial reformation, -and abstaining from some gross and scandalous sins, or engaging in the -external duties of religion, especially with some degree of raised -affections therein, is a sufficient ground for them to conclude, that -they are in a state of grace; and if they resolve to go on in this way, -he puts them upon depending and relying on their own righteousness, and -expecting to be justified thereby, without seeing a necessity of laying -hold on what Christ has done and suffered, in order to the removing the -guilt of sin; and, so long as they continue in this way, they shall meet -with no disturbance from Satan, this not being the method which God has -prescribed for our attaining justification, or that peace which flows -from it. - -[3.] He puts them _upon making vows and resolutions in their own -strength_, that they will perform several religious duties with the -greatest exactness, and abstain from those sins which he is sensible -they will commit, if not prevented by the grace of God, that so, by too -great confidence in their own strength, they may provoke him to leave -them to themselves; and, as the consequence thereof, they soon break -their resolutions, and bring themselves under greater perplexities than -they were in before: And, then to make them easy, he endeavours to -persuade them, that God does not require them to lead so strict a life -as they seemed determined to do, but has allowed them some innocent -liberties, as he calls them, in giving way to those sins which their -condition in life renders necessary; and, as he had before tempted them -to rely on their own strength, now he tempts them to carnal security, -and a slothful, stupid frame of spirit, whereby they will be rendered -more receptive of those temptations he has to offer, to turn them aside -from that strictness in religion, which they before resolved to -maintain. - -[4.] Satan dazzles _their eyes with the glittering vanities of this -world_, that he might divert their minds from serious thoughts about, or -any concern for a better; and if their secular callings are attended -with some incumbrances, through the multiplicity of business, or the -constant care they are obliged to take to live in the world; then he -alleges the inconsistency hereof, with their giving way to those -convictions of sin which will be an hindrance to the necessary business -of life. Thus concerning the method which Satan uses to prevent -conviction of sin, or to hinder the efficacy thereof: But inasmuch as -this does not always take effect; especially when convictions make a -deep impression upon us. We proceed to consider, - -3. Those methods that are used by Satan, to hinder persons from closing -with Christ, and believing in him. And this he does, - -_1st_, By endeavouring to _keep them in ignorance_ of the great -doctrines of the gospel; and, as the consequence thereof, turning them -aside to embrace those errors, which are inconsistent with faith in -Christ; and in order thereto, he suggests, that it does not belong to -them, to press after the knowledge of the sense of scripture, but to -persons of learning, or those who are called to preach or defend the -truth; and that it is enough for them to have some general notions of -the doctrines of religion, whereby they may be induced to practise those -moral virtues which their station in life engages them to, and to leave -the more abstruse parts thereof, to those whose inclination leads them -thereunto. - -Moreover, he improves the different sentiments of men about the -doctrines of the gospel, to answer this end, and infers from thence, -that since one asserts one thing for truth, and another the contrary, -that therefore there is nothing certain in religion; so that they are -safest who keep clear of all these controverted matters; and among them -he includes the doctrine of justification by faith in Christ. This -method of temptation leads men to scepticism, and, if complied with, is -inconsistent with faith in Christ; and the consequence hereof is, their -imbibing those doctrines that tend to sap the very foundation of -revealed religion. And if they pretend to adhere to any scheme of -doctrine, it is generally such an one, as has a tendency to strike at -the divinity and glory of Christ, the necessity of his satisfaction, or -of our justification, by his imputed righteousness, or denying the -divinity of the Holy Ghost, and the need we have of his powerful -operations in the work of regeneration, conversion, and sanctification. -These are the doctrines on which our faith is built; therefore, to deny -them, is not only inconsistent with our closing with Christ, as being -the result of the alienation of our minds from God; but it is agreeable -to the working of Satan in the children of disobedience, whereby he -answers his character, as a deceiver, as well as a tempter. - -_2dly_, Satan endeavours to hinder men from believing in Christ, by -_persuading them to hope for salvation from the mercy of God_, without -any regard to the display of this attribute in Christ, as our Mediator, -or faith in him, without which we have no ground to conclude, that we -shall obtain mercy from him: Or, since faith is necessary to salvation, -he persuades them to take up with such a kind of faith as consists only -in a general assent to some things contained in scripture, without the -exercise of other graces that are inseparably connected with, and flow -from it; and if they have no other notion of saving faith than this, it -is no wonder that Satan, by his false reasoning, carries on the -temptation yet farther, and persuades them, that this is in their own -power, and that it is an easy matter to believe, which is a certain -indication that they are destitute of saving faith. Thus we have -considered Satan as endeavouring to strengthen the habits of sin, hinder -the work of conviction, or prevent its taking effect; and using methods -to keep those who are under convictions, from closing with Christ by -faith. We now proceed to consider, - -4. His injecting atheistical and blasphemous thoughts into the minds of -men, and using his utmost endeavours to despair. - -(1.) He sometimes _injects atheistical and blasphemous thoughts into the -minds of men_. His nature inclines him to hate and oppose God; and his -malice breaks forth in tempting men to blaspheme his perfections: Thus -some are represented as _opening their mouths in blasphemy against God, -to blaspheme his name and his tabernacle, and them that dwell in -heaven_, Rev. xiii. 6. which they do by the instigation of Satan: -However, there is a vast difference between those blasphemous thoughts, -which are injected into the minds of wicked men, and those which are -oftentimes complained of by the believer. In the former, the Devil -enstamps his own image upon them, and they are like a spark falling into -combustible matter, which immediately sets it on fire: The latter is -like a flash of fire that lights upon water, without doing any -execution. We read of some who are entirely under his dominion, who -_blaspheme the God of heaven, because of their pains and their sores, -and repented not of their deeds_, chap. xvi. 11. But there are others -into whom he injects such-like thoughts, which are a grief and burden to -them. Some are tempted to deny the being or providence of God; and -others to have unworthy and injurious thoughts of the divine -perfections; which cannot be reckoned any other than blasphemy, and, so -far as they proceed from, us, bring with them a very great degree of -guilt. That believers themselves have been sometimes guilty hereof, -appears from what the Psalmist utters in words, when he says, _Is his -mercy clean gone for ever? Hath God forgotten to be gracious_, Psal. -lxxvii. 8, 9. And, indeed, it is no uncommon thing for believers to -complain of their having such injurious and unworthy thoughts of the -divine perfections, that they dare not utter in words; which fills them -with the greatest uneasiness; Therefore it is necessary for us to -enquire, when these blasphemous suggestions take their rise from -ourselves, and when from Satan? - -It is certain, that sometimes they proceed from ourselves: Thus our -Saviour says, _Out of the heart proceed blasphemies that defile a man_, -Matt. xv. 19. and we have reason to charge ourselves therewith, when -they arise from, or are accompanied with other presumptuous sins; or -when we do not strive against, but rather give way to them, and other -suggestions of Satan, which tends to God’s dishonour, grieves the Holy -Spirit, and defiles our own consciences. - -But, on the other hand, we may humbly hope and trust, that they are -rather to be charged on Satan than ourselves, when they are the result -of some bodily distemper, as in those that are under the prevailing -power of melancholy, in whom it may be observed, that when by the use of -natural means, the distemper is abated, and the constitution mended, -these blasphemous suggestions cease. Moreover, when our souls tremble at -the temptation, and oppose it with the utmost abhorrence, as our Saviour -did, when the Devil tempted him to _fall down and worship him_; to whom -he immediately replies, _Get thee hence, Satan_, chap. iv. 9, 10. Again, -when we confess, and can appeal to the heart-searching God, that we are -so far from having any inclination to comply with the suggestion, that -nothing is more grievous to us, than to be assaulted with it: and -especially when we take occasion from hence, to exercise that -reverential fear of the divine Majesty, that is opposite thereunto. - -(2.) As Satan gives disturbance by blasphemous suggestions, so he uses -endeavours to _drive persons to despair_. We observed, under a foregoing -head, that so long as he can persuade any one to take up with a false -peace, and fancy himself secure though going on in a course of rebellion -against God, he gives him but little uneasiness, endeavouring rather to -increase his stupidity, than awaken his fears. Before this, he attempted -to bring ruin upon him, by suggesting those temptations that led to -presumption, and pretended to him, that all things were well, when the -ground was sinking under him, and his hope built on a sandy foundation: -But, when the frame of his spirit is somewhat altered, and he is brought -to a sense of his miserable condition; so that none of those stupifying -medicines that have been used, will heal the wound; then Satan -endeavours to persuade him, that his condition is hopeless, or that -there is no help for him in God. This temptation believers, as well as -the unregenerate, are sometimes liable to; of which, we have many -instances in scripture, besides those that are matter of daily -experience. But it may be observed, that there is this difference -between the one and the other, in that we scarce ever read of a -believer’s despair; but we have, at the same time, something added, -which either argues his faith in God, or, that there was a mixture of -hope, which was like a beam of light shining in darkness: Thus the -Psalmist, in Psal. lxxxviii. expresses