,a ,body of ,divinity ,a ,,body ,,of ,,divinity3 ,,wherein ,,the ,,doctrines ,,of ,,the ,,christian ,,religion ,,are ,,explained ,,and ,,defended4 ,,being ,,the ,,substance ,,of ,,several ,,lectures ,,on ,,the ,,assembly',s ,,larger ,,catechism4 ,,by ,,thomas ,,ridgley1 ,d4 ,d4 ,,with ,,notes1 ,,original ,,and ,,selected1 ,,by ,,james ,p4 ,,wilson1 ,d4 ,d4 ,,in ,,four ,,volumes4 ,,vol4 ,,iv4 ,,first ,,american1 ,,from ,,the ,,third ,,european ,,edition4 ,,philadelphia3 ,,printed ,,by ,,and ,,for ,,william ,w4 ,,woodward1 ,,corner ,,of ,,chesnut ,,and ,,south ,,second ,,streets4 #ahae4 ,,the ,,contents ,,of ,,the ,,fourth ,,volume4 ,,quest4 ,,cxxxvii1 ,,cxxxviii1 ,,cxxxix4 ,an ,explication of the ,seventh ,commandment4 ,page #i ,,the government of the affections #aj ,all uncleanness forbidden ibid ,polygamy was ever unlawful #aa ,the aggravations of uncleanness #ac ,the occasions of it #ad ,of ,theatres--a note #ae ,,quest4 ,,cxl1 ,,cxli4 ,an ,explication of the ,eighth ,commandment #af ,of frugality and diligence #ag ,of justice in our dealings #ai ,of charity to the poor #bj ,to whom to be extended ibid ,and in what proportion #ba ,,quest4 ,,cxlii4 ,the ,sins forbidden in the ,eighth ,commandment #bb ,of theft and breach of trust #bc ,of borrowing and not paying ibid ,whether ,israel was guilty of it #bd ,of plunder in war and oppression #be ,of unjust law-suits #bf ,of sinful usury #bg ,restitution a duty4 ,objections answered ibid ,,quest4 ,,cxliii1 ,,cxliv1 ,,cxlv4 ,an ,explication of the ,ninth ,commandment #bh ,the duties required #bi ,sins forbidden #ca ,of bearing false witness #cb ,of lying4 ,the definition of a lie #cc ,its various kinds ibid ,the midwives report1 in ,exod4 i4 #ai4 no lie #cd ,of ,rahab's lie1 ,josh4 ii4 #d1 #e4 ibid ,of ,jacob's deceit1 in ,gen4 xxvii4 #ai4 #ce ,elijah's treatment of the ,syrian host #cf ,paul's answer relating to the high priest #cg ,david's lie to ,ahimelech1 in #a ,sam4 xxi4 #b4 #ch ,his feigned madness at ,gath1 ver4 #ac-ae4 ibid ,of hypocrisy #ci ,paul and ,daniel vindicated #dj ,of reproach4 ,it differs from reproof #db ,things unjustly made the matter of it #dc ,aggravations thereof #dd ,elisha reproached at ,bethel ,ibid ,of backbiting4 ,instances of it #dh ,,quest4 ,,cxlvi1 ,,cxlvii1 ,,cxlviii4 ,an ,explication of the ,tenth ,commandment #ej ,contentment required in every state #ej ,motives to it under various troubles #ea ,the corruption of ,nature forbidden #ef ,of covetousness and its aggravations #eh ,excuses for it answered #ei ,remedies against discontent #fa ,,quest4 ,,cxlix4 ,of man's inability to keep the ,commandments of ,god #fb ,how man sins daily #fc ,of sinful thoughts #fd ,the kinds1 causes and cure of them ibid ,of sinful words and actions #ff ,,quest4 ,,cl4 ,all sins not equally heinous #fg ,,quest4 ,,cli4 ,the aggravations of sin1 and whence they arise #fg ,from the parties offending or offended #fh ,from the nature and quality of the offence #gj ,from the circumstances of it #gb ,,quest4 ,,clii1 ,,cliii4 ,of the ,desert of ,sin1 and of the means of escaping ,god's wrath #gd ,wrath of ,god not passion #ge ,how faith and repentance are the means of salvation #gf ,note on procrastination #gh ,,quest4 ,,cliv4 ,of the ,ordinances1 or outward means of grace #gi ,ordinances described ibid ,by what ordinances ,christ communicates his benefits #ha ,singing ,god's praises of divine institution #hb ,a gospel ordinance #hc ,to be public and united #hd ,of musical instruments1 a note #he ,it is necessary to sing with understanding ibid ,david's ,psalms still proper to be sung #hi ,imprecations therein how used #ia ,of hymns of human composure #ie ,scripture ,psalms and hymns preferable #if ,,quest4 ,,clv4 ,how the ,word is made effectual to salvation #ii ,it enlightens and convinces of sin #aja ,it humbles and drives out of self #ajb ,it draws to ,christ #ajc ,other instances of its efficacy #ajd ,,quest4 ,,clvl1 ,,clvii4 ,the ,word of ,god to be read by all #ajf ,the ,word is to be read publicly #ajg ,in families also1 and in private #ajh ,how the ,papists oppose this #aji ,their objections answered #aaj ,translation of scripture vindicated #aab ,how the scripture should be read #aac ,expositions to be consulted #aag ,and various translations ibid ,of marginal references #aah ,of supplemental additions #aai ,texts to be compared with their contexts #aba ,one part of scripture illustrates another #abb ,parallel scriptures to be compared #abd ,rhetorical figures used in scripture #acj ,references there to different governments #ace ,to the civil affairs of ,jews and others #acf ,to civil and religious officers #aci ,of ,publicans1 ,pharisees1 ,sadducees1 ,samaritans #adj ,general rules for explaining scripture #add ,,quest4 ,,clviii1 ,,clix1 ,,clx4 ,of preaching and hearing the ,word #adf ,the qualifications of ministers #adg ,how the word is to be preached #aea ,diligently1 plainly1 faithfully #aeb ,wisely4 ,wherein this consists #aed ,zealously and sincerely #aee ,duties to be performed #aeg ,before hearing #aeh ,in hearing1 and after it #aei ,,quest4 ,,clxi1 ,,clxii1 ,,clxiii1 ,,clxiv4 ,of the ,sacraments #afj ,sacrament4 ,its meaning #afa ,its nature and matter ibid ,how a sign or seal #afc ,to whom to be administered #aff ,benefits conveyed therein #afg ,how effectual to salvation ibid ,by whom to be administered1 in note #afh ,various sacraments of old #aga ,now but two #agb ,,quest4 ,,clxv4 ,of ,baptism4 #agd ,baptism a gospel ordinance ibid ,instituted by ,christ #agg ,note1 a generic term #age ,in whose name to be performed #agh ,what signified in it #agi ,an expectation of privileges #aha ,an acknowledgment of obligations ibid ,the right of children to it--in a note #ahb ,,quest4 ,,clxvi4 ,of the subjects and mode of ,baptism #ahc ,to whom ,baptism is not to be administered ibid ,infants of believers1 their right to baptism #ahf ,by covenant--a note #ahg-aic ,may be dedicated in faith #ahg ,are included in the covenant #aid ,are termed holy #aif ,were circumcised #aih ,and ought to be baptized #aii ,objections answered1 taken ,from infants' want of grace #bjj ,from the want of precept or example #bja ,from ,christ's own ,baptism #bjf ,infant baptism no novelty #bjg ,practised by the ancient church ibid ,baptism an ordinance of dedication #ahf ,an objection answered ibid ,how believers may dedicate their infants in faith #ahg ,an objection answered #aid ,of the mode of ,baptism #baf ,baptism1 the meaning of the word ibid ,to be performed by pouring or sprinkling #bah ,objections answered #bai ,persons going down into the water #bbj ,john's baptizing at non #bbb ,our being buried with ,christ #bbe ,of the sign of the cross #bbh ,of sureties in ,baptism ibid ,,quest4 ,,clxvii4 ,how ,baptism should be improved #bbi ,,quest4 ,,clxviii1 ,,clxix1 ,,clxx4 ,of the ,lord's supper #bcd ,the ,lord's supper is a gospel ordinance #bcf ,it was instituted by ,christ ibid ,by whom to be administered #bcg ,of the elements1 how consecrated ibid ,the actions to be performed #bch ,the gesture to be used #bci ,of some ,popish irregularities #bdj ,things signified in the ,lord's supper #bdb ,what faith should then fix on #bdd ,qualifications of communicants #bde1 #bfc ,,quest4 ,,clxxi4 ,of preparation for the ,lord's supper #bdf ,of self examination ibid ,things to be enquired into4 ,our state #bdg ,how this may be known ibid ,our sense of sin #bdh ,our wants #bdi ,our knowledge of divine things #bea ,the truth and degree of our graces #bec ,our love to the brethren #bee ,how this may be discerned #bef ,,quest4 ,,clxxii1 ,,clxxiii4 ,who fit to be ,communicants #beh ,doubting ,christians1 their case #bei ,encouragement for them ibid ,promises made to them #bfj ,advice offered them #bfb ,the wicked to be kept from the ,lord's table #bfc ,objections answered #bfd ,,quest4 ,,clxxiv1 ,,clxxv4 ,of the duties required in and after receiving the ,lord's supper #bfh ,what meditations proper at this ordinance #bfi ,graces to be then exercised #bgj ,we are to rejoice in ,christ's love #bgc ,properties of his love ibid ,to renew our covenant1 and how #bge ,to express a love to all saints #bgf ,what behaviour unsuitable ibid ,vows1 how to be made there #bgh ,how to be fulfilled ibid ,a frequent attendance1 how encouraged #bhj ,,quest4 ,,clxxvi1 ,,clxxvii4 ,wherein ,baptism and the ,lord's supper agree1 and wherein they differ #bha-bhd ,,quest4 ,,clxxviii4 ,of ,prayer #bhe ,of the kinds and parts of prayer #bhg ,confession of sin the duty of all #bhh ,an objection answered ibid ,how to be performed #bij ,what sins to be confessed ibid ,the sin of our nature ibid ,and all actual transgressions #bia ,thankfulness for mercies1 a duty #bic ,in every age and condition of life ibid ,for relative and personal mercies #bid ,,quest4 ,,clxxix1 ,,clxxx1 ,,clxxxi4 ,to whom1 and in whose name we must pray #bih ,we are to pray to ,god only #bii ,what it is to pray in ,christ's name #cjj ,why we are to pray in his name #cja ,,quest4 ,,clxxxii1 ,,clxxxiii1 ,,clxxxiv4 ,of the ,spirit's help in prayer2 for whom and for what we are to pray #cjb ,the ,spirits assistance in prayer #cjc ,what this supposes ibid ,it respects the matter of prayer ibid ,the inward frame of heart #cjd ,and the success of the duty #cjf ,of raised affections in prayer #cjh ,persons to be prayed for1 are ,the whole church militant #cji ,the ministers of ,christ #caa ,our enemies1 and all men living #cab ,purgatory a fiction #cae ,the dead are not to be prayed for #cad ,the opinion of the ancients about it #cae ,nor they who have sinned the sin unto death #cah ,what that sin is ibid ,whether now committed #cai ,doubts about it resolved #cbj ,what things we are to pray for #cbb ,,quest4 ,,clxxxv4 ,how we are to pray #cbc ,with a suitable frame ibid ,in the exercise of grace #cbd ,what necessary thereunto #ccd ,of faith in prayer #cbi ,promises of help in prayer #ccj ,promises of ,god's hearing prayer #cca ,objections against praying answered #ccb ,love to ,god to be exercised in prayer #ccc ,discouragements from praying removed #ccf ,,quest4 ,,clxxxvi1 ,,clxxxvii4 ,of the ,rule for our direction in prayer #cch ,how the word of ,god directs herein #cci ,what expressions equivalent to promises #cdb ,promises of outward blessings #cdd ,of spiritual and temporal #cde ,promises to the afflicted #cdf ,to the depressed in prayer #cdg ,respecting ordinances #cdi ,of grace and peace #cej ,how these are of use in prayer #cea ,reproofs are of use in prayer #cec ,so are prayers recorded in ,scripture #ced ,inferences from these directions #cee ,the ,lord's prayer a special direction #cef ,,quest4 ,,clxxxviii1 ,,clxxxix4 ,the ,preface of the ,lord's ,prayer explained #cei ,god1 how a ,father to men #cfj ,first known1 then addressed as such #cfb ,how to be prayed to as being in heaven #cfe ,child-like dispositions required in us #cfd ,,quest4 ,,cxc4 ,the first ,petition explained #cfh ,god's name1 what meant by it #cfi ,how he sanctifies it himself ibid ,how sanctified in redemption #cgj ,how under the legal dispensation #cga ,how under the gospel #cgc ,what intended by1 ,hallowed be thy ,name #cge ,what to be prayed for1 that we may do it #cgf ,what to be deprecated to that end #cgi ,when ,god's name is hallowed #cha ,how1 when things are disposed to his glory #chb ,,quest4 ,,cxci4 ,the second ,petition explained #chd ,of ,god's providential kingdom #che ,of his kingdom of grace #chf ,satan's kingdom1 how to be destroyed #chg ,how we are to pray for its destruction #chh ,christ's kingdom1 how to be advanced #chi ,how we are to pray for its advancement #cij ,and that his kingdom of glory may come #cid ,,quest4 ,,cxcii1 ,the third ,petition explained #cif ,of prayer to an unchangeable ,god--in note #cig-djb ,our averseness to the will of ,god #djb ,of praying that his will may be done #djc ,,quest4 ,,cxciii4 ,the fourth ,petition explained #djg ,what supposed in praying for daily bread #djg ,what intended in praying for bread #dji ,why we call it ours #daj ,what we are to understand by this day #daa ,this petition respects ourselves and others #dab ,,quest4 ,,cxciv4 ,the fifth ,petition explained #dad ,the case of man when charged with guilt #dae ,pardon1 none but ,god can give it #dag ,all are to pray for it #dah ,how ,god is to be considered when we pray thus #dbj ,of our forgiving others #dbe ,what meant thereby #dbd ,arguments to induce thereunto #dbf ,of doing it without satisfaction ibid ,an objection answered #dbh ,when a sign of ,god's forgiving us #dbi ,,quest4 ,,cxcv4 ,the sixth ,petition explained #dca ,what this ,petition supposes #dcb ,how ,god tempts1 and why #dcc ,god not the cause of sin--in note #dcc-dce ,deliver us from evil1 how understood #dch ,temptations arise from prosperity #dci ,from adversity #dda ,from the flesh #ddb ,from ,satan #ddc ,when from him1 and when from ourselves #dde ,remarks upon ,satan's temptations #ddf ,they increase sin #ddh ,are suited to every age #ddi ,and to the tempers of men #dea ,he endeavours to prevent conviction #deb ,to hinder preaching the gospel #dec ,to prevent closing with ,christ #ded ,he injects blasphemous thoughts #deg ,he tempts to despair #deh ,how we are to pray against temptation #dfa ,,quest4 ,,cxcvi4 ,what the conclusion of the ,lord's ,prayer teacheth #dfe ,the ,doxology explained #dff ,the pleas contained in it #dfg ,the meaning of the word ,amen #dfh ,whether all should say aloud1 ,amen #dga ,,the ,,doctrines ,,of ,,the ,,christian ,,religion ,,explained ,,and ,,defended4 ,quest4 ,,cxxxvii41 ,,cxxxviii41 ,,cxxxix4 ,,quest4 ,,cxxxvii4 ,which is the seventh ,commandment8 ,,answ4 ,the seventh ,commandment is1 ,thou shalt not commit adultery4 ,,quest4 ,,cxxxviii4 ,what are the duties required in the seventh ,commandment8 ,,answ4 ,the duties required in the seventh ,commandment1 are1 chastity in body1 mind1 affections1 words1 and behaviour2 and the preservation of it in ourselves and others2 watchfulness over the eyes1 and all the senses2 temperance1 keeping of chaste company1 modesty in apparel1 marriage by those that have not the gift of continency2 conjugal love1 and cohabitation1 diligent labour in our callings1 shunning all occasions of uncleanness1 resisting temptations thereunto4 ,,quest4 ,,cxxxix4 ,what are the sins forbidden in the seventh ,commandment8 ,,answ4 ,the sins forbidden in the seventh ,commandment1 besides the neglect of the duties required1 are1 adultery1 fornication1 rape1 incest1 sodomy1 and all unnatural lusts1 all unclean imaginations1 thoughts1 purposes1 and affections1 all corrupt or filthy communications1 or listening thereunto2 wanton looks1 impudent1 or light behaviour2 immodest apparel2 prohibiting of lawful1 and dispensing with unlawful marriages1 allowing1 tolerating1 keeping of stews1 and resorting to them2 intangling vows of single life2 undue delay of marriage1 having more wives or husbands than one1 at the same time2 unjust divorce1 or desertion2 idleness1 gluttony1 drunkenness1 unchaste company1 lascivious songs1 books1 pictures1 dancings1 stage plays1 and all other provocations to1 or acts of uncleanness1 either in ourselves or others4 ,this ,commandment respects1 more especially1 the government of the affections1 and the keeping our minds and bodies in such an holy frame1 that nothing impure1 immodest1 or contrary to the strictest chastity1 may defile1 or be a reproach to us1 or insinuate itself into our conversation with one another4 ,and1 in order thereunto1 we are to set a strict watch over our thoughts and actions1 and avoid every thing that may be an occasion of this sin1 and use those proper methods that may prevent all temptations to it4 ,therefore we ought to associate ourselves with none but those whose conversation is chaste1 and such as becomes ,christians1 to abhor all words and actions that are not so much as to be named among persons professing godliness4 ,as for those who cannot1 without inconveniency1 govern their affections1 but are sometimes tempted to any thing that is inconsistent with that purity of heart and life1 which all ought religiously to maintain1 it is their duty to enter into a married state2 which is an ordinance that ,god has appointed1 to prevent the breach of this ,commandment4 ,and this leads us to consider the sins forbidden therein1 together with the occasions thereof4 ,i4 ,concerning the sins forbidden in this ,commandment4 ,and1 #a4 ,some are not only contrary to nature1 but inconsistent with the least pretences to religion2 which were abhorred by the very ,heathen themselves1 and1 by the law of ,god1 punished with death2 which punishment1 when it has not been inflicted1 ,god has1 by his immediate hand1 testified his vengeance against sinners1 by raining down fire and brimstone from heaven1 as he did upon the inhabitants of ,sodom and ,gomorrha1 ,lev4 xviii4 #bb1--be4 chap4 xx4 #ac1 #ae1 #af4 ,rom4 i4 #bd1 #bf1 #bg1 #bh4 ,gen4 xix4 #bd4 ,these sins are called in this answer1 incest1 sodomy1 and unnatural lusts4 ,to which we may add1 offering violence to others1 and thereby forcing them to do what they could not even think of1 but with abhorrence2 this is called rape2 and1 by the law of ,god1 the guilty person was punished with death1 ,deut4 xxii4 #be4 #b4 ,there are other sins1 whereby this ,commandment is violated2 which1 though more common1 are1 nevertheless1 such as are attended with a very great degree of guilt and impurity4 ,these are either1 such as are committed by those who are unmarried1 viz4 fornication1 or by those who are married1 as adultery2 the latter of which1 by the law of ,god1 was punished with death1 ,lev4 xx4 #aj4 as contained in it several aggravating circumstances2 inasmuch as hereby the marriage contract is violated2 that mutual affection1 which is the end of that relation broken2 and thereby the greatest injury is done to the innocent as well as ruin brought on the guilty4 ,however1 both these sins agree in this1 that they proceed from a corrupt heart2 as our ,saviour says1 ,mat4 xv4 #ai4 and argue the person that is guilty of them1 alienated from the life of ,god4 ,and to this we may add1 #c4 ,that1 another sin forbidden in this ,commandment is1 polygamy1 or a having more husbands1 or wives1 than one1 at the same time2 together with that which often accompanies it1 viz4 concubinage4 ,it is beyond dispute1 that many good men have been guilty of this sin1 as appears by what is recorded1 in scripture1 concerning ,abraham1 ,jacob1 ,david1 c4 and we do not find that they are expressly reproved for it1 which has given occasion to some modern writers1 to think that it was not unlawful in those ages1 but was afterwards rendered so by being prohibited under the gospel-dispensation#a4 ,this1 indeed1 cuts the knot of a very considerable difficulty2 but it contains another that is equally great2 inasmuch as hereby it does not appear to be contrary to the law of nature2 and therefore ,i would rather chuse to take another method to solve it1 viz4 that many bad actions of good men are recorded in scripture1 but not approved of1 nor proposed for our imitation4 ,of this kind ,i must conclude the polygamy and concubinage of several holy men1 mentioned in scripture1 to have been4 ,and that it may appear that this practice was not justifiable1 let it be observed1 7#a47 ,that1 some sin or other is often expressly mentioned1 as the occasion hereof4 ,thus ,abraham's taking ,hagar1 was occasioned by ,sarah's unbelief2 because the promise of her having a son was not immediately fulfilled1 ,gen4 xvi4 #a1 #b4 ,and ,jacob's taking ,rachel to wife after ,leah1 and his own discontent arising from it1 was occasioned by ,laban's unjust dealing with him1 and his going in unto ,bilhah1 was occasioned by ,rachel's unreasonable desire of children2 and his taking ,zilpah1 by ,leah's ambitious desire of having pre-eminence over ,rachel1 by the number of her children1 chap4 xxix1 and xxx4 7#b47 ,this was generally attended with the breach of that peace1 which is so desirable a blessing in families1 and many disorders that ensued hereupon4 ,accordingly1 we read of an irreconcilable quarrel that there was between ,sarah and ,hagar2 and ,ishmael's hatred of ,isaac1 which the apostle calls persecution1 ,gal4 iv4 #ci4 ,and to this we may add1 the contentions that were in ,jacob's family1 and the envy expressed by the children of one of his wives1 against those of another2 and the opposition which one wife often expressed to another as that of ,peninnah1 one of the wives of ,elkanah1 to ,hannah1 the other4 ,therefore we must conclude1 that ,isaac's example is rather to be followed in this matter1 who had but one wife1 and he loved her better than many of the patriarch's did theirs2 whose love was divided among several4 ,object4 #a4 ,if polygamy was a sin against the light of nature1 it is strange1 that it should be committed by good men2 and1 that they should live and die without repenting of it1 nor be1 in the least1 reproved for it2 as we do not find that they were1 in scripture4 ,answ4 ,it was indeed1 a sin1 which they might have known to be so1 had they duly considered it1 in all its circumstances and consequences2 but this they did not2 and therefore it was not so great a sin in them1 as it would be in us1 who have clearer discoveries of the heinous nature of it4 ,therefore1 if we suppose they repented of all sin agreeably to the light they had1 they might be saved2 and this1 though unrepented of1 was no bar to their salvation1 supposing they knew it not to be a sin2 and ,god's not having explicitly reproved them for it1 argues only his forbearance1 but not his approbation of it4 ,object4 #b4 ,it is farther objected1 that ,god says1 by ,nathan1 to ,david1 ,i gave thee thy master's wives into thy bosom1 #b ,sam4 xii4 #h4 therefore1 that which ,god gives1 it is not unlawful for man to receive4 ,answ4 ,the meaning of that scripture in general1 is1 that ,god made him king2 and then1 according to the custom of the eastern kings1 he took possession of what belonged to his predecessor1 and consequently of his wives4 ,therefore ,god might be said to give ,david ,saul's wives providentially1 in giving him the kingdom2 so that they were his property1 that he might take them for his own1 according to custom1 if he was inclined so to do4 ,and this the kings of ,judah generally did2 though it does not follow from hence that ,god approved of it2 in like manner as tyrants may be said to be raised up by ,god's providence and permission2 nevertheless1 he does not approve of their tyranny4 ,all that we shall add1 under this head1 to what has been suggested1 concerning the disorders that polygamy has occasioned in families1 is1 that it is contrary to the first institution of marriage4 ,god created but one woman as an help-meet for ,adam2 though1 if ever there were any pretence for the necessity of one man's having more wives1 it must have been in that instance1 in which it seemed necessary for the increase of the world2 but he rather chose that mankind should be propagated by slower advances1 than to give the least dispensation1 or indulgence to polygamy1 as being contrary to the law of nature1 ,gen4 ii4 #bb1-bd4 ,and the prophet1 in ,mal4 ii4 #ae4 takes notice of ,god's making but one2 though he had the residue of the ,spirit2 and therefore could have given ,adam more wives than one4 ,and the reason assigned for this was1 that he might seek a godly seed1 i4 e4 that the children that should be born of many wives1 might not be the result of the ungodly practice of their father1 as it would be1 were this contrary to the law of nature2 which we suppose it to be4 ,this ,i rather understand by a godly seed1 and not that the character of godly refers to the children2 for these could not be said to be godly1 or ungodly1 as the consequence of their parents having one or more wives4 ,there is one scripture more that ,i cannot wholly pass over1 which1 to me1 seems a plain prohibition of polygamy1 in ,levit4 xviii4 #ah4 ,thou shalt not take a wife to her sister1 to vex her1 to uncover her nakedness1 besides the other in her life-time4 ,this respects either incest or polygamy2 one of which must be meant by taking a wife to her sister4 ,now it cannot be a prohibition of incest2 because it is said1 ,thou shalt not do it in her life-time2 which plainly intimates1 that it might be done after her death4 ,whereas it is certainly contrary to the law of ,god and nature1 for a person to take his wife's sister after her decease1 as well as in her life-time4 ,therefore the meaning is1 ,thou shalt not take another wife to her whom thou hast married2 by which means they will become sisters4 ,and here is another reason assigned hereof1 viz4 the envy1 jealousy1 and vexation that would attend such a practice1 as the taking another wife would be a means of vexing1 or making her uneasy4 ,and therefore the sense is1 as is observed in the marginal reading2 ,thou shalt not take one wife to another2 or1 ,thou shalt not have more wives than one4 ,this is a plain prohibition of this sin2 but whether some holy men1 in following ages1 understood the meaning of this law1 may be questioned2 and therefore they were not sensible of the guilt they hereby contracted4 ,thus we have considered some of the sins forbidden in this ,commandment4 ,every particular instance of the breach hereof1 would exceed our intended brevity1 on the subject we are treating of4 ,therefore1 ,we shall proceed to consider the aggravations1 more especially1 of the sins of fornication and adultery2 which may also with just reason1 be applied to all other unnatural lusts2 which have been before considered as a breach of this ,commandment4 ,and1 #a4 ,they are opposite to sanctification1 even as darkness is to light1 hell to heaven2 thus the apostle opposes fornication and uncleanness1 to it1 #a ,thes4 iv4 #c1 #g4 #b4 ,these sins are inconsistent with that relation1 we pretend to stand in1 to ,christ1 as members of his body2 inasmuch as we join ourselves in a confederacy with his profligate enemies1 #a ,cor4 vi4 #ae1 #af4 ,and to this we may add1 that they are a dishonour to1 and a defilement of our own bodies1 which ought to be the temples of the ,holy ,ghost1 and therefore should be consecrated to him4 #c4 ,they bring guilt and ruin on two persons at once1 as well as a blot and stain on each of their families1 and a wound to religion by those who make any profession of it1 as it gives occasion to the enemies of the ,lord to blaspheme1 ,prov4 vi4 #cc4 #b ,sam4 xii4 #ad4 #d4 ,they bring with them many other sins2 as they tend to vitiate the affections1 deprave the mind1 defile the conscience1 and provoke ,god to give persons up to spiritual judgments1 which will end in their running into all excess of riot4 ,and to this we may add1 that many sad consequences will ensue on the commission of these sins2 as they tend to blast and ruin their substance in the world1 ,job xxxi4 #i1 #aa1 #ab4 debase and stupify the soul1 and deprive it of wisdom1 ,hos4 iv4 #aa4 ,prov4 vi4 #cb4 chap4 vii4 #bb4 wound the conscience1 and expose the person who is guilty hereof1 to the utmost hazard of perishing for ever1 chap4 vi4 #cc4 chap4 vii4 #ac1 #ai1 #bf1 #bg4 ,and if ,god is pleased to give him repentance1 it will be attended with great bitterness1 ,eccl4 vii4 #bf4 ,,ii4 ,we are now to consider the occasion of these sins to be avoided by those who would not break this ,commandment1 and these are1 #a4 ,intemperance1 or excess in eating or drinking2 the former of which is a making provision for the flesh1 to fulfil the lusts thereof2 the latter confounds and buries the little reason a person was master of1 and makes him an easy prey to temptation4 ,this was ,lot's case1 who kept his integrity in ,sodom2 yet being made drunk by his daughters in ,zoar1 he committed the abominable sin of incest with them1 ,gen4 xix4 #ca4 #b4 ,idleness1 consisting either in the neglect of business1 or indulging too much sleep1 which occasions many temptations4 ,thus ,david first gave way to sloth1 and then was tempted to uncleanness2 and it is observed1 that at the time when kings go forth to battle1 #b ,sam4 xi4 #a1 #b4 and he ought to have been with his army in the field1 he tarried at ,jerusalem1 and slept in the middle of the day2 for in the evening tide he arose from off his bed2 ,and the heinous sin he was guilty of1 which was the greatest blemish in his life1 ensued hereupon4 #c4 ,pride in apparel1 or other ornaments1 beyond the bounds of modesty1 or for other ends than what ,god1 when he clothed man at first1 intended2 when our attire is inconsistent with our circumstances in the world1 or the character of persons professing godliness3 ,this ,god reproves the ,jews for1 when grown very degenerate1 and near to ruin1 ,isa4 iii4 #af1 c4 seq4 ,and ,jezebel1 when ,jehu came in quest of her1 painted her face1 and tired her head2 but this did not prevent his executing ,god's righteous judgments upon her4 ,all these things are mentioned as the sins for which ,sodom was infamous2 and gave occasion to those other abominations1 which provoked ,god to destroy them1 ,ezek4 xvi4 #di4 ,and to this we may add1 #d4 ,keeping evil company3 ,thus it is said of the lewd woman1 she hath cast down many wounded1 ,prov4 vii4 #bf4 ,this will hasten our own ruin2 especially if we associate ourselves with such persons out of choice3 for it is a sign that our hearts are exceedingly depraved and alienated from ,god3 ,nevertheless1 if ,providence cast our lot amongst bad company1 we may escape that guilt and defilement1 which would otherwise ensue1 if we bear our testimony against their sin1 and are grieved for it1 as ,lot was for the filthy conversation of the ,sodomites1 among whom he dwelt1 #b ,pet4 ii4 #g1 #h4 ,moreover1 the frequenting those places where there are mixed dancing1 masquerades1 stage-plays1 c4 which tend to corrupt the principles and practices1 and seldom fail of defiling the consciences1 and manners of those who attend on them3 ,these are nurseries of vice1 and give occasion to this sin1 and many others1 ,prov4 vi4 #bg1 compared with #cb4 ,as for the remedies against it1 these are1 an exercising a constant watchfulness against all temptations thereunto1 chap4 viii4 #i4 avoiding all conversation with men or books which tend to corrupt the mind1 and fill it with levity1 under a pretence of improving it3 ,but more especially a retaining a constant sense of ,god's all-seeing eye1 his infinite purity and vindictive justice1 which will induce us to say as ,joseph did1 in the like case1 ,how can ,i do this great wickedness and sin against ,god1 ,gen4 xxxix4 #i4b ,footnote #a3 ,vid4 ,grot4 de jur4 bell4 pacis1 ,lib4 ii4 cap4 v4 #i4 ,footnote #b3 ,the ,theatre is said to have commenced at ,athens1 but to have been so much disapproved of1 both in ,greece and at ,rome1 that it was allowed no permanency till the days of ,pompey4 ,minutius ,felix derided the ,christians for abstaining from this amusement4 ,it is not probable therefore that the first ,christians required any reproof in any of the ,epistles for this vice4 ,but every abuse of it may find its correction in scripture4 ,morals and piety may be thrown into ,dialogue without reasonable objection4 ,but to turn these things into play1 and the amusement of the reprobate1 cannot be justified4--,there is no fairness in arguing from what they might be1 to prove the lawfulness of plays in the state in which they are1 always have been1 and will probably always be4 ,that they are1 and tend to evil is proved by the avidity with which they are frequented by even the worst members of society4 ,they are calculated to excite the affections and passions in the highest manner1 and so to render private happiness1 domestic enjoyments1 and religious observances insipid or disgusting4 ,the reiteration of scenes of impurity1 illicit amours1 extravagant passions1 jealousy1 and revenge1 will make a silent and secret impression upon the mind1 and if they do not promote the same wickedness1 they will at least render the mind less abhorrent of such crimes4 ,true religion requires the exclusion of such imaginations1 the immediate banishment of such thoughts1 that we should mortify and deny ourselves2 8,blessed are the pure in heart for they shall see ,god40 ,the cruelty and bloodshed frequently threatened1 or resorted to in defence of false honour2 the pomp1 pride1 and ambition not unfrequently exhibited upon the stage1 must necessarily prompt to like feats in vindication of character1 or at least lead to self-importance and fastidiousness2 but the gospel teaches humility1 self-denial1 lowliness of mind2 8,blessed are the poor in spirit40 ,when such representations please1 they prove the mind corrupt1 and become an index of the morals of those who are entertained with such spectacles4 ,the ,christian duties of meekness1 silence1 forbearance1 humility1 bearing the cross1 faith1 and repentance1 are either incapable of being transferred to the stage1 or if seen there are exposed to contempt1 and ridicule4 ,the addresses to ,deity1 and prayers there offered1 are surely ,heaven-provoking blasphemies4 ,the ,theatre interrupts religious1 domestic1 and public duties2 it dissipates and fascinates the mind2 weakens conscience1 grieves the ,holy ,spirit1 wastes property1 and time2 and unqualifies both for this1 and the world to come4 ,every one who attends is chargeable with the evil which obtains before him1 for he goes voluntarily1 he submits himself as to the matter of his amusement to others1 and thus with the blessings of ,providence1 bribes the enemies of ,god to blaspheme him4 ,some men of character for morals have countenanced1 and some have written for the stage1 perhaps they calculated upon what it might be1 and aimed to correct the evil by drawing to it the more respectable of society4 ,but the great majority of men are enemies to ,god1 these will only be pleased with evil1 and their pleasure will always be sought1 because interest will compel