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You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. -</div> - -<div style='display:table'> - <div style='display:table-row'> - <div style='display:table-cell; padding-right:0.5em'>Title:</div> - <div style='display:table-cell; padding-right:0.5em'>A Body of Divinity, Vol. 4 of 4</div> - </div> - <div style='display:table-row;'> - <div style='display:table-cell'></div> - <div style='display:table-cell'>wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assem</div> - </div> -</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Thomas Ridgley</div> - -<div style='display:block; margin:1em 0'>Release Date: June 1, 2021 [eBook #65484]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>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.)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A BODY OF DIVINITY, VOL. 4 OF 4 ***</div> - -<div class='figcenter id001'> -<span class='pageno' id='Page_on'>on</span> -<img src='images/cover.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c000' /> -</div> -<div> - <h1 class='c001'>A Body of Divinity</h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><span class='pageno' id='Page_i'>i</span><span class='xxlarge'><b>A BODY OF DIVINITY:</b></span></div> - <div class='c000'><span class='xlarge'><b>WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND DEFENDED.</b></span></div> - <div class='c000'><span class='large'><b>BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER CATECHISM.</b></span></div> - <div class='c000'><span class='xxlarge'><b>BY THOMAS RIDGLEY, D. D.</b></span></div> - <div class='c003'><span class='large'>WITH NOTES, ORIGINAL AND SELECTED,</span></div> - <div><span class='large'>BY JAMES P. WILSON, D. D.</span></div> - <div class='c000'>IN FOUR VOLUMES.</div> - <div class='c000'><i>VOL. IV.</i></div> - <div class='c000'>FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.</div> - <div class='c003'>PHILADELPHIA:</div> - <div class='c000'>PRINTED BY AND FOR WILLIAM W. WOODWARD, CORNER OF CHESNUT AND SOUTH</div> - <div>SECOND STREETS.</div> - <div class='c000'>1815.</div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_iii'>iii</span> - <h2 class='c004' title='Contents'>THE CONTENTS OF THE FOURTH VOLUME.</h2> -</div> - -<p class='c005'><span class='sc'>Quest.</span> CXXXVII, CXXXVIII, CXXXIX. An Explication of the Seventh Commandment. <i>Page</i> <a href='#Page_9'>9</a></p> -<p class='c005'><i>THE government of the affections</i> <a href='#Page_10'>10</a></p> - -<p class='c006'><i>All uncleanness forbidden</i> ibid</p> - -<p class='c006'><i>Polygamy was ever unlawful</i> <a href='#Page_11'>11</a></p> - -<p class='c006'><i>The aggravations of uncleanness</i> <a href='#Page_13'>13</a></p> -<p class='c007'><i>The occasions of it</i> <a href='#Page_14'>14</a></p> -<p class='c006'><i>Of Theatres—a note</i> <a href='#Page_15'>15</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXL, CXLI. An Explication of the Eighth Commandment <a href='#Page_16'>16</a></p> -<p class='c005'><i>Of frugality and diligence</i> <a href='#Page_17'>17</a></p> - -<p class='c006'><i>Of justice in our dealings</i> <a href='#Page_19'>19</a></p> - -<p class='c006'><i>Of charity to the poor</i> <a href='#Page_20'>20</a></p> -<p class='c007'><i>To whom to be extended</i> ibid</p> - -<p class='c007'><i>And in what proportion</i> <a href='#Page_21'>21</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXLII. The Sins forbidden in the Eighth Commandment <a href='#Page_22'>22</a></p> -<p class='c005'><i>Of theft and breach of trust</i> <a href='#Page_23'>23</a></p> - -<p class='c006'><i>Of borrowing and not paying</i> ibid</p> -<p class='c007'><i>Whether</i> Israel <i>was guilty of it</i> <a href='#Page_24'>24</a></p> -<p class='c006'><i>Of plunder in war and oppression</i> <a href='#Page_25'>25</a></p> - -<p class='c006'><i>Of unjust law-suits</i> <a href='#Page_26'>26</a></p> - -<p class='c006'><i>Of sinful usury</i> <a href='#Page_27'>27</a></p> - -<p class='c006'><i>Restitution a duty. Objections answered</i> ibid</p> -<p class='c005'><span class='sc'>Quest.</span> CXLIII, CXLIV, CXLV. An Explication of the Ninth Commandment <a href='#Page_28'>28</a></p> -<p class='c005'><i>The duties required</i> <a href='#Page_29'>29</a></p> -<p class='c007'><i>Sins forbidden</i> <a href='#Page_31'>31</a></p> -<p class='c006'><i>Of bearing false witness</i> <a href='#Page_32'>32</a></p> - -<p class='c006'><span class='pageno' id='Page_iv'>iv</span><i>Of lying. The definition of a lie</i> <a href='#Page_33'>33</a></p> -<p class='c007'><i>Its various kinds</i> ibid</p> -<p class='c006'><i>The midwives report, in</i> Exod. i. 19. <i>no lie</i> <a href='#Page_34'>34</a></p> - -<p class='c006'><i>Of</i> Rahab’s <i>lie</i>, Josh. ii. 4, 5. ibid</p> - -<p class='c006'><i>Of</i> Jacob’s <i>deceit, in</i> Gen. xxvii. 19. <a href='#Page_35'>35</a></p> - -<p class='c006'>Elijah’s <i>treatment of the</i> Syrian <i>host</i> <a href='#Page_36'>36</a></p> - -<p class='c006'>Paul’s <i>answer relating to the high priest</i> <a href='#Page_37'>37</a></p> - -<p class='c006'>David’s <i>lie to</i> Ahimelech, <i>in</i> 1 Sam. xxi. 2. <a href='#Page_38'>38</a></p> -<p class='c007'><i>His feigned madness at</i> Gath, <i>ver.</i> 13-15. ibid</p> -<p class='c006'><i>Of hypocrisy</i> <a href='#Page_39'>39</a></p> - -<p class='c006'>Paul <i>and</i> Daniel <i>vindicated</i> <a href='#Page_40'>40</a></p> - -<p class='c006'><i>Of reproach. It differs from reproof</i> <a href='#Page_42'>42</a></p> - -<p class='c006'><i>Things unjustly made the matter of it</i> <a href='#Page_43'>43</a></p> -<p class='c007'><i>Aggravations thereof</i> <a href='#Page_44'>44</a></p> - -<p class='c007'>Elisha <i>reproached at</i> Bethel Ibid</p> -<p class='c006'><i>Of backbiting. Instances of it</i> <a href='#Page_48'>48</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXLVI, CXLVII, CXLVIII. An Explication of the Tenth Commandment <a href='#Page_50'>50</a></p> -<p class='c005'><i>Contentment required in every state</i> <a href='#Page_50'>50</a></p> - -<p class='c006'><i>Motives to it under various troubles</i> <a href='#Page_51'>51</a></p> - -<p class='c006'><i>The corruption of Nature forbidden</i> <a href='#Page_56'>56</a></p> - -<p class='c006'><i>Of covetousness and its aggravations</i> <a href='#Page_58'>58</a></p> -<p class='c007'><i>Excuses for it answered</i> <a href='#Page_59'>59</a></p> -<p class='c006'><i>Remedies against discontent</i> <a href='#Page_61'>61</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXLIX. Of man’s inability to keep the Commandments of God <a href='#Page_62'>62</a></p> -<p class='c005'><i>How man sins daily</i> <a href='#Page_63'>63</a></p> - -<p class='c006'><i>Of sinful thoughts</i> <a href='#Page_64'>64</a></p> - -<p class='c006'><i>The kinds, causes and cure of them</i> ibid</p> - -<p class='c006'><i>Of sinful words and actions</i> <a href='#Page_66'>66</a></p> -<p class='c005'><span class='sc'>Quest.</span> CL. All sins not equally heinous <a href='#Page_67'>67</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLI. The aggravations of sin, and whence they arise <a href='#Page_67'>67</a></p> -<p class='c005'><i>From the parties offending or offended</i> <a href='#Page_68'>68</a></p> - -<p class='c006'><i>From the nature and quality of the offence</i> <a href='#Page_70'>70</a></p> - -<p class='c006'><i>From the circumstances of it</i> <a href='#Page_72'>72</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLII, CLIII. Of the Desert of Sin, and of the means of escaping God’s wrath <a href='#Page_74'>74</a></p> -<p class='c005'><span class='pageno' id='Page_v'>v</span><i>Wrath of God not passion</i> <a href='#Page_75'>75</a></p> - -<p class='c006'><i>How faith and repentance are the means of salvation</i> <a href='#Page_76'>76</a></p> - -<p class='c006'><i>Note on procrastination</i> <a href='#Page_78'>78</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLIV. Of the Ordinances, or outward means of grace <a href='#Page_79'>79</a></p> -<p class='c005'><i>Ordinances described</i> ibid</p> - -<p class='c006'><i>By what ordinances Christ communicates his benefits</i> <a href='#Page_81'>81</a></p> - -<p class='c006'><i>Singing God’s praises of divine institution</i> <a href='#Page_82'>82</a></p> -<p class='c007'><i>A gospel ordinance</i> <a href='#Page_83'>83</a></p> - -<p class='c007'><i>To be public and united</i> <a href='#Page_84'>84</a></p> -<p class='c006'><i>Of musical instruments, a note</i> <a href='#Page_85'>85</a></p> - -<p class='c006'><i>It is necessary to sing with understanding</i> ibid</p> - -<p class='c006'>David’s <i>Psalms still proper to be sung</i> <a href='#Page_89'>89</a></p> -<p class='c007'><i>Imprecations therein how used</i> <a href='#Page_91'>91</a></p> -<p class='c006'><i>Of hymns of human composure</i> <a href='#Page_95'>95</a></p> - -<p class='c006'><i>Scripture Psalms and hymns preferable</i> <a href='#Page_96'>96</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLV. How the Word is made effectual to salvation <a href='#Page_99'>99</a></p> -<p class='c005'><i>It enlightens and convinces of sin</i> <a href='#Page_101'>101</a></p> - -<p class='c006'><i>It humbles and drives out of self</i> <a href='#Page_102'>102</a></p> - -<p class='c006'><i>It draws to Christ</i> <a href='#Page_103'>103</a></p> - -<p class='c006'><i>Other instances of its efficacy</i> <a href='#Page_104'>104</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLVL, CLVII. The Word of God to be read by all <a href='#Page_106'>106</a></p> -<p class='c005'><i>The Word is to be read publicly</i> <a href='#Page_107'>107</a></p> -<p class='c007'><i>In families also, and in private</i> <a href='#Page_108'>108</a></p> - -<p class='c007'><i>How the Papists oppose this</i> <a href='#Page_109'>109</a></p> - -<p class='c007'><i>Their objections answered</i> <a href='#Page_110'>110</a></p> -<p class='c006'><i>Translation of scripture vindicated</i> <a href='#Page_112'>112</a></p> - -<p class='c006'><i>How the scripture should be read</i> <a href='#Page_113'>113</a></p> -<p class='c007'><i>Expositions to be consulted</i> <a href='#Page_117'>117</a></p> -<p class='c008'><i>And various translations</i> ibid</p> -<p class='c007'><i>Of marginal references</i> <a href='#Page_118'>118</a></p> - -<p class='c007'><i>Of supplemental additions</i> <a href='#Page_119'>119</a></p> -<p class='c006'><i>Texts to be compared with their contexts</i> <a href='#Page_121'>121</a></p> - -<p class='c006'><i>One part of scripture illustrates another</i> <a href='#Page_122'>122</a></p> - -<p class='c006'><i>Parallel scriptures to be compared</i> <a href='#Page_124'>124</a></p> - -<p class='c006'><i>Rhetorical figures used in scripture</i> <a href='#Page_130'>130</a></p> - -<p class='c006'><i>References there to different governments</i> <a href='#Page_135'>135</a></p> -<p class='c007'><i>To the civil affairs of</i> Jews <i>and others</i> <a href='#Page_136'>136</a></p> - -<p class='c007'><i>To civil and religious officers</i> <a href='#Page_139'>139</a></p> - -<p class='c006'><span class='pageno' id='Page_vi'>vi</span><i>Of</i> Publicans, Pharisees, Sadducees, Samaritans <a href='#Page_140'>140</a></p> - -<p class='c006'><i>General rules for explaining scripture</i> <a href='#Page_144'>144</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLVIII, CLIX, CLX. Of preaching and hearing the Word <a href='#Page_146'>146</a></p> -<p class='c005'><i>The qualifications of ministers</i> <a href='#Page_147'>147</a></p> -<p class='c007'><i>How the word is to be preached</i> <a href='#Page_151'>151</a></p> - -<p class='c007'><i>Diligently, plainly, faithfully</i> <a href='#Page_152'>152</a></p> - -<p class='c007'><i>Wisely. Wherein this consists</i> <a href='#Page_154'>154</a></p> - -<p class='c007'><i>Zealously and sincerely</i> <a href='#Page_155'>155</a></p> -<p class='c006'><i>Duties to be performed</i> <a href='#Page_157'>157</a></p> -<p class='c007'><i>Before hearing</i> <a href='#Page_158'>158</a></p> - -<p class='c007'><i>In hearing, and after it</i> <a href='#Page_159'>159</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXI, CLXII, CLXIII, CLXIV. Of the Sacraments <a href='#Page_160'>160</a></p> -<p class='c005'>Sacrament. <i>Its meaning</i> <a href='#Page_161'>161</a></p> -<p class='c007'><i>Its nature and matter</i> ibid</p> - -<p class='c007'><i>How a sign or seal</i> <a href='#Page_163'>163</a></p> - -<p class='c007'><i>To whom to be administered</i> <a href='#Page_166'>166</a></p> - -<p class='c007'><i>Benefits conveyed therein</i> <a href='#Page_167'>167</a></p> - -<p class='c007'><i>How effectual to salvation</i> ibid</p> - -<p class='c007'><i>By whom to be administered, in note</i> <a href='#Page_168'>168</a></p> -<p class='c006'><i>Various sacraments of old</i> <a href='#Page_171'>171</a></p> -<p class='c007'><i>Now but two</i> <a href='#Page_172'>172</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXV. Of Baptism. <a href='#Page_174'>174</a></p> -<p class='c005'><i>Baptism a gospel ordinance</i> ibid</p> -<p class='c007'><i>Instituted by Christ</i> <a href='#Page_177'>177</a></p> - -<p class='c007'><i>Note</i>, Βαπτιζω <i>a generic term</i> <a href='#Page_175'>175</a></p> - -<p class='c007'><i>In whose name to be performed</i> <a href='#Page_178'>178</a></p> - -<p class='c007'><i>What signified in it</i> <a href='#Page_179'>179</a></p> -<p class='c008'><i>An expectation of privileges</i> <a href='#Page_181'>181</a></p> - -<p class='c008'><i>An acknowledgment of obligations</i> ibid</p> - -<p class='c008'><i>The right of children to it—in a note</i> <a href='#Page_182'>182</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXVI. Of the subjects and mode of Baptism <a href='#Page_183'>183</a></p> -<p class='c005'><i>To whom Baptism is not to be administered</i> ibid</p> - -<p class='c006'><i>Infants of believers, their right to baptism</i> <a href='#Page_186'>186</a></p> -<p class='c007'><i>By covenant—a note</i> <a href='#Page_187'>187</a>-193</p> - -<p class='c007'><i>May be dedicated in faith</i> <a href='#Page_187'>187</a></p> - -<p class='c007'><i>Are included in the covenant</i> <a href='#Page_194'>194</a></p> - -<p class='c007'><i>Are termed holy</i> <a href='#Page_196'>196</a></p> - -<p class='c007'><span class='pageno' id='Page_vii'>vii</span><i>Were circumcised</i> <a href='#Page_198'>198</a></p> - -<p class='c007'><i>And ought to be baptized</i> <a href='#Page_199'>199</a></p> - -<p class='c007'><i>Objections answered, taken</i></p> -<p class='c008'><i>From infants’ want of grace</i> <a href='#Page_200'>200</a></p> - -<p class='c008'><i>From the want of precept or example</i> <a href='#Page_201'>201</a></p> - -<p class='c008'><i>From Christ’s own Baptism</i> <a href='#Page_206'>206</a></p> -<p class='c006'><i>Infant baptism no novelty</i> <a href='#Page_207'>207</a></p> -<p class='c007'><i>Practised by the ancient church</i> ibid</p> -<p class='c006'><i>Baptism an ordinance of dedication</i> <a href='#Page_186'>186</a></p> -<p class='c007'><i>An objection answered</i> ibid</p> -<p class='c006'><i>How believers may dedicate their infants in faith</i> <a href='#Page_187'>187</a></p> -<p class='c007'><i>An objection answered</i> <a href='#Page_194'>194</a></p> -<p class='c006'><i>Of the mode of Baptism</i> <a href='#Page_216'>216</a></p> - -<p class='c006'>Baptism, <i>the meaning of the word</i> ibid</p> -<p class='c007'><i>To be performed by pouring or sprinkling</i> <a href='#Page_218'>218</a></p> - -<p class='c007'><i>Objections answered</i> <a href='#Page_219'>219</a></p> -<p class='c008'><i>Persons going down into the water</i> <a href='#Page_220'>220</a></p> - -<p class='c008'>John’s <i>baptizing at</i> Ænon <a href='#Page_222'>222</a></p> - -<p class='c008'><i>Our being buried with Christ</i> <a href='#Page_225'>225</a></p> -<p class='c006'><i>Of the sign of the cross</i> <a href='#Page_228'>228</a></p> - -<p class='c006'><i>Of sureties in Baptism</i> ibid</p> -<p class='c005'><span class='sc'>Quest.</span> CLXVII. How Baptism should be improved <a href='#Page_229'>229</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXVIII, CLXIX, CLXX. Of the Lord’s supper <a href='#Page_234'>234</a></p> -<p class='c005'><i>The Lord’s supper is a gospel ordinance</i> <a href='#Page_236'>236</a></p> -<p class='c008'><i>It was instituted by Christ</i> ibid</p> - -<p class='c008'><i>By whom to be administered</i> <a href='#Page_237'>237</a></p> - -<p class='c008'><i>Of the elements, how consecrated</i> ibid</p> -<p class='c007'><i>The actions to be performed</i> <a href='#Page_238'>238</a></p> - -<p class='c007'><i>The gesture to be used</i> <a href='#Page_239'>239</a></p> -<p class='c008'><i>Of some Popish irregularities</i> <a href='#Page_240'>240</a></p> -<p class='c006'><i>Things signified in the Lord’s supper</i> <a href='#Page_242'>242</a></p> - -<p class='c006'><i>What faith should then fix on</i> <a href='#Page_244'>244</a></p> - -<p class='c006'><i>Qualifications of communicants</i> <a href='#Page_245'>245</a>, <a href='#Page_263'>263</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXI. Of preparation for the Lord’s supper <a href='#Page_246'>246</a></p> -<p class='c005'><i>Of self examination</i> ibid</p> -<p class='c007'><i>Things to be enquired into. Our state</i> <a href='#Page_247'>247</a></p> -<p class='c008'><i>How this may be known</i> ibid</p> -<p class='c007'><i>Our sense of sin</i> <a href='#Page_248'>248</a></p> - -<p class='c007'><i>Our wants</i> <a href='#Page_249'>249</a></p> - -<p class='c007'><span class='pageno' id='Page_viii'>viii</span><i>Our knowledge of divine things</i> <a href='#Page_251'>251</a></p> - -<p class='c007'><i>The truth and degree of our graces</i> <a href='#Page_253'>253</a></p> - -<p class='c007'><i>Our love to the brethren</i> <a href='#Page_255'>255</a></p> -<p class='c008'><i>How this may be discerned</i> <a href='#Page_256'>256</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXII, CLXXIII. Who fit to be Communicants <a href='#Page_258'>258</a></p> -<p class='c005'><i>Doubting Christians, their case</i> <a href='#Page_259'>259</a></p> -<p class='c007'><i>Encouragement for them</i> ibid</p> - -<p class='c007'><i>Promises made to them</i> <a href='#Page_260'>260</a></p> - -<p class='c007'><i>Advice offered them</i> <a href='#Page_262'>262</a></p> -<p class='c006'><i>The wicked to be kept from the Lord’s table</i> <a href='#Page_263'>263</a></p> -<p class='c007'><i>Objections answered</i> <a href='#Page_264'>264</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXIV, CLXXV. Of the duties required <i>in</i> and <i>after</i> receiving the Lord’s supper <a href='#Page_268'>268</a></p> -<p class='c005'><i>What meditations proper at this ordinance</i> <a href='#Page_269'>269</a></p> -<p class='c007'><i>Graces to be then exercised</i> <a href='#Page_270'>270</a></p> -<p class='c006'><i>We are to rejoice in Christ’s love</i> <a href='#Page_273'>273</a></p> -<p class='c008'><i>Properties of his love</i> ibid</p> -<p class='c007'><i>To renew our covenant, and how</i> <a href='#Page_275'>275</a></p> - -<p class='c007'><i>To express a love to all saints</i> <a href='#Page_276'>276</a></p> -<p class='c006'><i>What behaviour unsuitable</i> ibid</p> - -<p class='c006'><i>Vows, how to be made there</i> <a href='#Page_278'>278</a></p> -<p class='c007'><i>How to be fulfilled</i> ibid</p> -<p class='c006'><i>A frequent attendance, how encouraged</i> <a href='#Page_280'>280</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXVI, CLXXVII. Wherein Baptism and the Lord’s supper agree, and wherein they differ <a href='#Page_281'>281</a>-284</p> -<p class='c005'><span class='sc'>Quest.</span> CLXXVIII. Of Prayer <a href='#Page_285'>285</a></p> -<p class='c005'><i>Of the kinds and parts of prayer</i> <a href='#Page_287'>287</a></p> -<p class='c007'><i>Confession of sin the duty of all</i> <a href='#Page_288'>288</a></p> -<p class='c008'><i>An objection answered</i> ibid</p> -<p class='c007'><i>How to be performed</i> <a href='#Page_290'>290</a></p> - -<p class='c007'><i>What sins to be confessed</i> ibid</p> -<p class='c008'><i>The sin of our nature</i> ibid</p> - -<p class='c008'><i>And all actual transgressions</i> <a href='#Page_291'>291</a></p> -<p class='c006'><i>Thankfulness for mercies, a duty</i> <a href='#Page_293'>293</a></p> -<p class='c007'><i>In every age and condition of life</i> ibid</p> -<p class='c008'><i>For relative and personal mercies</i> <a href='#Page_294'>294</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXIX, CLXXX, CLXXXI. To whom, and in whose name we must pray <a href='#Page_298'>298</a></p> -<p class='c005'><span class='pageno' id='Page_ix'>ix</span><i>We are to pray to God only</i> <a href='#Page_299'>299</a></p> -<p class='c007'><i>What it is to pray in Christ’s name</i> <a href='#Page_300'>300</a></p> - -<p class='c007'><i>Why we are to pray in his name</i> <a href='#Page_301'>301</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXXII, CLXXXIII, CLXXXIV. Of the Spirit’s help in prayer; for whom and for what we are to pray <a href='#Page_302'>302</a></p> -<p class='c005'><i>The Spirits assistance in prayer</i> <a href='#Page_303'>303</a></p> -<p class='c008'><i>What this supposes</i> ibid</p> -<p class='c007'><i>It respects the matter of prayer</i> ibid</p> -<p class='c008'><i>The inward frame of heart</i> <a href='#Page_304'>304</a></p> - -<p class='c008'><i>And the success of the duty</i> <a href='#Page_306'>306</a></p> -<p class='c006'><i>Of raised affections in prayer</i> <a href='#Page_308'>308</a></p> - -<p class='c006'><i>Persons to be prayed for, are</i></p> -<p class='c007'><i>The whole church militant</i> <a href='#Page_309'>309</a></p> - -<p class='c007'><i>The ministers of Christ</i> <a href='#Page_311'>311</a></p> - -<p class='c007'><i>Our enemies, and all men living</i> <a href='#Page_312'>312</a></p> -<p class='c006'><i>Purgatory a fiction</i> <a href='#Page_315'>315</a></p> - -<p class='c006'><i>The dead are not to be prayed for</i> <a href='#Page_314'>314</a></p> -<p class='c008'><i>The opinion of the ancients about it</i> <a href='#Page_315'>315</a></p> -<p class='c007'><i>Nor they who have sinned the sin unto death</i> <a href='#Page_318'>318</a></p> -<p class='c008'><i>What that sin is</i> ibid</p> - -<p class='c008'><i>Whether now committed</i> <a href='#Page_319'>319</a></p> - -<p class='c008'><i>Doubts about it resolved</i> <a href='#Page_320'>320</a></p> -<p class='c006'><i>What things we are to pray for</i> <a href='#Page_322'>322</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXXV. How we are to pray <a href='#Page_323'>323</a></p> -<p class='c005'><i>With a suitable frame</i> ibid</p> -<p class='c007'><i>In the exercise of grace</i> <a href='#Page_324'>324</a></p> - -<p class='c007'><i>What necessary thereunto</i> <a href='#Page_334'>334</a></p> -<p class='c006'><i>Of faith in prayer</i> <a href='#Page_329'>329</a></p> -<p class='c007'><i>Promises of help in prayer</i> <a href='#Page_330'>330</a></p> - -<p class='c007'><i>Promises of God’s hearing prayer</i> <a href='#Page_331'>331</a></p> -<p class='c006'><i>Objections against praying answered</i> <a href='#Page_332'>332</a></p> - -<p class='c006'><i>Love to God to be exercised in prayer</i> <a href='#Page_333'>333</a></p> - -<p class='c006'><i>Discouragements from praying removed</i> <a href='#Page_336'>336</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXXVI, CLXXXVII. Of the Rule for our direction in prayer <a href='#Page_338'>338</a></p> -<p class='c005'><i>How the word of God directs herein</i> <a href='#Page_339'>339</a></p> - -<p class='c006'><i>What expressions equivalent to promises</i> <a href='#Page_342'>342</a></p> - -<p class='c006'><i>Promises of outward blessings</i> <a href='#Page_344'>344</a></p> -<p class='c007'><i>Of spiritual and temporal</i> <a href='#Page_345'>345</a></p> -<p class='c006'><i>Promises to the afflicted</i> <a href='#Page_346'>346</a></p> -<p class='c007'><i>To the depressed in prayer</i> <a href='#Page_347'>347</a></p> - -<p class='c007'><span class='pageno' id='Page_x'>x</span><i>Respecting ordinances</i> <a href='#Page_349'>349</a></p> - -<p class='c007'><i>Of grace and peace</i> <a href='#Page_350'>350</a></p> -<p class='c006'><i>How these are of use in prayer</i> <a href='#Page_351'>351</a></p> - -<p class='c006'><i>Reproofs are of use in prayer</i> <a href='#Page_353'>353</a></p> - -<p class='c006'><i>So are prayers recorded in Scripture</i> <a href='#Page_354'>354</a></p> - -<p class='c006'><i>Inferences from these directions</i> <a href='#Page_355'>355</a></p> - -<p class='c006'><i>The Lord’s prayer a special direction</i> <a href='#Page_356'>356</a></p> -<p class='c005'><span class='sc'>Quest.</span> CLXXXVIII, CLXXXIX. The Preface of the Lord’s Prayer explained <a href='#Page_359'>359</a></p> -<p class='c005'><i>God, how a Father to men</i> <a href='#Page_360'>360</a></p> -<p class='c008'><i>First known, then addressed as such</i> <a href='#Page_362'>362</a></p> -<p class='c007'><i>How to be prayed to as being in heaven</i> <a href='#Page_365'>365</a></p> -<p class='c006'><i>Child-like dispositions required in us</i> <a href='#Page_364'>364</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXC. The first Petition explained <a href='#Page_368'>368</a></p> -<p class='c005'><i>God’s name, what meant by it</i> <a href='#Page_369'>369</a></p> -<p class='c007'><i>How he sanctifies it himself</i> ibid</p> - -<p class='c007'><i>How sanctified in redemption</i> <a href='#Page_370'>370</a></p> - -<p class='c007'><i>How under the legal dispensation</i> <a href='#Page_371'>371</a></p> - -<p class='c007'><i>How under the gospel</i> <a href='#Page_373'>373</a></p> -<p class='c006'><i>What intended by</i>, Hallowed be thy Name <a href='#Page_375'>375</a></p> - -<p class='c006'><i>What to be prayed for, that we may do it</i> <a href='#Page_376'>376</a></p> -<p class='c007'><i>What to be deprecated to that end</i> <a href='#Page_379'>379</a></p> -<p class='c006'><i>When God’s name is hallowed</i> <a href='#Page_381'>381</a></p> - -<p class='c006'><i>How, when things are disposed to his glory</i> <a href='#Page_382'>382</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCI. The second Petition explained <a href='#Page_384'>384</a></p> -<p class='c005'><i>Of God’s providential kingdom</i> <a href='#Page_385'>385</a></p> -<p class='c007'><i>Of his kingdom of grace</i> <a href='#Page_386'>386</a></p> -<p class='c006'><i>Satan’s kingdom, how to be destroyed</i> <a href='#Page_387'>387</a></p> -<p class='c007'><i>How we are to pray for its destruction</i> <a href='#Page_388'>388</a></p> -<p class='c006'><i>Christ’s kingdom, how to be advanced</i> <a href='#Page_389'>389</a></p> -<p class='c007'><i>How we are to pray for its advancement</i> <a href='#Page_390'>390</a></p> - -<p class='c007'><i>And that his kingdom of glory may come</i> <a href='#Page_394'>394</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCII, The third Petition explained <a href='#Page_396'>396</a></p> -<p class='c005'><i>Of prayer to an unchangeable God—in note</i> <a href='#Page_397'>397</a>-402</p> - -<p class='c006'><i>Our averseness to the will of God</i> <a href='#Page_402'>402</a></p> - -<p class='c006'><i>Of praying that his will may be done</i> <a href='#Page_403'>403</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCIII. The fourth Petition explained <a href='#Page_407'>407</a></p> -<p class='c005'><i>What supposed in praying for daily bread</i> <a href='#Page_407'>407</a></p> - -<p class='c007'><span class='pageno' id='Page_xi'>xi</span><i>What intended in praying for bread</i> <a href='#Page_409'>409</a></p> -<p class='c008'><i>Why we call it ours</i> <a href='#Page_410'>410</a></p> -<p class='c006'><i>What we are to understand by</i> this day <a href='#Page_411'>411</a></p> - -<p class='c006'><i>This petition respects ourselves and others</i> <a href='#Page_412'>412</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCIV. The fifth Petition explained <a href='#Page_414'>414</a></p> -<p class='c005'><i>The case of man when charged with guilt</i> <a href='#Page_415'>415</a></p> -<p class='c007'><i>Pardon, none but God can give it</i> <a href='#Page_417'>417</a></p> - -<p class='c007'><i>All are to pray for it</i> <a href='#Page_418'>418</a></p> - -<p class='c007'><i>How God is to be considered when we pray thus</i> <a href='#Page_420'>420</a></p> -<p class='c006'><i>Of our forgiving others</i> <a href='#Page_425'>425</a></p> -<p class='c007'><i>What meant thereby</i> <a href='#Page_424'>424</a></p> - -<p class='c007'><i>Arguments to induce thereunto</i> <a href='#Page_426'>426</a></p> - -<p class='c007'><i>Of doing it without satisfaction</i> ibid</p> -<p class='c008'><i>An objection answered</i> <a href='#Page_428'>428</a></p> -<p class='c007'><i>When a sign of God’s forgiving us</i> <a href='#Page_429'>429</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCV. The sixth Petition explained <a href='#Page_431'>431</a></p> -<p class='c005'><i>What this Petition supposes</i> <a href='#Page_432'>432</a></p> - -<p class='c006'><i>How God tempts, and why</i> <a href='#Page_433'>433</a></p> - -<p class='c006'><i>God not the cause of sin—in note</i> <a href='#Page_433'>433</a>-435</p> - -<p class='c006'>Deliver us from evil, <i>how understood</i> <a href='#Page_438'>438</a></p> - -<p class='c006'><i>Temptations arise from prosperity</i> <a href='#Page_439'>439</a></p> -<p class='c007'><i>From adversity</i> <a href='#Page_441'>441</a></p> - -<p class='c007'><i>From the flesh</i> <a href='#Page_442'>442</a></p> - -<p class='c007'><i>From Satan</i> <a href='#Page_443'>443</a></p> -<p class='c008'><i>When from him, and when from ourselves</i> <a href='#Page_445'>445</a></p> -<p class='c006'><i>Remarks upon Satan’s temptations</i> <a href='#Page_446'>446</a></p> -<p class='c007'><i>They increase sin</i> <a href='#Page_448'>448</a></p> - -<p class='c007'><i>Are suited to every age</i> <a href='#Page_449'>449</a></p> - -<p class='c007'><i>And to the tempers of men</i> <a href='#Page_451'>451</a></p> - -<p class='c007'><i>He endeavours to prevent conviction</i> <a href='#Page_452'>452</a></p> - -<p class='c007'><i>To hinder preaching the gospel</i> <a href='#Page_453'>453</a></p> - -<p class='c007'><i>To prevent closing with Christ</i> <a href='#Page_454'>454</a></p> - -<p class='c007'><i>He injects blasphemous thoughts</i> <a href='#Page_457'>457</a></p> - -<p class='c007'><i>He tempts to despair</i> <a href='#Page_458'>458</a></p> -<p class='c006'><i>How we are to pray against temptation</i> <a href='#Page_461'>461</a></p> -<p class='c005'><span class='sc'>Quest.</span> CXCVI. What the conclusion of the Lord’s Prayer teacheth <a href='#Page_465'>465</a></p> -<p class='c005'><i>The Doxology explained</i> <a href='#Page_466'>466</a></p> -<p class='c007'><i>The pleas contained in it</i> <a href='#Page_467'>467</a></p> -<p class='c006'><i>The meaning of the word</i> Amen <a href='#Page_468'>468</a></p> - -<p class='c006'><i>Whether all should say aloud</i>, Amen <a href='#Page_471'>471</a></p> -<div class='chapter'> - <span class='pageno' id='Page_9'>9</span> - <h2 class='c004'>THE <i>DOCTRINES</i> OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.</h2> -</div> -<div class='chapter'> - <h2 class='c009'>Quest. CXXXVII., CXXXVIII., CXXXIX.</h2> -</div> -<p class='c010'><span class='sc'>Quest.</span> CXXXVII. <i>Which is the seventh Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The seventh Commandment is, [<i>Thou shalt not commit -adultery.</i>]</p> - -<p class='c007'><span class='sc'>Quest.</span> CXXXVIII. <i>What are the duties required in the seventh -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest.</span> CXXXIX. <i>What are the sins forbidden in the seventh -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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 -<span class='pageno' id='Page_10'>10</span>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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>I. Concerning the sins forbidden in this Commandment. -And,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_11'>11</span><i>viz.</i> 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,</p> - -<p class='c006'>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, -<i>viz.</i> 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, <i>&c.</i> 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<a id='r1' /><a href='#f1' class='c012'><sup>[1]</sup></a>. 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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_12'>12</span>irreconcilable quarrel that there was between Sarah and Hagar; -and Ishmael’s hatred of Isaac, which the apostle calls <i>persecution</i>, -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.</p> - -<p class='c006'><i>Object.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'><i>Object.</i> 2. It is farther objected, that God says, by Nathan, -to David, <i>I gave thee thy master’s wives into thy bosom</i>, 2 -Sam. xii. 8. therefore, that which God gives, it is not unlawful -for man to receive.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_13'>13</span>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 <i>making but one</i>; though he had -<i>the residue of the Spirit</i>; and therefore could have given Adam -more wives than one. And the reason assigned for this was, -that <i>he might seek a godly seed</i>, 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 <i>a godly seed</i>, and not that the character -of <i>godly</i> 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.</p> - -<p class='c006'>There is one scripture more that I cannot wholly pass over, -which, to me, seems a plain prohibition of polygamy, in Levit. -xviii. 18. <i>Thou shalt not take a wife to her sister, to vex her, -to uncover her nakedness, besides the other in her life-time.</i> -This respects either incest or polygamy; one of which must be -meant by <i>taking a wife to her sister</i>. Now it cannot be a -prohibition of incest; because it is said, <i>Thou shalt not</i> do it -<i>in her life-time</i>; 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, <i>viz.</i> 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; <i>Thou shalt not take one wife to another</i>; 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,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_14'>14</span>have been before considered as a breach of this Commandment. -And,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 <i>gives -occasion to the enemies of the Lord to blaspheme</i>, Prov. vi. 33. -2 Sam. xii. 14.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>at the time when kings go -forth to battle</i>, 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 <i>in the evening tide he arose from -<span class='pageno' id='Page_15'>15</span>off his bed</i>; And the heinous sin he was guilty of, which was -the greatest blemish in his life, ensued hereupon.</p> - -<p class='c006'>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, <i>&c.</i> <i>seq.</i> -And Jezebel, when Jehu came in quest of her, <i>painted her -face, and tired her head</i>; 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,</p> - -<p class='c006'>4. Keeping evil company: Thus it is said of the lewd woman, -<i>she hath cast down many wounded</i>, 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 -<i>grieved</i> 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, <i>&c.</i> 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.</p> - -<p class='c006'>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, -<i>How can I do this great wickedness and sin against God</i>, Gen. -xxxix. 9.<a id='r2' /><a href='#f2' class='c012'><sup>[2]</sup></a></p> - -<div class='chapter'> - <span class='pageno' id='Page_16'>16</span> - <h2 class='c004'>Quest. CXL., CXLI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXL.</span> <i>Which is the eighth Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The eighth Commandment is, [<i>Thou shalt not steal.</i>]</p> - -<p class='c007'><span class='sc'>Quest. CXLI.</span> <i>What are the duties required in the eighth -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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 -<span class='pageno' id='Page_17'>17</span>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.</p> - -<p class='c011'>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, <i>Give me neither poverty nor riches; feed me with -food convenient for me</i>, Prov. xxx. 8.</p> - -<p class='c006'>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.</p> - -<p class='c006'>I. To promote our own wealth and estate. This we are -to do,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_18'>18</span>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.</p> - -<p class='c006'>2. We ought also to be diligent, and industrious in our -calling; and, in order thereunto,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><span class='pageno' id='Page_19'>19</span>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.</p> - -<p class='c006'>1. As to what respects the exercise of justice in our dealings.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 <i>balances to be falsified -by deceit</i>, Deut. xxv. 13, 14, 15.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_20'>20</span>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.</p> - -<p class='c006'>Nevertheless, this duty is incumbent;</p> - -<p class='c006'>[1.] On the rich, out of their abundance.</p> - -<p class='c006'>[2.] On those who are in middle circumstances in the world, -who have a sufficiency to lay out in superfluous expenses: -And,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[1.] That our present contributions, ought not to preclude -all thoughts, about laying up for ourselves or families, for time -to come.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_21'>21</span>sensible that he is accountable to God herein. The apostle -lays down one general rule; <i>Every man, according as he purposeth -in his heart, so let him give; not grudgingly, or of necessity; -for God loveth a cheerful giver</i>, 2 Cor. ix. 7. But -though we pretend not to determine the exact proportion -which ought to be given, <i>viz.</i> 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 <i>the churches in Macedonia</i> are commended, not only for -their <i>giving according to</i>, but <i>beyond their power</i>, chap. viii. -1, 2, 3. <i>Three</i> things may be here considered,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>(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.</p> -<div class='chapter'> - <span class='pageno' id='Page_22'>22</span> - <h2 class='c004'>Quest. CXLII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXLII.</span> <i>What are the sins forbidden in the eighth Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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,</p> - -<p class='c006'>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, -<span class='pageno' id='Page_23'>23</span>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.</p> - -<p class='c006'>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 <i>breaks up</i> his neighbour’s -house by night, shall have <i>no blood shed for him</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>III. This Commandment may be said to be broken, by borrowing, -and not paying just debts; as the Psalmist says, <i>The -wicked borroweth and payeth not again</i>, Psal. xxxvii. 21. Nevertheless, -there are some cases in which a man is not guilty -hereof, though he borrows and does not pay, <i>viz.</i> 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, -<span class='pageno' id='Page_24'>24</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>This leads us to enquire, what judgment we may pass on -the Israelites <i>borrowing of the Egyptians jewels of silver, and -jewels of gold</i>; which we read of in Exod. xii. 35. whether -they were herein guilty of the breach of this Commandment.</p> - -<p class='c006'><i>Answ.</i> The word<a id='r3' /><a href='#f3' class='c012'><sup>[3]</sup></a> which we render <i>borrowed</i>, might as -well be rendered <i>asked</i>, or <i>demanded</i>. 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.</p> - -<p class='c006'>But since the sense of the word is indeterminate, signifying -to <i>demand</i>, as well as to <i>borrow</i>, 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,</p> - -<p class='c006'>(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. -<span class='pageno' id='Page_25'>25</span>Now, that they had his warrant for borrowing or demanding -these things of the Egyptians, appears from the second -verse.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>IV. This Commandment is also broken by oppression; -whereby the rich may be said to rob, and even swallow up the -<span class='pageno' id='Page_26'>26</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>shew them the sentence of judgment</i>, Deut. xvii. 8, -9. Nevertheless, we must sometimes conclude law-suits to -be oppressive; as,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Obj.</i> Our Saviour forbids going to law, though it were to -recover our just rights; when he says, <i>If any man will sue thee -at the law, and take away thy coat, let him have thy cloke also</i>, -Matt. v. 40.</p> - -<p class='c006'><i>Answ.</i> 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; -<span class='pageno' id='Page_27'>27</span>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.</p> - -<p class='c006'>VI. This Commandment is broken by extortion, or oppressive -usury. Thus it is said of the righteous man, <i>He putteth -not out his money to usury</i>, Psal. xv. 5. The word<a id='r4' /><a href='#f4' class='c012'><sup>[4]</sup></a> signifies -<i>biting</i> usury; which is, beyond dispute, unlawful. We -have elsewhere considered in what cases the Israelites might -take usury, and when not<a id='r5' /><a href='#f5' class='c012'><sup>[5]</sup></a>. 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied;</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Obj.</i> 2. It is farther objected, that sometimes the making -restitution is impracticable; as when the person injured is -<span class='pageno' id='Page_28'>28</span>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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXLIII., CXLIV., CXLV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXLIII.</span> <i>What is the ninth Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The ninth Commandment is, [<i>Thou shalt not bear false -witness against thy neighbour</i>.]</p> - -<p class='c007'><span class='sc'>Quest. CXLIV.</span> <i>What are the duties required in the ninth -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CXLV.</span> <i>What are the sins forbidden in the ninth -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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 -<span class='pageno' id='Page_29'>29</span>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.</p> - -<p class='c011'>In this Commandment we are to consider,</p> - -<p class='c006'>I. What are the duties required? These are,</p> - -<p class='c006'>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.</p> - -<p class='c006'>2. This Commandment obliges us, to endeavour to promote -our own, and our neighbour’s good name.</p> - -<p class='c006'><span class='pageno' id='Page_30'>30</span>(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.</p> - -<p class='c006'>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 <i>suffer reproach</i>, it be <i>wrongfully; not as evil doers, but for -keeping a good conscience in the sight of God</i>; which may be -a means to make those that reproach us, <i>ashamed</i>, 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_31'>31</span>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.</p> - -<p class='c006'>However, this is not without some exceptions; and therefore -it may be observed, that we are not to conceal the crimes -committed by others.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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>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</i>, -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 -<span class='pageno' id='Page_32'>32</span>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>I know thy poverty; but -thou art rich</i>, chap. ii. 9. In these respects persons may be -said to bear false witness against themselves.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>lyed unto him</i>, 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,</p> - -<p class='c006'>[1.] When there is some circumstance that discovers him to -speak <i>ironically</i>; 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, <i>Go and prosper, -for the Lord shall deliver it</i>, viz. <i>Ramoth-Gilead, into the hands -of the kings</i>, 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 <i>ironically</i>; and therefore -says, <i>How many times shall I adjure thee, that thou tell me -nothing but that which is true?</i> ver. 16. Upon which, the -prophet tells him, without an <i>irony</i>, though in a metaphorical -way, which Ahab easily understood; <i>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</i>, 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, <i>Did I not tell thee, -that he would prophesy no good concerning me, but evil</i>, 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.</p> - -<p class='c006'>[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, -<span class='pageno' id='Page_33'>33</span>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 <i>folly</i> to them, in that <i>they had -not spoken of him the thing which was right</i>, Job xlii. 8.</p> - -<p class='c006'>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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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 <i>abide in the street all night</i>; but afterwards, upon his -intreaty, they <i>went into the house with him</i>, Gen. xix. 2,</p> - -<p class='c006'>3. And our Saviour, when he walked with his disciples to -Emmaus, <i>made as though he would have gone farther: But -they constrained him, saying, abide with us; and he went in to -tarry with them</i>, 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, <i>&c.</i> 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.</p> - -<p class='c006'>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,</p> - -<p class='c006'><i>1st</i>, 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<a id='r6' /><a href='#f6' class='c012'><sup>[6]</sup></a>.</p> - -<p class='c006'><i>2dly</i>, When a person speaks that which is contrary to the -<span class='pageno' id='Page_34'>34</span>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<a id='r7' /><a href='#f7' class='c012'><sup>[7]</sup></a>.</p> - -<p class='c006'><i>3dly</i>, There is a pernicious lie, <i>viz.</i> 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<a id='r8' /><a href='#f8' class='c012'><sup>[8]</sup></a>.</p> - -<p class='c006'>Here there are two or three enquiries which it may not be -improper to take notice of;</p> - -<p class='c006'>(1.) Whether the midwives were guilty of an officious lie, -when they told Pharaoh, in Exod. i. 19. that <i>the Hebrew women -were delivered of their children ere they came in unto them</i>; -concerning whom it is said, in the following verse, <i>that God -dealt well with the midwives</i> for this report, which carries in it -the appearance of a lie.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied,</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>(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, <i>she took the two men and hid them</i>; -and, at the same time, pretended, so those who were sent to -enquire of her concerning them, that <i>she wist not whence they -were</i>; but that they <i>went out of the city about the time of the -shutting of the gate; though whither they went she knew not</i>. -The main difficulty we have to account for, is what the apostle -says, in which he seems to commend this action, in Heb. xi. -<span class='pageno' id='Page_35'>35</span>31. <i>By faith Rahab perished not with them that believed not, -when she had received the spies with peace.</i></p> - -<p class='c006'><i>Answ.</i> To which it may be replied, that the apostle says, -indeed, that she <i>received the spies with peace</i>, 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.</p> - -<p class='c006'>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 <i>by faith</i> she made -the report to the messengers concerning the spies; but <i>she received -them with peace</i>: And there are several things in which -her faith was very remarkable, as,</p> - -<p class='c006'>[1.] That she was confident that <i>the Lord would give them -the land</i>, which they were contending for, Josh. ii. 9.</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[3.] In that noble confession which she makes, that <i>the -Lord their God, is God in heaven above, and the earth beneath</i>, -ver. 11.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>(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>I am Esau, thy first-born; I have -<span class='pageno' id='Page_36'>36</span>done according as thou badest me</i>, Gen. xxvii. 19. whether he -was guilty of a lie herein?</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>1st</i>, In his living in exile twenty years, with Laban, an hard -master, and an unjust and unnatural father-in-law.</p> - -<p class='c006'><i>2dly</i>, 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 <i>coming out to -meet him</i>; (being prompted hereto by revenge which he had -long harboured in his breast) <i>with four hundred men</i>, from whom -he expected nothing less than the destruction of himself, and -his whole family.</p> - -<p class='c006'><i>3dly</i>, He did not obtain deliverance from the hand of God -without <i>great wrestling</i>, chap. xxxii. 24-25. and this attended -with <i>weeping</i>, as well as <i>making supplication</i>, 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.</p> - -<p class='c006'>(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. <i>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?</i></p> - -<p class='c006'><i>Answ.</i> 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,</p> - -<p class='c006'><i>1st</i>, 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: -<span class='pageno' id='Page_37'>37</span>but he tells them, <i>I will lead you to the place where ye shall -find him</i>, or have him discovered and presented before you.</p> - -<p class='c006'><i>2dly</i>, When he says, <i>This is not the way; neither is this the -city</i>; 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>I will lead you to the place where you shall see him</i>; and <i>so -he led them to Samaria</i>, 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.</p> - -<p class='c006'>(5.) It may be farther enquired, whether the apostle Paul -was guilty of a lie; when, being charged, in Acts xxiii. 4, 5. -with <i>reviling God’s high priest</i>, he says, <i>I wist not that he was -the high priest</i>? 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?</p> - -<p class='c006'><i>Answ.</i> We may suppose, that the apostle, when he says, <i>I -wist not that he was the high priest</i>, 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, <i>God shall smite thee, thou whited wall</i>; for that would have -been a <i>reviling him</i>; since I know that scripture very well, that -says, <i>Thou shalt not speak evil of the ruler of thy people</i>; 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.</p> - -<p class='c006'>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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_38'>38</span><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>(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 <i>the king commanded him a business</i>, -<i>which no one was to know any thing of</i>; and that he had <i>appointed -his servants to such and such a place</i>; and also of his -<i>feigning himself mad</i>, before the king of Gath, ver. 13. which -dissimulation can be reckoned no other than a practical lie.</p> - -<p class='c006'><i>Answ.</i> 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. <i>Keep thy tongue from evil, and thy lips -from speaking guile</i>: And in ver. 18. he seems to relate his -own experience, when he says, <i>The Lord is nigh unto them -that are of a broken heart, and saveth such as be of a contrite -spirit.</i></p> - -<p class='c006'>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,</p> - -<p class='c006'><span class='pageno' id='Page_39'>39</span>[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. <i>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?</i> 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, <i>Have ye brought this fellow to play the -mad-man?</i> 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 <i>seeking</i> God, and <i>enquiring early</i>, -or with a kind of earnestness after him, when under his afflicting -hand; but this is deemed no other than a <i>flattering him -with their mouth, and a lying unto him with their tongues</i>; -inasmuch as <i>their heart is not right with him</i>, Psal. lxxviii. -34,-37. And elsewhere, they are said to <i>love the praise of -men more than the praise of God</i>, John xii. 43.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_40'>40</span>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 <i>painted sepulchres</i>, -Matt. xxiii. 27, 28. nor were they such as the apostle speaks -of, whom he calls <i>double-minded men, who are unstable in all -their ways</i>, James i. 8.</p> - -<p class='c006'>As to that hypocrisy which we may call a reigning sin, this -may be known,</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>First</i>, Whether the apostle Paul was in any respects, chargeable -with this sin, when he says, in 1 Cor. ix. 20-22. <i>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.</i> For the understanding of this scripture, -and vindicating the apostle from the charge of hypocrisy, let -it be considered,</p> - -<p class='c006'><i>1st</i>, 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, <i>Unto the Jews, I became as a Jew</i>; 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 <i>liberty wherewith -Christ</i> had <i>made them free, a being again entangled with -the yoke of bondage</i>; and that <i>if they circumcised, Christ -should profit them nothing; and</i>, that they were <i>fallen from -grace</i>; 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,</p> - -<p class='c006'><i>2dly</i>, 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, -<span class='pageno' id='Page_41'>41</span>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.</p> - -<p class='c006'><i>Secondly</i>, 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 <i>they love to stand praying in the synagogues, or in the -corners of the streets, that they may be seen of men</i>, 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 <i>signed -a decree</i> prohibiting any one from asking <i>a petition of any god -or man, save of the king, he</i> should <i>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</i>. In answer to this we may observe,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, Though it is said, that <i>he prayed, and gave thanks before -his God, as he did</i> 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.</p> - -<p class='c006'>[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 <i>paid tithe of mint, annise, -and cummin</i>, while he <i>omitted the weightier matters of the law; -judgment, mercy and faith</i>, chap. xxiii. 23, 24.</p> - -<p class='c006'>[3.] It farther consists, in exclaiming against, and censuring -others, for lesser faults, while we allow of greater in ourselves; -<span class='pageno' id='Page_42'>42</span>like those whom our Saviour speaks of, who <i>behold the mote -that is in their brother’s eye, but consider not the beam that is -in their own</i>, Matt. vii. 3, 5. or, according to that proverbial -way of speaking, <i>strain at a gnat, and swallow a camel</i>. 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.</p> - -<p class='c006'>[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 <i>loved the wages of -unrighteousness</i>, 2 Pet. i. 15.</p> - -<p class='c006'>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 -<i>offended in him</i>, and prejudiced against him; and therefore -they say, <i>Have any of the rulers, or of the Pharisees, believed -on him</i>, John vii. 48.</p> - -<p class='c006'>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 <i>dead flie</i>, mentioned by Solomon, <i>that causeth the -ointment of the apothecary to send forth a stinking savour</i>, -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 <i>because, when they knew -God, they glorified him not as God</i>, and <i>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</i>, &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 <i>heap up wrath</i>, 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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>1. Doing injury to another, by speaking against him, before -<span class='pageno' id='Page_43'>43</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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, <i>viz.</i></p> - -<p class='c006'>[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; <i>His letters, say they, -are weighty and powerful; but his bodily presence is weak, and -his speech contemptible</i>, 2 Cor. x. 10. And elsewhere, he -commends the Galatians for not despising him on this account; -<i>My temptation which was in my flesh, ye despised nor rejected; -but ye received me as an angel of God, even as Christ -Jesus</i>, Gal. iv. 14.</p> - -<p class='c006'>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 <i>cursing them in -the name of the Lord</i>; and <i>two and forty</i> of them being <i>torn -in pieces by two she-bears out of the wood</i>, 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 <i>little children</i>. To this it may be answered,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_44'>44</span>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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, The manner of expression argues a great deal of profaneness, -<i>Go up thou bald head</i>; 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>[2.] Some reproach persons for their sinful infirmities, and -that in such a way, as that they are styled <i>fools</i>, who <i>make a -mock of sin</i>, Prov. xiv. 9. This is done,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_45'>45</span>our Saviour’s feet, and said within himself; <i>If this man were -a prophet, he would have known what manner of woman this -is that toucheth him, for she is a sinner</i>, Luke vii. 37-39. -which respected not her present, but her former condition.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>Object.</i> 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; <i>in his eyes a vile person is contemned</i>, -Psal. xv. 4.</p> - -<p class='c006'><i>Answ.</i> 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,</p> - -<p class='c006'><i>1st</i>, 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>I beheld the transgressors and was grieved; because -they kept not thy word</i>, Psal. cxix. 158. But,</p> - -<p class='c006'><i>2dly</i>, When the Psalmist advises to <i>contemn</i> 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.</p> - -<p class='c006'>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, <i>wept over it</i>, 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.</p> - -<p class='c006'>[3.] Sometimes that which is the highest ornament, and -<span class='pageno' id='Page_46'>46</span>greatest excellency of a Christian, is turned to his reproach; -more particularly,</p> - -<p class='c006'><i>1st</i>, 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; -<i>Some were amazed, and others mocked them, and said, These -men are full of new wine</i>, Acts ii. 13.</p> - -<p class='c006'><i>2dly</i>, 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 <i>danced before the ark</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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 <i>beside -himself</i>, Acts xxvi. 24.</p> - -<p class='c006'><i>4thly</i>, 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, <i>If thou let this man go, thou art not Cesar’s -friend</i>, John xix. 12. and that reformation which the apostles -were instrumental in making in the world, by preaching the -gospel, is styled, <i>turning the world upside down</i>, Acts xvii. 6.</p> - -<p class='c006'><i>5thly</i>, 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.</p> - -<p class='c006'><i>6thly</i>, 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.</p> - -<p class='c006'><i>7thly</i>, A being conscientious in abstaining from those sins -which abound in a licentious age, or reproving and bearing -<span class='pageno' id='Page_47'>47</span>our testimony against those who are guilty of them, is reproached -with the character of hypocrisy, preciseness, and -being righteous overmuch.</p> - -<p class='c006'><i>8thly</i>, 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 <i>after the way which they call heresy, so worship we -the God of our fathers</i>, Acts xxiv. 14.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>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</i>, John xv. 19.</p> - -<p class='c006'>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, <i>Take pleasure in reproaches for Christ’s sake</i>, 2 -<span class='pageno' id='Page_48'>48</span>Cor. xii. 10. or, as it is said elsewhere, <i>Rejoice, that we are -counted worthy to suffer shame for his name</i>, Acts v. 41. -Thus concerning our doing injury to our neighbour, by speaking -against him before his face. We shall now consider,</p> - -<p class='c006'>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;</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 -<i>slain all the king’s sons</i>, 2 Sam. xiii. 30.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 <i>friend of publicans and sinners</i>, Matt. xi. -19. taking the word <i>friend</i> in the worst sense, as signifying an -approver of them.</p> - -<p class='c006'>(6.) By reporting things, to the prejudice of others, which -are grounded on such slender evidence, that they themselves -<span class='pageno' id='Page_49'>49</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, Such a way of exposing men answers no good end; -nor is it a means of reclaiming them.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<div class='chapter'> - <span class='pageno' id='Page_50'>50</span> - <h2 class='c004'>Quest. CXLVI., CXLVII., CXLVIII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXLVI.</span> <i>Which is the tenth Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The tenth Commandment is, [<i>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.</i>]</p> - -<p class='c007'><span class='sc'>Quest. CXLVII.