himself like one in the depths of -despair; yet it may be observed, that he addresses himself to God, in -ver. 1. as _the Lord God of his salvation_. And when the church is -represented in Lam. iii. 18. as saying, _My hope is perished from the -Lord_; it is considered afterwards as encouraging itself in him, as in -ver. 24. _The Lord is my portion, saith my soul, therefore will I hope -in him_; and, in ver. 31. _For the Lord will not cast off for ever_. But -when unbelievers are tempted to despair, it is attended with an -obstinate resolution to go on in a course of sin, and a total -withdrawing themselves from the ordinances, or instituted means of -grace. Thus when Cain complains that his _punishment was greater than he -could bear_; it is said concerning him, that _he went out from the -presence of the Lord_, Gen. iv. 13, 16. In this case despair, especially -if it does not proceed from a bodily distemper, as it sometimes does, is -a sad mark of a person’s being under the dominion of Satan, who was -before a tempter, but now proves a tormentor to him. - -Here we may take occasion to consider how Satan proceeds against men in -tempting them to despair. - -_1st._ He _takes the fittest opportunity_, when we are most like to be -overcome by his temptation; _he observes our constitution when most -addicted to melancholy_, and therefore more easily led to despair: He -also takes notice of some circumstances of providence that we are -brought under, which are more than ordinarily afflictive, and tend to -deject and render us more receptive of this temptation, in which he -endeavours to add weight to our burden, and depress our spirits under -it: He also lays hold on those times, more especially _when we are under -divine desertion_; and, as the consequence hereof, our faith is weak, -and very much indisposed to seek help from God. Moreover, he often takes -occasion, _from some great fall and miscarriage_ which we have been -guilty of, whereby we have grieved the Holy Spirit, and wounded our own -consciences, to aggravate our crime, so far that from hence we may -conclude our state to be altogether hopeless. - -_2dly_, He endeavours _to stop all the springs of comfort_, that might -fortify us against, or afford us any relief under this temptation; and -accordingly he turns our thoughts from the promises of the covenant of -grace, and persuades the soul to conclude that they are not made to -himself; therefore he ought not to apply them to himself for his -comfort; and to determine peremptorily against himself, that he is not -elected to salvation; not from any marks of reprobation that he finds in -himself, but by entering into God’s secret counsels, and pretending to -search the records of heaven, which he has no warrant to look into, (in -which respect despair contains in it a mixture of sinful presumption,) -and, at the same time, he has a secret aversion to converse with those -who are able to speak a word in season to him; and if any endeavours are -used to convince him that the mercy of God is infinite, his thoughts are -not as our thoughts, and that the merit of Christ extends itself to the -chief of sinners, it is all to no purpose, for his general reply, to -this and all other arguments of the like nature, is that this belongs -not to him, or his iniquities have excluded him from the divine favour. - -_3dly_, Satan endeavours to _hinder a soul at this time, from waiting on -God in ordinances_. As for the Lord’s supper, he not only dissuades him -from attending on it, but endeavours to insinuate, that, in partaking of -it in times past, he has _eat and drunk_ his own _damnation_, giving a -perverse sense of that scripture, 1 Cor. xi. 29. which, as appears from -the context, is not to be applied to weak believers, but to such as -engage in this ordinance, in a profane and irreverent manner, as though -it were not a divine institution, and without any desire of obtaining -spiritual mercies from God therein; and the word which we render -_damnation_, ought to be rendered _judgment_, denoting that they expose -themselves to temporal, as well as spiritual judgments in this world for -this wickedness; not that they are from hence to conclude, that their -eternal damnation will unavoidably ensue hereupon: And therefore the -design of this scripture, is to lead to repentance, and not to despair. -As for the word preached, he concludes, that every thing which is -delivered therein, contains an indictment against him, and there he -cannot endure to hear it: And, as for prayer, Satan discourages him from -it, by pretending that he is not in a right frame for the performance of -this duty, and by giving a false sense of such scriptures as these, in -Prov. xxviii. 9. _He that turneth away his ear from hearing the law, -even his prayer shall be abomination_; and, in chap. xxi. 27. _The -sacrifice of the wicked is abomination_; the meaning of which is, not -that the duty itself is sinful because performed by sinners, or that God -hates them the more for praying, but that he hates the hypocrisy, -formality, and other sins committed by them, when engaged in this duty; -so that they should rather strive and pray against this unbecoming frame -of spirit, than lay aside the duty itself, as they are tempted to do. - -_4thly_, Satan also makes use of false reasoning, by which he endeavours -to answer this end; as, - -[1.] He puts them upon concluding, that _because they have no grace, -therefore they never shall have it_; which method of reasoning, if it -were just, must be applied to all unregenerate sinners; and then we must -conclude, that the whole work of conversion in this world, is at an end; -which, blessed be God, it is not. - -[2.] He farther argues, that because they have lived a great while in a -_course of sin_, and their hearts are _very much hardened thereby_; -therefore they cannot be broken, or their wound is incurable, and there -are no healing medicines; which is to set limits to the almighty power -and grace of God. - -[3.] Satan farther induces them to conclude, that there is something -uncommon in their case, that they are greater sinners than ever obtained -mercy, which is more than it is possible for them to know; however, they -are tempted to apply this presumptuous and discouraging suggestion to -themselves to heighten their despair, and hinder the force of any -argument that may be brought to the contrary. - -[4.] The most common argument which Satan uses to induce persons to -despair, is, that they have sinned against light, and the convictions of -their own consciences, grieved and quenched the Spirit of God; and -therefore they are inclined to think that they have committed the -unpardonable sin. This is often alleged by persons against themselves, -though, at the same time, they know not what that sin is, and regard not -any thing that is said to convince them, that they have committed it; -and, indeed, their very fears that they have, and the desires they -express that it were otherwise with them, are an undeniable argument -that they are mistaken in the judgment which they pass on themselves, by -adhering to Satan’s suggestions, leading them to despair[126]. Thus we -have given some account of the great variety of temptations which we are -exposed to from the world, the flesh and the Devil. We are now to -consider, - -_Secondly_, How we are to pray, that we may not be led into temptation; -or, if we are, by what means we may be delivered from the evil -consequences that will arise from our compliance therewith. An hour of -temptation is not only afflictive, but dangerous, by reason of the -united assaults of those enemies that we have to deal with. The world -continually presents objects that are agreeable to corrupt nature; and -Satan is unwearied in his endeavours, to turn us aside from God thereby, -that he may have us in his own power, and drive us from one degree of -impiety to another: Therefore, though it is not impossible to be tempted -without sin, yet it is exceeding difficult; and therefore, as we are to -take heed, that we do not go in the way of temptation; so we are to -address ourselves to God, that he would keep us from it, if it be his -will. - -We are not, indeed, absolutely to pray against it, as we are to pray -against sin, which it is not possible for us to commit, without -contracting guilt; whereas we may be tempted to sin, and yet come off -conquerors over it: But, since the enterprize itself is hazardous, the -conflict difficult, and the event, with respect to us, uncertain, we -should rather desire, that, if God has not some gracious ends to answer -thereby, which are, at present, unknown to us, he would be pleased to -prevent it. The case is the same as though we were apprehensive of an -infectious distemper raging amongst us, which we are to pray against; -though God could, by his power, preserve us, in particular, from the ill -consequences thereof; or, if we were informed, that an enemy laid wait -secretly for our lives, it is possible for God to deliver us out of his -hand; yet if the matter were referred to our own choice, we would rather -desire that he may not be suffered to assault us. Thus we are to pray, -that God would keep us from temptation; though we are not, at the same -time, to question his power, or distrust his providence, as though he -could not carry us safely through it; which we are to hope that he will -do, if he suffers us to be tempted. Neither are we to suppose, that we -can be altogether free from those temptations that arise from the -imperfection of this present state, in which we must expect to be -subject to the perpetual lustings of the flesh against the spirit: -Therefore we are principally to direct our prayers to God, that he would -keep us from falling by the temptation, or else, that he would recover -us, when fallen, prevent the evils, that would otherwise ensue, and -over-rule our sinful compliance therewith, to his own glory, and our -future advantage. - -1. We are to pray, that he would keep us from falling by the temptation, -that it may be like a wave dashing against a rock, which remains unmoved -thereby, or like a dart shot against a breast-plate of steel, which only -blunts the point thereof, and returns it back without doing any -execution. Now God prevents our failing by temptation, either by his -restraining or renewing grace: The former of these is common to the -regenerate and the unregenerate; and where there is nothing more than -this, it chiefly consists in some alteration made in the natural temper, -or present inclinations of men, whereby sin, though it remains -unmortified, is, nevertheless abstained from, like a river that is kept -from overflowing a country, not by ceasing to be fluid in its own -nature, but by being contained within its proper banks. These -restraints, in some, proceed from that change which providence makes in -their outward condition or circumstances in the world; so that those -temptations, which, before this, they were so ready to comply with, are -either discontinued, or offered without success; as when a