to this4 ,this is therefore doing evil that good may come2 if indeed it can under any circumstances be good1 to turn even correct performances1 if such there were1 into publick amusement4 ,after all there can be no hope of a total removal of this evil1 yet we are on this account no more excused from bearing testimony against it1 than from opposing other crimes which cannot be wholly prevented4 ,quest4 ,,cxl41 ,,cxli4 ,,quest4 ,,cxl4 ,which is the eighth ,commandment8 ,,answ4 ,the eighth ,commandment is1 ,thou shalt not steal4 ,,quest4 ,,cxli4 ,what are the duties required in the eighth ,commandment8 ,,answ4 ,the duties required in the eighth ,commandment are1 truth1 faithfulness1 and justice in contracts1 and commerce between man and man2 rendering to every one his due2 restitution of goods unlawfully detained from the right owners thereof2 giving1 and lending freely1 according to our abilities1 and the necessities of others2 moderation of our judgments1 wills1 and affections1 concerning worldly goods2 a provident care and study to get1 keep1 use1 and dispose those things which are necessary and convenient for the sustentation of our nature1 and suitable to our condition2 a lawful calling1 and diligence in it2 frugality1 avoiding unnecessary law-suits1 and suretyship1 or other like engagements2 and an endeavour1 by all just and lawful means1 to procure1 preserve1 and further the wealth and outward estate of others1 as well as our own4 ,this ,commandment supposes1 that ,god has given to every one a certain portion of the good things of this world1 that he may lay claim to as his own2 which no other has a right to4 ,the general scope and design thereof1 is to put us upon using endeavours to promote our own and our neighbour's wealth and outward estate4 ,as to what concerns ourselves1 it respects the government of our affections1 and setting due bounds to our desires of worldly things1 that they may not exceed what the good providence of ,god has allotted for us1 in order to our comfortable passage through this world4 ,thus ,agar prays1 ,give me neither poverty nor riches2 feed me with food convenient for me1 ,prov4 xxx4 #h4 ,as to what respects our endeavours to gain the world2 it requires a due care and diligence1 to get1 and keep a competency thereof2 that we may not1 through our own default1 expose ourselves to those straits and necessities which are the consequence of sloth and negligence1 chap4 xxiii4 #ba4 chap4 xxiv4 #cj1 #ca4 ,god may1 indeed1 give estates to some without any pains1 or care to get them1 ,deut4 vi4 #aj1 #aa4 yet1 even in this case1 sloth is a sin which brings with it many hurtful lusts1 that render riches a snare1 and hindrance to their spiritual welfare3 ,therefore they1 who are in prosperous circumstances in the world1 ought not to lay aside all care and industry to improve1 what they have to the glory of ,god4 ,but1 on the other hand1 they who are in a low condition1 ought to use a provident care and diligence1 in order to their having a comfortable subsistence therein4 ,accordingly this ,commandment obliges us to use all lawful endeavours to promote our own and our neighbour's wealth1 and outward estate4 ,i4 ,to promote our own wealth and estate4 ,this we are to do1 #a4 ,by frugality in our expences1 avoiding profuseness2 and that1 either in giving away our substance to unfit objects1 to wit1 those who are in better circumstances than ourselves1 who ought to be givers rather than receivers1 ,prov4 xxii4 #af4 or else in making large contributions to support a bad cause1 and in consuming our substance on our lusts4 ,likewise when we are unwarily profuse in those expences1 which would be otherwise lawful1 did they not exceed our circumstances or income in the world1 which contains a disregard of the future estate of our families1 and taking a method to reduce ourselves and them to poverty1 #a ,tim4 v4 #h4 ,or1 if our circumstances will admit of large expenses2 yet1 to abound therein1 merely out of ostentation1 and at the same time1 to withhold our liberality from the poor is inconsistent with frugality4 #b4 ,we ought also to be diligent1 and industrious in our calling2 and1 in order thereunto1 7#a47 ,we are wisely to make choice of such a calling1 in which we may glorify ,god1 and expect his blessing1 in order to the promoting our wealth and outward estate2 therefore that business is to be chosen which we are most capable of managing1 and has in itself the fewest temptations attending it2 especially such wherein the conscience is not burdened by unlawful oaths1 or prostituting solemn ordinances1 not designed by ,christ as a qualification for them4 ,moreover1 we are not to choose those callings wherein the gain is obtained by oppression or extortion1 and which cannot be managed without danger of sinning2 which will bring the blast of providence on all our undertakings4 ,therefore we are earnestly to desire ,god's direction in this weighty concern1 as well as depend on him for success therein1 ,eccl4 ix4 #aa4 ,deut4 viii4 #ah4 7#b47 ,when we have made choice of a lawful calling1 we are to manage it in such a way1 that we may expect the blessing of ,god1 in order to the promoting our wealth and outward estate4 ,accordingly1 #a4 ,let us pursue and manage it with right and warrantable ends1 to wit1 the glory of ,god2 and1 in subordination thereunto1 our providing for ourselves and families1 that we may be in a capacity of doing good to others1 and serving the interest of ,christ in our day and generation4 #b4 ,let us take heed that our secular employments do not rob ,god of that time1 which ought to be devoted to his worship2 and that our hearts be not alienated from him1 so that while we are labouring for the world1 we should live without ,god therein4 #c4 ,let us take heed that we do not launch out too far1 or run too great hazards in trade1 resolving that we will be suddenly rich or poor1 which may tend to the ruin of our own families1 as well as others1 #a ,tim4 vi4 #i4 #d4 ,let us bear disappointments in our callings1 with patience and submission to the will of ,god1 without murmuring or repining at his wise and sovereign dispensations of providence herein4 ,,ii4 ,this ,commandment obliges us to promote the wealth and outward estate of our neighbour4 ,this we are to do1 by exercising strict justice in our contracts and dealings with all men2 and by relieving the wants and necessities of those who stand in need of our charity4 #a4 ,as to what respects the exercise of justice in our dealings4 7#a47 ,we must take heed1 that we do not exact upon1 or take unreasonable profit of those whom we deal with1 arising from the ignorance of some1 and the necessities of others1 ,jer4 iii4 #ae4 ,neither1 must we use any methods to supplant and ruin others1 against the laws of trade1 by selling goods at a cheaper rate than any one can afford them1 thereby doing damage to ourselves with a design to ruin them1 who are less able to bear such a loss4 7#b47 ,those goods1 which we know to be faulty1 are not1 by false arts1 or deceitful words1 to be sold1 as though they were not so1 ,amos viii4 #f4 ,and1 on the other hand1 the buyer is not to take advantage of the ignorance of the seller1 as it sometimes happens2 neither is he to pretend that it is worth less than he really thinks it to be1 ,prov4 xx4 #ad4 7#c47 ,nothing is to be diminished in weight or measure1 from what was bought1 worse goods to be delivered than what were purchased1 ,amos vii4 #e4 nor the balances to be falsified by deceit1 ,deut4 xxv4 #ac1 #ad1 #ae4 #b4 ,we are to promote the good of our poor distressed neighbour1 in works of charity2 and that not only by inward sympathy1 or bowels of compassion towards him2 but according to our ability1 by relieving him4 ,to induce us hereunto1 let us consider1 that outward good things are talents given us1 with this view1 that hereby we may be in a capacity of helping others1 as well as be needing help ourselves4 ,and when we do this1 we may be said to improve what we have received from ,god1 as those who are accountable to him for it1 and testify our gratitude to him for outward blessings4 ,it may also be considered1 that ,christ takes such acts of kindness1 when proceeding from an unfeigned love to him1 as done to himself1 ,matt4 xxv4 #dj4 ,prov4 xix4 #ag4 ,and1 to this we may add1 that there are many special motives1 taken from the objects of our charity1 namely1 the pressing necessities of some1 the excelling holiness of others2 and1 in some instances1 we may consider1 that1 by an act of charity1 whereby we relieve one1 we do good to many2 or the tendency that this may have to promote the interest of ,christ in general1 when we relieve those that suffer for the sake of the gospel4 ,this leads us to consider1 7#a47 ,of whom works of charity are required4 ,if this be duly weighed1 we shall find1 that scarce any are exempted from this duty1 except it be those of whom it may be said1 there are none poorer than themselves1 or who have no more than what is absolutely necessary to support their families1 or such as are labouring hard1 to spare out of their necessary expenses1 what will but just serve to pay their debts2 or they who are reduced to such straits as to depend upon others1 so that they can call nothing they have their own4 ,nevertheless1 this duty is incumbent2 #a4 ,on the rich1 out of their abundance4 #b4 ,on those who are in middle circumstances in the world1 who have a sufficiency to lay out in superfluous expenses3 ,and1 #c4 ,even the poor ought to give a small testimony of their gratitude to ,god1 by sparing a little1 if they can1 out of what they get in the world1 for those who are poorer than themselves2 which1 if it be but a few mites1 it may be an acceptable sacrifice to ,god1 ,luke xxi4 #b1 #d4 and1 if persons have nothing before hand in the world1 they ought to work for this end1 as well as to maintain themselves and families1 ,eph4 iv4 #bh4 7#b47 ,we are now to consider1 who are to be reckoned objects of our charity4 ,to which it may be answered2 ,not the rich1 who stand in no need of it1 from whom we may expect a sufficient requital1 ,luke xiv4 #ab1 #ac1 #ad4 nor those who are strong and healthy1 but yet make a trade of begging1 because it is an idle and sometimes a profitable way of living1 #b ,thess4 iii4 #aj-ab4 ,but such are to be relieved1 who are not able to work2 especially if they were not reduced to poverty by their own sloth and negligence1 but by the providence of ,god not succeeding their endeavours2 and if1 while they were able1 they were ready to all works of charity themselves1 #a ,tim4 v4 #aj4 and to these we may add1 such who are related to us1 either in the bonds of nature1 or in a spiritual sense1 ,gal4 vi4 #aj4 ,this leads us to enquire1 7#c47 ,what part1 or proportion of our substance1 we are to apply to charitable uses8 ,in answer to this1 let it be considered1 that the circumstances of persons in the world being so various1 as well as their necessary occasions for extraordinary expenses1 it is impossible to give a general rule1 to be observed by all4 ,however1 it must be premised1 #a4 ,that our present contributions1 ought not to preclude all thoughts1 about laying up for ourselves or families1 for time to come4 #b4 ,whatever proportion we give of our gain in the world1 some abatements may reasonably be made for losses in trade2 especially if what we give was not determined1 or laid aside1 for that use before the loss happened4 ,as to what may farther be observed concerning this matter1 it ought to be left to the impartial determination of every one1 who is to act1 as being sensible that he is accountable to ,god herein4 ,the apostle lays down one general rule2 ,every man1 according as he purposeth in his heart1 so let him give2 not grudgingly1 or of necessity2 for ,god loveth a cheerful giver1 #b ,cor4 ix4 #g4 ,but though we pretend not to determine the exact proportion which ought to be given1 viz4 whether it be a tenth part of their profits1 or more1 or less2 yet it is highly reasonable1 that every one should contribute as much in works of charity1 as he lays out in mere superfluities2 or1 at least1 spare a part out of his superfluous expenses1 for charitable uses4 ,and there are some occasions which may call for large contributions4 ,thus the churches in ,macedonia are commended1 not only for their giving according to1 but beyond their power1 chap4 viii4 #a1 #b1 #c4 ,three things may be here considered1 #ast1 ,the extreme necessities of those whom we are bound to take care of2 and1 sometimes1 the distressed circumstances of the church of ,god1 in general1 require larger contributions than ordinary2 which was the occasion of the ,command mentioned by our ,saviour1 of selling all1 and giving to the poor1 which was put in practice in the infancy of the church1 or the first planting of the gospel1 at ,jerusalem4 #b;dly1 ,extraordinary instances of the kindness of ,god1 in prospering us1 either in worldly or spiritual concerns1 beyond our expectation1 call for extraordinary expressions of gratitude to ,god1 in laying by for the poor1 #a ,cor4 xvi4 #b4 #c;dly1 ,when we have committed great sins1 or are under very humbling providences1 whether personal or national1 as being exposed to1 or fearing the judgments of ,god1 which seem to be approaching2 this calls for deep humiliation1 and1 together therewith1 proportionable acts of charity4 7#d47 ,we are now to consider1 with what frame of spirit works of charity are to be performed8 ,to which1 it may be answered1 that they are to be performed prudently1 as our own circumstances will permit1 and the necessity of the object requires2 also seasonably1 not putting this duty off till another time1 when the necessities of those1 whom we are bound to relieve1 call for present assistance1 ,prov4 ii4 #bh4 ,it is also to be done secretly1 as not desiring to be seen of men1 or commended by them for it1 ,matt4 vi4 #c1 #d1 and cheerfully1 #b ,cor4 ix4 #g4 also with tenderness and compassion to those whose necessities call for relief1 as considering how soon ,god can reduce us to the same extremity which they are exposed to1 who are the objects of our charity4 ,it ought to be done likewise with thankfulness to ,god1 that has made us givers1 rather than receivers1 ,acts x4 #ce4 and1 as a testimony of our love to ,christ1 especially when we contribute to the necessities of his members1 ,matt4 x4 #db4 ,quest4 ,,cxlii4 ,,quest4 ,,cxlii4 ,what are the sins forbidden in the eighth ,commandment8 ,,answ4 ,the sins forbidden in the eighth ,commandment1 besides the neglect of the duties required1 are1 theft1 robbery1 man-stealing1 and receiving any thing that is stolen1 fraudulent dealing1 false weights and measures1 removing landmarks1 injustice and unfaithfulness in contracts between man and man1 or in matters of trust2 oppression1 extortion1 usury1 bribery1 vexatious law-suits1 unjust inclosures1 and depopulations2 ingrossing commodities to enhance the price1 unlawful callings1 and all other unjust1 or sinful ways of taking1 or withholding from our neighbour what belongs to him1 or of enriching ourselves4 ,covetousness1 inordinate prizing and affecting worldly goods2 distrustful and distracting cares and studies in getting1 keeping1 and using them1 envying at the prosperity of others4 ,as likewise idleness1 prodigality1 wasteful gaming1 and all other ways whereby we do unduly prejudice our own outward estate2 and defrauding ourselves of the due use and comfort of that estate which ,god hath given us4 ,this ,commandment forbids1 in general all kind of theft2 and may include in it that which is very seldom called by this name1 to wit1 the robbing of ourselves and families2 which we may be said to do1 by neglecting our worldly calling1 or by the imprudent management thereof4 ,also1 by lending larger sums of money than our circumstances will well bear1 to those who are never like to pay it again2 or1 which is in effect the same1 by being surety for such4 ,moreover we rob ourselves and families1 by being profuse and excessive in our expenses2 and by consuming what we have1 while pursuing our pleasures more than business2 or by gaming1 whereby we run the risque of losing part of our substance1 and thereby reducing ourselves1 or others1 to poverty4 ,on the other hand1 we rob ourselves and families1 when1 out of a design to lay up a great deal for the time to come1 we deprive ourselves and them1 of the common necessaries of life1 which is1 in effect1 to starve for the present1 to prevent our starving for the future4 ,but1 passing this by1 we shall consider this ,commandment more especially1 as it respects our defrauding others2 and this is done1 ,i4 ,by taking away any part of their wealth1 or worldly substance4 ,this is generally known by the name of theft1 and that1 with the greatest severity1 in proportion to its aggravations2 and they who are guilty of it1 are1 without repentance1 excluded from the kingdom of ,god1 #a ,cor4 vi4 #i1 #aj4 ,however1 let it be considered1 that every kind of theft does not deserve an equal degree of punishment from men2 for sometimes hereby the owner of what was stolen1 receives but little damage2 though in this case1 some punishment1 short of death1 ought to be inflicted1 to reform the wicked person1 and deter him from going on in the breach of this ,commandment1 from less to greater sins4 ,by the law of ,god1 a simple theft was punished with restitution of double1 and sometimes1 four times as much as the damage amounted to1 which was sustained thereby1 ,exod4 xxii4 #a1 #d1 #g4 ,yet1 in other cases1 the theft was punished with death1 when it had in it some circumstances that aggravated it in an uncommon degree2 as if an house1 which ought to be reckoned a man's castle1 be broke open1 and that1 in the night-time1 when he is in no condition of defending himself1 or his worldly substance4 ,in this case the law is not unjust1 that punishes the thief with death2 and this is supposed in that law which says1 that he that kills such an one who breaks up his neighbour's house by night1 shall have no blood shed for him1 ver4 #b4 ,but1 in other instances1 confinement1 and hard labour1 may be as effectual a way to put a stop to this sin2 and is rather to be chosen than punishment with death4 ,thus concerning this ,commandment1 as broken by theft4 ,,ii4 ,it is farther broken1 by unfaithfulness1 or breach of trust2 whether the trust he devolved on us by nature1 as that of parents towards their children2 or by contract1 as that of servants1 who are entrusted with the goods and secrets of their masters2 or1 that which is founded in the desire and request of those who constitute persons executors to their wills1 or guardians to orphans1 under age1 provided they accept of this trust2 ,i say1 if these violate their trust1 by embezzling or squandering away the substance of others1 defrauding them1 to enrich themselves4 ,this is not only theft1 but perfidiousness1 and highly provoking to ,god2 and deserves a more severe punishment from men1 than is usually inflicted4 ,,iii4 ,this ,commandment may be said to be broken1 by borrowing1 and not paying just debts2 as the ,psalmist says1 ,the wicked borroweth and payeth not again1 ,psal4 xxxvii4 #ba4 ,nevertheless1 there are some cases in which a man is not guilty hereof1 though he borrows and does not pay1 viz4 ,if1 when he borrowed1 there was a probability of his being able to repay it2 or otherwise1 if he discovered his circumstances fully to him1 of whom he borrowed1 to whom it would hereby appear1 whether there was any likelihood of paying him or not2 or if he gave full conviction1 when he borrowed1 that he was able to pay1 but the providence of ,god1 without his own default1 has rendered him unable2 in this case mercy is to be shewn him1 and he is not to be reckoned a breaker of this ,commandment4 ,however1 a person is guilty of the breach hereof1 in borrowing1 and not paying debts4 #a4 ,if the borrower pretends his circumstances to be better than they are1 and so makes the lender believe1 that1 in a limited time1 he shall be able to repay him2 when1 in his own conscience1 he apprehends that there is no probability hereof4 #b4 ,when a person was in such circumstances at the time of his borrowing1 that by industry in his calling1 he might be able to pay the creditor2 but1 by neglect of business1 or embezzling his substance1 he renders himself unable to pay1 such an one is chargeable with the breach of this ,commandment4 #c4 ,if pity be shewn1 by compounding for a part1 instead of the whole debt1 in case of present insolvency2 though the debtor1 in form of law1 be discharged1 with the creditor's consent2 yet the law of ,god and nature1 obliges him to pay the whole debt1 if providence makes him able hereafter2 or else he can hardly be excused from the breach of this ,commandment4 ,this leads us to enquire1 what judgment we may pass on the ,israelites borrowing of the ,egyptians jewels of silver1 and jewels of gold2 which we read of in ,exod4 xii4 #ce4 whether they were herein guilty of the breach of this ,commandment4 ,answ4 ,the word#c which we render borrowed1 might as well be rendered asked1 or demanded4 ,and so we must suppose1 that the ,egyptians were so desirous that the ,israelites should be gone1 apprehending1 that if they continued1 they were all dead men1 that they might have of them whatever they demanded1 as necessary for this expedition2 and1 if they came back again1 as they supposed they should1 they would be obliged to return them4 ,if this be the sense of the ,hebrew word1 there is no difficulty in the text1 nor any appearance of the breach of this ,commandment4 ,but since the sense of the word is indeterminate1 signifying to demand1 as well as to borrow1 as was before observed1 ,god's order imports the former2 though they might understand it in the latter1 as denoting a borrowing with a design to restore4 ,therefore1 let it be considered1 7#a47 ,that they did this by ,god's command1 who has a right to take away the goods that one possesses1 if he pleases1 and give them to another2 for he takes away nothing but his own4 ,now1 that they had his warrant for borrowing or demanding these things of the ,egyptians1 appears from the second verse4 7#b47 ,the reason why ,god ordered them to do this1 if we look beyond his absolute sovereignty1 was1 because the ,israelites deserved them as wages1 for their hard service2 and this might be reckoned a reward of the good offices that ,joseph had done to that kingdom2 which had been long since forgotten4 7#c47 ,as to what concerns the ,israelites1 it is probable1 they expected nothing else but to return again1 and restore to the owners what they had borrowed of them1 after they had sacrificed to ,god in the wilderness2 at least1 they were wholly passive1 and disposed to follow the divine conduct1 by the hand of ,moses4 ,and when they were in the wilderness1 they could not restore what they had borrowed1 since the owners thereof1 as is more than probable1 were drowned in the ,red ,sea1 whose revenge and covetousness1 as well as ,pharaoh's orders1 prompted them to follow them4 ,or if some of the owners might have been heard of1 as yet surviving1 their right to what was borrowed of them1 was forfeited1 by reason of the hostile pursuit of ,pharaoh and his hosts1 which put them into a state of war4 ,this may lead us farther to enquire1 what judgment we may pass on the many ravages and plunders that are generally made by armies engaged in war2 whether they may be reckoned a breach of this ,commandment8 ,and1 #a4 ,it is beyond dispute1 that1 if the war be unjust1 as all the blood that is shed1 is murder1 or a breach of the sixth ,commandment2 so all the damage that is done by burning of houses1 or taking away the goods of those against whom it is carried on1 is a breach of this ,commandment4 ,but1 #b4 ,if we suppose the war to be just1 and the damage done only to those who are immediately concerned in it1 and that it is an expedient to procure peace2 it is unquestionably lawful1 and no breach of this ,commandment4 ,thus when the ,israelites were commanded to destroy the inhabitants of the land of ,canaan1 as criminals1 they were admitted to seize on the spoil of other nations1 who were remote from them1 ,deut4 xx4 #ad1 #ae4 when conquered by them4 #c4 ,as for those plunders and robberies which are committed on private persons1 who are not concerned in the war any otherwise than as subjects of the government1 against which it is undertaken2 and especially1 if their loss has no direct tendency to procure peace2 this can hardly be justified from being a breach of this ,commandment4 ,,iv4 ,this ,commandment is also broken by oppression2 whereby the rich may be said to rob1 and even swallow up the poor1 ,psal4 xiv4 #d4 ,psal4 x4 #i4 ,micah iii4 #b1 #c4 ,now there are various ways by which persons may be said to oppress others4 #a4 ,by engrossing those goods which are necessary for food or clothing1 thereby to enhance the price thereof1 whereby the poor are brought into great extremities4 #b4 ,when persons enrich themselves out of the unmerciful labour exacted of their servants1 whom they will hardly suffer to live1 to eat the just reward of their service4 ,such a master was ,laban to ,jacob1 ,gen4 xxxi4 #da1 #db4 #c4 ,when landlords turn their tenants out of their houses or farms1 when they find that they get a comfortable subsistence by their industry1 taking occasion from thence1 to raise their rent1 in proportion to the success ,god gives them therein4 #d4 ,when the rich make the poor suffer by long delays1 to pay their debts1 that they may gain advantage by the improvement of that money which they ought to have paid them4 ,v4 ,a person may be said to break this ,commandment1 by engaging in unjust and vexatious law-suits4 ,however1 it is to be owned1 that going to law is not1 at all times1 unjust2 for it is sometimes a relief against oppression2 and it is agreeable to the law of nature for every one to defend his just rights2 and for this reason ,god appointed judges1 7to determine such-like causes7 to whom the people were to have recourse1 that they might shew them the sentence of judgment1 ,deut4 xvii4 #h1 #i4 ,nevertheless1 we must sometimes conclude law-suits to be oppressive2 as1 #a4 ,when the rich make use of the law1 to prevent1 or prolong the payment of their debts1 or to take away the rights of the poor1 who1 as they suppose1 will rather suffer injuries than attempt to defend themselves4 #b4 ,when bribes are either given or taken1 with a design to pervert justice1 #a ,sam4 viii4 #b4 ,and to this we may add1 that the person who pleads an unrighteous cause1 concealing the known truth1 perverting the sense of the law1 or alleging that for law or fact1 which he knows not to be so2 and the judge who passes sentence against his conscience1 respecting the person of the rich1 and brow-beating the poor2 these are all confederates in oppression2 and such methods of proceeding1 are beyond dispute1 a breach of this ,commandment4 ,obj4 ,our ,saviour forbids going to law1 though it were to recover our just rights2 when he says1 ,if any man will sue thee at the law1 and take away thy coat1 let him have thy cloke also1 ,matt4 v4 #dj4 ,answ4 ,to this it may be replied2 that some things may be omitted for prudential reasons1 which would not otherwise be unlawful to be done4 ,our ,saviour does not forbid using our endeavours1 in a legal way1 to recover our right in all cases2 but more especially at that time1 when his followers could hardly expect to meet with justice4 ,and1 it may be1 they were oppressed by fines1 or distress1 laid on them1 for their embracing ,christianity2 in this case he advises them1 patiently to bear injuries1 when they could hardly expect relief from their unjust judges4 ,,vi4 ,this ,commandment is broken by extortion1 or oppressive usury4 ,thus it is said of the righteous man1 ,he putteth not out his money to usury1 ,psal4 xv4 #e4 ,the word#d signifies biting usury2 which is1 beyond dispute1 unlawful4 ,we have elsewhere considered in what cases the ,israelites might take usury1 and when not#e4 ,and1 upon the whole1 it is certainly unlawful1 to exact more than the legal rate or worth of the loan of money2 or to exact any usury of the poor2 especially for that which was borrowed to supply them with the necessaries of life4 ,having considered in what instances this ,commandment is broken1 we proceed to shew1 what a person ought to do1 who has been guilty of the breach thereof1 in any of the forementioned instances1 in order to his making restitution for the injuries he has done to his neighbour4 ,this ought always to attend the exercise of sincere repentance in those who have been guilty of this sin1 of which we have an instance in ,zaccheus1 ,luke xix4 #h4 and the neglect hereof will be like a worm at the root of ill gotten estates1 and will be little better than a continual theft4 ,obj4 #a4 ,to this it is objected1 that this may be a prejudice to our reputation1 by making our crime public1 which before was only known to ourselves4 ,answ4 ,to this it may be replied2 #a4 ,that1 what we do in this matter1 is not really a reproach1 but an honour2 and it is hardly to be supposed1 that he1 to whom we perform so just and unexpected a duty1 will be so barbarous as to divulge or improve this against us1 to our disadvantage4 #b4 ,there are private ways of retaliation1 whereby the injured party may receive what is sent to him1 in a way of restitution1 and not know from whom it comes2 or1 good turns may be done to him1 in a way of compensation for the damages he has received1 and he not know1 that they are done with this design2 and1 by this means1 we disburden our consciences1 perform a necessary duty1 and1 at the same time1 prevent the supposed ill-consequences that might attend it4 ,obj4 #b4 ,it is farther objected1 that sometimes the making restitution is impracticable2 as when the person injured is dead1 and we know of none that has a right to receive it4 ,and sometimes we may have been guilty of so many instances of fraud and oppression1 and1 that to such a great number of persons1 that it is next to impossible1 to make restitution4 ,answ4 ,to this it may be replied2 that when it is impossible for us to make restitution to those whom we have injured2 or1 when we know of none that survive them1 who have a right to receive it1 the best expedient1 ,i apprehend1 we can make use of1 is1 to give it to the poor2 for1 since it is not1 in justice1 our own1 we do1 as it were1 hereby give it to the ,lord1 who is the original proprietor of all things4 ,footnote #c3 ,the ,hebrew word which is here used1 does not only signify commodavit1 or usui dedit1 or accepit1 but petiit1 or postulavit2 in the last of which senses it is to be understood1 in ,deut4 x4 #ab4 ,what doth the ,lord require or demand of thee1 c4 ,and in ,judges v4 #be4 where the same word is used1 it is said1 that ,sisera asked water of ,jael2 not as one that was borrowing it of her1 but as a gratuity for former kindness which he had shewn to her4 ,footnote #d3 ,from 1 momordit4 ,footnote #e3 ,see #c vol4 p4 #dbb4 ,quest4 ,,cxliii41 ,,cxliv41 ,,cxlv4 ,,quest4 ,,cxliii4 ,what is the ninth ,commandment8 ,,answ4 ,the ninth ,commandment is1 ,thou shalt not bear false witness against thy neighbour4 ,,quest4 ,,cxliv4 ,what are the duties required in the ninth ,commandment8 ,,answ4 ,the duties required in the ninth ,commandment are1 the preserving and promoting of truth between man and man1 and the good name of our neighbour as well as our own4 ,appearing1 and standing for1 and from the heart1 sincerely1 freely1 clearly1 and fully1 speaking the truth1 and only the truth1 in matters of judgment and justice1 and in all other things whatsoever2 a charitable esteem of our neighbours2 loving1 desiring1 and rejoicing in their good name1 sorrowing for1 and covering of their infirmities2 freely acknowledging their gifts and graces2 defending their innocency2 a ready receiving of a good report1 and unwillingness to admit an evil report concerning them1 discouraging tale-bearers1 flatterers1 and slanderers2 love and care of our own good name1 and defending it when need requireth1 keeping of lawful promises1 studying and practising of whatsoever things are true1 honest1 lovely1 and of good report4 ,,quest4 ,,cxlv4 ,what are the sins forbidden in the ninth ,commandment8 ,,answ4 ,the sins forbidden in the ninth ,commandment1 are1 all prejudicing the truth1 and the good name of our neighbours as well as our own1 especially in public judicature1 giving false evidence1 suborning false witnesses1 wittingly appearing and pleading for an evil cause1 out-facing and over-bearing the truth1 passing unjust sentence1 calling evil good1 and good evil1 rewarding the wicked according to the work of the righteous2 and the righteous according to the work of the wicked2 forgery1 concealing the truth1 undue silence in a just cause1 and holding our peace when iniquity calleth for either a reproof from ourselves1 or complaint to others2 speaking the truth unseasonably1 or maliciously to a wrong end1 or perverting it to a wrong meaning1 or in doubtful and equivocal expressions1 to the prejudice of truth or justice1 speaking untruth1 lying1 slandering1 back-biting1 detracting1 tale-bearing1 whispering1 scoffing1 reviling1 rash1 harsh1 and partial1 censuring1 misconstruing intentions1 words1 and actions1 flattering1 vain-glorious boasting1 thinking or speaking too highly or too meanly of ourselves or others1 denying the gifts and graces of ,god1 aggravating smaller faults1 hiding1 excusing1 or extenuating of sins when called to a free confession1 unnecessary discovering of infirmities1 raising false rumours1 receiving and countenancing evil reports1 and stopping our ears against just defence1 evil suspicion1 envying or grieving at the deserved credit of any1 endeavouring or desiring to impair it1 rejoicing in their disgrace and infamy1 scornful