</span> <i>What are the duties required in the tenth -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CXLVIII.</span> <i>What are the sins forbidden in the tenth -Commandment?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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, <i>Thou shalt not covet thy neighbour’s house</i>, is -the ninth, and, <i>Thou shalt not covet thy neighbour’s wife</i>, &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, <i>Thou shalt -not covet</i>, 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<a id='r9' /><a href='#f9' class='c012'><sup>[9]</sup></a>. But passing this by, we proceed to consider,</p> - -<p class='c006'>I. The duties required therein, which may be reduced to -two heads;</p> - -<p class='c006'>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>I have learned in whatsoever state I am, therewith -<span class='pageno' id='Page_51'>51</span>to be content</i>, Phil. iv. 11. And this being applicable to all sorts -of men, we may consider it,</p> - -<p class='c006'>(1.) As a grace that is to be exercised by those who are in -prosperous circumstances in the world. Thus the apostle -says, <i>I know how to abound</i>, ver. 12. and to be <i>full</i>, as well as -to <i>suffer need</i>. 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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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 <i>weary of his groaning</i>, -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.</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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 -<span class='pageno' id='Page_52'>52</span>our fault, any otherwise than as it is the effect of that sin, -which is the procuring cause of all affliction.</p> - -<p class='c006'><i>5thly</i>, 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.</p> - -<p class='c006'>[2.] If our condition be low and poor in the world, we are -not without some inducements to be content. For,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, They who have least of the world, have more than -they deserve, or than God was under any obligation to give -them.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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 -<span class='pageno' id='Page_53'>53</span>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?</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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?</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>[5.] If we are afflicted, by reason of the treachery and unfaithfulness -of pretended friends, which wound us in the most -<span class='pageno' id='Page_54'>54</span>tender part, Psal. lv. 12, 13. we may be induced to be content. -For,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>[6.] When we are afflicted in the loss of friends, or near relations; -let us consider, as a motive to contentment,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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>I shall -go to him, but he shall not return to me</i>, 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>I was dumb, and opened not my mouth, because -thou didst it</i>, 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, -<i>he held his peace</i>, Lev. x. 3.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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 -<span class='pageno' id='Page_55'>55</span>ourselves, as God did to Baruch, <i>Seekest thou great things -for thyself? seek them not</i>, Jer. xlv. 5.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, A person may have the truth of grace, when he is destitute -of the comfortable sense thereof.</p> - -<p class='c006'><i>2dly</i>, There are some great and precious promises made to -believers, in this condition, Isa. liv. 7, 8. Psal. cxii. 4.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'><span class='pageno' id='Page_56'>56</span>(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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Object.</i> It is objected that the apostle James, in chap. i. -15. distinguishes between lust and sin; <i>when lust hath conceived -it bringeth forth sin</i>; therefore the corruption of nature -is not properly sin; and, consequently not forbidden by the -law.</p> - -<p class='c006'><i>Answ.</i> 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 -<span class='pageno' id='Page_57'>57</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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 -<i>wedge of gold</i>, and the <i>Babylonish garment</i>, Josh. vii. 21. -which sin proved his ruin.</p> - -<p class='c006'>This sin of covetousness arises from a being discontented -with our present condition, so that whatever measure of the -<span class='pageno' id='Page_58'>58</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 <i>turn to be our enemy</i>, and <i>fight against us</i>, Isa. lxiii. 10.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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, -<i>Give me children, or else I die</i>, Gen. xxx. 1. she had, indeed, -in some respects, her desire of children; but died in travail -with one of them, chap. xxxv. 19.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_59'>59</span>worst against him; so that when this matter was charged upon -his conscience; <i>Dost thou well to be angry?</i> he replied, in -a very insolent manner, <i>I do well to be angry, even unto death</i>, -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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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. <i>& seq.</i></p> - -<p class='c006'>[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, <i>Even to day is my complaint -bitter; my stroke is heavier than my groaning</i>, Job xxiii. 2.</p> - -<p class='c006'>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.</p> - -<p class='c006'><span class='pageno' id='Page_60'>60</span>[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;</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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, & <i>seq.</i> did -not overthrow his faith, or make him discontented under the -hand of God; for, notwithstanding all this, he <i>worshipped</i> and -<i>blessed the name of the Lord</i>, ver. 20, 21.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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 -<i>rejoice as though we rejoiced not</i>, and to <i>use the world as not -abusing it</i>, 1 Cor. vii. 30. and not to think it strange, that we -should be deprived of it, inasmuch as <i>the fashion</i> thereof -<i>passeth away</i>.</p> - -<p class='c006'><i>2dly</i>, 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>I know both how to be abased, -and I know how to abound</i>, Phil. iv. 12.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_61'>61</span>of sorrows; which leads them to the very brink of despair.</p> - -<p class='c006'>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,</p> - -<p class='c006'><i>1st</i>, That if our fears are ill-grounded, as they sometimes -are, the uneasiness that arises from them is unwarrantable.</p> - -<p class='c006'><i>2dly</i>, 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,</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>The last thing to be considered is, the remedies against this -sin of being discontented with our present condition; and these -are,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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, <i>Before I was -afflicted, I went astray; but now have I kept thy word</i>, Psal. -cxix. 67.</p> - -<p class='c006'><i>4thly</i>, We ought to consider that God’s design in these dispensations -is, to <i>try our faith</i>, and that it <i>may found afterwards -unto praise, honour, and glory</i>, as it will be, with respect -<span class='pageno' id='Page_62'>62</span>to every true believer, <i>at the appearing of Jesus Christ</i>, -1 Pet. i. 7. And to this we may add,</p> - -<p class='c006'><i>5thly</i>, 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>I will never leave thee, nor forsake -thee</i>, Heb. xiii. 5.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXLIX.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXLIX.</span> <i>Is any man able perfectly to keep the Commandments -of God?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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<a id='r10' /><a href='#f10' class='c012'><sup>[10]</sup></a>, 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.</p> - -<p class='c006'>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<a id='r11' /><a href='#f11' class='c012'><sup>[11]</sup></a>, 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<a id='r12' /><a href='#f12' class='c012'><sup>[12]</sup></a>. And, indeed, to suppose the contrary, would be a -<span class='pageno' id='Page_63'>63</span>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,</p> - -<p class='c006'>1. <i>The whole creation</i> is liable to the curse,<a id='r13' /><a href='#f13' class='c012'><sup>[13]</sup></a> (which was -consequent upon man’s first apostasy from God,) under which -it <i>groaneth</i>, 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 <i>adoption</i>, or <i>the redemption of -their bodies</i>.</p> - -<p class='c006'>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,</p> - -<p class='c006'>II. To consider that we daily break the Commandments of -God, in thought, word, and deed.</p> - -<p class='c006'>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, -<i>every imagination of the thoughts of his heart is only evil</i>, and -that <i>continually</i>, Gen. vi. 5. Now the sinfulness of the -thoughts of men, consists in four things;</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(2.) The thoughts of men may be said to be sinful, when -<span class='pageno' id='Page_64'>64</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>On the other hand, our affections may be raised in these -duties, and yet we be chargeable with a sinfulness of thought -therein; as,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_65'>65</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(4.) We have reason to charge ourselves with sin, when -guilty of blasphemous thoughts; as,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_66'>66</span>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.</p> - -<p class='c006'>2. We are farther said, daily to break the Commandments -of God in word. Thus the apostle James speaks of the <i>tongue</i> -as <i>an unruly evil full of deadly poison</i>, 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 <i>idle -word</i>, 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. <i>viz.</i> defaming, and malicious words; which are -sometimes compared to a <i>sword</i>, or <i>arrows</i>, Psal. lvii. 4. or to -a <i>serpent’s tongue</i>, 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 <i>set their mouth against the heavens, and their tongue -walketh through the earth</i>, 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?</p> - -<p class='c006'>3. We are said to break the Commandments of God, by -deeds, <i>i. e.</i> 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CL.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CL.</span> <i>Are all transgressions of the law of God equally -heinous in themselves, and in the sight of God?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> All transgressions of the law of God are not equally -<span class='pageno' id='Page_67'>67</span>heinous. But some sins in themselves, and by reason of -several aggravations, are more heinous in the sight of God -than others.</p> - -<p class='c011'>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,</p> -<div class='chapter'> - <h2 id='quest-151' class='c004'>Quest. CLI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLI.</span> <i>What are those aggravations which make some -sins more heinous than others?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> Sins receive their aggravations,</p> - -<p class='c007'>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.</p> - -<p class='c011'>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, <i>A multitude of years -should teach wisdom</i>, 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; -<span class='pageno' id='Page_68'>68</span>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 <i>see -what the ancients of the house of Israel do in the dark, every -man in the chambers of his imagery</i>, Ezek. viii. 12. And the -prophet Jeremiah speaks of those who ought to have been -guides to the people, <i>viz.</i> 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.</p> - -<p class='c013'>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.</p> - -<p class='c011'>There is no sin but what may be said to be committed against -God; yet,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_69'>69</span>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 <i>grieve</i> and <i>quench the spirit</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>destroy those for whom Christ died</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_70'>70</span>hands in the ways of God; and therefore may be reckoned an -aggravation of this sin.</p> - -<p class='c006'>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.</p> - -<p class='c013'>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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>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, -<i>&c.</i> Also Ahab’s sin against Naboth; which included in -it not only covetousness, but perjury, murder, oppression, and -injustice.</p> - -<p class='c006'>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.</p> - -<p class='c006'>4. Sins are farther aggravated, when they are of such a nature, -<span class='pageno' id='Page_71'>71</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><span class='pageno' id='Page_72'>72</span>10. Sins are aggravated from the manner of our committing -them, <i>viz.</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c013'>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.</p> - -<p class='c011'>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, -<span class='pageno' id='Page_73'>73</span>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.</p> - -<p class='c006'>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, <i>in the land of uprightness</i>, will <i>deal unjustly</i>, -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.</p> - -<p class='c006'>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, <i>viz.</i> 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 <i>gave -a shout, saying, It is the voice of a god, and not of a man</i>, 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 -<span class='pageno' id='Page_74'>74</span>sins which are publicly committed in the world, that are like -to bring down national judgments<a id='r14' /><a href='#f14' class='c012'><sup>[14]</sup></a>.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLII., CLIII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLII.</span> <i>What doth every sin deserve at the hands of -God?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLIII.</span> <i>What doth God require of us, that may -escape his wrath and curse due to us by reason of the transgression -of the law.</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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 <i>mortal</i> and <i>venial</i> 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, -<i>venial</i> 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. -<span class='pageno' id='Page_75'>75</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>Who -knoweth the power of thine anger? even according to thy fear, -<span class='pageno' id='Page_76'>76</span>so is thy wrath</i>, 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 <i>the wrath to come</i>, 1 Thess. i. 10. But -these things having been insisted on in some foregoing answers<a id='r15' /><a href='#f15' class='c012'><sup>[15]</sup></a>, -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.</p> - -<p class='c006'>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<a id='r16' /><a href='#f16' class='c012'><sup>[16]</sup></a>. 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:<a id='r17' /><a href='#f17' class='c012'><sup>[17]</sup></a> 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 -<span class='pageno' id='Page_77'>77</span>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<a id='r18' /><a href='#f18' class='c012'><sup>[18]</sup></a>; 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<a id='r19' /><a href='#f19' class='c012'><sup>[19]</sup></a>. 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.</p> - -<p class='c006'>The means conducive hereunto, are either internal or external; -the former of these are inseparably connected with salvation; -so that <i>none</i>, who repent and <i>believe, shall perish</i>, 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.</p> - -<p class='c006'>This may be fitly illustrated by what is said concerning the -poor, <i>impotent</i>, <i>blind</i>, <i>halt</i>, and <i>withered</i> persons, <i>waiting</i> at -the <i>pool of Bethesda</i>, for the <i>angels troubling the water</i>; after -which, he that <i>first stepped in, was made whole</i>, 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 -<span class='pageno' id='Page_78'>78</span>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 <i>put his Spirit</i> within his people, and <i>cause them walk in -his statutes</i>, he adds; yet <i>for this will I be enquired of by the -house of Israel, to do it for them</i>, Ezek. xxxvi. 27, 37. accordingly -we are commanded to <i>seek the Lord while he may be -found, and to call upon him while he is near</i>, 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.</p> - -<p class='c006'>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<a id='r20' /><a href='#f20' class='c012'><sup>[20]</sup></a>. -<span class='pageno' id='Page_79'>79</span>Which leads us to speak particularly concerning those outward -means, as contained in the following answer.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLIV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLIV.</span> <i>What are the outward means whereby Christ -communicates to us the benefits of his mediation?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>In explaining this answer, we shall consider,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_80'>80</span>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.</p> - -<p class='c006'>That which may be observed concerning the ordinances as -thus described, is,</p> - -<p class='c006'>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 <i>in vain</i>; as our Saviour says concerning -that which has no higher a sanction than <i>the commandments -of men</i>, 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, <i>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</i>, Mic. vi. 16. And Jeroboam is often -branded with this character, that <i>he made Israel to sin</i>, for instituting -ordinances of divine worship, and <i>setting up calves -in Dan and Bethel, making an house of high places, and priests -of the lowest of the people</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_81'>81</span>valuable ends may be answered, and our spiritual edification -and salvation promoted thereby.</p> - -<p class='c006'>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,</p> - -<p class='c006'>II. To consider what are those ordinances by which Christ -communicates to us the benefits of his mediation. These may -be considered,</p> - -<p class='c006'>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,</p> - -<p class='c006'>2. There are other ordinances which God has given to worshipping -assemblies, which are founded in that general promise, -<i>In all places where I record my name, I will come unto -thee, and I will bless thee</i>, 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,</p> - -<p class='c006'>(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, -<span class='pageno' id='Page_82'>82</span>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, <i>Moses and the children of Israel sang</i> 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. <i>to write it -for them, and teach it to them, and put it in their mouths</i>; 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 <i>Singers</i>, 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. <i>Sing unto the Lord, O ye -saints of his, and give thanks at the remembrance of his holiness.</i> -And elsewhere, <i>Sing aloud unto God our strength. -Make a joyful noise unto the God of Jacob. Take a psalm</i>, &c. -<i>For this was a statute for Israel, and a law of the God of Jacob</i>, -Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are represented -as exciting one another to this duty. Thus it is said, -<i>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</i>, -Psal. xcv. 1, 2.</p> - -<p class='c006'>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, <i>Make a joyful noise unto -the Lord all the earth</i>, Psal. xcviii. 4. And he speaks to this -purpose, when he presses this duty upon <i>all lands</i>, whom he -exhorts to <i>serve him with gladness; and to come before the Lord -with singing</i>, Psal. c. 1, 2. And besides, it seems to be preferred -<span class='pageno' id='Page_83'>83</span>before some other parts of worship, which were merely -ceremonial. Thus the Psalmist says, <i>I will praise the name -of God with a song. This also shall please the Lord better than -an ox or bullock</i>, 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.</p> - -<p class='c006'>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, & <i>seq.</i> chap. ii. 28, & <i>seq.</i> 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 <i>come nigh to the descent of the -mount of olives</i>, it is said, that <i>the multitude of the disciples began -to rejoice, and to praise God with a loud voice</i>, Luke xxix. -37. where, by <i>the multitude of the disciples</i>, 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; <i>Blessed be the king -that cometh in the name of the Lord; peace in heaven, and glory -in the highest</i>, Luke xix. 38. This was not, indeed, sung -in a church-assembly; however, it was with a <i>loud voice</i>, 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 -<span class='pageno' id='Page_84'>84</span>have considered singing to be an ordinance, or a branch of instituted -worship.</p> - -<p class='c006'>(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 -<i>teach and admonish one another</i>, Col. iii. 16. This is what the -Psalmist styles <i>talking of all his wondrous works</i>, Psal. cv. 1, -2. And elsewhere, the church are said to <i>speak to</i> themselves, -or to <i>one another</i> 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 <i>lift -up their hands in the sanctuary, and bless the Lord</i>, Psal. -cxxxiv. 2. and answer him, <i>The Lord that made heaven and -earth bless thee out of Zion</i>, 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><i>Obj.</i> 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 -<span class='pageno' id='Page_85'>85</span>making use of those words in singing, which God has ordained, -whereby it may be denominated a religious duty.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'><i>Obj.</i> 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 <i>praising</i> God with the <i>sound of the trumpet, psaltery, -harp, organ</i>, 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.<a id='r21' /><a href='#f21' class='c012'><sup>[21]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_86'>86</span><i>Answ.</i> To this it may be replied; that though we often -read of music being used in singing the praises of God under -<span class='pageno' id='Page_87'>87</span>the Old Testament; yet if what has been said concerning its -being a type of that spiritual joy which attends our praising -<span class='pageno' id='Page_88'>88</span>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 -<span class='pageno' id='Page_89'>89</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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>I have been young, and -now am old; yet have I not seen the righteous forsaken, nor -his seed begging bread</i>, Psal. xxxvii. 25. or what is elsewhere -said; <i>Now also, when I am old and gray-headed, O God, forsake -me not</i>, 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, <i>My soul refused to be comforted. -I remembered God, and was troubled; I complained, -and my spirit was overwhelmed</i>, Psal. lxxvii. 2, 3. and elsewhere, -<span class='pageno' id='Page_90'>90</span><i>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</i>, 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, -<i>Thou shalt guide me with thy counsel, and afterward receive -me to glory</i>, Psal. lxxiii. 24. can be applied to those who are -in a dejected, despairing, or unbelieving frame of spirit.</p> - -<p class='c006'>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, <i>By the rivers of -Babylon there we sat down; yea, we wept when we remembered -Zion</i>, 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 <i>binding the sacrifice with cords, even unto -the horns of the altar</i>, Psal. cxviii. 27. or elsewhere, of their -<i>offering bullocks upon it</i>, Psal. li. 19. this cannot be taken in -a literal sense, when applied to the gospel-state. And when -we are exhorted to <i>praise God with the psaltery</i>, &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,<a id='r22' /><a href='#f22' class='c012'><sup>[22]</sup></a> any more -<span class='pageno' id='Page_91'>91</span>than I would affirm that such-like psalms are not to be read -in public assemblies.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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. -<i>Ye have heard that it hath been said, Thou shalt love thy neighbour, -and hate thine enemy.</i> And the new Commandment -which he substituted in the room thereof, is contained in the -following words, in which he obliges them, to <i>love their enemies</i>, -&c. But this is a gross mistake of the sense of that -scripture, which speaks of <i>hating</i> their <i>enemies</i>; 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.</p> - -<p class='c006'><span class='pageno' id='Page_92'>92</span><i>Answ.</i> 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 <i>future tense</i>, as it often is. And -if it be put in the <i>imperative mood</i>, as in other places, in -which it is said, <i>Let death seize on them; let them go down -quick into hell; let them be blotted out of the book of the living</i>; -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, <i>viz.</i> 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. <i>Let their -table become a snare</i>, 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. <i>Let their eyes -be darkened</i>; 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. -<i>Pour out thine indignation upon them</i>, it is an intimation that -this should come to pass. And, in ver. 25. <i>Let their habitation -be desolate</i>; 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, <i>Add iniquity to their -iniquity</i>; 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.</p> - -<p class='c006'>Moreover, if the evil denounced be of a temporal nature; -as when the Psalmist is represented as desiring that his enemies -may be <i>consumed as the stubble before the wind</i>, or as <i>the -wood that fire burneth</i>, 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 -<span class='pageno' id='Page_93'>93</span>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.</p> - -<p class='c006'><i>Object.</i> 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.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied;</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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 <i>sang an hymn</i>. The word is in the plural number<a id='r23' /><a href='#f23' class='c012'><sup>[23]</sup></a>; -therefore they all joined with their voices in singing; and -some observe, that it is not without design that it is said, <i>He</i>, -that is, Christ, <i>blessed the bread</i>, and <i>He gave thanks</i>, 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.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_94'>94</span>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 <i>singing and making melody in our -hearts, to the Lord</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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<a id='r24' /><a href='#f24' class='c012'><sup>[24]</sup></a>. 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 <i>praying</i> and <i>singing with the Spirit</i>, as well as <i>with the -understanding</i>; 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. -<span class='pageno' id='Page_95'>95</span>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.</p> - -<p class='c006'>(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<a id='r25' /><a href='#f25' class='c012'><sup>[25]</sup></a>.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_96'>96</span>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.</p> - -<p class='c006'>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<a id='r26' /><a href='#f26' class='c012'><sup>[26]</sup></a>.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_97'>97</span>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, -<i>viz.</i> 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.</p> - -<p class='c006'>A late writer<a id='r27' /><a href='#f27' class='c012'><sup>[27]</sup></a> 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<a id='r28' /><a href='#f28' class='c012'><sup>[28]</sup></a>, who argue against -singing of <i>hymns</i>: and, indeed, what they say in opposition to -those who defend the practice thereof from Eph. v. 19. and -Col. iii. 16. wherein <i>hymns</i> are supposed to be distinct from -<i>psalms and spiritual songs</i>; 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 -<span class='pageno' id='Page_98'>98</span>judicious and learned men, who assert that these three words -signify nothing else but those psalms or songs that are contained -in scripture<a id='r29' /><a href='#f29' class='c012'><sup>[29]</sup></a>. 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_99'>99</span>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 <i>hymn</i> 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.</p> - -<p class='c006'>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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLX.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLV.</span> <i>How is the word made effectual to salvation?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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, <i>viz.</i> the word read, or preached. We have, under -<span class='pageno' id='Page_100'>100</span>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<a id='r30' /><a href='#f30' class='c012'><sup>[30]</sup></a>. 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,</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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 -<span class='pageno' id='Page_101'>101</span>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 <i>heard and asked -them questions</i>. And David, though he professes himself -to have <i>more understanding than all his teachers</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>come by hearing</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_102'>102</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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. <i>less than nothing, and -vanity</i>. 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_103'>103</span>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.</p> - -<p class='c006'>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, <i>We are -lords, we will come no more to thee</i>, 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 -<span class='pageno' id='Page_104'>104</span>him at a great distance from Christ; as it is said, <i>They that -be whole need not a physician, but they that are sick</i>, 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 <i>publicans and harlots go into the kingdom -of God</i>, chap. xxi. 31. <i>i. e.</i> are more easily made sensible -of their need of Christ, being convinced of sin, when the <i>chief -priests and elders</i>, 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.</p> - -<p class='c006'>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. <i>That which is highly esteemed amongst men, is an -abomination in the sight of God</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>able to save, to -the uttermost, them that come unto God by him</i>, 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; -<span class='pageno' id='Page_105'>105</span>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.</p> - -<p class='c006'>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, <i>Speak, Lord, for thy servant -heareth</i>. 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<a id='r31' /><a href='#f31' class='c012'><sup>[31]</sup></a>. 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, <i>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</i>, 2 -Cor. x. 4, 5. and bringing into captivity every thought to the -obedience of Christ.</p> - -<p class='c006'>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 <i>kept from the paths of the destroyer</i>, -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 -<span class='pageno' id='Page_106'>106</span>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.</p> - -<p class='c006'>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 <i>grow in grace, and the knowledge of our Lord -and Saviour Jesus Christ</i>, 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLVI., CLVII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLVI.</span> <i>Is the word of God to be read by all?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLVII.</span> <i>How is the word of God to be read?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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 -<span class='pageno' id='Page_107'>107</span>things are next to be considered as contained in the answers -we are now to explain. Accordingly,</p> - -<p class='c006'>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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>be read unto all the holy brethren</i>, 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 -<i>every Sabbath-day</i>; which is called, by a metonymy, a <i>reading -Moses</i>, Acts xv. 21. <i>viz.</i> explaining the law that was given -by him. Thus Ezra <i>stood upon a pulpit of wood, opened the -book in the sight of all the people</i>; and he, with some other of -his brethren that assisted him herein, <i>read in the book in the -law of God distinctly, and gave the sense, and caused them to -understand the reading</i>, that is, the meaning thereof, Neh. viii. -4,-8. In like manner our Saviour <i>went into the synagogue -the Sabbath-day</i>, and <i>stood up</i> and <i>read</i>, 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 <i>it -was fulfilled in their ears</i>, Luke iv. 16,-24. So that it is -supposed that the word is to be publicly read.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_108'>108</span>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?</p> - -<p class='c006'>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 <i>commanding -his children, and his household after him, that they should -keep the way of the Lord</i>, Gen. xviii. 19. Psal. lxxviii. 3, 4.</p> - -<p class='c006'>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. <i>This book of the law shall not depart out of thy mouth; -but thou shalt meditate therein day and night</i>, Psal. i. 2. And -our Saviour commands the Jews to <i>search the scriptures</i>, 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 <i>noble</i> than others, who -are defective in this duty, Acts xvii. 11.</p> - -<p class='c006'>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 <i>sword</i>, 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 <i>lamp to our feet</i>, Psal. cxix. 105. which is not -<span class='pageno' id='Page_109'>109</span>designed for an ornament, but to guide us in the right way; -therefore we must attend to its direction. It is also compared -to <i>food</i>, whereby we are said to be <i>nourished up in the words -of faith and good doctrine</i>, and <i>as new-born babes</i> we are exhorted, -to <i>desire the sincere milk of the word, that we may -grow thereby</i>, 1 Pet. ii. 2. but this end cannot be attained, -unless it be read and applied by us to our own necessities.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_110'>110</span>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.</p> - -<p class='c006'>That which they generally allege in opposing the common -people’s reading the Bible, is, that it contains <i>some things</i> in -it that are <i>hard to be understood</i>; as the apostle Peter expresses -it, in 2 Pet. iii. 16. <i>which they that are unlearned and unstable -wrest, as they do also the other scriptures, unto their destruction</i>.</p> - -<p class='c006'>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, <i>Then shall ye know if ye follow on to know the -Lord</i>, 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 <i>we are but of yesterday, and know</i>, -comparatively, <i>nothing</i>, 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 <i>high way</i>, that is called <i>the way of holiness</i>; -concerning which it is said, that <i>way-faring men</i>, who -walk therein, <i>though fools</i>, that is, such as have the meanest -capacity, as to other things, <i>shall not err therein</i>, 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 -<i>unlearned and unstable</i>; <i>unlearned</i>, that is, altogether unacquainted -with the doctrines of the gospel, as not making them -<span class='pageno' id='Page_111'>111</span>the matter of their study and enquiry; and <i>unstable</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_112'>112</span>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.</p> - -<p class='c006'>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<a id='r32' /><a href='#f32' class='c012'><sup>[32]</sup></a>. 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.</p> - -<p class='c006'>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, <i>viz.</i> 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_113'>113</span>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<a id='r33' /><a href='#f33' class='c012'><sup>[33]</sup></a>. 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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<a id='r34' /><a href='#f34' class='c012'><sup>[34]</sup></a>; 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 -<span class='pageno' id='Page_114'>114</span>the highest esteem and value for it. The Psalmist mentions -the love he had to it, as a person that was in a rapture; -<i>O how love I thy law! it is my meditation all the day</i>, Psal. -cxix. 97. And elsewhere he speaks of it as <i>more to be desired -than gold, yea, than much fine gold; sweeter also than honey -and the honey comb</i>, 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.</p> - -<p class='c006'>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 <i>opened their understandings, that -they might understand them</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_115'>115</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>5. The word of God is to be read with fervent prayer; as -the apostle says, <i>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</i>, 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 -<span class='pageno' id='Page_116'>116</span>Psalmist does, <i>Open thou mine eyes that I may behold wondrous -things out of thy law</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_117'>117</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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:<a id='r35' /><a href='#f35' class='c012'><sup>[35]</sup></a> therefore we proceed to consider,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_118'>118</span>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,</p> - -<p class='c006'>[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. <i>He put no trust in -his servants, and his angels he charged folly</i>: In the margin, -it is observed, that the words may be read, <i>He put no -trust in his servants, nor in his angels in whom he put light</i>; -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.</p> - -<p class='c006'>Again, in Isaiah liii. 3. it is said, <i>We hid, as it were, our -faces from him</i>, speaking of our Saviour; but in the margin, -it is, <i>He hid, as it were, his face from us</i>; 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.</p> - -<p class='c006'>Again, in Jer. xlii. 20. the prophet reproving the people, -says, <i>Ye dissembled in your hearts, when ye sent me unto the -Lord your God, saying, Pray for us</i>; but, in the margin, it is, -<i>You have used deceit against your souls</i>; which contains a farther -illustration of the sense of the words; as it not only denotes -<span class='pageno' id='Page_119'>119</span>their hypocrisy, but the consequence thereof, to wit, their -destruction; which agrees very well with the threatning denounced -in verse 22. that they should <i>die by the sword, the famine, -and by the pestilence</i>. And the same prophet in chap. x. -14. speaking of idolaters, says, <i>Every man is brutish in his -knowlege</i>; but in the margin it is, <i>Every man is more brutish -than to know</i>; in which their stupidity is rather assigned to -their ignorance than their knowlege.</p> - -<p class='c006'>Again, in Zechariah xii. 5. it is said in the text, <i>The governors -of Judah shall say in their hearts, The inhabitants of Jerusalem -shall be my strength in the Lord of hosts their God</i>; but -in the margin it is, <i>The governors of Judah shall say, There is -strength to me, and to the inhabitants of Jerusalem, in the Lord -of hosts</i>; 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, <i>Jerusalem -shall be our strength</i>; but, the <i>Lord of hosts</i>, who is a safe-guard -to it, as well as to the governors of Judah.</p> - -<p class='c006'>Again, in Acts xvii. 23. it is said in the text, <i>As I passed by, -and beheld your devotions</i>; but, in the margin it is, <i>The gods -whom you worship</i>, 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, <i>that they departed from him, which should have examined -him</i>, meaning Paul, in the margin it is, <i>tortured him</i>; -which is agreeable to the Roman custom of scourging, and -thereby tormenting one that was under examination for supposed -crimes.</p> - -<p class='c006'>Again, in Gal. i. 14. the apostle says, <i>I profited in the -Jews religion, above many my equals</i>; in the margin it is, <i>My -equals in years</i>; which seems much more agreeable to the -apostle’s design.</p> - -<p class='c006'>Again, in Heb. ii. 7. it is said in the text, <i>Thou madest -him</i>, viz. our Saviour, <i>a little lower than the angels</i>; in the -margin it is, <i>A little while inferior to them</i>; as referring to -his state of humiliation; which continued comparatively, but -a little while.</p> - -<p class='c006'>[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 <i>Italic</i> 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 -<span class='pageno' id='Page_120'>120</span>expressed or understood in the context; as in Heb. viii. 7. it -is said, <i>If the first</i> covenant <i>had been faultless</i>, &c. where the -word <i>covenant</i> is inserted; as it is also in verse 13. because it -is expressly mentioned, in verses 8, 9, 10.</p> - -<p class='c006'>Again, in chap. x. 6. it is said, in <i>sacrifices for sin thou -hadst no pleasure</i>. The word <i>sacrifices</i> is supplied from the -foregoing verse; and, for the same reason, <i>offerings</i> might as -well have been supplied, as in ver. 8. And, in ver. 25. we -are commanded to <i>exhort one another</i>; where <i>one another</i> is -supplied from the foregoing verse.</p> - -<p class='c006'>Again, in 1 Pet. iv. 16. it is said, <i>If any man suffer as a -Christian, let him not be ashamed</i>; where the words, <i>any man -suffer</i>, are inserted as agreeable to what is mentioned, ver. 15.</p> - -<p class='c006'>And, in Eph. ii. 1. <i>You hath he quickened who were dead in -trespasses and sins</i>; the words, <i>hath he quickened</i>, are supplied -from ver. 5. and our translators might as well have added, -<i>you hath he quickened together with him</i>, 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, <i>We -wrestle against spiritual wickedness in high places</i>. The word -<i>places</i>, is supplied by our translators; and, in the margin, it is -observed, that it might as well be rendered <i>heavenly places</i>. -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 <i>high places</i>. Whereas, -in chap. iii. 10. where there is no appearance of such an objection, -they render the same word, <i>heavenly places</i>; though, -I think, the words in both those scriptures, might better be -rendered <i>in what concerns heavenly things</i>.</p> - -<p class='c006'>Again, in 2 Cor. vi. 1. it is said, <i>We, as workers together -with him, beseech you</i>, &c. where, <i>with him</i>, 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 -<i>workers together with one another</i>, and not <i>together with God</i>; -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 <i>with him</i>, are supplied, is because it seems -agreeable to the apostle’s mode of speaking, in 1 Cor. iii. 9. -<span class='pageno' id='Page_121'>121</span><i>We are workers together with God</i>; but, I think, those words -might better be rendered, <i>labourers together of God</i><a id='r36' /><a href='#f36' class='c012'><sup>[36]</sup></a>; or we -are jointly engaged in his work; therefore there is no reason -from hence to supply the words <i>with him</i>, in the text but now -referred to.</p> - -<p class='c006'>(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,</p> - -<p class='c006'><i>1st</i>, 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 <i>no condemnation -to them which are in Christ Jesus</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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; -<span class='pageno' id='Page_122'>122</span>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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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 <i>apostrophe</i>, 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; -<i>If I forget thee, O Jerusalem, let my right hand forget her -cunning</i>. And, in ver. 7. he speaks to God, praying that he -would <i>remember the children of Edom, in the day of Jerusalem; -who said, Raze it, raze it, even to the foundation thereof</i>. -And, in ver. 8, 9. he turns his discourse to Babylon, as a -nation destined to destruction.</p> - -<p class='c006'>Again, in Psal. ii. he speaks concerning the <i>rage</i> of the -<i>Heathen</i>, 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; <i>yet have I set my King upon my holy hill of Zion</i>. -And, in ver. 7, 8. Christ is brought in as speaking or making -mention of the <i>decree</i> of God relating to his character and -office, as Mediator, and the success of his kingdom, as extended -to the <i>uttermost parts of the earth</i>, 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 -<span class='pageno' id='Page_123'>123</span>change of persons speaking, or spoken to, may be observed -in many of the Psalms, Psal. xvi. 1, <i>&c.</i> and cxxxiv.</p> - -<p class='c006'>And throughout the whole book of Canticles, there is an -inter-changeable discourse between Christ and his church, -which is sometimes called his <i>spouse</i>, at other times his <i>sister</i>; -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 <i>daughters of Jerusalem</i>, namely, those professors -of religion, that had little more than a form of godliness.<a id='r37' /><a href='#f37' class='c012'><sup>[37]</sup></a></p> - -<p class='c006'>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; <i>Who is a God like unto thee that pardoneth iniquity</i>, -&c. <i>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.</i></p> - -<p class='c006'><i>4thly</i>, 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, <i>The crown is fallen from our head</i>, 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.</p> - -<p class='c006'>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 <i>other gospel</i>, 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 -<span class='pageno' id='Page_124'>124</span>righteousness; which is a subject often insisted on by the -apostle, both in this and his other epistles.</p> - -<p class='c006'>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 <i>chief priests and elders</i> ask our -Saviour this question, <i>By what authority dost thou these things?</i> -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, <i>viz.</i> -whether it was <i>from heaven</i>, or <i>of men</i>. 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.</p> - -<p class='c006'>(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 <i>Jehoash did that which was right, -in the sight of the Lord all his days, wherein Jehoiada the -priest instructed him</i>; 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 <i>set up idolatry</i>, ver. 17, 18. being instigated hereunto by -his princes that flattered, or, as it is expressed, <i>made obeisance -unto him</i>, and disregarded the prophets sent to testify against -these practices; and how he <i>stoned Zachariah in the court of -the house of the Lord</i>, 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 -<span class='pageno' id='Page_125'>125</span>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 <i>the Lord delivered a very -great host into their hand, because they had forsaken the Lord -God of their fathers</i>, ver. 23, 24.</p> - -<p class='c006'>Again, in the book of Kings, we have but a short history -of the reign of Azariah, otherwise called Uzziah, and of his -being <i>smitten by the Lord, so that he was a leper until the day -of his death, and dwelt in a several house</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.<a id='r38' /><a href='#f38' class='c012'><sup>[38]</sup></a></p> - -<p class='c006'>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.</p> - -<p class='c006'>Again, we must compare the Psalms of David with his life, -or the state of the church, which is particularly referred to in -<span class='pageno' id='Page_126'>126</span>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 -<i>put into the prison, the place where the king’s prisoners were -bound</i>; and, in chap. xli. 14. that he was kept in the <i>dungeon</i>, -which is the worst part of the prison. But the Psalmist speaking -of the same matter, in Psal. cv. 18. adds, that his <i>feet were -hurt with fetters</i>, and he was <i>laid in iron</i>; which contains a -farther illustration of the history of his troubles.</p> - -<p class='c006'>Again, when we read in Numb. xi. 31, 32. of God’s <i>feeding -Israel</i>, upon their murmuring in the desert, for want of flesh, -<i>with quails in great abundance</i>; this is mentioned elsewhere, -in Psal. lxxviii. 27. in which we have an account, that these -quails were a sort of <i>feathered fowl</i>, which could not have been -so well understood by the sense of the Hebrew word, which -we render <i>quails</i><a id='r39' /><a href='#f39' class='c012'><sup>[39]</sup></a>. We have also an account, in Exod. xvii. -6. of God’s supplying them with <i>water out of the rock in -Horeb</i>; 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 <i>river</i>. And the apostle Paul gives farther light to -it, when he says, speaking in a figurative way, that <i>the rock -followed them</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_127'>127</span>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.</p> - -<p class='c006'>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<a id='r40' /><a href='#f40' class='c012'><sup>[40]</sup></a>, -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. <i>Unto me every knee shall bow</i>; 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.</p> - -<p class='c006'>Again, when we read, in Isa. vi. 10. of God’s sending the -prophet to <i>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</i>. 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, <i>This people’s -heart is waxed fat, and their eyes have they closed, lest they -should see with their eyes</i>, &c. And it is also referred to, and -explained in the same sense as charging their sin, and the consequence -<span class='pageno' id='Page_128'>128</span>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<a id='r41' /><a href='#f41' class='c012'><sup>[41]</sup></a>, we pass it over -at present, and proceed to consider,</p> - -<p class='c006'>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, <i>& seq.</i> 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,’ <i>viz.</i> -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 <i>foretold by the prophet Isaias</i>, that he -should <i>shew judgment to the Gentiles</i>; and that, <i>in his name -should the Gentiles trust</i>; therefore he wrought miracles for -their conviction that he was the Messias.</p> - -<p class='c006'>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, <i>Whosoever hath not, from him -shall be taken, even that which he seemeth to have</i>; or, as it is -in the margin, <i>that which he thinketh he hath</i>. 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.</p> - -<p class='c006'><span class='pageno' id='Page_129'>129</span>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<a id='r42' /><a href='#f42' class='c012'><sup>[42]</sup></a>, -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, <i>The king -of the Jews</i>, Mark xv. 26. and Luke says, <i>This is the king of -the Jews</i>, Luke xxiii. 38. and Matthew adds another word, -<i>This is Jesus, the king of the Jews</i>, Matt. xxvii. 37. and John -expresses it thus, <i>Jesus of Nazareth, the king of the Jews</i>, -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, <i>This is -Jesus of Nazareth, the king of the Jews</i>.</p> - -<p class='c006'>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. <i>Last of all, he was seen of me -also, as one born out of due time</i>; and speaks of himself in ver. -9. as the <i>least of the apostles, not meet to be called an apostle; -because he persecuted the church of God</i>. 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 <i>born out of due time</i>, 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.</p> - -<p class='c006'>Again, when the apostle, in 1 Thes. ii. 2. speaks of his -having been <i>shamefully entreated at Philippi</i>. This will be -better understood if we compare it with Acts xvi. 16, 21, 22, -<i>& seq.</i> And when he tells the Thessalonians, in the following -words, <i>that we were bold in our God, to speak unto you the -gospel of God with much contention</i>; this should be compared -with Acts xvii. 1, <i>& seq.</i> 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 -<span class='pageno' id='Page_130'>130</span>direction; which a diligent enquirer into the sense of scripture, -will be able, in reading it, to make farther improvements -upon.</p> - -<p class='c006'>(5.) In order to our understanding the scriptures, we must -take notice of the several figurative modes of speaking that are -used therein. As,</p> - -<p class='c006'><i>1st</i>, The part is often put for the whole<a id='r43' /><a href='#f43' class='c012'><sup>[43]</sup></a>. 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>I beseech you, brethren, by the mercies -of God, that you present your bodies</i>, that is, yourselves, <i>a -living sacrifice to God</i>. 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.</p> - -<p class='c006'><i>2dly</i>, The thing containing, is put for that which is contained -therein<a id='r44' /><a href='#f44' class='c012'><sup>[44]</sup></a>; 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, <i>This is my body</i>, ver. 24. the -meaning is, this bread is a sign of my body, to wit, of the sufferings -endured therein.</p> - -<p class='c006'><i>3dly</i>, 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 -<i>encamped in Gilgal</i>, 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 <i>reproach -of Egypt</i>, occasioned by the neglect of that ordinance, <i>was rolled -away</i>, chap. v. 9. Again, it is said, <i>The kings that came up -against Sodom</i>, when Lot was taken prisoner, <i>had smitten all -the country of the Amalekites</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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, <i>He</i>, that is, -our Saviour, <i>is despised and rejected of men; he hath born our -griefs, he was wounded for our transgressions</i>, Isa. liii. 4, 5. -And elsewhere, <i>The people that walked in darkness have seen -<span class='pageno' id='Page_131'>131</span>a great light</i>, chap. ix. 2. and <i>unto us a child is born</i>, chap. v. -9. <i>&c.</i></p> - -<p class='c006'><i>5thly</i>, One of the senses is sometimes put for another. Thus -it is said, <i>I turned to see the voice that spake to me</i>, Rev. i. 12. -where seeing is put for hearing, or, understanding the meaning -of the voice that spake.</p> - -<p class='c006'><i>6thly</i>, Positive assertions are sometimes taken in a comparitive -sense. Thus God says to Samuel, the people in asking -a king, <i>have not rejected thee, but me</i>, 1 Sam. viii. 7. that is, -they have cast more contempt on me than they have on thee, -<i>q. d.</i> 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, <i>Against thee, thee -only, have I sinned</i>. 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, <i>against thee, thee only, have I sinned</i>; that is, the greatest -aggravation of my sin is, that it contains rebellion against thee. -And elsewhere, God says, <i>I desired mercy, and not sacrifice</i>, -Hos. vi. 6. that is, more than sacrifice.</p> - -<p class='c006'><i>7thly</i>, 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 <i>a molten Sea</i>, 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 <i>made silver to be in Jerusalem, as -stones; and cedars as the sycamore-trees, which are in the vale -for abundance</i>. 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 <i>some of the Benjamites left-handed, every one</i> of whom -<i>could sling stones at an hair-breadth, and not miss</i>; 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 <i>great, and walled up to heaven</i>, 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 <i>the people rejoiced with great joy; so that the -earth rent with the sound of them</i>; the meaning of which is -only this, that the shouts of the people were so great, that if -<span class='pageno' id='Page_132'>132</span>the concussion of the air, that was made thereby, could have -rent the earth, this would have done it.</p> - -<p class='c006'><i>8thly</i>, 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 -<i>should be as gods, knowing good and evil</i>, Gen. iii. 5. God says -in an ironical way, <i>Behold the man is become as one of us, to -know good and evil, &c.</i> 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; <i>No doubt but ye are the people, and wisdom -shall die with you</i>, Job xii. 2. And Solomon uses the same way -of address, when he says, <i>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</i>, 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, <i>Rise, let us be going</i>.</p> - -<p class='c006'>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. <i>Lord, behold -here are two swords</i>: Upon which he says, still carrying -on the irony, <i>It is enough</i>. 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 -<span class='pageno' id='Page_133'>133</span>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 <i>two</i> swords, -are meant the civil and ecclesiastical; both which, as they pretend, -are put into the Pope’s hands.</p> - -<p class='c006'>9thly, The scripture often makes use of a figurative way of -speaking, generally called an <i>hendyadis</i>, 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 <i>give</i> them <i>an expected end</i>, intending -hereby their deliverance from the Babylonish captivity; -the words, if literally translated, ought to be rendered, as -it is observed in the margin, <i>an end and expectation</i>; whereas, -our translators were apprized that there is such a figurative -way of speaking contained in them, and therefore they render -them, <i>an expected end</i>: And this figure is sometimes used in -the New Testament; as when our Saviour tells his disciples, -in Luke xxi. 15. <i>I will give you a mouth and wisdom</i>; that is, -I will give you ability to express yourselves with so much wisdom, -<i>that all your adversaries shall not be able to gain-say</i> 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.</p> - -<p class='c006'><i>10thly</i>, 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, -<span class='pageno' id='Page_134'>134</span>to be as industrious in pursuing what would turn to -a better account, in Hos. x. 12, 13. where he speaks of their -having <i>plowed wickedness, and reaped iniquity</i>; and advises -them to <i>sow to themselves in righteousness, and reap in mercy</i>; -which, as he farther adds, they should do by <i>seeking the Lord</i>; -and <i>it is time</i>, says he, <i>to seek</i> him, <i>till he come and rain righteousness -upon you</i>; 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 <i>an oven heated by the baker</i>; and their hypocrisy by -another, taken from <i>a cake not turned</i>, ver. 8. and their being -weakened, and almost ruined hereby, he compares to the <i>gray -hairs</i> 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 <i>a silly dove -without an heart</i>, ver. 11.</p> - -<p class='c006'>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 <i>remember their Creator in the -days of their youth</i>, Eccl. xii. 1-6. <i>while the sun, or the light, -or the moon, or the stars be not darkened</i>; 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 <i>the keepers of the house -trembling</i>; that is, the hands and arms, designed for the defence -of the body, being seized with paralytic disorders; <i>the -strong men bowing themselves</i>; that is, those parts which are -designed to support the body being weakened, and needing a -staff to bear up themselves; <i>the grinders ceasing because they -are few</i>, signifies the loss of teeth; <i>and they that look out of -the windows being darkened</i>, a decay of sight; their <i>rising up -at the voice of the bird</i>, 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: <i>And the daughters of music being -brought low</i>, denotes a decay of the voice and hearing, and -being not affected with those sounds which were once most delightful -to them. <i>The almond-tree flourishing</i>, plainly signifies -the hoary head; <i>the grashopper</i> being <i>a burden</i>, 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. -<i>The silver cord loosed</i>, or, <i>the golden bowl broken at the fountain, -or the wheel broken at the cistern</i>, signifies a decay of -the animal spirits, a laxation of the nerves, the irregular -<span class='pageno' id='Page_135'>135</span>circulation of the blood, or the universal stoppage thereof; -and then the frame of nature is broken, and man <i>returns to the -dust</i><a id='r45' /><a href='#f45' class='c012'><sup>[45]</sup></a>.