person is -bowed down with some affliction, that it gives a different turn to his -passions, whereby, as Job speaks, the _heart is made soft_, Job xxiii. -16. in a natural way, by those troubles that tend to depress the -spirits. Sometimes he is unexpectedly surprized with a fit of sickness, -which gives him a near view of death and another world, and then the -violence of the temptation, for the present, ceases, or at least, he is -deterred from complying with it; and it may be, his spirits are decayed, -his constitution weakened, and his natural vigour abated hereby, so that -he has no inclination to commit some sins which he was formerly addicted -to. Others want leisure to pursue those lusts which they are habitually -prone to, being engaged in a hurry of business, or conflicting with many -difficulties for the subsisting of themselves and families: These are -not exposed to those temptations that often attend a slothful and -indolent way of living: Or it may be, they are separated from their -former associates, who have been partners with them in sin, and tempters -to it. And sometimes there is a sudden thought injected into their -minds, which fills them with an inward fear and dread of the consequence -of committing those sins which are more gross and notorious. This is the -result of an awakened conscience; whereby persons are kept from the -commission of many sins, by the restraints of common providence, though -they are, notwithstanding, in a state of unregeneracy, and sin in -general remains unmortified. - -But, on the other hand, the believer is preserved from it by the power -of sanctifying grace, whereby an habitual inclination is wrought in him, -to detest the sin that he is tempted to; and the Spirit of God, by his -immediate interposure, internally disposes him to exercise the contrary -graces; which proceed from a principle of filial fear and love to God, -together with a sense of gratitude for all the benefits that he has -received from him; so that in repelling a temptation, he says, with -Joseph, _How can I do this great wickedness, and sin against God_, Gen. -xxxix. 9. - -2. We are also to pray, that God would prevent those evil consequences, -which very often attend such-like temptations; that our hearts may not -be hardened through the deceitfulness of sin, that we may not willingly -yield ourselves bond-slaves to Satan, or take pleasure in those sins -which we have been tempted to commit: and that we may not be exposed -hereby to divine desertion, how much soever we have deserved it. - -3. We are likewise to pray, that God would recover, or bring us out of -the pit, into which we are fallen, that hereby Satan may not take -occasion, after he has overcome, to insult us, that we may not be given -to a perpetual backsliding; but that our souls may be _restored_, and we -_led in the paths of righteousness for his name’s sake_, Psal. xxiii. 3. - -4. If we have fallen by a temptation we are farther to pray, that God -would over-rule it to his own glory, and our spiritual advantage. Though -there be nothing good in sin, yet God can bring good out of it; and this -he does when he humbles the soul for it, and makes him afraid of going -near the brink of the pit, into which he fell, inclines him to be more -watchful, that, by indulging some sins, he may not lay himself open to -those temptations that would lead him to the commission of many others. -This will also induce him to depend on Christ by faith, as being -sensible of his inability to resist the least temptation without him. -And it will excite in him the greatest thankfulness to God, who has -found a way for his escape out of the snare wherein he was entangled, by -which means he will receive abundant advantage, and God will be greatly -glorified. - -Thus we have considered God’s people as exposed to various temptations, -and how they are to direct their prayers to him, agreeably thereunto, -pursuant to what our Saviour has taught us in this petition; which, that -we may farther enlarge upon in our meditations, we may express ourselves -to God in prayer to this purpose; “We draw nigh to thee, O our God and -Father, as those who are exposed to many difficulties, by reason of the -snares and temptations that attend us. We find it hard to pass through -the world without being allured and drawn aside from thee, by the -vanities thereof, or discouraged and made uneasy by those afflictions -which are inseparable from this present state: But that which gives us -the greatest ground of distress and trouble, and makes us an easy prey -to our spiritual enemies, is, the deceitfulness and treachery of our own -hearts, whereby we are prone to yield ourselves the servants of sin and -Satan. Every age and condition of life has been filled with temptations, -which we have been very often overcome by. We therefore implore the -powerful aids of thy grace, that we may be kept in the hour of -temptation. Enable us to overcome the world, to mortify and subdue our -corrupt inclinations, and to stand against all the wiles and fiery darts -of the Devil. Let us not be tempted to presume of being happy without -holiness, or enjoying the benefits that are purchased by Christ, without -faith in him. May we also be freed from all unbecoming thoughts of thy -divine perfections, and not give way to any temptations that may lead us -to despair of thy mercy, which thou art pleased to extend to the chief -of sinners. We farther beg, though with submission to thy will, that we -may be kept from the temptations of our grand adversary, because we are -sensible of our own weakness and inability to resist him; nevertheless, -we are confident that we can do all things by thine assistance: -Therefore, if thou sufferest us to be tempted, appear in our behalf at -that time, that we may be made more than conquerors; and when we fall by -temptation, let us not be utterly cast down, but upheld with thine hand, -and let thy strength be made perfect in our weakness; and, in the end, -bring us safely to that happy state, where there is neither sin nor -temptation; when we shall be delivered from all the evils of this -present state, that thou mayest have the glory, and we may praise thee -throughout the ages of eternity.” - -Footnote 123: - - In our day and country there are some worthy men, who without fear, or - scruple, affirm, that God is the _author_, and _cause_ of sin; which - words they soften to avoid the blasphemy, which they contain. We have - in a note, I. vol. p. 530, given the sentiments of the late Dr. - Williams, on the origination of sin. Being a proficient in the study - of the human mind, he has philosophized a little on, but not - essentially differed from the representation of the subject, as it is - found in the writings of sound protestant divines. As some American - writers advocate with considerable address, such divine causality, and - publicly affirm it to have been taught by Luther, Calvin, &c. and to - have found its place in our standards in the words—“foreordained - whatsoever comes to pass;” it is proper to resort to the ipsissima - verba of some of the European protestant theologians, as a test of - such allegations. - - The Westminster divines, no doubt, entertained the same views of sin, - which will be found in the following extracts. In their definition of - sin, they not obscurely shew, that they did consider it not more a - _transgression of_, than _a want of conformity unto, the law_. The - former is the translation of ανομια in I. John iii. 4. which is rather - _privatio_, _defectus_, or _declinatio_ than _transgressio legis_. - Also the Greek word αμαρτια, and the Hebrew חטא signify _non - consecutio scopi_. If they viewed sin as a _qualitas adventitia_, a - _quiddam non positivum_, a _simplex privatio_, a _quiddam actioni - inhærens_, they could not have viewed it the proper subject of a - decree or purpose, but only as foreseen and permitted. - - The following quotations are given in the authors’ own words, for the - satisfaction of those who may not possess the works from which they - are taken. - - “Natura peccato corrupta est...—Aversio quædam voluntatis secuta est, - ut homo nihil eorum velit aut faciat, quæ Deus vult et præcipit. Item - quod nescimus, quid Deus, quid gratia, quid justitia, denique quid - ipsum peccatum sit. Hi sunt profecto horribiles DEFECTUS, quos, qui - non intelligunt; nec vident, talpa cœciores sunt.” Mart. Lutheri Loc. - Com. p. 23. - - “Hæc Regula certa et vera est; Deum esse natura bonum, ideo nihil a - Deo proficisci, nisi quod bonum est, mors autem est mala, peccatum - etiam est malum, &c. Non igitur a Deo proficiscuntur mala hæc, &c. - Peccati porro quæ causa sit, si roges, sacræ literæ ostendunt, id ex - Sathana esse, cui contra verbum Dei assenserunt nostri parentes, a Deo - inobedientes facti, incurrerunt in horribiles pænas. Nam per peccatum - illud non solum corpora nostra sic infirmata sunt, ut ex immortalibus - mortalia fierent, sed etiam mens depravata est. Amisit enim homo veram - Dei notitiam, et voluntas quoque tum admodum est depravata, ut nihil - quam malum appetat.” Mart. Lutheri Loci Com. p. 22. - - “Eant nunc qui Deum suis vitiis inscribere audent, quia dicimus - naturaliter vitiosos esse homines. Opus Dei perperam in sua pollutione - scrutantur, quod in integra adhuc et incorrupta Adæ natura requirere - debuerant. A carnis ergo nostræ culpa, non a Deo nostra perditio est, - quando non alia ratione periimus, nisi quia degeneravimus a prima - nostra conditione.”—“Dicimus ergo naturali hominem vitiositate - corruptum, sed quæ a natura non fluxerit. A natura fluxisse negamus, - ut significemus adventitiam magis esse qualitatem quæ homini - acciderit, quam substantialem proprietatem quæ ab initio indita - fuerit. Vocamus tamen naturalem, nequis ab unoquoque prava - consuetudine comparari putet, quum hæreditario jure universos - comprehensos teneat.” _Calvini Institut._ _lib._ II. _cap._ 1. _sect._ - 10, 11. - - “Sed cum nihil contingat in mundo, aut contingere possit sine - justissima et sapientissima Dei providentia, annon, peccati author et - causa dici potest? Absit, quippe qui illud odit, vetat, & punit, ut - quod cum summâ ipsius bonitate pugnet.” _Bucani Theolog. p. 165._ - - “Deus non infundit malitiam in volentates malorum, sicut infundit - bonitatem in corda piorum, nec impellit aut allicit voluntates ad - peccandum; sed tantum malas voluntates, seu peccantes, quales invenit - ex corruptione quæ sequuta est aversionem diabolorum et hominum a Deo, - movet, ciet, flectit, inclinat, dirigit, sapienter, juste, potenter, - ubi, quando, quomodo, et quousque vult, sive mediate, sive immediate, - ad objecta vel persequenda, vel fugienda, ut impleant (quibus tale - nihil propositum est) quod manus et consilium Domini decrevit. _Bucani - Theol. p. 153._ - - “Estne peccatum originis Substantia an accidens?