contempt1 fond admiration1 breach of lawful promises1 neglecting such things as are of good report1 and practising or not avoiding ourselves or not hindering1 what we can in others1 such things as procure an ill name4 ,in this ,commandment we are to consider1 ,i4 ,what are the duties required8 ,these are1 #a4 ,our endeavouring to promote truth in all we say or do2 and that1 as to what either concerns ourselves1 or others4 ,as to what concerns ourselves1 we are to fence against every thing that savours of deceit or hypocrisy2 and1 in our whole conversation1 endeavour to be what we pretend to be2 or to speak nothing but what we know1 or believe to be true1 upon good evidence1 the contrary whereunto is lying4 ,as to what concerns others1 we must not neglect to reprove sin in them1 how much soever our worldly interest may lie at stake4 ,thus ,azariah reproved ,uzziah1 #b ,chron4 xxvi4 #ah4 and ,elijah1 ,ahab2 though this could not but be an hazardous attempt in each of them4 ,moreover1 we must endeavour to undeceive others1 who are mistaken2 especially if the error1 they are liable to1 be of such a nature1 that it endangers the loss of their salvation4 ,we are also to vindicate those who are reproached by others1 to the utmost of our power1 according as the cause will admit of it4 #b4 ,this ,commandment obliges us1 to endeavour to promote our own1 and our neighbour's good name4 7#a47 ,our own good name2 which consists1 not in our having the applause of the world1 but in our deserving the just esteem thereof1 and in our being loved and valued for our usefulness to mankind in general4 ,and this esteem is not to be gained by commending ourselves1 or doing any thing1 but what we engage in with a good conscience1 and the fear of ,god4 ,and in order hereto1 we must1 take heed that we do not contract an intimacy with those1 whose conversation is a reproach to the gospel1 ,prov4 xxviii4 #g4 ,also we must render good for evil1 and not give occasion to those1 who watch for our halting1 to insult us as to any thing1 besides unavoidable infirmities1 #a ,pet4 ii4 #ab4 ,phil4 iv4 #h4 ,this degree of honour in the world1 we ought first to endeavour to gain1 especially so far as it is necessary to our honouring ,god1 and being useful to others4 ,and then we must be careful to maintain our good name2 forasmuch as the loss thereof1 especially1 in those who have made a public profession of religion1 will reflect dishonour on the ways of ,god1 from whence his enemies will take occasion to blaspheme1 #b ,sam4 xii4 #ad4 ,but if all our endeavours to maintain our character and reputation are to no purpose2 being1 nevertheless1 followed with reproach as well as hatred and malice1 from an unjust and censorious world2 let us look to it1 that if we suffer reproach1 it be wrongfully2 not as evil doers1 but for keeping a good conscience in the sight of ,god2 which may be a means to make those that reproach us1 ashamed1 #a ,pet4 iii4 #af4 ,moreover1 let us count the reproach of ,christ1 that is1 for his sake1 a glory1 chap4 iv4 #ad4 ,acts v4 #da4 ,again1 let us always value their good opinion most1 who are ,christ's best friends2 and expect little else but ill treatment from his enemies2 and then we shall be less disappointed1 when we are exposed to it4 ,and let us not decline any thing that is our duty1 in which the honour of ,god1 and the welfare of his people1 is concerned1 for fear of reproach2 but in this case1 leave our good name in ,christ's hand2 whose providence is concerned1 for1 and takes care of1 the honour1 as well as the wealth and outward estate of his people4 7#b47 ,we are to endeavour to maintain the good name of others2 and in order thereto1 we must render to them those marks of respect and honour1 which their character1 and advancement in gifts1 or grace1 calls for2 yet without being guilty of servile flattery or dissimulation4 ,and if they are in danger of doing any thing that may forfeit their good name1 we are carefully to reprove them1 while we have a due regard to any good thing that is in them1 towards the ,lord their ,god2 and1 in maintaining their good name1 we are to conceal their faults1 when we may do it without betraying the interest of ,christ2 and especially when the honour of ,god1 and their good1 is1 by this means1 better promoted1 than by divulging them1 #a ,pet4 iv4 #h4 ,prov4 xvii4 #i4 ,however1 this is not without some exceptions2 and therefore it may be observed1 that we are not to conceal the crimes committed by others4 #a4 ,if private admonition for scandalous sins committed1 prove ineffectual1 and the discovering them to others may make the offender ashamed1 and promote his reformation2 then we are not to conceal his crimes1 though the divulging them may lessen the esteem which others have of him1 since it is better for him to be ashamed before men1 than perish in his hypocrisy1 ,matt4 xviii4 #af1 #ag4 #b4 ,if the crime committed be such1 that shame1 and the loss of his good name1 be a just punishment due to it1 we are not to conceal it1 thereby to stop the course of justice4 #c4 ,when the honour and good name of an innocent person cannot be maintained1 unless by divulging the crimes of the guilty1 he that1 in this case1 has forfeited his good name1 ought to lose it1 rather than he that has not4 ,we shall close this head by considering what reason we have to endeavour to maintain the good name of others4 ,to take away our neighbour's good name1 is to take away one of the most valuable privileges he is possessed of1 the loss whereof may be inexpressibly detrimental to him4 ,and sometimes it may affect his secular interest2 so that hereby we may be said to take away his wealth and outward estate1 and prevent his usefulness in that station of life in which providence has fixed him4 ,accordingly we are to express a due concern for the honour and reputation of others as well as ourselves4 ,thus concerning the duties required in this ,commandment4 ,,ii4 ,we proceed to consider the sins forbidden therein2 which are contained in that general expression bearing false witness3 ,this may either respect ourselves or others4 ,a person may be said to bear false witness against himself2 and that either in thinking too highly or meanly of himself2 in the former respect we value ourselves1 or our supposed attainments1 either in gifts or graces1 too much1 in which we are1 for the most part1 mistaken1 and pass a wrong judgment on them1 and are ready to say1 with the church at ,laodicea1 ,i am rich and increased with goods1 and have need of nothing2 and know not that we are wretched1 and miserable1 and poor1 and blind1 and naked1 ,rev4 iii4 #ag4 ,these1 on the one hand1 mistake the common gifts of the ,spirit1 for grace1 and conclude themselves to be something1 when they are nothing3 ,and1 on the other hand1 many conclude1 that they have no grace1 and rank themselves among hypocrites and unbelievers1 when their hearts are right with ,god1 and they have had large experience of the powerful influences of his ,spirit1 but are not sensible thereof4 ,thus ,christ says to the church in ,smyrna1 ,i know thy poverty2 but thou art rich1 chap4 ii4 #i4 ,in these respects persons may be said to bear false witness against themselves4 ,but that which is principally forbidden in this ,commandment1 is1 a person's bearing false witness against his neighbour2 and that when he either endeavours to deceive1 or do him prejudice1 as to his reputation in the world2 the one is called lying1 the other back-biting or slandering4 ,as to the former of these1 when we speak that which is contrary to what we know to be truth1 with a design to deceive1 this is what we call telling a lye2 and when we act that which is contrary to truth1 it may be deemed a practical lye2 both of which are very great sins4 #a4 ,a person is guilty of lying1 when he speaks that which is contrary to truth1 with a design to deceive3 ,this the old prophet at ,bethel did1 to the prophet of the ,lord2 upon which occasion it is said1 that he lyed unto him1 #a ,kings xiii4 #ah4 ,that this may be farther considered1 let it be observed1 that it is not barely a speaking what is contrary to truth2 for that a person may do1 and be guiltless2 as1 #a4 ,when there is some circumstance that discovers him to speak ironically2 and therefore he does not appear to have a design to deceive those1 to whom he addresses his discourse4 ,thus when the prophet ,micaiah said to ,ahab1 ,go and prosper1 for the ,lord shall deliver it1 viz4 ,ramoth-,gilead1 into the hands of the kings1 chap4 xxii4 #ae4 it is plain that he spake the language of the false prophets1 and that ,ahab understood him in this sense1 or suspected that he spake ironically2 and therefore says1 ,how many times shall ,i adjure thee1 that thou tell me nothing but that which is true8 ver4 #af4 ,upon which1 the prophet tells him1 without an irony1 though in a metaphorical way1 which ,ahab easily understood2 ,i saw all ,israel scattered upon the hills1 as sheep that have not a shepherd3 ,and the ,lord said1 ,these have no master1 let them return every man to his house in peace1 ver4 #ag4 which was an intimation1 that1 if he went up to ,ramoth-,gilead1 he should fall in battle3 ,upon which occasion ,ahab says to ,jehoshaphat1 ,did ,i not tell thee1 that he would prophesy no good concerning me1 but evil1 ver4 #ah4 by which it appears1 that the prophet did not deceive him1 notwithstanding the mode of speaking1 which he at first made use of1 without considering it as an irony1 seemed to intimate as much4 #b4 ,a person may speak that which is contrary to truth1 being imposed on himself1 without any design to deceive another4 ,this cannot1 indeed1 according to the description before given1 be properly called a lie3 ,however1 he may sin by asserting too positively1 that which he thinks to be true from probable circumstances1 or uncertain information2 especially if what he reports1 carries in it that which is matter of scandal1 or censure4 ,this was the case of ,job's friends1 who did not tell a lie against their own consciences3 ,nevertheless1 they were too peremptory in charging him with hypocrisy1 without sufficient ground2 therefore ,god imputes folly to them1 in that they had not spoken of him the thing which was right1 ,job xlii4 #h4 ,here it may be enquired1 whether a person1 who designs not to deceive1 nor speaks contrary to the dictates of his own conscience2 yet if he promises to do a thing1 and does it not1 is guilty of lying8 ,to which it may be replied1 #ast1 ,that if a person promises to do a thing1 which1 at the same time he really designs1 and afterwards uses all the endeavours he could1 to fulfil his promise1 and something unforeseen happens1 in the course of providence1 which prevents the execution thereof1 he cannot1 properly speaking1 be said to be guilty of a lie2 though we ought not to promise any thing but upon this supposition1 that ,god enables us to perform it4 #b;dly1 ,if a person intends to do a thing1 and1 accordingly1 promises to do it1 but afterwards sees some justifiable reason to alter his mind1 he is not guilty of a lie2 since all creatures are supposed to be mutable4 ,thus the angels told ,lot1 that they would abide in the street all night2 but afterwards1 upon his intreaty1 they went into the house with him1 ,gen4 xix4 #b1 #c4 ,and our ,saviour1 when he walked with his disciples to ,emmaus1 made as though he would have gone farther3 ,but they constrained him1 saying1 abide with us2 and he went in to tarry with them1 ,luke xxiv4 #bh1 #bi4 ,but1 notwithstanding this if a person promises to do any thing that is of advantage to another1 as the paying a just debt1 c4 it is not a sufficient excuse1 to clear him from the guilt of sin1 if he pretends that he has altered his mind1 supposing that it is in his power to fulfil it3 ,for this is1 indeed1 a breach of the eighth ,commandment1 and in some respects1 it will appear to him1 to be a violation of this4 ,that we may more particularly speak concerning the sin of lying which multitudes are chargeable with1 let it be observed1 that there are three sorts of lies1 #ast1 ,when a person speaks that which is contrary to truth1 and the dictates of his own conscience1 with a design to cover a fault or excuse himself or others3 ,this we generally call an officious lie#f4 #b;dly1 ,when a person speaks that which is contrary to the known truth1 in a jesting way2 and embellishes his discourse with his own fictions1 designing hereby to impose on others3 ,this they are guilty of1 who invent false news1 or tell stories for truth1 which they know to be false4 ,this is to lie in a jesting1 ludicrous manner#g4 #c;dly1 ,there is a pernicious lie1 viz4 when a person raises and spreads a false report with a design to do injury to another2 which is a complicated crime1 and the worst sort of lying#h4 ,here there are two or three enquiries which it may not be improper to take notice of2 7#a47 ,whether the midwives were guilty of an officious lie1 when they told ,pharaoh1 in ,exod4 i4 #ai4 that the ,hebrew women were delivered of their children ere they came in unto them2 concerning whom it is said1 in the following verse1 that ,god dealt well with the midwives for this report1 which carries in it the appearance of a lie4 ,answ4 ,to this it may be replied1 #a4 ,that they seem not to have been guilty of a lie2 for it is not improbable1 that ,god in mercy to the ,hebrew women1 and their children1 might give them uncommon strength2 so that they might be delivered without the midwives assistance3 ,or1 #b4 ,if this was not the case of all the ,hebrew women1 but only of some1 or many of them1 the midwives report contains only a concealing part of the truth1 while they related in other respects1 that which was matter of fact4 ,now a person is not guilty of telling a lie1 who does not discover all that he knows4 ,there is a vast difference between concealing a part of the truth1 and telling that which is directly false4 ,no one is obliged to tell all he knows1 to one1 who1 he is sure1 will make a bad use of it4 ,this seems to be the case of the midwives2 and therefore their action was justifiable1 and commended by ,god1 they being not guilty1 properly speaking1 of an officious lye4 7#b47 ,another enquiry is1 what judgment we must pass concerning the actions of ,rahab1 the harlot1 who invented an officious lye1 to save the spies from those who pursued them1 in ,josh4 ii4 #d1 #e4 it is said1 she took the two men and hid them2 and1 at the same time1 pretended1 so those who were sent to enquire of her concerning them1 that she wist not whence they were2 but that they went out of the city about the time of the shutting of the gate2 though whither they went she knew not4 ,the main difficulty we have to account for1 is what the apostle says1 in which he seems to commend this action1 in ,heb4 xi4 #ca4 ,by faith ,rahab perished not with them that believed not1 when she had received the spies with peace4 ,answ4 ,to which it may be replied1 that the apostle says1 indeed1 that she received the spies with peace1 that is1 she protected1 and did not betray them into the hand of their enemies3 ,but this act of faith does not relate directly to the lie that she invented to conceal them2 for1 doubtless1 she would have been more clear from the guilt of sin1 had she refused to give the messengers any answer relating to them1 and so had given them leave to search for them1 and left the event hereof to providence4 ,this1 indeed1 was a very difficult duty2 for it might have endangered her life2 and her choosing to secure them and herself1 by inventing this lie1 brought with it a degree of guilt1 and was an instance of the weakness of her faith in this respect4 ,but1 on the other hand1 that faith which the apostle commends in her1 respects some other circumstances attending this action2 and1 accordingly1 it is not said1 that by faith she made the report to the messengers concerning the spies2 but she received them with peace3 ,and there are several things in which her faith was very remarkable1 as1 #a4 ,that she was confident that the ,lord would give them the land1 which they were contending for1 ,josh4 ii4 #i4 #b4 ,in that she makes a just inference relating to this matter1 from the wonders that ,god had wrought for them in the red sea1 ver4 #aj4 ,and1 #c4 ,in that noble confession which she makes1 that the ,lord their ,god1 is ,god in heaven above1 and the earth beneath1 ver4 #aa4 #d4 ,her faith appears1 in that she put herself under their protection1 and desired to take her lot with them2 which was done at the hazard of her own life2 which she might have saved1 and probably1 have received a reward1 had she betrayed them4 ,this1 ,i conceive to be a better vindication of ,rahab's conduct1 than that which is alleged1 by some who suppose1 that by entering into confederacy with the spies1 she put herself into a state of war with her own country-men1 and so was not obliged to speak truth to the men of ,jericho2 since this would have many ill consequences attending it1 and give too much countenance to persons deceiving others1 under pretence of being in a state of war with them4 ,and1 as to what the ,papists say in her vindication1 that a good design will justify a bad action2 that it is not true in fact2 and therefore not to be applied to her case4 7#c47 ,it might be farther enquired1 what judgment ought we to pass on the method that ,jacob took to obtain the blessing1 when he told his father1 ,i am ,esau1 thy first-born2 ,i have done according as thou badest me1 ,gen4 xxvii4 #ai4 whether he was guilty of a lie herein8 ,answ4 ,there is not the least doubt but that he was4 ,some1 indeed1 endeavour to excuse him1 by alleging1 that he had1 before this1 bought the birth-right of ,esau2 and1 upon this account he calls himself ,isaac's first-born4 ,but this will not clear him from the guilt of a lye2 since it was an equivocation1 and spoken with a design to deceive4 ,others own it to have been a lye2 but extenuate it1 from the consideration of ,god's having designed the blessing for him before he was born1 chap4 xxv4 #ca4 ,but these do not at all mend the matter3 ,for1 though ,god may permit1 or over-rule the sinful actions of men to bring about his own purpose2 yet this does not1 in the least1 extenuate their sin4 ,that which may therefore be observed1 with reference to this action of his1 and the consequence thereof1 is1 that good men are sometimes liable to sinful infirmities1 as ,jacob was2 who1 was followed with many sore rebukes of providence1 which made the remaining part of his life very uneasy4 #ast1 ,in his living in exile twenty years1 with ,laban1 an hard master1 and an unjust and unnatural father-in-law4 #b;dly1 ,in the great distress that befel him in his return2 occasioned first by ,laban's pursuit of him1 and then by the tidings that he received of his brother ,esau's coming out to meet him2 7being prompted hereto by revenge which he had long harboured in his breast7 with four hundred men1 from whom he expected nothing less than the destruction of himself1 and his whole family4 #c;dly1 ,he did not obtain deliverance from the hand of ,god without great wrestling1 chap4 xxxii4 #bd-be4 and this attended with weeping1 as well as making supplication1 ,hos4 xii4 #d4 and1 though he prevailed1 and so obtained the blessing1 and therewith forgiveness of his sin2 yet ,god so ordered it1 that he should carry the mark thereof upon him1 as long as he lived1 by touching the hollow of his thigh1 which occasioned an incurable lameness4 7#d47 ,another enquiry is1 whether the prophet ,elijah did not tell a lie to the ,syrian host1 who were before ,dothan1 in quest of him1 when he said1 in #b ,kings vi4 #ai4 ,this is not the way1 neither is this the city3 ,follow me1 and ,i will bring you to the man you seek4 ,but he led them to ,samaria8 ,answ4 ,if what he says to them be duly considered1 it will appear not to be a lie2 for he told them nothing but what proved true1 according to the import of his words2 for1 #ast1 ,he does not say1 ,i am not the man ye seek1 which would have been a lie2 neither does he say1 the man is not here3 but he tells them1 ,i will lead you to the place where ye shall find him1 or have him discovered and presented before you4 #b;dly1 ,when he says1 ,this is not the way2 neither is this the city2 he does not say1 this is not the way to ,dothan2 neither is this the city so called2 for then they would have been able to have convicted him of a lie2 for they knew that they were at ,dothan before they were struck with blindness3 ,but the plain meaning of his words is1 that this is not your way to find him2 since the men of this city will not deliver him to you2 but ,i will lead you to the place where you shall see him2 and so he led them to ,samaria1 upon which their eyes were opened1 and they saw him3 ,so that this was not a lie4 ,and the reason of his management was1 that the king of ,israel1 and the ,syrian host1 might be convinced1 that they were poor creatures in ,god's hand1 and that he could easily turn their counsels into foolishness1 and cause their attempts to miscarry with shame1 as well as disappointment4 7#e47 ,it may be farther enquired1 whether the apostle ,paul was guilty of a lie2 when1 being charged1 in ,acts xxiii4 #d1 #e4 with reviling ,god's high priest1 he says1 ,i wist not that he was the high priest8 ,how was it possible that he should entertain any doubt concerning his being the high priest2 which none1 who were present1 could1 in the least1 question8 ,answ4 ,we may suppose1 that the apostle1 when he says1 ,i wist not that he was the high priest1 intends nothing else1 but ,i do not own him to be the high priest1 as you call him2 for he is not an high priest of ,god's appointing or approving2 which1 had he been1 he would have acted more becoming that character2 and then ,i should have had no occasion to have told him1 ,god shall smite thee1 thou whited wall2 for that would have been a reviling him2 since ,i know that scripture very well1 that says1 ,thou shalt not speak evil of the ruler of thy people2 therefore he intimates1 that1 though he was an high priest of man's making1 he was not one of ,god's approving2 and accordingly he was to be treated with contempt1 instead of that regard which was formerly paid to the high priests1 when they were better men1 and acted more agreeable to their character4 ,no one1 that deserves to be called ,god's high priest1 would have ordered a prisoner1 who came to be tried for his life1 instead of making his defence1 to be smitten on the mouth4 ,but1 suppose we render the words agreeably to our translation1 ,i did not understand that he was the high priest1 he may be vindicated from the charge of telling a lie1 if we consider1 #ast1 ,that this was a confused assembly1 and not a regular court of judicature1 in which the judge1 or chief magistrate1 is known to all1 by the place in which he sits1 or the part he acts in trying causes4 #b;dly1 ,the high priest1 in courts of judicature1 was not known by any robe or distinct habit that he wore1 as judges now are2 for he never wore any other but his common garments1 which were the same that other people wore1 except when he ministered in offering gifts and sacrifices in the temple4 ,therefore the apostle could not know him by any distinct garment that he wore4 #c;dly1 ,through the corruption of the times1 the high priest was changed almost every year1 according to the will of the chief governor1 who advanced his own friends to that dignity1 and oftentimes sold it for money2 it is therefore probable1 that ,ananias had not been long high-priest2 and ,paul was now a stranger at ,jerusalem1 and so might not know that he was high priest4 ,thus1 if we take the words in this sense1 in which they are commonly understood1 the apostle may be sufficiently vindicated from the charge of telling a lie4 7#f47 ,it may be farther enquired1 what judgment we may pass concerning ,david's pretence1 when he came to ,abimelech1 in #a ,sam4 xxi4 #b4 that the king commanded him a business1 which no one was to know any thing of2 and that he had appointed his servants to such and such a place2 and also of his feigning himself mad1 before the king of ,gath1 ver4 #ac4 which dissimulation can be reckoned no other than a practical lie4 ,answ4 ,in both these instances he must be allowed to have sinned1 and therefore not proposed as a pattern to us2 and all that can be inferred from it is1 that there is a great deal of the corruption of nature remaining in the best of ,god's people4 ,what he told ,abimelech was certainly a lye2 and all that he expected to gain by it1 was only a supply of his present necessities2 the consequence whereof was1 the poor man's losing his life1 together with all the priests'1 except ,abiathar1 by ,saul's inhumanity4 ,and ,david seems to be truly sensible of this sin1 as appears from ,psal4 xxxiv4 which1 as is intimated in the title thereof1 was penned on this occasion2 in which he arms others against it1 in ver4 #ac4 ,keep thy tongue from evil1 and thy lips from speaking guile3 ,and in ver4 #ah4 he seems to relate his own experience1 when he says1 ,the ,lord is nigh unto them that are of a broken heart1 and saveth such as be of a contrite spirit4 ,as to his behaviour before the king of ,gath1 which was a visible lie1 discovered in his actions2 it can1 by no means1 be excused from being a breach of this ,commandment4 ,it is1 indeed1 alleged by some1 to extenuate his fault2 that he was afraid that his having killed ,goliah1 would have induced ,achish to take away his life2 as appears from what is said in ver4 #aa1 #ab4 ,nevertheless1 it may be considered as an aggravation of his sin1 #a4 ,that his fear seems to have been altogether groundless2 for1 why should he suppose that the king of ,gath would break through all the laws of arms and honour1 since ,goliah had been killed in a fair duel1 the challenge having first been given by himself8 why then should ,david fear that he would kill him for that1 more than any other hostilities committed in war8 ,besides1 it is plain from what ,achish says1 in ver4 #ae4 ,have ,i need of mad-men1 that ye have brought this fellow to play the mad-man in my presence8 should this fellow come into mine house8 that the king of ,gath was so far from designing to revenge ,goliah's death on him1 that he intended to employ him in his service1 and take him into his house2 but this mean action of his made him despised by all2 for it seems probable1 by ,achish's saying1 ,have ye brought this fellow to play the mad-man8 that he perceived it to be a feigned1 and not a real distraction4 ,and this was overruled by the providence of ,god1 to let the ,philistines know1 that the greatest hero is but a low-spirited man1 if his ,god be not with him4 #b4 ,if we suppose that there had been just ground for his fear1 the method taken to secure himself1 contained a distrust of providence2 which would1 doubtless1 have delivered him without his dissembling1 or thus demeaning himself1 or using such an indirect method in order thereunto4 ,thus concerning the violation of this ,commandment1 by speaking that which is contrary to truth4 #b4 ,this ,commandment is farther broken1 by acting that which is contrary to truth2 which is what we call hypocrisy3 ,and this may be considered1 7#a47 ,as that which is a reigning sin1 inconsistent with a state of grace2 in which respect an hypocrite is opposed to a true believer4 ,such make a fair shew of religion2 but it is with a design to be seen of men1 ,matt4 vi4 #e4 ,they are sometimes1 indeed1 represented as seeking ,god1 and enquiring early1 or with a kind of earnestness after him1 when under his afflicting hand2 but this is deemed no other than a flattering him with their mouth1 and a lying unto him with their tongues2 inasmuch as their heart is not right with him1 ,psal4 lxxviii4 #cd1-cg4 ,and elsewhere1 they are said to love the praise of men more than the praise of ,god1 ,john xii4 #dc4 7#b47 ,it may be farther considered1 as that which believers are sometimes chargeable with1 which is an argument that they are sanctified but in part2 but this rather respects some particular actions1 and not the tenor of their conversation3 ,thus the apostle ,paul charges ,peter with dissimulation1 ,gal4 ii4 #aa1-ac4 though he was far from deserving the character of an hypocrite1 as to his general conversation4 ,and our ,saviour cautions his disciples against hypocrisy1 as that which they were in danger of being overtaken with1 ,luke xii4 #a4 though he does not charge them with it as a reigning sin1 as he did the ,scribes and ,pharisees1 whom he compares to painted sepulchres1 ,matt4 xxiii4 #bg1 #bh4 nor were they such as the apostle speaks of1 whom he calls double-minded men1 who are unstable in all their ways1 ,james i4 #h4 ,as to that hypocrisy which we may call a reigning sin1 this may be known1 #a4 ,by a person's accommodating himself to all those whom he converses with1 how much soever this may tend to the dishonour of ,christ and the gospel3 ,and this may give us occasion to enquire1 ,first1 ,whether the apostle ,paul was in any respects1 chargeable with this sin1 when he says1 in #a ,cor4 ix4 #bj-bb4 ,unto the ,jews1 ,i became as a ,jew1 that ,i might gain the ,jews2 to them that are under the law1 as under the law1 that ,i might gain them that are under the law2 to them that are without law1 as without law1 7being not without law to ,god1 but under the law to ,christ7 that ,i might gain them that are without law4 ,to the weak1 became ,i as weak1 that ,i might gain the weak2 ,i am made all things to all men1 that ,i might by all means save some4 ,for the understanding of this scripture1 and vindicating the apostle from the charge of hypocrisy1 let it be considered1 #ast1 ,that this compliance he here speaks of1 was not with a design to gain the applause of the world1 but to serve the interest of ,christ2 neither did he connive at1 or give countenance to1 that false worship1 or those sinful practices of any1 that were contrary to the faith1 or purity of the gospel4 ,therefore when he says1 ,unto the ,jews1 ,i became as a ,jew2 he does not intend that he gave them the least ground to conclude1 that it was an indifferent matter1 whether they adhered to1 or laid aside the observation of the ceremonial law3 ,for1 he expressly tells some of the church at ,galatia1 who were supposed to ,judaize1 that this was contrary to the liberty wherewith ,christ had made them free1 a being again entangled with the yoke of bondage2 and that if they circumcised1 ,christ should profit them nothing2 and1 that they were fallen from grace2 that is1 turned aside from the faith of the gospel1 ,gal4 v4 #a1-d4 ,therefore1 in this sense he did not become as a ,jew1 to the ,jews4 ,neither did he so far comply with the ,gentiles1 as to give them ground to conclude1 that the superstition and idolatry1 which they were guilty of1 was an harmless thing1 and might still be practised by them4 ,therefore1 #b;dly1 ,the meaning of his compliance with the ,jews or ,gentiles1 is nothing else but this2 that whatever he found praise-worthy in them1 he commended2 and if1 in any instances1 they were addicted to their former rites1 or modes of worship1 he endeavoured to draw them off from them1 not by a severe1 and rigid behaviour as censuring1 refusing to converse with1 or reproaching them1 for their weakness2 but using kind and gentle methods1 designing rather to inform than discourage them2 while at the same time1 he was far from approving of1 or giving countenance to any thing that was sinful in them1 or unbecoming the gospel4 ,secondly1 ,from what has been before said concerning an hypocrite's being one who performs religious duties with a design to be seen of men1 as our ,saviour says of the ,pharisees1 that they love to stand praying in the synagogues1 or in the corners of the streets1 that they may be seen of men1 ,matth4 vi4 #f4 ,we may enquire1 what may be said in vindication of the prophet ,daniel1 from the charge of hypocrisy8 concerning whom it is said1 in ,dan4 vi4 #aj4 that when ,darius had signed a decree prohibiting any one from asking a petition of any god or man1 save of the king1 he should be cast into the den of lions3 ,he went into his house2 and his windows being open in his chamber1 towards ,jerusalem1 he kneeled upon his knees three times a day1 and prayed1 and gave thanks before his ,god1 as he did aforetime4 ,in answer to this we may observe1 #ast1 ,that this was not done to gain the esteem or applause of men1 which they are charged with1 who are guilty of hypocrisy2 but he did it in contempt of that vile decree of the ,persian monarch4 #b;dly1 ,he did it at the peril of his life2 and hereby discovered1 that he had rather be cast into the den of lions1 than give occasion to any to think that he complied with the king in his idolatrous decree4 #c;dly1 ,though it is said1 that he prayed1 and gave thanks before his ,god1 as he did aforetime2 yet this is not to be understood as though he set open his windows aforetime2 so that his praying publicly at this time1 was to shew that he was neither ashamed1 nor afraid to own his ,god1 whatever it cost him2 therefore he was so far from being guilty of hypocrisy1 that this is one of the most noble instances of zeal for the worship of the true ,god1 that we find recorded in scripture4 #b4 ,hypocrisy is a reigning sin when we boast of the high attainments in gifts or grace1 or set too great a value on ourselves1 because of the performance of some religious duties1 while we neglect others1 wherein the principal part of true godliness consists4 ,thus the ,pharisee paid tithe of mint1 annise1 and cummin1 while he omitted the weightier matters of the law2 judgment1 mercy and faith1 chap4 xxiii4 #bc1 #bd4 #c4 ,it farther consists1 in exclaiming against1 and censuring others1 for lesser faults1 while we allow of greater in ourselves2 like those whom our ,saviour speaks of1 who behold the mote that