</p> - -<p class='c006'>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 <i>a race</i> in which <i>many -run</i>; but they do not all <i>receive the prize</i>, 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 <i>race</i>, and the necessity of <i>laying aside -every weight</i>, 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 <i>put on the whole armour -of God</i>; 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.</p> - -<p class='c006'>(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. -<i>Bring her forth, and let her be burnt</i>, does it as a civil magistrate: -But, if it be not deemed a rash and unjustifiable -<span class='pageno' id='Page_136'>136</span>expression in him, when he says, <i>Let her be brought forth, and -burnt</i>, 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.</p> - -<p class='c006'>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 <i>armed his trained -servants, three hundred and eighteen, born in his house</i>, and -rescued him, and the men of Sodom from the hands of those -that had taken them prisoners.</p> - -<p class='c006'>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 <i>thousands</i>, <i>hundreds</i>, <i>fifties</i>, and <i>tens</i>, Exod. -xviii. 31. Deut. i. 15. each of which divisions had their respective -captain or governor; who are, sometimes, styled the -<i>nobles of the children of Israel</i>, 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 -<span class='pageno' id='Page_137'>137</span>it, as the Hebrew word signifies, his <i>thousand</i>. 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 <i>captain -over their thousand</i>, 1 Sam. xvii. 18. and chap. xviii. 13. And -we read, that Saul made David his <i>captain over a thousand</i>; -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, <i>They came out by hundreds and by thousands</i>, -2 Sam. xviii. 4. each distinct company, or regiment, -having their commanding officer.</p> - -<p class='c006'>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 <i>gave them the Spirit</i>, 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.</p> - -<p class='c006'>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, <i>about the space of four hundred -and fifty years</i>, 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; -<span class='pageno' id='Page_138'>138</span>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.</p> - -<p class='c006'>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, -<i>&c.</i> 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_139'>139</span>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 <i>Zerah the Ethiopian -came forth against Asa, with a thousand thousand men</i>, 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.</p> - -<p class='c006'>(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 <i>high-priest</i>; 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 <i>Seriah, the chief priest, -and Zephaniah the second priest</i>. 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 -<i>chief over the chief of the Levites, and to have the oversight of -them, that kept the charge of the sanctuary</i>: And elsewhere, -we read of Zadok and Abiathar, being, by way of eminency, -<i>priests at the same time</i>, 2 Sam. xv. 35. by which, it is probable, -we are to understand, as many expositors do, that one -was the <i>high priest</i>, the other the <i>Sagan</i>; 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.</p> - -<p class='c006'>Besides these, there were others who were styled <i>chief-priests</i>, -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, -<span class='pageno' id='Page_140'>140</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>There were others who explained the law to the people. -Thus Ezra is styled, <i>a ready scribe in the law of Moses</i>, 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 <i>taught as one having authority, -and not as the scribes</i>, Matt. vii. 29.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_141'>141</span>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, <i>Which is the great commandment</i>, chap. xxii. -35, 36. Mark mentioning the same thing, calls him <i>one of the -scribes</i>, 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, <i>One of the lawyers -said unto him, thus saying thou reproachest us also</i>, 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 <i>men -with heavy burdens and grievous to be born</i>; which they themselves -would <i>not touch with one of their fingers</i>.</p> - -<p class='c006'>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 <i>set over the household</i>, 2 Kings xviii. 18. Another is -said to be <i>set over the host</i>, 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, <i>viz.</i> -he that <i>counted the towers</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_142'>142</span>whom we have an account in Cicero<a id='r46' /><a href='#f46' class='c012'><sup>[46]</sup></a>, 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 <i>of the chief -among the publicans</i>, 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>i. e.</i> 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.</p> - -<p class='c006'>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, <i>Stand by thyself, come not near to me, for I am holier -than thou</i>; 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<a id='r47' /><a href='#f47' class='c012'><sup>[47]</sup></a>, 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 -<span class='pageno' id='Page_143'>143</span>greatest enemies, in their conduct, as well as their doctrines, -to Christ, and his gospel.</p> - -<p class='c006'>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 <i>hypocrites</i>, and inveterate enemies of the -gospel.</p> - -<p class='c006'>There was another sort of people sometimes mentioned -in the New Testament, <i>viz.</i> the Samaritans, who separated -from the Jews, out of a private pique, and built a distinct -temple on mount Gerizzim<a id='r48' /><a href='#f48' class='c012'><sup>[48]</sup></a>; 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 <i>worshipping they -knew not what</i>, 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 <i>feared not the Lord</i>, that he -<i>sent lions amongst them</i>, 2 Kings xvii. 25. upon which occasion -a priest was dismissed by the king of Assyria, under pretence -of <i>instructing them in the manner of the God of the land</i>; -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, <i>They feared the Lord, and served their own -gods after the manner of the nations whom they carried away -from thence</i>, 2 Kings xvii. 33.</p> - -<p class='c006'>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<a id='r49' /><a href='#f49' class='c012'><sup>[49]</sup></a>, who, as they -supposed, would be a very flourishing prince, who was to -<span class='pageno' id='Page_144'>144</span>reign over them, according to the ancient prediction of the patriarch -Jacob, after <i>the sceptre was departed from Judah</i>: But -this seems to be a very improbable conjecture; for <i>Herod the -Great</i> 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<a id='r50' /><a href='#f50' class='c012'><sup>[50]</sup></a>. 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 <i>forgot to take bread</i>, to <i>beware -of the leaven of the Pharisees and of the Sadducees</i>; as -the former evangelist expresses it, and <i>of the leaven of Herod</i>, -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, <i>Is it lawful to give tribute to Cesar, -or not?</i> 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><i>1st</i>, Scripture must be explained agreeably to the analogy -<span class='pageno' id='Page_145'>145</span>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.</p> - -<p class='c006'><i>2dly</i>, 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, <i>&c.</i> -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.</p> - -<p class='c006'><i>3dly</i>, 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. <i>not</i> to be <i>under the -law, but under grace</i>; 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 -<span class='pageno' id='Page_146'>146</span>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.</p> - -<p class='c006'>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. <i>The sacrifice of the wicked is an -abomination to the Lord</i>: 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. <i>What hast thou to do -to declare my statutes, or, that thou shouldst take my covenant -in thy mouth.</i> 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLVIII., CLIX., CLX.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLVIII.</span> <i>By whom is the word of God to be preached?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The word of God is to be preached only by such as -are sufficiently gifted, and also duly approved and called to -that office.</p> - -<p class='c007'><span class='sc'>Quest. CLIX.</span> <i>How is the word of God to be preached by -those that are called thereto?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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 -<span class='pageno' id='Page_147'>147</span>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.</p> - -<p class='c007'><span class='sc'>Quest. CLX.</span> <i>What is required of those that hear the word -preached?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>We are not sufficient of ourselves, to think any -thing as of ourselves; but our sufficiency is of God</i>: Yet he -adds, that they who are employed by him in this work, are -made <i>able ministers of the New-Testament</i>, 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 -<span class='pageno' id='Page_148'>148</span>acquired endowments very small, if compared with it. But -that we may briefly consider this matter, it may be observed,</p> - -<p class='c006'>(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, <i>Ye are witnesses, and God also, how -holily, and justly, and unblameably we behaved ourselves among -you that believe</i>, 1 Thess. ii. 10. And he advises the Corinthians -to be <i>followers of him</i>, 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; <i>Thou which teachest another, teachest thou -not thyself?</i> 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,</p> - -<p class='c006'>(2.) There are other qualifications more directly subservient -hereunto. These the apostle speaks of, when he describes a -gospel-minister as one who is <i>apt to teach</i>, 1 Tim. iii. 2. and -able <i>rightly to divide the word of truth</i>, 2 Tim. ii. 15. and, by -<i>sound doctrine</i>, to exhort and <i>convince gainsayers</i>, 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 -<span class='pageno' id='Page_149'>149</span>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 <i>know but in part, and -prophesy in part</i>, 1 Cor. xiii. 9.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_150'>150</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><span class='pageno' id='Page_151'>151</span>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, -<i>to lay hands suddenly on no man; nor to be partaker of other -men’s sins; but to keep himself pure</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>form of sound words</i> -which is transmitted to us by divine inspiration, 2 Tim. i. 13. -<i>the doctrine which is according to godliness</i>, 1 Tim. vi. 3. as -having a tendency to recommend and promote it. This is styled -elsewhere, <i>The faith once delivered to the saints</i>; which is -not only to be preached, but <i>earnestly contended for</i>, 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 <i>nourished up</i>, as the apostle says, <i>in the -words of faith and of good doctrine</i>, 1 Tim. iv. 6. This, as -it has a peculiar reference to the gospel, and the way of salvation -contained therein, is called <i>preaching Christ</i>, Col. i. 18. -or a <i>determining to know nothing</i>; that is, to appear to know, -or to discover nothing, <i>save Jesus Christ and him crucified</i>, 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 <i>take -heed what they hear</i>, 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 -<span class='pageno' id='Page_152'>152</span>calls <i>perverting the gospel of Christ</i>; and adds, that <i>though -we, or an angel from heaven, preach any other gospel than that -which we have preached, let him be accursed</i>, 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.</p> - -<p class='c006'>2. We are now to consider the manner in which these doctrines -are to be preached. This is laid down in several heads,</p> - -<p class='c006'>(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 <i>give himself wholly to</i>, 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>I would very gladly -spend, and be spent for you</i>, 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 <i>watch for the souls of those to whom -they minister</i>; that is, they wait for the best and fittest seasons -to inculcate divine truths to them. This is particularly expressed -<i>by preaching the word</i>, and <i>being instant in season, and -out of season, reproving, rebuking, and exhorting with all long-suffering -and doctrine</i>, 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.</p> - -<p class='c006'>(2.) It is to be preached plainly. Thus the apostle says, -<i>We use great plainness of speech</i>, 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, <i>in the enticing words of man’s wisdom, but in demonstration -of the Spirit and of power</i>; 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 -<span class='pageno' id='Page_153'>153</span>the <i>demonstration of the Spirit</i>; 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.</p> - -<p class='c006'>(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, -<i>Son of man, I have made thee a watchman to the house Israel</i>, -Ezek. iii. 17, &c. and therefore he was to <i>give them -warning</i>, which, if he did, he <i>delivered his</i> own <i>soul</i>; but if -not, God intimates to him that <i>their blood should be required -at his hand</i>. This supposes that they are accountable to God -for the doctrines they deliver; for which reason the apostle -speaks of them, as <i>stewards of the mysteries of God</i>, of whom -it was <i>required that</i> they should <i>be found faithful</i>, 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 <i>kept -back nothing that was profitable unto them</i>, nor <i>shunned to declare -all the counsel of God</i>, 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 <i>prophets</i> would <i>prophesy smooth -things</i> to them, and <i>cause the holy one of Israel to cease from -before them</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_154'>154</span>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.</p> - -<p class='c006'>(4.) The word of God is to be preached wisely. This wisdom -consists,</p> - -<p class='c006'>[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 <i>the present truth</i>, 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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_155'>155</span>to be <i>fed with milk</i>, being <i>unskilful in the word of righteousness</i>, -and, as it were, <i>babes</i> in knowledge, Heb. v. 12-14. whereas -others, that he compares to <i>strong men</i>, were fed with <i>meat</i>, -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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'><i>5thly</i>, 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 <i>being fervent -in the Spirit, he spake and taught diligently in the things of -the Lord</i>. 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 -<span class='pageno' id='Page_156'>156</span>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 <i>crown of rejoicing in -the presence of our Lord Jesus Christ, at his coming</i>, 1 Thess. -ii. 19.</p> - -<p class='c006'><i>6thly</i>, The word is to be preached sincerely, aiming at the -glory of God, and the conversion, edification, and salvation of -his people. Accordingly,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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 <i>labourer is worthy of his hire</i>, and, <i>they that -preach the gospel, must live of the gospel</i>, 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 <i>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</i>, 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 <i>not -seeking to please men; which, if I do</i>, says he, <i>I should not be -the servant of Christ</i>, 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 -<span class='pageno' id='Page_157'>157</span>is the only expedient to render the preaching of the gospel conducive -to answer the most valuable ends.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(<i>1st</i>,) 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.</p> - -<p class='c006'>(<i>2dly</i>,) 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, <i>viz.</i></p> - -<p class='c006'>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.</p> - -<p class='c006'>1. Before we hear the word, we are to endeavour to prepare -<span class='pageno' id='Page_158'>158</span>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.</p> - -<p class='c006'>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 <i>catches away</i> 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 <i>saviour -of death unto death</i>, 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 -<span class='pageno' id='Page_159'>159</span>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.</p> - -<p class='c006'>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, <i>mix the word with -faith</i>, 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.</p> - -<p class='c006'>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<a id='r51' /><a href='#f51' class='c012'><sup>[51]</sup></a>, -I shall pass it over at present.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_160'>160</span>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.</p> - -<p class='c006'>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 <i>deny -ungodliness and worldly lusts, and to live soberly, righteously, -and godly in this present world</i>, 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXI., CLXII., CLXIII., CLXIV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXI.</span> <i>How doth the sacraments become effectual -means of salvation?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXII.</span> <i>What is a sacrament?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXIII.</span> <i>What are the parts of a sacrament?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='pageno' id='Page_161'>161</span><span class='sc'>Quest. CLXIV.</span> <i>How many sacraments hath Christ instituted -in his church, under the New Testament?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> Under the New Testament Christ hath instituted in -his church only two sacraments; Baptism, and the Lord’s -Supper.</p> - -<p class='c011'>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.</p> - -<p class='c006'>I. Concerning the nature and parts of a sacrament: In order -to our understanding whereof, we shall consider,</p> - -<p class='c006'>1. The meaning of the word. It is certain, that the word -<i>sacrament</i> 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 <i>sacrament</i>, it being of a Latin original; -but, instead thereof, used the word <i>mystery</i>; 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 <i>sacrament</i>, 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>I have sworn, and I will perform it, that I will -keep thy righteous judgments</i>, Psal. cxix. 106. and God, by the -prophet, says, <i>Unto me every knee shall bow, and every tongue -shall swear</i>, Isa. xlv. 23.</p> - -<p class='c006'>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; -<span class='pageno' id='Page_162'>162</span>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.<a id='r52' /><a href='#f52' class='c012'><sup>[52]</sup></a></p> - -<p class='c006'>2. We shall now consider the nature of a sacrament, as -described in one of the answers we are explaining. And -here,</p> - -<p class='c006'>(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 <i>baptize all nations</i>, Matt. xxviii. 19. and, as to the sacrament -of the Lord’s supper, he commanded them to <i>do</i> what -is contained therein, <i>in remembrance of him</i>, Matt. xxvi. 26, -27. compared with 1 Cor. xi. 24, 25.</p> - -<p class='c006'>(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 <i>called to be saints</i>, 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 <i>his body</i>, 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 -<span class='pageno' id='Page_163'>163</span>have a right to sacraments but those who are therein professedly -devoted to him.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, <i>viz.</i> 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, -<i>Faith cometh by hearing, and hearing by the word of God</i>, -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, <i>Mine eye afflicteth mine heart</i>, 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_164'>164</span>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, <i>he received the -sign of circumcision, a seal of the righteousness of faith</i><a id='r53' /><a href='#f53' class='c012'><sup>[53]</sup></a>. 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.</p> - -<p class='c006'>But, on the other hand, a seal, according to the most common -acceptation of the word, imports a confirming sign<a id='r54' /><a href='#f54' class='c012'><sup>[54]</sup></a>: -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 <i>have -strong consolation</i>, 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 <i>being established in Christ, and sealed, -having the earnest of the Spirit in our hearts</i>, 2 Cor. i. 21, 23.</p> - -<p class='c006'>This is not the sense in which we are to understand the word -<span class='pageno' id='Page_165'>165</span>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, <i>He that hath received his -testimony, hath set to his seal that God is true</i>, 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.</p> - -<p class='c006'>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. <i>To exhibit</i>, 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, <i>to exhibit</i>, 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 -<span class='pageno' id='Page_166'>166</span>as an ordinance can be the means thereof, that they shall be -made partakers of these benefits.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, <i>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</i>, 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,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_167'>167</span>purchased, have a right to his special care and love, which will -render them safe and happy, both here and hereafter.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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, -<i>What advantage hath the Jew, or, what profit is there in circumcision</i>, -Rom. iii. 1, 2. To which he replies, <i>much every way</i>, or -in many respects, <i>q. d.</i> 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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>II. How the sacraments become effectual means of salvation; -<span class='pageno' id='Page_168'>168</span>or from whence their efficacy is derived, to answer that great -end.</p> - -<p class='c006'>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 <i>stewards of the mysteries of -God</i>, 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, -<i>Who then is Paul, or who is Apollos, but ministers by whom ye -believed, even as the Lord gave unto every man</i>, chap. iii. 5.<a id='r55' /><a href='#f55' class='c012'><sup>[55]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_169'>169</span>This is contrary to what the Papists maintain, who suppose -that the efficacy of the sacraments arises, partly from an internal -<span class='pageno' id='Page_170'>170</span>virtue which there is in them, to confer grace, (which they -illustrate by a far-fetched similitude, taken from the virtue -<span class='pageno' id='Page_171'>171</span>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.</p> - -<p class='c006'>There is also an absurd notion which is maintained by some -Protestants, as well as the Papists, <i>viz.</i> 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.</p> - -<p class='c006'>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, <i>without -Christ we can do nothing</i>, 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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_172'>172</span>or a kind of type of the heavenly state; inasmuch as -there is an allusion to it in that promise, <i>to him that overcometh, -will I give to eat of the tree of life, that is in the midst of the paradise -of God</i>, 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<a id='r56' /><a href='#f56' class='c012'><sup>[56]</sup></a>, we pass it over, -and proceed to consider,</p> - -<p class='c006'>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, <i>&c.</i> 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<a id='r57' /><a href='#f57' class='c012'><sup>[57]</sup></a>, 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.</p> - -<p class='c006'>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 <i>holy orders</i>; 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 -<span class='pageno' id='Page_173'>173</span>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.</p> - -<p class='c006'>Another sacrament which the Papists add, is that of <i>confirmation</i>; -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.</p> - -<p class='c006'>Another sacrament they speak of, is <i>pennance</i>; 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.</p> - -<p class='c006'>Another sacrament that they have added, is <i>extreme unction</i>; -taken from James v. 14, 15. where the apostle speaks of -sick persons being <i>anointed with oil in the name of the Lord</i>; -and it is said, <i>the prayer of faith shall save the sick, and the -Lord shall raise him up</i>; and, if he has committed <i>sins</i>, they -shall be <i>forgiven him</i>. 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.</p> - -<p class='c006'>Another Sacrament that the Papists add, is that of <i>matrimony</i>; -for which, they have very little shadow of reason; -but, because, they suppose, the apostle calls it <i>a great mystery</i>, -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 -<span class='pageno' id='Page_174'>174</span>called<a id='r58' /><a href='#f58' class='c012'><sup>[58]</sup></a>; 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXV.</span> <i>What is baptism?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>The method in which we shall endeavour to explain this -answer shall be,</p> - -<p class='c006'>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.</p> - -<p class='c006'>II. That this is to be performed in the name of the Father, -of the Son, and of the Holy Ghost. And,</p> - -<p class='c006'>III. What is signified therein, and what engagements are -laid upon the person baptized.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_175'>175</span><i>baptize</i>.<a id='r59' /><a href='#f59' class='c012'><sup>[59]</sup></a> It is true, we sometimes find the word used in a -metaphorical sense; as when our Saviour speaks of the <i>baptism</i> -that he <i>was to be baptized with</i>, 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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_176'>176</span>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.</p> - -<p class='c006'>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 <i>stood in meats and drinks, and divers washings</i>, -Heb. ix. 10. or <i>baptisms</i><a id='r60' /><a href='#f60' class='c012'><sup>[60]</sup></a>. 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 <i>Aaron and his sons</i> were to be -<i>brought to the door of the tabernacle of the congregation, and -washed with water</i>, 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 <i>washed, as the Lord commanded Moses</i>, 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 <i>wash himself</i>, and, <i>after that</i> might <i>come -into the camp</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_177'>177</span>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.</p> - -<p class='c006'>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 <i>baptize them in the name of the -Father, of the Son, and of the Holy Ghost</i>, Matt. xxviii. 19.<a id='r61' /><a href='#f61' class='c012'><sup>[61]</sup></a> -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 <i>be with</i> his ministers, -in fulfilling the commission that he gave them to execute, <i>unto -the end of the world</i>: 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, -<span class='pageno' id='Page_178'>178</span>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.</p> - -<p class='c006'>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<a id='r62' /><a href='#f62' class='c012'><sup>[62]</sup></a> were rendered <i>into the name</i> of the -Father, &c. as it is rendered elsewhere, Gal. iii. 27. where the -apostle is speaking of a person’s being <i>baptized into Christ</i><a id='r63' /><a href='#f63' class='c012'><sup>[63]</sup></a>, -and explains it as denoting a <i>putting on Christ</i>; or a professing, -as it is said, ver. 29. that <i>we are Christ’s</i>. 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.</p> - -<p class='c006'>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 -<i>baptized in the name of Jesus</i>, in Acts xix. 5. without any -mention of the name of the Father, or Holy Ghost; and in -<span class='pageno' id='Page_179'>179</span>chap. viii. 16. the same thing is mentioned, as it is said, <i>They -were baptized in the name of the Lord Jesus</i>. 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>I baptize you with water</i>; -but it does not thence follow, that he did not baptize them in -the name of God; inasmuch as he plainly confesses that <i>God -sent him to baptize with water</i>, John i. 33.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_180'>180</span>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.</p> - -<p class='c006'>There are several things mentioned in this answer, of which, -it is said, to be a sign and seal, <i>viz.</i> 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<a id='r65' /><a href='#f65' class='c012'><sup>[65]</sup></a>. 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. <i>their shield, and exceeding -great reward</i>, chap. xvii. And elsewhere that he will <i>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</i>, 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.</p> - -<p class='c006'>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<a id='r66' /><a href='#f66' class='c012'><sup>[66]</sup></a>; 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 -<span class='pageno' id='Page_181'>181</span>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.</p> - -<p class='c006'>There are other two things that are more especially signified -in baptism, namely, privileges expected, and obligations acknowledged.</p> - -<p class='c006'>1. The privileges expected are such as accompany salvation, -which are the special gift of the Holy Ghost, <i>viz.</i> 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_182'>182</span>are obliged to stand to, or else are brought under a great -degree of guilt, in not being stedfast in God’s covenant.</p> - -<p class='c006'>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.<a id='r67' /><a href='#f67' class='c012'><sup>[67]</sup></a> -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.<a id='r68' /><a href='#f68' class='c012'><sup>[68]</sup></a></p> - -<div class='chapter'> - <span class='pageno' id='Page_183'>183</span> - <h2 class='c004'>Quest. CLXVI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXVI.</span> <i>Unto whom is baptism to be administered?</i></p> - -<p class='c007'><i>Answ.</i> 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.</p> - -<p class='c011'>In this answer, which principally respects the subjects of -baptism, we have,</p> - -<p class='c006'>I. An account of those who are excluded from this privilege, -<i>viz.</i> 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 -<span class='pageno' id='Page_184'>184</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>This is agreeable to the words of institution, in Matt. xxviii. -19. <i>Go ye therefore, and teach all nations, baptizing them</i>, &c. -and in Mark xvi. 15. <i>Go ye into all the world, and preach the -gospel to every creature; he that believeth and is baptized, shall -be saved</i>, &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<a id='r69' /><a href='#f69' class='c012'><sup>[69]</sup></a> signifies, <i>make</i> persons -<i>disciples</i>; and accordingly it is a metaphor taken from the -<span class='pageno' id='Page_185'>185</span>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 -<i>taught to observe all things whatsoever Christ hath commanded</i>; -and this is taken notice of in the marginal reading of our -Bibles; which supposes that the word may be rendered, -<i>make disciples of all nations</i>: But, I cannot think this sense of -the word so defensible, or agreeable to the design of our Saviour, -as that of our translation, <i>viz.</i> <i>Go teach all nations</i>; -which agrees with the words of the other evangelist, <i>Go preach -the gospel to every creature</i>: 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<a id='r70' /><a href='#f70' class='c012'><sup>[70]</sup></a>.<a id='r71' /><a href='#f71' class='c012'><sup>[71]</sup></a></p> - -<p class='c006'>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. -<i>They that gladly received the word were baptized</i>: 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 -<span class='pageno' id='Page_186'>186</span>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,</p> - -<p class='c006'>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,</p> - -<p class='c006'>1. If we consider baptism as an ordinance of dedication: -Accordingly, let it be observed,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><i>Object.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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 -<span class='pageno' id='Page_187'>187</span>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.<a id='r72' /><a href='#f72' class='c012'><sup>[72]</sup></a></p> - -<p class='c006'>(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.</p> - -<p class='c006'>Therefore what we insist on in this argument, is, that believing -parents may give up their children to God in baptism, -<span class='pageno' id='Page_188'>188</span>in hope of their obtaining the blessings of the covenant,<a id='r73' /><a href='#f73' class='c012'><sup>[73]</sup></a> -whether they are able to conclude that they have the seeds of -<span class='pageno' id='Page_189'>189</span>grace or no; they may devote them to God in hope of regeneration; -though they cannot know them to be regenerate, as -<span class='pageno' id='Page_190'>190</span>all ordinances are to be performed with this view, that they -may be rendered effectual means of grace. And from hence it -<span class='pageno' id='Page_191'>191</span>may be inferred, as is observed in this answer, that infants descending -from parents, either both, or but one of them, professing -<span class='pageno' id='Page_192'>192</span>faith in Christ, are to be baptized; since one parent has as -much a right to the child as the other: Therefore, the unbelief -<span class='pageno' id='Page_193'>193</span>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.</p> - -<p class='c006'>2. The right of the infant-seed of believers to baptism, may -be farther proved, from their being capable of the privileges -<span class='pageno' id='Page_194'>194</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Object.</i> It is objected to this, that though a person may devote -<span class='pageno' id='Page_195'>195</span>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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_196'>196</span>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, <i>viz.</i></p> - -<p class='c006'>(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 <i>holy</i> Ezra. ix. 2. And it is said concerning -Israel, that <i>they are the seed of the blessed of the Lord, and -their off-spring with them</i>, Isa. lxv. 23. the <i>branch</i> is said to -be <i>holy</i>, together with <i>the root</i>, Rom. xi. 16. and <i>the children -of the promise are counted for the seed</i>, 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>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</i>, Gen. xvii. 7. And, in this sense, I think, we are to -understand the apostle’s words, in 1 Cor. vii. 14.<a id='r74' /><a href='#f74' class='c012'><sup>[74]</sup></a> <i>The -unbelieving husband is sanctified by the believing wife, and the -unbelieving wife by the believing husband; else were your children -<span class='pageno' id='Page_197'>197</span>unclean, but now are they holy.</i> 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, <i>We are born not of blood, nor of the will -of the flesh, nor of the will of man, but of God</i>, 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.</p> - -<p class='c006'>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 <i>an heritage -of the Lord, and the fruit of the womb his reward</i>, 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 -<span class='pageno' id='Page_198'>198</span>of this account which we have of them in scripture, to prove -their right to be devoted to God in this ordinance.</p> - -<p class='c006'>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 <i>a God unto him, and to -his seed</i>, 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 <i>repent and be baptized</i>; -and encouraged them to hope for the <i>gift of the Holy -Ghost</i>; he assigns this as a reason, namely, that <i>the promise -was to them and to their children</i>, which refers to the promise -of the covenant made with Abraham, and his seed; and it immediately -follows, <i>and to them that are afar off</i>, that is, the Gentiles, -who might claim this promise, when they believed, whom -the apostle calls elsewhere, <i>children of the promise, as Isaac -was</i>, Gal. iv. 28. These who are styled, before conversion, a -people <i>afar off</i>, 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.</p> - -<p class='c006'>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, <i>viz</i>. that it was <i>a seal of the righteousness of faith</i>, -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 -<span class='pageno' id='Page_199'>199</span>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.</p> - -<p class='c006'>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, <i>Christ, -our passover, is sacrificed for us; therefore let us keep the -feast</i>, &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, <i>in whom ye are circumcised by the circumcision made -without hands, buried with him in baptism</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_200'>200</span>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.</p> - -<p class='c006'><i>Obj.</i> 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, <i>the gospel</i> was first to be <i>preached</i>, according -to our Saviour’s direction, Mark xvi. 15, 16. And we read of -persons <i>gladly receiving</i> it, and <i>then</i> being <i>baptized</i>, 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, <i>John preached the baptism -of repentance for the remission of sins</i>, Mark i. 4. and elsewhere, -that he <i>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</i>, Acts. xix. 4.</p> - -<p class='c006'><i>Answ.</i> 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.<a id='r75' /><a href='#f75' class='c012'><sup>[75]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_201'>201</span><i>Obj.</i> 2. There is another objection which is concluded, by -some, to be unanswerable, <i>viz.</i> 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.<a id='r76' /><a href='#f76' class='c012'><sup>[76]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_202'>202</span><i>Answ.</i> To this it may be replied, that consequences justly deduced -from scripture, are equally binding with the words or -<span class='pageno' id='Page_203'>203</span>examples contained therein. If this be not allowed of, we shall -hardly be able to prove many doctrines which we reckon not -<span class='pageno' id='Page_204'>204</span>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.<a id='r77' /><a href='#f77' class='c012'><sup>[77]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_205'>205</span>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.</p> - -<p class='c006'>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<a id='r78' /><a href='#f78' class='c012'><sup>[78]</sup></a>, which is, for substance, as follows, -<i>viz.</i> 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 <i>baptized into -Moses</i>. He also adds, that the apostle speaking concerning -this matter, as referring to what was done <i>in the cloud, and -the sea</i>, 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 -<i>baptize</i>, 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 <i>baptized -into Moses</i>, 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 -<span class='pageno' id='Page_206'>206</span>Jacob was delivered from Laban, and set about the work of -reforming his household, he ordered them, not only to <i>put -away the strange gods that were among them</i>, but <i>to be clean</i>, -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, <i>who sent thee to baptize</i>? 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.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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; -<span class='pageno' id='Page_207'>207</span>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.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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. <i>We are circumcised with -the circumcision made without hands, buried with him in -baptism</i>; 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<a id='r79' /><a href='#f79' class='c012'><sup>[79]</sup></a>. -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<a id='r80' /><a href='#f80' class='c012'><sup>[80]</sup></a>. And, Irenæus<a id='r81' /><a href='#f81' class='c012'><sup>[81]</sup></a>, -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<a id='r82' /><a href='#f82' class='c012'><sup>[82]</sup></a>, 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 -<span class='pageno' id='Page_208'>208</span>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<a id='r83' /><a href='#f83' class='c012'><sup>[83]</sup></a>.</p> - -<p class='c006'>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<a id='r84' /><a href='#f84' class='c012'><sup>[84]</sup></a>.<a id='r85' /><a href='#f85' class='c012'><sup>[85]</sup></a> -<span class='pageno' id='Page_209'>209</span>But to this it may be answered, that particular instances, or -the sentiments of some of the Fathers are not sufficient to -<span class='pageno' id='Page_210'>210</span>prove that infant-baptism was not practised by the ancient -church. As to what is alleged concerning Constantine’s not -<span class='pageno' id='Page_211'>211</span>being baptized till a little before his death, and Gregory Nazianzen, -Chrysostom, <i>&c.</i> not till they were adult: This may -<span class='pageno' id='Page_212'>212</span>be accounted for, by supposing that their parents did not embrace -the Christian religion while they were infants: and, if -<span class='pageno' id='Page_213'>213</span>that were true, they ought not to be baptized till they could -give up themselves to God by faith: This a late learned -<span class='pageno' id='Page_214'>214</span>writer attempts to prove<a id='r86' /><a href='#f86' class='c012'><sup>[86]</sup></a>. Moreover, some who have been -converted, have neglected baptism, out of a scruple they have -<span class='pageno' id='Page_215'>215</span>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 -<span class='pageno' id='Page_216'>216</span>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.</p> - -<p class='c006'>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<a id='r87' /><a href='#f87' class='c012'><sup>[87]</sup></a>. Thus concerning the -subjects of baptism.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_217'>217</span>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<a id='r88' /><a href='#f88' class='c012'><sup>[88]</sup></a>.</p> - -<p class='c006'><span class='pageno' id='Page_218'>218</span>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 <i>baptize</i>, 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, -<span class='pageno' id='Page_219'>219</span>to establish that mode of baptism which is always used by -those who are on the other side of the question.</p> - -<p class='c006'>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 <i>the Pharisees</i> not only <i>held the washing</i>, or, as it is -in the Greek, <i>the baptism of cups and pots, and brazen vessels</i>, -which might, indeed, be washed by immersion, but of <i>tables</i>, -or, as it may be rendered, of <i>beds</i>, 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.</p> - -<p class='c006'><i>Object.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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 <i>baptize</i> 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. <i>The blood of Jesus Christ his Son, cleanseth -us from all sin</i>; and this is called <i>the blood of sprinkling</i>, in -Heb. xii. 24. 1 Pet. i. 2. Therefore, in a spiritual sense, -sprinkling is called cleansing from sin; and the graces of the -<span class='pageno' id='Page_220'>220</span>Spirit conferred in regeneration, are represented in Ezek. -xxxvi. 25-27. by <i>sprinkling clean water</i>; 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 <i>drawing near to God, having our bodies washed with -pure water</i>, 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.</p> - -<p class='c006'>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 <i>pouring out the Spirit</i>, Acts -ii. 17, 18. chap. viii. 38.</p> - -<p class='c006'><i>Obj.</i> 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 <i>go down into -the water</i>. Thus the Eunich did, chap. viii. 38. and immediately -after this, he is said to <i>come up out of the water</i>; which -can be applied, as is supposed, to no other mode of baptism -but that of immersion.</p> - -<p class='c006'><i>Answ.</i> 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 <i>into</i>, and <i>out of</i><a id='r90' /><a href='#f90' class='c012'><sup>[90]</sup></a>. 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 <i>to</i>, as well as <i>into</i>; and the latter <i>from</i>, as well as -<i>out of</i>; 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 <i>into</i>, -or <i>out of</i>. 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, <i>viz.</i> Mat. xvii. 27. wherein our Saviour bids -Peter <i>Go to the sea<a id='r91' /><a href='#f91' class='c012'><sup>[91]</sup></a>, and cast an hook, and take the fish that -first cometh thence</i>, &c. where, by <i>go to the sea</i>, 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 -<i>into</i>. There are other scriptures in which persons are said to -<i>go to the mountain</i>, or some other places, wherein it would be -very improper to say, that they went into the place; though -<span class='pageno' id='Page_221'>221</span>the word be the same with that which in other instances we -render <i>into</i>. And the word<a id='r92' /><a href='#f92' class='c012'><sup>[92]</sup></a> which is sometimes rendered -<i>out of</i>, is frequently rendered <i>from</i>, and can be understood in -no other sense: As when it is said, in Luke xi. 31. <i>The -queen of the south came from the utmost parts of the earth, to -hear the wisdom of Solomon</i>; which cannot be understood of -her coming <i>out of</i>, but <i>from</i> 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.<a id='r93' /><a href='#f93' class='c012'><sup>[93]</sup></a></p> - -<p class='c006'>As to what concerns the Eunuch’s <i>going into the water</i>, 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 <i>came to a certain water</i>, 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, <i>went down into the water</i>; -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.</p> - -<p class='c006'>Moreover, <i>to go down to the water</i>, 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 <i>go down -to the sea in ships</i>, he does not mean them that go down to the -bottom of it; therefore, going down to the water does not always -<span class='pageno' id='Page_222'>222</span>signify being plunged in it. As for what is said concerning -Philip and the eunuch’s <i>coming up out of the water</i>, 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 <i>come up out of the water</i>, 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, <i>coming out of the water</i>, is agreeable to -what is said concerning our Saviour at his baptism, in Matt. -iii. 16. <i>Jesus went up straightway out of the water</i>; which -seems to be a mistake in our translation; where the words -απὸ τοῦ ὑδαλος, have been rendered, <i>from the water</i>; which is of the -same import with the sense of the Greek particle ἐκ when a -person is said to <i>come up out of the water</i>.</p> - -<p class='c006'><i>Obj.</i> 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 <i>wilderness of Judea</i>, in -which he <i>preached the doctrine of repentance</i>; and told the -people, that <i>the kingdom of heaven</i>, that is, the gospel-state, -which was to begin with the appearing of the Messiah, <i>was -at hand</i>; 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, <i>viz.</i> <i>Enon, near to Salim</i>; and this -reason is assigned; <i>because there was much water there</i>, 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 -<i>wilderness of Judea</i>: 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.</p> - -<p class='c006'><i>Answ.</i> 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. -<span class='pageno' id='Page_223'>223</span>Therefore, I think, the words<a id='r94' /><a href='#f94' class='c012'><sup>[94]</sup></a> ought to have been rendered -<i>many waters</i>; by which we are to understand, as Dr. Lightfoot -observes, that it was a place of springs<a id='r95' /><a href='#f95' class='c012'><sup>[95]</sup></a>, 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.</p> - -<p class='c006'>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 <i>Jerusalem, and all Judea, and -all the region round about Jordan, were baptized of him</i>: 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 <i>bread</i>, and a <i>bottle -of water</i>; and <i>when the water was spent in the bottle, she cast -the child under one of the shrubs</i>, 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 -<i>ready to die for thirst</i>, 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 -<span class='pageno' id='Page_224'>224</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>If</i> he -<i>washed him not, he had no part in him</i>, 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, <i>not my feet only, but also my hands -and my head</i>; and Jesus answered, <i>He that is washed needeth -not, save to wash his feet, but is clean every whit</i>, 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 -<span class='pageno' id='Page_225'>225</span>hereof might be to teach them humility, and brotherly -kindness; yet it also signifies their being washed or cleansed by -his blood and Spirit.</p> - -<p class='c006'><i>Obj.</i> 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. <i>so many of us -as were baptized into Christ Jesus, were baptized into his death: -Therefore we were buried with him by baptism<a id='r96' /><a href='#f96' class='c012'><sup>[96]</sup></a> into death; -<span class='pageno' id='Page_226'>226</span>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 -<span class='pageno' id='Page_227'>227</span>if we have been planted together in the likeness of his death, we -shall be also in the likeness of his resurrection.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>We shall now proceed to consider, that as there are some -<span class='pageno' id='Page_228'>228</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_229'>229</span>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.</p> - -<p class='c006'>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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXVII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXVII.</span> <i>How is baptism to be improved by us?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>In this answer we may observe,</p> - -<p class='c006'>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, -<span class='pageno' id='Page_230'>230</span>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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>II. How baptism is to be improved by us, and that in several -cases,</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_231'>231</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, <i>Whom -have I in heaven but thee; and there is none</i>, or nothing, <i>upon -the earth that I desire besides thee</i>, Psal. lxxiii. 25.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_232'>232</span>stedfastly to God, as the result of our having been devoted -to him in this ordinance.</p> - -<p class='c006'>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 <i>sifted as wheat</i>, our <i>faith</i> may <i>not fail</i>, Luke xxii. 31, 32.</p> - -<p class='c006'>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.</p> - -<p class='c006'>3. Our baptismal engagement is to be improved by us, before -and after we are brought into a converted state.</p> - -<p class='c006'>(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 <i>pure</i> soever they have been <i>in their own eyes, are not yet -washed from their filthiness</i>, 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; -<span class='pageno' id='Page_233'>233</span>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 <i>willing in the day of his power</i>, Psal. cx. 3.</p> - -<p class='c006'>(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 <i>baptized into Jesus Christ</i>, -we were <i>baptized into his death</i>; and that we are obliged hereby -to <i>walk in newness of life</i>; therefore <i>sin should not reign in -our mortal bodies</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>And lastly, we ought to walk in brotherly love, as being <i>baptized -by the Spirit into one body</i>, 1 Cor. xii. 13. They who are -<span class='pageno' id='Page_234'>234</span>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.</p> - -<p class='c006'>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.</p> -<div class='chapter'> - <h2 class='c004'>Quest. CLXVIII., CLXIX., CLXX.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXVIII.</span> <i>What is the Lord’s Supper?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXIX.</span> <i>How hath Christ appointed bread and wine -to be given and received in the sacrament of the Lord’s supper?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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, -<span class='pageno' id='Page_235'>235</span>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.</p> - -<p class='c007'><span class='sc'>Quest. CLXX.</span> <i>How do they that worthily communicate in -the Lord’s supper, feed upon the body and blood of Christ -therein?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>There are several things contained in these answers, <i>viz.</i></p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>III. We have an account of the matter thereof, or the outward -elements, to wit, bread and wine.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_236'>236</span>upon the body and blood of Christ, and apply the benefits of -his death to themselves.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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. <i>Take eat, this is my body; -and he took the cup, and gave it to them, saying, Drink ye all -of it</i>, &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>I have received of the -Lord, that which also I delivered unto you</i>, 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 <i>worthily</i>, from others -that receive it <i>unworthily</i>, or in an unbecoming manner; -of whom the former are said to <i>come together for the better</i>, -the latter <i>for the worse</i>, 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, <i>The same night in which he was -betrayed, he took bread</i>, 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, <i>As often as ye eat -this bread, and drink this cup, ye do shew the Lord’s death, till -he come</i>, ver. 26.</p> - -<p class='c006'>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 <i>shewing forth the Lord’s death till he come</i>, -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 -<span class='pageno' id='Page_237'>237</span>the church, in the beginning of the gospel-dispensation. To -this it may be replied,</p> - -<p class='c006'>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.</p> - -<p class='c006'>2. When the apostle, in the scripture but now mentioned, -says, that <i>we shew the Lord’s death till he come</i>, 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.</p> - -<p class='c006'>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 <i>give his people pastors according to his own heart, -who should feed them with knowledge and understanding</i>, 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.</p> - -<p class='c006'>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, <i>Jesus took bread</i>, Matt. xxvi. 26. -and <i>he also took the cup</i>; which, by a metonymy, is put for the -wine: For, our Saviour referring to this action, speaks of his -<i>drinking the fruit of the vine</i>, 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, -<span class='pageno' id='Page_238'>238</span>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. <i>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.</i> 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.</p> - -<p class='c006'>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<a id='r97' /><a href='#f97' class='c012'><sup>[97]</sup></a>.</p> - -<p class='c006'>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 <i>sanctified by the word of God and prayer</i>, -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 <i>took bread and blessed it</i>, or prayed -for a blessing on it; and as the apostle expresses it; this -was accompanied with thanksgiving, as he says; <i>When he had -given thanks he brake it</i>, 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.</p> - -<p class='c006'>Here I cannot but observe how the Papists pervert this ordinance -<span class='pageno' id='Page_239'>239</span>in the manner of consecrating the bread, which the -priest does only by repeating these words in Latin; <i>This is my -body</i>; 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, <i>This is my -body</i>; 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.</p> - -<p class='c006'>V. We are now to consider the actions both of the minister -and the church, when engaged in this ordinance, <i>viz.</i> 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, <i>He gave the bread and the cup to the disciples</i>, -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, -<i>Take this and divide it among yourselves</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_240'>240</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<i>to eat and drink</i> (though with moderation) <i>in their own houses</i>, -1 Cor. xi. 21, 22.</p> - -<p class='c006'>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; -<span class='pageno' id='Page_241'>241</span>neither do they rightly understand the sense of the -scripture, from whence they infer the necessity thereof, <i>except -ye eat the flesh of the Son of man, and drink his blood, ye have -no life in you</i>, John vi. 53. when they apply it to this purpose.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_242'>242</span>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, <i>viz.</i> 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,</p> - -<p class='c006'>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 <i>eaten in the holy place</i>, 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, <i>Christ, our passover, is sacrificed for us: Therefore let -us keep the feast</i>, &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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_243'>243</span>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 <i>humbling himself, and becoming obedient -unto death, even the death of the cross</i>, 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.</p> - -<p class='c006'>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<a id='r98' /><a href='#f98' class='c012'><sup>[98]</sup></a>; 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 -<span class='pageno' id='Page_244'>244</span>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!</p> - -<p class='c006'>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<a id='r99' /><a href='#f99' class='c012'><sup>[99]</sup></a>; 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, -<i>Daughters of Jerusalem weep not for me, but for yourselves -and for your children</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><span class='pageno' id='Page_245'>245</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, -<i>viz.</i> 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,</p> - -<p class='c006'>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 <i>discerning -<span class='pageno' id='Page_246'>246</span>the Lord’s body</i>, 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXI.</span> <i>How are they that receive the sacrament of -the Lord’s supper, to prepare themselves before they come -unto it?