—Non est substantia; - esset enim anima vel corpus. Jam vero corpus et anima quoad - substantiam, sunt bonæ Dei creaturæ, quæ etiamnum creantur a Deo. Ergo - non sunt peccatum. Nec substantialis est proprietas, aut aliquid - substantiale in homine: sed est adventitia qualitas, quæ tamen - naturalis dicitur, non quod à natura fluxerit (quatenus creata est) - sed quia hæreditario jure ut dicitur, suos comprehensos tenet, et in - ipsa hominis natura, viribus, et facultatibus naturalibus inhæret, et - ipsi homini innata est.” - - _Bucani Theol._ p. 174. - - “Estne peccatum aliquid Positivum an Privativum?—Peccatum non est - positivum, id est, quiddam subsistens a Deo conditum, nec est - simpliciter et pura privatio, sicut mors est privatio vitæ, aut - tenebræ sunt privatio lucis; sed est defectus seu destructio rei - positivæ, videlicit operis et ordinis divini in subjecto, quod culpam - sustinet suæ depravationis, aversionis a Deo, ut ruina in domo, - cœcitas et amissio visus in oculis.” _Bucani Theol._ p. 167. - - “Permissio est gubernatio Dei, quâ homines vel diabolos, ad peccandum - pronos, a peccato non retrahit, sed gratiæ suæ auxilio negato vel - subtracto, in peccata ruere sinit, ita tamen ut ipsorum impetum ad - judiciorum suorum executionem flectat, et quæ pessimo ab ipsis - concilio suscipiuntur, in fines optimos dirigat.” - - EXPLICATIO. - - 1. Deus in permissione mali culpœ seu peccati, non est otiosus - spectator, sed potens, justus, et sapiens judex: Itaque. - - (1.) Efficax gratiæ suæ auxilium, sine quo non possunt non peccare in - peccatis mortui homines, negat vel subtrahit. - - (2.) Homines vel diabolos ad peccandum natura et consuetudine pronos, - sæpissimè a peccatis non retrahit, quos tamen facillimè posset - retrahere: sed in peccata ruere sinit. - - (3.) Peccatum animis ipsorum susceptum, seu peccandi impetum ita - moderatur, ut non in quævis objecta eum ferri patiatur, sed flectat et - dirigat ad ejus modi objecta, vel homines, quos punire, castigare, vel - explorare vult. - - (4.) Quæ ab impiis hominibus, vel diabolis, malo fine, perpetrantur, - in fines optimos dirigit. - - EXEMPLI GRATIA. - - Si viator aliquis a latrone in via occidatur, homicidium permississe - Deus dicitur: - - (1.) Quia efficax gratiæ suæ auxilium ei subtraxit vel negavit, sine - quo infallibiliter homicidium erat perpetraturus. - - (2.) Quia animum latronis, naturâ vel consuetudine ad homicidia - pronum, ab homicidio non retraxit; quem tamen facillimè potuisset - retrahere: sed in hoc facinus ipsum ruere permisit. - - (3.) Quia concilium homicidii perpetrandi, ipsumque latronis impetum - ita rexit et flexit, ut non quemvis promiscue hominem voluerit aut - potuerit interficere: sed hunc potius, quam alium interfecerit; Unde - furori latronis hunc potius viatorem, quam alium hominem objecit: - justo quodam judicio: cujus ratio plerumque homines latet. - - (4.) Quia, quod malo fine a latrone est perpetratum; forte ad pecuniam - acquirendam, quam nequiter dilapidaret, in finem bonam direxit: quia - est pœna vel ipsius latronis, vel ejus, qui a latrone est occisus: vel - alius etiam finis nobis ignotus. - - II. Sunt igitur in peccatis hominum, circa quæ divina occupatur - permissio, quatuor imprimis observanda et distinquenda: - - (1.) Actio per se, quatenus est actio. - - (2.) Vitium actioni inhærens. - - (3.) Directio organi mali et actionis vitiosæ in objectum certum. - - (4.) Finis directionis, e quo accidit peccato judicii divini ratio; ut - per hominum peccata Deus exequatur justa sua judicia: Primum, tertium, - et quartum a Deo est, Deumque authorem habet. Est enim omnis actio, - quatenus est actio, bona: directio actionis et ipsa bona: denique - finis directionis optimus, nempe divini judicii executio. Secundum, in - quo peccati consistit ratio, non a Deo, sed a solo est homine: adeoque - solus homo peccati, quatenus est peccatum author est. _Wendel. Theol. - p. 179._ - - “Hinc firmiter concludimus, cum permissione Dei concurrere quoque - efficacem Dei actionem et directionem vitiosi instrumenti in objectum - certum, adversus quod judicium suum exercere Deo visum.” - - “Orthodoxi nominis osor et insignis caluminator Graverus ad art. 19. - Confess. Aug. p. 112, et sequentibus, portentosum dogma, de Deo - peccati authore, Ecclesiis nostris non tantum calumniose impingit, sed - et 15 argumenta nostris affingit quibus thesin hanc suam: Deus est - peccati, quatenus peccatum est, author: probet: imprimis autem ad - infame hoc et blasphemum dogma probandum affirmat, a nostris adduci - scripturæ loca, quæ modo allegata sunt. Nos vero ut tam effrontibus - calumniatoribus; ita omnibus, qui blasphemum istud dogma vel probant; - vel profitentur, et defendunt, anathema dicimus, et innocentiæ nostræ - vindicem mundi judicem, jamjam ad judicium se accingentem, - imploramus.” _Wendel. Theol. p. 183._ - -Footnote 124: - - _See Quest. LXXVII._ - -Footnote 125: - - _See Vol. II. page 94._ - -Footnote 126: - - _See a particular account what this sin is; and when a person may - certainly conclude that he has not committed it, ante page 318 to - 320._ - - - - - Quest. CXCVI. - - - QUEST. CXCVI. _What doth the conclusion of the Lord’s prayer teach - us?_ - - ANSW. The conclusion of the Lord’s prayer, [which is, _For thine is - the kingdom, the power, and the glory for ever, Amen_] teacheth us - to enforce our petitions with arguments, which are to be taken, not - from any worthiness in ourselves, or in any other creature, but from - God; and with our prayers, to join praises, ascribing to God alone - eternal sovereignty, omnipotency, and glorious excellency; in regard - whereof, as he is able and willing to help us, so we, by faith, are - emboldened to plead with him that he would, and quietly to rely upon - him that he will fulfil our requests, and to testify this our - desire, and assurance, we say, _Amen_. - -As we are taught to begin our prayers with those expressions of -reverence, becoming the Majesty of God, when we draw nigh to him; so we -are to conclude them with a doxology, or an ascription of that glory -which is due to his name; whereby praise is joined with prayer, and we -encouraged to hope, that he will hear and answer our petitions. - -In the conclusion of the Lord’s prayer, we are directed to ascribe to -God _the kingdom, the power, and the glory for ever_; and to sum up all -with that comprehensive word, _Amen_. This may be considered in two -respects, - -1. As we hereby express the due regard we have to the divine -perfections: And, - -2. As we improve or make use of them as so many arguments or pleas in -prayer. - -1. We shall consider this doxology as containing the sense we have of -the divine perfections. Accordingly, - -(1.) We say, _Thine is the kingdom_; whereby his sovereignty and -universal dominion over all creatures, is acknowledged as he has a right -to every thing that he gave being to: And, as this is more especially a -branch of his relative glory, since the idea of a king connotes -subjects, over whom his dominion is exercised; so it supposes in us an -humble expression of subjection to him, and dependence on him for all -things that we enjoy or hope for. We also consider him as having a right -to make use of all creatures at his pleasure; inasmuch as the earth is -his, and the fulness thereof: And, as we are intelligent creatures, we -profess our obligation to yield obedience to his revealed will, and are -afraid of incurring his displeasure by rebelling against him, with whom -is terrible Majesty: And when we take a view of him; as seated on a -throne of grace, and his government as extended to his church, upon -which account he is adored as _king of saints_, Rev. xv. 3. we hope for -his safe protection and for all the blessings which he bestows on those -whom he governs in a way subservient to their everlasting salvation. - -(2.) We adore him as a God of infinite power, _Thine is the power_. -Dominion without power will not be sufficient to maintain its rights; -therefore, since God is described as having the kingdom belonging to -him, or being the governor among the nations; his attribute of power -ought next to be considered, whereby he can, without the least -difficulty, secure the welfare and happiness of his subjects, and bring -to nought the designs of his enemies; or, as it is elegantly expressed, -_look on every one that is proud, and bring him low, and tread down the -wicked in their place, hide them in the dust together, and bind their -faces in secret_, Job xl. 12, 13. - -(3.) It is farther added, _Thine is the glory_. This may be taken in two -senses; either as including in it all his perfections, whereby he is -rendered glorious in the eyes of angels and men; so that there is -nothing that we esteem beautiful or excellent in the whole system of -created beings, but what is deformed, and, as it were, vanishes and -sinks into nothing, when compared with him: Or else, the meaning of the -expression is, that all the praise and honour that arises from every -thing that is done in the world, which appears great and excellent, or -has a tendency to raise our esteem and admiration, is to be ascribed to -him; whereby we disclaim the least shadow or appearance of divine -honour, which we are ready, upon all occasions to acknowledge to be due -to him alone: Thus we adore him as having all divine perfections, when -we say, _Thine is the kingdom, the power, and the glory_. - -And it is farther added, that they belong to him _for ever and ever_; -whereby it is intimated, that whatever changes there may be in the -nature or condition of created beings, he is unchangeably the same, and -therefore will remain glorious in himself, and be for ever admired and -adored by all his saints, whose happiness depends upon it. - -2. We shall consider these divine perfections, as they afford us so many -arguments, or pleas, in prayer, from whence we take encouragement to -expect a gracious answer from him, as appears from that _illative_ -particle, FOR, which is prefixed to this doxology. Therefore we may -consider it as subjoined to the foregoing petitions, as the strongest -motive to induce us to hope, that the blessings we pray for, shall be -granted us; accordingly we disclaim all worthiness in ourselves, and -desire that our name or righteousness should not be mentioned; but that -the whole revenue of glory may redound to God, as all our expectation is -from him. We might here apply the several arguments or pleas contained -herein, to every one of the foregoing petitions; which would tend very -much to enforce them, and afford matter for our farther enlargement in -prayer: But I shall rather chuse to reduce the subject-matter thereof to -the two general heads, under which they are contained; and accordingly -to shew how we may make use of those arguments that are taken from the -kingdom, power, and glory, belonging to God, for ever and ever, in our -praying for those things that concern his glory, agreeably to what we -are directed to ask for in the three first petitions; or our temporal or -spiritual advantage, as in the three last. - -(1.) As to what respects the glory of God in the world, viz. that his -name may be hallowed, his kingdom advanced, and his will be done: -Therein we pray, that, as he is a great King, the blessed and only -Potentate, the