is in their brother's eye1 but consider not the beam that is in their own1 ,matt4 vii4 #c1 #e4 or1 according to that proverbial way of speaking1 strain at a gnat1 and swallow a camel4 ,these are very fond of exposing the ignorance of others2 though they have no experimental1 saving knowledge of divine truth in themselves2 or they are very forward1 to blame the coldness and lukewarmness which they see in some1 while at the same time1 that zeal which they express in their whole conduct1 is rather to advance themselves1 than the glory of ,god4 #d4 ,when persons make a gain of godliness1 #a ,tim4 vi4 #e4 or of their pretensions to it4 ,thus ,balaam prophesied for a reward2 and accordingly it is said1 that he loved the wages of unrighteousness1 #b ,pet4 i4 #ae4 #e4 ,when persons make a profession of religion1 because it is uppermost1 and are ready to despise and cast it off1 when it is reproached1 or they are like to suffer for it4 ,thus the ,pharisees1 how much soever they seemed to embrace ,christ1 when attending on ,john's ministry2 yet afterwards1 when they saw that this was contrary to their secular interest1 they were offended in him1 and prejudiced against him2 and therefore they say1 ,have any of the rulers1 or of the ,pharisees1 believed on him1 ,john vii4 #dh4 ,this sin of hypocrisy1 which is a practical lie1 has a tendency to corrupt and vitiate all our pretensions to religion4 ,it is like the dead flie1 mentioned by ,solomon1 that causeth the ointment of the apothecary to send forth a stinking savour1 ,eccl4 x4 #a4 and it will1 in the end1 bring on those who are guilty of it1 many sore judgments2 some of which are spiritual4 ,thus it is said of the ,heathen1 that because1 when they knew ,god1 they glorified him not as ,god1 and did not like to retain him in their knowledge2 he gave them up to a reprobate mind1 to do those things that are not convenient1 c4 ,rom4 i4 #ba1 #bb1 #bh4 ,and as for the false hope1 and vain confidence1 which the hypocrite entertains1 this shall leave him in despair and confusion1 ,job viii4 #ac1-ae4 and be attended with unspeakable horror of conscience1 chap4 xxvii4 #ah4 ,isa4 xxxiii4 #ad4 ,upon which account such are said to heap up wrath1 and bring on themselves a greater degree of condemnation than others1 ,job xxxvi4 #ac4 ,matt4 xxiii4 #ad4 ,thus we have considered this ,commandment as broken by speaking or acting that which is contrary1 or prejudicial1 to truth2 which leads us1 ,,ii4 ,to consider it as forbidding our doing that which is injurious to our neighbour's good name1 either by words or actions2 and this is done two ways1 either before his face1 or behind his back4 #a4 ,doing injury to another1 by speaking against him1 before his face4 ,it is true1 we give him hereby the liberty of vindicating himself4 ,nevertheless1 if the thing be false1 which is alleged against him1 proceeding from malice and envy1 it is a crime of a very heinous nature2 and this is done1 7#a47 ,by those1 who1 in courts of judicature1 commence2 and carry on malicious prosecutions1 in which the plaintiff1 the witness1 the advocate that manages the cause1 the jury that bring in a false verdict1 and the judge that passes sentence contrary to law1 or evidence1 as well as the dictates of his own conscience1 with a design to crush and ruin him1 who is maliciously prosecuted2 these are all notoriously guilty of the breach of this ,commandment4 7#b47 ,they may be said to do that which is injurious to our neighbour's good name1 who reproach them in common conversation2 which is a sin too much committed in this licentious age1 as though men were not accountable to ,god for what they speak1 as well as other parts of the conduct of life4 ,there are several things which persons make the subject of their reproach1 viz4 #a4 ,the defect and blemishes of nature2 such as lameness1 blindness1 deafness1 impediment of speech1 meanness of capacity1 or actions1 which proceed from a degree of distraction4 ,thus many suppose that the apostle ,paul was reproached for some natural deformity in his body1 or impediment in his speech1 which is inferred from what he says1 when he represents some as speaking to this purpose2 ,his letters1 say they1 are weighty and powerful2 but his bodily presence is weak1 and his speech contemptible1 #b ,cor4 x4 #aj4 ,and elsewhere1 he commends the ,galatians for not despising him on this account2 ,my temptation which was in my flesh1 ye despised nor rejected2 but ye received me as an angel of ,god1 even as ,christ ,jesus1 ,gal4 iv4 #ad4 ,here we may take occasion to speak something of the childrens sin1 who reproached ,elisha for his baldness1 and the punishment that ensued upon it2 namely1 his cursing them in the name of the ,lord2 and two and forty of them being torn in pieces by two she-bears out of the wood1 in #b ,kings ii4 #bc1 #bd4 ,it may be enquired1 by some1 whether this was not too great an instance of passion in that holy man1 and too severe a punishment inflicted2 inasmuch as they who reproached him1 are called little children4 ,to this it may be answered1 #ast1 ,that the children were not so little1 as not to be able to know their right hand from their left1 or to discern between good and evil2 for such are not usually trusted out of their parents sight2 nor would they have gathered themselves together in a body1 or went some distance from the city1 on purpose to insult the prophet1 as it is plain they did1 understand that he was to come there at that time4 ,this argues that they were boys of sufficient age1 to commit the most presumptuous sin2 and therefore not too young to suffer such a punishment as ensued thereupon4 #b;dly1 ,their sin was great1 in that they mocked a grave old man1 who ought to have been honoured for his age1 and a prophet1 whom they should have esteemed for his character2 and in despising him1 they despised ,god1 that called and sent him4 #c;dly1 ,bethel1 where they lived1 was the chief seat of idolatry1 in which these children had been trained up2 and it was a prevailing inclination to it1 together with an hatred of the true religion1 that occasioned their reproaching and casting contempt on the prophet4 #dthly1 ,the manner of expression argues a great deal of profaneness1 ,go up thou bald head2 that is1 either go up to ,bethel1 speaking in an insulting way1 as though they should say1 ,you may go there1 but you will not be regarded by them2 for they value no such men as you are2 or rather1 it is as though they should say1 you pretend that your predecessor ,elijah is gone up to heaven1 do you go up after him1 that you may trouble us no longer with your prophecies2 so that those children1 though young in years1 were hardened in sin2 and this was not so much an occasional mocking of the prophet for his baldness1 as a public contrivance1 and tumultuous opposition to his ministry2 which is a very great crime1 and accordingly1 was attended with a just resentment in the prophet1 and that punishment which was inflicted as the consequence thereof4 ,the aggravations of this sin of reproaching persons for their natural infirmities1 are very great4 ,for1 it is a finding fault with the workmanship of the ,god of nature1 the thinking meanly of a person for that which is not chargeable on him as a crime1 and which he can1 by no means redress4 ,it is a censuring those who are1 in some respects1 objects of compassion2 especially if the reproach be levelled against the defects of the mind1 or any degree of distraction2 and it argues a great deal of pride and unthankfulness to ,god1 for those natural endowments which we have received from him1 though we do not improve them to his glory4 #b4 ,some reproach persons for their sinful infirmities1 and that in such a way1 as that they are styled fools1 who make a mock of sin1 ,prov4 xiv4 #i4 ,this is done1 #ast1 ,when we reflect on persons for sins committed before their conversion1 which they have repented of1 and ,god has forgiven2 and accordingly they should not be now charged against them1 as a matter of reproach4 ,thus the ,pharisee reproached the poor penitent woman1 who stood weeping at our ,saviour's feet1 and said within himself2 ,if this man were a prophet1 he would have known what manner of woman this is that toucheth him1 for she is a sinner1 ,luke vii4 #cg-ci4 which respected not her present1 but her former condition4 #b;dly1 ,when they reproach them with levity of spirit1 for the sins they are guilty of at present2 as when the shameful actions of a drunken man are made the subject of laughter2 which ought not to be thought of without regret or pity4 ,object4 ,to this it may be objected1 that sin renders a person vile1 and is really a reproach to him2 and therefore it may be charged upon him as such2 especially since it is said1 concerning the righteous man2 in his eyes a vile person is contemned1 ,psal4 xv4 #d4 ,answ4 ,we are far from asserting1 that it is a sin to reprove sin1 and shew the person who commits it his vileness1 and the reason he has to reproach and charge himself with it1 and loath himself for it2 therefore1 #ast1 ,the contempt that is to be cast on a vile person1 does not consist in making him the subject of laughter1 as though it was a light matter for him thus to dishonour ,god as he does2 for this should occasion grief in all true believers1 as the ,psalmist says1 ,i beheld the transgressors and was grieved2 because they kept not thy word1 ,psal4 cxix4 #aeh4 ,but1 #b;dly1 ,when the ,psalmist advises to contemn such an one1 the meaning is1 that we should not make him our intimate1 or bosom-friend2 or if he be in advanced circumstances1 in the world1 we are not to flatter him in his sin2 whereby1 especially when it is public1 he forfeits that respect which would otherwise be due to him4 ,in this sense we are to understand ,mordecai's contempt of ,haman1 ,esther iii4 #b4 ,here we may take occasion to distinguish1 between reproving sin1 and reproaching persons for it2 the former of these is to be done with sorrow of heart1 and compassion expressed to the sinner2 as our ,saviour reproved ,jerusalem1 and1 at the same time1 wept over it1 ,luke xix4 #da1 #db4 ,but1 on the other hand1 reproach is attended with hatred of1 and a secret pleasure taken in his sin and ruin4 ,again1 reproof for sin ought to be with a design to reclaim the offender2 whereas reproach tends only to expose1 exasperate1 and harden him in his sin4 ,moreover1 reproof for sin ought to be given with the greatest seriousness and conviction of the evil and danger ensuing hereupon2 whereas they who reproach persons1 charge sin on them1 as being induced hereunto by their own passions1 without any concern for the dishonour which they bring to ,god and religion hereby1 or desire of their repentance and reformation4 #c4 ,sometimes that which is the highest ornament1 and greatest excellency of a ,christian1 is turned to his reproach2 more particularly1 #ast1 ,some have been reproached for extraordinary gifts1 which ,god has been pleased to confer on them4 ,thus the spirit of prophecy was sometimes reckoned1 by profane persons1 the effect of distraction1 #b ,kings ix4 #aa4 ,and ,joseph was reproached by his brethren1 in a taunting way1 with the character of a dreamer2 because of the prophetic intimation which he had from ,god1 in a dream1 concerning the future estate of his family1 ,gen4 xxxvii4 #ac4 ,and when the apostles were favoured with the extraordinary gift of tongues1 and preached to men of different nations1 in their own language2 ,some were amazed1 and others mocked them1 and said1 ,these men are full of new wine1 ,acts ii4 #ac4 #b;dly1 ,raised affections1 and extraordinary instances of zeal for the glory of ,god1 have been derided as though they were matter of reproach4 ,thus ,michael reproached ,david1 when he danced before the ark1 #b ,sam4 vi4 #bj4 being induced hereunto by an holy zeal1 and transport of joy on this occasion2 though he was so far from reckoning it a reproach1 that he counted that which she called vile1 glorious4 #c;dly1 ,spiritual experiences of the grace of ,god1 have1 sometimes1 been turned by those who are strangers to them to their reproach and termed no other than madness4 ,thus when the apostle ,paul related the gracious dealings of ,god with him in his first conversion1 ,festus charged him with being beside himself1 ,acts xxvi4 #bd4 #dthly1 ,a person's being made use of by ,god1 to overthrow the kingdom of ,satan1 has been charged against him1 as though it were rebellion4 ,thus the ,jews tell ,pilate1 when he sought to release ,jesus1 ,if thou let this man go1 thou art not ,cesar's friend1 ,john xix4 #ab4 and that reformation which the apostles were instrumental in making in the world1 by preaching the gospel1 is styled1 turning the world upside down1 ,acts xvii4 #f4 #ethly1 ,humility of mind in owning our weakness1 as not being able to comprehend some divine mysteries contained in the gospel1 is reckoned matter of reproach by many1 who call it implicit faith1 and admitting of the greatest absurdities in matters of religion4 #fthly1 ,giving glory to the ,spirit1 as the author of all grace and peace1 and desiring to draw nigh to ,god in prayer1 or engage in other holy duties1 by his assistance1 is reproached by some1 as though it were enthusiasm1 and they who desire or are favoured with this privilege1 were pretenders to extraordinary revelation4 #gthly1 ,a being conscientious in abstaining from those sins which abound in a licentious age1 or reproving and bearing our testimony against those who are guilty of them1 is reproached with the character of hypocrisy1 preciseness1 and being righteous overmuch4 #hthly1 ,separating from communion with a false church1 and renouncing those doctrines which tend to pervert the gospel of ,christ1 is called1 by some1 heresy4 ,thus the ,papists brand the ,protestants with the reproachful name of heretics2 to whom we may answer1 that this is rather our glory1 and confess1 that after the way which they call heresy1 so worship we the ,god of our fathers1 ,acts xxiv4 #ad4 ,this sin is attended with many aggravations2 for ,god reckons it as a contempt cast on himself1 ,luke x4 #af4 and it is a plain intimation1 that they who are guilty of it1 pretend not to be what they reproach and deride in others1 who1 if they be in the right way to heaven1 these discover that they desire not to come hither4 ,and1 in their whole conduct1 they act as though they were endeavouring to banish all religion out of the world1 by methods of scorn and ridicule2 which1 if it should take effect1 this earth would be but a small degree better than hell4 ,however1 when we are thus reproached for the sake of ,god and religion1 let us not render railing for railing2 but look on those who revile us1 as objects of pity1 #a ,cor4 iv4 #ab1 #ac4 #a ,pet4 ii4 #bc1 who do more hurt to themselves than they can do to us1 thereby4 ,moreover1 let us reflect on our own sins1 which provoke ,god to suffer this2 and beg of him that he would turn this reproach to his own glory1 and our good4 ,thus ,david did1 when he was unjustly and barbarously cursed and railed at by ,shimei1 #b ,sam4 xvi4 #aj-ab4 ,we ought also to esteem religion the more1 because of the opposition and contempt that it meets with from the enemies of ,god2 which may1 indeed1 afford us some evidence of the truth and excellency thereof2 as our ,saviour says concerning his disciples1 ,if ye were of the world1 the world would love his own2 but because you are not of the world1 but ,i have chosen you out of the world1 therefore the world hateth you1 ,john xv4 #ai4 ,again1 when we are reviled for the sake of ,christ and religion1 let us take encouragement from hence1 that herein we have the same treatment that he1 and all his saints1 have met with1 ,heb4 xii4 #b1 #c4 chap4 xi4 #cf4 ,and let us also consider that there are many promises annexed hereunto1 ,matt4 v4 #aa1 #ab4 #a ,pet4 iv4 #ad4 ,it is also an advantage to our character as ,christians2 for hereby it appears1 that we are not on their side1 who are ,christ's avowed enemies2 and therefore we should reckon their reproach our glory1 ,heb4 xi4 #bf1 or1 as the apostle says1 ,take pleasure in reproaches for ,christ's sake1 #b ,cor4 xii4 #aj4 or1 as it is said elsewhere1 ,rejoice1 that we are counted worthy to suffer shame for his name1 ,acts v4 #da4 ,thus concerning our doing injury to our neighbour1 by speaking against him before his face4 ,we shall now consider1 #b4 ,the injury that is done to others by speaking against them behind their backs4 ,this they are guilty of1 who raise or invent false reports of their neighbours1 or spread those which ought to be kept secret1 with a design to take away their good name2 these are called tale-bearers1 back-biters1 slanderers1 who offer injuries to others1 that are not in a capacity of defending themselves1 ,lev4 xix4 #af4 ,these malicious reports are oftentimes1 indeed1 prefaced1 with a pretence of great respect to the person whom they speak against4 ,they seem very much surprised at1 and sorry for what they are going to relate2 and sometimes signify their hope1 that it may not be true2 and desire1 that what they report may be concealed1 while they make it their business themselves to divulge it4 ,but this method will not secure their own reputation1 while they are endeavouring to ruin that of another4 ,this is done various ways2 7#a47 ,by pretending that a person is guilty of a fault which he is innocent of4 ,thus our ,saviour1 and ,john the ,baptist were charged with immoral practices1 which there was not the least shadow or pretence for1 ,matt4 xi4 #ah1 #ai4 7#b47 ,by divulging a real fault which has been acknowleged and repented of1 and therefore ought to be concealed1 chap4 xvii4 #ae4 or when there is no pretence for making it public2 but what arises from malice and hatred of the person4 7#c47 ,by aggravating1 or presenting faults worse than they are4 ,thus ,absalom's sin in murdering ,amnon1 was very great2 but he that brought tidings thereof to ,david1 represented it worse than it was1 when he said1 that ,absalom had slain all the king's sons1 #b ,sam4 xiii4 #cj4 7#d47 ,by reporting the bad actions of men1 and1 at the same time1 over-looking and extenuating their good ones1 and so not doing them the justice of setting one in the balance against the other4 7#e47 ,by putting the worst and most injurious construction on actions that are really excellent4 ,thus1 because our ,saviour admitted ,publicans and sinners into his presence1 and did them good by his doctrine1 the ,jews reproached him as though he were a friend of publicans and sinners1 ,matt4 xi4 #ai4 taking the word friend in the worst sense1 as signifying an approver of them4 7#f47 ,by reporting things1 to the prejudice of others1 which are grounded on such slender evidence1 that they themselves hardly believe them1 or1 at least1 would not1 had they not a design to make use thereof1 to defame them4 ,thus ,sanballat1 in his letter to ,nehemiah1 tells him1 that #8he and the ,jews thought to rebel2 and built the wall of ,jerusalem1 that he might be their king1' ,neh4 vi4 #f4 which1 it can hardly be supposed1 that the enemy himself gave any credit to4 ,thus concerning the instances in which persons back-bite1 or raise false reports on others4 ,and1 to this we may add1 that as they are guilty who raise them2 so are they who listen to1 and endeavour to propagate them4 ,it is not1 indeed1 the bare hearing of a report1 which1 we cannot but think to be attended with malice and slander1 that will render us guilty2 for that we may not be able to avoid2 but it is our encouraging him that raises or spreads it1 which renders us guilty2 and1 particularly1 we sin when we hear malicious reports4 #a4 ,if we conceal them from the party concerned therein1 and so deny him the justice of answering what is said against him1 in his own vindication4 #b4 ,when we do not reprove those who make a practice of slandering and back-biting others1 in order to our bringing them to shame and repentance2 and1 most of all1 when we contract an intimacy with those who are guilty of this sin1 and are too easy in giving credit to what they say1 though not supported by sufficient evidence2 but1 on the other hand1 carrying in it the appearance of envy and resentment4 ,thus concerning the sins forbidden in this ,commandment4 ,we shall close this head by proposing some remedies against it4 ,as1 #ast1 ,if the thing1 reported to another's prejudice1 be true1 we ought to consider1 that we are not without many faults ourselves2 which we would be unwilling1 if others knew them1 should be divulged4 ,and if it be doubtful1 we1 by reporting it1 may give occasion to some1 to believe it to be true1 without sufficient evidence1 whereby our neighbour will receive real prejudice from that1 which1 to us1 is only matter of surmize and conjecture4 ,but if1 on the other hand1 what is reported be apparently false1 the sin is still the greater2 and the highest injustice is hereby offered to the innocent1 while we1 at the same time1 are guilty of a known and presumptuous sin1 by inventing and propagating it4 #b;dly1 ,such a way of exposing men answers no good end2 nor is it a means of reclaiming them4 #c;dly1 ,hereby we lay ourselves open to the censure of others1 and by endeavouring to take away our neighbour's good name1 endanger the loss of our own4 ,footnote #f3 ,mendacium officiosum4 ,footnote #g3 ,this is called mendacium jocosum4 ,footnote #h3 ,this is called mendacium pernitiosum4 ,quest4 ,,cxlvi41 ,,cxlvii41 ,,cxlviii4 ,,quest4 ,,cxlvi4 ,which is the tenth ,commandment8 ,,answ4 ,the tenth ,commandment is1 ,thou shalt not covet thy neighbour's house1 thou shalt not covet thy neighbour's wife1 nor his man-servant1 nor his maid-servant1 nor his ox1 nor his ass1 nor any thing that is thy neighbour's4 ,,quest4 ,,cxlvii4 ,what are the duties required in the tenth ,commandment8 ,,answ4 ,the duties required in the tenth ,commandment are1 such a full contentment with our own condition1 and such a charitable frame of the whole soul toward our neighbour1 as that all our inward motions and affections touching him tend unto and further all that good which is his4 ,,quest4 ,,cxlviii4 ,what are the sins forbidden in the tenth ,commandment8 ,,answ4 ,the sins forbidden in the tenth ,commandment1 are1 discontent with our own estate2 envying1 and grieving at the good of our neighbours1 together with all inordinate motions and affections to any thing that is his4 ,the general design of this commandment1 is1 to regulate and set bounds to our desires2 and it contains a prohibition of coveting those things1 that belong not to us4 ,it is not to be split into two ,commandments1 as the ,papists pretend2 supposing that1 ,thou shalt not covet thy neighbour's house1 is the ninth1 and1 ,thou shalt not covet thy neighbour's wife1 c4 is the tenth ,commandment2 since these are only particular instances of the breach of the same ,commandment1 and the argument taken from the repetition of the words1 ,thou shalt not covet1 is so very weak and inconclusive1 that it would hardly have been made use of by them1 had they not thought it necessary1 some way or other1 to make up the number ten2 having as was observed1 under a foregoing head1 determined the second ,commandment1 not to be distinct from1 but an appendix to the first#i4 ,but passing this by1 we proceed to consider1 ,i4 ,the duties required therein1 which may be reduced to two heads2 #a4 ,contentment with our own condition2 by which we are not to understand that we are to give way to indolence or stupidity1 but to exercise a composure of mind1 acquiescing in the divine dispensations in every condition of life4 ,thus the apostle says1 ,i have learned in whatsoever state ,i am1 therewith to be content1 ,phil4 iv4 #aa4 ,and this being applicable to all sorts of men1 we may consider it1 7#a47 ,as a grace that is to be exercised by those who are in prosperous circumstances in the world4 ,thus the apostle says1 ,i know how to abound1 ver4 #ab4 and to be full1 as well as to suffer need4 ,we often find1 that they who have the greatest share of the good things of this world1 are so far from being satisfied with it1 that their covetousness increaseth in proportion to their substance4 ,but such ought to consider1 that this is most unreasonable and ungrateful2 and may justly provoke ,god to take away the blessing which he has given them1 or add some circumstances thereunto1 that will tend to embitter them2 and it is a giving way to such a temper of mind as renders them really miserable in the midst of their abundance4 ,but that which we shall principally consider1 is1 7#b47 ,how this grace of contentment is to be exercised by those who are in an afflicted state1 together with the motives and inducements leading thereunto4 ,and1 #a4 ,we will suppose persons under bodily weakness or pain1 which tends much to embitter the comforts of life1 by which means they are made uneasy2 and1 indeed1 it is impossible1 from the nature of the thing1 for them not to complain1 or groan under the burdens that are laid on them1 as the ,psalmist did1 who speaks of himself as weary of his groaning1 ,psal4 vi4 #f4 nor is it unlawful1 provided they do not repine at1 or find fault with1 the methods of ,god's providence1 in his dealing with them4 ,nevertheless there are some things that may induce them to be contented4 #ast1 ,when they consider1 that the body gave occasion to the first entrance of sin into the world1 and bears a part with the soul in all the sins committed1 and guilt contracted thereby4 ,it is therefore no wonder1 when we find that it has its share in those miseries that attend it4 #b;dly1 ,bodily diseases are our monitors1 to put us in mind of the frailty of our present state2 and therefore1 since they are the harbingers of death1 we are hereby forwarned1 to prepare for it1 as making sensible advances towards it4 #c;dly1 ,the greatest pains that we are liable to1 are far short of what ,christ endured for us2 in which respect our afflictions are comparatively light1 and a convincing proof1 that they are not certain indications of our being rejected by ,god1 ,eccl4 ix4 #a4 #dthly1 ,as ,god will not lay more on us than he will enable us to bear2 so none of these afflictive dispensations shall have a tendency to separate the soul from ,christ4 ,though we sometimes complain that this is a great interruption to the exercise of grace2 yet this shall not be charged upon us as our fault1 any otherwise than as it is the effect of that sin1 which is the procuring cause of all affliction4 #ethly1 ,the heavier our afflictions are at present1 the more sweet and comfortable the heavenly rest will be1 to those who have a well-grounded hope that they shall be brought to it1 ,job iii4 #ag4 #b ,thess4 i4 #g4 #b ,cor4 iv4 #ag4 #b4 ,if our condition be low and poor in the world1 we are not without some inducements to be content4 ,for1 #ast1 ,poverty is not1 in itself1 a curse1 or inconsistent with the love of ,god1 since ,christ himself submitted to it1 #b ,cor4 viii4 #i4 ,matt4 viii4 #bj4 and his best saints have been exposed to it1 and glorified ,god1 more than others1 under it1 #b ,cor4 vi4 #aj4 #b;dly1 ,how poor soever we are1 we have more than we brought into the world with us1 or than the richest person can carry out of it1 ,job i4 #ba4 #c;dly1 ,they who have least of the world1 have more than they deserve1 or than ,god was under any obligation to give them4 #c4 ,suppose we are afflicted in our good name1 and do not meet with that love and esteem from the world1 which might be expected2 but1 on the other hand1 are censured1 reproached1 and hated by those with whom we converse4 ,this should not make us1 beyond measure1 uneasy4 ,for1 #ast1 ,we have reason to conclude1 that the esteem of the world is precarious and uncertain2 and they who most deserve it1 have oftentimes the least of it4 ,thus our ,saviour was one day followed with the caresses of the multitude1 shouting forth their hosannah's to him2 and the next day the common cry was1 crucify him1 crucify him4 ,and when the apostle ,paul and ,barnabas1 had healed the cripple at ,lystra1 they could1 at first1 hardly restrain the people from offering sacrifice to them2 but afterwards they joined with the malicious ,jews in stoning them1 ,acts xiv4 #ah1 #ai4 ,and ,paul tells the ,galatians1 that #8if it had been possible1 they would have plucked out their eyes1 and have given them to him2' but a little after this1 he complains that he was #8become their enemy1 because he told them the truth1' ,gal4 iv4 #ae1 #af4 #b;dly1 ,the esteem of men is no farther to be desired1 than as it may render us useful to them2 and if ,god is pleased to deny this to us1 we are not to prescribe to him1 what measure of respect he shall allot to us from the world1 or usefulness in it4 #c;dly1 ,let us consider1 that we know more evil abounding in our own hearts than others can charge us with4 ,therefore1 how much soever they are guilty of injustice to us2 yet this affords us a motive to contentment4 ,besides we have not brought that honour to ,god that we ought2 therefore1 how just is it for him to deny us that esteem from men which we desire8 #d4 ,suppose we are afflicted in our relations2 there are some motives to contentment4 ,thus if servants have masters who make their lives uncomfortable1 by their unreasonable demands1 or unjust severity1 such ought to consider1 that their faithfulness and industry will be approved of1 by ,god1 how much soever it may be disregarded1 by men2 and a conscientious discharge of the duties incumbent on them1 in the relation in which they stand1 will give them ground to expect a blessing from ,god1 to whom they are herein said to do service1 which shall not go unrewarded1 ,eph4 vi4 #g1 #h4 ,on the other hand1 if masters are afflicted1 by reason of the stubborn and unfaithful behaviour1 or sloth and negligence1 of their servants2 let them enquire1 whether this be not the consequence of their not being so much concerned for their spiritual welfare as they ought1 or keeping up strict religion in their families8 or1 whether they have not been more concerned that their servants should obey them1 than their great master1 which is in heaven8 ,again1 if parents have undutiful children1 which are a grief of heart to them2 let them consider1 as a motive to contentment1 whether they have not formerly neglected their duty to their parents1 slighted their counsels1 or disregarded their reproofs8 so whether they have not reason to charge themselves with the iniquity of their youth8 and enquire1 whether ,god be not1 herein1 writing bitter things against them for it8 or1 whether they have not neglected to bring up their children in the nurture and admonition of the ,lord8 ,these considerations will fence against all repining thoughts at the providence of ,god1 that has brought these troubles upon them4 ,and1 as a farther inducement to make them easy1 let such consider1 that if this does not altogether lie at their door1 but1 they have been faithful to their children1 in praying for1 and instructing them1 ,god may hear their prayers1 and set home their instructions on their hearts1 when they themselves are removed out of the world4 ,on the other hand1 if children have wicked parents1 whose conversation fills them with great uneasiness2 let such consider1 that this has been the case of many of ,god's faithful servants2 such as ,hezekiah1 ,josiah1 and others2 and they may be assured1 that they shall have no occasion to use that proverb1 #8,the fathers have eaten sour grapes1 and the children's teeth are set on edge1' ,ezek4 xviii4 #b4 #e4 ,if we are afflicted1 by reason of the treachery and unfaithfulness of pretended friends1 which wound us in the most tender part1 ,psal4 lv4 #ab1 #ac4 we may be induced to be content4 ,for1 #ast1 ,we have no ground to expect perfection in the best of men1 nor that their love and favour is immutable2 neither is our conduct always such1 that we do not often forfeit the respect1 which we once had from others4 #b;dly1 ,if our friends deal deceitfully with us1 or are unfaithful to us1 without just ground2 this is not without the permission of the wise and over-ruling providence of ,god1 who1 sometimes1 orders it to take us off from a dependence upon men1 or expecting too much happiness from them2 which is to be sought for only in himself1 ,isa4 ii4 #bb4 #c;dly1 ,this is our encouragement1 when we find a change in the behaviour of friends towards us1 that our chief happiness consists in the unchangeable love of ,god1 ,mal4 iii4 #f4 #f4 ,when we are afflicted in the loss of friends1 or near relations2 let us consider1 as a motive to contentment1 #ast1 ,that there is no reversing or altering the decree of ,god1 which fixes the bounds of men's continuance in this world1 ,job xiv4 #i4 #b;dly1 ,all the comfort we have in friends and relations is a peculiar blessing from ,god2 and he sometimes afflicts us in the loss of them1 that he may draw off our affections from the best creature-enjoyments1 and we may take up our rest intirely in himself4 ,moreover1 we had never any reason to look on our friends as immortal1 any more than ourselves2 and therefore ought to say as ,david did when he lost his child1 ,i shall go to him1 but he shall not return to me1 #b ,sam4 xii4 #bc4 and so far as self-love is concerned herein1 we have reason to give a check to the excess thereof1 by the exercise of self-denial1 and say with ,david1 ,i was dumb1 and opened not my mouth1 because thou didst it1 ,psal4 xxxix4 #h4 or follow the example of ,aaron1 concerning whom it is said1 that1 when he lost two of his sons at once1 by a public and awful stroke of divine justice1 he held his peace1 ,lev4 x4 #c4 #g4 ,if we are afflicted by the want of success1 or the many disappointments that attend us1 in our lawful callings1 in the world1 we have reason1 notwithstanding1 to be content1 if we consider1 #ast1 ,that it is the sovereign hand of ,god that orders our