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_247'>247</span>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.</p> - -<p class='c006'>Now there are several things, concerning which we are to -examine ourselves before we come to the Lord’s supper.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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, <i>God forbid that -I should glory, save in the cross of Jesus Christ</i>, 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.</p> - -<p class='c006'>But, on the other hand, we may know that we are in Christ, -if we can truly say,</p> - -<p class='c006'>(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; <i>If any man be in Christ, he is a -new creature: Old things are passed away, behold, all things -are become new</i>, 2 Cor. v. 17.</p> - -<p class='c006'>(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, -<i>If ye continue in my word, then ye are my disciples indeed</i>, -John viii. 31.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_248'>248</span>company he keeps, or delights to be in; so a true Christian is -known, as the apostle says, by his <i>having fellowship with the -Father, and with his son Jesus Christ</i>, 1 John i. 3.</p> - -<p class='c006'>(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?</p> - -<p class='c006'>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 <i>the chief of -sinners</i>, 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,</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(5.) We are to enquire, whether sin gets ground upon us, -<span class='pageno' id='Page_249'>249</span>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, <i>That which I do, I allow not; but what I hate, -that do I</i>, Rom. vii. 15.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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, <i>that we may know -that we have eternal life</i>, 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, -<i>Bring my soul out of prison, that I may praise thy name</i>, Psal. -cxlii. 7.</p> - -<p class='c006'>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, -<i>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</i>, 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 -<span class='pageno' id='Page_250'>250</span>in which many professors are lukewarm? as our Saviour observes -concerning the church of Laodicea, <i>That they were -neither cold nor hot</i>, 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, <i>In meekness to instruct -those that oppose themselves, if God peradventure will -give them repentance to the acknowledging of the truth?</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(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 <i>look on him who was pierced, and mourn</i>, -Zech. xii. 10.</p> - -<p class='c006'>(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?</p> - -<p class='c006'>(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 <i>reckon ourselves as dead to -sin</i>, and to the world; and <i>that our old man is crucified with -him, that the body of sin might be destroyed, that henceforth we -should not serve sin</i>? Rom. vi. 6. 10.</p> - -<p class='c006'>(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?</p> - -<p class='c006'><span class='pageno' id='Page_251'>251</span>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 <i>we -are rich and increased with goods, and have need of nothing</i>, -Rev. iii. 17.</p> - -<p class='c006'>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, <i>The whole need not a physician, but they -that are sick</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>we see</i> but -<i>through a glass darkly</i>, or, as it is said elsewhere, <i>We are but -of yesterday, and know</i>, comparatively, <i>nothing</i>, Job viii. 9.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_252'>252</span>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 <i>a discerning the Lord’s -body</i>, 1 Cor. xi. 29. which we ought to do in this ordinance.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 <i>unto the throne of grace, that they may obtain mercy, -and find grace to help in time of need</i>, Heb. iv. 16.</p> - -<p class='c006'>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?</p> - -<p class='c006'>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 -<span class='pageno' id='Page_253'>253</span>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 <i>growing in grace, and in the knowledge -of our Lord and Saviour Jesus Christ</i>, 2 Pet. iii. 18.</p> - -<p class='c006'>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 <i>dead faith</i>, 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 <i>heart’s being purified by faith</i>, Acts xv. -9. Again, whether it be such a faith as <i>overcomes the world</i>, -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 <i>strangers and -pilgrims on the earth</i>, Heb. xi. 13. and <i>desire a better country</i>, -ver. 16.</p> - -<p class='c006'>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.</p> - -<p class='c006'>But since faith and repentance have been particularly considered -under a foregoing answer, together with the nature, properties, -and effects thereof<a id='r100' /><a href='#f100' class='c012'><sup>[100]</sup></a>; we shall pass them over, and -<span class='pageno' id='Page_254'>254</span>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.</p> - -<p class='c006'>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, <i>For me to live is -Christ</i>, 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, <i>Ye that love the Lord hate evil</i>, Psal. -xcviii. 10. and whether we make those things the object of our -choice that he delights in?</p> - -<p class='c006'>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?</p> - -<p class='c006'>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, -<span class='pageno' id='Page_255'>255</span>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?</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>[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 <i>passed from death to -life</i>, 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 <i>glorify God in them</i>, 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 <i>he was accepted of the multitude -<span class='pageno' id='Page_256'>256</span>of his brethren, seeking the wealth of his people, and -speaking peace to all his seed</i>, Esther x. 8.</p> - -<p class='c006'>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 <i>neighbour -or brother</i>, and thereby <i>suffering sin upon him</i>, is reckoned no -other than an <i>hating</i> 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>I travail in birth again till Christ be formed in you</i>, Gal. iv. 19. -and elsewhere, he signifies to another of the churches, how -<i>affectionately desirous</i> he was <i>of them</i>; which made him <i>willing, -not only to impart the gospel of God, but his own soul; -because they were dear unto him</i>, 1 Thes. ii. 8.</p> - -<p class='c006'>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, <i>The excellent, -in whom is all our delight</i>? 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, -<i>Shouldest thou help the ungodly, and love them that hate the -Lord?</i> 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, <i>A friend loveth at all times, and a brother is born for -adversity</i>, 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 <i>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</i>, 1 Cor. xiii. 4,-8.</p> - -<p class='c006'>[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, <i>If thou bring thy gift to the altar, and there rememberest -that thy brother hath ought against thee</i>, Matt. v. 23, 24. that -is, if there be a misunderstanding between you, whoever be the -aggressor, or gave the first occasion for it, <i>leave there thy gift -before the altar, and go thy way, first be reconciled to thy brother</i>; -that is, do whatever is in thy power in order thereunto, -<span class='pageno' id='Page_257'>257</span>and <i>then come and offer thy gift</i>. 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, <i>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</i>, 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, <i>viz.</i> our -examining ourselves before we engage in this ordinance. We -now proceed to consider some other duties mentioned therein, -<i>viz.</i></p> - -<p class='c006'>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.</p> - -<p class='c006'>There is another duty preparatory to the Lord’s Supper, -mentioned in this answer, <i>viz.</i> 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, <i>viz.</i> 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.</p> - -<p class='c006'><span class='pageno' id='Page_258'>258</span>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, <i>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</i>, 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, <i>He loved me, and gave himself for me</i>, 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXII., CLXXIII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXII.</span> <i>May one who doubteth of his being in -Christ, and of his due preparation, come to the Lord’s -Supper?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXIII.</span> <i>May any who profess the faith, and desire -to come to the Lord’s Supper, be kept from it?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>In these answers we have an account of those who are the -subjects of this ordinance and ought to partake of it, or of -<span class='pageno' id='Page_259'>259</span>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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<a id='r101' /><a href='#f101' class='c012'><sup>[101]</sup></a>. 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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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, -<span class='pageno' id='Page_260'>260</span>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.</p> - -<p class='c006'>[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, <i>That -which I do I allow not of; for what I would, that do I not; but -what I hate that do I</i>; and from hence he concludes himself -<i>wretched</i>; and earnestly desires to be <i>delivered from the body -of this death</i>, Rom. vii. 15, 24.</p> - -<p class='c006'>(2.) There are some promises which a weak Christian may -lay hold on for his encouragement; as,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.’</p> - -<p class='c006'><i>3dly</i>, 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.’</p> - -<p class='c006'><i>4thly</i>, 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.’</p> - -<p class='c006'><i>5thly</i> If our doubts arise from frequent backslidings, and -relapses into sin, we may apply that promise in Psal. xxiii. 3. -<i>He restoreth my soul</i>, &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 -<span class='pageno' id='Page_261'>261</span>supposed, that God was wroth, and hid himself from his people -for their iniquity; and they are described as <i>going on frowardly -in the way of their heart</i>; 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, <i>&c.</i> 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.’</p> - -<p class='c006'><i>6thly</i>, 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.’</p> - -<p class='c006'><i>7thly</i>, 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.’</p> - -<p class='c006'><i>8thly</i>, 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.</p> - -<p class='c006'><i>9thly</i>, 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.</p> - -<p class='c006'><i>10thly</i>, 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.</p> - -<p class='c006'>2. We have a further account how such, who are at present, -<span class='pageno' id='Page_262'>262</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><span class='pageno' id='Page_263'>263</span>(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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>profess that they -know God; but in works they deny him, being abominable and -disobedient and unto every good work reprobate</i>, Tit. i. 16. -Such ought not to have communion with those whom the -apostle describes as <i>called to be saints</i>, 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 <i>discern the Lord’s body</i>, 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?</p> - -<p class='c006'><span class='pageno' id='Page_264'>264</span><i>Object.</i> 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 <i>grow together until the -harvest</i>, when the reapers will be sent to <i>gather first the tares, -and bind them in bundles to burn them, and the wheat into the -barn</i>: So that hypocrites, and sincere Christians, are to continue -together in the same church, and, consequently to partake -of the same ordinances.</p> - -<p class='c006'><i>Answ.</i> 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. <i>The field is the world: the good seed are the -children of the kingdom, but the tares are the children of the -wicked one.</i> 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.</p> - -<p class='c006'><i>Object.</i> 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. -<i>When the hour was come, he sat down, and his twelve apostles -with him</i>; and afterwards we read, in ver. 19. that <i>he took -bread and brake it</i>, &c. <i>and also the cup after supper</i>, &c. ver. -20. and then it is said, in ver. 21. <i>Behold the hand of him that -betrayeth me is with me on the table</i>. 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.</p> - -<p class='c006'><i>Answ.</i> 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,</p> - -<p class='c006'><span class='pageno' id='Page_265'>265</span>(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, <i>the hand of him that betrayeth me, is with me on the -table</i>, 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.</p> - -<p class='c006'>(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 -<i>one of them should betray him</i>: and, in ver. 26. he discovers -that he meant Judas, by giving him the sop; and in ver. 30. -it is said, that <i>having received the sop, he went immediately out</i>. -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.</p> - -<p class='c006'><i>Object.</i> 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.”</p> - -<p class='c006'><i>Answ.</i> 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. <i>By the grace of -God I am what I am</i>; 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Object.</i> 4. If wicked men are to be excluded from one ordinance -which Christ has instituted in his church, they may, for -<span class='pageno' id='Page_266'>266</span>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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_267'>267</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_268'>268</span>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.</p> - -<p class='c006'>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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXIV., CLXXV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXIV.</span> <i>What is required of them that receive the -sacrament of the Lord’s Supper, in the time of the administration -of it?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXV.</span> <i>What is the duty of Christians after they -have received the sacrament of the Lord’s Supper?</i></p> - -<p class='c007'><i>Answ.</i> 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 -<span class='pageno' id='Page_269'>269</span>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.</p> - -<p class='c011'>These two answers respect our behaviour in, and after -our engaging in this ordinance.</p> - -<p class='c006'>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.</p> - -<p class='c006'>1. Here is something observed, which is common to it with -all other ordinances, <i>viz.</i> 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.</p> - -<p class='c006'>2. There are other things peculiar to this ordinance, that -are necessary in order to our engaging in it in a right manner; -as,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_270'>270</span>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 <i>wounded</i>, <i>bruised</i>, Isa. liii. 5. <i>cut off</i> -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.</p> - -<p class='c006'>We are also to consider the character of the persons for -whom he laid down his life; who are described as being -<i>without strength</i>, or ability to do what is good, and <i>ungodly</i>, -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 <i>bearing our griefs, and carrying our sorrows</i>, Isa. liii. -4. and being <i>delivered for our offences</i>, 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 <i>well-pleased</i> in what -Christ has done and suffered, Matt. iii. 17. and <i>well-pleased</i> -likewise, as the prophet expresses it, <i>for his righteousness’ -sake</i>, Isa. xlii. 21. We are also to consider the great advantage -that we hope to receive thereby, as <i>being justified by his -blood, we shall be saved from wrath through him</i>, Rom. v. 9. -This is therefore the highest inducement to us, to give up ourselves -entirely to him.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(1.) To judge ourselves; as the apostle says, <i>If we would -judge ourselves, we should not be judged</i>, 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 -<i>if he should mark iniquity, we could not stand</i>, 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 -<span class='pageno' id='Page_271'>271</span>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.</p> - -<p class='c006'>(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, <i>sorrowing after a -godly sort</i>; and speaks of it as attended with <i>carefulness</i>, that -we may avoid it for the future; <i>clearing of ourselves</i>, 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 <i>indignation</i>, -and a kind of revenge against sin, as that which -has been so prejudicial to us; as likewise a <i>fear</i> of offending; -a <i>zeal</i> for the glory of God, whom we have dishonoured; and -a <i>vehement desire</i> 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.</p> - -<p class='c006'>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 <i>exceeding sorrowful, even unto death</i>, -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, -<span class='pageno' id='Page_272'>272</span>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.</p> - -<p class='c006'>(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, <i>With my soul have I desired thee in the -night; yea, with my spirit will I seek thee early</i>, Isa. xxvi. 9. -and the Psalmist compares this to the hunted <i>hart</i>, that is ready -to die for thirst, which <i>pants after the water-brooks</i>, 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.</p> - -<p class='c006'>(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 <i>food</i>: Thus he styles himself, <i>The bread -of life</i>, 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.</p> - -<p class='c006'>(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 <i>less than the least of all God’s mercies</i>, -<span class='pageno' id='Page_273'>273</span>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 <i>he is able to -save to the uttermost, all that come unto God by him</i>, Heb. -xii. 25.</p> - -<p class='c006'>(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;</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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 <i>made comely through his -comeliness put upon them</i>, 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 <i>having loved his own which were in the world, he -loved them unto the end</i>, John xiii. 1.</p> - -<p class='c006'><i>3dly</i>, 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, <i>saying to them when they were in their blood, live</i>, -Ezek. xvi. 6.</p> - -<p class='c006'><i>4thly</i>, 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 <i>to love, and manifest himself -to them</i>, 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.</p> - -<p class='c006'><i>5thly</i>, 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 -<span class='pageno' id='Page_274'>274</span>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.</p> - -<p class='c006'><i>6thly</i>, 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>I go to prepare a place for you</i>, 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.</p> - -<p class='c006'><i>7thly</i>, 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, <i>He that toucheth you, -toucheth the apple of his eye</i>, Zech. ii. 8. and, <i>he that despiseth -you, despiseth me</i>, Luke x. 16. And, when he takes notice of -those expressions of kindness, which his people had shewn -to one another, he says, <i>Inasmuch as ye have done it unto one -of the least of these my brethren, ye have done it unto me</i>, Mat. -xxv. 40.</p> - -<p class='c006'><i>8thly</i>, 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 <i>a good shepherd gave his life for his sheep</i>, -John x. 11.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, <i>viz.</i> 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 -<span class='pageno' id='Page_275'>275</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_276'>276</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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?</p> - -<p class='c006'>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,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_277'>277</span>improvement of Christ crucified, as the nature of this ordinance -requires.</p> - -<p class='c006'>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, <i>viz.</i> -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.</p> - -<p class='c006'>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, <i>My God, my -God, why hast thou forsaken me</i>, has not had an efficacy to -raise our affections, any more than if it were a common -subject?</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_278'>278</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_279'>279</span>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<a id='r102' /><a href='#f102' class='c012'><sup>[102]</sup></a>; from whence the word <i>vow</i> 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 -<span class='pageno' id='Page_280'>280</span>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.</p> - -<p class='c006'>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, <i>Because he hath inclined -his ear unto me, therefore I call upon him as long as -I live</i>, 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.</p> - -<p class='c006'>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, <i>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</i>, Isa. xxx. 18.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_281'>281</span>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.</p> - -<p class='c006'>(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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXVI., CLXXVII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXVI.</span> <i>Wherein do the sacraments of Baptism and -the Lord’s Supper agree?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXVII.</span> <i>Wherein do the sacraments of Baptism -and the Lord’s Supper differ?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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 -<span class='pageno' id='Page_282'>282</span>growth in him, and that only to such as are of years and -ability to examine themselves.</p> - -<p class='c011'>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.</p> - -<p class='c006'>I. Concerning those things wherein the sacraments of baptism -and the Lord’s supper agree; accordingly,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>So many of as were baptized -into Jesus Christ, were baptized into his death, buried with him -by baptism into death</i>, 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: <i>As often as ye eat this bread, and drink this cup, ye -do shew the Lord’s death till he come</i>, 1 Cor. xi. 26.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_283'>283</span>to be administered by none but those who were qualified, called, -and lawfully set apart to that work, as the apostle says, <i>No -man taketh this honour unto himself, but he that is called of -God, as was Aaron</i>, 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 <i>pastors after God’s own heart</i>, who are to -<i>feed</i> his people <i>with knowledge and understanding</i>, as being his -special <i>gift</i>, Jer. iii. 15. and from what the apostle says, concerning -gospel-ministers, whether extraordinary or ordinary, -as being Christ’s <i>gift</i>, when he <i>ascended up on high</i>, Eph. iv. -8, 11.</p> - -<p class='c006'>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, <i>The last time</i>, 1 John ii. 18. Upon -which account the apostle says, that <i>the ends of the world -are come upon us</i>, 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.</p> - -<p class='c006'>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, <i>Lo, I am -with you always, even unto the end of the world</i>, Matt. xxviii. -20. And, as his <i>death</i>, as was before observed, is to be <i>shewed -forth till he come</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_284'>284</span>II. We are now to consider wherein the sacraments of baptism -and the Lord’s supper differ.</p> - -<p class='c006'>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 <i>washing of -regeneration, and the renewing of the Holy Ghost</i>, 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.</p> - -<p class='c006'>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, <i>Let a man -examine himself, and so let him eat of that bread, and drink of -that cup</i>, 1 Cor. xi. 28.</p> - -<p class='c006'>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, <i>viz.</i> 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.</p> - -<p class='c006'>Others were led into this mistake from the wrong sense they -gave of that scripture, in which Christ says, <i>Except ye eat the -flesh of the Son of man, and drink his blood, ye have no life in -you</i>, John vi. 53. thinking that our Saviour meant hereby, the -bread and wine in the Lord’s supper. Therefore this ordinance -<span class='pageno' id='Page_285'>285</span>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.</p> -<div class='chapter'> - <h2 class='c004'>Quest. CLXXVIII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXVIII.</span> <i>Which is Prayer?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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 <i>prayer</i>; 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,</p> - -<p class='c006'>I. What, prayer supposes; and that is,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_286'>286</span>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.</p> - -<p class='c006'>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, <i>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</i>, -Mat. vi. 6. and we have an instance hereof in himself; inasmuch, -as it is said, that <i>when he had sent the multitudes away, -he went up into a mountain apart to pray</i>, chap. xiv. 23. also, -<i>Peter went up upon the house-top to pray</i>, Acts x. 9. in which, -being retired from the world, he had a greater liberty to pour -forth his soul unto God.</p> - -<p class='c006'>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, <i>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</i>, 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 <i>a devout man, and feared God with all his -house, and prayed to him always</i>; and that he did this, at certain -times, <i>in his house</i>, 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 <i>kneeled down and prayed with -them all</i>, chap. xx. 36.</p> - -<p class='c006'>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 <i>Nehemiah -prayed</i>, when he has going to <i>deliver the cup into the king’s -hand</i>, 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. <i>Then the king said unto me; for -<span class='pageno' id='Page_287'>287</span>what dost thou make request? so I prayed to the God of heaven, -and I said unto the king</i>, &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.</p> - -<p class='c006'>III. The next thing to be considered, is, the various parts -of prayer; and these are three, <i>viz.</i> 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.</p> - -<p class='c006'>From this general account of the duty of prayer, and the -parts thereof, we may infer,</p> - -<p class='c006'>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, <i>The heavens</i>, that is, the -inhabitants thereof, <i>shall praise thy wonders, O Lord, thy faithfulness -also in the congregation of the saints</i>, Psal. lxxxix. 5.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>giving to the beast his food, and to the young -ravens which cry</i>, Psal. cxlvii. 9. and elsewhere it is said, <i>He -provideth for the raven his food, when his young ones cry unto -God</i>, 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 -<span class='pageno' id='Page_288'>288</span>supplies them, though they know not the hand from whence it -comes.</p> - -<p class='c006'>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, -<i>Ye have received the spirit of adoption, whereby they cry, Abba, -Father</i>, Rom. viii. 15.</p> - -<p class='c006'>As for the first part of prayer, <i>viz.</i> 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, <i>viz.</i> confession of sin, and thanksgiving -for mercies.</p> - -<p class='c006'>(1.) Concerning confession of sin; and accordingly,</p> - -<p class='c006'>[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; <i>Thou, our God, hast punished us less than our iniquities -deserve</i>, Ezra ix. 13.</p> - -<p class='c006'>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, <i>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</i>, Job xxxiii. 27, 28. It is also said elsewhere, -<i>He that covereth his sins shall not prosper: But whoso confesseth -and forsaketh them shall have mercy</i>, 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,</p> - -<p class='c006'><i>Object.</i> 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 -<span class='pageno' id='Page_289'>289</span>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, <i>he will remember no more</i>, Heb. x. 67. and it is contrary -to the grace of God, who hath said, none shall <i>lay any -thing to the charge of</i> his <i>elect</i>, since <i>it is God that justifieth</i>, -Rom. viii. 33. for a believer to lay any thing to his own -charge, which he does when he confesses sin.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied;</p> - -<p class='c006'><i>1st</i>, 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, <i>There is now no condemnation to -them which are in Christ Jesus</i>, 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, <i>If thou, Lord, shouldst mark iniquities, O Lord, who shall -stand</i>, 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.</p> - -<p class='c006'><i>2dly</i>, Believers are daily sinning, and therefore contracting -fresh guilt; as it is said, <i>There is not a just man upon earth that -doeth good and sinneth not</i>, 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, <i>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</i>, 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, -<span class='pageno' id='Page_290'>290</span>upon his repentance, that <i>the Lord had put it away</i>, 2 Sam. -xii. 13. yet he makes a penitent confession of it before God, -and says, <i>Against thee, thee only have I sinned, and done this -evil in thy sight</i>, Psal. li. 4.</p> - -<p class='c006'>[2.] We shall now consider with what frame of spirit sin is -to be confessed; and this ought to be done,</p> - -<p class='c006'><i>1st</i>, 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 <i>an evil thing and bitter</i>; the only thing -that can be called a moral evil; and it is certainly bitter in the -consequences thereof.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><i>1st</i>, 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>I know that in me, (that is, in -my flesh) dwelleth no good thing</i>, 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, -<i>Unclean, unclean</i>, Lev. xiii. 45. or, as the prophet say, <i>From -the sole of the foot even unto the head, there is no soundness in us, -but wounds, and bruises, and putrifying sores</i>, 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 -<span class='pageno' id='Page_291'>291</span>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.</p> - -<p class='c006'><i>2dly</i>, 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; <i>The good that I would do, I do not; but the evil -which I would not, that I do</i>, 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, <i>Thou writest -bitter things against me; and makest me to possess the iniquities -of my youth,</i> 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, <i>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</i>, 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, <i>to receive the grace of God in -vain,</i> 2 Cor. vi. 1. <i>or not to know the time of our visitation,</i> -Luke xix. 44. but when God has <i>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</i>, -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, -<i>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?</i> -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 -<span class='pageno' id='Page_292'>292</span>means a multitude of sins might have been prevented, whereby -many have been ruined through our sinful neglect.</p> - -<p class='c006'>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<a id='r103' /><a href='#f103' class='c012'><sup>[103]</sup></a>, 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.</p> - -<p class='c006'>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, <i>What is thy beloved more -than another beloved,</i> 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?</p> - -<p class='c006'>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 -<span class='pageno' id='Page_293'>293</span>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,) <i>the chief of sinners,</i> 1 Tim. i. 15.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, <i>Enter into his gates with thanksgiving, -and into his courts with praise; be thankful unto him, -and bless his name,</i> Psal. c. 4. And elsewhere, <i>I will offer to -thee the sacrifice of thanksgiving; and will call upon the name of -the Lord,</i> 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.</p> - -<p class='c006'>This duty ought to be performed at all times, and on all occasions: -Thus the apostle says, <i>In every thing by prayer and -<span class='pageno' id='Page_294'>294</span>supplication with thanksgiving, let your request be made known -unto God,</i> 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, <i>The Lord is good to all, and his -tender mercies are over all his works,</i> Psal. cxlv. 9. And elsewhere, -he is <i>kind unto the unthankful, and to the evil,</i> Luke vi. -35. <i>and maketh his sun to rise on the evil and on the good, and -sendeth rain on the just and on the unjust,</i> 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 <i>hope</i> which is <i>laid up for</i> the saints <i>in -heaven,</i> Col. i. 3, 5. which he <i>thanks</i> God for in his prayer for -the church.</p> - -<p class='c006'>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.</p> - -<p class='c006'>[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>I will praise thee; for I am fearfully and -wonderfully made,</i> 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,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_295'>295</span>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>I thy servant, fear the Lord from my youth,</i> -1 Kings xviii. 12.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_296'>296</span>is fulfilled to them, <i>They shall still bring forth fruit in old -age; they shall be fat and flourishing</i>, 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, <i>The -hoary head is a crown of glory, being found in the way of -righteousness</i>, 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.</p> - -<p class='c006'><i>2dly</i>, We are now to consider the reason that we have to be -thankful in the various circumstances or conditions of life; -particularly,</p> - -<p class='c006'><i>1st</i>, 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 <i>the men of the world, who have their portion -in this life</i>, Psal. xvii. 14. or, like the rich man in the -parable, to whom it was said, <i>Son, remember that thou in thy -life-time receivedst thy good things</i>, 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 <i>prosperity of fools</i>, which has a tendency to <i>destroy them</i>, -Prov. i. 32. or when what is said concerning that murmuring -generation of men, whom the Psalmist speaks of, that <i>lusted -exceedingly in the wilderness, and tempted God in the desert</i>: -so that though <i>he gave them their request, he sent leanness into -their soul</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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,</p> - -<p class='c006'><span class='pageno' id='Page_297'>297</span><i>1st</i>, When we take occasion from hence to be affected with -the vanity, emptiness, and uncertainty of all outward comforts, -which perish in the using.</p> - -<p class='c006'><i>2dly</i>, 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, <i>ashamed and confounded</i>, as <i>bearing the -reproach</i> 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, <i>Before I was afflicted, I went astray; but now I have kept -thy word</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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, <i>Our light affliction, which is -but for a moment, worketh for us a far more exceeding and -eternal weight of glory</i>, 2 Cor. iv. 17.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_298'>298</span>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 <i>the household of -faith</i>, 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 <i>his chief joy</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXIX., CLXXX., CLXXXI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXIX.</span> <i>Are we to pray unto God only?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXX.</span> <i>What is it to pray the name of Christ?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> To pray in the name of Christ is in obedience to his -command, and in confidence on his promises to ask mercy -<span class='pageno' id='Page_299'>299</span>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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXXI.</span> <i>Why are we to pray in the name of Christ?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>I. It is observed, that prayer is to be made to God alone, -and to none other. This appears,</p> - -<p class='c006'>1. Because it is an act of religious worship, which is due to -none but God; as our Saviour says, <i>Thou shalt worship the -Lord thy God, and him only shalt thou serve</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_300'>300</span>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 -<i>flattering him with our mouth</i>, and <i>lying to him with our -tongues</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>How shall they call on him, in whom they have -not believed?</i> 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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_301'>301</span>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,</p> - -<p class='c006'>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>I heard thy voice and I was afraid</i>, Gen. -iii. 10.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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, <i>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</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_302'>302</span>expresses it, there is <i>no days-man that might lay his hand on -both</i> 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.</p> -<div class='chapter'> - <h2 class='c004'>Quest. CLXXXII., CLXXXIII., CLXXXIV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXXII.</span> <i>How doth the Spirit help us to pray?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXXIII.</span> <i>For whom are we to pray?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXXIV.</span> <i>For what things are we to pray?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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,</p> - -<p class='c006'>I. To speak of the help that the Spirit of God is pleased to -<span class='pageno' id='Page_303'>303</span>afford believers, in order to their engaging aright in this duty. -Here we may observe,</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_304'>304</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_305'>305</span>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.</p> - -<p class='c006'>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 <i>Spirit -to guide them into all truth</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_306'>306</span>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 <i>with groanings that cannot be -uttered</i>: 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.</p> - -<p class='c006'>(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, <i>preparing -their hearts</i>; which God does, and then <i>causes his ear -to hear</i>, Psal. x. 17. which is a very desirable blessing; and, -in order to our understanding it aright, let it be considered,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>We are also to examine ourselves, that we may know what -sins are to be confessed by us, and what are those necessities -<span class='pageno' id='Page_307'>307</span>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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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 <i>Spirit of grace and of supplication</i>, -Zech. xii. 10.</p> - -<p class='c006'><i>2dly</i>, 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 <i>enabled to cry, Abba, Father</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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, -<i>Bring my soul out of prison, that I may praise thy name</i>, 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, <i>Where the Spirit of the Lord is, there is liberty</i>, -2 Cor. iii. 17. And by this means our affections will be -raised, and we enabled to pour out our souls before him.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_308'>308</span>whereby he assists us in the discharge of this duty. There are -several things in which they differ; as,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, Raised affections in unregenerate persons, are seldom -found, but when they are under some pressing affliction, in -which case, as the prophet says, <i>They will seek God early</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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, <i>made his Lord, and his brethren -given him for servants</i>, 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, <i>There -be many that say, Who will shew us any good? Lord, lift thou -up the light of thy countenance upon us</i>, Psal. iv. 6. And to -this we may add,</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>From what has been said concerning the Spirit’s assistance -in prayer, we may infer,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_309'>309</span>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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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?</p> - -<p class='c006'><i>5thly</i>, 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,</p> - -<p class='c006'>II. The persons for whom we are to pray; and on the other -hand, who are not to be prayed for.</p> - -<p class='c006'>1. As to the former of those: It is observed,</p> - -<p class='c006'>(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 <i>great conflict he had</i>, not only -<i>for them at Laodicea; but, for as many as had not seen his face -in the flesh</i>, 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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'><span class='pageno' id='Page_310'>310</span>[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 <i>be with them always even unto the end of the world</i>, -Mat. xxviii. 20.</p> - -<p class='c006'>[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 <i>the gates of hell -shall not prevail against them</i>, chap. xvi. 18.</p> - -<p class='c006'>[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, <i>Brethren, my heart’s desire and prayer to God for Israel -is, that they might be saved</i>, 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 <i>The fulness of -the Gentiles coming in</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[8.] That the members of every particular church of Christ -may acquit themselves so as that they may honour him in the -<span class='pageno' id='Page_311'>311</span>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.</p> - -<p class='c006'>(2.) We are to pray for magistrates. This is not only included -in the general exhortation given us to <i>pray for all men</i>; -but they are particularly mentioned by the apostle, and it is -intimated that it is <i>good and acceptable in the sight of God our -Saviour,</i> 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.</p> - -<p class='c006'>Now there are several things that we are to pray for in -the behalf of magistrates, <i>viz.</i> that they may approve themselves -rulers after God’s own heart, to <i>fulfil all his will,</i> 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 <i>terror</i> to good <i>works;</i> namely, to persons -that perform them, but <i>to the evil</i>; and so <i>may not bear -the sword in vain,</i> 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; <i>Kings shall be thy -nursing-fathers, and their queens thy nursing-mothers,</i> Isa. -xlix. 23. and, as an instance hereof, that under them <i>we may -lead a quiet and peaceable life, godliness and honesty,</i> 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.</p> - -<p class='c006'>(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, <i>Who is sufficient for these things,</i> -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, <i>become their enemies for telling them the -truth,</i> 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 <i>with joy, and not with grief,</i> -<span class='pageno' id='Page_312'>312</span>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.</p> - -<p class='c006'>[1.] That God would send forth a supply or succession of -them, to answer the church’s necessities; inasmuch as <i>the harvest -is plenteous</i>, as our Saviour observes, <i>but the labourers are -few,</i> Matt. xi. 37, 38.</p> - -<p class='c006'>[2.] That they may answer the character which the apostle -gives of a faithful minister; and accordingly <i>study to shew -themselves approved unto God, workmen that need not to be -ashamed, rightly dividing the word of truth,</i> 2 Tim. ii. 15.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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, <i>to save them with fear, pulling them out of the fire,</i> -Jude, ver. 23.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 <i>brethren</i>, -in the most known acceptation of the word, as Jacob’s -sons tell Joseph, <i>We be twelve brethren, sons of one father,</i> Gen. -xlii. 32. it is sometimes taken, in scripture, for any near kinsman: -<span class='pageno' id='Page_313'>313</span>Thus Abraham and Lot are called <i>brethren</i>, 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, <i>the saints and faithful brethren in Christ,</i> -Col. i. 2. and sometimes they who are of the same nation, are -called brethren: Thus it is said, <i>When Moses was full forty -years old, it came into his heart to visit his brethren the children, -of Israel,</i> 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, <i>A friend loveth at all times, and a brother is born for adversity,</i> -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.</p> - -<p class='c006'>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 <i>pray for them which despitefully use us, and persecute us,</i> -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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'><span class='pageno' id='Page_314'>314</span>(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, -<i>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</i>, Psal. cii. -17, 18. and our Saviour says, <i>Neither pray I for these alone, -but for them also which shall believe on me through their word</i>, -John xvii, 20.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 <i>paradise</i>, or <i>Abraham’s -bosom</i>, 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 <i>paradise</i>, or <i>Abraham’s -bosom</i><a id='r104' /><a href='#f104' class='c012'><sup>[104]</sup></a>. Here they suppose that they are, indeed, delivered -<span class='pageno' id='Page_315'>315</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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; <i>e. g.</i> -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.</p> - -<p class='c006'>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<a id='r105' /><a href='#f105' class='c012'><sup>[105]</sup></a>.</p> - -<p class='c006'><span class='pageno' id='Page_316'>316</span>Thus concerning the practice of the church, before we read -of the fictitious place which the Papists call <i>purgatory</i>; 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<a id='r106' /><a href='#f106' class='c012'><sup>[106]</sup></a>. Now since this -was formerly defended, and is now practised by the Papists, -the contrary doctrine is asserted in this answer, <i>viz.</i> that we -are not to pray for the dead; and that this may farther appear, -let it be considered,</p> - -<p class='c006'>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.</p> - -<p class='c006'>That the state of man is fixed at death is sufficiently evident -from scripture: Thus our Saviour, in the parable of the <i>rich -man</i> and <i>Lazarus</i>, speaks of the one as immediately <i>carried -by the angels into Abraham’s bosom</i>, Luke xvi. 22, <i>&c.</i> (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 <i>torments</i>, without any hope or probability -of the least mitigation thereof; whereby hell, not purgatory -is intended: And the apostle says, <i>It is appointed unto -men once to die, and after this the judgment</i>, 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, <i>nothing wavering</i>, 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 -<span class='pageno' id='Page_317'>317</span>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.</p> - -<p class='c006'><i>Obj.</i> 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>i. e.</i> some that had been slain in battle, -2 Maccab. xii. 43,-45.</p> - -<p class='c006'><i>Answ.</i> 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, <i>viz.</i> 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, <i>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</i>, 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.</p> - -<p class='c006'><i>Obj.</i> 2. It is farther objected, that the apostle Paul puts up -a short and affectionate prayer for Onesiphorus, in 2 Tim. i. -18. <i>The Lord grant unto him, that he may find mercy of the -Lord in that day</i>; 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 <i>his house</i>; and in chap. iv. 19. -when he salutes some of his friends, according to his custom, -he makes mention of the <i>household of Onesiphorus</i>, not of him. -This turn Grotius himself gives of this scripture<a id='r107' /><a href='#f107' class='c012'><sup>[107]</sup></a>. And the -Papists greedily embrace it, as it gives countenance to their -practice of praying for the dead.</p> - -<p class='c006'><i>Answ.</i> 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, -<span class='pageno' id='Page_318'>318</span>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.</p> - -<p class='c006'>(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 <i>the sin unto death</i>, 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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 <i>though he was a blasphemer, a persecutor, -and injurious; yet he obtained mercy, because he did it ignorantly, -in unbelief</i>, 1 Tim. i. 13.</p> - -<p class='c006'>[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; -<span class='pageno' id='Page_319'>319</span>for which reason, they, in particular, were charged with this -sin in the scripture before-mentioned.</p> - -<p class='c006'>[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 <i>deliver -Christ out of envy</i>, Matt. xxvii, 18. and with the same spirit -they persecuted the gospel.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[7.] This condition they not only live but die in; so that -their apostacy is not only total, but final.</p> - -<p class='c006'>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 <i>cast out devils by Beelzebub, -the prince of the devils</i>; 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 -<span class='pageno' id='Page_320'>320</span>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,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, That which is principally to be considered for the encouragement -of those who are afraid that they have committed -<span class='pageno' id='Page_321'>321</span>this sin, is, that persons certainly know that they have not -committed it, though they are in an unregenerate state; as,</p> - -<p class='c006'><i>1st</i>, When <i>they have not had opportunity</i>, 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, <i>if they desire and -resolve to wait on God in his ordinances</i>, in order to their receiving -good thereby.</p> - -<p class='c006'><i>2dly</i>, They <i>who are under conviction of sin</i>, disapprove of, -and <i>have some degree of sorrow and shame for it</i>, may certainly -conclude that they have not committed the sin against the -Holy Ghost.</p> - -<p class='c006'><i>3dly</i>, 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, <i>if they are afraid lest -they should be given up to a perpetual backsliding</i>, or dread -nothing more than a total and a final apostacy; upon which -account they are induced to pray against it, and to <i>desire a -broken heart, and that faith, which, at present, they do not experience</i>. -In this case, though their state be dangerous, yet -they ought not to determine against themselves, that they have -committed the sin unto death.</p> - -<p class='c006'>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,</p> - -<p class='c006'>1. That we should <i>take heed that we do not give way to wilful -impenitency, and a contempt of the means of grace</i>, 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, <i>and wilfully neglect -and oppose the means of grace</i>, which, whether it be the sin -unto death or no, is certainly a crime of the most heinous and -dangerous tendency.</p> - -<p class='c006'>2. Let doubting christians <i>take heed that they do not give -way to Satan’s suggestions</i>, 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.</p> - -<p class='c006'>3. <i>Let us bless God, that yet there is a door of hope, and resolve -by his grace</i>, 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,</p> - -<p class='c006'>III. What we are to pray for; particularly,</p> - -<p class='c006'><span class='pageno' id='Page_322'>322</span>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.</p> - -<p class='c006'>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, <i>Your heavenly Father knoweth that ye have -need of these things</i>, 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.</p> - -<p class='c006'>3. We are to pray for those things which are lawful to be -asked of God; and accordingly,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_323'>323</span>considered, of our praying for our very enemies, and seeking -their good.</p> - -<p class='c006'>(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, <i>Consume them -upon our lusts</i>, James iv. 3.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXXV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXXV.</span> <i>How are we to pray?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>This answer respects the manner of performing this duty, -and the frame of spirit with which we are to draw nigh -to God. Accordingly,</p> - -<p class='c006'>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, <i>Thou art of purer -eyes than to behold evil, and canst not look on iniquity</i>, Hab. i. -13. that is, thou canst not behold it without the utmost detestation; -and therefore, <i>if we regard it in our heart, he will not -hear</i> our prayers, Psal. lxvi. 18. We are also to have a due -sense of the spirituality of his nature, that we may worship -<span class='pageno' id='Page_324'>324</span>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 <i>able -to do exceeding abundantly above all we are able to ask or think</i>, -Eph. iii. 20.</p> - -<p class='c006'>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 <i>covering their faces -and their feet with their wings</i>, 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, <i>Lord, what -is man, that thou takest knowledge of him; or the son of man, -that thou makest account of him?</i> Psal. civ. 3. And elsewhere -it is said, <i>What is man, that thou shouldest magnify him, and -that thou shouldest set thine heart upon him?</i> 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.</p> - -<p class='c006'><span class='pageno' id='Page_325'>325</span>(1.) That the greatest glory we can bring to God can make -no addition to his infinite perfections: Thus it is said, <i>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?</i> Job xxiii. 2, 3. And elsewhere, <i>If -thou be righteous, what givest thou him, or what receiveth he of -thy hand?</i> 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 <i>it is God that worketh in</i> us, <i>both to -will and to do of his good pleasure</i>, Phil. ii. 13.</p> - -<p class='c006'>(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, <i>Behold, -now I have taken upon me to speak unto the Lord, who am -but dust and ashes</i>. And Jacob says, <i>I am not worthy of the -least of all thy mercies, and of all the truth which thou hast shewed -unto thy servant</i>, 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>I am the least of the apostles, that am not meet to be called -an apostle</i>, 1 Cor. xv. 9. And he immediately adds, <i>By the -grace of God I am what I am</i>, ver. 10. And elsewhere he -styles himself, <i>less than the least of all saints</i>, Eph. iii. 8.</p> - -<p class='c006'>We have another instance of humility in prayer, in the -Psalmist’s words, <i>I am a worm, and no man</i>, 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 -<span class='pageno' id='Page_326'>326</span>of this Psalm argue him to do, and cannot well be taken -in any other sense<a id='r108' /><a href='#f108' class='c012'><sup>[108]</sup></a>; 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.</p> - -<p class='c006'>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, <i>viz.</i> 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 <i>serve divers lusts and -pleasures</i>, Tit. iii. 3. and to <i>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</i>, Eph. ii. 2.</p> - -<p class='c006'>Moreover, we are to consider sin as deeply rooted in our -<span class='pageno' id='Page_327'>327</span>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.</p> - -<p class='c006'>4. There are several graces that are to be exercised in -prayer;</p> - -<p class='c006'>(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 <i>pour out upon -the house of David, and upon the inhabitants of Jerusalem, the -spirit of grace and of supplications</i>, he adds, that <i>they shall -look upon him, whom they have pierced, and mourn for him</i>, or -for it, <i>as one mourneth for his only son; and shall be in bitterness, -as one that is in bitterness for his first-born</i>: And that -this shall be done by <i>every family apart, and their wives apart</i>, -Zech. xii. 10. <i>& seq.</i> So when <i>the priests, the ministers of -the Lord</i>, are commanded to <i>pray</i>, that <i>he</i> would <i>spare his -people</i>; they, are, at the same time, to <i>weep between the porch -and the altar, to rent their hearts, and turn unto the Lord their -God</i>, Joel ii. 13. 17. And when Israel is advised to <i>take with -them words</i>, and instructed how they should pray, they are -exhorted to <i>turn unto the Lord</i>; 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.</p> - -<p class='c006'>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 <i>every mouth -may be stopped, and all the world become guilty before God</i>, -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 -<span class='pageno' id='Page_328'>328</span>into the presence of God, to pour out our hearts before him -in this duty.</p> - -<p class='c006'>(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, <i>Praise waiteth for thee O -God, in Zion, and unto thee shall the vow be performed, O thou -that hearest prayer</i>, 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.</p> - -<p class='c006'>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>I said not to the seed of Jacob, seek ye me in vain</i>, -Isa. xlv. 19. And that we may be brought into a thankful -frame, we ought to consider,</p> - -<p class='c006'>[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 <i>precious</i>, but -speaks of it as infinitely preferable to every thing that is <i>corruptible</i>, -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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, It is a refusing to give him the glory of his wisdom, -<span class='pageno' id='Page_329'>329</span>power, goodness, and faithfulness, which are eminently displayed -in the blessings that he bestows.</p> - -<p class='c006'><i>3dly</i>, 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, <i>unthankful, unholy</i>, 2 -Tim. iii. 2.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_330'>330</span>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.</p> - -<p class='c006'>[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, <i>godliness has the promise of the life that now is, and of -that which is to come</i>, 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.</p> - -<p class='c006'><i>1st</i>, There are promises of the Spirit’s assistance to enable -us to pray. This the apostle calls his <i>making intercession for -us, according to the will of God</i>, in Rom. viii. 27. And our -Saviour says, in Luke xii. 13. <i>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?