Governor of the world and the church, he would sanctify -his glorious name; that his interest may be maintained, and prevail -against every thing that opposes it, that he would take to himself his -great power and reign; and, since the success of the gospel, and the -advancement of his kingdom of grace, is a work surpassing finite power, -and there are many endeavours used to weaken and overthrow it; we trust, -we hope, we plead with him, for the glory of his name, that he would -give a check to, and defeat the designs of his and our enemies, that the -enlargement of his kingdom may not be obstructed, nor his subjects -disheartened, whilst Satan’s kingdom, that is set in opposition to it, -makes such sensible advances, and prevails so much against it. - -And, that his name may be sanctified by his people, and his kingdom -advanced in this lower world, we farther pray, that his subjects may be -inclined to obey, and submit to his will in all things; or, that it may -be done on earth as it is in heaven: Therefore, when we ascribe the -kingdom, power, and glory to him, we do, in effect, say, “Lord, what -would become of this wretched world, if it were not under thy gracious -government, which is its glory and defence? Thou sittest on the throne -of thy holiness, which thou hast established of old: Therefore, we are -encouraged to hope, that thou wilt not forsake thy people, who are -called by thy name, nor suffer thine interest to be trampled on, nor thy -name profaned by those who say, Who is the Lord, that we should obey -him? Thine arm is not shortened, that thou canst not save, since thine -is the power; and therefore nothing is too hard for thee. Thou hast -given us ground to expect, that thou wilt shew thy people marvellous -things; and thou hast promised, that all nations shall bow down before -thee and serve thee; and that the kingdoms of this world shall become -the kingdoms of Christ: This thou canst easily accomplish by thine -almighty power, though it be too hard for man.—Thou art never at a loss -for instruments to fulfil thy pleasure; for all things are in thy hand: -Neither, indeed, dost thou need them; for, by thy powerful word, thou -canst cause light to shine out of darkness, and revive thy work in the -midst of the years, that thy people may rejoice and be glad in thy -salvation. Take the work, therefore, into thine own hand, and, thereby, -give us occasion to admire and ascribe to thee the glory that is due to -thy name.” - -(2.) We are to consider, how we may plead for temporal or spiritual -blessings, as making use of this argument, that the kingdom, power, and -glory, belong to God; accordingly, we pray, that he would give us that -portion of the good things of life, that he sees necessary for us, and -that we may enjoy his blessing with it, in order to our being prepared -for a better, _q. d._ “Give us daily bread; for the earth is thine, and -the fulness thereof: Thou hast subdued us to thyself, and hast told us, -that thou wilt surely do us good, and bring us, at last, to thy heavenly -kingdom: Therefore we humbly wait upon thee, that we may not be suffered -to faint by the way, or be destitute of those blessings that are needful -for us in our present condition. Thou art able to supply all our wants: -We have hitherto been upheld by thy power, and thou hast sometimes done -great things for us, that we looked not for, and hast been our refuge -and strength, a very present help in every time of trouble. Thou hast -granted us life and favour, and thy visitations have preserved our -spirits; what thou hast given us we have gathered; thou hast opened thy -hand, and filled us with good. And, as the treasures of thy bounty are -not exhausted, nor thy power diminished; so we desire to exercise a -constant dependence on thee, and to hope in thy mercy; that, as thou -hast given us those better things that accompany salvation, thou wilt -also bestow upon us what thou seest needful for us in our way to it; -which will not only redound to our comfort, but thy glory; who givest -food to all flesh; for thy mercy endureth for ever.” - -As for those spiritual blessings that we stand in need of, we encourage -ourselves to hope for them; and accordingly, when we pray for -forgiveness of sin, we consider God as sitting upon a throne of grace, -and inviting us to come and receive a pardon from his hand: Therefore we -say, “Lord, thou art ready to forgive, and thereby to lay eternal -obligations on thy subjects, to love and fear thee; if thou shouldst -resolve to display thy vindictive justice in punishing sin, according to -the demerit thereof, thy kingdom of grace would be at an end; but thou -encouragest us to hope for forgiveness, that hereby grace may reign -through righteousness unto life eternal. And, as thou art a God of -infinite power, we beg that thou wouldst thereby work in us those graces -that flow from, and are the evidences of our having obtained -forgiveness, that being delivered from the guilt of sin, we may walk -before thee in newness of life. We also ask this privilege, as what thou -bestowest for Christ’s sake, that hereby he may be glorified as the -purchaser of this blessing, and we laid under the highest obligations to -love him, as being constrained hereunto by his love, expressed to us in -washing us from our sins in his own blood.” - -When we pray to be kept from temptation, or recovered, when fallen by -it, we consider ourselves as the subjects of Christ’s kingdom, and his -enemies as endeavouring to draw us aside from our allegiance to him; -and, as dreading the consequence thereof, we address ourselves to him, -to secure us from the danger we are exposed to from them; and -accordingly, when we say, _Thine is the kingdom, the power, and the -glory_, we are furnished with arguments adapted to our present -exigencies, _q. d._ “The power of our spiritual enemies is great, and -much more formidable, because of the treachery of our own hearts; yet we -are encouraged to implore thine assistance against them, O our God and -King, that we may be kept in the hour of temptation; inasmuch as all the -attempts that are made against us, carry in them an invasion on thy -sovereignty and dominion over us. We desire always to commit ourselves -to thy protection, and hope to find it, since there are no snares laid -for us, but thou art able to detect and prevent our being entangled by -them, and also canst bruise our enemies under our feet, and, if we are -at any time overcome by them, recover us from the paths of the -destroyer: Do this for us, we beseech thee, that thou mayest have all -the glory: We have no might, but our eyes are upon thee, who art able to -keep us from falling, and to present us faultless, before the presence -of thy glory, with exceeding joy.” - -As for the word, _Amen_, with which our Saviour concludes this prayer, -it is of an Hebrew original, and is sometimes prefixed to what is -asserted with a vehemency of expression, designed not only to confirm, -but to bespeak the utmost attention to what is said, as being a matter -of very great importance; in which case it is rendered by the word -_verily_. And it is sometimes repeated to add greater force to it: Thus -when our Saviour asserts the necessity of regeneration, he says, -_Verily, verily, I say unto thee, except a man be born again, he cannot -see the kingdom of God_, John iii. 3. And elsewhere, _Verily, verily, I -say unto you, whatsoever ye shall ask the Father in my name, he will -give it you_, chap. xvi. 23.[127] - -It is put in the close of each of the evangelists, as denoting, that -whatever is contained therein, is to be depended on, as being of -infallible verity; and almost all the epistles are concluded with it, as -is also the book of the Revelation, in which it is put after a short -prayer or doxology; in which respect it signifies, that what is therein -requested of God, is earnestly desired, and the petition summed up, and -ratified thereby; or, that the glory which is ascribed, is again -acknowledged to belong to him, and we rejoice in the discovery that is -made thereof to us. - -Again, sometimes the word is not only used, but explained at the same -time, as containing a summary account of what we ask for: Thus when -Benaiah preferred a petition to David in the behalf of Solomon, and had -a grant from him, that he should reign in his stead; it is said, _He -answered the king, and said, Amen; the Lord God of my lord the king say -so too_, 1 Kings i. 36. - -Thus then the word, _Amen_, with which this and other prayers are to be -concluded, signifies, _so it is, let it be so_, or, _so it shall be_; -each of which respective significations are to be applied to the -subject-matter of our prayers: As it respects sins confessed, or the -glory that we ascribe to God for mercies received, it denotes, _so it -is_: As it refers to the promises which we plead and take encouragement -from, or the blessings which we desire, it signifies, _so it shall be_, -and _so let it be_. Thus it is to be applied in this prayer; and in -particular, as it is joined to the doxology, _Thine is the kingdom, the -power and the glory, for ever and ever_, we express our faith herein, -together with our adoration of these divine perfections. And there are -some prayers or doxologies, in which the glory of Christ and the -gospel-state is described, which are concluded with the repetition of -the word: Thus when the Psalmist had been enlarging on this subject, he -concludes with, _Blessed be his glorious name for ever; and let the -whole earth be filled with his glory, Amen and Amen_, i. e. God has -determined that it shall be so, and the whole church is obliged to -express their faith, and say, _Amen, so let it be_. - -Some have thought it expedient in joint prayer, for the whole assembly, -together with him that is the mouth thereof, to say, _Amen_, with a loud -voice, and thereby to signify their consent to, and concern in the -subject-matter contained therein; which appears to have been the -practice of the church in the early ages thereof; as Justin Martyr -observes it was in his time[128]; and it was afterwards observed in -Jerom’s time, who compares the sound they made with their united voices -to that of thunder[129]; which, though it was done with a pious design, -and not in the least to be blamed, yet it is not to be insisted on as -necessary, since all present professedly join in every part of the -prayer, as much as though they repeated the words with an audible voice; -and accordingly it is sufficient for every one, when prayer is publicly -concluded with this comprehensive word, to lift up his heart to God, and -thereby express the part he bears therein. - -As for the contrary extreme, when one, whose office was altogether -unknown to the primitive churches, is appointed to say, _Amen_, in the -name of the whole congregation; this is, I think, altogether -unwarrantable; though several Popish commentators defend it from the -apostle’s words, who speaks of him that _occupieth the room of the -unlearned_, as _saying, Amen, at the giving of