condition therein1 as to what respects the success or disappointments that attend it2 therefore we are not to strive against our ,maker1 or find fault with his will1 who may do what he pleases with his own4 #b;dly1 ,a man's happiness does not really consist in the abundance of what he possesses1 ,luke xii4 #ae4 but rather in his having a heart to use it aright2 therefore we ought to say to ourselves1 as ,god did to ,baruch1 ,seekest thou great things for thyself8 seek them not1 ,jer4 xlv4 #e4 #c;dly1 ,the world is a scene of vanity2 we have no reason to expect too much from it2 and therefore ought not to be dejected at the loss of it2 especially considering that such disappointments are the common lot of all sorts of men4 #dthly1 ,the providence of ,god sometimes denies us the good things of this world1 that we may think it our duty and interest to lay up treasures in heaven4 #h4 ,suppose we meet with afflictions1 as to what relates to our spiritual concerns1 as being under divine desertion1 or decays of grace1 or want of a sense of the love of ,god1 or those spiritual comforts1 which we once enjoyed from him2 in this condition no believer can or ought to be easy1 at least1 stupid and unconcerned about it2 but1 on the other hand1 he ought to be humbled for those sins which may give occasion to it1 and press after the enjoyment of what he is1 at present1 deprived of3 ,nevertheless1 contentment1 as it is opposed to repining or quarrelling with ,god1 is his present duty2 and there are some inducements tending thereunto2 as1 #ast1 ,a person may have the truth of grace1 when he is destitute of the comfortable sense thereof4 #b;dly1 ,there are some great and precious promises made to believers1 in this condition1 ,isa4 liv4 #g1 #h4 ,psal4 cxii4 #d4 #c;dly1 ,god has wise ends in this dispensation2 for hereby he brings sin to remembrance1 humbles us for it1 fences against presumption and confidence in our own strength1 ,psal4 xxx4 #f1 #g4 ,he also puts us upon the exercise of suitable graces1 ,psal4 xlii4 #f4 and lxxvii4 #f4 and when he is pleased to comfort us after such afflictions1 we are better furnished to comfort others in the like case4 #b4 ,the next thing required in this ,commandment1 is1 a charitable frame of spirit towards our neighbour2 so that all our inward motions and affections should lead us to promote and rejoice in his good1 #a ,cor4 xiii4 #d-g4 ,this charitable frame of spirit ought to be exercised1 7#a47 ,towards those who excel us in gifts or graces3 ,these they receive from the hand of providence1 as talents to be improved2 and therefore1 if they have a greater share thereof than ourselves1 more is required of them in proportion thereunto1 ,luke xii4 #dh4 ,if they excel us in grace1 we ought rather to rejoice1 that though we bring but little glory to ,god1 others bring more2 and it will afford us an evidence of the truth of grace1 if1 while we are humbled under a sense of our own defects1 we are thankful for the honour that is brought to ,god by others1 ,gal4 i4 #bc1 #bd4 ,john iii4 #bf1 #bg1 #bh1 #cj4 7#b47 ,we ought to exercise a charitable frame of spirit towards those who are in more prosperous circumstances in the world2 not envying1 grieving1 or repining at the providence of ,god1 because their condition therein is better than ours4 ,we are therefore to consider1 that the most flourishing and prosperous condition in the world1 is not always the best1 ,psal4 xxxvii4 #af4 nor is it without many temptations that often attend it1 #a ,tim4 vi4 #i4 and if it be not improved to the glory of ,god1 this will bring a greater weight of guilt on their consciences3 ,whereas1 on the other hand1 if we enjoy communion with him1 and the blessings of the upper springs1 this is much more desirable than the most prosperous condition in the world1 without it1 ,psal4 xvi4 #e1 #f4 ,this leads us to consider1 ,,ii4 ,the sins forbidden in this ,commandment4 ,and these include in them1 that corrupt fountain from whence the irregularity of our desires proceeds2 or the streams that flow from it1 which discover themselves in the lusts of concupiscence in various instances1 as well as in our being discontented with our own estate4 #a4 ,as to the former of these1 to wit1 the corruption of nature2 this must be considered as contrary to the law of ,god1 and consequently forbidden in this ,commandment4 ,the ,pelagians and ,papists1 indeed1 pretend that the law of ,god only respects the corruption of our actions which is to be checked and restrained thereby2 and not the internal habits or principle from whence they proceed2 accordingly they take an estimate hereof from human laws1 which only respect the overt acts of sin1 and not those internal inclinations and dispositions which persons have to commit it3 ,but when we speak of the divine laws1 we must not take our plan from thence2 for though man can only judge of outward actions1 ,god judgeth the heart2 and therefore that sin which reigns there1 cannot but be1 in the highest degree1 offensive to him2 and though the corruption of our nature cannot be altogether prevented or extirpated1 by any prescription in the divine law2 yet1 this is the means which ,god takes1 to reprove and humble us for it1 ,rom4 vii4 #i4 ,object4 ,it is objected that the apostle ,james1 in chap4 i4 #ae4 distinguishes between lust and sin2 when lust hath conceived it bringeth forth sin2 therefore the corruption of nature is not properly sin2 and1 consequently not forbidden by the law4 ,answ4 ,to this it may be replied2 that lust may be distinguished from sin1 as the habit or corrupt principle is from the act which it produces2 and therefore1 the apostle's meaning in this scripture is1 that lust1 or irregular desires1 are first conceived in the heart2 and then actual sins proceed from them in the life2 and both of them are abhorred by ,god1 and contrary to his law3 ,and they seem to be forbidden1 in particular1 in this tenth ,commandment4 ,here we may observe the various methods that corrupt nature takes1 in order to its producing and bringing forth sinful actions4 ,first1 the temptation is offered1 either by ,satan1 or the world1 with a specious pretence of some advantage which may arise from our compliance with it2 and1 at the same time we consider not whether it be lawful or unlawful2 and regard not the threatnings that should deter us from it4 ,and1 we sometimes take occasion1 from the pernicious examples of the falls and miscarriages of others1 to venture on the commission of the same sins2 pretending that they are1 many of them1 more acquainted with scripture1 than we are2 and there seems to be no ill consequence attending their commission of those sins3 therefore1 why may we not give way to them8 ,and also1 that many1 who have had more fortitude and resolution than we can pretend to1 have been overcome by the same temptations2 therefore it is in vain for us to strive against them4 ,again1 corrupt nature sometimes fills the soul with a secret dislike of the strictness and purity of the law of ,god2 and1 at other times1 it suggests that there are some dispensations allowed1 in compliance with the frailty of nature2 and therefore1 we may venture on the commission of some sins2 ,at length we take up a resolution that we will try the experiment1 whatever be the consequence thereof4 ,thus lust brings forth sin2 which1 after it has been1 for some time indulged1 is committed with greediness1 and persisted in with resolution2 and1 in the end1 brings forth death4 ,and this leads us to consider1 #b4 ,the irregularity of those actions1 which proceed from the corruption of our nature1 which are sometimes1 called the lusts of concupiscence2 whereby1 without the least shew of justice1 we endeavour to possess ourselves of those things which belong to our neighbour4 ,thus ,ahab was restless in his own spirit1 till he had got ,naboth's vineyard into his hand2 and1 in order thereto1 joined in a conspiracy1 to take away his life1 #a ,kings xxi4 #d4 ,and ,david coveted his neighbour's wife2 which was one of the greatest blemishes in his life1 and brought with it a long train of miseries1 that attended him in the following part of his reign1 #b ,sam4 xii4 #i-ab4 ,and ,achan coveted those goods which belonged not to him1 the wedge of gold1 and the ,babylonish garment1 ,josh4 vii4 #ba4 which sin proved his ruin4 ,this sin of covetousness arises from a being discontented with our present condition1 so that whatever measure of the blessings of providence we enjoy1 we are notwithstanding1 filled with disquietude of mind1 because we are destitute of what we are lusting after4 ,this must be considered as a sin that is attended with very great aggravations4 ,for1 7#a47 ,it unfits us for the performance of holy duties2 prevents the exercise of those graces1 which are necessary in order thereunto2 and1 on the other hand1 exposes us to manifold temptations1 whereby we are rendered an easy prey to our spiritual enemies4 7#b47 ,it is altogether unlike the temper of the blessed ,jesus1 who expressed an entire resignation to the divine will1 under the greatest sufferings1 ,john xviii4 #aa4 ,luke xxi4 #db4 ,and1 indeed1 it is a very great reproach to religion1 in general1 and a discouragement to those who are setting their faces towards it1 who will be ready to conclude1 from our example1 that the consolations of ,god are small1 or that there is not enough in the promises of the covenant of grace1 to quiet our spirits under their present uneasiness4 7#c47 ,it is to act as though we expected1 or desired our portion in this world1 or looked no farther than these present things2 which is contrary to the practice of the best of ,god's saints1 #b ,cor4 iv4 #ah4 7#d47 ,it tends to cast the utmost contempt on the many mercies we have received or enjoy1 at present1 which are1 as it were1 forgotten in unthankfulness2 and it is a setting aside those blessings which the gospel gives us to expect4 7#e47 ,it argues an unwillingness to be at ,god's disposal1 and a leaning to our own understandings1 as though we knew better than him1 what was most conducive to our present and future happiness2 and therefore1 it is a tempting ,god1 and grieving his ,holy ,spirit1 which has a tendency to provoke him to turn to be our enemy1 and fight against us1 ,isa4 lxiii4 #aj4 7#f47 ,it deprives us of the present sweetness of other mercies2 renders every providence1 in our apprehension1 afflictive2 and those burdens which would otherwise be light1 almost insupportable4 7#g47 ,if ,god is pleased to give us what we were discontented and uneasy for the want of1 he often sends some great affliction with it3 ,thus ,rachel1 in a discontented frame1 says1 ,give me children1 or else ,i die1 ,gen4 xxx4 #a4 she had1 indeed1 in some respects1 her desire of children2 but died in travail with one of them1 chap4 xxxv4 #ai4 7#h47 ,it is a sin1 which they1 who are guilty of1 will find it very difficult to be brought to a thorough conviction of the guilt which they contract hereby1 or a true repentance for it3 ,thus ,jonah1 when under a discontented and uneasy frame of spirit1 justified himself1 and1 as it were1 defied ,god to do his worst against him2 so that when this matter was charged upon his conscience2 ,dost thou well to be angry8 he replied1 in a very insolent manner1 ,i do well to be angry1 even unto death1 ,jonah iv4 #i4 ,the justifying ourselves under such a frame of spirit1 cannot but be highly provoking to ,god2 and whatever we may be prone to allege in our own behalf1 will rather aggravate1 than extenuate the crime4 ,there are several things which a discontented person is apt to allege in his own vindication1 which have a tendency only to enhance his guilt4 ,as1 #a4 ,when he pretends that his natural temper leads him to be uneasy1 so that he cannot1 by any means1 subdue his passions1 or submit to the disposing providence of ,god4 ,to which it may be replied2 that the corruption of our nature1 and its proneness to sin1 is no just excuse for1 but rather an aggravation of it2 whereby it appears to be more deeply rooted in our hearts2 and1 indeed1 our natural inclinations to any sin are increased1 by indulging it4 ,therefore1 in this case1 we ought rather to be importunate with ,god1 for that grace which may have a tendency to restrain the inordinacy of our affections1 and render us willing to acquiesce in the divine dispensations1 than to paliate and excuse our sin2 which only aggravates the guilt thereof4 #b4 ,some1 in excuse for their discontented and uneasy frame of spirit1 allege2 that the injuries which have been offered to them1 ought to be resented1 that they are such as they are not able to bear2 and not to show themselves uneasy under them1 would be to encourage persons to insult and trample on them4 ,but to this it may be replied2 that while we complain of injuries done us by men1 and are prone to meditate revenge against them1 we do not consider the great dishonour that we bring to ,god1 and how much we deserve to be made the monuments of his fury1 so that we should not obtain forgiveness from him1 who are so prone to resent lesser injuries done to us by our fellow-creatures1 ,matt4 xviii4 #bc4 seq4 #c4 ,others excuse their discontent1 by alleging the greatness of their afflictions2 that their burden is almost insupportable1 so that they are pressed out of measure1 above strength1 and are ready to say with ,job1 ,even to day is my complaint bitter2 my stroke is heavier than my groaning1 ,job xxiii4 #b4 ,but to this it may be replied2 that our afflictions are not so great as our sins1 which are the procuring cause thereof2 nor are they greater than some that befal others1 who are better than ourselves2 and1 indeed1 by indulging a discontented frame of spirit1 we render them heavier than they would otherwise be4 #d4 ,some pretend1 that they are discontented and uneasy because the affliction they are under1 was altogether unexpected2 and therefore they were unprovided for1 and so less able to bear it4 ,to this it may be replied2 #ast1 ,that a ,christian ought daily to expect afflictions in this miserable and sinful world1 at least1 so far as not to be unprovided for1 or think it strange that he should be exercised with them1 #a ,pet4 iv4 #ab4 #b;dly1 ,we have received many unlooked for mercies2 and therefore1 why should we be uneasy because we meet with unexpected afflictions1 and not rather set the one against the other4 #dthly1 ,some of ,god's best children have oftentimes been surprized with afflictive providences1 and yet have been enabled to exercise contentment under them4 ,thus the messengers who brought ,job heavy and unexpected tidings of one affliction immediately following another1 ,job i4 #ac1 seq4 did not overthrow his faith1 or make him discontented under the hand of ,god2 for1 notwithstanding all this1 he worshipped and blessed the name of the ,lord1 ver4 #bj1 #ba4 #e4 ,others allege1 that the change which is made in their circumstances in the world1 from a prosperous to an afflicted condition of life1 is so great1 and lies with such weight upon their spirits1 that it is impossible for them to be easy under it4 ,but to this it may be answered1 #ast1 ,that when ,god gave us the good things we are deprived of1 he reserved to himself the liberty of taking them away when he pleased1 as designing hereby1 to shew his absolute sovereignty over us2 and therefore1 before this affliction befel us1 it was our duty1 according to the apostle's advice1 to rejoice as though we rejoiced not1 and to use the world as not abusing it1 #a ,cor4 vii4 #cj4 and not to think it strange1 that we should be deprived of it1 inasmuch as the fashion thereof passeth away4 #b;dly1 ,the greater variety of conditions in which we have been1 or are1 in the world1 afford more abundant experience of those dealings of ,god with us1 which are designed as an ordinance for our faith2 and therefore1 instead of being discontented under them1 we ought rather to be put hereupon1 on the exercise of those graces that are suitable to the change of our condition1 as the apostle says1 ,i know both how to be abased1 and ,i know how to abound1 ,phil4 iv4 #ab4 #f4 ,some allege1 that they have the greatest reason to be discontented1 because of the influence which their afflictions have on their spiritual concerns1 as they tend to interrupt their communion with ,god2 and they are often ready to fear1 that these are indications of his wrath1 and1 as it were1 the beginning of sorrows2 which leads them to the very brink of despair4 ,to this it may be replied2 that it is certain nothing more sharpens the edge of afflictions1 or has a greater tendency to make us uneasy under them1 than such thoughts as these2 and not to be sensible hereof1 would be an instance of the greatest stupidity2 yet let us consider1 #ast1 ,that if our fears are ill-grounded1 as they sometimes are1 the uneasiness that arises from them is unwarrantable4 #b;dly1 ,if we have too much ground for them1 we are to make use of the remedy that ,god has provided2 accordingly we are to have recourse by faith1 to the blood of ,jesus1 for forgiveness2 and this ought to be accompanied with the exercise of true repentance1 and godly sorrow for sin1 without giving way to those despairing apprehensions1 that sometimes arise from a sense of the greatness of the guilt thereof1 as though it set us out of the reach of mercy2 which will add an insupportable weight to our burden2 and1 #c;dly1 ,if under the afflicting hand of ,god1 we are rendered unfit for holy duties1 and have no communion with him therein2 this may be owing1 not to the affliction1 but that discontented1 uneasy frame of spirit which we too much indulge under it4 ,therefore we are not to allege this as an excuse for that murmuring1 repining frame of spirit which we are too apt to discover while exercised therewith4 ,the last thing to be considered is1 the remedies against this sin of being discontented with our present condition2 and these are1 #ast1 ,a due sense of that undoubted right which ,god has to dispose of us1 and our condition in this world1 as he pleases2 inasmuch as we are his own1 ,matt4 xx4 #ae4 #b;dly1 ,uneasiness under the hand of ,god1 or repining at his dealings1 when he thinks fit to deprive us of the blessings we once enjoyed1 is not the way to recover the possession of them2 but the best expedient for us to regain them1 or some other blessings that are more than an equivalent for them1 is our exercising an entire resignation to the will of ,god1 and concluding that all his dispensations are holy1 just1 and good4 #c;dly1 ,let us consider1 that ,god oftentimes designs to make us better by the sharpest trials1 which are an ordinance to bring us nearer to himself4 ,thus ,david says1 ,before ,i was afflicted1 ,i went astray2 but now have ,i kept thy word1 ,psal4 cxix4 #fg4 #dthly1 ,we ought to consider that ,god's design in these dispensations is1 to try our faith1 and that it may found afterwards unto praise1 honour1 and glory1 as it will be1 with respect to every true believer1 at the appearing of ,jesus ,christ1 #a ,pet4 i4 #g4 ,and to this we may add1 #ethly1 ,that there are many promises of the presence of ,god1 which have not only a tendency to afford relief against uneasiness or dejection of spirit2 but to give us the greatest encouragement under the sorest afflictions2 particularly1 that comprehensive promise1 ,i will never leave thee1 nor forsake thee1 ,heb4 xiii4 #e4 ,footnote #i3 ,see ,page #eji4 ,quest4 ,,cxlix4 ,,quest4 ,,cxlix4 ,is any man able perfectly to keep the ,commandments of ,god8 ,,answ4 ,no man is able1 either in himself1 or by any grace received in this life1 perfectly to keep the ,commandments of ,god1 but doth daily break them in thought1 word1 and deed4 ,having considered man's duty and obligation to keep the ,commandments of ,god2 we are now led to speak of him as unable to keep them2 and1 on the other hand1 chargeable with the daily breach thereof1 which is an argument of the imperfection of this present state4 ,we have1 under a foregoing answer#aj1 endeavoured to prove that the work of sanctification is imperfect in this life2 so that all the boasts of the ,pelagians1 and others1 who defend the possibility of attaining perfection therein1 are vain and unwarrantable4 ,we have also considered the reasons why ,god orders that it should be so4 ,and therefore we shall1 without enlarging so much on this subject1 as otherwise we might have done1 principally take notice of what is to be observed in this answer1 under two general heads4 ,i4 ,in what respects1 and with what limitations1 man is said to be unable to keep the ,commandments of ,god2 and1 accordingly it is said1 that no man is able1 perfectly1 to keep them4 ,by which we are to understand1 as it is observed in the ,shorter ,catechism#aa1 no mere man1 whereby our ,saviour is excepted1 who yielded perfect obedience in our nature4 ,this is farther explained1 with another limitation1 namely1 that no man is able to do this since the fall2 to denote that man1 in his state of innocency1 was able1 perfectly to keep the ,commandments of ,god4 ,for he was made upright1 and had the image of ,god instamped on his soul2 which consisted in knowledge1 righteousness1 and holiness1 ,eccl4 vii4 #bi4 ,gen4 i4 #bg4 having the law of ,god written in his heart1 and power to fulfil it#ab4 ,and1 indeed1 to suppose the contrary1 would be a reflection upon the divine government1 and would argue man to have been created under a natural necessity of sinning1 and perishing2 which is contrary to the goodness1 holiness1 and justice of ,god4 ,it is farther observed1 that no man is able1 in this life1 thus to keep ,god's ,commandments1 which contains an intimation that the glorified saints1 in heaven1 will be enabled to yield perfect obedience2 notwithstanding the many imperfections they are now liable to4 ,moreover1 as man is not able1 of himself1 or without the aids of divine grace1 to obey ,god2 so he is not to expect such assistance from him as shall enable him to obey him perfectly4 ,there is no doubt but the grace of ,god could free us from all the remainders of sin in this world1 as well as in our passing from it to heaven2 but we have no ground to conclude that it will4 ,for1 #a4 ,the whole creation is liable to the curse1#ac 7which was consequent upon man's first apostasy from ,god17 under which it groaneth1 unto this day1 ,rom4 viii4 #bb1 #bc4 and shall not be delivered from it1 till the scene of time1 and things shall be changed1 and the saints shall be fully possessed of what they are now waiting for1 to wit1 the adoption1 or the redemption of their bodies4 #b4 ,god is pleased to deny his people that perfection of holiness here1 which they shall attain to hereafter1 that he may give them daily occasion to exercise the duties of self-denial1 mortification of sin1 faith1 and repentance1 which redound to his own glory1 and their spiritual advantage4 ,this leads us1 ,,ii4 ,to consider that we daily break the ,commandments of ,god1 in thought1 word1 and deed4 #a4 ,in thought2 to wit1 when the mind is conversant about sinful objects1 in such away1 as that it contracts defilement4 ,it is a sign that the wickedness of man is very great1 when1 every imagination of the thoughts of his heart is only evil1 and that continually1 ,gen4 vi4 #e4 ,now the sinfulness of the thoughts of men1 consists in four things2 7#a47 ,when they chuse1 delight in1 and are daily conversant about things that are vain1 empty of what is good1 and have no tendency to the glory of ,god1 or the spiritual advantage either of ourselves or others4 ,the least vain thought which contains an excursion from our duty to ,god1 brings some degree of guilt with it2 but when the mind is wholly taken up with vanity1 so that it is turned aside from1 or takes no delight in those things that are of the highest importance1 this will have a tendency to vitiate the mind1 and alienate it from the life of ,god4 7#b47 ,the thoughts of men may be said to be sinful1 when they are not fixed1 or intensely set1 on ,god and divine things1 when engaged in holy duties2 and that either1 when worldly cares or business1 how lawful soever they may be at other times1 have a tendency to divert our thoughts from them1 being altogether inconsistent therewith4 ,or when our minds are conversant about spiritual things unseasonably1 so as to be diverted from our present design2 as1 when we are joining with others in prayer1 instead of bearing a part with them1 in having the same exercise of faith1 and other graces1 which supposes that our thoughts are employed about the same object with theirs1 we are meditating on some other divine subject1 foreign to the present occasion4 7#c47 ,our thoughts may be said to be sinful1 when they are conversant about spiritual things1 without suitable affections1 and1 consequently1 meditating on them as common things1 in which we are not much concerned2 as when we are destitute of those holy desires after1 or delight in ,god1 when drawing nigh to him in holy duties1 which his law requires4 ,and this will more evidently appear1 when1 by comparing the frame of our spirit therein1 with what we observe it to be in other instances1 we find1 that our affections are easily raised1 when engaged in matters of less importance1 but stupid1 and unconcerned about our eternal welfare1 in holy duties2 which is accompanied with hardness of heart and impenitency1 and sometimes with uneasiness and weariness1 as though they were a burden to us4 ,on the other hand1 our affections may be raised in these duties1 and yet we be chargeable with a sinfulness of thought therein2 as1 #a4 ,when the affections are raised by things of less importance1 while other things that are more affecting1 are not regarded4 ,as1 supposing a person is meditating on ,christ's sufferings1 and he is very much affected with1 and enraged at the treachery of ,judas1 that betrayed him1 or the barbarity of the ,jews1 that crucified him2 but not in the least with the sin of the world1 that was the occasion of it1 or the greatness of his love1 that moved him to submit to it4 #b4 ,when our affections are raised in holy duties1 and this is all that we depend upon1 for justification and acceptance in the sight of ,god1 vainly supposing that our tears will wash away our sins1 being destitute of faith in the blood of ,christ4 #c4 ,when we are concerned about the misery consequent on our sins1 but are not in the least inclined to hate them1 nor grieved at the dishonour brought to the name of ,god thereby4 ,this leads us to consider the causes hereof1 and remedies against it4 ,if we do not find that our affections are raised in these religious exercises1 as they have been in times past1 we ought to enquire into the reason thereof2 whether this be not attended with some great backslidings from ,god1 which might first occasion it4 ,sometimes it proceeds from a neglect of holy duties1 either public or private2 at other times1 from presumptuous sins1 committed1 or continued in1 with impenitency4 ,and we often find1 that our being too much embarrassed with1 or immoderately engaged in our pursuit of the profits or pleasures of this world1 stupifies and damps our affections1 as to religious matters1 so that they are seldom or never raised therein4 ,as to the remedies against this stupid and unaffected frame of spirit2 we must not only repent of1 but abstain from those sins1 that have been the occasion thereof2 meditate on those subjects1 that are most suitable to our case1 which have a tendency to enflame our love to ,christ1 and desire after him1 and our zeal for his glory2 and often confess and bewail our stupidity and unbecoming behaviour in holy duties2 earnestly imploring the powerful influence of the ,spirit of ,god1 to bring us into1 and keep us in a right frame of spirit for them4 7#d47 ,we have reason to charge ourselves with sin1 when guilty of blasphemous thoughts2 as1 #ast1 ,when we have1 by degrees1 brought on ourselves a disregard of ,god1 either by living in the neglect of holy duties1 or allowing ourselves in the practice of known sins4 #b;dly1 ,when1 before we were followed with these thoughts1 we have found that we gave way to some doubts about the divine perfections2 or1 through the ignorance1 pride and vanity of our minds1 have contracted an habitual disregard to1 or neglect of that holy reverence with which we ought to meditate on them4 #c;dly1 ,when we can hear those execrable oaths or curses1 by which some profanely blaspheme the name of ,god1 without expressing our resentment with the utmost abhorrence and detestation4 #dthly1 ,when we find1 that being followed with blasphemous thoughts1 our hearts are too prone to give in to them1 as though they were the sentiments of our mind2 whereby we do1 as it were1 consent to them1 instead of rejecting them with the utmost aversion4 ,but1 on the other hand1 blasphemous thoughts are not always to be charged on us as a sin4 ,sometimes they are chargeable on ,satan1 who herein acts according to his character1 as ,god's open enemy2 and endeavours to instil into us the same ideas that he himself has4 ,these thoughts may be charged on him2 when they are hastily injected into our minds1 not being the result of choice or deliberation2 but are a kind of violence offered to our imagination1 and1 we cannot but discover the greatest detestation of them1 as well as of that enemy of souls1 from whom they take their rise2 and when1 at the same time1 we are enabled to exercise the contrary graces1 and betake ourselves to ,god with faith and prayer1 that he would rebuke the ,devil1 and preserve our consciences undefiled1 under this sore temptation1 which we cannot but reckon one of the greatest afflictions that befal us in the world4 ,thus concerning the sinfulness of our thoughts4 #b4 ,we are farther said1 daily to break the ,commandments of ,god in word4 ,thus the apostle ,james speaks of the tongue as an unruly evil full of deadly poison1 ,james iii4 #h4 ,evil-speaking1 as was before observed concerning the sinfulness of our thoughts1 is attended with a greater or less degree of guilt1 as the vanity of the mind1 and the wickedness of the heart1 more or less discovers itself therein4 ,our ,saviour speaks of the accountableness of man in the day of judgment1 for every idle word1 ,matt4 xii4 #cf4 to denote1 that there is no sin so small1 but what is displeasing to an holy ,god1 a violation of his law1 and brings with it a degree of guilt1 in proportion to the nature thereof4 ,these indeed1 are the lowest instances of the sinfulness of words4 ,there are others that are of so heinous a nature1 that they can hardly be reckoned consistent with true godliness4 viz4 defaming1 and malicious words2 which are sometimes compared to a sword1 or arrows1 ,psal4 lvii4 #d4 or to a serpent's tongue1 that leaves a sting and poison behind it1 ,psal4 cxl4 #c4 ,again1 the sinfulness of our words extends itself yet farther1 as they are directed against the blessed ,god2 when persons set their mouth against the heavens1 and their tongue walketh through the earth1 ,psal4 lxxiii4 #i4 when they give themselves the liberty to talk profanely about sacred things1 and openly blaspheme the name and perfections of ,god4 ,this degree of impiety1 indeed1 all are not chargeable with4 ,nevertheless1 we may say1 should ,god mark the iniquity of our words1 as well as of our thoughts1 who could stand8 #c4 ,we are said to break the ,commandments of ,god1 by deeds1 i4 e4 by committing those sins which are contrived in the heart1 and uttered with our tongues4 ,these have been considered under their respective heads1 as a violation of each of the ten ,commandments1 or doing those things that are forbidden therein2 and therefore we pass them over in this place1 and proceed to speak concerning the aggravations of sin4 ,footnote #aj3 ,see ,quest4 ,,lxxviii4 ,vol4 ,,iii4 #agj4 ,footnote #aa3 ,see ,quest4 ,,lxxxii4 ,footnote #ab3 ,see ,vol4 ,,ii4 #dd4 ,footnote #ac3 these mean the animal part of man4 ,quest4 ,,cl4 ,,quest4 ,,cl4 ,are all transgressions of the law of ,god equally heinous in themselves1 and in the sight of ,god8 ,,answ4 ,all transgressions of the law of ,god are not equally heinous4 ,but some sins in themselves1 and by reason of several aggravations1 are more heinous in the sight of ,god than others4 ,though all sins be objectively infinite1 and equally opposite to the holiness of ,god2 yet there are some circumstances attending them1 which are of that pernicious tendency1 that they render one sin more heinous than another2 so that it is not to be thought of1 without the greatest horror and resentment2 as well as expose the sinner to a sorer condemnation1 if it be not forgiven4 ,these are such as strike at the very essentials of religion1 and tend1 as much as in us lies1 to sap the foundation thereof2 as when men deny the being and perfections of ,god1 and practically disown their obligation1 to yield obedience to him4 ,and some sins against the second table1 which more immediately respect our neighbour1 are more heinous than others1 in proportion to the degree of injury done him thereby4 ,thus the taking away the life of another1 is more injurious1 and consequently more aggravated than barely the hating of him2 which is1 nevertheless1 a very great crime4 ,moreover1 the same sin1 whether against the ,commandments of the first or second table1 may be said to be more or less heinous1 in proportion to the degree of obstinacy1 deliberation1 malice1 or enmity against ,god1 with which it is committed2 but these things will more evidently appear under the following answer2 which we proceed to consider1 ,quest4 ,,cli4 ,,quest4 ,,cli4 ,what are those aggravations which make some sins more heinous than others8 ,,answ4 ,sins receive their aggravations1 ,i4 ,from the persons offending1 if they be of riper age1 greater experience1 or grace1 eminent for profession1 gifts1 place1 office2 guides to others1 and whose example is likely to be followed