</i></p> - -<p class='c006'><i>2dly</i>, There are other promises that respect God’s hearing -and answering prayer. Thus it is said, in Psal. lxxxvi. 7. <i>In -the day of my trouble I will call upon thee for thou wilt answer -me</i>: And elsewhere in Psal. cii. 17. <i>God will regard the -prayer of the destitute and not despise their prayer.</i> This is -considered as being of a very large extent: Thus our Saviour -says, in John xvi. 23. <i>Whatsoever ye ask the Father in my -name, he will give it you</i>: And in chap. xv. 7. <i>If ye abide in -me, and my words abide in you, ye shall ask what ye will, and -it shall be done unto you</i>: Which universal expressions of -<span class='pageno' id='Page_331'>331</span>God’s giving believers <i>what they will</i>, 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.</p> - -<p class='c006'>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. <i>Mine eyes shall be open, and mine ears attent unto the -prayer that is made in this place</i>; and those prayers that are -put up to God in families, where a small number are joined -together; though it be but <i>two or three</i>, Christ has promised -to be <i>in the midst of them</i>, 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 <i>pray to their Father, which is in secret</i>, -he tells them, <i>My Father which seeth in secret, shall reward -thee openly</i>, chap. vi. 6.</p> - -<p class='c006'>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.</p> - -<p class='c006'>To this it may be answered,</p> - -<p class='c006'><i>1st</i>, 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 <i>prayers</i> -that <i>proceed from feigned lips</i>: Thus it is said, <i>If I regard -iniquity in my heart, the Lord will not hear me</i>, Psal. lxvi. 18.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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 -<span class='pageno' id='Page_332'>332</span>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.</p> - -<p class='c006'>I am sensible that there is a difficulty in the mode of expression -used by the apostle James, in chap. i. 6, 7. <i>But let -him ask in faith, nothing wavering; for let not that man think -that he shall receive any thing of the Lord</i>: 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 <i>wavering</i> 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 -<i>wave driven with the wind</i>; which sometimes moves one way, -at other times the contrary; and he farther explains it, when -he says, in ver. 8. <i>a double-minded man, is unstable in all his -ways</i>; so that the person, whom he describes as wavering is -the same with a <i>double-minded man</i>, 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.</p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[3.] It is possible for us to have some acts of faith in prayer, -<span class='pageno' id='Page_333'>333</span>when we are not sensible thereof, and at the same time, bewail -our want of this grace.</p> - -<p class='c006'>[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.<a id='r109' /><a href='#f109' class='c012'><sup>[109]</sup></a></p> - -<p class='c006'><i>Obj.</i> 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.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied;</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_334'>334</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>There are other things mentioned in this answer, which are -necessary to our exercising those graces, <i>viz.</i> our minds being -enlightened, our hearts enlarged, and our having sincerity in -the inward part.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_335'>335</span>also the promises of the gospel, otherwise we cannot be encouraged -to hope for an answer.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>[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, <i>Thou knowest that I am not wicked</i>, -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, <i>Behold an Israelite -indeed, in whom is no guile</i>, John i. 48. In this case a person’s -heart and actions go together; and he may truly say, as -David does, <i>attend unto my cry, give ear unto my prayer, that -goeth not out of feigned lips</i>, Psal. xvii. 1. Thus concerning -the graces that are to be exercised in prayer, and what is necessary -in order thereunto.</p> - -<p class='c006'>What is farther observed concerning this duty, is, that we -are to persevere in prayer; resolving not to desist from waiting -<span class='pageno' id='Page_336'>336</span>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, <i>in their affliction will seek God early</i>, Hos. v. 15. or, -as the mariners in Jonah, who <i>cried, every man unto his god</i>, -in a storm; though it is probable, they seldom prayed at other -times, Jon. i. 5. But we are to <i>pray always with all prayer -and supplication, and</i> to <i>watch thereunto with all perseverance</i>, -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.</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'><i>3dly</i>, 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 -<span class='pageno' id='Page_337'>337</span>himself to God in prayer, and <i>the Lord said unto him, -Wherefore criest thou unto me? speak unto the children of Israel, -that they go forward</i>; and then he ordered him to <i>lift up his -rod, and stretch it over the sea, and divide it, that they might -go through the midst thereof on dry ground</i>, 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 <i>taking a lump of figs and laying it on the boil</i>; -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.</p> - -<p class='c006'><i>4thly</i>, 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>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</i>, Hab. ii. 1. So the Psalmist -says, <i>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</i>, Psal. cxxiii. 2. And elsewhere the Psalmist, -though he was in great <i>depths</i>, and stood in need of an immediate -answer, when he cried unto the Lord; yet he determines -to <i>wait for him</i>, and <i>hope in his word</i>; 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 <i>wait as those that watch for the morning</i>, 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>I will not let thee go, except thou bless me</i>, Gen. -xxxii. 26. I will persevere in prayer till thou art pleased to -<span class='pageno' id='Page_338'>338</span>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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXXVI., CLXXXVII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXXVI.</span> <i>What rule hath God given for our direction -in the duty of prayer?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c007'><span class='sc'>Quest. CLXXXVII.</span> <i>How is the Lord’s prayer to be used?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> 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.</p> - -<p class='c011'>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,</p> - -<p class='c006'>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 <i>they cannot order their speech by reason of darkness</i>, 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, <i>Lord teach us to -pray, as John also taught his disciples</i>, Luke xi. 1.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_339'>339</span>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,</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 <i>God was -wroth, and greatly abhorred them</i>; upon which they were exposed -to many temporal and spiritual judgments, so that, as -the Psalmist says, <i>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</i>, 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 <i>his candlestick out of its place</i>, -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.</p> - -<p class='c006'>(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 <i>afflicted them, the more they multiplied -and grew</i>, 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 -<span class='pageno' id='Page_340'>340</span>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 <i>purpose and grace which -was given us in Christ before the world began</i>, 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, <i>Through him</i>, -that is, Christ, <i>we have an access by one Spirit unto the Father</i>, -Eph. ii. 18.</p> - -<p class='c006'>(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, -<span class='pageno' id='Page_341'>341</span>delivered from that ruin which we brought on ourselves, by -our apostacy from him; and also, <i>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</i>, 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_342'>342</span>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, <i>viz.</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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>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</i>: 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,</p> - -<p class='c006'>(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 <i>able to keep</i> them <i>from falling, and to present -them faultless before the presence of his glory with -exceeding joy</i>. And elsewhere it is said, 2 Cor. ix. 8. that <i>God is -able to make all grace abound towards</i> his people, <i>that</i> they <i>always -having all-sufficiency in all things, may abound to every -good work</i>: This is the same as though it had been said, that he -would do this for them.</p> - -<p class='c006'>(2.) When God is said to glorify any of his perfections in giving -<span class='pageno' id='Page_343'>343</span>those blessings that his people want, this is also equivalent to -a promise: Thus, in Exod. xxxiv. 4, 6. when <i>the Lord passed -by before Moses, and proclaimed the Lord God, merciful and gracious, -long-suffering, and abundant in goodness and truth</i>, &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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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 -<i>kept by the power of God, through faith unto salvation</i>; or, -when the Psalmist says, in Psal. xxxvii. 25. <i>I have been young, -and now am old; yet have I not seen the righteous forsaken, nor -his seed begging bread</i>; these, and such-like expressions, are -to be applied by us as promises.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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. <i>Your heavenly Father knoweth -that ye have need of all these things</i>; 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>I have surely -seen the affliction of my people: I know their sorrows</i>, &c. -Exod. iii. 7. Thus concerning the manner in which the promises -are laid down in scripture.</p> - -<p class='c006'><span class='pageno' id='Page_344'>344</span>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. <i>Godliness has the promise -of the life that now is, and of that which is to come</i>; the -former respects the temporal dispensations of providence; the -latter, grace and glory, or the things that accompany salvation.</p> - -<p class='c006'>[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;</p> - -<p class='c006'><i>1st</i>, 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. <i>Fear the Lord, and depart from evil. -It shall be health to thy navel, and marrow to thy bones.</i> And -in Psal. ciii. 5. <i>Who satisfieth thy mouth with good things; so -that thy youth is renewed like the eagles.</i></p> - -<p class='c006'><i>2dly</i>, There are promises of food and raiment, or the necessary -provisions and conveniences of life, in Psal. xxxvii. 3. -<i>Trust in the Lord, and do good; so shalt thou dwell in the -land, and verily thou shalt be fed.</i> And in Deut. x. 18. <i>He -doth execute the judgment of the fatherless and widow, and -loveth the stranger, in giving him food and raiment.</i></p> - -<p class='c006'><i>3dly</i>, 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.’</p> - -<p class='c006'><i>4thly</i>, There are promises of quiet and composed rest by -night, on our beds, in Job xi. 18, 19. <i>Thou shalt take thy rest -in safety: Also thou shalt lie down, and none shall make thee -afraid.</i> And in Prov. iii. 24. <i>When thou liest down, thou -shalt not be afraid; yea, thou shalt lie down, and thy sleep shall -be sweet.</i></p> - -<p class='c006'><i>5thly</i>, There are promises of success, and a blessing to attend -us in our worldly callings, in Psal. cxxviii. 2. <i>Thou shalt -eat the labour of thine hands: Happy shalt thou be, and it shall -be well with thee.</i> 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 -<span class='pageno' id='Page_345'>345</span>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.’</p> - -<p class='c006'><i>6thly</i>, 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.’</p> - -<p class='c006'>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,</p> - -<p class='c006'><i>1st</i>, 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 -<span class='pageno' id='Page_346'>346</span>meek shall inherit the earth; and shall delight themselves in -the abundance of peace.’</p> - -<p class='c006'><i>2dly</i>, 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.’</p> - -<p class='c006'><i>3dly</i>, 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.’</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(2.) There are other promises made to believers, when poor -<span class='pageno' id='Page_347'>347</span>and low in this world, in Psal. cxxxii. 15. ‘I will abundantly -bless her provision; I will satisfy her poor with bread.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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. <i>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.</i></p> - -<p class='c006'>Now there are several mercies which God has promised to -his people, under the various afflictions which we are exposed -to, as,</p> - -<p class='c006'>(<i>1st</i>,) 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.’</p> - -<p class='c006'><span class='pageno' id='Page_348'>348</span>(<i>2d</i>,) 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.’</p> - -<p class='c006'>(<i>3d</i>,) 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.’</p> - -<p class='c006'>(<i>4th</i>,) 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.’</p> - -<p class='c006'>(<i>5th</i>,) 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.’</p> - -<p class='c006'>(<i>6th.</i>) 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.’</p> - -<p class='c006'>(<i>7th.</i>) 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.</p> - -<p class='c006'>[2.] There are other promises contained in scripture, that -<span class='pageno' id='Page_349'>349</span>relate more especially to spiritual blessings, which are of great -use to us, when we are asking them of God in prayer.</p> - -<p class='c006'><i>1st</i>, There are promises that relate more especially to the -ordinances or means of grace: These are various,</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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, <i>&c.</i>’</p> - -<p class='c006'>6. There are promises made to believers, when they appear -in the behalf of truth, at those times when it is opposed and -<span class='pageno' id='Page_350'>350</span>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'><i>2dly</i>, 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.</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>Moreover, as there are promises of the graces of the Spirit, -so the comforts that flow from thence are also promised: Thus -<span class='pageno' id='Page_351'>351</span>it is said in Isa. li. 12. <i>I, even I, am he that comforteth you.</i> -And, in chap. xl. 1. <i>Comfort ye, comfort ye my people: Speak -ye comfortably to Jerusalem</i>, &c. more particularly,</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>(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.’</p> - -<p class='c006'>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>I complained and my spirit -was overwhelmed. I am so troubled that I cannot speak</i>; and -how he may receive great advantage from those promises -which he will find in the word of God; as,</p> - -<p class='c006'>(<i>1st</i>,) 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.’</p> - -<p class='c006'>(<i>2d</i>,) 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; -<span class='pageno' id='Page_352'>352</span>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.’</p> - -<p class='c006'>(<i>3d</i>,) 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 <i>teach</i> them <i>all things, and bring all things to their remembrance</i>.</p> - -<p class='c006'>(<i>4th</i>,) 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. <i>This people have I formed -for myself, they shall shew forth my praise.</i> And, in Psal. -cxl. 14. <i>Surely the righteous shall give thanks unto thy name, -the upright shall dwell in thy presence.</i></p> - -<p class='c006'>(<i>5th</i>,) 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. <i>Though thy beginning was small, -yet thy latter end shall greatly increase.</i> And, in Isa. xl. 29, -31. <i>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.</i> 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. <i>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.</i></p> - -<p class='c006'>(<i>6th</i>) 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 -<span class='pageno' id='Page_353'>353</span>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.’</p> - -<p class='c006'>(<i>7th</i>,) 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.’</p> - -<p class='c006'>(<i>8th</i>,) 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.’</p> - -<p class='c006'>(<i>9th</i>,) Is a believer afraid of the last enemy, death, by reason -of the <i>fear</i> whereof <i>he is all his life-time subject to bondage</i>: -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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><span class='pageno' id='Page_354'>354</span>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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,’ <i>q. d.</i> 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.</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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.’</p> - -<p class='c006'><span class='pageno' id='Page_355'>355</span>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.</p> - -<p class='c006'>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.’</p> - -<p class='c006'>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 <i>blotted out of the book which</i> -God had <i>written</i>, than that his <i>wrath</i> should <i>wax hot against -Israel, to consume them</i>; of which we have an account in Exod. -xxxiii. 10, 11, 31, 32.<a id='r110' /><a href='#f110' class='c012'><sup>[110]</sup></a></p> - -<p class='c006'>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.</p> - -<p class='c006'>From what has been said concerning the word of God being -a direction to us in prayer, we may infer,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'><span class='pageno' id='Page_356'>356</span>(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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>III. That there is a special rule of direction contained in -that form of prayer which Christ taught his disciples, commonly -called <i>the Lord’s prayer</i>. This prayer is mentioned -only by two of the evangelists, <i>viz.</i> 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 <i>fourth</i> and <i>fifth</i> 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.</p> - -<p class='c006'>1. In the fourth petition, Luke teaches us to say, <i>Give us -day by day our daily bread</i>: Whereas, in Matthew, it is expressed, -<i>Give us this day our daily bread</i>, 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.<a id='r111' /><a href='#f111' class='c012'><sup>[111]</sup></a> <i>Give us this day our daily bread</i>, -contains a petition for what we want at present; and, Give us -<span class='pageno' id='Page_357'>357</span><i>this, day by day</i>, 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.<a id='r112' /><a href='#f112' class='c012'><sup>[112]</sup></a></p> - -<p class='c006'>2. In the fifth petition, Luke directs us to pray, <i>Forgive us -our sins; for we also forgive every one that is indebted to us</i>: -Whereas, in Matthew, the expression is very different, viz. -<i>Forgive us our debts as we forgive our debtors</i>.</p> - -<p class='c006'>3. The evangelist Luke leaves out the doxology, <i>For thine -is the kingdom, and the power, and the glory, for ever. Amen</i>; -which Matthew adds.</p> - -<p class='c006'>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.</p> - -<p class='c006'>I am sensible it will be objected to this, that the preface, -which Luke prefixes to it, is, <i>when we pray, say, Our Father</i>, -&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, -<i>After this manner pray ye</i>; 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, <i>when you pray, say</i>, &c. imports nothing else but, <i>pray -after this manner</i>.</p> - -<p class='c006'>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, <i>Forgive -us our debts</i>, 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, <i>Hallowed be thy name</i>, 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, <i>q. d.</i> -<span class='pageno' id='Page_358'>358</span>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, <i>Give -us daily bread</i>; 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>As to what is observed in the latter of the answers, under -our present consideration, <i>viz.</i> 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 -<span class='pageno' id='Page_359'>359</span>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, <i>When we pray, say, Our Father</i>, &c. -implies nothing else but, <i>pray after this manner</i>.</p> - -<p class='c006'>However, I would be very far from censuring or blaming -the practice observed by many of the reformed churches, who -conclude their <i>ex tempore</i>, 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.</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CLXXXVIII., CLXXXIX.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CLXXXVIII.</span> <i>Of how many parts doth the Lord’s -prayer consist?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The Lord’s prayer consists of three parts, a preface, -petitions, and a conclusion.</p> - -<p class='c007'><span class='sc'>Quest. CLXXXIX.</span> <i>What doth the preface of the Lord’s prayer -teach us?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The preface of the Lord’s prayer [contained in these -words, <i>Our Father which art in heaven</i>] 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 -<span class='pageno' id='Page_360'>360</span>of his Sovereign power, majesty, and gracious -condescension; as also to pray with, and for others.</p> - -<p class='c011'>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; <i>Our Father -which art in heaven</i>. 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, <i>Our Father</i>; 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, <i>God be merciful unto us, and bless us</i>, &c. Psal. lxvii. 1. -And elsewhere, <i>O God! thou art my God</i>, Psal. lxiii. 1. And -sometimes he makes mention of his name <i>Jehovah</i>; which we -translate <i>Lord</i>: Thus he says, <i>O Lord, rebuke me not in thy -wrath</i>, &c. Psal. xxxviii. 1. And elsewhere, <i>I will love thee, -O Lord, my strength</i>, Psal. xviii. 1. And, <i>O Lord, our Lord, -how excellent is thy name in all the earth</i>, Psal. viii. 1. And -Solomon begins his prayer at the consecration of the temple; -<i>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</i>, 1 Kings viii. -23. And Ezra begins his prayer, <i>O my God! I am ashamed, -and blush to lift up my face to thee, my God!</i> Ezra ix. 6. And -Daniel expresses himself thus, in the preface to his prayer, <i>O -Lord, the great and dreadful God, keeping the covenant, and -mercy to them that love him, and to them that keep his commandments</i>, -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,</p> - -<p class='c006'>1. To address ourselves to God as a Father; which relation -includes in it,</p> - -<p class='c006'>(1.) Something common to mankind in general; in which -<span class='pageno' id='Page_361'>361</span>respect we are to adore him as our Creator, our Owner, and -Benefactor, <i>in whom we live, and move, and have our being</i>, -Acts xvii. 28. as the prophet says, <i>Have we not all one Father? -hath not one God created us?</i> Mal. ii. 10. And elsewhere it -is said, <i>He formeth the spirit of man within him</i>, Zech. xii. 1. -upon which account he is called, <i>the God of the spirits of all -flesh</i>, Numb. xvi. 22. and, <i>the Father of spirits</i>, Heb. xii. 9.</p> - -<p class='c006'>(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, <i>Israel is my son, even -my first-born</i>, Exod. iv. 22. And, <i>I have nourished and brought -up children, and they have rebelled against me</i>, Isa. i. 2. And, -<i>Wilt thou not, from this time cry to me, My Father, thou art -the guide of my youth</i>, Jer. iii. 4.</p> - -<p class='c006'>(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, <i>The -everlasting Father</i>, Isa. ix. 6. as being the Head and Redeemer -of his people. And the church says, <i>Thou, O Lord, art our -Father, our Redeemer; thy name is from everlasting</i>, chap. lxiii. -16. And believers are called his children by regeneration; in -which respect they are said to be <i>born of God</i>, John i. 13. and -to be <i>made partakers of a divine</i>, 2 Pet. i. 4. that is, an holy -and spiritual <i>nature</i>, 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 <i>predestinated them to the -adoption of children by Jesus Christ to himself</i>, Eph. i. 5. and -they are said to <i>receive the adoption of sons</i>, Gal. iv. 5. and as -such, have a right to the inheritance of children, Rom. viii. 17. -compared with Col. i. 12.</p> - -<p class='c006'>These various senses in which God is said to be a Father -to man, may serve for our direction when we style him, <i>Our -Father</i>, 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 -<span class='pageno' id='Page_362'>362</span>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, <i>Our Father</i>, 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, <i>Thy hands have made me, and -fashioned me: Give me understanding, that I may learn thy -commandments</i>, Psal. cxix. 73.</p> - -<p class='c006'>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.<a id='r113' /><a href='#f113' class='c012'><sup>[113]</sup></a></p> - -<p class='c006'>As for those who are God’s children in the highest sense, by -<span class='pageno' id='Page_363'>363</span>redemption, regeneration, and adoption, they may draw nigh -to him, with an holy boldness; for these have, as the apostle -expresseth it, the <i>Spirit of adoption whereby they cry, Abba, -Father</i>; 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,</p> - -<p class='c006'>[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, <i>Behold what manner of love the Father hath bestowed -upon us, that we should be called the sons of God!</i> 1 John iii. 1.</p> - -<p class='c006'>[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, <i>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?</i> -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, -<i>Our heavenly Father knoweth that we have need of all these -things</i>, Matt. vi. 32.</p> - -<p class='c006'>[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,</p> - -<p class='c006'><i>1st</i>, 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, <i>A son honoureth his father</i>, -Mal. i. 6. whereby he intimates that this is the character and -disposition of those that stand in the relation of children to -<span class='pageno' id='Page_364'>364</span>him. And the apostle argues from the less to the greater, -when he says, that <i>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</i>, Heb. xii. 9.</p> - -<p class='c006'><i>2dly</i>, 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, <i>Whom the Lord loveth he chastneth, and scourgeth every -son whom he receiveth</i>, ver. 6.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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 <i>hired servants of his father, had bread enough, -and to spare</i>, 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, <i>in whatsoever state we are, therewith -to be content</i>, Phil. iv. 11.</p> - -<p class='c006'><i>5thly</i>, 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, <i>Obedient children</i>, as being <i>holy in -all manner of conversation</i>, 1 Pet. i. 14, 15.</p> - -<p class='c006'><i>6thly</i>, 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.</p> - -<p class='c006'><i>7thly</i>, Another child-like disposition is love, which the relation -<span class='pageno' id='Page_365'>365</span>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.</p> - -<p class='c006'><i>8thly</i>, 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, <i>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?</i> -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.</p> - -<p class='c006'><i>9thly</i>, 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, <i>Every one that loveth him that begat, loveth him also that -is begotten of him</i>, 1 John v. 1. and he also assigns this as an -evidence that <i>we are passed from death to life, because we love -the brethren</i>, chap. iii. 14. Thus concerning our drawing nigh -to God, as to a Father, as we are taught to do in this prayer.</p> - -<p class='c006'>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 -<i>throne</i>, Acts vii. 49. And this leads us,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_366'>366</span>creatures here below; thus Solomon, in his prayer says, <i>Will -God, indeed, dwell on the earth? behold the heaven, and the heaven -of heavens cannot contain thee</i>, 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?</p> - -<p class='c006'>(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, <i>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</i>, 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 <i>before the Lord; for he is in heaven</i>: -And when it is farther inferred, that <i>therefore our words should -be few</i>, 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>3. We are, in this prayer, farther taught, that it is our duty -to pray with, and for others, as we say, <i>Our Father</i>: 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 -<span class='pageno' id='Page_367'>367</span>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.</p> - -<p class='c006'>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, <i>Our Father</i>.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_368'>368</span>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.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXC.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXC.</span> <i>What do we pray for the first petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the first petition [which is, <i>Hallowed be thy Name</i>,] -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.</p> - -<p class='c011'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_369'>369</span>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, <i>Hallowed be thy name</i>. By the <i>name</i> -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.</p> - -<p class='c006'>Now the name of God may be said to be sanctified either -by himself or by his people in different respects; accordingly,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_370'>370</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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 <i>he spared not -his own Son</i>, 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 <i>take this cup from him</i>, Mark xiv. -35, 36. and by another, that he would <i>save him from this hour</i>, -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 -<span class='pageno' id='Page_371'>371</span>came into the world to suffer, how terrible soever it might be; -and therefore says, <i>Father glorify thy name</i>, 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>I have glorified it, and will glorify it again</i>; -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.</p> - -<p class='c006'>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 <i>if</i> his -<i>children forsake</i> his <i>law, and walk not in</i> his <i>judgements; if -they break</i> his <i>statutes and keep not</i> his <i>commandments, he will -visit their transgression with the rod, and their iniquity with -stripes</i>, 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, <i>Without holiness no man shall see the Lord</i>, 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.</p> - -<p class='c006'>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;</p> - -<p class='c006'>(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 <i>an -holy people</i>, Deut. xxvi. 19. and elsewhere, <i>holiness unto the -Lord</i>, Jer. ii. 3. and the wonderful things that he did for them in -<span class='pageno' id='Page_372'>372</span>destroying their enemies, when he brought them out of Egyptian -bondage, gave them occasion to celebrate his name, as a God -<i>glorious in holiness, fearful in praises, doing wonders</i>, 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 <i>offered strange -fire</i>, they were <i>devoured, before the Lord, by fire from heaven</i>, -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 <i>error</i>, rather than a presumptuous sin; yet it is said, -that <i>the anger of the Lord was kindled against him, so that he -smote him that he died</i> by it, 2 Sam. vi. 6, 7. this being contrary -to an express law which God had given, that the sons of -Kohath should <i>bear the ark, but they should not touch it, or any -holy thing</i> that was covered, <i>lest they die</i>, Numb. iv. 15. And -elsewhere we read, that some of the men of Bethshemesh, because -they had <i>looked into the ark of the Lord, were smitten, so -that fifty thousand, and threescore and ten of them died</i>, 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.</p> - -<p class='c006'>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, <i>made priests of the lowest of the people, which were -not of the sons of Levi, ordained feasts</i> like those which God had -appointed; and, in many other instances, corrupted his worship, -<span class='pageno' id='Page_373'>373</span>whereby the people, who complied with him herein, -were led aside from God, it is said, <i>This became sin unto the -house of Jeroboam, even to cut it off, and to destroy it from off -the face of the earth</i>, 1 Kings xii. 29-33. compared with chap. -xiii. 34. And when Ahaz <i>erected an altar, according to the -pattern of that which he saw at Damascus, and sacrificed to the -gods of the people</i>, from whom he had took the pattern thereof, this -brought <i>ruin</i> 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 <i>smiting him -with leprosy</i>; 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 <i>spake unadvisedly with their lips</i>, upon -which account they are said <i>not to sanctify the name of God at -the waters of Meribah</i> he tells them, that therefore they should -not <i>bring the children of Israel into the land of Canaan, but -should die in the wilderness</i>, Numb. xx. 12.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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 <i>sanctified and sent into</i> 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 <i>sealed</i>, and set over his house to manage this -great affair. Every miracle which he wrought, was a divine -<span class='pageno' id='Page_374'>374</span>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.</p> - -<p class='c006'>[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 <i>for</i>, or after <i>the suffering of death, he -was crowned with glory and honour</i>, Heb. ii. 9. and put into a -capacity of applying the redemption which he had purchased, -so that God the Father <i>glorified the Son, that the Son also might -glorify him</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_375'>375</span>willing subjects to Christ, a people called by his name, and -subjected and entirely devoted to him.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, 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<a id='r114' /><a href='#f114' class='c012'><sup>[114]</sup></a>; 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.</p> - -<p class='c006'>Now when we pray, <i>Hallowed be thy name</i>, 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, <i>Hallowed be thy -name</i>.</p> - -<p class='c006'>However, when we put up this petition, with a particular -<span class='pageno' id='Page_376'>376</span>view to God’s executing his threatened vengeance on his enemies, -several cautions are to be used. As,</p> - -<p class='c006'><i>1st</i>, 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.</p> - -<p class='c006'><i>2dly</i>, We must always pray, that God would rather convert -than destroy his enemies, were it consistent with his purpose, -which must be accomplished.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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.</p> - -<p class='c006'>II. When we pray, <i>Hallowed be thy name</i>, 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.</p> - -<p class='c006'>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, <i>Worship the Lord -in the beauty of holiness</i>, Psal. xxix. 2. We are also to desire -<span class='pageno' id='Page_377'>377</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>the word of -men, but of God, which effectually worketh in them that believe</i>, -<span class='pageno' id='Page_378'>378</span>1 Thess. ii. 13. that we may esteem it as the only infallible -rule of faith and duty; that we may be enabled to <i>hide it in -our hearts, that we may not sin against him</i>, 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 <i>draw nigh to him -with their mouths, and honour him with their lips, while their -heart is far from him</i>, Matt. xv. 8.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>There are two things inferred from hence in the close of this -answer.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_379'>379</span>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 <i>given great occasion to the enemies of the Lord to -blaspheme</i>, 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,</p> - -<p class='c006'>[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, <i>made without fear</i>, 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.</p> - -<p class='c006'>[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, -<span class='pageno' id='Page_380'>380</span>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 <i>hate knowledge, -and not to choose the fear of the Lord</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_381'>381</span>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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 <i>refuse of the -flock</i> in sacrifice to God, for which they were reproved by him, -<span class='pageno' id='Page_382'>382</span>Mal. i. 10. <i>& seq.</i> 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 <i>wickedness, sitting the midst of Ephah</i>; and -this being <i>born</i> by <i>two women</i> that <i>had wings like the wings of -a stork</i> into <i>the land of Shinar</i>, viz. Chaldea, to build an house -for it, Zech. v. 7,-11. so that it might there be <i>established, -and set upon her own base</i>, 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 -<i>the children of Israel</i>, after they had <i>been many days without a -king, without a priest, and without a sacrifice</i>; adds, that <i>they -should be without an image</i>, 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.</p> - -<p class='c006'>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, <i>made havock of -the church, entering into every house, and haling men and women, -committed them to prison</i>; so that <i>a great persecution</i> was -raised against it by his instigation; and the people of God -could not meet safely at Jerusalem, but were <i>scattered abroad -throughout the regions of Judea and Samaria</i>, 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, <i>Surely the wrath of man shall praise -thee</i>, and <i>the remainder of wrath shalt thou restrain</i>, 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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_383'>383</span>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 -<i>brought out of an horrible pit, out of the miry clay; his feet set -upon a rock, and his goings established</i>; he adds, <i>many shall -see it and fear, and shall trust in the Lord</i>, 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, <i>redounds -to their consolation and salvation</i>, 2 Cor. i. 6. Thus concerning -the first petition of the Lord’s prayer, as it is explained in the -answer before us.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_384'>384</span>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.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXCI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCI.</span> <i>What do we pray for in the second petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the second petition, [which is, <i>Thy kingdom come</i>,] -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.</p> - -<p class='c011'>In this petition there are,</p> - -<p class='c006'>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.</p> - -<p class='c006'>II. There are several things which we are directed to pray -for, relating thereunto.</p> - -<p class='c006'>I. As to those things that are supposed, we may consider,</p> - -<p class='c006'>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, -<span class='pageno' id='Page_385'>385</span>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.</p> - -<p class='c006'>(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 <i>all his works</i>, Psal. cxlv. 9. or, as he <i>gives to all, life -and breath, and all things</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_386'>386</span>(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 <i>set him</i> as <i>his King upon his holy hill of Zion</i>, -Psal. ii. 6. concerning whom it was foretold, that <i>the government</i> -should <i>be upon his shoulder</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_387'>387</span>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<a id='r115' /><a href='#f115' class='c012'><sup>[115]</sup></a>; we shall pass -them over at present, and proceed to consider another thing -supposed in this petition, <i>viz.</i></p> - -<p class='c006'>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 <i>the prince</i>, or god <i>of -this world, the spirit that worketh in the children of disobedience</i>, -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, <i>Synagogues of Satan</i>, 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,</p> - -<p class='c006'>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; -<span class='pageno' id='Page_388'>388</span>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, <i>Thy kingdom come</i>, -we express our desire,</p> - -<p class='c006'>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) <i>delivered from the power of darkness, and -delivered into the kingdom of God’s dear Son</i>, 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.</p> - -<p class='c006'>There are various steps and degrees whereby Satan’s kingdom -has been, and shall be weakened, till it shall be, at last, -wholly destroyed.</p> - -<p class='c006'>(1.) It met with a great shock when the first gospel promise -was given to Adam in paradise, relating to the <i>seed of the woman -bruising the serpent’s head</i>, 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_389'>389</span>types and prophesies relating thereunto, should have their accomplishment.</p> - -<p class='c006'>(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, <i>destroyed him that had the -power of death, that is the Devil</i>, Heb. ii. 14. or, as it is expressed -elsewhere, <i>spoiled principalities, and powers, openly triumphing -over them in his cross</i>, 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_390'>390</span>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 <i>earth’s being full of the knowledge of -the Lord, as the waters cover the sea</i>, Isa. xi. 9. and other predictions -to the like purpose, do not seem hitherto to have had -their full accomplishment<a id='r116' /><a href='#f116' class='c012'><sup>[116]</sup></a>. 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<a id='r117' /><a href='#f117' class='c012'><sup>[117]</sup></a>. This is therefore -what we are to pray for when we say, <i>Thy kingdom come</i>; and, -in order thereto, we are to be importunate with God,</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_391'>391</span>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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[3.] That there may be proper officers, spirited, qualified, -and raised up, in subserviency thereunto; that there may be -a constant supply of <i>pastors according to his heart, which shall -feed with knowledge and understanding</i>, 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.</p> - -<p class='c006'>(4.) We are to pray, that the church may be purged from -those corruptions that tend to defile, and are a great reproach -<span class='pageno' id='Page_392'>392</span>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, <i>a root of bitterness springing -up and troubling</i> them, whereby many are <i>defiled</i>, Heb. xii. 15. -These corruptions are either such as respect the faith, or conversation -of professors.</p> - -<p class='c006'>[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 <i>carried about with divers and -strange doctrines</i>, chap. xiii. 9. or, as it is said elsewhere, <i>soon -removed from him that called them into the grace of Christ unto -another gospel</i>, 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.</p> - -<p class='c006'>[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 <i>carnal and walked as men</i>; 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 <i>profess that they know God, but in -works deny him, being abominable, disobedient, and unto every -good work reprobate</i>, 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, <i>purge away the dross, and take away all the tin</i>, as the -prophet expresses it, Isa. i. 25.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_393'>393</span>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 <i>setting our threshold by his thresholds</i>, and <i>our -post by his</i>, which he calls <i>a defiling his holy name, by the -abominations which they</i> herein <i>commit</i>, which will be the -ground and reason of his <i>consuming them in his anger</i>, 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.</p> - -<p class='c006'>(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, -<i>kings may be</i> its <i>nursing fathers, and their queens</i> its <i>nursing -mothers</i>, 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.</p> - -<p class='c006'>(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 <i>come not in word only, -but also in power</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_394'>394</span>(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, <i>viz.</i> be administered, -as it has been, and now is, under the gospel-dispensation, -and, as it is expressed, that he would <i>be like a roe, or like a -young hart upon the mountains of Bether</i>, 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 <i>come quickly</i>, 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 <i>husbandman waiteth for the precious fruit of the -earth</i>, 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 <i>all slumbered and slept</i>, -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 <i>strangers and pilgrims on the -earth</i>, or, as those who <i>desire a better country, that is, an heavenly</i>, -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 -<span class='pageno' id='Page_395'>395</span>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 -<span class='pageno' id='Page_396'>396</span>from the attempts of thine enemies against it, till they who -rejoice in thy government here, shall be received into thy -heavenly kingdom hereafter.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXCII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCII.</span> <i>What do we pray for in the third petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the third petition, [which is, <i>Thy will be done on -earth as it is in heaven</i>] 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.</p> - -<p class='c011'>For the understanding of this petition, we must enquire,</p> - -<p class='c006'>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<a id='r118' /><a href='#f118' class='c012'><sup>[118]</sup></a>, -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, <i>Thy will be done</i>, 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 -<span class='pageno' id='Page_397'>397</span>what we are to pray against in this petition, in which there is -something supposed, namely,<a id='r119' /><a href='#f119' class='c012'><sup>[119]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_398'>398</span>1. That his will must be known by us, otherwise it cannot -be obeyed. And this supposes the law to be promulgated; -<span class='pageno' id='Page_399'>399</span>which has been already done; particularly as it was written -by God on the heart of man at first, in such legible characters, -<span class='pageno' id='Page_400'>400</span>that our apostacy from him has not wholly erased it. But besides -this, there must be an internal impression made on the -<span class='pageno' id='Page_401'>401</span>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.</p> - -<p class='c006'><span class='pageno' id='Page_402'>402</span>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, <i>Who is lord -over us</i>, Psal. xii. 4. and, <i>What is the Almighty, that we should -serve him</i>, 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 <i>fulfilling -the desires of the flesh and of the mind</i>; while at the -same time, they <i>walk according to the prince of the power of the -air, the spirit that worketh in the children of disobedience</i>, 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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(2.) As for Satan, he uses his utmost endeavours to strengthen -these resolutions, and increase the depravity and corruption -<span class='pageno' id='Page_403'>403</span>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.</p> - -<p class='c006'>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 <i>the will of the Lord</i> may -<i>be done</i>. Which leads us to consider,</p> - -<p class='c006'>II. The subject-matter of what we are taught to pray for in -this petition, when we say, <i>Thy will be done</i>. And,</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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, -<span class='pageno' id='Page_404'>404</span>that his <i>law is holy, his commandment holy, just, and good</i>, -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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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, <i>Then shall I not be ashamed when I have respect -unto all thy commandments</i>, Psal. cxix. 6.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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, -<i>Here am I, let him do to me as seemeth good to him</i>, 2 Sam. -xv. 26. This consists,</p> - -<p class='c006'><span class='pageno' id='Page_405'>405</span>[1.] In maintaining a quiet, easy, composed frame of spirit, -fitted for the exercise of religious duties, though under trying -dispensations of providence.</p> - -<p class='c006'>[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 <i>far from helping -him</i>, he acknowledges the equity of his dispensations, when he -says, <i>Thou art holy, O thou that inhabitest the praises of Israel</i>, -Pal. xxii. 1. 3. or, as he elsewhere expresses himself, <i>The Lord -is upright, he is my rock, and there is no unrighteousness in -him</i>, Psal. xcii. 15.</p> - -<p class='c006'>[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, <i>The Lord gave, and the Lord hath taken away, blessed be -the name of the Lord</i>, Job i. 24. We are now to consider,</p> - -<p class='c006'>III. The manner in which the will of God is to be done: -Accordingly we are taught to pray, that it may be <i>done in -earth as it is in heaven</i>; 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,</p> - -<p class='c006'>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 <i>Lord sitting on his throne</i>, Isa. vi. 1, 2. and the -<i>Seraphims</i> attending him, as having their <i>faces covered with -their wings</i>, in token of reverence and humility. And others -are described as <i>casting their crowns before the throne</i>, 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.</p> - -<p class='c006'>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 <i>harps in their hands</i>, and as singing the praises of God at -the same time, Rev. xv. 1-3.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_406'>406</span>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, -<i>They shall bear thee up in their hands, lest thou dash thy foot -against a stone</i>, Psal. xci. 11, 12.</p> - -<p class='c006'>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 <i>fled swiftly</i>, being expeditious -in fulfilling the work he was employed about, Dan. ix. 21.</p> - -<p class='c006'>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, <i>seraphims</i>; or, as they are elsewhere -styled, <i>A flaming fire</i>, Psal. civ. 4.</p> - -<p class='c006'>6. The angels are said to do the will of God sincerely: Thus -the inhabitants of heaven are represented, as having <i>no guile -found in their mouths</i>, and <i>being without fault before the throne -of God</i>, Prov. xxii. 2.</p> - -<p class='c006'>7. They are said to do the will of God with constancy: -Thus we read of them as <i>serving him day and night in his -temple</i>, chap. vii. 15. and the angels, which are ministering spirits, -sent forth to minister unto the heirs of salvation, are said -<i>always</i> to <i>behold the face of God in heaven</i>, 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, <i>q. d.</i> “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 -<span class='pageno' id='Page_407'>407</span>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.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXCIII.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCIII.</span> <i>What do we pray for in the fourth petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the fourth petition, [which is, <i>Give us this day our -daily bread</i>,] 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.</p> - -<p class='c011'>In order to our understanding this petition, we must first -consider what is meant by <i>bread</i>. 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, -<i>The bread of life</i>, John vi. 35. <i>The living bread which came -down from heaven</i>, 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, <i>q. d.</i> -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 <i>bread</i>. Thus God tells -Adam, after his fall, <i>In the sweat of thy face shalt thou eat -bread</i>, 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 <i>bread shall be given</i> them, and -<span class='pageno' id='Page_408'>408</span>their <i>waters shall be sure</i>, Isa. xxxiii. 16. And elsewhere, <i>I -will abundantly bless her provision; I satisfy her poor with -bread</i>, Psal. cxxxii. 15. This is what we are taught to pray for -in this petition; in which we may observe,</p> - -<p class='c006'>I. That there are some things supposed, namely,</p> - -<p class='c006'>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 <i>strangling -and death, rather than life</i>, Job vii. 15. there would be no reason -to say, there is unrighteousness with God.</p> - -<p class='c006'>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 <i>giveth power to get wealth</i>, Deut. viii. 18. -or, as it is elsewhere said, <i>The rich and poor meet together</i>; -that is, they both agree in this, that <i>the Lord is the Maker of -them all</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>I. We shall consider the subject-matter of the petition, or -<span class='pageno' id='Page_409'>409</span>what we are to understand when we say, <i>Give us this day our -daily bread</i>.</p> - -<p class='c006'>1. The thing prayed for, is <i>bread</i>; 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, <i>Your heavenly Father knoweth -that ye have need of all these things</i>, 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: -<i>Seekest thou great things for thyself? seek them not</i>, 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 <i>bread to eat, and raiment to put on</i>, 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, <i>Give me neither poverty nor riches; -feed me with food convenient for me</i>, 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.</p> - -<p class='c006'><span class='pageno' id='Page_410'>410</span>2. It is called, <i>our bread</i>; 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, <i>q. d.</i> -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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>(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 <i>hearing the heavens</i>, Hos. ii. 21, 22. -that, when they want store of water, he may furnish them -therewith, and <i>they may hear the earth</i>, so as to moisten it -with showers, when parched, and becoming unfruitful; and -<i>that the earth may hear the corn, and the wine, and the oil</i>, so -as to produce them; and that <i>these may hear</i>, that is, may be -distributed among God’s people, as he sees they want them; -and the Psalmist says, <i>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</i>, 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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_411'>411</span>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, <i>Man doth not live by bread only, but -by every word which proceedeth out of the mouth of God</i>, 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.</p> - -<p class='c006'>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 <i>his life abhorreth bread, and -his soul dainty meat</i>, 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, <i>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</i>, -Eccl. v. 19. For these things we are dependent on him; and -this is what we intend, when we pray that God would <i>give us -our bread</i>.</p> - -<p class='c006'>3. We are farther taught to pray, that God would give us -our bread <i>this day</i>, 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 -<span class='pageno' id='Page_412'>412</span>makes use of, when he says, <i>Give us day by day our daily -bread</i>, 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; <i>The ant provideth -her meat in the summer, and gathereth her food in the harvest</i>, -Prov. vi. 8. And the apostle says, <i>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</i>, 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.</p> - -<p class='c006'>4. This petition is to be considered as respecting others as -well as ourselves; <i>Give us</i>, &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.</p> - -<p class='c006'>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 <i>to deal -our bread to the hungry</i>, to <i>bring the poor that are cast out to</i> -our <i>houses, and when we see the naked, to cover them, and not -to hide</i> ourselves <i>from</i> our <i>own flesh</i>, 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 <i>forsaken the poor</i>, and <i>violently taken -away an house which he builded not</i>, as Zophar insinuates, -Job xx. 19. vindicates himself from the charge in the strongest -terms, when he says, <i>I have not withheld the poor from their -desire, nor caused the eyes of the widow to fail; nor eaten my -morsel myself alone</i>, so that <i>the fatherless hath not eaten thereof; -nor seen any perish for want of clothing, or any poor without -covering</i>, 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, <i>Give us this day our daily bread</i>.</p> - -<p class='c006'>Thus concerning the matter of this petition, as explained in -<span class='pageno' id='Page_413'>413</span>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 -<span class='pageno' id='Page_414'>414</span>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, <i>Give us day by day our daily bread</i>, 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.”</p> -<div class='chapter'> - <h2 class='c004'>Quest. CXCIV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCIV.</span> <i>What do we pray for the fifth petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the fifth petition, [which is, <i>Forgive us our debts as -we forgive our debtors</i>] 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.</p> - -<p class='c011'>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 <i>forgive us our sins</i>, as one -evangelist expresses it, or our <i>debts</i>, as it is in the other.</p> - -<p class='c006'><span class='pageno' id='Page_415'>415</span>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 <i>a debt</i>; 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<a id='r121' /><a href='#f121' class='c012'><sup>[121]</sup></a>: Therefore, -the method we shall observe, in considering the subject-matter -of this petition, shall be,</p> - -<p class='c006'>I. To take a view of sinful man as charged with guilt, and -rendered uneasy under a sense thereof.</p> - -<p class='c006'>II. How he is to address himself to God by faith and prayer -for forgiveness. And,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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<a id='r122' /><a href='#f122' class='c012'><sup>[122]</sup></a>. 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, <i>In all my labours they shall find none iniquity in -me, that were sin</i>, 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: -<span class='pageno' id='Page_416'>416</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>there is no darkness -or shadow of death, where the workers of iniquity may -hide themselves</i>, Job xxxiv. 52.</p> - -<p class='c006'>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?