thanks_, 1 Cor. xiv. 16. -where, by the unlearned, we are not to understand the Clerk of a -congregation[130], but one who understands not the subject-matter of -that prayer, which the apostle supposes to be put to God in an unknown -tongue: All therefore that can be inferred from hence is, that we ought -to pray to God with understanding and faith, that hereby we may be able -to sum up our requests and glorify him by saying, _Amen_. - -Footnote 127: - - As in John only it is repeated, he wrote it only in the Hebrew - character, it is presumed, and understood by it “_the truth_;” the - second Amen was exegetical and in the Greek character, for the sake of - the unlearned. - -Footnote 128: - - _Vid. Justin Martyr, Apol. ii. pro Christ. who intimates, that when - public prayer and giving of thanks was ended, the whole congregation - testified their approving of it by saying_, Amen; ωᾶς ὄ ωαρωγ λαὸς - ὀπευφημεὶ λὲγων αμῆν. - -Footnote 129: - - _Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad - similitudinem cælestis tonitrus reboat_, [_scil. Ecclesia._] Amen. - -Footnote 130: - - _Vid. Whitby in loc._ - - - - - Theological Questions. - - - _Many theological instructors teach their pupils successfully, by - requiring them, besides the usual course of systematical reading, - interrogative examinations, and critical study of the scriptures in - the original languages, also to write disquisitions on a number of - Questions in Theology. Hereby they are provided with a store of - arguments, on the most difficult subjects, and furnished with the - mature advices of their preceptors; to which they may recur in any - period of after life. To aid in this important work, the following - List of Questions has been subjoined to this first American edition - of_ Ridgley; _and every instructor, or pupil, will select or vary at - his pleasure_. - -QUEST. 1.—How does it appear, that something has existed from eternity? - -2. What evidence is there, that the existence of man is derived, and -dependent? - -3. How do you prove the existence of God? - -4. What is Theology? - -5. What is natural Theology? - -6. What does it discover of the Divine character? - -7. What arguments prove the genuineness, authenticity; and what, the -inspiration of the Old and New Testaments? - -8. How do you prove the Unity of God? - -9. How do you prove the divinity and personality of the Son, and the -Holy Ghost? - -10. What are the Manichean, Arian, Sabellian, Socinian and Unitarian -heresies, and how are they respectively confuted? - -11. How do you prove that there are divine purposes, and that these are -eternal and immutable? - -12. Wherein does the certainty of events, taught in the scriptures, -differ from the fatality of heathen philosophers and modern sceptics? - -13. How do you prove that the world was created? - -14. In what estate was man created? - -15. What are the acts of God’s providence; or how is it employed about -created things? - -16. What is the difference between a law and a covenant? - -17. How do you prove that God did enter into a Covenant with Adam, which -included him and all his posterity? - -18. What are we to understand by Adam’s freedom of will? - -19. What is necessary to constitute a moral agent? - -20. What is the difference between natural, and moral, power, and -inability? - -21. How is the doctrine of universal absolute decrees consistent with -the moral agency of man? - -22. How do you define sin? - -23. Are there venial sins? - -24. How do you describe the sin against the Holy Ghost? - -25. How do you prove the depravity of unrenewed men to be total? - -26. What was implied by the death threatened in case of disobedience? - -27. Wherein consists the punishment of the damned? - -28. How do you prove the eternity of hell torments? - -29. How do you define the Covenant of Grace? - -30. Is there any ground for a distinction between the Covenant of -Redemption and the Covenant of Grace? - -31. Wherein do the Covenants of Works, and Grace agree, and differ? - -32. Are the Law, and Gospel inconsistent with each other? - -33. What is an atonement? And what the nature, and extent of the -atonement of Christ? - -34. Was the sacrifice of Christ Jesus absolutely necessary for our -salvation? - -35. Whence did the obedience, and sufferings of Christ derive their -efficacy? - -36. How was his death consistent, with the justice of God? - -37. How do you describe the nature, mode of administration, extent, -duration and glory of Christ’s kingly office? - -38. What is to be understood by his descent into Hell? - -39. What are we to understand by the application of Redemption? - -40. How do you prove that the influence of the Holy Spirit is of free -and sovereign grace? - -41. What is regeneration, or effectual calling? - -42. Whence arises the necessity of it? - -43. What are the means of grace, and what their use? - -44. What is the utmost the unregenerate do in the use of the means of -grace? - -45. To what are they to be exhorted? - -46. Wherein consists the difference of the special call of the Spirit, -and the more outward call of the gospel? - -47. How do you describe the nature of gospel repentance, with the -difference between this, and conviction of sin, or legal repentance? - -48. How do you describe the nature, and necessity of justifying faith; -and what species of causality has it in our justification? - -49. What is included in, and what are the effects of justification? - -50. How are full satisfaction and free pardon consistent? - -51. What are we to understand by the imputation of Christ’s -righteousness for justification? - -52. What are the absurdities implied in supposing a justifying faith to -consist in a sure confidence of the pardon of our sins? - -53. Point out the nature, privileges and evidences of adoption. - -54. How do you describe, and prove the possibility of attaining an -assurance, of God’s love? - -55. How do you describe the believer’s peace of conscience, and point -out the difference between it, and the false hope of the hypocrite? - -56. How do you prove the doctrine of the saint’s perseverance in a state -of grace unto eternal life? And explain Ezek. xviii. 24. Heb. vi. 4-6, -and the falls of David, Peter, and Judas? - -57. Is sinless perfection attainable in this life? - -58. What is the condition of the souls of believers immediately after -death? - -59. How do you prove that there shall be a general resurrection of the -just and the unjust? - -60. How do you prove there shall be a general judgment? - -61. What are the consequences of the judgment to the righteous and the -wicked? - -62. How do you prove that the institution of the Sabbath, is of -perpetual obligation? - -63. How do you prove that public worship is to be celebrated on the -Sabbath? - -64. What is the nature of a Christian church? - -What are its standing officers? - -To whom does the right of ordination belong? - -65. What is the nature and import of baptism? - -How do you prove that other modes than immersion are lawful? - -66. How do you prove the divine right of infant baptism? - -67. What is the nature and use, and who are the proper partakers of the -Lord’s supper? - -68. What errors are implied in a prayer, the object of which is a change -of divine purposes? - -69. What is the nature, use and necessity of prayer? - -70. How do you prove that family-prayer is a duty? - -71. Wherein consist the unity and communion that should subsist in the -church of Christ, and the benefits or advantages of it? - -72. What are the rules and end of church discipline? - -What is the nature and design of excommunication? - -73. What are the qualifications necessary to a minister of Christ? - -74. In what does the happiness of heaven consist? - - - - - INDEX. - - -The volumes are denoted by _a_, _b_, _c_, and _d_. - - - - A. - - Abraham offering Isaac, _c_ 544 - - Absolute free-will, _a_ 498 - - Adam, his temptation, _b_ 102 - not a mediator, _b_ 164 - - Acts of faith, direct and reflex, _c_ 132 - - Actions sinful, _d_ 66 - - Adoption, _c_ 145 - - Adultery, _d_ 9 - - Affections, government of, _d_ 10 - - Afflictions, relative, _b_ 156 - - All-sufficiency of God, consolatory, _a_ 129 - - Amen, _d_ 468 - - Angels, their creation, _b_ 25 - their nature, _b_ 27 - their power, _b_ 28 - their employment, _b_ 68. 30 - providence of God toward them, _b_ 62 - - Anger is heart-murder, _c_ 548 - - Antinomians, _c_ 418 - - Anti-trinitarians, _a_ 388 - - Apostacy, considered, _c_ 225 - - Apostles, _b_ 572 - - Arius, his error, note, _a_ 208 - - Arminians, _b_ 128 - - Ascension of Christ, _b_ 464 - - Assurance of salvation, _c_ 243 - how lost, _c_ 273 - what essential to faith, _c_ 270 - - Atheism, its absurdity, _a_ 24. 29. 38 _c_ 439 - - Atonement, _b_ 187. 275. note. 276. 280 - value of it, _b_ 282. 285 - design of it, _b_ 285 - propriety of it proved, against Deists, _b_ 299 - vindicated against christian errors, _b_ 303 - extent of the purchase, _b_ 301 - for whom specially intended, _b_ 316. 321 - how sufficient for all men, note, _b_ 349 - modern opinions on, _b_ 276. _b_ 280. 292. 297 - - Author of sin, God is not, in note, _d_ 433. 435 - - - B. - - Baptism, an ordinance, _d_ 174 - meaning of the word , _d_ 216 - a generic term, in note, _d_ 175 - the right of infants, _d_ 182. 186. _d_ 187. 193 - objections to subjects of, _d_ 200. 206. 186. 194 - by pouring or sprinkling, _d_ 218 - sponsors in, _d_ 228 - sign of the cross in, _d_ 228 - how to be improved, _d_ 229. 234 - - Backbiting, instances of, _d_ 48 - - Being of God proved, _a_ 21 - - Believers, sons of God in Christ, _c_ 146 - - Benevolence, disinterested, _a_ 19 - - Blindness of mind, _b_ 146 - - Borrowing and not paying, _d_ 23 - whether Israel was guilty of it, _d_ 24 - - Bread, daily to be prayed for, _d_ 407 - - Burnet, his scheme of the Millenium, _b_ 369 - - - C. - - Call of the gospel, _c_ 16 - - Character of sacred writers, _a_ 101 - - Charity to the poor, _d_ 20 - - Child-like dispositions required in us, _d_ 364 - - Christ, typified by Melchizedec, _b_ 264 - his humiliation, _b_ 396 - betrayed, denied, condemned, slain, _b_ 424. 426. 429. 433 - descent into hell _b_ 440 - 1 Pet. iii. 18. explained, note, _b_ 442 - his resurrection, _b_ 444 - his ascension, _b_ 464 - his intercession, _b_ 473 - his coming to judgment, _b_ 481 - - Christianity, reasonable, note, _a_ 1 - - Church, the word how used, _b_ 510. note 515 - - Church, its testimony, _a_ 116 - - Church, invisible, _c_ 9 - its union to Christ, _c_ 10 - - Commandments, rules to interpret, _c_ 428 - - Communion with God, by innocent man, _b_ 77 - with Christ in grace, _c_ 65 - in glory, _c_ 280 - - Conflagration, _b_ 387 - - Conflicts of flesh and spirit, _c_ 187 - - Conscience, horror of, _b_ 153 - distinguished, _b_ 154 - - Contentment a universal duty, _d_ 50 - motives to it, _d_ 51 - - Contingency of events, _a_ 517 - - Corruption of nature, forbidden, _d_ 56 - not from traduction, &c., _b_ 128 - how, _b_ 131 - - Covenant of grace, divisible or not, _b_ 165 - with whom made, _b_ 167 - how, a testament, _b_ 169 - eternity of it, _b_ 272 - acceptance by elect, _b_ 184 - - Covenant of works, more than a law, _b_ 78 - its extent, _b_ 80. 