by others4 ,sins are greater than otherwise they would be when committed by those whose age and experience ought to have taught them better4 ,thus ,elihu says1 ,a multitude of years should teach wisdom1 ,job xxxii4 #g4 ,many things would be a reproach to such persons1 which are more agreeable to the character of children1 than those who are advanced in age4 ,again1 if they have had large experience of the grace of ,god1 and been eminent for their profession1 or gifts conferred on them4 ,these circumstances will render the same sin more aggravated2 for where much is given1 an improvement is expected in proportion thereunto2 and where great pretensions are made to religion1 the acting disagreeable thereunto1 enhances the guilt1 and renders the sin more heinous4 ,again1 if the person offending be in an eminent station1 or office in the world1 or the church2 so that he is either a guide to others1 or the eyes of many are upon him1 who will be apt to follow and receive prejudice by his example4 ,when such an one commits a public and open sin1 it is more aggravated than if it had been committed by another4 ,thus ,god bids the prophet ,ezekiel see what the ancients of the house of ,israel do in the dark1 every man in the chambers of his imagery1 ,ezek4 viii4 #ab4 ,and the prophet ,jeremiah speaks of those who ought to have been guides to the people1 viz4 the priests and the prophets1 ,jer4 xxiii4 #aa4 #ad4 who transgressed against the ,lord2 and charges this on them as an extraordinary instance of wickedness2 which their character in the world1 and the church rendered more heinous1 though it was exceeding heinous in itself4 ,,ii4 ,sins receive their aggravations1 from the parties offended2 if immediately against ,god1 his attributes1 and worship1 against ,christ1 and his grace2 the holy ,spirit1 his witness1 and workings1 against superiors1 men of eminency1 and such as we stand especially related and engaged unto2 against any of the saints1 particularly weak brethren1 the souls of them1 or any other1 and the common good of all or many4 ,there is no sin but what may be said to be committed against ,god2 yet1 #a4 ,some are more immediately against him1 as they carry in them a contempt of his attributes and worship2 whereby his name and ordinances are profaned1 and the glory that is instamped thereon1 little set by1 ,mal4 i4 #c1 #d4 ,other sins reflect dishonour on our ,lord ,jesus ,christ2 and that either on his person1 when we conclude him to be1 or1 at least1 act as if he were no other than a mere creature2 or1 on his offices2 when we refuse to receive instruction from him as a prophet1 or depend on his righteousness as a priest1 in order to our justification and acceptance1 in the sight of ,god2 or to submit to him as a ,king1 who is able to subdue us to himself1 and defend us from the assaults of our spiritual enemies2 or when we despise his grace1 and neglect that salvation which he has purchased1 and offers in the gospel1 ,heb4 ii4 #c4 ,again1 our sins are aggravated when they are committed against the person of the ,holy ,ghost2 when we deny him to be a divine ,person1 or the author of the work of regeneration1 as supposing that grace takes its rise from ourselves1 rather than him2 or when we do not desire to be led by the ,spirit1 or seek his divine influence in order thereunto4 ,but1 on the other hand1 resist his holy motions and impressions1 and act contrary to those convictions which he is pleased to grant us2 by which means we are said to grieve and quench the spirit1 ,eph4 iv4 #g4 #a ,thess4 v4 #ai4 ,also1 when we reject and set ourselves against the witness of the ,spirit1 and that1 either by concluding1 that assurance of our interest in the love of ,god1 may be attained without it1 and reckon all pretences to it no better than enthusiasm2 or1 when on the other hand1 we suppose that the ,spirit witnesses with our spirits1 that we are the children of ,god1 without regard had to the work of sanctification1 that always accompanies1 and is an evidence thereof2 whereby we take that comfort to ourselves which does not proceed from the ,spirit of holiness4 #b4 ,sins are aggravated as committed more immediately or directly against men1 and particularly those1 to whom we stand related in the bonds of nature1 or1 who have laid us under the strongest obligations1 by acts of friendship to us4 ,this is applicable to inferiors1 who ought to pay a deference to their superiors2 those sins that are committed by such1 contain the highest instance of ingratitude1 and are contrary to the laws or dictates of nature1 and therefore aggravated in proportion thereunto4 ,moreover1 if they are committed against the saints2 this is reckoned1 by ,god1 an instance of contempt cast on himself1 7whose image they are said to bear27 much more1 if we oppose them as saints1 ,luke xvi4 #af4 ,matt4 xii4 #f4 ,and though we do not proceed to this degree of wickedness1 our crime is said to be greatly aggravated1 when we lay a stumbling-block before those who are weak in the faith1 which may tend to discourage them in the ways of ,god2 and1 by this means1 we do what in us lies1 to destroy those for whom ,christ died1 ,rom4 xiv4 #ae4 #a ,cor4 viii4 #aa4 ,this is an injury done1 not so much to their bodies1 as their souls2 which are wounded1 and brought into great perplexity thereby4 ,however1 we must distinguish between an offence given1 and unjustly taken2 or1 it is one thing for persons to be offended at that which is our indispensible duty1 in which case we are not to regard the sentiments of those who attempt to discourage us from1 or censure us for the performance of it2 and our giving offence in things that are in themselves indifferent1 and might1 without any prejudice1 be avoided2 in which case a compliance with the party offended1 seems to be our duty2 especially if the offence takes its rise from conscience1 rather1 than humour and corruption2 and our not complying with him herein1 would tend very much to discourage and weaken his hands in the ways of ,god2 and therefore may be reckoned an aggravation of this sin4 ,moreover1 it is a farther aggravation of sin committed1 when it appears to be contrary to the common good of all men4 ,this guilt may be said to be contracted by them who endeavour to hinder the success of preaching of the gospel1 #a ,thess4 ii4 #ae4 or otherwise1 when the sin of one man brings down the judgments of ,god on a whole church or body of people2 of this kind was ,achan's sin1 ,josh4 vii4 #bj1 #ba1 #be4 ,,iii4 ,sins are aggravated from the nature and quality of the offence2 if it be against the express letter of the law1 break many commandments1 contain in it many sins2 if not only conceived in the heart1 but breaks forth in words and actions1 scandalize others1 and admit of no reparation2 if against means1 mercies1 judgments1 light of nature1 conviction of conscience2 public or private admonition1 censures of the church1 civil punishments1 and our prayers1 purposes1 promises2 vows1 covenants1 and engagements to ,god or men2 if done deliberately1 wilfully1 presumptuously1 impudently1 boastingly1 maliciously1 frequently1 obstinately1 with delight1 continuance1 or relapsing after repentance4 #a4 ,sin is aggravated when it is committed against the express letter of the law1 so that there remains no manner of doubt1 whether it be a sin or duty4 ,to venture on the commission of what plainly appears to be unlawful1 is to sin with great boldness and presumption1 whereby the crime is very much aggravated1 ,rom4 i4 #cb4 #b4 ,when it contains a breach of several of the ,commandments2 and therefore it may be reckoned a complicated crime4 ,of this kind was the sin of ,david1 in the matter of ,uriah2 in which he was guilty of murder1 adultery1 dissimulation1 injustice1 c4 ,also ,ahab's sin against ,naboth2 which included in it not only covetousness1 but perjury1 murder1 oppression1 and injustice4 #c4 ,sins are more aggravated1 when they break forth in words1 or outward actions1 than if they were only conceived in the heart4 ,it is true1 sin in the heart has some peculiar aggravations1 as it takes deeper root1 becomes habitual1 and is entertained with a secret delight and pleasure1 and as it is the source and fountain1 from whence actual sins proceed4 ,nevertheless1 when that1 which was before conceived in the heart1 is discovered by words or actions1 this adds a farther aggravation to it1 as it brings a more public dishonour to ,god1 and often-times a greater injury to men4 #d4 ,sins are farther aggravated1 when they are of such a nature1 that it is impossible for us to repair the injuries done thereby1 or make restitution for them4 ,thus nothing can compensate for our taking away the life of another1 or for our casting a reproach on the holy ways of ,god2 and thereby endeavouring to bring his gospel into contempt2 or1 when we entice others to sin1 by which means we turn them aside from ,god1 and endeavour to ruin their souls2 which is an injury that we cannot1 by any means1 repair2 and therefore the crime is exceedingly aggravated4 #e4 ,if the sin committed be contrary to the very light of nature1 such as would be offensive1 even to the ,heathen1 #a ,cor4 v4 #a4 #f4 ,sins receive their aggravations1 when committed against means1 mercies1 and judgments2 as when we break through all the fences which are set to prevent them2 and the grace of ,god1 revealed in the gospel1 is not only ineffectual1 to preserve from sin1 though designed for that end1 ,tit4 ii4 #aa1 #ab4 but turned into lasciviousness1 ,jude1 ver4 #d4 ,when mercies are misimproved1 undervalued1 and1 as it were1 trampled on1 ,rom4 ii4 #d4 ,isa4 i4 #c1 ,deut4 xxii4 #f4 and judgments1 whether threatened or inflicted are not regarded1 nor were claimed thereby4 #g4 ,sins are farther aggravated1 when they are committed against the checks and convictions of conscience2 which is a judge and a reprover within our own breasts4 ,this is an offering violence to ourselves1 and making many bold advances towards judicial blindness1 hardness of heart1 and a total apostacy4 #h4 ,when the sins committed are against public or private admonitions1 censures of the church or civil punishments1 which are ,god's ordinance to bring men to repentance2 and if they prove ineffectual1 to answer that end1 they will be left more stupid than they were before4 #i4 ,sins are farther aggravated1 when they are contrary to our own prayers1 vows1 covenants1 and promises made either to ,god or men4 ,when we confess sin1 or pretend to humble ourselves before ,god in prayer1 and yet1 at other times1 indulge the same sins1 and are proud1 self-conceited1 and exalt ourselves against him2 or when we pray for strength against corruption1 or grace to perform holy duties1 when1 in reality1 we have no love to1 nor desire after them2 or when we praise him for mercies received1 while we are habitually unthankful1 and forgetful of his benefits4 ,moreover1 when we are very forward to make vows1 covenants1 or engagements1 to be the ,lord's2 whereby we often lay a snare for ourselves1 from some circumstances that attend this action2 and more especially from our disregarding it afterwards4 #aj4 ,sins are aggravated from the manner of our committing them1 viz4 ,if they are done deliberately1 with fore-thought or contrivance3 ,as when persons are said to devise mischief upon their beds2 and then as to their conversation1 to set themselves against that which is good1 ,psal4 xxxiv4 #e4 ,again1 if it be done wilfully1 that is1 with the full bent of the will1 making it the matter of our choice1 and resolving to commit it1 whatever it cost us4 ,when we do it presumptuously1 either when we take encouragement hereunto from the grace of ,god1 ,rom4 vi4 #a4 or when his hand is lifted up against us1 or when we see his judgments falling very heavy upon others1 and are not disposed to take warning thereby2 but grow more hardened and stupid than before4 ,again1 when sin is committed maliciously impudently1 and obstinately2 this argues a rooted hatred against ,god4 ,or1 when it is committed with delight arising either from the thoughts we entertain thereof1 before we commit it2 or the pleasure we take in what we have done1 afterwards4 ,again1 when we boast of what we have done1 which is to glory in our shame1 ,psal4 x4 #c4 and lii4 #a4 when we do1 as it were1 value ourselves for having got rid of the prejudices of education1 and all former convictions of sin1 that so we may go on therein with less disturbance4 ,and when persons boast of their over-reaching others in their way of dealing in the world1 ,prov4 xx4 #ad4 which they very often do in their secret thoughts1 when they are ashamed to let the world know how remote they are from the practice of that justice1 that ought to be between man and man4 ,again sins are aggravated when they are frequently committed1 or when we relapse into the same sin1 after having pretended to repent of it1 #b ,pet4 ii4 #bj1-bb4 ,matt4 xii4 #dc1-de4 ,,iv4 ,sins are aggravated from circumstances of time1 and place2 if on the ,lord's-day1 or other times of divine worship1 or immediately before1 or after these1 or other helps1 to prevent or remedy such miscarriages1 if in public1 or in the presence of others who are thereby likely to be provoked or defiled4 ,when sins are committed by us on the ,lord's-day1 it is a profaning that time which he has sanctified for his service1 and so renders us guilty of a double crime2 or1 when they are committed at any other time1 which we occasionally set apart for divine worship2 or1 in those seasons1 when ,god calls for fasting and mourning for our own sins1 or those that are publicly committed in the world1 ,isa4 xxii4 #ab1-ad4 or1 at other times1 when we have lately received signal deliverances1 either personal or national1 ,psal4 cvi4 #g4 or1 when they are committed immediately before or after we have engaged in holy duties2 the former renders us very unfit for them2 the latter will effectually take away all those impressions1 which have been made on our spirits therein4 ,again1 sins receive aggravation from the place in which they are committed3 ,as for instance1 if they are committed in those places1 in which the name of ,god is more immediately called on1 which if visible1 will afford great matter of scandal to some1 and an ill example to others2 and if secretly committed1 will tend to defile our souls1 and argue us guilty of great hypocrisy4 ,moreover1 when we commit those sins1 which are generally abhorred in the place where providence has cast our lot3 ,this is to render ourselves a stain and dishonour to those with whom we converse4 ,thus the prophet speaks of some1 who1 in the land of uprightness1 will deal unjustly1 ,isa4 xxvi4 #aj4 and especially when they are committed in the presence of others1 who are likely to be provoked or defiled thereby2 by which means we contract the guilt of other men's sins1 as well as our own2 and are doubly guilty1 in that we are1 in many respects1 the cause of their transgressing4 ,there are several instances in which we may be said to contract the guilt of other men's sins1 which ,i shall only mention briefly1 viz4 when superiors lay their commands on inferiors1 or oblige them to do that which is in itself sinful2 or1 when we advise those who stand upon a level with us1 to commit sin1 or give our consent to the commission of it1 ,acts vii4 #eh4 chap4 vii4 #a4 ,again1 when inferiors flatter superiors1 or commend them for their sin3 ,thus when ,herod had courted the applause of the people1 by the oration which he made to them2 they1 on the other hand1 flattered him1 when they gave a shout1 saying1 ,it is the voice of a god1 and not of a man1 chap4 xii4 #bb4 ,again1 when we have recourse to those places1 where sin is usually committed1 and desire to associate ourselves with them1 whose conversation is a reproach to religion1 ,prov4 xiii4 #bj4 or1 when we are sharers1 or partakers1 with others1 in their unlawful gains2 first encouraging1 abetting1 and helping them therein2 and then dividing the spoil with them1 chap4 i4 #bc1-be4 ,again1 when we connive at sin committed2 or1 if it be in our power1 do not restrain or hinder the commission of it2 or1 when we conceal it1 when the farther progress thereof might be prevented by our divulging it4 ,again1 when we provoke persons to sin4 ,and hereby draw forth their corruptions2 and when we extenuate sin1 whether committed by ourselves or others2 which is a degree of vindicating1 or pleading for it4 ,and lastly1 when we do not mourn for1 or pray against those sins which are publicly committed in the world1 that are like to bring down national judgments#ad4 ,footnote #ad3 ,these several heads1 concerning the aggravations of sin1 are contained in three or four lines1 which are helpful to our memories4 ,most of the heads of this answer1 are contained in that verse1 ,quis8 ,quid8 ,ubi8 ,quibus auxiliis8 ,cur8 ,quomodo8 ,quando8 ,and those that relate to our contracting the guilt of other men's sins1 in the following lines2 ,jussu4 ,consilio4 ,consensu4 ,palpo4 ,recursu4 ,participans4 ,nutans4 ,non obstans4 ,non manifestans4 ,incessans4 ,minuens4 ,non mrens4 ,solicitansve4 ,quest4 ,,clii41 ,,cliii4 ,,quest4 ,,clii4 ,what doth every sin deserve at the hands of ,god8 ,,answ4 ,every sin1 even the least1 being against the sovereignty1 goodness1 and holiness of ,god1 and1 against his righteous law1 deserveth his wrath and curse1 both in this life1 and that which is to come1 and cannot be expiated1 but by the blood of ,christ4 ,,quest4 ,,cliii4 ,what doth ,god require of us1 that may escape his wrath and curse due to us by reason of the transgression of the law4 ,,answ4 ,that we may escape the wrath and curse of ,god due to us by reason of the transgression of the law1 he requireth of us repentance toward ,god1 and faith toward our ,lord ,jesus ,christ1 and the diligent use of the outward means whereby ,christ communicates to us the benefits of his mediation4 ,in the former of these answers1 we have an account of then demerit of sin2 in the latter1 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 it4 ,we have already considered one sin as greater than another1 by reason of several circumstances that tend to enhance the guilt of those who commit them3 ,nevertheless1 there is no sin so small but it has this aggravation in it1 that it is a violation of the law of ,god1 and is opposite to his holiness2 and therefore it cannot but render the sinner guilty in his sight2 and guilt is that whereby a person is liable to suffer punishment in proportion to the offence committed3 ,therefore it follows1 that there is no ground for that distinction which the ,papists make between mortal and venial sins2 whereof the former1 they suppose1 deserves the wrath and curse of ,god both in this and another world2 but as for the latter1 namely1 venial sins1 they conclude that they may be atoned for by human satisfactions1 or penances2 and that they are1 in their own nature1 so small1 that they do not deserve eternal punishment4 ,this is an opinion highly derogatory to the glory of ,god1 and opens a door to licentiousness1 in a variety of instances2 the contrary to which1 is contained in the answer we are now explaining4 ,for the understanding whereof1 let it be considered2 that it is one thing for a sin to deserve the wrath and curse of ,god1 and another thing for the sinner to be liable and exposed to it4 ,the former of these arises from the heinous nature of sin1 and is inseparable from it2 the latter is inconsistent with a justified state4 ,nothing can take away the guilt of sin1 but the atonement made by ,christ2 and that forgiveness or freedom from condemnation1 which ,god is pleased to bestow as the consequence thereof1 ,rom4 viii4 #a1 #cc4 ,it is this that discharges a believer from a liableness to the wrath and curse of ,god4 ,though one sin be greater than another1 by reason of various circumstances that attend1 or are contained in it1 as was observed under the last answer3 yet the least sin must be concluded to be objectively infinite1 as it is committed against a ,god of infinite perfection1 since all offences are great in proportion to the dignity of the person against whom they are committed4 ,thus the same sin that is committed against an inferior1 or an equal1 which deserves a less degree of punishment1 if it be committed against a king1 may be so circumstanced1 as that it will be deemed a capital offence1 and render the criminal guilty of high treason2 though1 at the same time1 no real injury is done to1 but only attempted against him4 ,in like manner we must conclude1 that though it be out of our own power to injure or detract from the essential glory of the great ,god2 yet every offence committed against him is great1 in proportion to his infinite excellency2 and is therefore said to deserve his wrath and curse4 ,wrath or anger1 when applied to ,god1 is not to be considered as a passion in him1 as it is in men2 but denotes his will to punish sin committed1 which takes its first rise from the holiness of his nature1 which is infinitely opposite to it4 ,and the degree of punishment that he designs to inflict1 is contained in his law2 which1 as it denounces threatnings against those who violate it1 the sinner is hereby said to be exposed to the curse or condemning sentence thereof1 agreeably to the rules of justice1 and the nature of the offence4 ,this is what we are to understand1 in this answer1 by sin's deserving the wrath and curse of ,god4 ,and this is farther considered1 as what extends itself to this life1 and that which is to come4 ,punishments inflicted in this life1 are but the beginning of miseries2 but they are sometimes inexpressibly great1 as the ,psalmist says1 ,who knoweth the power of thine anger8 even according to thy fear1 so is thy wrath1 ,psal4 xc4 #aa4 ,sometimes there is but a very short interval between sin and the punishment2 as in the case of ,nadab and ,abihu1 ,korah1 and his company1 ,achan1 and many others2 whereas1 at other times1 it is long deferred2 nevertheless1 it will fall with great weight1 at last1 on the offender4 ,thus ,god sometimes punishes the sin of youth in old age2 and when a greater degree of guilt has been contracted1 writes bitter things against them1 ,job xiii4 #bf4 ,but the greatest degree of punishment is reserved for sinners in another world2 which is styled the wrath to come1 #a ,thess4 i4 #aj4 ,but these things having been insisted on in some foregoing answers#ae1 we shall add no more on that head2 but proceed to what is farther observed1 viz4 that this punishment cannot be expiated any otherwise than by the blood of ,christ4 ,this is fitly inserted after the account we have had of man's liableness to the wrath of ,god1 by reason of sin3 for when we have an afflicting sense of the guilt we have exposed ourselves to1 nothing else will afford us relief4 ,the next thing to be considered is1 how it may be removed1 or by what means the justice of ,god may be satisfied1 and an atonement made for sin4 ,this is said to be done no other way but by the blood of ,christ1 as has been considered elsewhere1 under a foregoing answer2 in which we endeavoured to prove the necessity of ,christ's making satisfaction1 and the price that he paid in order thereto#af4 ,we have also considered the fruits and effects thereof1 as it has a tendency to remove the guilt of sin1 and procure for us a right to eternal life3#ag ,therefore1 we shall pass over the consideration thereof in this place2 only we may observe1 that1 since this can be brought about by no other means but ,christ's satisfaction2 it is not inconsistent with what is contained in the following words1 if rightly understood by us1 to assert that ,god requires of us1 repentance1 faith1 and a diligent attendance on the outward means of grace2 though we must not conclude them to be the procuring cause of our justification1 or a means to expiate sin4 ,they are certainly very much unacquainted with the way of salvation by ,christ1 as well as the great defects of their repentance and faith1 who suppose1 that ,god is hereby induced to pardon our sins1 or deliver us from the wrath we have deserved thereby2 nevertheless1 we are not to think1 that impenitent unbelieving sinners have a right to determine that they are in a justified state1 or have ground to claim an interest in the benefits of ,christ's redemption4 ,therefore1 these graces are necessary to evince our interest in what he has done and suffered for us1 and they are inseparably connected with salvation2 though they do not give us a right and title to eternal life1 as ,christ's righteousness doth4 ,we have1 in two foregoing answers1 given a particular account of repentance and faith4 ,concerning repentance1 we have observed1 that it is a special saving grace1 wrought in us by the ,holy ,spirit1 and have shewn in what way he works it2 and also the difference between legal and evangelical repentance1 as the former is often found in those who are destitute of the latter4 ,we have considered the various acts of repentance unto life#ah2 what the objects and acts of saving faith are2 and how it differs from that which is not so2 and the use of this grace1 in the whole conduct of our lives1 and how it gives life and vigour to all other graces1 and enables us to perform duties in a right manner#ai4 ,therefore we shall not insist on this subject at present1 but only speak of repentance and faith as means appointed by ,god1 in order to our attaining compleat salvation4 ,the means conducive hereunto1 are either internal or external2 the former of these are inseparably connected with salvation2 so that none1 who repent and believe1 shall perish1 ,john iii4 #af4 ,these graces1 together with all others1 that accompany or flow from them1 are the fruits and effects of ,christ's mediation2 and therefore they are sometimes called saving graces4 ,as they are wrought in the hearts of believers1 and have a reference to salvation2 they may be truly styled internal means of salvation2 and1 as such1 they are distinguished from those outward and ordinary means of grace1 by which ,god is pleased to work them4 ,and these are the ordinances which we are diligently to attend on1 in hopes of attaining those graces under them1 till ,god is pleased to give success to our endeavours1 and work grace under these means2 the efficacy whereof1 is wholly owing to his power1 and is to be resolved into his sovereign will4 ,this may be fitly illustrated by what is said concerning the poor1 impotent1 blind1 halt1 and withered persons1 waiting at the pool of ,bethesda1 for the angels troubling the water2 after which1 he that first stepped in1 was made whole1 ,john v4 #b-d4 ,nevertheless1 we do not find that every one who waited there embraced the first opportunity1 and received a cure2 for some were obliged to wait many years2 and if they were made whole at last1 they had no reason to think their labour lost4 ,this may be applied to those who have the means of grace4 ,many sit under them who receive no saving advantage thereby1 till ,god is pleased1 in his accepted time1 to work those graces which render these ordinances effectual to salvation4 ,this blessed success attending them1 is from ,god2 he could1 indeed1 save his people without them1 as he converted ,paul1 when going to ,damascus1 with a design to persecute the church there2 being not only unacquainted with1 but prejudiced against the means of grace4 ,but this is not ,god's ordinary method4 ,he has put an honour on his own institutions1 so as to render it necessary for us to pray1 wait and hope for saving blessings1 in attending on them4 ,thus when he promises to put his ,spirit within his people1 and cause them walk in his statutes1 he adds2 yet for this will ,i be enquired of by the house of ,israel1 to do it for them1 ,ezek4 xxxvi4 #bg1 #cg4 accordingly we are commanded to seek the ,lord while he may be found1 and to call upon him while he is near1 ,isa4 lv4 #f4 ,hereby we testify our approbation of that method which he has ordained for the application of redemption2 and by our perseverance therein1 as determining not to leave off waiting till we have obtained the blessing expected1 we proclaim the valuableness thereof1 and subscribe to the sovereignty of ,god1 in dispensing those blessings to his people1 which they stand in need of1 as well as pray and hope for them in his own time and way4 ,thus we are to wait on the means of grace4 ,and it is farther observed1 that this is to be done with diligence2 not in a careless and indifferent manner1 as though we neither expected nor desired much advantage from them4 ,this implies in it an embracing every opportunity1 and observing those special seasons1 in which ,god is pleased1 in his gospel1 to hold forth the golden sceptre of grace2 as also our having earnest desires and raised expectations of obtaining that grace from him which he encourages us to wait and hope for#bj4 ,which leads us to speak particularly concerning those outward means1 as contained in the following answer4 ,footnote #ae3 ,see ,vol4 ,,ii4 ,quest4 ,,xxviii1 ,,xxix1 and ,vol4 ,,iii4 ,quest4 ,,lxxxix4 ,footnote #af3 ,see ,vol4 ,,ii4 ,quest4 ,,xliv4 ,page #bgc-bij4 ,footnote #ag3 ,see ,quest4 ,,lxx1 ,,lxxi4 ,vol4 ,,iii4 p4 #ff-if4 and what was said under those answers1 to explain the doctrine of justification4 ,footnote #ah3 ,see ,quest4 ,,lxxvi4 ,vol4 ,,iii4 p4 #aff4 ,footnote #ai3 ,see ,quest4 ,,lxxii41 ,,lxxiii4 ,vol4 ,,iii4 p4 #ih4 ,footnote #bj3 ,to affect to honour the mercy of ,god1 by supposing this is sufficient for all our sins1 however persevered in1 is to disparage his truth which has proposed terms of mercy1 connected our salvation with them1 and pronounced them exclusive4 ,it is to imagine that ,deity shall change his purposes2 it is an affront to his wisdom to suppose that after he has placed us in a state of probation and made us accountable1 no retribution should be made4 ,it indicates insincerity1 and not a real regard for the divine glory1 to set up such a substitute for the gospel scheme of salvation4 ,to excuse sin by alleging our impotency to good1 is disingenuous2 because the party can be conscious of no obstacle1 unless his own inclinations to evil can be so denominated4 ,this excuse casts the blame on ,god4 ,to persist in sin under such pretences1 is to do evil that good may come1 which1 the ,apostle of the ,gentiles declares renders condemnation just2 it is to sin that grace may abound4 ,to defer the acceptation of offered mercy1 and put off the work of repentance1 is unwise1 as it is heaping sorrows against the day of bitterness2 it is imprudent1 because it is to remain at enmity with ,him upon whom we depend1 and to be liable at every moment of this uncertain life to be involved in everlasting despair4 ,it is evidence of a very sordid mind to prefer the base gratifications of the senses1 to the refined pleasures of virtue1 and the beauty1 peace1 and comforts of holiness4 ,if the procrastination proceed from a dread of the labour of acquiring the knowledge of the truth1 this will be increased by every hour's delay1 as the mind becomes thereby the less susceptible of religious impressions4 ,the time in which the work should be accomplished also becomes the shorter2 like a traveler1 who has mistaken his course1 the impenitent has every step to tread back again1 and his time is proportionally curtailed4 ,the truths of natural science flatter our pride and ambition1 but those of religion humble and crucify them2 the latter1 being opposed to the carnal mind1 disgust2 if such disgust produce a delay of conversion1 the truths which have once excited such aversion will be more likely afterwards to do it1 because the mind by once having rejected them has become more sensual1 and opposed to moral good4 ,the cares and business of life not merely pre-occupy the mind1 and exclude the thoughts of religion1 but augment our addictedness to earthly objects1 and render progressively the mind more insensible to lessons of piety4 ,in old age avarice or sensuality are often at the highest pitch2 the man has become more impatient and irritable1 tenacious even of his errours1 and averse to changes1 no change can be looked for but the great one1 when the messenger arrives1 who brings a scythe in his hand4 ,to defer conversion till death1 that its terrors may dissolve the charms of the world1 besides the hazard of surprise1 is unreasonable1 as it supposes mercy when we have persisted in rebellion as long as we can2 it is to expect that ,god's ,spirit shrill always strive with man2 it is highly presumptuous2 and it exposes also to self-deception1 as religion in that late hour must be the effect of necessity1 and destitute of the fruits and proofs of holiness4 ,quest4 ,,cliv4 ,,quest4 ,,cliv4 ,what are the outward means whereby ,christ communicates to us the benefits of his mediation8 ,,answ4 ,the outward and ordinary means whereby ,christ communicates to his church the benefits of his mediation1 are1 all his ordinances2 especially the word1 sacraments1 and prayer2 all which are made effectual to the elect for salvation4 ,in explaining this answer1 we shall consider1 ,i4 ,what we are to understand by the ordinances1 which are here styled outward and ordinary means of grace4 ,the first idea contained in them is1 that they are religious duties1 prescribed by ,god1 as an instituted method1 in which he will be worshipped by his creatures2 but that which more especially denominates them to be ordinances1 is1 the promise which he has annexed to them of his special presence1 and the encouragement that he has given to his people in attending on them1 to hope for those blessings that accompany salvation4 ,as ,god works grace by1 and under them1 they are called means of grace2 and because he seldom works grace without first inclining persons to attend on him therein1 and wait for his salvation2 therefore they are called the ordinary means of grace2 and because