</p> - -<p class='c006'>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 -<span class='pageno' id='Page_417'>417</span>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>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 <i>unjust steward</i>; -and he is said to have <i>wasted his lord’s goods</i>, by compounding -the debts which were owing to him without his order, -Luke xvi. 1. <i>& seq.</i> 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>I even I am he that blotteth out thy transgressions -for mine own sake</i>, 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, <i>Who can forgive sins but God only?</i> the -proposition was true, how false soever the inference, which -<span class='pageno' id='Page_418'>418</span>they deduce from thence to disprove his Deity, might be. We -shall now consider,</p> - -<p class='c006'>2. That all ought to pray for forgiveness, and in what sense -this is to be done,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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. <i>For thy name’s sake, O Lord, pardon mine iniquity, for it is -great</i>; and yet, at the same time, he expresses himself like a -justified person; <i>O my God, I trust in thee</i>, ver. 2. and ver. 5. -<i>Thou art the God of my salvation</i>: And, in Psal. cxliii. 2. he -prays, <i>Enter not into judgment with thy servant, for in thy sight -shall no man living be justified</i>; yet, at the same time, he appears -to be a believer; for he speaks, in ver. 8. of his <i>trusting -in</i>, and <i>lifting up his soul to God</i>, and <i>fleeing to him</i>, that he -would <i>hide him</i>, ver. 9. which are all acts of justifying faith; -and, in Psal. li. 1. he prays, <i>Have mercy upon me, O God, according -<span class='pageno' id='Page_419'>419</span>to thy loving-kindness; according to the multitude of -thy tender mercies blot out my transgressions</i>; and, in ver. 9. -<i>Hide thy face from my sins, and blot out all mine iniquities</i>: -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 <i>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</i>, 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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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, <i>enter into judgment</i> 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.</p> - -<p class='c006'><span class='pageno' id='Page_420'>420</span>[2.] We are to pray for the comfortable fruits and effects of -forgiveness, that <i>being justified by faith, we may have peace -with God through our Lord Jesus Christ</i>, and <i>access by faith, -into this grace wherein we stand</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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, -<span class='pageno' id='Page_421'>421</span>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, <i>gracious and merciful, slow to anger, -and of great kindness</i>, Neh. ix. 17. with whom is <i>plenteous redemption</i>, -Psal. cxxx. 7. he also styles himself, <i>Our God, who -will abundantly pardon</i>, inasmuch as <i>his thoughts and ways are -above ours, as the heavens are higher than the earth</i>, Isa. lv. -7-9. and he has likewise promised that he will <i>cast all the -sins</i> of his people <i>into the depths of the sea</i>: Therefore they -consider him not only as glorifying his mercy, but as <i>performing -his truth</i>, 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,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_422'>422</span>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.</p> - -<p class='c006'>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, <i>Repent -and be converted, that your sins may be blotted out</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_423'>423</span>apostle says, <i>Whom he called, them he justified; and whom he -justified, them he also glorified</i>, Rom. viii. 30.</p> - -<p class='c006'>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, <i>as we forgive our debtors</i>. We may here observe -the variation of the expression in Matthew and Luke; -in the former it is said, <i>Forgive us our debts as we forgive our -debtors</i>; and, in the latter, <i>Forgive us our sins; for we also -forgive every one that is indebted to us</i>. There is a little difficulty -contained in the sense of the particles, <span class='fss'>AS</span> and <span class='fss'>FOR</span>, -which must be so explained, that the sense of the petition, in -both evangelists may appear to be the same: Therefore, -when Matthew says, <i>Forgive us our debts as we forgive our -debtors</i>, the particle <span class='fss'>AS</span>, 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, <i>forgive us our trespasses</i>.</p> - -<p class='c006'>We are now to consider the petition as laid down by the -evangelist Luke; <i>Forgive us our sins; for we also forgive -every one that is indebted to us</i>: which is, for substance, the -same with that in Matthew, as but now explained: Accordingly -the particle <span class='fss'>FOR</span>, 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 -<span class='pageno' id='Page_424'>424</span>others; from whence we have ground to conclude, that we -shall obtain the blessing we pray for.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>First</i>, Concerning the nature and extent of forgiveness, as -exercised by us; for the understanding of which, let it be premised,</p> - -<p class='c006'>[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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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, -<span class='pageno' id='Page_425'>425</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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?</p> - -<p class='c006'>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,</p> - -<p class='c006'><span class='pageno' id='Page_426'>426</span><i>1st</i>, 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,</p> - -<p class='c006'><i>2dly</i>, 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,</p> - -<p class='c006'><i>Secondly</i>, 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,</p> - -<p class='c006'><i>1st</i>, 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, <i>& seq.</i> where -a person is represented as <i>owing ten thousand talents</i>, and <i>his -<span class='pageno' id='Page_427'>427</span>lord</i>, upon his entreaty, <i>forgave him the debt</i>; and afterwards -he dealt severely with one that owed him but an <i>hundred pence</i>, -and thereby provoked his lord to <i>deliver him to the tormentors, -till he should pay all that was due unto him</i>; 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.</p> - -<p class='c006'><i>2dly</i>, 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 <i>letting the sun go down upon our wrath</i>, as that which <i>gives -place to the Devil</i>, Eph. iv. 26, 27.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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, <i>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</i>, 2 Kings -vi. 22.</p> - -<p class='c006'>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, <i>He kneeled down, and cried with a loud -voice, Lord, lay not this sin to their charge</i>, 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 -<span class='pageno' id='Page_428'>428</span>him; <i>Father forgive them for they know not what they -do</i>, Luke xxiii. 34. These examples are worthy of our imitation; -and therefore we should reckon ourselves obliged to forgive -those who have injured us.</p> - -<p class='c006'><i>Object.</i> 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.</p> - -<p class='c006'><i>Answ.</i> To this it may be replied;</p> - -<p class='c006'><i>1st</i>, 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, <i>He that is slow to anger is better than the -mighty; and he that ruleth his spirit, than he that taketh a -city</i>, Prov. xvi. 32.</p> - -<p class='c006'><i>2dly</i>, 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, <i>The discretion -of a man deferreth his anger, and it is his glory to pass over his -transgression</i>, chap. xix. 11.</p> - -<p class='c006'><i>3dly</i>, 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.</p> - -<p class='c006'><i>4thly</i>, 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, -<span class='pageno' id='Page_429'>429</span>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, <i>A soft -answer turneth away wrath, but grievous words stir up anger</i>, -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,</p> - -<p class='c006'><i>Thirdly</i>, 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,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_430'>430</span>for our good; as David says, when he speaks of -God’s suffering Shimei to curse him: <i>It may be, that the Lord -will look on mine affliction, and that the Lord will requite me -good for his cursing this day</i>, 2 Sam. xvi. 12.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_431'>431</span>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.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXCV.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCV.</span> <i>What do we pray for in the sixth petition?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> In the sixth petition, [which is, <i>And lead us not into -temptation, but deliver us from evil</i>,] 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.</p> - -<p class='c011'>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 -<span class='pageno' id='Page_432'>432</span>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 <i>Temptation</i>. -Accordingly it may be taken in a good sense: Thus God -himself is sometimes said to <i>tempt</i>, or rather, which is all one, -to <i>try</i> 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, <i>Now I know that thou lovest -God</i>, Gen. xxii. 1, 12. And sometimes he is said to tempt, or -<i>allure</i>, 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 -<i>consider one another to provoke unto love and to good works</i>, -Heb. x. 24.</p> - -<p class='c006'>We are not to understand the word <i>temptation</i> 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, <i>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</i>, 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.</p> - -<p class='c006'>I. There are several things supposed, when we are taught -to pray, <i>Lead us not into temptation</i>. As,</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_433'>433</span>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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,<a id='r123' /><a href='#f123' class='c012'><sup>[123]</sup></a></p> - -<p class='c006'><span class='pageno' id='Page_434'>434</span>[1.] Objectively; when his providential dispensations, which, -in themselves, are holy, just, and good, offer occasions of sin; -<span class='pageno' id='Page_435'>435</span>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 <i>prosperity -of the wicked</i>, 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, <i>Because they have -no changes, therefore they fear not God</i>, 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 -<span class='pageno' id='Page_436'>436</span>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.</p> - -<p class='c006'>[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 <i>not lead us into -temptation</i>, 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.</p> - -<p class='c006'>(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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 <i>left Hezekiah</i>, 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 <i>God left him to try him, that he might know all that was -in his heart</i>.</p> - -<p class='c006'>[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 <i>exalted above measure</i>, -through Satan’s temptations, he says, <i>For this I besought the -Lord thrice, that it might depart from me</i>, 2 Cor. xii. 8.</p> - -<p class='c006'>[4.] He suffers this, that we may herein have an instance of -the imperfections of this present state, and be induced to press -<span class='pageno' id='Page_437'>437</span>after, and long for, that state of perfect freedom, not only from -sin, but temptation, which is reserved for us in heaven.</p> - -<p class='c006'>[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 <i>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</i>, 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.</p> - -<p class='c006'>[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, <i>Be sober, be vigilant; because -your adversary, the Devil, as a roaring lion, walketh -about, seeking whom he may devour</i>, 1 Pet. v. 8. and our Saviour -advises his disciples, to <i>watch and pray, that they enter -not into temptation</i>, Matt. xxvi. 41.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>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 <i>taken captive by Satan at -his will</i>, 2 Tim. ii. 26. Whereas it is said concerning the believer, -that it is only <i>for a season</i>; and that, <i>if need be, he is in -heaviness through manifold temptations</i>, 1 Tim. i. 6. This leads -us to consider,</p> - -<p class='c006'>II. The subject-matter of the petition, when we pray that -God would <i>not lead us into temptation, but deliver us from evil</i>. -The only difficulty in laying down the method in which this -is to be insisted on, arises from the indeterminateness of the -word <i>evil</i>; of which, there are various senses given by them, -that explain the Lord’s prayer.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_438'>438</span>we may not be brought under his power, or become vassals to -him, as complying with his temptations.</p> - -<p class='c006'>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 <i>forgive us our sins</i>; 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>By passing by these critical remarks on the sense of the -words, <i>Deliver us from evil</i>, we shall consider the subject-matter -of this petition, under two general heads, <i>viz.</i></p> - -<p class='c006'><i>First</i>, We shall enquire what are the temptations which we -are exposed to.</p> - -<p class='c006'><i>Secondly</i>, 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, <i>Deliver us from -evil</i>.</p> - -<p class='c006'><i>First</i>, 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,</p> - -<p class='c006'>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 -<span class='pageno' id='Page_439'>439</span>a pretence of friendship, persuade us to sin: Thus we read of -some who <i>entice others to lay wait for blood</i>, and desire those -whom they would ensnare into this crime, to <i>cast in their lot -among them</i>, 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.</p> - -<p class='c006'>(1.) The good things of the world, or the various conditions -in which we are, whether prosperous or adverse, prove temptations -to us.</p> - -<p class='c006'>(2.) The good things of the world are sometimes a snare to -us, or an occasion of sin, <i>viz.</i> the riches, honours and pleasures -thereof: Thus our Saviour speaks, Matt. xiii. 22. of the <i>care -of this world</i>, that is, either to gain or increase of it; and the -apostle speaks of some who had <i>forsaken the right way, following -the way of Balaam, who loved the wages of unrighteousness</i>, -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, <i>He hoped that money should have been given -him of Paul, that he might loose him</i>, Acts xxiv. 16. And we -read of others that <i>will be rich</i>, that is, who immoderately pursue -the gain of the world, that hereby <i>fall into temptation, and -a snare, and many hurtful lusts</i>, 1 Tim. vi. 9. And the honours -of the world are a temptation to others; Thus our Saviour says, -<i>How can ye believe, which receive honour one of another</i>, John -v. 44. And others are ensnared by the pleasures of the world, -who are stiled <i>lovers of pleasures more than lovers of God</i>, 2 Tim. -iii. 4.</p> - -<p class='c006'>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 <i>slew him</i>, Gen. iv. 5, 9. And Joseph’s being a favourite -in his father’s house, and honoured by God, in having -<span class='pageno' id='Page_440'>440</span>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 <i>forbid</i>; but this -was plainly a temptation; for Moses gives him a check, intimating -that he did not well in <i>envying</i> them <i>for his sake</i>, -Numb. xi. 29.</p> - -<p class='c006'>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; <i>If riches increase, set not your -heart upon them</i>, 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, <i>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</i>, 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 -<i>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</i>. This manifested him to be a <i>man of Belial</i>, as -Abigail confesses, when she says, <i>Nabal is his name, and folly -is with him</i>, ver. 25.</p> - -<p class='c006'>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, <i>In my prosperity I said, -<span class='pageno' id='Page_441'>441</span>I shall never be moved</i>, Psal. xxx. 6. and the wicked are hereby -tempted to obstinacy and disobedience; as God says by -the prophet, to the Israelites, <i>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</i>, Jer. xxii. -21. And sometimes to pride, haughtiness, and oppression; -thus the Psalmist speaks of those who were <i>not in trouble, neither -plagued like other men; therefore pride compasseth them -about as a chain, violence covereth them as a garment</i>, 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.</p> - -<p class='c006'>(2.) The evil things in the world often prove a temptation -to us. By <i>evil things</i>, we mean afflictive providences, which -are inseparable from this present state; since <i>man is born unto -trouble, as the sparks fly upwards</i>, 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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'><span class='pageno' id='Page_442'>442</span>[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>I shall -now perish one day by the hand of Saul</i>, 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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>Now when we pray that God would <i>not lead us into temptation</i>, -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.</p> - -<p class='c006'>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, <i>Every man is tempted when he is drawn aside of his -own lust, and enticed</i>, 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 -<i>lust</i>, 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 -<span class='pageno' id='Page_443'>443</span>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.</p> - -<p class='c006'>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<a id='r124' /><a href='#f124' class='c012'><sup>[124]</sup></a>, 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,</p> - -<p class='c006'>(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,</p> - -<p class='c006'>(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.</p> - -<p class='c006'>2. We shall now consider those temptations that arise from -Satan, who is, for this reason, called <i>the tempter</i>, Matt. iv. 3. -1 Thess. vi. 3. and he is also said to <i>enter into</i>, Luke xxii. 3. -and <i>fill the hearts</i> of sinners, Acts v. 3. As for the unregenerate, -they are wholly under his power: Therefore conversion -is called a <i>turning them from the power of Satan unto God</i>, -<span class='pageno' id='Page_444'>444</span>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.</p> - -<p class='c006'><i>1st</i>, It is not unreasonable to suppose, that spirits may so -far have access to our souls, as <i>to suggest good or bad thoughts</i>; -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 <i>how this is done</i>, we pretend -<i>not to determine it</i>, 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.</p> - -<p class='c006'><i>2dly</i>, It is <i>obvious from scripture, that the Devil</i>, and his angels, -are <i>conversant in this lower world</i>: And accordingly he -is styled, <i>The prince of the power of the air</i>, Eph. ii. 2. <i>the -god of this world</i>, 2 Cor. iv. 4. And elsewhere he is said, to -<i>walk about, seeking whom he may devour</i>, 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 -<span class='pageno' id='Page_445'>445</span>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 <i>go into the deep</i>, 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 <i>crying -out, Art thou came hither to torment us before the time?</i> Matt. -viii. 29.</p> - -<p class='c006'><i>3dly</i>, Our <i>first parent</i>, in innocency, <i>was tempted by the -Devil</i>, who made use of the serpent, by which he is said to -<i>speak to Eve</i>, Gen. iii. 1. <i>& seq.</i> as has been proved elsewhere<a id='r125' /><a href='#f125' class='c012'><sup>[125]</sup></a>. -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.</p> - -<p class='c006'><i>4thly</i>, There are several other <i>scriptures</i> which expressly -<i>prove, that Satan has sometimes tempted</i> persons to sin: Thus -we read, that <i>he stood up against Israel, and provoked David to -number them</i>, 1 Chron. xxi. 1. And elsewhere our Saviour -tells the Jews, <i>Ye are of your father the Devil, and the lusts of -your father ye will do</i>; that is, you eagerly commit those sins -that he tempts you to. It is farther added, that he was <i>a murderer -from the beginning</i>; which cannot be understood otherwise -than of his murdering man, by tempting him to sin, and -prevailing; and it is also said, that <i>he abode not the truth</i>, -and is <i>a liar, and the father of it</i>, John viii. 44. that is, he deceives -us by his suggestions, and prevails on us, when complying -therewith, to deceive ourselves.</p> - -<p class='c006'>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 <i>corrupt nature, for the -most part, tempts us to the same sins that Satan does</i>; therefore, -where there are <i>two causes of the same action</i>, it is <i>hard to distinguish</i> -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 -<span class='pageno' id='Page_446'>446</span>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, <i>The prince of -this world cometh, and hath nothing in me</i>, 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 <i>corruption of our nature</i>, which <i>would render -us prone to sin, though Satan did not tempt</i> 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,</p> - -<p class='c006'><i>1st</i>, <i>If we are tempted to those sins which we cannot -think of but with the utmost abhorrence</i>; 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,</p> - -<p class='c006'><i>2dly</i>, 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, <i>that our -own lusts, as well as Satan, are joint causes of those</i> 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.</p> - -<p class='c006'>1. There are some things to be premised in general, concerning -Satan’s temptations;</p> - -<p class='c006'>(1.) That, though he may tempt to sin, yet he <i>cannot force -the will</i>; 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, -<span class='pageno' id='Page_447'>447</span>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 <i>a refection on the providence of God</i>, so far to <i>leave -man</i> in the hands of Satan, as that hereby he should be laid -<i>under a necessity of sinning</i> and perishing without the choice -and consent of his own will, and consequently, his destruction -could not be said to be of himself.</p> - -<p class='c006'>(2.) Satan’s <i>power is not equal to his malice</i>; for he is under -divine restraints, and, indeed, <i>can do nothing against believers, -but by God’s permission</i>. This may be argued from our being -obliged to desire that God would <i>keep us from being tempted</i>, -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:</p> - -<p class='c006'>(3.) As it is <i>not a sin to be tempted</i>, since our Saviour is -said to have been <i>in all points tempted like as we are, yet without -sin</i>, Heb. iv. 15. so on the other hand, <i>when we are pleased</i>, -and comply with the temptation, it will be <i>no sufficient excuse</i> -for us to allege, that <i>Satan had a great hand in it</i>, 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.</p> - -<p class='c006'>(5.) There is a <i>vast difference between</i> the condition of those -who are <i>converted</i>, and others, who are in an <i>unregenerate</i> state, -as to the event and consequence of Satan’s temptations. The -former, indeed, by reason of the remainders of corruption in -them, are <i>oftentimes foiled</i> and overcome thereby; but yet they -shall <i>not be wholly destroyed</i>; but God will <i>find out a way for -their recovery</i> out of the snare, in which they may, at any time, -be entangled: Whereas the latter are wholly under his power, -by <i>their own choice</i> 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,</p> - -<p class='c006'>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 <i>by his subtilty</i>: upon which account he -<span class='pageno' id='Page_448'>448</span>is called <i>that old serpent, which deceiveth the whole world</i>. Rev. -xx. 2. and xii. 9. And elsewhere we read of <i>the depths of Satan</i>, -chap. ii. 24. that is, his deep-laid designs, and of his <i>wiles</i>, -Eph. vi. 11. which it is an hard matter to withstand; and he -is sometimes said to be <i>transformed into an angel of light</i>, -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, <i>not as an angel of light</i>, -pretending to help us in the way to heaven, but <i>as a roaring -lion</i>, 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 <i>fiery -darts</i>, as contra-distinguished from his <i>wiles</i>. In the former -he shews himself a <i>tempter</i>, in the latter, an <i>accuser</i>. These -are the usual methods which he takes in managing his temptations: -and we shall consider them under four heads;</p> - -<p class='c006'>1. His endeavouring to produce and strengthen the habits -of sin.</p> - -<p class='c006'>2. What he does to prevent conviction of sin, or to hinder -the efficacy thereof.</p> - -<p class='c006'>3. His discouraging those who are under convictions from -closing with Christ by faith. And,</p> - -<p class='c006'>4. His injecting blasphemous and atheistical thoughts into -the minds of men, and using endeavours to drive them to despair.</p> - -<p class='c006'>1. Satan endeavours <i>to produce and strengthen the habits of -sin</i>. 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, <i>Can the Ethiopian -change his skin, or the leopard his spots; then may ye also -do good, that are accustomed to do evil</i>, 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 <i>omission</i>, or to <i>formality</i> and <i>indifferency</i> 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 -<span class='pageno' id='Page_449'>449</span>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,</p> - -<p class='c006'>(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 <i>time enough for them to think of being religious -hereafter</i>; 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.</p> - -<p class='c006'>(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. -<span class='pageno' id='Page_450'>450</span>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.</p> - -<p class='c006'>(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 -<span class='pageno' id='Page_451'>451</span>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.</p> - -<p class='c006'>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,</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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 <i>there -was none of the men of the house there within</i>, 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, <i>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</i>, Job xxii. 13, 14. Thus the prophet Isaiah denounces -a woe against them that <i>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</i>, 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.</p> - -<p class='c006'>[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 -<span class='pageno' id='Page_452'>452</span>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.</p> - -<p class='c006'>[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, <i>The woman, whom thou gavest to be with me, -she gave me of the tree, and I did eat</i>, Gen. iii. 12.</p> - -<p class='c006'>[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,</p> - -<p class='c006'>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,</p> - -<p class='c006'>(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 <i>strengthened -the hands of the wicked, that he should not return from his -wicked way, by promising him life</i>, 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,</p> - -<p class='c006'>[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, <i>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</i>, 1 -Sam. ii. 23, 24. Whereas, he ought to have restrained them -<span class='pageno' id='Page_453'>453</span>by those acts of severity, which the nature of the crime demanded.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>(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 <i>commanded</i> by the Jews, <i>not to speak at -all, nor teach in the name of Jesus</i>, Acts iv. 18. and when they -refused to obey this command, they <i>put them in prison</i>, 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.</p> - -<p class='c006'>Moreover, Satan endeavours to hinder the success of the -word, by stirring up the corruptions of those that attend upon -<span class='pageno' id='Page_454'>454</span>it; for which reason he is represented, by our Saviour, in the -parable of the <i>seed which fell by the way-side</i>, which the <i>fowls -came and devoured</i>, as <i>catching away</i> 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 <i>seed -that fell among thorns</i>; and explains it of <i>the care of this world, -and the deceitfulness of riches, choaking the word</i>, 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,</p> - -<p class='c006'>[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, -<i>spend their days in wealth</i>, or, as it is in the margin, in mirth, -<i>and in a moment go down to the grave</i>, Job vii. 22. being resolved -to give way to nothing that shall disturb their peace, -or render their lives uncomfortable.</p> - -<p class='c006'>[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, <i>that the work of conversion is over, -and that conviction of sin, though destitute of faith, is true repentance</i>, -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 -<span class='pageno' id='Page_455'>455</span>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.</p> - -<p class='c006'>[3.] He puts them <i>upon making vows and resolutions in their -own strength</i>, 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.</p> - -<p class='c006'>[4.] Satan dazzles <i>their eyes with the glittering vanities of -this world</i>, 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,</p> - -<p class='c006'>3. Those methods that are used by Satan, to hinder persons -from closing with Christ, and believing in him. And this he -does,</p> - -<p class='c006'><i>1st</i>, By endeavouring to <i>keep them in ignorance</i> of the great -doctrines of the gospel; and, as the consequence thereof, turning -<span class='pageno' id='Page_456'>456</span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>2dly</i>, Satan endeavours to hinder men from believing in -Christ, by <i>persuading them to hope for salvation from the mercy -of God</i>, 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 -<span class='pageno' id='Page_457'>457</span>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,</p> - -<p class='c006'>4. His injecting atheistical and blasphemous thoughts into -the minds of men, and using his utmost endeavours to -despair.</p> - -<p class='c006'>(1.) He sometimes <i>injects atheistical and blasphemous -thoughts into the minds of men</i>. 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 <i>opening their mouths in blasphemy against God, to blaspheme -his name and his tabernacle, and them that dwell in heaven</i>, 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 <i>blaspheme the -God of heaven, because of their pains and their sores, and repented -not of their deeds</i>, 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, <i>Is his -mercy clean gone for ever? Hath God forgotten to be gracious</i>, -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?</p> - -<p class='c006'>It is certain, that sometimes they proceed from ourselves: -Thus our Saviour says, <i>Out of the heart proceed blasphemies -that defile a man</i>, 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 -<span class='pageno' id='Page_458'>458</span>of Satan, which tends to God’s dishonour, grieves the Holy -Spirit, and defiles our own consciences.</p> - -<p class='c006'>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 <i>fall down and -worship him</i>; to whom he immediately replies, <i>Get thee hence, -Satan</i>, 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.</p> - -<p class='c006'>(2.) As Satan gives disturbance by blasphemous suggestions, -so he uses endeavours to <i>drive persons to despair</i>. 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 <i>the Lord God of his salvation</i>. -And when the church is represented in Lam. iii. 18. as -<span class='pageno' id='Page_459'>459</span>saying, <i>My hope is perished from the Lord</i>; it is considered afterwards -as encouraging itself in him, as in ver. 24. <i>The Lord -is my portion, saith my soul, therefore will I hope in him</i>; and, -in ver. 31. <i>For the Lord will not cast off for ever</i>. 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 <i>punishment was -greater than he could bear</i>; it is said concerning him, that <i>he -went out from the presence of the Lord</i>, 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.</p> - -<p class='c006'>Here we may take occasion to consider how Satan proceeds -against men in tempting them to despair.</p> - -<p class='c006'><i>1st.</i> He <i>takes the fittest opportunity</i>, when we are most like -to be overcome by his temptation; <i>he observes our constitution -when most addicted to melancholy</i>, 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 <i>when we are under divine -desertion</i>; and, as the consequence hereof, our faith is weak, -and very much indisposed to seek help from God. Moreover, -he often takes occasion, <i>from some great fall and miscarriage</i> -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.</p> - -<p class='c006'><i>2dly</i>, He endeavours <i>to stop all the springs of comfort</i>, 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 -<span class='pageno' id='Page_460'>460</span>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.</p> - -<p class='c006'><i>3dly</i>, Satan endeavours to <i>hinder a soul at this time, from -waiting on God in ordinances</i>. 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 <i>eat and -drunk</i> his own <i>damnation</i>, 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 <i>damnation</i>, ought to be rendered <i>judgment</i>, 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. <i>He -that turneth away his ear from hearing the law, even his prayer -shall be abomination</i>; and, in chap. xxi. 27. <i>The sacrifice of -the wicked is abomination</i>; 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.</p> - -<p class='c006'><i>4thly</i>, Satan also makes use of false reasoning, by which he -endeavours to answer this end; as,</p> - -<p class='c006'>[1.] He puts them upon concluding, that <i>because they have -no grace, therefore they never shall have it</i>; 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.</p> - -<p class='c006'>[2.] He farther argues, that because they have lived a great -while in a <i>course of sin</i>, and their hearts are <i>very much hardened -thereby</i>; therefore they cannot be broken, or their wound is -<span class='pageno' id='Page_461'>461</span>incurable, and there are no healing medicines; which is to set -limits to the almighty power and grace of God.</p> - -<p class='c006'>[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.</p> - -<p class='c006'>[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<a id='r126' /><a href='#f126' class='c012'><sup>[126]</sup></a>. 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,</p> - -<p class='c006'><i>Secondly</i>, 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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_462'>462</span>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.</p> - -<p class='c006'>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 -<i>heart is made soft</i>, Job xxiii. 16. in a natural way, by those -<span class='pageno' id='Page_463'>463</span>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.</p> - -<p class='c006'>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, -<i>How can I do this great wickedness, and sin against God</i>, Gen. -xxxix. 9.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>restored</i>, and we <i>led in the paths of righteousness -for his name’s sake</i>, Psal. xxiii. 3.</p> - -<p class='c006'><span class='pageno' id='Page_464'>464</span>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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_465'>465</span>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.”</p> - -<div class='chapter'> - <h2 class='c004'>Quest. CXCVI.</h2> -</div> -<p class='c010'><span class='sc'>Quest. CXCVI.</span> <i>What doth the conclusion of the Lord’s -prayer teach us?</i></p> - -<p class='c007'><span class='sc'>Answ.</span> The conclusion of the Lord’s prayer, [which is, <i>For -thine is the kingdom, the power, and the glory for ever, Amen</i>] -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, <i>Amen</i>.</p> - -<p class='c011'>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.</p> - -<p class='c006'>In the conclusion of the Lord’s prayer, we are directed to -ascribe to God <i>the kingdom, the power, and the glory for ever</i>; -and to sum up all with that comprehensive word, <i>Amen</i>. This -may be considered in two respects,</p> - -<p class='c006'>1. As we hereby express the due regard we have to the divine -perfections: And,</p> - -<p class='c006'>2. As we improve or make use of them as so many arguments -or pleas in prayer.</p> - -<p class='c006'>1. We shall consider this doxology as containing the sense -we have of the divine perfections. Accordingly,</p> - -<p class='c006'>(1.) We say, <i>Thine is the kingdom</i>; 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 -<span class='pageno' id='Page_466'>466</span>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 <i>king of saints</i>, 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.</p> - -<p class='c006'>(2.) We adore him as a God of infinite power, <i>Thine is the -power</i>. 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, -<i>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</i>, Job xl. 12, 13.</p> - -<p class='c006'>(3.) It is farther added, <i>Thine is the glory</i>. 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, <i>Thine is the kingdom, the power, and the glory</i>.</p> - -<p class='c006'>And it is farther added, that they belong to him <i>for ever -and ever</i>; 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.</p> - -<p class='c006'><span class='pageno' id='Page_467'>467</span>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 <i>illative</i> 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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>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 -<span class='pageno' id='Page_468'>468</span>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.”</p> - -<p class='c006'>(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, -<i>q. d.</i> “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.”</p> - -<p class='c006'><span class='pageno' id='Page_469'>469</span>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.”</p> - -<p class='c006'>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, <i>Thine is the kingdom, the power, and the glory</i>, -we are furnished with arguments adapted to our present exigencies, -<i>q. d.</i> “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.”</p> - -<p class='c006'><span class='pageno' id='Page_470'>470</span>As for the word, <i>Amen</i>, 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 <i>verily</i>. And it is -sometimes repeated to add greater force to it: Thus when our -Saviour asserts the necessity of regeneration, he says, <i>Verily, -verily, I say unto thee, except a man be born again, he cannot -see the kingdom of God</i>, John iii. 3. And elsewhere, <i>Verily, -verily, I say unto you, whatsoever ye shall ask the Father in -my name, he will give it you</i>, chap. xvi. 23.<a id='r127' /><a href='#f127' class='c012'><sup>[127]</sup></a></p> - -<p class='c006'>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.</p> - -<p class='c006'>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, <i>He answered the king, -and said, Amen; the Lord God of my lord the king say so too</i>, -1 Kings i. 36.</p> - -<p class='c006'>Thus then the word, <i>Amen</i>, with which this and other prayers -are to be concluded, signifies, <i>so it is, let it be so</i>, or, <i>so it -shall be</i>; 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, <i>so it is</i>: As it refers to the promises which -we plead and take encouragement from, or the blessings which -we desire, it signifies, <i>so it shall be</i>, and <i>so let it be</i>. Thus it is -to be applied in this prayer; and in particular, as it is joined -to the doxology, <i>Thine is the kingdom, the power and the glory, -for ever and ever</i>, 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 -<span class='pageno' id='Page_471'>471</span>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, <i>Blessed be his glorious name -for ever; and let the whole earth be filled with his glory, Amen -and Amen</i>, i. e. God has determined that it shall be so, and the -whole church is obliged to express their faith, and say, <i>Amen, -so let it be</i>.</p> - -<p class='c006'>Some have thought it expedient in joint prayer, for the -whole assembly, together with him that is the mouth thereof, -to say, <i>Amen</i>, 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<a id='r128' /><a href='#f128' class='c012'><sup>[128]</sup></a>; and it was afterwards observed in Jerom’s time, -who compares the sound they made with their united voices to -that of thunder<a id='r129' /><a href='#f129' class='c012'><sup>[129]</sup></a>; 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.</p> - -<p class='c006'>As for the contrary extreme, when one, whose office was -altogether unknown to the primitive churches, is appointed to -say, <i>Amen</i>, 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 <i>occupieth the room of the unlearned</i>, as <i>saying, Amen, -at the giving of thanks</i>, 1 Cor. xiv. 16. where, by the unlearned, -we are not to understand the Clerk of a congregation<a id='r130' /><a href='#f130' class='c012'><sup>[130]</sup></a>, -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, <i>Amen</i>.</p> - -<div class='chapter'> - <span class='pageno' id='Page_473'>473</span> - <h2 class='c004'>Theological Questions.</h2> -</div> -<p class='c010'><i>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</i> Ridgley; -<i>and every instructor, or pupil, will select or vary at his pleasure</i>.</p> - -<p class='c011'><span class='sc'>Quest. 1.</span>—How does it appear, that something has existed -from eternity?</p> - -<p class='c006'>2. What evidence is there, that the existence of man is derived, -and dependent?</p> - -<p class='c006'>3. How do you prove the existence of God?</p> - -<p class='c006'>4. What is Theology?</p> - -<p class='c006'>5. What is natural Theology?</p> - -<p class='c006'>6. What does it discover of the Divine character?</p> - -<p class='c006'>7. What arguments prove the genuineness, authenticity; -and what, the inspiration of the Old and New Testaments?</p> - -<p class='c006'>8. How do you prove the Unity of God?</p> - -<p class='c006'>9. How do you prove the divinity and personality of the -Son, and the Holy Ghost?</p> - -<p class='c006'><span class='pageno' id='Page_474'>474</span>10. What are the Manichean, Arian, Sabellian, Socinian -and Unitarian heresies, and how are they respectively confuted?</p> - -<p class='c006'>11. How do you prove that there are divine purposes, and -that these are eternal and immutable?</p> - -<p class='c006'>12. Wherein does the certainty of events, taught in the scriptures, -differ from the fatality of heathen philosophers and modern -sceptics?</p> - -<p class='c006'>13. How do you prove that the world was created?</p> - -<p class='c006'>14. In what estate was man created?</p> - -<p class='c006'>15. What are the acts of God’s providence; or how is it -employed about created things?</p> - -<p class='c006'>16. What is the difference between a law and a covenant?</p> - -<p class='c006'>17. How do you prove that God did enter into a Covenant -with Adam, which included him and all his posterity?</p> - -<p class='c006'>18. What are we to understand by Adam’s freedom of -will?</p> - -<p class='c006'>19. What is necessary to constitute a moral agent?</p> - -<p class='c006'>20. What is the difference between natural, and moral, -power, and inability?</p> - -<p class='c006'>21. How is the doctrine of universal absolute decrees consistent -with the moral agency of man?</p> - -<p class='c006'>22. How do you define sin?</p> - -<p class='c006'><span class='pageno' id='Page_475'>475</span>23. Are there venial sins?</p> - -<p class='c006'>24. How do you describe the sin against the Holy Ghost?</p> - -<p class='c006'>25. How do you prove the depravity of unrenewed men to -be total?</p> - -<p class='c006'>26. What was implied by the death threatened in case of -disobedience?</p> - -<p class='c006'>27. Wherein consists the punishment of the damned?</p> - -<p class='c006'>28. How do you prove the eternity of hell torments?</p> - -<p class='c006'>29. How do you define the Covenant of Grace?</p> - -<p class='c006'>30. Is there any ground for a distinction between the Covenant -of Redemption and the Covenant of Grace?</p> - -<p class='c006'>31. Wherein do the Covenants of Works, and Grace agree, -and differ?</p> - -<p class='c006'>32. Are the Law, and Gospel inconsistent with each other?</p> - -<p class='c006'>33. What is an atonement? And what the nature, and extent -of the atonement of Christ?</p> - -<p class='c006'>34. Was the sacrifice of Christ Jesus absolutely necessary -for our salvation?</p> - -<p class='c006'>35. Whence did the obedience, and sufferings of Christ derive -their efficacy?</p> - -<p class='c006'>36. How was his death consistent, with the justice of God?</p> - -<p class='c006'><span class='pageno' id='Page_476'>476</span>37. How do you describe the nature, mode of administration, -extent, duration and glory of Christ’s kingly office?</p> - -<p class='c006'>38. What is to be understood by his descent into Hell?</p> - -<p class='c006'>39. What are we to understand by the application of Redemption?</p> - -<p class='c006'>40. How do you prove that the influence of the Holy Spirit -is of free and sovereign grace?</p> - -<p class='c006'>41. What is regeneration, or effectual calling?</p> - -<p class='c006'>42. Whence arises the necessity of it?</p> - -<p class='c006'>43. What are the means of grace, and what their use?</p> - -<p class='c006'>44. What is the utmost the unregenerate do in the use of -the means of grace?</p> - -<p class='c006'>45. To what are they to be exhorted?</p> - -<p class='c006'>46. Wherein consists the difference of the special call of the -Spirit, and the more outward call of the gospel?</p> - -<p class='c006'>47. How do you describe the nature of gospel repentance, -with the difference between this, and conviction of sin, or legal -repentance?</p> - -<p class='c006'>48. How do you describe the nature, and necessity of justifying -faith; and what species of causality has it in our justification?</p> - -<p class='c006'>49. What is included in, and what are the effects of justification?</p> - -<p class='c006'><span class='pageno' id='Page_477'>477</span>50. How are full satisfaction and free pardon consistent?</p> - -<p class='c006'>51. What are we to understand by the imputation of Christ’s -righteousness for justification?</p> - -<p class='c006'>52. What are the absurdities implied in supposing a justifying -faith to consist in a sure confidence of the pardon of our sins?</p> - -<p class='c006'>53. Point out the nature, privileges and evidences of adoption.</p> - -<p class='c006'>54. How do you describe, and prove the possibility of attaining -an assurance, of God’s love?</p> - -<p class='c006'>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?</p> - -<p class='c006'>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?</p> - -<p class='c006'>57. Is sinless perfection attainable in this life?</p> - -<p class='c006'>58. What is the condition of the souls of believers immediately -after death?</p> - -<p class='c006'>59. How do you prove that there shall be a general resurrection -of the just and the unjust?</p> - -<p class='c006'>60. How do you prove there shall be a general judgment?</p> - -<p class='c006'>61. What are the consequences of the judgment to the -righteous and the wicked?</p> - -<p class='c006'>62. How do you prove that the institution of the Sabbath, -is of perpetual obligation?</p> - -<p class='c006'><span class='pageno' id='Page_478'>478</span>63. How do you prove that public worship is to be celebrated -on the Sabbath?</p> - -<p class='c006'>64. What is the nature of a Christian church?</p> - -<p class='c006'>What are its standing officers?</p> - -<p class='c006'>To whom does the right of ordination belong?</p> - -<p class='c006'>65. What is the nature and import of baptism?</p> - -<p class='c006'>How do you prove that other modes than immersion are -lawful?</p> - -<p class='c006'>66. How do you prove the divine right of infant baptism?</p> - -<p class='c006'>67. What is the nature and use, and who are the proper partakers -of the Lord’s supper?</p> - -<p class='c006'>68. What errors are implied in a prayer, the object of which -is a change of divine purposes?</p> - -<p class='c006'>69. What is the nature, use and necessity of prayer?</p> - -<p class='c006'>70. How do you prove that family-prayer is a duty?</p> - -<p class='c006'>71. Wherein consist the unity and communion that should -subsist in the church of Christ, and the benefits or advantages -of it?</p> - -<p class='c006'>72. What are the rules and end of church discipline?</p> - -<p class='c006'>What is the nature and design of excommunication?</p> - -<p class='c006'>73. What are the qualifications necessary to a minister of -Christ?</p> - -<p class='c006'>74. In what does the happiness of heaven consist?</p> -<div class='chapter'> - <span class='pageno' id='Page_479'>479</span> - <h2 class='c004'>INDEX.</h2> -</div> -<p class='c005'>The volumes are denoted by <i>a</i>, <i>b</i>, <i>c</i>, and <i>d</i>.</p> -<ul class='index c003'> - <li class='c014'>A.</li> - <li class='c014'>Abraham offering Isaac, <i>c</i> 544</li> - <li class='c014'>Absolute free-will, <i>a</i> 498</li> - <li class='c014'>Adam, his temptation, <i>b</i> 102 - <ul> - <li>not a mediator, <i>b</i> 164</li> - </ul> - </li> - <li class='c014'>Acts of faith, direct and reflex, <i>c</i> 132</li> - <li class='c014'>Actions sinful, <i>d</i> <a href='#Page_66'>66</a></li> - <li class='c014'>Adoption, <i>c</i> 145</li> - <li class='c014'>Adultery, <i>d</i> <a href='#Page_9'>9</a></li> - <li class='c014'>Affections, government of, <i>d</i> <a href='#Page_10'>10</a></li> - <li class='c014'>Afflictions, relative, <i>b</i> 156</li> - <li class='c014'>All-sufficiency of God, consolatory, <i>a</i> 129</li> - <li class='c014'>Amen, <i>d</i> <a href='#Page_468'>468</a></li> - <li class='c014'>Angels, their creation, <i>b</i> 25 - <ul> - <li>their nature, <i>b</i> 27</li> - <li>their power, <i>b</i> 28</li> - <li>their employment, <i>b</i> 68. 30</li> - <li>providence of God toward them, <i>b</i> 62</li> - </ul> - </li> - <li class='c014'>Anger is heart-murder, <i>c</i> 548</li> - <li class='c014'>Antinomians, <i>c</i> 418</li> - <li class='c014'>Anti-trinitarians, <i>a</i> 388</li> - <li class='c014'>Apostacy, considered, <i>c</i> 225</li> - <li class='c014'>Apostles, <i>b</i> 572</li> - <li class='c014'>Arius, his error, note, <i>a</i> 208</li> - <li class='c014'>Arminians, <i>b</i> 128</li> - <li class='c014'>Ascension of Christ, <i>b</i> 464</li> - <li class='c014'>Assurance of salvation, <i>c</i> 243 - <ul> - <li>how lost, <i>c</i> 273</li> - <li>what essential to faith, <i>c</i> 270</li> - </ul> - </li> - <li class='c014'>Atheism, its absurdity, <i>a</i> 24. 29. 38 <i>c</i> 439</li> - <li class='c014'>Atonement, <i>b</i> 187. 275. note. 276. 280 - <ul> - <li>value of it, <i>b</i> 282. 285</li> - <li>design of it, <i>b</i> 285</li> - <li>propriety of it proved, against Deists, <i>b</i> 299</li> - <li>vindicated against christian errors, <i>b</i> 303</li> - <li>extent of the purchase, <i>b</i> 301</li> - <li>for whom specially intended, <i>b</i> 316. 321</li> - <li>how sufficient for all men, note, <i>b</i> 349</li> - <li>modern opinions on, <i>b</i> 276. <i>b</i> 280. 292. 297</li> - </ul> - </li> - <li class='c014'>Author of sin, God is not, in note, <i>d</i> <a href='#Page_433'>433</a>. <a href='#Page_435'>435</a></li> - <li class='c003'>B.</li> - <li class='c014'>Baptism, an ordinance, <i>d</i> <a href='#Page_174'>174</a> - <ul> - <li>meaning of the word , <i>d</i> <a href='#Page_216'>216</a></li> - <li>a generic term, in note, <i>d</i> <a href='#Page_175'>175</a></li> - <li>the right of infants, <i>d</i> <a href='#Page_182'>182</a>. <a href='#Page_186'>186</a>. <i>d</i> <a href='#Page_187'>187</a>. <a href='#Page_193'>193</a></li> - <li>objections to subjects of, <i>d</i> <a href='#Page_200'>200</a>. <a href='#Page_206'>206</a>. <a href='#Page_186'>186</a>. <a href='#Page_194'>194</a></li> - <li>by pouring or sprinkling, <i>d</i> <a href='#Page_218'>218</a></li> - <li>sponsors in, <i>d</i> <a href='#Page_228'>228</a></li> - <li>sign of the cross in, <i>d</i> <a href='#Page_228'>228</a></li> - <li>how to be improved, <i>d</i> <a href='#Page_229'>229</a>. <a href='#Page_234'>234</a></li> - </ul> - </li> - <li class='c014'>Backbiting, instances of, <i>d</i> <a href='#Page_48'>48</a></li> - <li class='c014'>Being of God proved, <i>a</i> 21</li> - <li class='c014'>Believers, sons of God in Christ, <i>c</i> 146</li> - <li class='c014'>Benevolence, disinterested, <i>a</i> 19</li> - <li class='c014'>Blindness of mind, <i>b</i> 146</li> - <li class='c014'>Borrowing and not paying, <i>d</i> <a href='#Page_23'>23</a> - <ul> - <li>whether Israel was guilty of it, <i>d</i> <a href='#Page_24'>24</a></li> - </ul> - </li> - <li class='c014'>Bread, daily to be prayed for, <i>d</i> <a href='#Page_407'>407</a></li> - <li class='c014'>Burnet, his scheme of the Millenium, <i>b</i> 369</li> - <li class='c003'>C.</li> - <li class='c014'>Call of the gospel, <i>c</i> 16</li> - <li class='c014'>Character of sacred writers, <i>a</i> 101</li> - <li class='c014'>Charity to the poor, <i>d</i> <a href='#Page_20'>20</a></li> - <li class='c014'>Child-like dispositions required in us, <i>d</i> <a href='#Page_364'>364</a></li> - <li class='c014'>Christ, typified by Melchizedec, <i>b</i> 264 - <ul> - <li>his humiliation, <i>b</i> 396</li> - <li>betrayed, denied, condemned, slain, <i>b</i> 424. 426. 429. 433</li> - <li>descent into hell <i>b</i> 440</li> - <li>1 Pet. iii. 18. explained, note, <i>b</i> 442</li> - <li>his resurrection, <i>b</i> 444</li> - <li>his ascension, <i>b</i> 464</li> - <li>his intercession, <i>b</i> 473</li> - <li>his coming to judgment, <i>b</i> 481</li> - </ul> - </li> - <li class='c014'>Christianity, reasonable, note, <i>a</i> 1</li> - <li class='c014'>Church, the word how used, <i>b</i> 510. note 515</li> - <li class='c014'>Church, its testimony, <i>a</i> 116</li> - <li class='c014'>Church, invisible, <i>c</i> 9 - <ul> - <li>its union to Christ, <i>c</i> 10</li> - </ul> - </li> - <li class='c014'>Commandments, rules to interpret, <i>c</i> 428</li> - <li class='c014'>Communion with God, by innocent man, <i>b</i> 77 - <ul> - <li>with Christ in grace, <i>c</i> 65 - <ul> - <li>in glory, <i>c</i> 280</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Conflagration, <i>b</i> 387</li> - <li class='c014'>Conflicts of flesh and spirit, <i>c</i> 187</li> - <li class='c014'>Conscience, horror of, <i>b</i> 153 - <ul> - <li>distinguished, <i>b</i> 154</li> - </ul> - </li> - <li class='c014'>Contentment a universal duty, <i>d</i> <a href='#Page_50'>50</a> - <ul> - <li>motives to it, <i>d</i> <a href='#Page_51'>51</a></li> - </ul> - </li> - <li class='c014'>Contingency of events, <i>a</i> 517</li> - <li class='c014'>Corruption of nature, forbidden, <i>d</i> <a href='#Page_56'>56</a> - <ul> - <li>not from traduction, &c., <i>b</i> 128</li> - <li>how, <i>b</i> 131</li> - </ul> - </li> - <li class='c014'>Covenant of grace, divisible or not, <i>b</i> 165 - <ul> - <li>with whom made, <i>b</i> 167</li> - <li>how, a testament, <i>b</i> 169</li> - <li>eternity of it, <i>b</i> 272</li> - <li>acceptance by elect, <i>b</i> 184</li> - </ul> - </li> - <li class='c014'>Covenant of works, more than a law, <i>b</i> 78 - <ul> - <li>its extent, <i>b</i> 80. 88</li> - <li>its seals, <i>b</i> 88. 90</li> - <li>violation of, <i>b</i> 74. 93</li> - <li>not a promise of salvation, <i>b</i> 164</li> - </ul> - </li> - <li class='c014'>Covetousness and its aggravations, <i>d</i> <a href='#Page_58'>58</a> - <ul> - <li>excuses for it answered, <i>d</i> <a href='#Page_59'>59</a></li> - </ul> - </li> - <li class='c014'>Creation, work of, <i>b</i> 6 - <ul> - <li>immediate, <i>b</i> 7</li> - <li>mediate, <i>b</i> 7</li> - <li>time of, <i>b</i> 8</li> - <li>design of, <i>b</i> 15</li> - <li>not instantaneous, <i>b</i> 17</li> - <li>its progression, <i>b</i> 19. 23</li> - <li>at what season of the year, <i>b</i> 24</li> - <li>its goodness, or perfection, <i>b</i> 25</li> - <li>of man, <i>b</i> 34</li> - </ul> - </li> - <li class='c014'>Creed, account of, <i>b</i> 440</li> - <li class='c014'>Critical examination of 1 John v. 7, <i>a</i> 329</li> - <li class='c003'>D.</li> - <li class='c014'>Day of grace, what, <i>b</i> 331</li> - <li class='c014'>Death, appointed of God, <i>c</i> 293 - <ul> - <li>its effect on the spirit, <i>c</i> 300</li> - <li>of Christ, design of it, <i>b</i> 285 - <ul> - <li>for whom, <i>b</i> 290</li> - <li>perversion of the doctriner, <i>b</i> 291</li> - <li>a true and proper sacrifice for sin, <i>b</i> 292</li> - </ul> - </li> - <li>of some saints, <i>c</i> 285</li> - </ul> - </li> - <li class='c014'>Decrees of God, <i>a</i> 417. 430 - <ul> - <li>proved, <i>a</i> 422. 452</li> - <li>not stoical fate, <i>a</i> 516</li> - <li>misrepresentations of it, <i>a</i> 465</li> - </ul> - </li> - <li class='c014'>Deists, <i>b</i> 494</li> - <li class='c014'>Deity of the Son, proved, <i>a</i> 295 - <ul> - <li>by divine names, <i>a</i> 296</li> - <li>by divine attributes, <i>a</i> 342</li> - <li>by religious worship, <i>a</i> 377</li> - <li>improved, <i>a</i> 414</li> - </ul> - </li> - <li class='c014'>Diligence, <i>d</i> <a href='#Page_20'>20</a>. <a href='#Page_21'>21</a></li> - <li class='c014'>Discontent, remedies against, <i>d</i> <a href='#Page_61'>61</a></li> - <li class='c014'>Dispensations of the covenant, <i>b</i> 199</li> - <li class='c014'>Delusions, <i>b</i> 147</li> - <li class='c014'>Dominion of man in innocency, <i>b</i> 74</li> - <li class='c014'>Duels, <i>c</i> 542</li> - <li class='c003'>E.</li> - <li class='c014'>Eden, garden of, where situated, <i>b</i> 70</li> - <li class='c014'>Effectual calling, <i>c</i> 39</li> - <li class='c014'>Elect, to what chosen, <i>a</i> 438 - <ul> - <li>included in Christ, <i>b</i> 132</li> - <li>ransomed by him, <i>b</i> 316 - <ul> - <li>peculiarly, <i>b</i> 322</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Election, what, <i>a</i> 529. 434 - <ul> - <li>objects of, <i>a</i> 436</li> - <li>proved, <i>a</i> 447</li> - <li>its design, <i>a</i> 461</li> - <li>its properties, <i>a</i> 469</li> - <li>knowledge of, <i>a</i> 470</li> - <li>free, <i>a</i> 476</li> - <li>unchangeable, <i>a</i> 481</li> - <li>objections to, <i>a</i> 507</li> - <li>distinct from fate, <i>a</i> 516</li> - </ul> - </li> - <li class='c014'>Elijah, whether guilty of falsehood, <i>d</i> <a href='#Page_36'>36</a></li> - <li class='c014'>Elisha reproached at Bethel, <i>d</i> <a href='#Page_43'>43</a></li> - <li class='c014'>Endor, witch of, <i>c</i> 451</li> - <li class='c014'>Enlightened conscience, <i>c</i> 184</li> - <li class='c014'>Errors, of Arius and Sabellius, <i>a</i> 208</li> - <li class='c014'>Eternal generation of Christ, <i>a</i> 259</li> - <li class='c014'>Eternity of the covenant of grace, <i>b</i> 172</li> - <li class='c014'>Eutychus, who he was, note, <i>b</i> 223</li> - <li class='c014'>Eve, the manner of her temptation, <i>b</i> 100</li> - <li class='c003'>F.</li> - <li class='c014'>Faith, how, a condition, <i>b</i> 189 - <ul> - <li>how above natural ability, <i>b</i> 193</li> - <li>various kinds of, <i>c</i> 121-125</li> - <li>justifying, <i>c</i> 98. 125</li> - <li>how it justifies, <i>c</i> 110</li> - <li>a duty, <i>b</i> 193</li> - <li>a means of salvation, <i>d</i> <a href='#Page_76'>76</a></li> - </ul> - </li> - <li class='c014'>Fall of man, <i>b</i> 74-93</li> - <li class='c014'>Father, God is to men, <i>d</i> <a href='#Page_360'>360</a> - <ul> - <li>to be addressed as in heaven, <i>d</i> <a href='#Page_365'>365</a></li> - </ul> - </li> - <li class='c014'>Food of man in innocency, <i>b</i> 72</li> - <li class='c014'>Foreknowledge of God, <i>a</i> 452</li> - <li class='c014'>Foreordained whatsoever comes to pass, what is meant, <i>d</i> <a href='#Page_433'>433</a></li> - <li class='c014'>Forgiveness of sin, <i>c</i> 70. <i>d</i> <a href='#Page_417'>417</a> - <ul> - <li>of others, what meant by it, <i>d</i> <a href='#Page_424'>424</a></li> - <li>argument to induce to it, <i>d</i> <a href='#Page_426'>426</a></li> - </ul> - </li> - <li class='c014'>Freedom of divine decrees, <i>a</i> 432. 433</li> - <li class='c014'>Free will, absolute, absurd, <i>a</i> 498 - <ul> - <li>doctrine of, examined, <i>a</i> 501</li> - </ul> - </li> - <li class='c014'>Frugality, <i>d</i> <a href='#Page_17'>17</a></li> - <li class='c003'>G.</li> - <li class='c014'>Genealogy of Christ defended, <i>a</i> 88</li> - <li class='c014'>Genuineness of the scriptures, <i>a</i> 79</li> - <li class='c014'>Glorifying God, what is meant by it, <i>a</i> 13</li> - <li class='c014'>Glory of God, how things are disposed, <i>d</i> <a href='#Page_382'>382</a></li> - <li class='c014'>Glory of Christ as Mediator, <i>b</i> 244</li> - <li class='c014'>God, proofs of his being, <i>a</i> 22-48 - <ul> - <li>is a Spirit, <i>a</i> 123 - <ul> - <li>his unity, <i>a</i> 194</li> - </ul> - </li> - <li>holy, <i>a</i> 159</li> - <li>not the author of sin, <i>a</i> 424. 