88 - its seals, _b_ 88. 90 - violation of, _b_ 74. 93 - not a promise of salvation, _b_ 164 - - Covetousness and its aggravations, _d_ 58 - excuses for it answered, _d_ 59 - - Creation, work of, _b_ 6 - immediate, _b_ 7 - mediate, _b_ 7 - time of, _b_ 8 - design of, _b_ 15 - not instantaneous, _b_ 17 - its progression, _b_ 19. 23 - at what season of the year, _b_ 24 - its goodness, or perfection, _b_ 25 - of man, _b_ 34 - - Creed, account of, _b_ 440 - - Critical examination of 1 John v. 7, _a_ 329 - - - D. - - Day of grace, what, _b_ 331 - - Death, appointed of God, _c_ 293 - its effect on the spirit, _c_ 300 - of Christ, design of it, _b_ 285 - for whom, _b_ 290 - perversion of the doctriner, _b_ 291 - a true and proper sacrifice for sin, _b_ 292 - of some saints, _c_ 285 - - Decrees of God, _a_ 417. 430 - proved, _a_ 422. 452 - not stoical fate, _a_ 516 - misrepresentations of it, _a_ 465 - - Deists, _b_ 494 - - Deity of the Son, proved, _a_ 295 - by divine names, _a_ 296 - by divine attributes, _a_ 342 - by religious worship, _a_ 377 - improved, _a_ 414 - - Diligence, _d_ 20. 21 - - Discontent, remedies against, _d_ 61 - - Dispensations of the covenant, _b_ 199 - - Delusions, _b_ 147 - - Dominion of man in innocency, _b_ 74 - - Duels, _c_ 542 - - - E. - - Eden, garden of, where situated, _b_ 70 - - Effectual calling, _c_ 39 - - Elect, to what chosen, _a_ 438 - included in Christ, _b_ 132 - ransomed by him, _b_ 316 - peculiarly, _b_ 322 - - Election, what, _a_ 529. 434 - objects of, _a_ 436 - proved, _a_ 447 - its design, _a_ 461 - its properties, _a_ 469 - knowledge of, _a_ 470 - free, _a_ 476 - unchangeable, _a_ 481 - objections to, _a_ 507 - distinct from fate, _a_ 516 - - Elijah, whether guilty of falsehood, _d_ 36 - - Elisha reproached at Bethel, _d_ 43 - - Endor, witch of, _c_ 451 - - Enlightened conscience, _c_ 184 - - Errors, of Arius and Sabellius, _a_ 208 - - Eternal generation of Christ, _a_ 259 - - Eternity of the covenant of grace, _b_ 172 - - Eutychus, who he was, note, _b_ 223 - - Eve, the manner of her temptation, _b_ 100 - - - F. - - Faith, how, a condition, _b_ 189 - how above natural ability, _b_ 193 - various kinds of, _c_ 121-125 - justifying, _c_ 98. 125 - how it justifies, _c_ 110 - a duty, _b_ 193 - a means of salvation, _d_ 76 - - Fall of man, _b_ 74-93 - - Father, God is to men, _d_ 360 - to be addressed as in heaven, _d_ 365 - - Food of man in innocency, _b_ 72 - - Foreknowledge of God, _a_ 452 - - Foreordained whatsoever comes to pass, what is meant, _d_ 433 - - Forgiveness of sin, _c_ 70. _d_ 417 - of others, what meant by it, _d_ 424 - argument to induce to it, _d_ 426 - - Freedom of divine decrees, _a_ 432. 433 - - Free will, absolute, absurd, _a_ 498 - doctrine of, examined, _a_ 501 - - Frugality, _d_ 17 - - - G. - - Genealogy of Christ defended, _a_ 88 - - Genuineness of the scriptures, _a_ 79 - - Glorifying God, what is meant by it, _a_ 13 - - Glory of God, how things are disposed, _d_ 382 - - Glory of Christ as Mediator, _b_ 244 - - God, proofs of his being, _a_ 22-48 - is a Spirit, _a_ 123 - his unity, _a_ 194 - holy, _a_ 159 - not the author of sin, _a_ 424. 523. 530 - is infinite, _a_ 126 - all-sufficient, _a_ 127 - eternal, _a_ 129 - immutable, _a_ 135 - incomprehensible, _a_ 138 - omnipresent, _a_ 139 - almighty, _a_ 140 - omniscient, _a_ 145 - most wise, _a_ 152 - just, _a_ 164 - true, _a_ 186 - merciful, _a_ 168 - even in punishing, note, _a_ 170 - how glorified, _a_ 14 - - Goodness, _ibid_ - - Gospel, how offered to all, _b_ 332 - faith in it the duty of all, _b_ 336 - - Government, civil, _c_ 524 - - Grotius, on the authority of the scriptures, in note, _a_ 97 - - Grace, of God, in providing a Mediator, _b_ 187 - - Guilt of Adam’s first sin, _b_ 119 - its consequences, _b_ 196-259 - - - H. - - Happiness of saints, future, _c_ 399 - - Hardness of heart, _b_ 149 - causes of, _b_ 150 - in believers and unbelievers, _b_ 151 - - Hearing the word, _d_ 158 - - Heathens, _b_ 491. _c_ 163 - - Hell, descent of Christ into, _b_ 440 - - Heinousness of sins not equal, _d_ 67 - - Holy Ghost, procession of, _a_ 260 - his Deity proved, _a_ 295 - his titles, _a_ 400 - attributes, _a_ 404 - works, _a_ 405 - worship, _a_ 408. 414 - - Holiness of God, _a_ 159 - motives to, _c_ 160 - - Holy places, _c_ 424 - times, _c_ 427 - - Holy Spirit, implants all graces, _b_ 197 - applies salvation, _b_ 237 - - Humiliation of Christ, _b_ 396 - in his birth, _b_ 398 - in his life, _b_ 401 - by temptations, _b_ 410 - by sinless infirmities, _b_ 422 - in his death, _b_ 423 - in being betrayed, _b_ 424 - forsaken, _b_ 425 - condemned, _b_ 429 - - Humiliation of Christ, in being tormented, _b_ 431 - crucified, _b_ 433 - in his burial, _b_ 437 - - Human nature of Christ, _b_ 421 - - Hypocrisy, sin of, _d_ 39 - whether Paul and Daniel guilty, _d_ 40 - - - I. - - Idolatry, _c_ 443. & _a_194 - - Image-worship, _c_ 461 - - Immortality of the soul, _c_ 302 - asserted and denied by heathens, _c_ 303 - - Imputation, what, _c_ 85-95 - - Imputation of Adam’s sin, _b_ 107. 113 - - Inability of sinners to believe, note, _b_ 193 - to keep the commandments, _d_ 62 - - Incarnation of Christ, _b_ 227 - the time of, _b_ 231 - duration of, _b_ 234 - - Incarnation, necessity for, _b_ 235 - - Independency of God, _a_ 124 - - Infants, their state, _b_ 138 - - Inferiors, duties of, _c_ 520 - - Innocency, man’s condition in, _b_ 72 - - Inspiration of scripture, _a_ 110 - - Integrity of the church in all ages, _b_ 199 - - Interest in Christ, _b_ 189 - - - J. - - Jesus, why so called, _b_ 244 - - Judgment, final, _c_ 359 - - Justice, in our dealings, _d_ 19 - - Justification, _c_ 67 - its foundation, _c_ 73 - not before faith, _c_ 117 - not by works, _c_ 101 - not by repentance, _c_ 101 - - - K. - - Kingdom of Heaven, _c_ 399 - of Providence, _d_ 385 - of grace, _d_ 386 - of Christ, how advanced, _d_ 389 - of glory, _d_ 394 - - Kingly office of Christ, _b_ 351 - its exercise, _b_ 352 - submission to, _b_ 357 - opposition to, _b_ 360 - times of exercise, _b_ 364 - in the Millenium, _b_ 366 - on earth, _b_ 381 - duration of, _b_ 392 - the two-fold states of, _b_ 396 - in humiliation, _b_ 399 - - - L. - - Law, moral, _c_ 421 - judicial, _c_ 422 - ceremonial, _c_ 423 - - Law-suits, when unjust, _d_ 26 - - Liberty, _c_ 34 - - Life, bounds of fixed, _a_ 508 - to be preserved, _c_ 540 - - Light of nature, _a_ 21. 230 - - Light of revelation, sufficient, _b_ 206 - increased by the gospel, _b_ 214 - - Long-suffering of God, _a_ 176 - in harmony with justice, _a_ 181 - improvement of, _a_ 183 - - Lord’s supper, _d_ 234 - a gospel ordinance, _d_ 236 - what the elements and actions, _d_ 237. 238 - to whom to be administered, _d_ 237. 245. 263 - examination previous to, _d_ 246-256 - who to be debarred from, _d_ 263 - meditation at, _d_ 269 - what to be done at, _d_ 270. 273. 275 - vows may be made at, _d_ 278 - frequent attendance on, _d_ 280 - how it differs from baptism, _d_ 281-284 - - Lie, definition and kinds of, _d_ 33 - whether midwives in Egypt guilty of, _d_ 34 - Rahab’s, _d_ 34 - whether Jacob was guilty of, _d_ 35 - whether Elijah was guilty, _d_ 36 - whether Paul was guilty, _d_ 37 - David’s, _d_ 38 - - - M. - - Magee’s, two discourses on the atonement, note, _b_ 298. 317 - - Man, his creation, _b_ 34 - his twofold nature, _b_ 39 - in the divine image, _b_ 42 - his mutability, _b_ 44 - providence of God toward him, _b_ 70 - employment in Paradise, _b_ 72 - fallen, _b_ 117 - his misery, _b_ 136 - - Marks of grace, _c_ 260-262 - - Marriage, its institution and design, _b_ 75 - - Masters, duties of, _c_ 533 - - Means of salvation, _d_ 76 - - Mediator, his office generally, _b_ 186 - his intercession or satisfaction, _b_ 186 - who he is, _b_ 216 - his sufficiency, _b_ 218 - his incarnation, _b_ 221 - why called Jesus Christ, _b_ 244 - - Melchizedec, who he might be, _b_ 264 - - Messiah of the Old Testament is Christ, _b_ 200 - the substance of the ceremonial law, _b_ 201 - Jesus of Nazareth, _b_ 245 - his commission, _b_ 248 - his offices, _b_ 249 - prophetical, _b_ 252 - priestly, _b_ 259 - kingly, _b_ 351 - - Millenium, _b_ 366-382 - - Moral obligation, foundation of, _c_ 405 - - Moral law, _c_ 421 - civil, its origin, _b_ 127 - - Mortification, _c_ 155 - - Moses, no astrologer, _c_ 454 - killing the Egyptians, _c_ 545 - - Murderers do not escape, _c_ 547 - - Musical instruments unauthorized in gospel worship, _d_ 85 - - Mystery, scriptural, _a_ 215. 217 - - Mysteries, Dr. Bates Aon, in note, _a_ 217 - - - N. - - Name of God, what meant by it, _d_ 369 - how sanctified, _d_ 370. 373 - when profaned, _c_ 473 - hallowed, what meant by, _d_ 375-381 - - Natures of Christ, _b_ 235 - why two-fold, _b_ 242 - without confusion, _b_ 243 - - - O. - - Oaths, religious, _c_ 472 - profane, _c_ 470 - - Objections, to the harmony of the scriptures, _a_ 88-93 - to the doctrine of election, _a_ 507 - to the divine predetermination, _a_ 509 - - Obligation, moral, _c_ 405 - - Offences, their aggravations, _d_ 67 - from the parties, _d_ 68 - from the nature of the offence, _d_ 70 - from the circumstances, _d_ 72 - - Officers of the, church, _b_ 572 - - Offices of Christ, their number, _b_ 249 - suited to the state of man, _b_ 250 - not to be confounded, _b_ 251 - their order, _b_ 252 - - Office, prophetical, _b_ 254 - for whom intended, _b_ 255 - how executed, _b_ 256 - when, _b_ 257 - the priestly, _b_ 259 - - Officers among the Jews, _d_ 139 - - Ordinances of the gospel, _d_ 83 - - Original righteousness lost, _a_ 121 - - Original, transgression, _b_ 105 - sin, what, _b_ 118 - its transmission, _b_ 129. 132 - its punishment, _b_ 141 - - - P. - - Parable of the debtor, _c_ 238 - - Paradise, where, _b_ 71 - after death, _c_ 318 - - Parents, duties of, _c_ 531 - - Papal doctrines, _a_ 162, _d_ 315 - - Pardon of sin is from God only, _d_ 417 - - Pelagianism, _b_ 125 - - Perfection, absolute, not in this life, _c_ 178 - at death, _c_ 312 - - Perfections of God, _a_ 121-142 - - Perseverance of the saints, _c_ 194-197 - proved, _c_ 201-217 - objections to answered, _c_ 220 - - Person, Calvin on the word, in note, _a_ 207 - - Person of Christ, why God and man, _b_ 235 - - Personality in the Godhead, _a_ 207. 244 - - Pharisees, _d_ 140 - - Polygamy was ever unlawful, _d_ 11 - aggravations of, _d_ 13 - the occasions of, _d_ 14 - - Praise, _d_ 82. 85. 95 - - Prayer, to be made to God, _d_ 299 - to be in the name of Christ, _d_ 300. 