they have not in themselves a tendency to work grace1 without the inward and powerful influences of the ,holy ,spirit1 accompanying them1 they are distinguished from it1 and accordingly styled the outward means of grace4 ,that which may be observed concerning the ordinances as thus described1 is1 #a4 ,that they may be engaged in1 pursuant to a divine appointment2 therefore no creature hath a warrant to enjoin any modes of worship1 pretending that this will be acceptable1 or well-pleasing to ,god2 since he alone1 who is the object of worship1 has a right to prescribe the way in which he will be worshipped4 ,to do this would be an instance of profaneness and bold presumption2 and the worship performed pursuant thereunto would be in vain2 as our ,saviour says concerning that which has no higher a sanction than the commandments of men1 ,matt4 xv4 #i4 and whatever pretence of religion there may be therein1 ,god looks upon such worshippers as well as those whose prescriptions they follow herein1 with the utmost contempt1 and will punish them for1 rather than encourage them in it4 ,thus the prophet reproves ,israel1 as being guilty of defection from ,god1 who engaged in that worship which he had not ordained1 when he says1 ,the statutes of ,omri are kept1 and all the works of the house of ,ahab1 and ye walk in their counsels1 that ,i should make thee a desolation1 and the inhabitants thereof an hissing4 ,therefore shall ye bear the reproach of my people1 ,mic4 vi4 #af4 ,and ,jeroboam is often branded with this character1 that he made ,israel to sin1 for instituting ordinances of divine worship1 and setting up calves in ,dan and ,bethel1 making an house of high places1 and priests of the lowest of the people1 and appointing sacred times1 in which they should perform this worship2 all which were of his own devising1 and became a snare to the people1 ,exod4 xx4 #bd4 ,it is certain1 that such appointments cannot be reckoned means of grace1 or pledges of ,god's presence2 and it would redound to his dishonour1 should he be obliged to communicate the benefits of ,christ's redemption hereby1 to any who1 7under a pretence of worshipping him in a way of their own devising17 offer the highest affront to him4 #b4 ,if ,god is pleased to reveal his will concerning the way in which we are to worship him1 and hope for his presence1 it is our indispensable duty to comply with it1 and implore his acceptance of us herein2 and be importunate with him1 that he would put a glory on his own institutions1 and grant us his special presence and grace1 that we may be enabled to perform whatever duty he enjoins1 in such a manner1 that the most valuable ends may be answered1 and our spiritual edification and salvation promoted thereby4 #c4 ,though we consider the ordinances as instituted means of grace2 yet1 a bare attendance on them will not1 of itself1 confer grace1 as is very evident from the declining state of religion1 in those who engage in the external part of it1 and attend upon all the ordinances of ,god's appointment1 and yet remain destitute of saving grace2 who are stupid under the awakening calls of the gospel1 and regard not the invitations given therein1 to adhere stedfastly to ,jesus ,christ1 whom in words they profess to own1 though in works they deny him4 ,this is a convincing evidence1 that it is ,god alone1 who appointed those ordinances1 that can make them effectual to salvation4 ,thus concerning the nature of an ordinance1 and in what respect it may be called an outward and ordinary means of grace4 ,we are now1 ,,ii4 ,to consider what are those ordinances by which ,christ communicates to us the benefits of his mediation4 ,these may be considered1 #a4 ,as engaged in by particular persons1 as subservient to their spiritual welfare1 in order to the beginning or carrying on the work of grace in their souls2 such as meditation about divine subjects1 self-examination1 and all other duties1 which are performed by them in their private retirement1 in hope of having communion with ,god therein4 ,or1 #b4 ,there are other ordinances which ,god has given to worshipping assemblies1 which are founded in that general promise1 ,in all places where ,i record my name1 ,i will come unto thee1 and ,i will bless thee1 ,exod4 xx4 #bd4 ,those mentioned in this answer1 are the words1 sacraments and prayer2 of which the sacraments are particularly given to the churches2 the word and prayer1 to all who are favoured with the gospel-dispensation4 ,and to these we may add1 singing the praises of ,god2 which1 though it be not particularly mentioned in this answer1 is1 nevertheless1 a duty wherein we may expect to meet with his presence and blessing2 and accordingly is an ordinance which ,god makes effectual to promote our salvation4 ,therefore1 before we enter on the subject-matter of the following answers1 we shall speak something concerning this duty1 as an ordinance which he has instituted2 together with the way and manner in which it is to be performed4 ,and1 7#a47 ,we may enquire what ground we have to reckon it among the ordinances of ,god4 ,this must not be taken for granted1 but proved2 because there are many who deny it to be so4 ,that it was an ordinance enjoined to1 and practised by the church1 under the ,old ,testament-dispensation1 appears from the many songs and psalms given1 by divine inspiration1 to be used by the church1 in their solemn acts of worship2 some of which were not only sung by particular persons2 but the whole church is represented as joining therein with united voices4 ,thus when ,pharaoh's host was drowned in the red sea1 it is said1 ,moses and the children of ,israel sang the song that was given by divine inspiration for that purpose1 contained in ,exod4 xv4 ,and when he was inspired with that song1 in ,deut4 xxxii4 he was commanded1 in chap4 xxxi4 to write it for them1 and teach it to them1 and put it in their mouths2 that they might sing it in their public worship2 which he did accordingly1 ver4 #bb4 ,and from the days of ,david1 when public worship was more settled than it had been before2 and many things relating to the order1 beauty and harmony thereof1 brought into the church by divine direction1 then there was an order of men called ,singers1 who were to preside over1 and set forward the work4 ,and there was also a book of psalms1 given by divine inspiration1 for the use of the church therein1 that they might not be at a loss as to the subject-matter of praise in this ordinance2 as may be inferred from the style thereof1 the words being often put in the plural number2 which argues1 that they were to be sung1 not by one person in the church1 but by the whole congregation1 in their solemn and public acts of worship2 and accordingly we often find the whole multitude of them exhorted to sing the praises of ,god4 ,thus it is said in ,psal4 xxx4 #d4 ,sing unto the ,lord1 ,o ye saints of his1 and give thanks at the remembrance of his holiness4 ,and elsewhere1 ,sing aloud unto ,god our strength4 ,make a joyful noise unto the ,god of ,jacob4 ,take a psalm1 c4 ,for this was a statute for ,israel1 and a law of the ,god of ,jacob1 ,psal4 lxxxi4 #a1 #b1 #c1 #d4 ,and sometimes the church are represented as exciting one another to this duty4 ,thus it is said1 ,o come let us sing unto the ,lord2 let us make a joyful noise to the rock of our salvation4 ,let us come before his presence with thanksgiving1 and make a joyful noise unto him with psalms1 ,psal4 xcv4 #a1 #b4 ,and it may be observed1 that how much soever the use of musical instruments1 which were in this worship may be concluded to be particularly adapted to that dispensation1 as they were typical of that spiritual joy1 which the gospel church should obtain by ,christ2 yet the ordinance of singing remains a duty1 as founded on the moral law2 and accordingly we find1 that the practice hereof was recommended1 not only to the ,jews1 but to all nations4 ,thus it is said1 ,make a joyful noise unto the ,lord all the earth1 ,psal4 xcviii4 #d4 ,and he speaks to this purpose1 when he presses this duty upon all lands1 whom he exhorts to serve him with gladness2 and to come before the ,lord with singing1 ,psal4 c4 #a1 #b4 ,and besides1 it seems to be preferred before some other parts of worship1 which were merely ceremonial4 ,thus the ,psalmist says1 ,i will praise the name of ,god with a song4 ,this also shall please the ,lord better than an ox or bullock1 ,psal4 lxix4 #cj1 #ca4 that is1 ,god is more glorified hereby than he is by the external rites of ceremonial worship2 especially when abstracted from those acts of faith1 which add an excellency and glory to them4 ,and this leads us to consider it as an ordinance practised by the ,new ,testament-church4 ,some had songs given in to them by inspiration2 as the virgin ,mary1 ,zacharias1 and ,simeon1 ,luke i4 #df1 #dg1 seq4 chap4 ii4 #bh1 seq4 and sometimes the members of particular churches had a psalm given in by extraordinary revelation1 #a ,cor4 xiv4 #bf4 and we can hardly suppose this to have been without a design that it should be sung in the church for their edification2 especially considering it as an extraordinary dispensation of the ,spirit3 ,and1 as the singing of a psalm in the church1 is an act of public worship1 it is reasonable to suppose1 that the whole assembly joined together therein2 and therefore this ordinance was not only practised by them1 but had also a divine sanction1 in that the ,spirit was the author of the psalm that was sung3 ,and we sometimes read of the church's singing an hymn1 which was no other than a psalm or spiritual song1 at the ,lord's-supper3 ,thus our ,saviour1 in the close of that ordinance1 sung an hymn with his disciples1 that small church with whom he then communicated1 ,mark xiv4 #bf4 ,and at another time1 when he was come nigh to the descent of the mount of olives1 it is said1 that the multitude of the disciples began to rejoice1 and to praise ,god with a loud voice1 ,luke xxix4 #cg4 where1 by the multitude of the disciples1 we must understand all that followed him1 who had1 at that time1 a conviction in their consciences1 that he was the ,messiah1 from the miracles which they had seen him work2 and we have an account of the short hymn which they sang2 ,blessed be the king that cometh in the name of the ,lord2 peace in heaven1 and glory in the highest1 ,luke xix4 #ch4 ,this was not1 indeed1 sung in a church-assembly2 however1 it was with a loud voice1 and herein they gave glory to ,god3 ,and though some of the ,pharisees were offended at it1 ver4 #ci4 yet our ,saviour1 in the following words1 vindicates their practice herein2 which argues1 that it was a branch of religious worship1 performed by them at that time2 and a duty approved of by him4 ,all that ,i would infer from hence1 is1 that our ,saviour gave countenance to the singing the praises of ,god1 with united voices4 ,therefore it follows1 that we ought1 on all occasions1 to do the same thing2 and consequently1 singing is an ordinance1 whereby the church ought to glorify ,god1 and shew forth his praise4 ,thus we have considered singing to be an ordinance1 or a branch of instituted worship4 7#b47 ,there are several things in which this ordinance agrees with some others2 particularly with prayer in all the parts thereof2 and with reading and preaching of the word4 ,that it has something in common with prayer1 appears from the subject-matter of several of the psalms of ,david2 some of which are called prayers1 and accordingly they contain in them several petitions1 for blessings that the church stood in need of1 together with various instances of confession of sin1 as well as thanksgiving for mercies received4 ,as to the agreement of this ordinance1 with preaching or reading the word2 that1 ,i think1 may be inferred in general1 from one of the ends thereof1 mentioned by the apostle1 namely1 in that we are herein to teach and admonish one another1 ,col4 iii4 #af4 ,this is what the ,psalmist styles talking of all his wondrous works1 ,psal4 cv4 #a1 #b4 ,and elsewhere1 the church are said to speak to themselves1 or to one another in this duty1 ,eph4 v4 #ai4 ,this may be observed in the subject-matter of some of the psalms1 in which the ,psalmist is represented as speaking to the church1 and they as making their reply to him3 ,thus he advises them to lift up their hands in the sanctuary1 and bless the ,lord1 ,psal4 cxxxiv4 #b4 and answer him1 ,the ,lord that made heaven and earth bless thee out of ,zion1 ver4 #c4 ,the name may be observed in many other psalms1 in which there is a frequent change of the person speaking2 and the subject-matter of the whole book contains many admonitions or cautions necessary to be observed by others1 which they who sing1 direct and apply to each other4 ,again1 this ordinance agrees with preaching and reading the word1 in that we are1 in singing the praises of ,god1 to take notice of1 or celebrate the dispensations of his providence1 either in a way of judgment or mercy2 of this we have many instances in the book of ,psalms1 as is very evident in all those that are properly historical4 7#c47 ,we must1 notwithstanding1 suppose singing to be a distinct ordinance from preaching1 prayer1 or reading the word2 for it is mentioned in scripture1 as such2 and that wherein it principally differs1 is1 that it is designed to raise the affections3 and it is certain1 that the modulation1 or tone of the voice1 has oftentimes a tendency so to do4 ,and because the performing religious worship1 with raised affections1 is a great duty and privilege2 therefore ,god has appointed this as an ordinance1 in some degree conducive to answer that end4 ,obj4 #a4 ,if the tone of the voice be to be reckoned an ordinance1 to raise the affections2 then vocal or instrumental music may be deemed sufficient to answer this end1 without making use of those words in singing1 which ,god has ordained1 whereby it may be denominated a religious duty4 ,answ4 ,to this it may be replied2 that to have the affections raised1 is no branch of religion1 unless they are excited by those ideas of divine things1 in which it principally consists3 ,therefore1 that which is a means of raising the affections1 may not have a tendency to excite religious affections2 and1 consequently1 it is not barely singing1 but celebrating the praises of ,god therein1 with raised affections1 that is the duty and ordinance which we ought to engage in3 ,these two1 therefore1 must be connected together2 and if ,god is pleased1 not only to instruct us as to the matter about which our faith is to be conversant1 but to give us an ordinance conducive to the exciting our affections therein1 it must be reckoned an additional advantage1 and an help to our praising him in a becoming manner4 ,obj4 #b4 ,those arguments that have been taken from the practice of the ,old ,testament-church1 to prove singing an ordinance1 may1 with equal justice1 be alleged to prove the use of instrumental music therein2 since we very often read of their praising ,god with the sound of the trumpet1 psaltery1 harp1 organ1 and other musical instruments1 ,psal4 cl4 #c1 #d1 #e4 which is the principal argument brought for the use of them by those who defend this practice1 and conclude it an help for devotion4#ba ,answ4 ,to this it may be replied2 that though we often read of music being used in singing the praises of ,god under the ,old ,testament2 yet if what has been said concerning its being a type of that spiritual joy which attends our praising ,god for the privilege of that redemption which ,christ has purchased be true2 then this objection will appear to have no weight1 since this type is abolished1 together with the ceremonial law4 ,and it may be farther observed1 that though we read of the use of music1 in the temple-service1 yet it does not sufficiently appear1 that it was ever used1 in the ,jewish synagogues2 wherein the mode of worship more resembled that which is1 at present1 performed by us in our public assemblies4 ,but that which may sufficiently determine this matter1 is1 that1 we have no precept or precedent for it in the ,new ,testament1 either from the practice of ,christ1 or his apostles4 ,and inasmuch as this is alleged1 by some1 to overthrow the ordinance of singing1 who pretend1 that it ought to be no more used by us than the harp1 organ1 or other musical instruments3 ,it might as well be objected1 that1 because incense1 which was used under the ceremonial law1 together with prayer in the temple1 ,luke i4 #i1 #aj4 is not now offered by us2 therefore prayer ought to be laid aside2 which is1 as all own1 a duty founded on the moral law4 7#d47 ,in singing those psalms or songs1 which are given by divine inspiration1 we are not to consider the subject-matter thereof1 as always expressive of the frame of our own spirits1 or denoting the dispensations of providence1 which we1 or the church of ,god are1 at present exercised with4 ,this is necessary in order to our singing with understanding2 and it may be inferred from what is observed under the second of those heads1 before laid down1 relating to the agreement which there is between singing and reading any of ,david's psalms4 ,it must be allowed by all1 that we ought to have the same acts of faith in one1 as we have in the other4 ,this is evident from all composures in prose or verse1 whether divine or human4 ,if the subject-matter be historical1 whatever the form be in which it is laid down1 the principal things to be considered are1 those matters of fact which are therein related4 ,if an history be written in prose1 and the same should be turned into verse2 its being laid down in the form of a poem1 though it adds something of beauty to the mode of expression1 yet the ideas1 that are conveyed thereby1 or the historical representation of things1 are the same as though they had not been written in verse4 ,it may be1 the reading the same history in verse1 may add something of pleasure and delight to those ideas which we have of it1 in like manner as singing1 according to the third head before mentioned1 is a distinct ordinance from reading 7though the matter be the same1 as it respects the exciting the affections27 yet this does not give us different ideas of it2 much less are we to take occasion from thence1 to apply those things to ourselves that are spoken of others2 unless parallel circumstances require it4 ,if this rule be not observed1 ,i do not see how we can sing many of the psalms of ,david4 ,sometimes the subject-matter thereof is not agreeable to every age of life1 or the universal experience of particular persons4 ,it would be very preposterous for a child1 in singing those words1 ,i have been young1 and now am old2 yet have ,i not seen the righteous forsaken1 nor his seed begging bread1 ,psal4 xxxvii4 #be4 or what is elsewhere said2 ,now also1 when ,i am old and gray-headed1 ,o ,god1 forsake me not1 ,psal4 lxxi4 #ah4 to apply them1 in particular to himself4 ,and when some other psalms are sung in a public assembly1 in which ,god's people are represented as dejected1 disconsolate1 and1 as it were1 sinking in the depths of despair2 as when the ,psalmist says1 ,my soul refused to be comforted4 ,i remembered ,god1 and was troubled2 ,i complained1 and my spirit was overwhelmed1 ,psal4 lxxvii4 #b1 #c4 and elsewhere1 ,i am counted with them that go down into the pit4 ,thy wrath lieth hard upon me4 ,while ,i suffer thy terrors1 ,i am distracted1 ,psal4 lxxxviii4 #d1 #g1 #ae4 ,this cannot be applied to every particular person in a worshipping assembly2 as denoting that frame of spirit in which he is1 at present1 any more than those expressions which we meet with elsewhere1 which speak of a believer1 as having full assurance of ,god's love to him1 and his right and title to eternal life2 as when it is said1 ,thou shalt guide me with thy counsel1 and afterward receive me to glory1 ,psal4 lxxiii4 #bd4 can be applied to those who are in a dejected1 despairing1 or unbelieving frame of spirit4 ,and those psalms which contain an historical account of some particular dispensations of providence towards the church of old1 cannot be applied to it in every age1 or to the circumstances of every believer2 as when it is said1 ,by the rivers of ,babylon there we sat down2 yea1 we wept when we remembered ,zion1 ,psal4 cxxxvii4 #a4 ,this is not to be considered as what is expressive of our own case1 when we are1 in the present day1 singing that psalm1 ,or1 when1 on the other hand1 the church is represented as praising ,god for particular deliverances1 as in ,psal4 cvii4 or expressing its triumphs in the victories obtained over its enemies1 as in ,psal4 cxlix4 these are not to be applied1 by particular persons1 to themselves2 especially at all times4 ,and when the ,psalmist makes use of those phrases which are adapted to the ceremonial law1 as when he speaks of binding the sacrifice with cords1 even unto the horns of the altar1 ,psal4 cxviii4 #bg4 or elsewhere1 of their offering bullocks upon it1 ,psal4 li4 #ai4 this cannot be taken in a literal sense1 when applied to the gospel-state4 ,and when we are exhorted to praise ,god with the psaltery1 c4 ,psal4 cl4 we are to express those acts of faith which are agreeable to the present gospel-dispensation1 which we are under2 and the general rule1 which is applicable to all psalms of the like nature1 is1 that with the same frame of spirit with which we read them1 we ought to sing them4 ,sometimes we are to consider the subject-matter of them1 as containing an account of those providences which we are liable to1 rather than those which we are1 at present1 under2 or what we desire1 or fear1 rather than experience2 and improve them so as to excite those graces which ought to be exercised in like circumstances1 when it shall please ,god to bring us under them4 ,with this frame of spirit the psalms of ,david are to be sung1 as well as read2 otherwise we shall be obliged to exclude several of them as not fit to be used in gospel-worship1 which ,i would assert nothing that should give the least countenance to1#bb any more than ,i would affirm that such-like psalms are not to be read in public assemblies4 ,obj4 #a4 ,to what has been said concerning our using ,david's psalms in singing the praises of ,god1 it is objected1 that some of them contain such imprecation1 or desires1 that ,god would destroy his enemies1 ,psal4 lv4 #ae4 and lix4 #ac-ae4 and lxix4 #bb-be1 #bg1 #bh4 as are inconsistent with the spirit of the gospel1 or that love which we are1 therein1 obliged to express towards our enemies1 agreeably to the command and practice of the holy ,jesus1 ,matt4 v4 #dd1 #df4 ,luke xxiii4 #cd4 ,before ,i proceed to a direct answer to this objection1 it may be observed1 that this is generally alleged1 by the ,deists1 with a design to cast a reproach on divine revelation2 and from hence they take occasion1 outrageously to inveigh against ,david1 as though he was of a malicious and implacable spirit2 upon which account they will hardly allow him to have been a good man1 since these1 and such-like imprecations of the wrath of ,god on the church's enemies1 are reckoned by them no other than the effects of his passion and hatred of them2 and therefore it is a preposterous thing to suppose1 that his psalms were given by divine inspiration4 ,and there are others1 to wit1 some among the ,socinians1 who give a different turn to such-like expressions2 and pretend1 that under the ,old ,testament dispensation1 it was not unlawful for persons to hate their enemies1 or curse1 or imprecate the wrath of ,god upon them1 whereas1 our ,saviour thought fit1 under the ,new ,testament-dispensation1 to command what was directly contrary thereunto4 ,that it was formerly lawful1 they argue from what is said in ,matt4 v4 #dc4 ,ye have heard that it hath been said1 ,thou shalt love thy neighbour1 and hate thine enemy4 ,and the new ,commandment which he substituted in the room thereof1 is contained in the following words1 in which he obliges them1 to love their enemies1 c4 ,but this is a gross mistake of the sense of that scripture1 which speaks of hating their enemies2 since our ,saviour does not1 in mentioning it1 design to refer to any thing said in the ,old ,testament1 but only to expose the corrupt gloss of the ,scribes and ,pharisees1 given on some passages contained therein4 ,therefore1 we must conclude1 that it was equally unlawful to hate our enemies before1 as it is now1 under the gospel-dispensation4 ,these things ,i could not but premise1 before we come to a direct answer to this objection2 and1 if what is contained therein were true1 it would certainly be unlawful to sing ,david's psalms2 yet1 at the same time1 it would be a very difficult matter1 to substitute any hymns and songs in their room1 which would be altogether unexceptionable2 and then the ordinance of singing would be effectually overthrown4 ,answ4 ,but to this it may be replied2 that the words being spoken by ,david1 under divine inspiration1 some of those scriptures referred to1 may1 agreeably to the rules of grammar1 be understood as a prediction of those judgments which ,god would execute on his implacable enemies2 especially when the word1 that is supposed in the objection1 to contain the form of an imprecation1 is put in the future tense1 as it often is4 ,and if it be put in the imperative mood1 as in other places1 in which it is said1 ,let death seize on them2 let them go down quick into hell2 let them be blotted out of the book of the living2 this mode of speaking1 especially when applied to ,god1 contains an intimation of what he would do1 or the wrath which he would pour forth1 as a punishment of sin1 committed1 persisted in1 and not repented of4 ,and1 indeed1 in one of these psalms1 viz4 ,psal4 lxix4 in which the righteous judgments of ,god are denounced against sinners1 the ,psalmist plainly speaks in the person of our ,saviour1 to whom the #ith and #bast verses are expressly applied in the ,new ,testament1 ,john ii4 #ag4 ,matt4 xxvii4 #cd4 ,therefore1 when he says1 ver4 #bb4 ,let their table become a snare1 the meaning is1 that ,god would deny some of his furious and implacable enemies1 that grace1 which alone could prevent their waxing worse and worse under outward prosperity4 ,and when he says1 ver4 #bc4 ,let their eyes be darkened2 the meaning is1 they shall be given up to judicial blindness1 as the ,jews were2 the providence of ,god permitting1 though not effecting it4 ,and when it is said1 ver4 #bc4 ,pour out thine indignation upon them1 it is an intimation that this should come to pass4 ,and1 in ver4 #be4 ,let their habitation be desolate2 the meaning is1 that the land1 in which they dwelt1 should be destitute of its former inhabitants1 and so contains a prediction of the desolate state of the ,jewish nation1 after they were destroyed1 and driven out of their country by the ,romans4 ,and when he farther says1 ,add iniquity to their iniquity2 this may be accounted for consistently with the divine perfections1 and the sense thereof is not liable to any just exception2 as has been observed elsewhere4 ,this ,i only mention1 to shew that it is not necessary to suppose that these imprecations are always to be understood as what will warrant1 or give countenance to private persons to wish1 or pray for the destruction of their enemies4 ,moreover1 if the evil denounced be of a temporal nature2 as when the ,psalmist is represented as desiring that his enemies may be consumed as the stubble before the wind1 or as the wood that fire burneth1 ,psal4 lxxxiii4 #ac1 #ad4 these are not the desires of one who meditates private revenge1 or wishes to see the ruin of those whom he hates4 ,but they contain the language of the church of ,god in general1 as acquiescing in his righteous judgments1 which should be poured forth on those that hate him1 and persecute his people2 and1 if either the church must be ruined1 or those that set themselves against it1 removed out of the way1 they cannot but desire the latter1 rather than the former4 ,if such expressions be thus understood1 there would be no sufficient reason for that exception that is taken against the book of the psalms2 nor will any one have just occasion to lay aside a part of them1 as what cannot be sung by a ,christian congregation4 ,object4 #b4 ,it is farther objected1 that if singing could be proved to be an ordinance1 to be used by particular persons2 it will not follow from thence1 that the whole congregation ought to join with their voices together4 ,it is sufficient if one person sings1 and others make melody in their hearts2 whereas1 united voices in singing1 will occasion confusion in the worship of ,god2 and1 when a mixed multitude join in this ordinance1 it can hardly be supposed that they1 all of them1 sing with the spirit1 and with the understanding also4 ,therefore1 if one should sing1 it is sufficient for them who are qualified to join in this ordinance1 to say1 ,amen2 or1 to have their hearts engaged therein2 as they have who join in public prayer1 in which1 one is the mouth of the whole assembly4 ,answ4 ,to this it may be replied2 #a4 ,that to insinuate that singing with united voices1 is confusion1 is to cast a great reproach on that worship which we often read of in scripture1 which was performed in this manner4 ,thus ,moses and the children of ,israel sang the praises of ,god upon the occasion of their deliverance from the ,egyptians1 in ,exod4 xvi4 #a4 which was certainly an act of public worship1 not performed by ,moses alone1 but by the whole congregation4 ,and1 in the ,new ,testament1 there is a very remarkable example of singing with united voices1 our ,saviour himself being present1 ,mark xiv4 #bf4 thus it is said1 that he and his disciples sang an hymn4 ,the word is in the plural number#bc2 therefore they all joined with their voices in singing2 and some observe1 that it is not without design that it is said1 ,he1 that is1 ,christ1 blessed the bread1 and ,he gave thanks1 ,mat4 xxvi4 #bf1 #bg4 they only joining with him in their hearts1 as the congregation joins with the minister1 who is their mouth in public prayer4 ,but when he speaks of the ordinance of singing1 they all join with their voices therein2 and therefore1 the word1 as was but now observed1 is in the plural number1 ver4 #cj4 #b4 ,as to that part of the objection1 which respects the congregation's joining in the heart1 with one that sings with the voice1 in like manner as we do in prayer2 let it be considered1 that though he that joins with the heart1 with another that prays1 may be said to perform the duty of prayer1 though he does not express his desires with his own voice2 yet joining with the heart1 while one only sings1 cannot properly speaking1 be called singing2 much less singing with the voice1 or singing with a loud voice1 as it is often expressed in scripture4 ,the apostle1 indeed1 speaks of singing and making melody in our hearts1 to the ,lord1 ,eph4 v4 #ai4 which1 in some measure1 seems to favour the objection4 ,and it is inferred from hence1 that1 if one sings with the voice1 others may make melody in the heart4 ,but ,i take the meaning of that scripture to be this2 the apostle is pressing the church to sing1 that is1 to make melody to the ,lord2 and1 that this ordinance may be performed in a right manner1 the heart ought to go along with the voice2 hereby intimating1 that there ought not only to be a melodious sound1 by which the praises of ,god are sung1 but1 together with this1 suitable acts of faith ought to be put forth1 whereby we worship him with our hearts1 as well as our voices4 ,this does not therefore prove1 that the melody here spoken of1 only respects the frame of spirit1 as excluding the use of the voice in singing4 #c4 ,as to what is objected against the inexpediency of joining in singing1 with a mixed multitude1 in which1 some must be supposed to want two necessary qualifications for singing1 namely1 the ,spirit and understanding2 this is to join in the external ordinance1 where there is no harmony1 as to the internal frame of spirit1 or the exercise of faith1 which alone makes it pleasing to ,god4 ,to this it may be replied2 that1 if a mixed multitude may join together in prayer1 and particularly the ,psalms of ,david1 may be read in the public congregation2 though1 perhaps1 there are many present who do not understand the meaning of every particular phrase used therein3 yet it does not follow1 that because we do not fully understand the ,psalms of ,david1 therefore they ought not to be sung by us4 ,we have before observed1 that there is no essential difference1 especially as to what concerns the frame of our spirit1 between singing and reading#bd4 ,therefore it follows1 that whatever psalm may be read1 may be sung4 ,he that is not qualified for the latter is not qualified for the former4 ,the apostle1 indeed1 speaks of his praying and singing with the ,spirit1 as well as with the understanding2 but the meaning of that is1 that we ought to desire the efficacious influences of the ,spirit1 and press after the knowledge of the meaning of the words we use1 either in prayer or singing2 yet the defect of our understanding1 or having a less degree thereof than others1 or1 than we ought to have1 does not exempt us from a right to engage in this ordinance4 ,therefore1 we are not to refuse to join with those in singing the praises of ,god1 whom we would not exclude from our society1 if we were reading any of the ,psalms of ,david in public4 7#e47 ,we are now to consider the matter to be sung4 ,there are very few who allow singing to be an ordinance1 that will deny it to be our duty to sing the ,psalms of ,david1 and other spiritual songs1 which we frequently meet with in scripture4 ,some1 indeed1 have contested the expediency of a ,christian assembly's making use of several ,old ,testament-phrases1 that are contained therein4 ,and others have alleged1 that the phrase ought to be altered in many instances1 7especially in those which have a peculiar