523. 530</li> - <li>is infinite, <i>a</i> 126</li> - <li>all-sufficient, <i>a</i> 127</li> - <li>eternal, <i>a</i> 129</li> - <li>immutable, <i>a</i> 135</li> - <li>incomprehensible, <i>a</i> 138</li> - <li>omnipresent, <i>a</i> 139</li> - <li>almighty, <i>a</i> 140</li> - <li>omniscient, <i>a</i> 145</li> - <li>most wise, <i>a</i> 152 - <ul> - <li>just, <i>a</i> 164</li> - <li>true, <i>a</i> 186</li> - <li>merciful, <i>a</i> 168</li> - </ul> - </li> - <li>even in punishing, note, <i>a</i> 170</li> - <li>how glorified, <i>a</i> 14</li> - </ul> - </li> - <li class='c014'>Goodness, <i>ibid</i></li> - <li class='c014'>Gospel, how offered to all, <i>b</i> 332 - <ul> - <li>faith in it the duty of all, <i>b</i> 336</li> - </ul> - </li> - <li class='c014'>Government, civil, <i>c</i> 524</li> - <li class='c014'>Grotius, on the authority of the scriptures, in note, <i>a</i> 97</li> - <li class='c014'>Grace, of God, in providing a Mediator, <i>b</i> 187</li> - <li class='c014'>Guilt of Adam’s first sin, <i>b</i> 119 - <ul> - <li>its consequences, <i>b</i> 196-259</li> - </ul> - </li> - <li class='c003'>H.</li> - <li class='c014'>Happiness of saints, future, <i>c</i> 399</li> - <li class='c014'>Hardness of heart, <i>b</i> 149 - <ul> - <li>causes of, <i>b</i> 150</li> - <li>in believers and unbelievers, <i>b</i> 151</li> - </ul> - </li> - <li class='c014'>Hearing the word, <i>d</i> <a href='#Page_158'>158</a></li> - <li class='c014'>Heathens, <i>b</i> 491. <i>c</i> 163</li> - <li class='c014'>Hell, descent of Christ into, <i>b</i> 440</li> - <li class='c014'>Heinousness of sins not equal, <i>d</i> <a href='#Page_67'>67</a></li> - <li class='c014'>Holy Ghost, procession of, <i>a</i> 260 - <ul> - <li>his Deity proved, <i>a</i> 295</li> - <li>his titles, <i>a</i> 400 - <ul> - <li>attributes, <i>a</i> 404</li> - <li>works, <i>a</i> 405</li> - <li>worship, <i>a</i> 408. 414</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Holiness of God, <i>a</i> 159 - <ul> - <li>motives to, <i>c</i> 160</li> - </ul> - </li> - <li class='c014'>Holy places, <i>c</i> 424 - <ul> - <li>times, <i>c</i> 427</li> - </ul> - </li> - <li class='c014'>Holy Spirit, implants all graces, <i>b</i> 197 - <ul> - <li>applies salvation, <i>b</i> 237</li> - </ul> - </li> - <li class='c014'>Humiliation of Christ, <i>b</i> 396 - <ul> - <li>in his birth, <i>b</i> 398</li> - <li>in his life, <i>b</i> 401</li> - <li>by temptations, <i>b</i> 410</li> - <li>by sinless infirmities, <i>b</i> 422</li> - <li>in his death, <i>b</i> 423</li> - <li>in being betrayed, <i>b</i> 424 - <ul> - <li>forsaken, <i>b</i> 425</li> - <li>condemned, <i>b</i> 429</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Humiliation of Christ, in being tormented, <i>b</i> 431 - <ul> - <li>crucified, <i>b</i> 433</li> - <li>in his burial, <i>b</i> 437</li> - </ul> - </li> - <li class='c014'>Human nature of Christ, <i>b</i> 421</li> - <li class='c014'>Hypocrisy, sin of, <i>d</i> <a href='#Page_39'>39</a> - <ul> - <li>whether Paul and Daniel guilty, <i>d</i> <a href='#Page_40'>40</a></li> - </ul> - </li> - <li class='c003'>I.</li> - <li class='c014'>Idolatry, <i>c</i> 443. & <i>a</i>194</li> - <li class='c014'>Image-worship, <i>c</i> 461</li> - <li class='c014'>Immortality of the soul, <i>c</i> 302 - <ul> - <li>asserted and denied by heathens, <i>c</i> 303</li> - </ul> - </li> - <li class='c014'>Imputation, what, <i>c</i> 85-95</li> - <li class='c014'>Imputation of Adam’s sin, <i>b</i> 107. 113</li> - <li class='c014'>Inability of sinners to believe, note, <i>b</i> 193 - <ul> - <li>to keep the commandments, <i>d</i> <a href='#Page_62'>62</a></li> - </ul> - </li> - <li class='c014'>Incarnation of Christ, <i>b</i> 227 - <ul> - <li>the time of, <i>b</i> 231</li> - <li>duration of, <i>b</i> 234</li> - </ul> - </li> - <li class='c014'>Incarnation, necessity for, <i>b</i> 235</li> - <li class='c014'>Independency of God, <i>a</i> 124</li> - <li class='c014'>Infants, their state, <i>b</i> 138</li> - <li class='c014'>Inferiors, duties of, <i>c</i> 520</li> - <li class='c014'>Innocency, man’s condition in, <i>b</i> 72</li> - <li class='c014'>Inspiration of scripture, <i>a</i> 110</li> - <li class='c014'>Integrity of the church in all ages, <i>b</i> 199</li> - <li class='c014'>Interest in Christ, <i>b</i> 189</li> - <li class='c003'>J.</li> - <li class='c014'>Jesus, why so called, <i>b</i> 244</li> - <li class='c014'>Judgment, final, <i>c</i> 359</li> - <li class='c014'>Justice, in our dealings, <i>d</i> <a href='#Page_19'>19</a></li> - <li class='c014'>Justification, <i>c</i> 67 - <ul> - <li>its foundation, <i>c</i> 73</li> - <li>not before faith, <i>c</i> 117</li> - <li>not by works, <i>c</i> 101</li> - <li>not by repentance, <i>c</i> 101</li> - </ul> - </li> - <li class='c003'>K.</li> - <li class='c014'>Kingdom of Heaven, <i>c</i> 399 - <ul> - <li>of Providence, <i>d</i> <a href='#Page_385'>385</a></li> - <li>of grace, <i>d</i> <a href='#Page_386'>386</a></li> - <li>of Christ, how advanced, <i>d</i> <a href='#Page_389'>389</a></li> - <li>of glory, <i>d</i> <a href='#Page_394'>394</a></li> - </ul> - </li> - <li class='c014'>Kingly office of Christ, <i>b</i> 351 - <ul> - <li>its exercise, <i>b</i> 352</li> - <li>submission to, <i>b</i> 357</li> - <li>opposition to, <i>b</i> 360</li> - <li>times of exercise, <i>b</i> 364</li> - <li>in the Millenium, <i>b</i> 366</li> - <li>on earth, <i>b</i> 381</li> - <li>duration of, <i>b</i> 392</li> - <li>the two-fold states of, <i>b</i> 396</li> - <li>in humiliation, <i>b</i> 399</li> - </ul> - </li> - <li class='c003'>L.</li> - <li class='c014'>Law, moral, <i>c</i> 421 - <ul> - <li>judicial, <i>c</i> 422</li> - <li>ceremonial, <i>c</i> 423</li> - </ul> - </li> - <li class='c014'>Law-suits, when unjust, <i>d</i> <a href='#Page_26'>26</a></li> - <li class='c014'>Liberty, <i>c</i> 34</li> - <li class='c014'>Life, bounds of fixed, <i>a</i> 508 - <ul> - <li>to be preserved, <i>c</i> 540</li> - </ul> - </li> - <li class='c014'>Light of nature, <i>a</i> 21. 230</li> - <li class='c014'>Light of revelation, sufficient, <i>b</i> 206 - <ul> - <li>increased by the gospel, <i>b</i> 214</li> - </ul> - </li> - <li class='c014'>Long-suffering of God, <i>a</i> 176 - <ul> - <li>in harmony with justice, <i>a</i> 181</li> - <li>improvement of, <i>a</i> 183</li> - </ul> - </li> - <li class='c014'>Lord’s supper, <i>d</i> <a href='#Page_234'>234</a> - <ul> - <li>a gospel ordinance, <i>d</i> <a href='#Page_236'>236</a></li> - <li>what the elements and actions, <i>d</i> <a href='#Page_237'>237</a>. <a href='#Page_238'>238</a></li> - <li>to whom to be administered, <i>d</i> <a href='#Page_237'>237</a>. <a href='#Page_245'>245</a>. <a href='#Page_263'>263</a></li> - <li>examination previous to, <i>d</i> <a href='#Page_246'>246</a>-256</li> - <li>who to be debarred from, <i>d</i> <a href='#Page_263'>263</a></li> - <li>meditation at, <i>d</i> <a href='#Page_269'>269</a></li> - <li>what to be done at, <i>d</i> <a href='#Page_270'>270</a>. <a href='#Page_273'>273</a>. <a href='#Page_275'>275</a></li> - <li>vows may be made at, <i>d</i> <a href='#Page_278'>278</a></li> - <li>frequent attendance on, <i>d</i> <a href='#Page_280'>280</a></li> - <li>how it differs from baptism, <i>d</i> <a href='#Page_281'>281</a>-284</li> - </ul> - </li> - <li class='c014'>Lie, definition and kinds of, <i>d</i> <a href='#Page_33'>33</a> - <ul> - <li>whether midwives in Egypt guilty of, <i>d</i> <a href='#Page_34'>34</a></li> - <li>Rahab’s, <i>d</i> <a href='#Page_34'>34</a></li> - <li>whether Jacob was guilty of, <i>d</i> <a href='#Page_35'>35</a></li> - <li>whether Elijah was guilty, <i>d</i> <a href='#Page_36'>36</a></li> - <li>whether Paul was guilty, <i>d</i> <a href='#Page_37'>37</a></li> - <li>David’s, <i>d</i> <a href='#Page_38'>38</a></li> - </ul> - </li> - <li class='c003'>M.</li> - <li class='c014'>Magee’s, two discourses on the atonement, note, <i>b</i> 298. 317</li> - <li class='c014'>Man, his creation, <i>b</i> 34 - <ul> - <li>his twofold nature, <i>b</i> 39</li> - <li>in the divine image, <i>b</i> 42</li> - <li>his mutability, <i>b</i> 44</li> - <li>providence of God toward him, <i>b</i> 70</li> - <li>employment in Paradise, <i>b</i> 72</li> - <li>fallen, <i>b</i> 117</li> - <li>his misery, <i>b</i> 136</li> - </ul> - </li> - <li class='c014'>Marks of grace, <i>c</i> 260-262</li> - <li class='c014'>Marriage, its institution and design, <i>b</i> 75</li> - <li class='c014'>Masters, duties of, <i>c</i> 533</li> - <li class='c014'>Means of salvation, <i>d</i> <a href='#Page_76'>76</a></li> - <li class='c014'>Mediator, his office generally, <i>b</i> 186 - <ul> - <li>his intercession or satisfaction, <i>b</i> 186</li> - <li>who he is, <i>b</i> 216</li> - <li>his sufficiency, <i>b</i> 218</li> - <li>his incarnation, <i>b</i> 221</li> - <li>why called Jesus Christ, <i>b</i> 244</li> - </ul> - </li> - <li class='c014'>Melchizedec, who he might be, <i>b</i> 264</li> - <li class='c014'>Messiah of the Old Testament is Christ, <i>b</i> 200 - <ul> - <li>the substance of the ceremonial law, <i>b</i> 201</li> - <li>Jesus of Nazareth, <i>b</i> 245</li> - <li>his commission, <i>b</i> 248</li> - <li>his offices, <i>b</i> 249 - <ul> - <li>prophetical, <i>b</i> 252</li> - <li>priestly, <i>b</i> 259</li> - <li>kingly, <i>b</i> 351</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Millenium, <i>b</i> 366-382</li> - <li class='c014'>Moral obligation, foundation of, <i>c</i> 405</li> - <li class='c014'>Moral law, <i>c</i> 421 - <ul> - <li>civil, its origin, <i>b</i> 127</li> - </ul> - </li> - <li class='c014'>Mortification, <i>c</i> 155</li> - <li class='c014'>Moses, no astrologer, <i>c</i> 454 - <ul> - <li>killing the Egyptians, <i>c</i> 545</li> - </ul> - </li> - <li class='c014'>Murderers do not escape, <i>c</i> 547</li> - <li class='c014'>Musical instruments unauthorized in gospel worship, <i>d</i> <a href='#Page_85'>85</a></li> - <li class='c014'>Mystery, scriptural, <i>a</i> 215. 217</li> - <li class='c014'>Mysteries, Dr. Bates Aon, in note, <i>a</i> 217</li> - <li class='c003'>N.</li> - <li class='c014'>Name of God, what meant by it, <i>d</i> <a href='#Page_369'>369</a> - <ul> - <li>how sanctified, <i>d</i> <a href='#Page_370'>370</a>. <a href='#Page_373'>373</a></li> - <li>when profaned, <i>c</i> 473</li> - <li>hallowed, what meant by, <i>d</i> <a href='#Page_375'>375</a>-381</li> - </ul> - </li> - <li class='c014'>Natures of Christ, <i>b</i> 235 - <ul> - <li>why two-fold, <i>b</i> 242</li> - <li>without confusion, <i>b</i> 243</li> - </ul> - </li> - <li class='c003'>O.</li> - <li class='c014'>Oaths, religious, <i>c</i> 472 - <ul> - <li>profane, <i>c</i> 470</li> - </ul> - </li> - <li class='c014'>Objections, to the harmony of the scriptures, <i>a</i> 88-93 - <ul> - <li>to the doctrine of election, <i>a</i> 507</li> - <li>to the divine predetermination, <i>a</i> 509</li> - </ul> - </li> - <li class='c014'>Obligation, moral, <i>c</i> 405</li> - <li class='c014'>Offences, their aggravations, <i>d</i> <a href='#Page_67'>67</a> - <ul> - <li>from the parties, <i>d</i> <a href='#Page_68'>68</a></li> - <li>from the nature of the offence, <i>d</i> <a href='#Page_70'>70</a></li> - <li>from the circumstances, <i>d</i> <a href='#Page_72'>72</a></li> - </ul> - </li> - <li class='c014'>Officers of the, church, <i>b</i> 572</li> - <li class='c014'>Offices of Christ, their number, <i>b</i> 249 - <ul> - <li>suited to the state of man, <i>b</i> 250</li> - <li>not to be confounded, <i>b</i> 251</li> - <li>their order, <i>b</i> 252</li> - </ul> - </li> - <li class='c014'>Office, prophetical, <i>b</i> 254 - <ul> - <li>for whom intended, <i>b</i> 255</li> - <li>how executed, <i>b</i> 256 - <ul> - <li>when, <i>b</i> 257</li> - </ul> - </li> - <li>the priestly, <i>b</i> 259</li> - </ul> - </li> - <li class='c014'>Officers among the Jews, <i>d</i> <a href='#Page_139'>139</a></li> - <li class='c014'>Ordinances of the gospel, <i>d</i> <a href='#Page_83'>83</a></li> - <li class='c014'>Original righteousness lost, <i>a</i> 121</li> - <li class='c014'>Original, transgression, <i>b</i> 105 - <ul> - <li>sin, what, <i>b</i> 118</li> - <li>its transmission, <i>b</i> 129. 132</li> - <li>its punishment, <i>b</i> 141</li> - </ul> - </li> - <li class='c003'>P.</li> - <li class='c014'>Parable of the debtor, <i>c</i> 238</li> - <li class='c014'>Paradise, where, <i>b</i> 71 - <ul> - <li>after death, <i>c</i> 318</li> - </ul> - </li> - <li class='c014'>Parents, duties of, <i>c</i> 531</li> - <li class='c014'>Papal doctrines, <i>a</i> 162, <i>d</i> <a href='#Page_315'>315</a></li> - <li class='c014'>Pardon of sin is from God only, <i>d</i> <a href='#Page_417'>417</a></li> - <li class='c014'>Pelagianism, <i>b</i> 125</li> - <li class='c014'>Perfection, absolute, not in this life, <i>c</i> 178 - <ul> - <li>at death, <i>c</i> 312</li> - </ul> - </li> - <li class='c014'>Perfections of God, <i>a</i> 121-142</li> - <li class='c014'>Perseverance of the saints, <i>c</i> 194-197 - <ul> - <li>proved, <i>c</i> 201-217</li> - <li>objections to answered, <i>c</i> 220</li> - </ul> - </li> - <li class='c014'>Person, Calvin on the word, in note, <i>a</i> 207</li> - <li class='c014'>Person of Christ, why God and man, <i>b</i> 235</li> - <li class='c014'>Personality in the Godhead, <i>a</i> 207. 244</li> - <li class='c014'>Pharisees, <i>d</i> <a href='#Page_140'>140</a></li> - <li class='c014'>Polygamy was ever unlawful, <i>d</i> <a href='#Page_11'>11</a> - <ul> - <li>aggravations of, <i>d</i> <a href='#Page_13'>13</a></li> - <li>the occasions of, <i>d</i> <a href='#Page_14'>14</a></li> - </ul> - </li> - <li class='c014'>Praise, <i>d</i> <a href='#Page_82'>82</a>. <a href='#Page_85'>85</a>. <a href='#Page_95'>95</a></li> - <li class='c014'>Prayer, to be made to God, <i>d</i> <a href='#Page_299'>299</a> - <ul> - <li>to be in the name of Christ, <i>d</i> <a href='#Page_300'>300</a>. <a href='#Page_301'>301</a></li> - <li>Spirit’s aid in, <i>d</i> <a href='#Page_303'>303</a>-306</li> - <li>for whom to be made, <i>d</i> <a href='#Page_309'>309</a>-312</li> - <li>for whom not to be made, <i>d</i> <a href='#Page_315'>315</a>-318</li> - <li>for what we may pray, <i>d</i> <a href='#Page_322'>322</a></li> - <li>how we are to pray, <i>d</i> <a href='#Page_323'>323</a></li> - <li>faith in, <i>d</i> <a href='#Page_329'>329</a></li> - <li>promises of help, <i>d</i> <a href='#Page_331'>331</a></li> - <li>to an unchangeable God, in note, <i>d</i> <a href='#Page_397'>397</a>-402</li> - <li>discouragements in, removed, <i>d</i> <a href='#Page_336'>336</a></li> - <li>rules for our direction in, <i>d</i> <a href='#Page_338'>338</a>-356</li> - </ul> - </li> - <li class='c014'>Predestination to sin, not scriptural, <i>a</i> 530</li> - <li class='c014'>Preaching the word, how to be done, <i>d</i> <a href='#Page_151'>151</a></li> - <li class='c014'>Priestly office of Christ, <i>b</i> 259 - <ul> - <li>like that of Melchizedech, <i>b</i> 264</li> - <li>necessity of it, <i>b</i> 272</li> - </ul> - </li> - <li class='c014'>Priestly, Dr. his disingenuity, in a note, <i>a</i> 397</li> - <li class='c014'>Procrastination, in note, <i>d</i> <a href='#Page_78'>78</a></li> - <li class='c014'>Procession of the Holy Ghost, <i>a</i> 260</li> - <li class='c014'>Profanation of the Sabbath, <i>c</i> 508</li> - <li class='c014'>Promises of temporal and spiritual blessings, <i>d</i> <a href='#Page_344'>344</a>-350 - <ul> - <li>annexed to the fifth commandment, <i>c</i> 537</li> - </ul> - </li> - <li class='c014'>Prophets, <i>a</i> 56</li> - <li class='c014'>Prophetical office of Christ, <i>b</i> 252 - <ul> - <li>when executed, <i>b</i> 257</li> - </ul> - </li> - <li class='c014'>Providence of God, what, <i>b</i> 45 - <ul> - <li>immediate or mediate, <i>b</i> 46</li> - <li>over good actions, <i>b</i> 51</li> - <li>over evil actions, <i>b</i> 52-58</li> - <li>objections to answered, <i>b</i> 59-62</li> - <li>toward angels, <i>b</i> 62-69</li> - <li>toward man, <i>b</i> 70</li> - </ul> - </li> - <li class='c014'>Publicans, <i>d</i> <a href='#Page_140'>140</a></li> - <li class='c014'>Psalms of David, proper to be sung, <i>d</i> <a href='#Page_89'>89</a> - <ul> - <li>scripture and hymns preferable, <i>d</i> <a href='#Page_96'>96</a></li> - </ul> - </li> - <li class='c014'>Punishment of sin, <i>b</i> 136 - <ul> - <li>original, <i>b</i> 137</li> - <li>in the world to come, <i>b</i> 158</li> - <li>proved by reason, note, <i>b</i> 161</li> - <li>when not stayed by sacrifice, <i>b</i> 262</li> - </ul> - </li> - <li class='c014'>Purgatory, <i>c</i> 313</li> - <li class='c014'>Purpose, eternal, <i>a</i> 507</li> - <li class='c014'>Purpose of God, its certainty, <i>b</i> 5</li> - <li class='c003'>Q.</li> - <li class='c014'>Qualifications of preachers of the word, <i>d</i> <a href='#Page_147'>147</a></li> - <li class='c014'>Quenching the Spirit, what, <i>a</i> 414 - <ul> - <li>when committed, <i>a</i> 50</li> - </ul> - </li> - <li class='c003'>R.</li> - <li class='c014'>Recovery of man, its moving cause, <i>b</i> 162</li> - <li class='c014'>Redemption, intended, <i>b</i> 161 - <ul> - <li>for whom, <i>b</i> 316</li> - <li>for whom not, <i>b</i> 322</li> - <li>application of it, <i>b</i> 323</li> - <li>not universal, <i>b</i> 324. 326</li> - <li>special, <i>b</i> 329. 338</li> - <li>covenant of, <i>b</i> 178</li> - </ul> - </li> - <li class='c014'>Regeneration before faith, <i>c</i> 26 - <ul> - <li>man passive in it, <i>c</i> 48</li> - </ul> - </li> - <li class='c014'>Remember, import of, in the fourth commandment, <i>c</i> 512</li> - <li class='c014'>Repentance, what, <i>c</i> 167 - <ul> - <li>the effect of grace, <i>c</i> 169</li> - <li>how by the word, <i>c</i> 169</li> - <li>a means of salvation, <i>d</i> <a href='#Page_76'>76</a></li> - </ul> - </li> - <li class='c014'>Representation, note, <i>b</i> 77. 103. 114</li> - <li class='c014'>Reproach, differs from reproof, <i>d</i> <a href='#Page_42'>42</a></li> - <li class='c014'>Reprobation, decree of, <i>a</i> 486 - <ul> - <li>not of sovereignty, <i>a</i> 490</li> - <li>but of justice, <i>a</i> 491</li> - </ul> - </li> - <li class='c014'>Restitution, a duty, <i>d</i> <a href='#Page_27'>27</a></li> - <li class='c014'>Resurrection, <i>b</i> 383. 389. <i>c</i> 326 - <ul> - <li>proved from the Old Testament, <i>c</i> 332</li> - <li>the first, <i>b</i> 383. 388</li> - </ul> - </li> - <li class='c014'>Revealed will of God, <i>c</i> 408</li> - <li class='c014'>Revelation, necessary, <i>a</i> 71 - <ul> - <li>not impossible, <i>a</i> 71</li> - </ul> - </li> - <li class='c014'>Righteousness, original, lost in Adam, <i>b</i> 121</li> - <li class='c003'>S.</li> - <li class='c014'>Sabbath, its institution, <i>b</i> 76 - <ul> - <li>its morality, <i>c</i> 480</li> - <li>its change, <i>c</i> 486</li> - </ul> - </li> - <li class='c014'>Sabellius, his error, note, <i>a</i> 208</li> - <li class='c014'>Sacraments, <i>d</i> <a href='#Page_161'>161</a> - <ul> - <li>how seals, <i>d</i> <a href='#Page_161'>161</a></li> - <li>to whom administered, <i>d</i> <a href='#Page_166'>166</a></li> - <li>benefits of them, <i>d</i> <a href='#Page_167'>167</a></li> - <li>by whom administered, <i>d</i> <a href='#Page_168'>168</a></li> - <li>but two, <i>d</i> <a href='#Page_172'>172</a></li> - </ul> - </li> - <li class='c014'>Sacrifice of Christ, sufficient for all, note, <i>b</i> 349</li> - <li class='c014'>Sadducees, <i>d</i> <a href='#Page_140'>140</a></li> - <li class='c014'>Saints kept by divine power, <i>c</i> 199</li> - <li class='c014'>Salvation, what, <i>b</i> 162 - <ul> - <li>its subjects, <i>b</i> 162</li> - <li>the cause of, <i>b</i> 163</li> - <li>for whom, <i>b</i> 164</li> - <li>not universal, <i>b</i> 326</li> - </ul> - </li> - <li class='c014'>Samaritans, <i>d</i> <a href='#Page_140'>140</a></li> - <li class='c014'>Samson’s death, <i>c</i> 540</li> - <li class='c014'>Sanctification, <i>c</i> 152</li> - <li class='c014'>Sanctifying the Lord’s day, <i>c</i> 497</li> - <li class='c014'>Satan, the tempter, <i>b</i> 95 - <ul> - <li>his method and instruments, <i>b</i> 96. 97</li> - <li>his empire in the unregenerate, <i>b</i> 144</li> - </ul> - </li> - <li class='c014'>Satisfaction for sin, <i>b</i> 275-293</li> - <li class='c014'>Scriptures, genuineness of, <i>a</i> 79 - <ul> - <li>authenticity, <i>a</i> 97</li> - <li>inspiration of, <i>a</i> 72</li> - <li>a sufficient rule, <i>a</i> 61</li> - <li>to be read publickly, <i>d</i> <a href='#Page_107'>107</a> - <ul> - <li>in families and private, <i>d</i> <a href='#Page_108'>108</a></li> - </ul> - </li> - <li>how they should be read, <i>d</i> <a href='#Page_113'>113</a></li> - <li>various translations of, <i>d</i> <a href='#Page_117'>117</a></li> - <li>to be compared, <i>d</i> <a href='#Page_121'>121</a>. <a href='#Page_122'>122</a></li> - <li>general rules for explaining of, <i>d</i> <a href='#Page_144'>144</a></li> - </ul> - </li> - <li class='c014'>Self-interest, how far lawful, <i>a</i> 19. 20</li> - <li class='c014'>Self-murder, <i>c</i> 545</li> - <li class='c014'>Self-examination, <i>c</i> 256</li> - <li class='c014'>Sentiment, influence of, <i>a</i> iii</li> - <li class='c014'>Servants, duties of, <i>c</i> 593</li> - <li class='c014'>Similitudes of Trinity unlawful, <i>a</i> 235</li> - <li class='c014'>Singing praises, a divine institution, <i>d</i> <a href='#Page_82'>82</a></li> - <li class='c014'>Sin, its origin, <i>a</i> 425 - <ul> - <li>daily committed, <i>d</i> <a href='#Page_63'>63</a></li> - <li>extent of the first, <i>b</i> 105</li> - <li>exists in intentions, note, <i>b</i> 145 - <ul> - <li>its imputation, <i>b</i> 109</li> - <li>its consequences, <i>b</i> 136</li> - </ul> - </li> - <li>punishment of, <i>c</i> 377</li> - <li>its punishment in this world, <i>b</i> 146 - <ul> - <li>in the world to come, <i>b</i> 158</li> - </ul> - </li> - <li>what satisfaction is demanded, <i>b</i> 275. 280</li> - <li>its desert, and the way of escape, <i>d</i> <a href='#Page_74'>74</a></li> - <li>unto death, what it is, <i>d</i> <a href='#Page_318'>318</a>-320</li> - <li>not from God, <i>a</i> 423. <i>d</i> <a href='#Page_433'>433</a>-435</li> - </ul> - </li> - <li class='c014'>Son, his divinity, <i>a</i> 295 - <ul> - <li>his personality, <i>a</i> 248</li> - </ul> - </li> - <li class='c014'>Sonship of Christ, eternal, <i>a</i> 277</li> - <li class='c014'>Souls, origin of, note, <i>b</i> 41 - <ul> - <li>pre-existence of, a mere fancy, <i>b</i> 126</li> - <li>after death, <i>c</i> 318. 325</li> - </ul> - </li> - <li class='c014'>Spirit, the Holy, his procession, <i>a</i> 260 - <ul> - <li> - <ul> - <li>his divinity, <i>a</i> 398. 410</li> - </ul> - </li> - <li>his witness to the word, in the heart, <i>a</i> 118</li> - <li>his work in applying salvation, <i>b</i> 197</li> - </ul> - </li> - <li class='c014'>Sufferings of Christ, and the design of them, <i>b</i> 284. 285 - <ul> - <li>why not eternal, <i>b</i> 296</li> - </ul> - </li> - <li class='c014'>Sum of relative duties, <i>c</i> 514</li> - <li class='c014'>Superiors, duties of, <i>c</i> 518</li> - <li class='c014'>Supper, of the Lord, <i>d</i> <a href='#Page_234'>234</a></li> - <li class='c014'>Supralapsarians, and Sublapsarians, <i>a</i> 445</li> - <li class='c014'>Suretyship of Christ, <i>c</i> 77, <i>b</i> 173</li> - <li class='c014'>Swearing, <i>c</i> 470</li> - <li class='c003'>T.</li> - <li class='c014'>Tables of the law, <i>c</i> 433</li> - <li class='c014'>Temptations of Christ, <i>b</i> 404-420 - <ul> - <li>mental, note, <i>b</i> 420</li> - <li>from prosperity, <i>d</i> <a href='#Page_439'>439</a></li> - <li>from adversity, <i>d</i> <a href='#Page_441'>441</a></li> - <li>from the flesh, <i>d</i> <a href='#Page_442'>442</a></li> - <li>from Satan, <i>d</i> <a href='#Page_443'>443</a></li> - </ul> - </li> - <li class='c014'>Testament, and covenant, how the same, <i>b</i> 169 - <ul> - <li> - <ul> - <li>how different, <i>b</i> 171</li> - </ul> - </li> - <li>how received, <i>b</i> 181</li> - <li>implies the death of the testator, note, <i>b</i> 294</li> - </ul> - </li> - <li class='c014'>Testimony of the Church, <i>a</i> 116</li> - <li class='c014'>Theatrical amusements, sinful in note, <i>d</i> <a href='#Page_15'>15</a></li> - <li class='c014'>Theft, <i>d</i> <a href='#Page_23'>23</a></li> - <li class='c014'>Thoughts, sinful, <i>d</i> <a href='#Page_64'>64</a></li> - <li class='c014'>Tree of life, <i>b</i> 88 - <ul> - <li>why so called, <i>b</i> 89</li> - <li>of knowledge of good and evil, <i>b</i> 92</li> - </ul> - </li> - <li class='c014'>Trinity of persons, <i>a</i> 206 - <ul> - <li>important, <i>a</i> 210</li> - <li>in what respects one, <i>a</i> 243 - <ul> - <li>not unreasonable, <i>a</i> 226</li> - <li>proved, <i>a</i> 249-251</li> - </ul> - </li> - <li>Dr. Jameison, on the, in a note, <i>a</i> 243</li> - </ul> - </li> - <li class='c014'>Truth of God, <i>a</i> 185</li> - <li class='c014'>Trust, breach of, <i>d</i> <a href='#Page_23'>23</a></li> - <li class='c014'>Trust in Christ, <i>c</i> 121</li> - <li class='c014'>Types of Christ, in ceremonial law, <i>b</i> 202 - <ul> - <li>errors concerning them, <i>b</i> 203</li> - <li>in persons and things, <i>b</i> 205</li> - <li>their spiritual meaning, <i>b</i> 207</li> - <li>misunderstood by some, <i>b</i> 209</li> - </ul> - </li> - <li class='c003'>U.</li> - <li class='c014'>Uncleanness forbidden, <i>d</i> <a href='#Page_10'>10</a></li> - <li class='c014'>Unction, or anointing of the Mediator, <i>b</i> 245</li> - <li class='c014'>Union, of divine and human natures, <i>b</i> 221 - <ul> - <li> - <ul> - <li>denied by Nestorius, <i>b</i> 222</li> - <li>without confusion or mixture, <i>b</i> 223</li> - <li>by subordination of human will, <i>b</i> 223</li> - </ul> - </li> - <li>of a divine nature to real human body, <i>b</i> 224</li> - <li>of a divine nature to real human soul, <i>b</i> 226 - <ul> - <li>necessary, <i>b</i> 235</li> - </ul> - </li> - </ul> - </li> - <li class='c014'>Universal redemption, <i>b</i> 326-341</li> - <li class='c014'>Unitarian objections answered, note, <i>b</i> 292. 297</li> - <li class='c014'>Unity of God, <i>a</i> 194 - <ul> - <li>proved by his works, <i>a</i> 197 - <ul> - <li>light of nature, <i>a</i> 200</li> - </ul> - </li> - <li>uncompounded, <i>a</i> 203</li> - </ul> - </li> - <li class='c014'>Universal expressions of limited meaning, <i>b</i> 239 - <ul> - <li>redemption considered, <i>b</i> 343</li> - </ul> - </li> - <li class='c014'>Usury, <i>d</i> <a href='#Page_27'>27</a></li> - <li class='c003'>V.</li> - <li class='c014'>Variety, but no contrariety in the will of Christ, <i>b</i> 226</li> - <li class='c014'>Vicarious death of Christ, <i>b</i> 292-297</li> - <li class='c014'>Vile affections described, <i>b</i> 153</li> - <li class='c014'>Virgin really predicted, Isa. ix. 6., <i>b</i> 228. 229</li> - <li class='c014'>Vivification, <i>c</i> 159</li> - <li class='c003'>W.</li> - <li class='c014'>War of plunder and oppression in it, <i>d</i> <a href='#Page_25'>25</a></li> - <li class='c014'>Wicked, their prosperity, <i>a</i> 45 - <ul> - <li>how made for the day of evil, <i>a</i> 495</li> - </ul> - </li> - <li class='c014'>Will of God, secret or revealed, <i>a</i> 471 - <ul> - <li>sovereign, <i>a</i> 476</li> - <li>how can we pray for it to be done? <i>d</i> <a href='#Page_403'>403</a></li> - </ul> - </li> - <li class='c014'>Will, free in our first parents, <i>b</i> 94 - <ul> - <li>our averse to that of God, <i>d</i> <a href='#Page_402'>402</a></li> - <li>of the Mediator as man, subordinate, <i>b</i> 226</li> - </ul> - </li> - <li class='c014'>Williams, Dr. on election, in a note, <i>a</i> 529</li> - <li class='c014'>Witness of the Spirit, <i>c</i> 266</li> - <li class='c014'>Words, sinful, <i>d</i> <a href='#Page_66'>66</a></li> - <li class='c014'>Word of God, <i>a</i> 48 - <ul> - <li>distinguished from moral obligation, <i>a</i> 48. 49</li> - <li>understood by Israel, <i>a</i> 53</li> - <li>Chronology of prophets, <i>a</i> 56</li> - <li>how a rule, <i>a</i> 60. 61</li> - <li>complete and entire, <i>a</i> 66</li> - <li>enlightens and convinces of sin, <i>d</i> <a href='#Page_101'>101</a></li> - <li>humbles and draws to Christ, <i>d</i> <a href='#Page_102'>102</a>. <a href='#Page_103'>103</a></li> - <li>other instances of its efficacy, <i>d</i> <a href='#Page_104'>104</a></li> - </ul> - </li> - <li class='c014'>World, not eternal, <i>b</i> 8 - <ul> - <li>its antiquity, <i>b</i> 11</li> - <li>false accounts of, <i>b</i> 11</li> - </ul> - </li> - <li class='c014'>Wrath of God is not passion, <i>d</i> <a href='#Page_75'>75</a></li> - <li class='c014'>Writing, origin of, <i>b</i> 13</li> -</ul> -<div class='chapter'> - <h2 class='c004'>PRESBYTERIAL QUESTIONS FOR EXEGESES.</h2> -</div> -<p class='c005'>Vid. Form of Gov. c. xiii. sec. 3.</p> -<p class='c005'>1. Quî Deus unus dicitur?</p> - -<p class='c006'>2. Quibus testimoniis probas Trinitatem?</p> - -<p class='c006'>3. Cur Christum verum hominem esse opportuit?</p> - -<p class='c006'>4. Quæ argumenta probant scripturam a Deo profectam esse?</p> - -<p class='c006'>5. Qua ratione peccatum originis transmittitur in posteros?</p> - -<p class='c006'>6. Estne peccatum aliquid positivum an privativum?</p> - -<p class='c006'>7. Quid est peccatum in Spiritum Sanctum?</p> - -<p class='c006'>8. An una et eadem ratio salutis consequendæ post lapsum fuit?</p> - -<p class='c006'>9. Quæ sunt causa efficiens fidei, et objectum?</p> - -<p class='c006'>10. Quo sensu fide justificari dicimur?</p> - -<p class='c006'>11. An opera renatorum bona sunt pura, nulloque vitio contaminata?</p> - -<p class='c006'>12. Qua ratione vita æterna dicitur merces?</p> - -<p class='c006'>13. Quandoquidem mortuus est pro omnibus Christus, annon omnium Redemptor?</p> - -<p class='c006'>14. Eruntne damnatorum pœnæ perpetuæ?</p> - -<p class='c006'>15. Quæ sunt veræ et internæ ecclesiæ proprietates?</p> - -<p class='c006'>16. Nullumne est discrimen inter episcopum et presbyterum?</p> - -<p class='c006'>17. Quibus est exhibenda cœna Domini?</p> - -<p class='c006'>18. Quinam sunt baptizandi?</p> - -<p class='c006'>19. Licetne homini christiano, cum vocatur, magistratum gerere?</p> - -<p class='c006'>20. Quinam ad judicium ecclesiasticum vocandi sunt?</p> -<div class='chapter'> - <h2 class='c004'>NOW IN PRESS</h2> -</div> -<p class='c005'><i>THE REV. DR. JOHN GILL’S COMMENTARY</i>.</p> -<p class='c005'>The <span class='sc'>Old Testament</span> 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.</p> - -<p class='c006'>The following is taken from the Minutes of the Philadelphia Baptist Association—October, -1815.</p> - -<p class='c006'>“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.”</p> -<p class='c005'><i>SCOTT’S FAMILY BIBLE.</i></p> -<p class='c005'>W. W. Woodward is preparing for the press, in 3 vols. quarto, the Rev. Dr. -<span class='sc'>Scott’s Family Bible</span>, 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. It may be had with or without the above; with them separately, or all -bound in one, or two volumes: one dollar advance, if bound in two volumes.</p> - -<p class='c006'>The <span class='sc'>First Volume</span> will be out in the Spring, and the other volumes as -early after as practicable—this plan is exceedingly popular. The following is -an extract of a letter from a respectable clergyman:—viz. “I am happy to inform -you, your edition, on the new plan, meets the general approbation. Of this -you will be convinced, when I tell you, that in obtaining <i>two hundred subscribers</i>, -I have done little else than to follow along after Proposals for other editions of -the same work. About 40 sets of the above are to be bound in calf.—Many have -subscribed for <i>this</i>, who have absolutely refused to subscribe for <i>others</i>. I think -you may safely conclude, therefore, that many families will be blessed with this -excellent work, who would, perhaps, have ever remained destitute, had it not -been for <i>this edition</i>.”</p> -<p class='c005'>A new Edition of</p> - -<p class='c006'><i>THE POCKET BIBLE</i>,</p> - -<p class='c006'>Will be ready in January, 1816, in a variety of bindings, from 125 to 500 cents.</p> -<p class='c005'><i>CONFESSION OF FAITH</i>, or, the Constitution of the Presbyterian -Church in the United States of America; containing the Catechism, and the -Directory for the worship of God: together with the Plan of Government and -Discipline, as amended and ratified by the General Assembly at their Session in -May, 1805. Price 1 dollar 12-1/2 cents. Sheep gilt 1 dollar 25 cents.</p> - -<p class='c006'><i>The CONFESSION OF FAITH</i>: the Larger and Shorter Catechisms, -with the Scripture-proofs at large; the Covenants, national and solemn League; -the Acknowledgment of Sins, and Engagement to Duties: the Directories for -Public and Family Worship; and the Form of Church Government; with Acts -of Assembly and Parliament relative thereto, and approbative of, the same, of -public authority in the Church of Scotland: and also in the Associate Church, -and the Reformed Church, in the United States of America. Together with -the Sum of Saving knowledge, and the practical use thereof.—Price 1 dollar 75 -cent fine, and 1 dollar 50 cents common.</p> - -<p class='c006'>Pocket Edition of <i>WATTS’S PSALMS AND HYMNS</i>.—W. W. Woodward -has printed a new edition, which may be had at the following prices:—Plain -75 cents. Gilt backs, fine paper, 1 dollar 12-1/2 cents. Morocco 2 dollars. -Morocco with gilt leaves, 2 dollars 25 cents. Red sheep 1 dollar 62-1/2 cents.</p> - -<p class='c006'>Also, just published—a neat and correct edition of the above, with a large -type: taken from W. W. W’s last corrected pocket edition. Price, fine paper, -1 dollar 25 cents, plain; morocco, gilt leaves, 3 dollars 25 cents; sheep -gilt, 1 dollar 75 cents; common paper, 1 dollar in plain binding.</p> - -<p class='c006'><i>RIPPON’S SELECTION</i> (copy-right) in a neat pocket volume, with a -variety of New <span class='sc'>Hymns</span>, not in former editions; prepared by the Rev. Dr. Staughton.—Prices, -plain bound and lettered, 75 cents. Gilt backs 1 dollar 12-1/4 cents. -Morocco, yellow leaves, 2 dollars, and gilt leaves, morocco, 2 dollars 25 cents.</p> -<p class='c005'>JUST PRINTED,</p> -<p class='c005'><i>BUCK’S THEOLOGICAL DICTIONARY</i>,<br /> -2 vols. in 1, 350 cents.—4th edition, with an account of the Cumberland Presbyterians.</p> - -<p class='c006'>Proposals are out for printing the WORKS of<br /> -<i>The Rev. JOHN B. LINN, D. D.</i><br /> -Late Pastor of the First Presbyterian Church, Philadelphia.—2 vols. octavo.</p> -<p class='c005'>Lately Printed,<br /> -<i>BUCK’S PRACTICAL EXPOSITOR</i>,<br /> -Price 112-1/2 cents.</p> - -<p class='c006'><span class='sc'>Also</span>, <i>THE PIOUS SELECTION</i> 112-1/2 cents.</p> - -<p class='c006'><i>PROOF CATECHISM</i>, revised by the Rev. Dr. James P. Wilson, -50 cents per dozen.</p> - -<p class='c006'>Also—a new edition of the -<i>SEQUEL to JANEWAY’S TOKEN FOR CHILDREN</i>, 19 cents.</p> - -<p class='c006'>A constant supply of the latest Theological Publications on hand; and always -a very general Assortment of BOOKS in the various departments of Literature. -Orders made up for Libraries and Book Stores on the most liberal terms.</p> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><span class='large'>Footnotes</span></div> - </div> -</div> - -<div class='footnote' id='f1'> -<p class='c006'><span class='label'><a href='#r1'>1</a>. </span><i>Vid. Grot. de jur. bell. & pacis, Lib. ii. cap. v. § 9.</i></p> -</div> -<div class='footnote' id='f2'> -<p class='c006'><span class='label'><a href='#r2'>2</a>. </span>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; -“<i>Blessed are the pure in heart for they shall see God.</i>” 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; “<i>Blessed are the poor in spirit.</i>” 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> -</div> -<div class='footnote' id='f3'> -<p class='c006'><span class='label'><a href='#r3'>3</a>. </span><i>The Hebrew word</i> שאל <i>which is here used, does not only signify</i> commodavit, -<i>or</i> usui dedit, <i>or</i> accepit, <i>but</i> petiit, <i>or</i> postulavit; <i>in the last of which senses -it is to be understood, in</i> Deut. x. 12. What doth the Lord require or demand of -thee, &c. <i>And in</i> Judges v. 25. <i>where the same word is used, it is said, that</i> Sisera -asked water of Jael; <i>not as one that was borrowing it of her, but as a gratuity for -former kindness which he had shewn to her</i>.</p> -</div> -<div class='footnote' id='f4'> -<p class='c006'><span class='label'><a href='#r4'>4</a>. </span><i>From נשך, momordit.</i></p> -</div> -<div class='footnote' id='f5'> -<p class='c006'><span class='label'><a href='#r5'>5</a>. </span><i>See 3 vol. p. 422.</i></p> -</div> -<div class='footnote' id='f6'> -<p class='c006'><span class='label'><a href='#r6'>6</a>. </span><i>Mendacium officiosum.</i></p> -</div> -<div class='footnote' id='f7'> -<p class='c006'><span class='label'><a href='#r7'>7</a>. </span>This is called <i>mendacium jocosum</i>.</p> -</div> -<div class='footnote' id='f8'> -<p class='c006'><span class='label'><a href='#r8'>8</a>. </span>This is called <i>mendacium pernitiosum</i>.</p> -</div> -<div class='footnote' id='f9'> -<p class='c006'><span class='label'><a href='#r9'>9</a>. </span><i>See Page 509.</i></p> -</div> -<div class='footnote' id='f10'> -<p class='c006'><span class='label'><a href='#r10'>10</a>. </span><i>See Quest. LXXVIII. Vol. III. 170.</i></p> -</div> -<div class='footnote' id='f11'> -<p class='c006'><span class='label'><a href='#r11'>11</a>. </span><i>See Quest. LXXXII.</i></p> -</div> -<div class='footnote' id='f12'> -<p class='c006'><span class='label'><a href='#r12'>12</a>. </span><i>See Vol. II. 44.</i></p> -</div> -<div class='footnote' id='f13'> -<p class='c006'><span class='label'><a href='#r13'>13</a>. </span>Κτίσις these mean the animal part of man.</p> -</div> -<div class='footnote' id='f14'> -<p class='c006'><span class='label'><a href='#r14'>14</a>. </span>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, <i>Quis?</i> <i>Quid?</i> <i>Ubi?</i> <i>Quibus auxiliis?</i> -<i>Cur?</i> <i>Quomodo?</i> <i>Quando?</i> And those that relate to our contracting the guilt -of other men’s sins, in the following lines; <i>Jussu.</i> <i>Consilio.</i> <i>Consensu.</i> <i>Palpo.</i> <i>Recursu.</i> -<i>Participans.</i> <i>Nutans.</i> <i>Non obstans.</i> <i>Non manifestans.</i> <i>Incessans.</i> <i>Minuens.</i> -<i>Non mærens.</i> <i>Solicitansve.</i></p> -</div> -<div class='footnote' id='f15'> -<p class='c006'><span class='label'><a href='#r15'>15</a>. </span><i>See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX.</i></p> -</div> -<div class='footnote' id='f16'> -<p class='c006'><span class='label'><a href='#r16'>16</a>. </span><i>See Vol. II. Quest. XLIV. Page 273-290.</i></p> -</div> -<div class='footnote' id='f17'> -<p class='c006'><span class='label'><a href='#r17'>17</a>. </span><i>See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under those answers, -to explain the doctrine of justification.</i></p> -</div> -<div class='footnote' id='f18'> -<p class='c006'><span class='label'><a href='#r18'>18</a>. </span><i>See Quest. LXXVI. Vol. III. p. 166.</i></p> -</div> -<div class='footnote' id='f19'> -<p class='c006'><span class='label'><a href='#r19'>19</a>. </span><i>See Quest. LXXII., LXXIII. Vol. III. p. 98.</i></p> -</div> -<div class='footnote' id='f20'> -<p class='c006'><span class='label'><a href='#r20'>20</a>. </span>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.</p> - -<p class='c006'>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 <i>to do evil that good may come</i>, which, the Apostle of the -Gentiles declares renders condemnation just; it is to sin <i>that grace may abound</i>.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> -</div> -<div class='footnote' id='f21'> -<p class='c006'><span class='label'><a href='#r21'>21</a>. </span>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 <i>Clement</i> of -<i>Alexandria</i>, <i>Basil</i>, <i>Ambrose</i>, <i>Jerom</i>, <i>Augustine</i>, <i>Chrysostom</i>, 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 -<i>Psalms</i>, among <i>Jerom’s</i> works, often explains it, <i>In</i> Ps. xxxii. 2. xliii. 4, &c. But -the pleasantest fancy is the explication of those words: <i>Praise him with stringed -Instruments and Organs</i>. 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 <i>Chrysostom</i> talks more -handsomly; “As the <i>Jews</i> praised God with all kind of Instruments; so we are -commanded to praise him with all the members of our bodies, our eyes, <i>&c.</i>” -<i>In</i> Ps. cl. And <i>Clement</i> of <i>Alexandria</i> talks much to the same purpose. Pædag. -<i>lib. ii. c. 4</i>.</p> - -<p class='c006'>Besides, the ancients thought it unlawful to use those Instruments in God’s -worship. Thus the unknown author of a Treatise, among <i>Justin Martyr’s</i> works: -“<i>Q.</i> 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? <i>Answ.</i> Plain Singing is not -childish, but only the Singing with lifeless Organs, with Dancing and Cym-bals, -<i>&c.</i> Whence the use of such Instruments, and other things fit for -children, is laid aside, and Plain Singing only retained.” Resp. ad Orthodox. -<i>Q.</i> 107.</p> - -<p class='c006'><i>Chrysostom</i> seems to have been of the same mind, and to have thought, the -use of such Instruments was rather allowed the <i>Jews</i> in consideration of their -weakness, than prescribed and commanded. <i>In</i> Ps. cl. But that he was mistaken, -and that Musical Instruments were not only allowed the <i>Jews</i>, as he thought, -and <i>Isidorus</i> of <i>Pelusium</i>, (whose testimony I shall mention presently) but were -prescribed by God, may appear from the Texts of Scripture I have before referred -to.</p> - -<p class='c006'><i>Clement</i>, as I have mentioned already, thought these things fitter for beasts, -than for men. And though <i>Basil</i> highly commends, and stifly defends the way -of Singing by turns; yet he thought musical Instruments unprofitable and hurtful. -He calls them, <i>the inventions of</i> Jubal <i>of the race of</i> Cain. And a little after, -he thus expresses himself: “<i>Laban</i> was a lover of the harp, and of music, with -which he would have sent away <i>Jacob</i>: <i>If thou hadst told me</i>, said he, <i>I would -have sent thee away with mirth, and musical instruments, and an Harp</i>. 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. <i>c.</i> v. <i>p.</i> 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, -<i>The end of these things is destruction</i>.” <i>page</i> 955.</p> - -<p class='c006'><i>Isidore</i> of <i>Pelusium</i>, who lived since <i>Basil</i>, held, music was allowed the <i>Jews</i> -by God, in a way of condescension to their childishness: “If God” <i>says he</i>, “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. <i>ep.</i> 176.</p> - -<p class='c006'>Nay, there are some ecclesiastical officers in the Church of <i>England</i>, 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 -<i>Apostolical Constitutions</i>: “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.” -<i>Lib.</i> viii. <i>c.</i> 32.</p> - -<p class='c006'>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. -<i>Bellarmine</i> himself does not deny, they were late brought into the -Church. “The second ceremony,” <i>says he</i>, “are the Musical Instruments, which -began to be used in the service of the Church, in the time of Pope <i>Vitalian</i>, -about the year 660, as <i>Platina</i> relates out of the <i>Pontifical</i>; or, as <i>Aimonius</i> -rather thinks, <i>lib.</i> iv. <i>De gestis Francorum</i>, <i>c.</i> 114. after the year 820, in the -time or <i>Lewis</i> the Pious.” De Missa, <i>lib.</i> ii. <i>c.</i> 15. Item, De bon. Oper. <i>lib.</i> i. c. 17.</p> - -<p class='c006'>Dr. <i>N.</i> would hardly have denied, the Church of <i>Rome</i> was become Antichristian, -when they were first brought in; even though we should allow <i>Bellarmine’s</i> -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 <i>Bellarmine’s</i> dates are false, and that instrumental music, -in the worship of God, is much later than either of those accounts allow. For -as to <i>Platina</i>, he seems to suspect the truth of what he wrote: “<i>Vitalian</i>,” <i>says -he</i>, “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, <i>Bellarmine’s Aimonius</i> is not the true <i>Aimonius</i>. For (as Dr. <i>Cave</i> says) -<i>Aimonius of Fleury</i>, who wrote, <i>De gestis Francorum</i>, flourished about the year -1000; and his History, which begins at the destruction of <i>Troy</i>, is brought down -as far as the coronation of King <i>Pipin</i>, 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. <i>p.</i> 597.</p> - -<p class='c006'>Farther, that these instruments were not used in God’s worship, in <i>Thomas -Aquinas’s</i> time, that is, about the year 1250, he himself is witness. “In the old -Law,” <i>says he</i>, “God was praised both with musical instruments and human voices, -and according to that <i>Psalm</i> xxxiii. <i>Praise the Lord with harp, sing unto -him with the psaltery, and an instrument of ten strings.</i> 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, <i>art.</i> 4. & <i>conclus.</i> 4. The like objection is made by our author. But -<i>Thomas</i> answers: “As to this objection, we must say, as the philosopher, <i>Lib.</i> -viii. <i>Polit.</i> 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 <i>Cajetan</i> gives us this Comment: “’Tis -to be observed, the Church did not use organs in <i>Thomas’s</i> time. Whence, -even to this day, the Church of <i>Rome</i> 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.” <i>Cit.</i> Hoffm. Lex. voce <i>Musica</i>.</p> - -<p class='c006'>If any one objects the practice of some foreign churches, I answer with Mr. -<i>Hickman</i>: “They are laid aside by most of the reformed churches; nor would -they be retained among the <i>Lutherans</i>, unless they had forsaken their own -<i>Luther</i>; who, by the confession of Eckard, reckoned <i>organs among the ensigns -of Baal</i>. That they still continue in some of the <i>Dutch</i> churches, is against -the minds of the Pastors. For in the National Synod at <i>Middleburg</i>, in the -year 1581, and in the Synod of <i>Holland</i> and <i>Zealand</i>, in the year 1594, it was -resolved, <i>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</i>: so far are those Synods from bearing with -them in the worship itself.” <i>Apol. p.</i> 139.</p> - -<p class='c006'>The Church of <i>England</i> 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, <i>part.</i> 2. p. 131.</p> - -<p class='c006'>A great number also of the Clergy in the first convocation of Queen <i>Elizabeth</i> -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 <i>Parker</i> concurred with them, or at least did not -oppose them.</p> - -<p class='c006'>I will add one or two testimonies of Papists against this cathedral way of -worship. The first shall be <i>Polydorus Virgilius</i>.</p> - -<p class='c006'>Having taken notice of <i>Austine’s</i> 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 <i>Austine</i> says <i>Athanasius</i> -ordered, <i>&c.</i>” De Invent. Rer. <i>lib.</i> vi. <i>c.</i> 2. <i>p.</i> 379.</p> - -<p class='c006'>Next hear the judgment of <i>Erasmus</i>: “Let a man be more covetous than -<i>Crassus</i>, more foul-mouthed than <i>Zoilus</i>, 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 <i>Grecian</i> or <i>Roman</i> 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.</p> - -<p class='c006'>Lastly, <i>Lindanus</i> 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. <i>lib.</i> iv. <i>c.</i> 73.</p> - -<p class='c006'><span class='sc'>Pierce’s Vindication.</span></p> -</div> -<div class='footnote' id='f22'> -<p class='c006'><span class='label'><a href='#r22'>22</a>. </span>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.</p> -</div> -<div class='footnote' id='f23'> -<p class='c006'><span class='label'><a href='#r23'>23</a>. </span>Ὑμνήσαντε.</p> -</div> -<div class='footnote' id='f24'> -<p class='c006'><span class='label'><a href='#r24'>24</a>. </span>There is a difference between praising God, and instructing men.</p> -</div> -<div class='footnote' id='f25'> -<p class='c006'><span class='label'><a href='#r25'>25</a>. </span>The first christians composed and set to music their hymns.</p> -</div> -<div class='footnote' id='f26'> -<p class='c006'><span class='label'><a href='#r26'>26</a>. </span>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 <i>in gloriam -Christi</i>.—When the Ariam sang the doxology <i>Glory be to the Father</i>, the orthodox -added, <i>and to the Son and Spirit</i>. Vide Dr. Latta, and Mr. Tod, on Psalmody.</p> -</div> -<div class='footnote' id='f27'> -<p class='c006'><span class='label'><a href='#r27'>27</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f28'> -<p class='c006'><span class='label'><a href='#r28'>28</a>. </span><i>See Sidenham’s gospel ordinance concerning singing, &c. and Hitchen’s scripture -proof for singing, &c.</i></p> -</div> -<div class='footnote' id='f29'> -<p class='c006'><span class='label'><a href='#r29'>29</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f30'> -<p class='c006'><span class='label'><a href='#r30'>30</a>. </span><i>See Vol. I. 48. 69. Quest. III. and IV.</i></p> -</div> -<div class='footnote' id='f31'> -<p class='c006'><span class='label'><a href='#r31'>31</a>. </span><i>See Quest. LXVII, LXVIII. Vol. III. p. 16.</i></p> -</div> -<div class='footnote' id='f32'> -<p class='c006'><span class='label'><a href='#r32'>32</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f33'> -<p class='c006'><span class='label'><a href='#r33'>33</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f34'> -<p class='c006'><span class='label'><a href='#r34'>34</a>. </span><i>See Vol. I. Quest. IV. p. 69, & seq.</i></p> -</div> -<div class='footnote' id='f35'> -<p class='c006'><span class='label'><a href='#r35'>35</a>. </span><i>See Quest. CLIX, CLX.</i></p> -</div> -<div class='footnote' id='f36'> -<p class='c006'><span class='label'><a href='#r36'>36</a>. </span>Θεοῦ και ἐσμεν συνεργο.</p> -</div> -<div class='footnote' id='f37'> -<p class='c006'><span class='label'><a href='#r37'>37</a>. </span>Vide T. Williams on the Song of Solomon.</p> -</div> -<div class='footnote' id='f38'> -<p class='c006'><span class='label'><a href='#r38'>38</a>. </span>Vide Table of the Order of the Prophecies. Vol. I. p. 55.</p> -</div> -<div class='footnote' id='f39'> -<p class='c006'><span class='label'><a href='#r39'>39</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f40'> -<p class='c006'><span class='label'><a href='#r40'>40</a>. </span><i>See the epistle to the Hebrews, chap. v. to the x. inclusive, and 2 Cor. x. 1-6.</i></p> -</div> -<div class='footnote' id='f41'> -<p class='c006'><span class='label'><a href='#r41'>41</a>. </span><i>See Vol. I. p. 78.</i></p> -</div> -<div class='footnote' id='f42'> -<p class='c006'><span class='label'><a href='#r42'>42</a>. </span><i>See Lightfoot’s Harmony of the Four Evangelists. And his Harmony of the New -Testament, Vol. I. p. 268.</i></p> -</div> -<div class='footnote' id='f43'> -<p class='c006'><span class='label'><a href='#r43'>43</a>. </span><i>This is called Synecdoche.</i></p> -</div> -<div class='footnote' id='f44'> -<p class='c006'><span class='label'><a href='#r44'>44</a>. </span><i>This is called a Metonymy.</i></p> -</div> -<div class='footnote' id='f45'> -<p class='c006'><span class='label'><a href='#r45'>45</a>. </span><i>See more of this in an ingenious discourse on this subject by Smith in Solomon’s -portraiture of old age.</i></p> -</div> -<div class='footnote' id='f46'> -<p class='c006'><span class='label'><a href='#r46'>46</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f47'> -<p class='c006'><span class='label'><a href='#r47'>47</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f48'> -<p class='c006'><span class='label'><a href='#r48'>48</a>. </span><i>See Joseph. Antiquit. Lib. xi. Cap. viii.</i></p> -</div> -<div class='footnote' id='f49'> -<p class='c006'><span class='label'><a href='#r49'>49</a>. </span><i>See Tertull. in præscrip. adv. Hær. Cap. xlv. and Epiphanius, in Hær. Cap. xx.</i></p> -</div> -<div class='footnote' id='f50'> -<p class='c006'><span class='label'><a href='#r50'>50</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f51'> -<p class='c006'><span class='label'><a href='#r51'>51</a>. </span><i>See Vol. III. p. 495.</i></p> -</div> -<div class='footnote' id='f52'> -<p class='c006'><span class='label'><a href='#r52'>52</a>. </span>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.</p> -</div> -<div class='footnote' id='f53'> -<p class='c006'><span class='label'><a href='#r53'>53</a>. </span>Και σημειον ελαβε περιτομης, σφραγιδα της δικαιοσυνης της πίστεως.</p> -</div> -<div class='footnote' id='f54'> -<p class='c006'><span class='label'><a href='#r54'>54</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f55'> -<p class='c006'><span class='label'><a href='#r55'>55</a>. </span>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 <span class='fss'>DIVINE RIGHT</span>; 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.</p> - -<p class='c006'>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 <span class='fss'>BIBLE</span>, 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 -<span class='fss'>FATHERS</span> 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.</p> - -<p class='c006'>In order to reconcile the appeal that is so often made to the <span class='fss'>FATHERS</span> with -that honour which is due to the scriptures, the episcopalian plea is, that they -consider these fathers, not as <i>judges</i>, but <i>witnesses</i> 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 <span class='fss'>FACT</span> in the ages in which -they lived. And if, from their unanimous testimony, even from the first days -of Christianity, it appears, that <span class='fss'>GOVERNING</span> and ordaining <span class='fss'>AUTHORITY</span> was exercised -by Bishops <span class='fss'>ONLY</span>, 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 <span class='fss'>WITNESSES</span>, any more than judges, to ascertain -his mind. To suppose the contrary, would, in reality of construction, substitute -<span class='fss'>TRADITION</span> the rule of essential truth, in the room of the <span class='fss'>SCRIPTURES</span>, -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.</p> - -<p class='c006'>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 <span class='fss'>UNIVERSALLY ATTESTED FACT</span>, 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 <span class='sc'>Head-Presbyter</span>, or vested with the character of -<span class='fss'>PRIMUS INTER PARES</span>. 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 <span class='fss'>DIOCESAN-MODE</span>, -were known in the first ages of the church?</p> - -<p class='c006'>The Bishop, for whom the fathers are called in as <span class='fss'>WITNESSES</span>, is an officer in -the church of an <span class='fss'>ORDER SUPERIOR</span> 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 <span class='fss'>FACT</span>, much less an <span class='fss'>UNIVERSALLY</span> -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?</p> - -<p class='c006'>The Bishop, in whose favour the ancient Fathers are said universally to speak, -is one to whom the <span class='fss'>EXCLUSIVE RIGHT OF GOVERNMENT</span> 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 <span class='fss'>FACT</span> 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 <i>testimonies</i> 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 <span class='fss'>UNIVERSAL DECLARATION OF ALL AGES</span> 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 <span class='fss'>FACT UNANIMOUSLY</span> and <span class='fss'>CONSTANTLY TESTIFIED TO</span>, even from the beginning, -and through all ages.</p> - -<p class='c006'>The Bishop, for the support of whose claims antiquity is repaired to, is one -with whom the <span class='fss'>SOLE POWER</span> of <span class='fss'>ORDINATION</span> 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 <span class='fss'>UNANIMOUS</span> report of <span class='fss'>ALL AGES</span> concerning -the <span class='fss'>EXCLUSIVE RIGHT</span> 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 <span class='fss'>RIGHT OF ORDINATION</span> 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 <span class='fss'>FACT</span>, but a fact <span class='fss'>CONSTANTLY</span> and <span class='fss'>UNANIMOUSLY</span> -witnessed to by the fathers, in <span class='fss'>ALL AGES</span> from the days of the apostles.</p> - -<p class='c006'>The Bishop, in whose defence antiquity is pleaded, is vested with the power -of <span class='fss'>CONFIRMATION</span>, 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 <span class='fss'>FACT</span>, 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.</p> - -<p class='c006'>In short, the question in debate, so far as it relates to <span class='fss'>FACT</span>, 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 <span class='fss'>FACT</span> with reference to the <span class='fss'>ORDER</span> of -these Bishops, and the <span class='fss'>POWERS PECULIAR TO THEIR OFFICE</span>, and as <span class='fss'>EXERCISED</span> by -them in it? The name of Bishop is one thing, and the <span class='fss'>POWER</span> 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 <span class='fss'>FACT</span>, much less a <span class='fss'>CONSTANT</span> and <span class='fss'>UNANIMOUSLY ATTESTED -ONE</span>, 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?</p> - -<p class='c006'>CHAUNCY’S VIEW OF EPISCOPACY.</p> -</div> -<div class='footnote' id='f56'> -<p class='c006'><span class='label'><a href='#r56'>56</a>. </span><i>See vol. II. page 86.</i></p> -</div> -<div class='footnote' id='f57'> -<p class='c006'><span class='label'><a href='#r57'>57</a>. </span><i>See vol. III. page 424-426. and vol. II. page 205.</i></p> -</div> -<div class='footnote' id='f58'> -<p class='c006'><span class='label'><a href='#r58'>58</a>. </span><i>See Vol. III. p. 12.</i></p> -</div> -<div class='footnote' id='f59'> -<p class='c006'><span class='label'><a href='#r59'>59</a>. </span>Βαπτιζω, has been said to signify immergo and <i>exclusively</i> 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 <i>whether it never signifies any thing else</i>. 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 <i>the Holy Ghost and with fire</i>. It is therefore a <i>generic</i> term and not <i>specific</i>, -as <i>immerse</i> cannot be substituted for it in all places. If a specific Greek term signifying -to <i>plunge</i> 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 <i>immerse</i>, 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.</p> - -<p class='c006'>If Βαπτιζω, signifies to <i>immerse totally</i>, or <i>partially</i>; 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 <i>him as a bottle</i>” (of leather, -which could swim) “<i>but it is not lawful to plunge him wholly under water</i>.” Strabo -says, “Βαπτιζομενων <i>up to the waist</i>.” Aristotle says “Βαπτεικαι ανθιζει τηνχειρα,” -<i>it stains and renders florid the hand</i>. Aristophanes says, “Βαπτομενος Βραχειοις,” -<i>stained with tawny colours</i>. Homer says, “¨Εβαπτετο δ᾽᾽ αιματι λιμνω,” <i>And the fountain -was tinged with blood</i>. Rev. xix. 13. “Ιματων Βεβαμενον αιματι.” Isaiah xxi. 4. -“<i>Fearfulness</i> Βαπτιζει <i>me</i>.”</p> -</div> -<div class='footnote' id='f60'> -<p class='c006'><span class='label'><a href='#r60'>60</a>. </span>Διαφοροις βαπτισμοις.</p> -</div> -<div class='footnote' id='f61'> -<p class='c006'><span class='label'><a href='#r61'>61</a>. </span>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.</p> - -<p class='c006'>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 ‘<i>Seed of the woman</i>’ should come, of whom it was predicted, -that he should ‘<i>bruise the serpent’s head</i>:’ and that <i>‘seed of Abraham’ in whom -all the families of the earth should be blessed</i>.</p> - -<p class='c006'>But when <span class='sc'>Jesus Christ</span>, <i>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</i>; and had <i>by this one offering of his own body, perfected them that are sanctified</i>, -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, <i>offered his one great sacrifice for sins</i>.</p> - -<p class='c006'>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 <i>into the way of the Gentiles</i>, nor even <i>enter into any city of the -Samaritans</i>; and they seem to have thought, that by going <i>into all the world</i>, and -<i>preaching to every creature</i>, 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, -<i>to preach among the Gentiles the unsearchable riches of Christ</i>.</p> - -<p class='c006'><span class='sc'>Dr. Alexander’s Missionary Sermon.</span></p> -</div> -<div class='footnote' id='f62'> -<p class='c006'><span class='label'><a href='#r62'>62</a>. </span>Εις τὸ ὁνομα.</p> -</div> -<div class='footnote' id='f63'> -<p class='c006'><span class='label'><a href='#r63'>63</a>. </span>Εις Χριστόν.</p> -</div> -<div class='footnote' id='f65'> -<p class='c006'><span class='label'><a href='#r65'>65</a>. </span><i>See vol. II. Quest. XXXI, XXXII. Page 167, & 185.</i></p> -</div> -<div class='footnote' id='f66'> -<p class='c006'><span class='label'><a href='#r66'>66</a>. </span><i>There is a common aphorism among them, that the sacraments, and baptism in -particular, confer grace, ex opere operato.</i></p> -</div> -<div class='footnote' id='f67'> -<p class='c006'><span class='label'><a href='#r67'>67</a>. </span><i>See vol. II. page 166-216.</i></p> -</div> -<div class='footnote' id='f68'> -<p class='c006'><span class='label'><a href='#r68'>68</a>. </span>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> -</div> -<div class='footnote' id='f69'> -<p class='c006'><span class='label'><a href='#r69'>69</a>. </span>Μαθητεισατε.</p> -</div> -<div class='footnote' id='f70'> -<p class='c006'><span class='label'><a href='#r70'>70</a>. </span><i>Vid Whitby in Loc.</i></p> -</div> -<div class='footnote' id='f71'> -<p class='c006'><span class='label'><a href='#r71'>71</a>. </span>This then is a repetition; go, <i>teach</i>, baptize, <i>teach</i>. This commission -was to <i>disciple</i> the world, baptizing and teaching are the specification, and are -participles agreeing with the nomination.</p> - -<p class='c006'>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.</p> -</div> -<div class='footnote' id='f72'> -<p class='c006'><span class='label'><a href='#r72'>72</a>. </span>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. <i>This is by force of municipal laws.</i> But -are not the laws of God of equal force?—<i>Baptism implies obligations, which can -be founded only on consent.</i> 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.