301 - Spirit’s aid in, _d_ 303-306 - for whom to be made, _d_ 309-312 - for whom not to be made, _d_ 315-318 - for what we may pray, _d_ 322 - how we are to pray, _d_ 323 - faith in, _d_ 329 - promises of help, _d_ 331 - to an unchangeable God, in note, _d_ 397-402 - discouragements in, removed, _d_ 336 - rules for our direction in, _d_ 338-356 - - Predestination to sin, not scriptural, _a_ 530 - - Preaching the word, how to be done, _d_ 151 - - Priestly office of Christ, _b_ 259 - like that of Melchizedech, _b_ 264 - necessity of it, _b_ 272 - - Priestly, Dr. his disingenuity, in a note, _a_ 397 - - Procrastination, in note, _d_ 78 - - Procession of the Holy Ghost, _a_ 260 - - Profanation of the Sabbath, _c_ 508 - - Promises of temporal and spiritual blessings, _d_ 344-350 - annexed to the fifth commandment, _c_ 537 - - Prophets, _a_ 56 - - Prophetical office of Christ, _b_ 252 - when executed, _b_ 257 - - Providence of God, what, _b_ 45 - immediate or mediate, _b_ 46 - over good actions, _b_ 51 - over evil actions, _b_ 52-58 - objections to answered, _b_ 59-62 - toward angels, _b_ 62-69 - toward man, _b_ 70 - - Publicans, _d_ 140 - - Psalms of David, proper to be sung, _d_ 89 - scripture and hymns preferable, _d_ 96 - - Punishment of sin, _b_ 136 - original, _b_ 137 - in the world to come, _b_ 158 - proved by reason, note, _b_ 161 - when not stayed by sacrifice, _b_ 262 - - Purgatory, _c_ 313 - - Purpose, eternal, _a_ 507 - - Purpose of God, its certainty, _b_ 5 - - - Q. - - Qualifications of preachers of the word, _d_ 147 - - Quenching the Spirit, what, _a_ 414 - when committed, _a_ 50 - - - R. - - Recovery of man, its moving cause, _b_ 162 - - Redemption, intended, _b_ 161 - for whom, _b_ 316 - for whom not, _b_ 322 - application of it, _b_ 323 - not universal, _b_ 324. 326 - special, _b_ 329. 338 - covenant of, _b_ 178 - - Regeneration before faith, _c_ 26 - man passive in it, _c_ 48 - - Remember, import of, in the fourth commandment, _c_ 512 - - Repentance, what, _c_ 167 - the effect of grace, _c_ 169 - how by the word, _c_ 169 - a means of salvation, _d_ 76 - - Representation, note, _b_ 77. 103. 114 - - Reproach, differs from reproof, _d_ 42 - - Reprobation, decree of, _a_ 486 - not of sovereignty, _a_ 490 - but of justice, _a_ 491 - - Restitution, a duty, _d_ 27 - - Resurrection, _b_ 383. 389. _c_ 326 - proved from the Old Testament, _c_ 332 - the first, _b_ 383. 388 - - Revealed will of God, _c_ 408 - - Revelation, necessary, _a_ 71 - not impossible, _a_ 71 - - Righteousness, original, lost in Adam, _b_ 121 - - - S. - - Sabbath, its institution, _b_ 76 - its morality, _c_ 480 - its change, _c_ 486 - - Sabellius, his error, note, _a_ 208 - - Sacraments, _d_ 161 - how seals, _d_ 161 - to whom administered, _d_ 166 - benefits of them, _d_ 167 - by whom administered, _d_ 168 - but two, _d_ 172 - - Sacrifice of Christ, sufficient for all, note, _b_ 349 - - Sadducees, _d_ 140 - - Saints kept by divine power, _c_ 199 - - Salvation, what, _b_ 162 - its subjects, _b_ 162 - the cause of, _b_ 163 - for whom, _b_ 164 - not universal, _b_ 326 - - Samaritans, _d_ 140 - - Samson’s death, _c_ 540 - - Sanctification, _c_ 152 - - Sanctifying the Lord’s day, _c_ 497 - - Satan, the tempter, _b_ 95 - his method and instruments, _b_ 96. 97 - his empire in the unregenerate, _b_ 144 - - Satisfaction for sin, _b_ 275-293 - - Scriptures, genuineness of, _a_ 79 - authenticity, _a_ 97 - inspiration of, _a_ 72 - a sufficient rule, _a_ 61 - to be read publickly, _d_ 107 - in families and private, _d_ 108 - how they should be read, _d_ 113 - various translations of, _d_ 117 - to be compared, _d_ 121. 122 - general rules for explaining of, _d_ 144 - - Self-interest, how far lawful, _a_ 19. 20 - - Self-murder, _c_ 545 - - Self-examination, _c_ 256 - - Sentiment, influence of, _a_ iii - - Servants, duties of, _c_ 593 - - Similitudes of Trinity unlawful, _a_ 235 - - Singing praises, a divine institution, _d_ 82 - - Sin, its origin, _a_ 425 - daily committed, _d_ 63 - extent of the first, _b_ 105 - exists in intentions, note, _b_ 145 - its imputation, _b_ 109 - its consequences, _b_ 136 - punishment of, _c_ 377 - its punishment in this world, _b_ 146 - in the world to come, _b_ 158 - what satisfaction is demanded, _b_ 275. 280 - its desert, and the way of escape, _d_ 74 - unto death, what it is, _d_ 318-320 - not from God, _a_ 423. _d_ 433-435 - - Son, his divinity, _a_ 295 - his personality, _a_ 248 - - Sonship of Christ, eternal, _a_ 277 - - Souls, origin of, note, _b_ 41 - pre-existence of, a mere fancy, _b_ 126 - after death, _c_ 318. 325 - - Spirit, the Holy, his procession, _a_ 260 - his divinity, _a_ 398. 410 - his witness to the word, in the heart, _a_ 118 - his work in applying salvation, _b_ 197 - - Sufferings of Christ, and the design of them, _b_ 284. 285 - why not eternal, _b_ 296 - - Sum of relative duties, _c_ 514 - - Superiors, duties of, _c_ 518 - - Supper, of the Lord, _d_ 234 - - Supralapsarians, and Sublapsarians, _a_ 445 - - Suretyship of Christ, _c_ 77, _b_ 173 - - Swearing, _c_ 470 - - - T. - - Tables of the law, _c_ 433 - - Temptations of Christ, _b_ 404-420 - mental, note, _b_ 420 - from prosperity, _d_ 439 - from adversity, _d_ 441 - from the flesh, _d_ 442 - from Satan, _d_ 443 - - Testament, and covenant, how the same, _b_ 169 - how different, _b_ 171 - how received, _b_ 181 - implies the death of the testator, note, _b_ 294 - - Testimony of the Church, _a_ 116 - - Theatrical amusements, sinful in note, _d_ 15 - - Theft, _d_ 23 - - Thoughts, sinful, _d_ 64 - - Tree of life, _b_ 88 - why so called, _b_ 89 - of knowledge of good and evil, _b_ 92 - - Trinity of persons, _a_ 206 - important, _a_ 210 - in what respects one, _a_ 243 - not unreasonable, _a_ 226 - proved, _a_ 249-251 - Dr. Jameison, on the, in a note, _a_ 243 - - Truth of God, _a_ 185 - - Trust, breach of, _d_ 23 - - Trust in Christ, _c_ 121 - - Types of Christ, in ceremonial law, _b_ 202 - errors concerning them, _b_ 203 - in persons and things, _b_ 205 - their spiritual meaning, _b_ 207 - misunderstood by some, _b_ 209 - - - U. - - Uncleanness forbidden, _d_ 10 - - Unction, or anointing of the Mediator, _b_ 245 - - Union, of divine and human natures, _b_ 221 - denied by Nestorius, _b_ 222 - without confusion or mixture, _b_ 223 - by subordination of human will, _b_ 223 - of a divine nature to real human body, _b_ 224 - of a divine nature to real human soul, _b_ 226 - necessary, _b_ 235 - - Universal redemption, _b_ 326-341 - - Unitarian objections answered, note, _b_ 292. 297 - - Unity of God, _a_ 194 - proved by his works, _a_ 197 - light of nature, _a_ 200 - uncompounded, _a_ 203 - - Universal expressions of limited meaning, _b_ 239 - redemption considered, _b_ 343 - - Usury, _d_ 27 - - - V. - - Variety, but no contrariety in the will of Christ, _b_ 226 - - Vicarious death of Christ, _b_ 292-297 - - Vile affections described, _b_ 153 - - Virgin really predicted, Isa. ix. 6., _b_ 228. 229 - - Vivification, _c_ 159 - - - W. - - War of plunder and oppression in it, _d_ 25 - - Wicked, their prosperity, _a_ 45 - how made for the day of evil, _a_ 495 - - Will of God, secret or revealed, _a_ 471 - sovereign, _a_ 476 - how can we pray for it to be done? _d_ 403 - - Will, free in our first parents, _b_ 94 - our averse to that of God, _d_ 402 - of the Mediator as man, subordinate, _b_ 226 - - Williams, Dr. on election, in a note, _a_ 529 - - Witness of the Spirit, _c_ 266 - - Words, sinful, _d_ 66 - - Word of God, _a_ 48 - distinguished from moral obligation, _a_ 48. 49 - understood by Israel, _a_ 53 - Chronology of prophets, _a_ 56 - how a rule, _a_ 60. 61 - complete and entire, _a_ 66 - enlightens and convinces of sin, _d_ 101 - humbles and draws to Christ, _d_ 102. 103 - other instances of its efficacy, _d_ 104 - - World, not eternal, _b_ 8 - its antiquity, _b_ 11 - false accounts of, _b_ 11 - - Wrath of God is not passion, _d_ 75 - - Writing, origin of, _b_ 13 - - - - - PRESBYTERIAL QUESTIONS FOR EXEGESES. - - -Vid. Form of Gov. c. xiii. sec. 3. - - -1. Quî Deus unus dicitur? - -2. Quibus testimoniis probas Trinitatem? - -3. Cur Christum verum hominem esse opportuit? - -4. Quæ argumenta probant scripturam a Deo profectam esse? - -5. Qua ratione peccatum originis transmittitur in posteros? - -6. Estne peccatum aliquid positivum an privativum? - -7. Quid est peccatum in Spiritum Sanctum? - -8. An una et eadem ratio salutis consequendæ post lapsum fuit? - -9. Quæ sunt causa efficiens fidei, et objectum? - -10. Quo sensu fide justificari dicimur? - -11. An opera renatorum bona sunt pura, nulloque vitio contaminata? - -12. Qua ratione vita æterna dicitur merces? - -13. Quandoquidem mortuus est pro omnibus Christus, annon omnium -Redemptor? - -14. Eruntne damnatorum pœnæ perpetuæ? - -15. Quæ sunt veræ et internæ ecclesiæ proprietates? - -16. Nullumne est discrimen inter episcopum et presbyterum? - -17. Quibus est exhibenda cœna Domini? - -18. Quinam sunt baptizandi? - -19. Licetne homini christiano, cum vocatur, magistratum gerere? - -20. Quinam ad judicium ecclesiasticum vocandi sunt? - - - - - NOW IN PRESS - - -_THE REV. DR. JOHN GILL’S COMMENTARY_. - - -The OLD TESTAMENT is now in the press, and the first volume expected out -in the month of May. To subscribers the price will be 6 dollars per vol. -sheep; $7 in calf; and $5 25 per vol. in boards. On subscribing, the New -Testament can be delivered in 3 volumes, being already printed. - -The following is taken from the Minutes of the Philadelphia Baptist -Association—October, 1815. - -“Oct. 18.—This association have heard with pleasure, by a communication -from Mr. Woodward, of his intention to publish Dr. Gill’s Exposition of -the Old Testament, in six large quarto volumes; one of which he hopes, -if life and health be spared, to issue every 4 or 5 months, at the price -originally proposed; that is, $5,25 each vol. in boards—6 in sheep, and -7 in calf. Resolved that this association recommend to the churches, and -the brethren of our denomination generally, the encouragement of the -work, and that each church subscribe at least for a copy for its -respective minister for the time being, and communicate the result of -their subscriptions to Mr. Woodward, as early as possible. He hopes to -issue the first volume in the Spring. Sister associations throughout the -union are affectionately invited to patronize the publication, and -should their piety and wisdom approve of the measure, recommend the -adoption of a plan in their churches generally similar to what is above -recommended.” - - -_SCOTT’S FAMILY BIBLE._ - - -W. W. Woodward is preparing for the press, in 3 vols. quarto, the Rev. -Dr. SCOTT’S FAMILY BIBLE, on a new arrangement. The work will contain -every article, except the Marginal References; and the Notes will follow -immediately after the verses to which they belong, and the Practical -Observations at the end of each chapter. The first volume will be -published as speedily as possible.—The flattering encouragement already -received, induces the publisher to put to press a large edition. A -copy-right is secured for this popular plan. Price in boards 18 dolls. -75 cents, bound 21 dolls. Proposals shall be sent to any persons who -will interest themselves in the work—one copy for every five subscribed -for. The Royal Octavo Bible, recently printed by W. W. W. contains all -the Marginal References, all the Introductions to the Books, and also to -the Chapters, with the General Preface, for $5, common, and $5 50, fine -paper; plates added, $1 50; David’s Psalms, or Watts’s imitation, 50 -cents; Concordance, 25 cents. 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