</p> -</div> -<div class='footnote' id='f73'> -<p class='c006'><span class='label'><a href='#r73'>73</a>. </span>The dictates of nature, uncontrouled by revelation, are the will of Christ, -and our rule of duty. The <i>will of Christ</i>, expressed in these dictates, requires us to -benefit our children as they are capable. <i>Baptism</i>, as the initiatory seal of God’s -covenant, is a <i>benefit</i> of which infants are <i>capable</i>.—This evidence is not <i>eclipsed</i>, -but <i>brightened</i>, by scripture authority, as we shall see in the sequel of this -chapter.</p> - -<p class='c006'>Let the reader carefully notice, that we do not suppose, by insisting on this -argument, the insufficiency of <i>direct scripture</i> evidence: for <i>this</i> 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 <i>modestly</i> affirm, it is only calculated to catch “the eye of a <i>superficial</i> 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.</p> - -<p class='c006'>Were it necessary, it would be easy to shew, that the principles above urged -are no <i>novelty</i>; 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.</p> - -<p class='c006'>What we contend for is. That it is the <i>will of Christ</i> we should <i>baptize</i> our infant -children. In proof of this we have shewn, first, that the <i>dictates of right reason</i> -require us to <i>benefit</i> them, and consequently to <i>baptize</i> them; as baptism is always -a benefit when administered to <i>capable</i> subjects. We come, secondly, to shew—That -God has constantly approved of <i>this principle</i>, in all <i>preceding</i> dispensations. -In other words—That the <i>principle</i> of the last argument is so far from being -<i>weakened</i> by scripture evidence, that the Lord’s <i>approbation</i> of <i>it</i>, in his conduct -towards the offspring of his professing people, in all the dispensations of -true religion, is abundantly <i>illustrated</i> and <i>confirmed</i>.</p> - -<p class='c006'>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 <i>smothered</i>, -or else, that revelation countermands their influence. But to <i>demonstrate</i> the -former, in matters about which, on the supposition, scripture is silent, is no easy -task. And the difficulty will be <i>increased</i> in proportion as the sacred oracles -corroborate reason’s verdict. Let us now appeal to these oracles.</p> - -<p class='c006'>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,</p> - -<p class='c006'>Whatever exhibition of grace was made to antediluvian <i>parents</i>, was constantly -made to their <i>offspring</i>; and consequently whatever seals of grace were granted -to the former, must equally appertain to the latter if not voluntary <i>rejectors</i> -of them. Therefore, all such parents had a <i>revealed</i> warrant to regard their offspring -as entitled to the <i>seals</i> of the covenant, in <i>like manner</i> as themselves, according -to their capacity. For,</p> - -<p class='c006'>All allow that Gen. iii. 15. contains the promulgation of gospel grace; nor are -we authorised to question the interest of <i>children</i> therein with their parents, -without an express contravention. For, it were <i>unnatural</i> for a parent to <i>confine</i> -such a <i>benefit</i> to his own person to the exclusion of his children, who are not only -parts of his family but of <i>himself</i>. To which we may add, that the phrase <i>thy -seed</i>, though principally referring to the Messiah, respected Eve’s <i>natural seed</i> -as sharers in common with herself in the exhibition of mercy; and we suppose -not less so than her <i>husband</i>. For this application of the phrase <i>thy seed</i>, compare -Gen. xvii. 7. and Gal. iii. 16. Again,</p> - -<p class='c006'>It is generally agreed, that not only the institution of <i>sacrifices</i>, but also the -<i>coats</i> of skin, (Gen. iii. 21.) were <i>emblematic</i> of covenant blessings; and not only -so, in common with mere types, but <i>seals</i> of the covenant, as earnests and -pledges of exhibited favour. “Who will deny,” says Witsius, “that God’s -cloathing our first parents was a <i>symbolical</i> act? Do not Christ’s own words -(Rev. iii. 18.) very clearly allude to this?” As for <i>sacrifices</i>, they were slain at -God’s command after the promulgation of the covenant. For, if Abel <i>offered by -faith</i>, (Heb xi. 4.) it presupposes the divine <i>institution</i> 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 <i>sacrifices</i>. However, God gave testimony to these oblations -of the ancient patriarchs, that they were <i>acceptable</i> to him; but this cannot be -supposed without admitting them to be <i>divinely instituted</i>. Besides, a distinction -of <i>clean</i> and <i>unclean</i> animals was observed before the deluge; which was -not from <i>nature</i>, but the mere divine pleasure; and may we not add, with a particular -respect to <i>sacrifices</i>? Now,</p> - -<p class='c006'>If, according to Witsius and others, these <i>skins of beasts</i>, and <i>sacrifices</i>, were -appointed <i>seals of the righteousness of faith</i>; I would ask—Was the <i>covenant</i> directed -for the use of their <i>seed in common</i> with the parents, and not the <i>seal</i> in -like manner? For, if the seals be affixed to the covenant for <i>confirmation</i> 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 <i>itself</i> belongs to the -parents and their seed <i>in common</i>, while the <i>confirmation</i> of it belongs <i>exclusively</i> -to the former? Is it not contrary to <i>custom</i> and <i>unreasonable</i> 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 <i>alike</i>, but the confirming -seal respects the former <i>only</i>; while on the supposition, the sovereign, -or the testator, has given <i>no ground</i> for such partiality? Besides,</p> - -<p class='c006'>If the covenant itself be a benefit to the persons to whom it is directed, as it -certainly is in <i>every</i> dispensation of it, it follows that the <i>confirmation</i> of it is so; -for parents, therefore, to <i>deny</i> their offspring all the share in such common benefits -they are capable of, without a divine warrant, is <i>unnatural</i>, and an act of <i>injustice</i>. -We may therefore conclude—that from Adam to Noah, the <i>covenant</i> -and its <i>seals</i> appertained to <i>infants</i> in common with their parents.</p> - -<p class='c006'>We appeal next to that period of the church which extended from Noah to -Abraham: On which we observe,</p> - -<p class='c006'>Whatever benefits and privileges belonged to the former dispensation, continue -to flow on to the present, if not <i>expressly</i> repealed; for the change of a dispensation -<i>of itself</i>, is no adequate cause of their abrogation. That would be as unreasonable -as to suppose that the bare change from night to day was, <i>of itself</i>, -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 -<i>before</i> the deluge, if not expressly repealed, must belong to them <i>after</i> the -deluge. But,</p> - -<p class='c006'>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. <i>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.</i> Again, -chap. vii. 1. <i>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.</i> And again, chap. -viii. 20. <i>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.</i> Once more, chap. -ix. 8, 9, 12, 13. <i>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.</i> Hence we further -learn,</p> - -<p class='c006'>That the covenant or divine charter, first given to Noah, <i>included</i> the preceding; -it was the <i>same covenant</i> with <i>additional grants</i>: for the Lord says, “I -will <i>establish</i> 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 <i>establish</i> my covenant.”</p> - -<p class='c006'>On Noah’s <i>account</i>, or <i>as belonging</i> to him, <i>all his house</i> or family was privileged. -The privilege is,—“Come thou, and <i>all thy house</i> into the ark.” The ground -and reason of that privilege—“<i>for thee have I seen righteous</i>.” It is true, the natural -dictates of reason and affection, whereby a <i>father pitieth his children</i>, and -whereby an infidel <i>careth for his own, especially those of his own house</i>, would have -prompted this righteous person to bring <i>all his family</i>, (except any adults <i>refused</i> -compliance) into the ark, (<i>the like figure whereunto is baptism</i>, 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.</p> - -<p class='c006'>After the flood the institution of <i>sacrifices</i> continued as the seal of the <i>first</i> -part of the covenant; and the <i>rainbow</i> was instituted as the seal of the <i>additional</i> -part, or, as Pareus calls it, “<i>appendix</i> 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 <i>fœderati</i>, and the <i>renewal</i> or <i>establishment</i> of it to Noah -retained that privilege in full force: so also the <i>appendix</i> of the covenant comprehended -his <i>seed</i>.</p> - -<p class='c006'>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 <i>supposition</i> of a covenant of grace, and having a <i>respect</i> -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 <i>sealed</i> to Noah and -his seed by the rainbow. See Rev. iv. 3. x. 8.</p> - -<p class='c006'>It is observable, finally, that Noah his <i>sons</i>, and <i>their seed</i> were <i>fœderati</i>, in -this ratification of the covenant; consequently whatever <i>seals</i> of the covenant -belonged to Noah, belonged to <i>his sons</i>, and <i>their seed</i>, while non-dissentients.</p> - -<p class='c006'>Appeal we next to a very important period of sacred history, viz. From Abraham -to Moses. On this also we make the following remarks.</p> - -<p class='c006'>The Abrahamic covenant <i>included</i> the preceding dispensations, on the general -principle—that grants and privileges continue in force until <i>repealed</i>. Which -repealing, if it be not either <i>express</i>, or arise from the nature of the case, in itself -<i>plain</i>, can have no binding influence, that is to say, no existence at all: except -we maintain, that we are <i>bound</i> to resign an important good without an assignable -cause; which is in fact to maintain that we ought to <i>deny</i> that to be, -which is.</p> - -<p class='c006'>I suppose it will be granted, that the <i>principal blessing</i> exhibited in the foregoing -dispensations was <i>the righteousness of faith</i>; the great importance of which -to the human race, in every age of the world, no one will deny who considers -things <i>as they are</i>. This covenant, therefore, was in force to Abraham <i>prior</i> to -what is called the Abrahamic dispensation; and in this connexion we might -mention Lot and his family. But, behold,</p> - -<p class='c006'>A most explicit ratification of it, with <i>superadded</i> favours, Gen. xii. 3.—<i>In -thee shall all families of the earth be blessed. And I will</i> establish my covenant -<i>between me and thee, and thy</i> seed <i>after thee in their generations, for an everlasting -covenant</i>; To be a God unto thee and to thy seed after thee. <i>ver.</i> 10. <i>This is my -covenant which ye shall keep between me and you</i>, and thy seed <i>after thee</i>: every -man-<i>child among you shall be</i> circumcised, <i>ver.</i> 12. <i>He that is</i> eight days old <i>shall -be circumcised among you, every</i> man-<i>child in your generations; he that is born in -the house</i>, or bought with money of any stranger, <i>which is not of thy seed</i>. <i>ver.</i> -24-27. <i>And Abraham was</i> ninety years old and nine, <i>when he was circumcised in -the flesh of his foreskin. And Ishmael his son was</i> thirteen years old, <i>when he was -circumcised in the flesh of his foreskin. In the</i> self-same day <i>was Abraham circumcised, -and Ishmael his son. And</i> all the men of his house, <i>born in the house, and</i> -bought with money of the stranger, <i>were circumcised with him</i>. Hence we learn,</p> - -<p class='c006'>The <i>nature</i> and <i>extent</i> of the <i>Abrahamic covenant or promise</i>. Whatever <i>blessings</i> -are <i>promised</i> to ruined man, must be <i>in virtue</i> of the covenant of grace. All -promised blessings, therefore, must <i>imply</i> an <i>exhibition</i> of <i>gospel grace</i>. And the -glad tidings of salvation through Christ preached to the <i>gentile world</i>, is expressly -called—<i>The blessing of Abraham</i> (Gal. iii. 14.) Not that this <i>link</i> is the -<i>first</i> in the chain of exhibited mercy to the fallen race <i>in general</i>, or with an universal -and unlimited aspect, if the reasoning in the last sections be just: but -for its <i>explicitness</i>, and <i>precious</i> (because expressly diffusive) intendment, it -may be justly termed a <i>golden link</i>. In this respect Abraham may well be styled—<i>The -Father of us all</i>; not to the disavowal of Noah, with whom the covenant -was before ratified, or Eve, who received the <i>first</i> intimation of it, and who -in <i>this</i> respect eminently may be called—<i>The mother of all living</i>. The <i>covenant</i> -of grace, in its external manifestation, containing <i>an exhibition of exceeding -great and precious promises</i> 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 <i>first</i> 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 <i>another</i> source, whence is poured forth a second -stream which empties itself into the former channel. The streams thus -<i>united</i> become a river, which flows on to Abraham—a river to which <i>all</i> are invited, -but <i>few</i> come, and these made willing by the omnipotent energy of <i>divine -influence</i> which observes the laws of another—a <i>hidden</i> 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—<i>That the blessing -of Abraham might come upon the Gentiles</i>. (Gal. iii. 14, 8. compared with Gen. xii. -3. xviii. 18. xxii. 18.) Paul expressly says, that “the <i>Gospel</i>” (even the very same -as the New Testament contains—<i>salvation by Grace</i>) “was preached to Abraham:” -And (Heb. iv. 2.) it was preached to his unbelieving descendants in -the wilderness.</p> - -<p class='c006'>As it is <i>natural</i> to expect, that whatever exhibition of privileges the parents -enjoyed should be extended to their children, in common with themselves; so -we find that <i>in fact</i> they are <i>expressly included</i> in <i>this</i> dispensation as well as the -preceding. The covenant is established between God and Abraham’s <i>seed, in the -very same sense</i> as with Abraham <i>himself</i>; the essence of which is—<i>to be a God -to him and his seed</i>. And lest it should be objected that the term <i>seed</i> refers to his -<i>adult posterity</i> who should tread in his steps, to the exclusion of infants, all doubt -is dissipated by the appointment of applying the <i>seal</i> of the covenant in early infancy.</p> - -<p class='c006'><i>Sacrifices</i> continuing in full force to <i>seal</i> the covenant, till the divine oblation -should be made; and the <i>bow</i> of the covenant continuing as a token and <i>seal</i> of -it, until the Messiah’s <i>second</i> coming; at the commencement of this period is -given an <i>additional</i> seal—<i>circumcision</i>. The very <i>nature</i> of the rite shews that all -<i>females</i> are excluded from being the subjects of it; as well as the discriminating -specification—<i>every man-child</i>. 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: <i>These</i> therefore, had the covenant sealed in the same -manner as their honoured mother. Again: though Sarah and her sex were not -the <i>subjects</i> of this rite, they were constant <i>witnesses</i> 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.</p> - -<p class='c006'>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 <i>other -domestics</i>? Nor would the question be unimportant; for his <i>instructions</i>, his -<i>prayers</i>, and <i>commands</i>, answerable to his three-fold office, must be directed accordingly. -To this question right reason replies: If the covenant and its seals -are <i>beneficial</i> to all capable subjects, benevolence requires that they should be -extended to the other <i>non-dissenting</i> 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 <i>to him that is born in the house, or -bought with money of any stranger</i>, which is not of the seed, Gen. xvii. 12.</p> - -<p class='c006'>It has been objected, “that the covenant with Abraham was a covenant of <i>peculiarity</i> -only, and that circumcision was no more than a token of <i>that</i> covenant;” -but if so, as Mr. Henry observes, “how came it that all <i>proselytes</i>, of what nation -soever, even <i>the strangers</i>, 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 <i>proselyted strangers</i>, and to <i>their seed</i>, was a plain indication, -that the New Testament administration of the covenant of grace would -reach, not to the covenanters only, but their <i>seed</i>.” But it has been proved -that circumcision <i>sealed</i> to Abraham and his seed <i>the righteousness of faith</i>; and -therefore it does not affect the point in debate to contend that temporal promises -were sealed <i>also</i>.</p> - -<p class='c006'>We next appeal to the long and interesting period from Moses to Christ, On -which let the following observations be considered.</p> - -<p class='c006'>Whatever appertained to the Abrahamic covenant was not disannulled by the -Mosaic dispensation. This St. Paul asserts in plain terms, Gal. iii. 17.</p> - -<p class='c006'>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 <i>sanctified</i> his -children, and rose up early in the morning, and <i>offered burnt-offerings</i>, according -to the <i>number of them all</i>—Thus did Job <i>continually</i>,” or, all the days. (Job -i. 5.) On this I would only observe, let the <i>sanctifying</i> be what it may, the <i>sacrifices</i> -must have been of divine institution; and used by Job, being an eminently -righteous man, as the <i>seals</i> of the covenant of grace; with respect to his children -<i>separately</i>.</p> - -<p class='c006'>Superadded to the foregoing seals of the covenant, is the <i>passover</i>; 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 <i>guests</i>, says -Witsius, they were, first, all native <i>Israelites</i>, who were not excluded by legal -uncleanness. For <i>all the congregation of Israel</i> is commanded to solemnize the -passover. And, next, the <i>Proselytes</i> circumcised and become Jews; whether -bondmen born in the house or bought with money, &c. Exod. xii. 48. <i>When a</i> -stranger <i>will sojourn with thee, and keep the passover to the Lord, let</i> all his -males <i>be circumcised, and then let him come near and keep it, and he shall be as -one that is born in the land</i>.” On this passage in Exodus, Dr. Jennings observes -these two things; “<i>First</i>, That when a man thus became a Proselyte, <i>all his -males</i> were to be circumcised <i>as well as himself</i>, whereby his <i>children</i> were admitted -into the visible church of God, <i>in his right</i>, as their father. <i>Secondly</i>, -That upon this, he should be <i>entitled to all the privileges</i> 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, <i>as soon as they were capable</i> of answering the -revealed design of it, for—no <i>positive</i> 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 <i>as such</i>, every member without -exception had a <i>legal right</i> to the ordinance; and nothing prevented <i>infants</i> from -a participation, but what lay in the <i>natural</i> incapacity to answer the design of it.</p> - -<p class='c006'>“Besides the <i>ordinary</i> and <i>universal</i> sacraments of <i>circumcision</i> and the <i>passover</i>, -some <i>extraordinary</i> 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 <i>passage</i> in the cloud <i>through the Red Sea</i>—the -<i>manna</i> which was rained from heaven—The <i>water</i> issuing out of the <i>rock</i>—and -the <i>brazen serpent</i> 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 <i>divine majesty</i>—and the adumbration of divine mysteries -daily <i>sealed</i> by religious <i>ceremonies</i>. 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.</p> - -<p class='c006'>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, <i>from the creation to Christ</i>, it -was a rule <i>universally</i> incumbent on parents to treat their children as entitled to -religious privileges <i>equally</i> 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 <i>mercy</i>—that mercy which proceeds on an invisible plan, and belongs -to a purely spiritual dispensation. Yet, that children, during their <i>dependence</i> on -their parents, should share equally with them in judgment and mercies externally, -is the effect of an all-wise constitution coeval with mankind.</p> - -<p class='c006'><span class='sc'>Dr. Williams on Baptism.</span></p> -</div> -<div class='footnote' id='f74'> -<p class='c006'><span class='label'><a href='#r74'>74</a>. </span>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 <i>illegitimate</i> and <i>legitimate</i>; 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.</p> -</div> -<div class='footnote' id='f75'> -<p class='c006'><span class='label'><a href='#r75'>75</a>. </span>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 -“<i>unclean</i>,” 1 Cor. vii. 14. but <i>holy</i>, entitled to the promises made to the seed of -Abraham; and also by virtue of the commission to disciple <i>all nations</i>, 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.</p> -</div> -<div class='footnote' id='f76'> -<p class='c006'><span class='label'><a href='#r76'>76</a>. </span>It may be objected, “If the preceding account be true, that baptism is -not an institution <i>merely positive</i>, 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,</p> - -<p class='c006'>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 <i>Targums</i> and <i>Talmuds</i>, so many voluminous works intended to explain and -illustrate the various circumstances attending the performance of these <i>positive -duties</i> among others. Are not these <i>unprescribed circumstances</i> of ritual worship, -and other positive injunctions, what in a great degree swell the interpretations -of the <i>Rabbins</i>?—The truth is, that there were many precepts under the Jewish -economy positive in a <i>considerable degree</i>, relative to the <i>subject</i> 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 <span class='fss'>ANY ONE</span> -of these were so strictly positive, as not to take some things for <i>granted</i> 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 <i>sensible -manner</i>, which qualification was to be determined by the same sort of evidence -as any <i>facts</i> in common life; but the administrator of the Christian rites -has no such grounds to proceed on; his commission is of a <i>discretionary</i> nature, -arising from the nature and design of the institutions themselves, as before -shewn.</p> - -<p class='c006'>2. The objection again supposes, that there is some <i>excellency</i> 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 <i>positiveness</i>? Were -there any force in the objection, it would imply that the Christian dispensation -is <i>less excellent</i> 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 <i>less excellent</i> than baptism and the -Lord’s supper; and it would follow, that the services of the church triumphant -are in their own nature <i>less excellent</i> 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 <i>important</i> duty, is also the most <i>natural</i>, and therefore the -most remote from what is merely positive; and that is the <i>love of God</i>. This -matter has been fully shewn before. In one word, the spirit of the objection is -truly pharisaic.</p> - -<p class='c006'>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 <i>Plain Account of the Sacrament -of the Lord’s Supper</i>, has been deemed unanswerable, Mr. Foot, Dr. Stennett, -and others, have taken but the same method in treating about baptism.” To -this I reply,</p> - -<p class='c006'>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 <i>only</i> 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, <i>in the degree that -any duties are positive</i>, but no further. And to denominate a precept or duty -<i>positive</i>, though but <i>partially</i> 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.”</p> - -<p class='c006'>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,</p> - -<p class='c006'>1. That this maxim, whatever confidence our opponents place in it, is a very -<i>insufficient</i> 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 <i>Protestants</i> use it against Papists, <i>Papists</i> 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 <i>forensic</i> 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,</p> - -<p class='c006'>2. Not to distinguish between the <i>positiveness</i> and <i>morality</i> of a precept, ordinance -or duty, and not to ascertain their respective <i>degrees</i>; and to deny that -the <i>latter</i> distinction admits of moral reasoning, inference and analogy, open a -wide door to <i>bigotry</i>, and numberless glaring abuses of the sacred oracles. By -rejecting the analogy of faith and the <i>design</i> of scripture herein, we give the -most effectual encouragement to every senseless intrusion. And what is still -more remarkable is, that the <i>more firmly</i> 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, <i>essential</i> 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 <i>as such</i>, or in the <i>degree</i> 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 <i>infidels</i>; -they, who seem to discard <i>reason</i> 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 <i>coalition</i> of scripture and right reason?” Once more,</p> - -<p class='c006'>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 -<i>some</i> of the positive rites of the New Testament and reject <i>others</i>? Why regard -<i>baptism</i> and the <i>eucharist</i> as of standing obligation; while the <i>pedilavium</i> and -<i>feasts of charity</i> (the <i>former</i> enjoined expressly by our Lord, and <i>both</i> 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 <i>females</i> to communion, -or adopt the <i>first</i> day of the week for the christian sabbath? How can they -justify their conduct in these matters, these circumstances of <i>positive</i> 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 <i>first</i> day of the week, others observe the <i>seventh</i>. 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, <i>Remember the first day of the week to keep it holy</i>?” 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 <i>not</i>, 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.</p> - -<p class='c006'>Another objection much insisted on is, “If our Lord has left any thing to be -<i>inferred</i> relative to the <i>subject</i> and <i>mode</i> of baptism, being a positive institute; -or if he has not delivered himself <i>expressly</i> and <i>clearly</i> in every thing, respecting -the question <i>who</i> are to be baptized, and the manner <i>how</i>; it implies a reflexion -on his wisdom and goodness.” But this objection is impertinent on different -accounts. For,</p> - -<p class='c006'>1. Its force is derived from the supposition that the Institutor was somehow -<i>obliged</i> to make his will known to men by <i>one</i> 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 <i>one</i> source only, to the exclusion -of all others? That his evidence, for instance, was not confined to the information -of <i>sense</i>, to the exclusion of <i>reason</i> and <i>analogy</i>? 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 <i>one</i> -sense only of his dependent and unworthy creatures, that of <i>seeing</i>, for instance, -to the exclusion of that of <i>hearing</i>? The answer is plain, and the application -easy.</p> - -<p class='c006'>2. The objection is guilty of another impertinence, nearly allied to the former: -it unreasonably requires <i>positive</i> evidence for what is discoverable by <i>other</i> -means. It is demonstrable, and I think has been demonstrated, that the qualifications -of the subjects of baptism (the <i>mode</i> 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 <i>discretionary</i> nature of the commission, or the supposed -<i>wisdom</i> and <i>prudence</i> of the administrators, in common with other parts -of the same commission, such as the choice of an <i>audience</i>, the choice of a concionatory -<i>subject</i>, &c. Preach the <i>gospel</i> to <i>every creature</i>, is a part of the commission, -but the execution has no <i>positive</i> rule. Nor does this commission of -preaching the <i>gospel</i> prohibit preaching the <i>law</i>, 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 <i>believers</i>, -and the <i>taught</i>, we contend and prove, does not mean to include <i>all sorts</i> -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, -<i>believers</i> and <i>taught</i>, stand <i>opposed</i>, not to <i>non-believers</i> and <i>untaught</i>, -but to <i>unbelievers</i> and persons <i>perversely ignorant</i>. What, therefore, falls <i>necessarily</i> -to the province of inferential reasoning, is impertinently referred to a positive -standard.</p> - -<p class='c006'>3. The objection implies an <i>ungrateful</i> 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 <i>goodness</i>, in not -suspending their operations, but leaving them in full force, as to these circumstances -of positive duties—his <i>wisdom</i>, 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.</p> - -<p class='c006'>Let us now recapitulate what has been said in this chapter—From an investigation -of the <i>nature</i> of positive precepts and duties, as distinguished from -<i>moral</i> ones, together with their <i>comparative</i> obligations and importance, we have -seen, that, in any case of supposed competition, the <i>latter</i> claims an undoubted -<i>preference</i>. We have also seen, that nothing but absolute, decisive, <i>discernible -authority</i> can turn the scale in favor of the <i>former</i>, or, indeed, place any law or -duty in the rank of <span class='fss'>POSITIVE</span>. Moreover, it has been shewn, that every duty resulting -from any discernible <i>moral relation</i>, must needs be classed among <i>moral -duties</i>; that some things appertaining to the very <i>essence</i> 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 <i>mixed -nature</i>, partly positive and partly moral. Of all which an unavoidable consequence -is, that our opponents’ outcry against all <i>moral</i> and <i>analogical reasons</i> in -our enquiries respecting the subjects and mode of baptism, is impertinent and -absurd, and to a demonstration contradictory to their own avowed principles.</p> - -<p class='c006'><span class='sc'>Dr. Williams on Baptism.</span></p> -</div> -<div class='footnote' id='f77'> -<p class='c006'><span class='label'><a href='#r77'>77</a>. </span> The commission to disciples <i>baptizing all nations</i> is both a positive and -express authority for the baptism of the infants of such as are themselves discipled.</p> -</div> -<div class='footnote' id='f78'> -<p class='c006'><span class='label'><a href='#r78'>78</a>. </span><i>See his works: vol. II. pag. 1129, 1132, 1133.</i></p> -</div> -<div class='footnote' id='f79'> -<p class='c006'><span class='label'><a href='#r79'>79</a>. </span><i>Vid. Just. Martyr, Quest. & Resp. Quest. CII. & ejusd. Apol. II.</i></p> -</div> -<div class='footnote' id='f80'> -<p class='c006'><span class='label'><a href='#r80'>80</a>. </span><i>Vid. Cyp. in Epist. ad Fid. Lib. iii. Epi. viii.</i></p> -</div> -<div class='footnote' id='f81'> -<p class='c006'><span class='label'><a href='#r81'>81</a>. </span><i>Vid. Iren. Lib. ii. xxxix.</i></p> -</div> -<div class='footnote' id='f82'> -<p class='c006'><span class='label'><a href='#r82'>82</a>. </span><i>Vid. Ejusd. Orat. xl.</i></p> -</div> -<div class='footnote' id='f83'> -<p class='c006'><span class='label'><a href='#r83'>83</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f84'> -<p class='c006'><span class='label'><a href='#r84'>84</a>. </span><i>Vid. Tertul. Lib. de Baptism, Cap. xviii.</i></p> -</div> -<div class='footnote' id='f85'> -<p class='c006'><span class='label'><a href='#r85'>85</a>. </span>It is very remarkable, that in those ages and countries, <i>where</i> the <i>mode</i> -of dipping has been, or still is, the most prevalent, <i>there infant-baptism</i> has been -the most generally practised, and <i>there</i> the <i>mode</i> of baptizing has not been -deemed essential. Instead, therefore, of finding <i>all</i> these people Baptists, but -<i>very few, if any</i>, 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, <i>who never owned the pope’s authority</i>, 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 <i>were never under the influence of popery</i>, appears to have -been <i>universal</i>, both in ancient and modern times.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>their</i> 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.</p> - -<p class='c006'>On February 9th, 1705, the clergy of England, assembled in general convention, -“<i>ordered</i>, 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 <i>infant-baptism</i>, as to facts, appeared to him most accurately done, -and might be depended on by the Baptists themselves.” <i>Mem. of his life</i>, part -2, page 461.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.”—<i>Who were made disciples.</i>—Take notice; for he -makes use of the very same word that was used in the commission given to the -apostles. <i>Disciple all nations, baptizing them</i>, &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.</p> - -<p class='c006'>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, <i>infants</i>, little ones, youths and -elderly persons.” He speaks of <i>infants</i> and <i>little ones</i> 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 <i>regenerating</i> unto -God, he said, go and teach all nations <i>baptizing</i> 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 <i>washed with water in the</i> name of the -Father, and of the Son, and of <i>the Holy Ghost</i>.” In this short sentence, the -word regeneration, or regenerated, is put for baptism no less than three times.</p> - -<p class='c006'>It is a matter of <i>no</i> 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.</p> - -<p class='c006'>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, <i>except one be born again—except he be born of water -and of the Spirit, he cannot enter the kingdom of God</i>. 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, <i>the washing of regeneration</i>. 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 <i>infants</i> were <i>regenerated</i>, -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.</p> - -<p class='c006'>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 <i>delay</i> their baptism; not -because it was <i>unlawful</i>, for he allows of it in cases of necessity; but because -the <i>sponsors</i> were often brought into a snare; and because he imagined that -sins, committed <i>after baptism</i>, 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 <i>innovation</i>, which he would certainly -have done, had it <i>begun</i> to have been practised in his time. His words rather -imply the contrary. His speaking of <i>sponsors</i>, 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 <i>made such haste</i> to baptism,’ supposes that -infants had usually been baptized, soon after their birth. So that he fully -enough witnesses to the <i>fact</i>, 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.”</p> - -<p class='c006'>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.</p> - -<p class='c006'>Dr. Gill says, that Tertullian is the first man who <i>mentions</i> 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 <i>only -man</i>, 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.</p> - -<p class='c006'>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>I was conceived -in iniquity, and in sin did my mother bring me forth</i>. 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 <i>the body of sin</i>, &c. &c.”</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>Let us hear what St. Paul says, with respect to traditions. 2 Thess. ii. 15. -“Therefore, brethren, <i>stand fast, and hold the traditions</i> which ye have been -taught, whether <i>by word</i>, or our epistle.” And in the 3d chap. 6th verse, he -says, “Now we <i>command</i> you, brethren, in the name of our Lord Jesus Christ, -that ye withdraw yourselves from every brother that walketh disorderly, and -not after the <i>tradition</i> 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 <i>ordinances</i> (the <i>traditions</i>, paradoseis) as I delivered -them to you.” The apostle was here speaking of christian ordinances, which -he calls <i>traditions</i>. The original word signifies <i>traditions</i>, and is so rendered by -our translators in the other aforecited passages.</p> - -<p class='c006'>Thus, sir, you see in what a solemn manner—<i>in the name of Christ</i>, the holy -apostle charged the primitive christians, <i>to hold and keep the</i> traditions—not -merely such as had been written by the pen of inspiration, but also those which -were delivered to them <i>by word</i>, 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>very particular notice</i>, 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.</p> - -<p class='c006'>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 <i>presbyter</i>, or minister in the -country, viz. Whether <i>an infant might be baptized before he was eight days old</i>? -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:</p> - -<p class='c006'>“Cyprian and the rest of the colleagues, who are present in council, in number -sixty-six, to Fidus our brother,</p> - -<p class='c006'>“Greeting.</p> - -<p class='c006'>“As to the case of infants, whereas <i>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</i>; 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, <i>the Son of Man came not to destroy men’s souls</i> -(or lives) <i>but to save them</i>.—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 <i>of baptism</i>) 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, <i>the Lord hath shown me that no person is to be called common -or unclean</i>. 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.</p> - -<p class='c006'>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.”</p> - -<p class='c006'>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 <i>instituted by any council</i>, but -had <i>always</i> been in use.” The <i>whole church of Christ</i>, he informs us, <i>had constantly -held</i> that infants were baptized for the forgiveness of sin.—That he -“had <i>never read or heard</i> of <i>any Christian, Catholic</i> or <i>sectary</i>, 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.”</p> - -<p class='c006'>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.</p> - -<p class='c006'>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. “<i>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</i>.” “If they have no sin, why are they then baptized, -according to the rule of the church, <i>for the forgiveness of sins? Why are they -washed in the laver of regeneration, if they have no pollution?</i>” 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, “<i>that baptism ought to be administered to infants, -with the same sacramental words which are used in the case of adult persons</i>.”—He -vindicates himself in the strongest terms, saying, “<i>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</i>.” -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 <i>rule of the universal church</i>.”</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>delay</i> of infant-baptism in some cases, and one -Gregory, who did <i>perhaps</i> practise such <i>delay</i> 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 <i>one</i> 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, -<i>as being incapable of salvation</i>, 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.”</p> - -<p class='c006'><span class='sc'>Reed’s Apology.</span></p> -</div> -<div class='footnote' id='f86'> -<p class='c006'><span class='label'><a href='#r86'>86</a>. </span><i>See Wall’s History of Infant-Baptism, Part II. page 52-86.</i></p> -</div> -<div class='footnote' id='f87'> -<p class='c006'><span class='label'><a href='#r87'>87</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f88'> -<p class='c006'><span class='label'><a href='#r88'>88</a>. </span>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 <i>dip</i>; and in Rev. xix. 13. where we read of a -<i>vesture dipped in blood</i>; it is better rendered <i>stained</i>, 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, <i>tingo</i>, <i>immergo</i>, <i>lavo</i>, <i>abluo</i>; 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, <i>to stain by sprinkling</i>, 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 <i>wash</i>; and accordingly, ver. 14. pursuant to this order, it is -said, he <i>dipped himself seven times</i>; the word is ויטבל; which the LXX. render -εβαπτισατω; and in Exod. xii. 22. where the word טבל is used, which we render -<i>dip</i>, 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.</p> - -<p class='c006'>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>I baptize you with water, but he shall baptize you with the Holy Ghost</i>: -which is an accomplishment of that promise, that <i>the Holy Ghost should be poured -on them</i>. As for other places, in Mark vii. 2. 4. νίπτω, which signifies to <i>wash</i>, -and is so translated, is explained in the words immediately following, as signifying -<i>to baptize</i>. And, in Luke xi. 38. it is said, that the Pharisee marvelled that -our Saviour had not <i>washed before dinner</i>: The word in the Greek is ἐβαπτισθη, -to whom he replies in the following verse, <i>Ye Pharisees make clean the outside</i>, -&c. so that the word, βαπτιζω signifies there to <i>cleanse</i>, or to use the means of -cleansing.</p> - -<p class='c006'>He also observes, that though the original and natural signification of the -word imports, to <i>dip</i>, to <i>plunge</i>, to <i>dye</i>; yet it also signifies to <i>wash</i> or <i>cleanse</i>: -Nevertheless, he thinks that it is so far from signifying nothing else but to <i>dip</i> -or <i>plunge</i>, 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 <i>dip</i>, but as denoting a mode of, and in order to washing; and that it -signifies to <i>wash</i>, in all good authors. He also refers to Scapula and Stephanus, -as translating the word βαπτιζω by <i>lavo</i>, or <i>abluo</i>; and Suidas, as rendering it by -<i>madefacio</i>, <i>lavo</i>, <i>abluo</i>, <i>purgo</i>, <i>mundo</i>: 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 <i>wash</i>, as well as to <i>dip</i>.<a id='r89' /><a href='#f89' class='c012'><sup>[89]</sup></a></p> -</div> -<div class='footnote' id='f89'> -<p class='c006'><span class='label'><a href='#r89'>89</a>. </span>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 <i>baptize</i>, -who did not in Ahab’s time <i>baptize</i> 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 <i>baptize</i>, but assigned that work to others, would himself <i>baptize</i>, when he -should, according to the prophecy of Malachi, again appear here on earth?”</p> - -<p class='c006'>We find in the first book of Kings, xviii. 33, that the order given by Elijah was to fill four -barrels with water, and <i>pour</i> it on the wood and on the burnt offering. This <i>pouring of water</i>, -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 <i>Baptizo</i> four times; twice with express reference to the <i>Baptism</i> of -John; and twice with express reference to that <i>Baptism</i> which took place in the days of the -Prophet Elijah; which baptism, we are expressly told, was not performed by <i>dipping</i> the -wood and sacrifice into water, but by <i>pouring</i> water upon them.</p> - -<p class='c006'>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 -<i>baptized</i> up to his head:” (<i>baptizetai mechri Kephales</i>.) 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.</p> - -<p class='c006'>“He also instances a case from Mr. Sydenham, as delivered by the oracle (viz. <i>askos baptize, -dunai de toi ou themis esti</i>.”) In which instance, if <i>dunai</i> signifies to plunge wholly under -water, as it certainly does, then <i>baptize</i> must signify something less than a total immersion.—“<i>Baptize -him as a bottle, but it is not lawful to plunge him wholly under the water.</i>” 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.</p> - -<p class='c006'>The same critical author mentions an instance from Schrevelii’s and Robertson’s Lexicons, -19th chapter, in which case, the primitive word <i>bapto</i> signifies a wetting with water, that was -certainly less, and very different from a total dipping or immersion. The sentence is this. -(“<i>Baptei men askon, udor de ugron dunei pote.</i>”) “<i>He indeed baptizeth a bladder or bottle, but it -never goeth under the liquid water.</i>”</p> - -<p class='c006'>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 <i>baptized</i> by the blood -of a frog. (<i>Ebapteto de aimati limne porphureo.</i>) This lake was not <i>dipped</i> into the blood of -a frog; it was only <i>bespattered</i> and tinged therewith.</p> - -<p class='c006'>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 <i>baptizo</i> has other significations besides that of a total dipping or immersion.</p> - -<p class='c006'>The most celebrated and respectable Lexicographers and criticks have often translated -baptizo into the following Latin words, viz. <i>baptizo</i>, <i>mergo</i>, <i>immergo</i>, <i>tingo</i>, <i>intingo</i>, <i>lave</i>, <i>abluo</i>, -<i>madefacio</i>, <i>purgo</i>, <i>mundo</i>. 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.</p> - -<p class='c006'>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 <i>sprinkling</i>, they might have used -the word <i>Rantizo</i>; if the mode of <i>pouring</i>, they might have used the word <i>Ekcheo</i>; if that -mode of <i>bathing</i> or <i>washing</i>, which is performed by the application of water with friction or -rubbing, they might have used the word <i>Louo</i>; and if it had been their intention to specify the -mode of <i>dipping</i>, they might have used the word <i>Dupto</i> or <i>Duno</i>, &c.</p> - -<p class='c006'><span class='sc'>Reed’s Apology.</span></p> -</div> -<div class='footnote' id='f90'> -<p class='c006'><span class='label'><a href='#r90'>90</a>. </span>Ἐις and ἐκ.</p> -</div> -<div class='footnote' id='f91'> -<p class='c006'><span class='label'><a href='#r91'>91</a>. </span>Ἐις τὴν Θαλασσαν.</p> -</div> -<div class='footnote' id='f92'> -<p class='c006'><span class='label'><a href='#r92'>92</a>. </span>Ἐκ.</p> -</div> -<div class='footnote' id='f93'> -<p class='c006'><span class='label'><a href='#r93'>93</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f94'> -<p class='c006'><span class='label'><a href='#r94'>94</a>. </span>Γδατκ πολλα.</p> -</div> -<div class='footnote' id='f95'> -<p class='c006'><span class='label'><a href='#r95'>95</a>. </span><i>See Lightfoot’s works, Vol. I. Page 500.</i></p> -</div> -<div class='footnote' id='f96'> -<p class='c006'><span class='label'><a href='#r96'>96</a>. </span>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, <i>made without hands</i>, 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 <i>heart</i>.” 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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 <i>spiritual</i> 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 <i>possible</i> for a man to be plunged -and buried in <i>water</i>, 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.</p> - -<p class='c006'>Were not this the fact, nothing could be inferred respecting the <i>mode</i> 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 “<i>crown</i>,” 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>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; <i>all</i> 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.</p> - -<p class='c006'>St. John says, “He [Christ] shall baptize you with the Holy Ghost and with -<i>fire</i>.” 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 <i>drew them through the fire</i>. 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.”</p> - -<p class='c006'>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 <i>living person</i> in the <i>water</i>, and a <i>dead -body</i> in a <i>rock</i>? 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 <i>baptism</i> is that by -which we are <i>raised with Christ</i>; 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.</p> - -<p class='c006'><span class='sc'>Rev. E. Parish’s Sermon</span>.</p> -</div> -<div class='footnote' id='f97'> -<p class='c006'><span class='label'><a href='#r97'>97</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f98'> -<p class='c006'><span class='label'><a href='#r98'>98</a>. </span><i>This hymn is inserted after Sternhold and Hopkin’s version of the Psalms.</i></p> -</div> -<div class='footnote' id='f99'> -<p class='c006'><span class='label'><a href='#r99'>99</a>. </span><i>See Dr. Goodwin’s Christ set forth, § 2. Chap. ii.</i></p> -</div> -<div class='footnote' id='f100'> -<p class='c006'><span class='label'><a href='#r100'>100</a>. </span><i>See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV, LXXXVII.</i></p> -</div> -<div class='footnote' id='f101'> -<p class='c006'><span class='label'><a href='#r101'>101</a>. </span><i>See Quest. lxxxi. Vol. III. page 268.</i></p> -</div> -<div class='footnote' id='f102'> -<p class='c006'><span class='label'><a href='#r102'>102</a>. </span><i>Voveo.</i></p> -</div> -<div class='footnote' id='f103'> -<p class='c006'><span class='label'><a href='#r103'>103</a>. </span><i>See Quest.</i> <a href='#quest-151'>CLI</a>.</p> -</div> -<div class='footnote' id='f104'> -<p class='c006'><span class='label'><a href='#r104'>104</a>. </span><i>See page <a href='#Page_317'>317</a>.</i></p> -</div> -<div class='footnote' id='f105'> -<p class='c006'><span class='label'><a href='#r105'>105</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f106'> -<p class='c006'><span class='label'><a href='#r106'>106</a>. </span><i>See Quest. lxxxvi. page <a href='#Page_313'>313</a>.</i></p> -</div> -<div class='footnote' id='f107'> -<p class='c006'><span class='label'><a href='#r107'>107</a>. </span><i>Vid. Grot. in loc.</i></p> -</div> -<div class='footnote' id='f108'> -<p class='c006'><span class='label'><a href='#r108'>108</a>. </span><i>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.</i></p> -</div> -<div class='footnote' id='f109'> -<p class='c006'><span class='label'><a href='#r109'>109</a>. </span>What under one aspect is grace, under another is duty.</p> -</div> -<div class='footnote' id='f110'> -<p class='c006'><span class='label'><a href='#r110'>110</a>. </span>Vide ante vol. I. p. 19. in note.</p> -</div> -<div class='footnote' id='f111'> -<p class='c006'><span class='label'><a href='#r111'>111</a>. </span>The petition in Luke offered daily, is equivalent to that in Matthew.</p> -</div> -<div class='footnote' id='f112'> -<p class='c006'><span class='label'><a href='#r112'>112</a>. </span>επιουσιον is found only in this prayer, and rather means <i>necessary</i>.</p> -</div> -<div class='footnote' id='f113'> -<p class='c006'><span class='label'><a href='#r113'>113</a>. </span>Qu. For <i>Father</i> is designed in its appellative sense, and <i>our</i> as a covenant-plea.</p> -</div> -<div class='footnote' id='f114'> -<p class='c006'><span class='label'><a href='#r114'>114</a>. </span><i>See Quest. CLIV. page <a href='#Page_79'>79</a>.</i></p> -</div> -<div class='footnote' id='f115'> -<p class='c006'><span class='label'><a href='#r115'>115</a>. </span><i>See Vol. II Quest. XLV. page 353.</i></p> -</div> -<div class='footnote' id='f116'> -<p class='c006'><span class='label'><a href='#r116'>116</a>. </span><i>See Vol. II. page 376.</i></p> -</div> -<div class='footnote' id='f117'> -<p class='c006'><span class='label'><a href='#r117'>117</a>. </span><i>See Vol. II. page 376, &c.</i></p> -</div> -<div class='footnote' id='f118'> -<p class='c006'><span class='label'><a href='#r118'>118</a>. </span><i>See Vol. I. Quest. xii. p. 471.</i></p> -</div> -<div class='footnote' id='f119'> -<p class='c006'><span class='label'><a href='#r119'>119</a>. </span>It has been said, that there cannot be any reason or motive to pray, or -make any petition, to an <i>unchangeable God</i>, whose design cannot be altered, and -who has fixed all events, without a possibility of any change.</p> - -<p class='c006'>Before any attempt is made to remove this objection, and supposed difficulty, -it must be observed, that it equally lies against the <i>foreknowledge of God</i>. 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 -<i>omniscient</i> God, it is equally reasonable to pray to an <i>unchangeable</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>This, it is presumed, will be evident to any one who will well consider the -following observations.</p> - -<p class='c006'><i>First.</i> 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 <i>unchangeable God</i>, there can -be no reason to pray at all.</p> - -<p class='c006'><i>Secondly.</i> 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.</p> - -<p class='c006'><i>Thirdly.</i> The truly pious, benevolent, devout man would not desire, or -even <i>dare</i>, 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 <i>unchangeable God</i>, 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 <i>my -will</i>, but <i>thine</i> be done.” But he could not do this, unless he were <i>certain</i> 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, <i>on this condition</i>, -always either expressed or implied, <i>If it be agreeable to thy will</i>: for -<i>otherwise</i> 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.</p> - -<p class='c006'>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 <i>unchangeable</i> God.—I proceed to observe,</p> - -<p class='c006'>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.</p> - -<p class='c006'>This will doubtless be evident, to him who will duly, consider the following -particulars.</p> - -<p class='c006'><i>First.</i> 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.</p> - -<p class='c006'>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:” [<i>Ezek.</i> 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 <i>fixes</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'><i>Secondly.</i> 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.<a id='r120' /><a href='#f120' class='c012'><sup>[120]</sup></a> 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.</p> - -<p class='c006'><i>Thirdly.</i> 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 <i>desire</i> 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.</p> - -<p class='c006'>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, <i>and do as thou hast said</i>. 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>I will build thee an house: therefore -hath thy servant found in his heart to pray this prayer before thee</i>. 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:” [<i>2 Sam.</i> 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, <i>and thy words be true, and thou hast -promised this goodness unto thy servant</i>; <span class='fss'>THEREFORE HATH THY SERVANT FOUND IN -HIS HEART TO PRAY THIS PRAYER BEFORE THEE</span>.” 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!</p> - -<p class='c006'>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, <i>hallowed be thy name; thy kingdom come, thy will be done</i>,” &c.</p> - -<p class='c006'>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 <i>one</i>, 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 <i>ascribed</i> to God; but it is rather a <i>wish</i>, or <i>desire</i>, that God may be -glorified forever; and the <i>Amen</i> 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.</p> - -<p class='c006'>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.</p> - -<p class='c006'>The apostle John says, “And this is the confidence that we have in him, that -if we ask any thing <i>according to his will</i>, 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:” [<i>1 John</i> v. 14, 15.] To ask for any thing <i>according to his will</i>, -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 <i>according to the will of God</i>, -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 <i>whatsoever -comes to pass</i>, 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—<i>If it be -according to the will of God</i>. 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.</p> - -<p class='c006'><i>Fourthly.</i> 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 <i>task</i>, 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 <i>dare</i>, to ask for any thing, as -has been observed and shewn.”</p> - -<p class='c006'>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.</p> - -<p class='c006'>[<span class='sc'>Hopkins’s Sermons.</span>]</p> -</div> -<div class='footnote' id='f120'> -<p class='c006'><span class='label'><a href='#r120'>120</a>. </span>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.</p> -</div> -<div class='footnote' id='f121'> -<p class='c006'><span class='label'><a href='#r121'>121</a>. </span><i>See vol. II. 289-290 and vol. III. 72.</i></p> -</div> -<div class='footnote' id='f122'> -<p class='c006'><span class='label'><a href='#r122'>122</a>. </span><i>See Quest. CLII.</i></p> -</div> -<div class='footnote' id='f123'> -<p class='c006'><span class='label'><a href='#r123'>123</a>. </span>In our day and country there are some worthy men, who without fear, -or scruple, affirm, that God is the <i>author</i>, and <i>cause</i> 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.</p> - -<p class='c006'>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 <i>transgression of</i>, than <i>a want -of conformity unto, the law</i>. The former is the translation of ανομια in I. John iii. -4. which is rather <i>privatio</i>, <i>defectus</i>, or <i>declinatio</i> than <i>transgressio legis</i>. Also -the Greek word αμαρτια, and the Hebrew חטא signify <i>non consecutio scopi</i>. If -they viewed sin as a <i>qualitas adventitia</i>, a <i>quiddam non positivum</i>, a <i>simplex privatio</i>, -a <i>quiddam actioni inhærens</i>, they could not have viewed it the proper subject -of a decree or purpose, but only as foreseen and permitted.</p> - -<p class='c006'>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.</p> - -<p class='c006'>“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 <span class='fss'>DEFECTUS</span>, quos, qui non intelligunt; nec vident, talpa -cœciores sunt.” Mart. Lutheri Loc. Com. p. 23.</p> - -<p class='c006'>“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.</p> - -<p class='c006'>“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.” <i>Calvini Institut.</i> -<i>lib.</i> II. <i>cap.</i> 1. <i>sect.</i> 10, 11.</p> - -<p class='c006'>“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.” <i>Bucani Theolog. p. 165.</i></p> - -<p class='c006'>“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. <i>Bucani -Theol. p. 153.</i></p> - -<p class='c006'>“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.”</p> - -<p class='c006'><i>Bucani Theol.</i> p. 174.</p> - -<p class='c006'>“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.” <i>Bucani Theol.</i> p. 167.</p> - -<p class='c006'>“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.”</p> - -<p class='c006'><span class='sc'>Explicatio.</span></p> - -<p class='c006'>1. Deus in permissione mali culpœ seu peccati, non est otiosus spectator, sed -potens, justus, et sapiens judex: Itaque.</p> - -<p class='c006'>(1.) Efficax gratiæ suæ auxilium, sine quo non possunt non peccare in peccatis -mortui homines, negat vel subtrahit.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(4.) Quæ ab impiis hominibus, vel diabolis, malo fine, perpetrantur, in fines -optimos dirigit.</p> - -<p class='c006'><span class='sc'>Exempli Gratia.</span></p> - -<p class='c006'>Si viator aliquis a latrone in via occidatur, homicidium permississe Deus -dicitur:</p> - -<p class='c006'>(1.) Quia efficax gratiæ suæ auxilium ei subtraxit vel negavit, sine quo infallibiliter -homicidium erat perpetraturus.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>(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.</p> - -<p class='c006'>II. Sunt igitur in peccatis hominum, circa quæ divina occupatur permissio, -quatuor imprimis observanda et distinquenda:</p> - -<p class='c006'>(1.) Actio per se, quatenus est actio.</p> - -<p class='c006'>(2.) Vitium actioni inhærens.</p> - -<p class='c006'>(3.) Directio organi mali et actionis vitiosæ in objectum certum.</p> - -<p class='c006'>(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. <i>Wendel. Theol. p. 179.</i></p> - -<p class='c006'>“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.”</p> - -<p class='c006'>“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.” <i>Wendel. Theol. p. 183.</i></p> -</div> -<div class='footnote' id='f124'> -<p class='c006'><span class='label'><a href='#r124'>124</a>. </span><i>See Quest. LXXVII.</i></p> -</div> -<div class='footnote' id='f125'> -<p class='c006'><span class='label'><a href='#r125'>125</a>. </span><i>See Vol. II. page 94.</i></p> -</div> -<div class='footnote' id='f126'> -<p class='c006'><span class='label'><a href='#r126'>126</a>. </span><i>See a particular account what this sin is; and when a person may certainly -conclude that he has not committed it, ante page <a href='#Page_318'>318</a> to 320.</i></p> -</div> -<div class='footnote' id='f127'> -<p class='c006'><span class='label'><a href='#r127'>127</a>. </span>As in John only it is repeated, he wrote it only in the Hebrew character, -it is presumed, and understood by it “<i>the truth</i>;” the second Amen was -exegetical and in the Greek character, for the sake of the unlearned.</p> -</div> -<div class='footnote' id='f128'> -<p class='c006'><span class='label'><a href='#r128'>128</a>. </span><i>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</i>, Amen; ωᾶς ὄ ωαρωγ λαὸς ὀπευφημεὶ λὲγων αμῆν.</p> -</div> -<div class='footnote' id='f129'> -<p class='c006'><span class='label'><a href='#r129'>129</a>. </span><i>Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad similitudinem cælestis -tonitrus reboat</i>, [<i>scil. Ecclesia.</i>] Amen.</p> -</div> -<div class='footnote' id='f130'> -<p class='c006'><span class='label'><a href='#r130'>130</a>. </span><i>Vid. Whitby in loc.</i></p> -</div> -<div> - - <ul class='ul_1 c002'> - <li>Transcriber’s Notes: - <ul class='ul_2'> - <li>The author’s archaic and idiosyncratic punctuation, spellings, and capitalization - have been retained. - </li> - <li>Footnotes have been collected at the end of the text, and are linked for ease of - reference. - </li> - </ul> - </li> - </ul> - -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A BODY OF DIVINITY, VOL. 4 OF 4 ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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