reference to the ,psalmist's personal circumstances17 and others substituted in their room1 which are matter of universal experience4 ,but1 if what has been said under the last head1 be true1 this argument will appear to have less weight in it2 inasmuch as all the arguments that are brought in defence of making these alterations in the ,psalms1 as they are to be sung by us1 will equally hold good1 as applicable to the ordinance of reading them1 and1 it may be1 will as much evince the necessity of altering the phrase of scripture1 in several other parts thereof1 as well as in these1 if what has been said under the second head be allowed of4 ,for it will follow from thence1 that if some psalms are not to be sung by a ,christian assembly1 in the words in which they were at first delivered1 and consequently are not to be read by them2 because the phrase thereof is not agreeable to the state of the ,christian church2 and therefore it is to be altered1 when applied to our present use2 the same may be said concerning other parts of scripture2 and then the word of ,god1 as it was at first given to us1 is no more to be read1 than to be sung by us#be4 ,as to what is objected concerning the inexpediency of our making use of those words1 and applying them to our case1 in our devotions1 that ,david used in his1 with a peculiar view to his own condition4 ,what has been said under the fourth head1 relating to the frame of spirit with which the psalms are to be sung1 will very much weaken the force of it2 and this is what1 in a great measure1 determines my sentiments as to the ordinance of conjoint singing1 as well as the matter of it2 for1 ,i am well persuaded1 that if the words were to be considered as our own1 7as they ought to be1 when joining with another1 who is our mouth1 to ,god in prayer17 there are very few psalms1 or hymns of human composure1 that can be sung by a mixed assembly4 ,but as a divine veneration ought to be paid to the psalms1 and they are to be read with those acts of faith which are the main ingredients in our devotions2 we are to sing them with the same view1 only with this difference2 as making use of the tone of the voice1 as a farther help to the raising our affections therein1 as has been before observed4 ,the next thing to be considered is1 what version of the ,psalms is to have the preference in our esteem1 as it is subservient to the design of this ordinance4 ,it is not my business1 under this head1 to criticise on the various versions of the ,psalms2 nor can it be supposed1 that ,i have a regard to those poetical beauties in which one version exceeds another2 for then ,i should be inclined to think some of them1 which ,i do not make use of in the ordinance of singing1 much preferable to others1 for the exactness of their style and composure4 ,but when ,i am singing the praises of ,god1 in1 or as near as ,i can to1 the words of ,david1 or any other inspired writer2 that which ,i principally regard is1 the agreeableness of the version to the original2 and then they may be sung with the same frame of spirit with which they are to be read2 and ,i am not obliged in singing1 to consider the words as expressive of my own frame of spirit1 any more than ,i am in reading them4 ,but if the composure cannot properly be called a version1 but an imitation of ,david's ,psalms1 then ,i make use of it in the ordinance of singing1 with the same view as ,i would an hymn2 of which1 more hereafter#bf4 ,the versions which1 ,i think1 come nearest to the original1 are the ,new-,england and the ,scots2 the latter of which1 ,i think1 much preferable to the former2 inasmuch as the sentences are not so transposed in this1 as in the other1 and the lines are much more smooth and pleasant to be read4 ,i should be very glad to see a version more perfect1 that comes as near the sense of the original1 and excels it in the beauty or elegancy of style4 ,and it would be a very great advantage if some marginal notes were added1 as a comment upon it2 which would be a help to our right understanding thereof4 ,i shall now give my thoughts concerning the singing of hymns4 ,these1 according to the common acceptation of the word1 are distinguished from psalms1 and they generally denote a human composure1 fitted for singing2 the matter whereof1 contains some divine subjects1 in words agreeable to1 or deduced from scripture4 ,the arguments that are generally brought in defence thereof1 are1 that though scripture be a rule of faith1 from whence all the knowledge of divine things is primarily deduced2 and therefore it has the preference1 as to the excellency and authority thereof1 to any other composure2 yet it is not only lawful1 but necessary to express our faith in the doctrines contained therein1 in other words1 as we do in prayer or preaching4 ,therefore1 if it be a duty to praise ,god with the voice1 it is not unlawful to praise him in words agreeable to scripture1 as well as in the express words thereof2 accordingly it is argued1 that both may be proved to be a duty1 viz4 praising ,god in the words of ,david1 and by other songs contained in scripture1 and praising him in words agreeable thereunto1 though of human composure4 ,this is the best method of reasoning that ,i have met with in defence of the lawfulness of singing hymns1 not as opposed to1 or excluding ,david's ,psalms1 but as used occasionally1 as providence directs us2 that so our acknowledgments of benefits received1 may be insisted on with greater enlargement than they are in the book of ,psalms2 wherein1 though it may be1 there is something adapted to every case1 yet the particular occasion of our praise is not so largely contained in the same section or paragraph2 and therefore an hymn may be composed on that occasion1 in order to our praising ,god thereby4 ,but1 when on the other hand1 persons seem to prefer hymns to ,david's ,psalms1 and substitute them in the room thereof1 ,i cannot but disapprove of their practice4 ,a late writer#bg speaks on this subject with a great deal of moderation2 when1 though he proves that scripture psalms should be preferred before all others1 and more ordinarily sung2 yet he thinks that hymns of human composure1 ought not wholly to be excluded1 provided they be exactly agreeable to1 and as much as may be1 the words of holy scripture4 ,there are other writers whom ,i pay equal deference to1 who have concisely1 though with a considerable degree of judgment1 proved singing to be a gospel-ordinance#bh1 who argue against singing of hymns3 and1 indeed1 what they say in opposition to those who defend the practice thereof from ,eph4 v4 #ai4 and ,col4 iii4 #af4 wherein hymns are supposed to be distinct from psalms and spiritual songs2 and1 consequently1 that we are to understand thereby human composures1 agreeable to scripture1 as by psalms and spiritual songs1 we are to understand those which are contained in the very words of scripture1 seems very just4 ,and herein they speak agreeably to the mind of several judicious and learned men1 who assert that these three words signify nothing else but those psalms or songs that are contained in scripture#bi4 ,the question in debate with me1 is not whether the psalms1 hymns1 or spiritual songs1 that are contained in scripture1 are designed to be a directory for gospel-worship2 for that1 ,i think1 all ought to allow2 but1 whether it be lawful to sing a human composure that is agreeable to scripture1 either as to the words or sense thereof2 especially when the subject-matter of our praise is not laid down so largely in one particular section of scripture1 as we desire to express it4 ,in this case1 if we were to connect several parts of scripture together1 so that the design of enlarging on a particular subject might be answered thereby2 it would render it less necessary to compose an hymn in other words4 ,but1 inasmuch as the occasions of praise are very large and extensive1 and therefore it may be thought expedient1 to adore the divine perfections1 in our own words in singing1 in like manner as we do in prayer1 considering the one to be a moral duty as well as the other2 ,i will not pretend to maintain the unlawfulness of singing hymns of human composure1 though some of much superior learning and judgment have done it4 ,i would1 however1 always pay the greatest deference to those divine composures1 which are given as the principal rule for our procedure herein4 ,nevertheless1 ,i cannot but express my dislike of several hymns that ,i have often heard sung2 in some of which the heads of the sermon have been comprised2 and others1 which are printed1 are so very mean and injudicious1 and1 it may be1 in some respects1 not very agreeable to the analogy of faith1 that ,i cannot1 in the least1 approve of them4 ,but if we have ground to conclude the composure1 as to the matter thereof1 and mode of expression1 unexceptionable1 and adapted to raise the affections1 as well as excite suitable acts of faith in extolling the praises of ,god1 it gives me no more disgust1 though it be not in scripture-words1 than praying or preaching do when the matter is agreeable thereunto4 ,yet1 inasmuch as when we confess sin1 acknowledge mercies received1 or desire those blessings that are suited to our case1 we always suppose1 that the words1 which he1 who is the mouth of the congregation1 uses1 ought to be such1 in which all can join with him 7and in this1 the reading one of ,david's prayers1 and putting up a prayer in the congregation1 differ as to a very considerable circumstance in each of them7 the same ought to be observed in hymns4 ,but1 if an hymn be so composed1 as that all that sing it are represented as signifying their having experienced those things which belong not to them1 or as blessing ,god for what they never received3 this1 ,i conceive1 would be an unwarrantable method of singing hymns of human composure1 as much as if the expressions were used in public prayer4 ,there are1 indeed1 many hymns which have in them a great vein of piety and devotion1 but are not adapted to the experience of the whole assembly that sings them2 therefore1 though they may join in signing some hymns1 ,i do not think they can well join in singing all2 notwithstanding the subject-matter of them may be agreeable to the analogy of faith2 and this principally depends upon what we have before laid down1 concerning the difference between making use of a divine and human composure1 in the former of which1 the words are not always to be considered as our own1 or expressive of the frame of our own spirits2 whereas this is universally true1 with respect to the latter4 ,thus concerning the ordinance of singing2 which we cannot but think included among those whereby ,christ communicates to his church1 the benefits of his mediation4 ,and this leads us to consider the other ordinances1 which are particularly insisted on in the remaining part of this work4 ,and that which next comes under our consideration1 is the word read and preached4 ,footnote #ba3 ,i come now to say somewhat of the antiquity of ,musical ,instruments4 ,but that these were not used in the ,christian ,church in the primitive times1 is attested by all the ancient writers with one consent4 ,hence they figuratively explain all the places of the ,old ,testament1 which speak of ,musical ,instruments2 as ,i might easily shew by a thousand testimonies1 out of ,clement of ,alexandria1 ,basil1 ,ambrose1 ,jerom1 ,augustine1 ,chrysostom1 and many others4 ,i can hardly forbear laughing1 when ,i meet with some of their allegorical interpretations4 ,thus an ,instrument with ten strings1 according to them1 signifies the ,ten ,commandments1 as the unknown author of the ,commentary upon the ,psalms1 among ,jerom's works1 often explains it1 ,in ,ps4 xxxii4 #b4 xliii4 #d1 c4 ,but the pleasantest fancy is the explication of those words3 ,praise him with stringed ,instruments and ,organs4 ,ps4 cl4 #d4 8,that the guts being twisted by reason of abstinence from food1 and so all carnal desires being subdued1 men are found fit for the kingdom of ,god1 to sing his praises40 ,but ,chrysostom talks more handsomly2 8,as the ,jews praised ,god with all kind of ,instruments2 so we are commanded to praise him with all the members of our bodies1 our eyes1 c40 ,in ,ps4 cl4 ,and ,clement of ,alexandria talks much to the same purpose4 ,pdag4 lib4 ii4 c4 #d4 ,besides1 the ancients thought it unlawful to use those ,instruments in ,god's worship4 ,thus the unknown author of a ,treatise1 among ,justin ,martyr's works3 8,q4 ,if songs were invented by unbelievers with a design of deceiving1 and were appointed for those under the ,law1 because of the childishness of their minds2 why do they1 who have received the perfect instructions of grace1 which are most contrary to the foresaid customs1 nevertheless sing in the ,churches1 just as they did1 who were children under the ,law8 ,answ4 ,plain ,singing is not childish1 but only the ,singing with lifeless ,organs1 with ,dancing and ,cym-bals1 c4 ,whence the use of such ,instruments1 and other things fit for children1 is laid aside1 and ,plain ,singing only retained40 ,resp4 ad ,orthodox4 ,q4 #ajg4 ,chrysostom seems to have been of the same mind1 and to have thought1 the use of such ,instruments was rather allowed the ,jews in consideration of their weakness1 than prescribed and commanded4 ,in ,ps4 cl4 ,but that he was mistaken1 and that ,musical ,instruments were not only allowed the ,jews1 as he thought1 and ,isidorus of ,pelusium1 7whose testimony ,i shall mention presently7 but were prescribed by ,god1 may appear from the ,texts of ,scripture ,i have before referred to4 ,clement1 as ,i have mentioned already1 thought these things fitter for beasts1 than for men4 ,and though ,basil highly commends1 and stifly defends the way of ,singing by turns2 yet he thought musical ,instruments unprofitable and hurtful4 ,he calls them1 the inventions of ,jubal of the race of ,cain4 ,and a little after1 he thus expresses himself3 8,laban was a lover of the harp1 and of music1 with which he would have sent away ,jacob3 ,if thou hadst told me1 said he1 ,i would have sent thee away with mirth1 and musical instruments1 and an ,harp4 ,but the ,patriarch avoided that music1 as being a thing that would hinder his regarding the works of the ,lord1 and his considering the works of his hands40 ,comment4 in ,is4 c4 v4 p4 #ief1 #ieg4 ,and a little before1 he says thus 8,in such vain arts1 as the playing upon the ,harp1 or ,pipe1 or dancing1 as soon as the action ceases1 the work itself vanishes4 ,so that really1 according to the ,apostle's expression1 ,the end of these things is destruction40 page #iee4 ,isidore of ,pelusium1 who lived since ,basil1 held1 music was allowed the ,jews by ,god1 in a way of condescension to their childishness3 8,if ,god0 says he1 8bore with bloody sacrifices1 because of men's childishness at that time2 why should you wonder1 he bore with the music of an harp and a psaltery80 ,epist4 lib4 #b4 ep4 #agf4 ,nay1 there are some ecclesiastical officers in the ,church of ,england1 who1 for their very profession and employment1 would have been kept from the communion of the ,church1 except they desisted from it4 ,so we are informed by the ,apostolical ,constitutions3 8,if any come to the mystery of godliness1 being a player upon a pipe1 a lute1 or an harp2 let him leave it off1 or be rejected40 ,lib4 viii4 c4 #cb4 ,from what has been said1 it appears1 no musical instruments were used in the pure times of the ,church4 ,it became ,antichristian1 before they were received4 ,bellarmine himself does not deny1 they were late brought into the ,church4 8,the second ceremony10 says he1 8are the ,musical ,instruments1 which began to be used in the service of the ,church1 in the time of ,pope ,vitalian1 about the year #ffj1 as ,platina relates out of the ,pontifical2 or1 as ,aimonius rather thinks1 lib4 iv4 ,de gestis ,francorum1 c4 #aad4 after the year #hbj1 in the time or ,lewis the ,pious40 ,de ,missa1 lib4 ii4 c4 #ae4 ,item1 ,de bon4 ,oper4 lib4 i4 c4 #ag4 ,dr4 ,n4 would hardly have denied1 the ,church of ,rome was become ,antichristian1 when they were first brought in2 even though we should allow ,bellarmine's first date of them to be the true one4 ,but a ,reformed ,divine may well be ashamed of that antiquity1 that does not exceed the rise of ,antichrist4 ,but ,i am fully satisfied both ,bellarmine's dates are false1 and that instrumental music1 in the worship of ,god1 is much later than either of those accounts allow4 ,for as to ,platina1 he seems to suspect the truth of what he wrote3 8,vitalian10 says he1 8being careful about the worship of ,god1 made an ecclesiastical rule1 and ordered the singing1 with the addition 7as some think7 of organs40 ,in ,vital4 ,again1 ,bellarmine's ,aimonius is not the true ,aimonius4 ,for 7as ,dr4 ,cave says7 ,aimonius of ,fleury1 who wrote1 ,de gestis ,francorum1 flourished about the year #ajjj2 and his ,history1 which begins at the destruction of ,troy1 is brought down as far as the coronation of ,king ,pipin1 or to the year #geb4 ,for what comes after that1 and makes up the fifth book1 and the latter part of the fourth1 is the continuation of another hand4 ,hist4 ,liter4 p4 #eig4 ,farther1 that these instruments were not used in ,god's worship1 in ,thomas ,aquinas's time1 that is1 about the year #abej1 he himself is witness4 8,in the old ,law10 says he1 8,god was praised both with musical instruments and human voices1 and according to that ,psalm xxxiii4 ,praise the ,lord with harp1 sing unto him with the psaltery1 and an instrument of ten strings4 ,but the ,church does not use musical instruments to praise ,god1 lest she should seem to judaize4 ,therefore1 by parity of reason1 she should not use singing40 ,secunda secund ,questio #ia1 art4 #d4 conclus4 #d4 ,the like objection is made by our author4 ,but ,thomas answers3 8,as to this objection1 we must say1 as the philosopher1 ,lib4 viii4 ,polit4 that ,pipes are not to be used for teaching1 nor any artificial instruments1 as the harp1 or the like3 but whatever will make the hearers good men4 ,for these musical instruments rather delight the mind1 than form it to any good disposition4 ,but under the ,old ,testament such instruments were used1 partly because the people were harder and more carnal2 upon which account they were to be stirred up by these instruments1 as likewise by earthly promises2 and partly because these bodily instruments were typical of something40 ,upon which place ,cardinal ,cajetan gives us this ,comment3 8',tis to be observed1 the ,church did not use organs in ,thomas's time4 ,whence1 even to this day1 the ,church of ,rome does not use them in the ,pope's presence4 ,and truly it will appear1 that musical instruments are not to be suffered in the ecclesiastical offices we meet together to perform1 for the sake of receiving internal instruction from ,god2 and so much the rather are they to be excluded1 because ,god's internal discipline exceeds all human disciplines1 which rejected these kind of instruments40 ,cit4 ,hoffm4 ,lex4 voce ,musica4 ,if any one objects the practice of some foreign churches1 ,i answer with ,mr4 ,hickman3 8,they are laid aside by most of the reformed churches2 nor would they be retained among the ,lutherans1 unless they had forsaken their own ,luther2 who1 by the confession of ,eckard1 reckoned organs among the ensigns of ,baal4 ,that they still continue in some of the ,dutch churches1 is against the minds of the ,pastors4 ,for in the ,national ,synod at ,middleburg1 in the year #aeha1 and in the ,synod of ,holland and ,zealand1 in the year #aeid1 it was resolved1 ,that they would endeavour to obtain of the magistrate the laying aside of organs1 and the singing with them in the churches1 even out of the time of worship1 either before or after sermons3 so far are those ,synods from bearing with them in the worship itself40 ,apol4 p4 #aci4 ,the ,church of ,england herself had formerly no very good opinion of these musical instruments2 as may appear by her ,homilies3 8,lastly1 ,god's vengeance hath been1 and is daily provoked1 because much wicked people pass nothing to resort unto the church2 either for that they are so sore blinded1 that they understand nothing of ,god or godliness1 and care not with devilish malice to offend their neighbours2 or else for that they see the church altogether scoured of such gay gazing sights1 as their gross phantasie was greatly delighted with2 because they see the false religion abandoned1 and the true restored1 which seemeth an unsavory thing to their unsavory taste1 as may appear by this that a woman said to her neighbour3 ,alas6 gossip1 what shall we now do at church1 since all the ,saints are taken away2 since all the goodly sights we were wont to have are gone2 since we cannot hear the like piping1 singing1 ,chaunting1 and playing upon the organs that we could before8 ,but1 dearly beloved1 we ought greatly to rejoice and give ,god thanks1 that our churches are delivered out of all those things1 which displeased ,god so sore1 and filthily defiled his holy house1 and his place of prayer40 ,hom4 of the place and time of prayer1 part4 #b4 p4 #aca4 ,a great number also of the ,clergy in the first convocation of ,queen ,elizabeth in #aefb1 earnestly laboured to have organs1 and that pompous theatrical way of singing laid aside1 and missed the carrying it but by one vote1 as ,i observe elsewhere4 ,and in this ,archbishop ,parker concurred with them1 or at least did not oppose them4 ,i will add one or two testimonies of ,papists against this cathedral way of worship4 ,the first shall be ,polydorus ,virgilius4 ,having taken notice of ,austine's dislike of that way of singing in his time1 he thus proceeds3 8,but in our time1 it seems much less useful to the commonwealth1 now our singers make such a noise in our churches1 that nothing can be heard1 beside the sound of the voice2 and they who come there 7that is all that are in the city7 are satisfied with the concert of music1 which their ears itch for1 and never mind the sense of the words4 ,so that we are come to that pass1 that in the opinion of the common people1 the whole affair of religious worship is lodged in these singers2 although1 generally speaking1 there is no sort of men more loose or wicked3 and yet a good part of the people run to church1 as to a theatre1 to hear them bawl3 they hire and encourage them2 and look upon them alone as ornaments to the house of ,god4 ,wherefore1 without doubt1 it would be for the interest of religion1 either to cast these jackdaws out of the churches2 or else to teach them when they sing1 they should do it rather in the manner of reading1 than bawling2 as ,austine says ,athanasius ordered1 c40 ,de ,invent4 ,rer4 lib4 vi4 c4 #b4 p4 #cgi4 ,next hear the judgment of ,erasmus3 8,let a man be more covetous than ,crassus1 more foul-mouthed than ,zoilus1 he shall be reckoned a pious man1 if he sings those prayers well1 though he understands nothing of them4 ,but what1 ,i beseech you1 must they think of ,christ1 who can believe he is delighted with such a noise of men's voices8 ,not content with this1 we have brought into our churches a certain operose and theatrical music2 such a confused disorderly chattering of some words1 as ,i hardly think was ever heard in any of the ,grecian or ,roman theatres4 ,the church rings with the noise of trumpets1 pipes and dulcimers2 and human voices strive to bear their part with them4--,men run to church as to a theatre1 to have their ears tickled4 ,and for this end organ-makers are hired with great salaries1 and a company of boys1 who waste all their time in learning these whining tones4 ,pray now compute how many poor people in great extremity might be maintained by the salaries of those singers40 ,in #a ,cor4 xiv4 #ai4 ,lastly1 ,lindanus says3 8,who will compare the ,music of this present age1 with that which was formerly used8 ,whatever is sung now1 signifies little for informing the people2 which 'tis certain the ancients always designed40 ,panopl4 lib4 iv4 c4 #gc4 ,,pierce',s ,,vindication4 ,footnote #bb3 ,the first hymns of ,gospel churches1 were neither rythm1 nor metre2 and there was no version of ,david's psalms1 that could be sung before ,calvin's time4 ,footnote #bc3 4 ,footnote #bd3 ,there is a difference between praising ,god1 and instructing men4 ,footnote #be3 ,the first christians composed and set to music their hymns4 ,footnote #bf3 ,grotius thought the first ,gospel hymns were extemporary4 ,basnage from ,tertullian says2 8neither the prayers they made to ,god1 nor the hymns which they sung to his honour were reduced to rule2 every one drew them from the ,holy ,scriptures1 or from his own treasure1 according to his genius40 ,a council of #gj bishops1 ,a4 ,d4 #bgb4 charged among other things against ,paulus bishop of ,antioch1 that he abolished the ,psalms1 which were sung in gloriam ,christi4--,when the ,ariam sang the doxology ,glory be to the ,father1 the orthodox added1 and to the ,son and ,spirit4 ,vide ,dr4 ,latta1 and ,mr4 ,tod1 on ,psalmody4 ,footnote #bg3 ,see ,mr4 ,richard ,allein's essay on singing1 chap4 iv4 who seems1 in my opinion1 in the whole of his short performance1 to argue with a considerable degree of candor and judgment4 ,footnote #bh3 ,see ,sidenham's gospel ordinance concerning singing1 c4 and ,hitchen's scripture proof for singing1 c4 ,footnote #bi3 ,it cannot be denied that the ,psalms of ,david are called indifferently by these three names1 psalms1 hymns1 and songs 1 1 1 1 1 1 and sometimes the same psalm is called a song or psalm1 as in the title of ,psalm4 lxv4 or a song of a psalm as the ,,lxx4 render it1 4 ,and in ,psalm cv4 #b4 when it is said1 ,sing unto him1 sing psalms unto him2 the former word signifies to sing a spiritual song2 the latter to sing a psalm2 or1 as the ,septuagint render the same word1 in #a ,chron4 xvi4 #i4 an hymn 4 ,see ,sidenham's gospel-ordinance1 c4 chap4 ii4 and ,ainsworth on the title of ,psalm liii4 whom he therein refers to4 ,quest4 ,,clx4 ,,quest4 ,,clv4 ,how is the word made effectual to salvation8 ,,answ4 ,the ,spirit of ,god maketh the reading1 but especially the preaching of the word1 an effectual means of enlightening1 convincing1 and humbling sinners1 of driving them out of themselves1 and drawing them unto ,christ1 of conforming them to his image1 and subduing them to his will1 of strengthening them against temptations and corruptions1 of building them up in grace1 and establishing their heart in holiness and comfort through faith unto salvation4 ,having had an account1 in the foregoing answer1 of the ordinances by which ,christ communicates the benefits of redemption to his church1 and what they are2 as also1 that singing the praises of ,god is one of those ordinances4 ,we are now to consider another ordinance that is made effectual to salvation1 viz4 the word read1 or preached4 ,we have1 under some foregoing answers1 had occasion to speak of the word of ,god as contained in the scriptures of the ,old and ,new ,testament1 and considered it as the only rule of faith and obedience1 and as having all the properties that are necessary thereunto1 so that we may depend upon it as a perfect and infallible revelation of all things necessary to be believed and done1 in order to our enjoying ,god here1 and attaining eternal life hereafter#cj4 ,and now we are to consider the word as made the subject of our study and enquiry2 without which it would be of no use to us4 ,accordingly we may observe in this answer1 ,i4 ,something supposed2 namely1 that the word of ,god is to be read by us1 and explained by those who are qualified and called hereunto1 by whom it is to be preached4 ,we are not1 indeed1 to conclude1 that the explications of fallible men1 how much soever they are fitted to preach the gospel1 are of equal authority with the sacred oracles1 as transmitted to us by those who received them1 by infallible inspiration from the ,spirit of ,god2 and therefore1 the text is much more to be depended on than the comment upon it2 the truth whereof is to be tried thereby1 ,isa4 viii4 #bj4 #a ,thess4 v4 #ba4 ,acts xvii4 #aa4 ,nevertheless1 this is to be reckoned a great blessing1 which ,god is pleased to bestow upon his church1 in order to our understanding and making a right use of the written word4 ,accordingly1 preaching1 as well as the reading of the word1 is an ordinance which the ,spirit of ,god makes subservient to the salvation of them that believe2 and in order thereunto1 it is farther supposed1 that the word is to be read by us1 and we are to attend to the preaching thereof2 to neglect either of which1 is to despise our own souls1 and deprive ourselves of the advantage of ,god's instituted means of grace4 ,therefore1 we are not to content ourselves1 barely1 with the reading of the word of ,god1 in our closets or families2 but we must embrace all opportunities1 in which we may hear it preached in a public manner1 one being no less an ordinance of ,god than the other4 ,obj4 ,it is objected1 by some1 that they know as much as ministers can teach them2 at least1 they know enough1 if they could but practise it4 ,answ4 ,this objection1 sometimes1 savours of pride and self-conceit1 in those who suppose themselves to understand more1 of the doctrines of the gospel1 than they really do2 and it can hardly be said1 concerning the greatest number of professors1 that they either know as much as they ought1 or that it is not possible for them to make advances in knowledge1 by a diligent attendance on an able and faithful ministry4 ,however1 that we may give the utmost scope to the objection1 we will allow1 that some ,christians know more than many ministers1 who are less skilful than others in the word of truth4 ,nevertheless1 it must be observed that there are other ends of hearing the word1 besides barely the gaining of knowledge1 viz4 the bringing the doctrines of the gospel to our remembrance1 ,john xvi4 #bf4 and their being impressed on our affections2 and for this reason the wisest and best of men have not thought it below them1 to attend upon the ministry of those who knew less than themselves4 ,our ,saviour was an hearer of the word before he entered on his public ministry1 ,luke ii4 #df4 and though it might1 ,i think1 truly be said of him1 that though he was but twelve years old1 he knew more than the doctors1 in the midst of whom he sat1 in the temple1 yet he heard and asked them questions4 ,and ,david1 though he professes himself to have more understanding than all his teachers1 ,psal4 cxix4 #ii4 yet he was glad to embrace all opportunities1 to go up into the house of the ,lord2 this being ,god's appointed means for a believer's making advances in grace4 ,,ii4 ,there are several things particularly mentioned in this answer1 in which the ,spirit of ,god makes the word1 read or preached1 effectual to salvation4 #a4 ,hereby the mind is enlightened and furnished with the knowledge of divine truths1 which is a very great privilege1 for as faith is inseparably connected with salvation2 the knowledge of the doctrines of the gospel is necessary to faith2 and this is said to come by hearing1 ,rom4 x4 #ag4 ,acts viii4 #cj1 #ca4 ,however1 we must not content ourselves with a bare assent to what is revealed in the word of ,god2 but must duly weigh the tendency thereof1 to our sanctification and consolation1 and admire the beauty1 excellency1 and glory that there is in the great doctrines of the gospel1 as the divine perfections shine forth therein1 to the utmost4 ,we must also duly consider the importance of those doctrines that are contained therein1 and how they are to be improved by us1 to our spiritual advantage2 and when we find our hearts filled with love to ,jesus ,christ1 in proportion to those greater measures of light1 that he is pleased to impart to us1 so that we grow in grace as well as in the knowledge of our ,lord and ,saviour ,jesus ,christ1 #b ,pet4 iii4 #ah4 then the word may be said to be made effectual to our salvation1 as our minds are very much enlightened and improved in the knowledge of those things that lead thereunto4 #b4 ,the word is made effectual to bring us under conviction1 by which means we see ourselves sinful and miserable creatures2 particularly we are hereby led to see those depths of wickedness that are in our hearts1 by nature1 which otherwise could not be sufficiently discerned by us1 much less improved to our spiritual advantage1 ,jer4 xvii4 #i4 ,rom4 vii4 #i4 ,would we take a view of the manifold sins committed in our lives1 with all their respective aggravations1 so as to lay to heart the guilt that we have contracted hereby1 or1 if we would be effected with the consideration of the misery that will ensue hereupon2 as that1 hereby1 we not only deserve the wrath and curse of ,god1 but without an interest in forgiving grace1 are bound to conclude ourselves liable to it3 ,these things we are led into by the word of ,god4 ,and if we would know whether these convictions of sin are such as have a more immediate reference to salvation2 let us enquire1 whether they are attended with that grief and sorrow of heart for the intrinsic evil that there is in sin1 as well as the sad consequences thereof8 ,psal4 xxxviii4 #ah4 compared with ver4 #d4 or1 whether1 when we have taken this view thereof1 we are farther led to enquire after the remedy1 and seek forgiveness through the blood of ,christ1 and strength against those corruptions that we have ground to charge ourselves with1 which have so much prevailed over us8 ,acts xvi4 #cj4 ,psal4 xix4 #ac4 xxv4 #aa4 ,jer4 viii4 #bb4 #c4 ,the word is made effectual to salvation1 when what is contained therein tends to humble and lay us low at the foot of ,god2 when we acknowledge1 that all his judgments are right1 or whatever punishments have been inflicted1 pursuant to the threatenings which he has denounced1 have been less than our iniquities deserve1 ,ezra ix4 #ac4 ,and when we receive reproofs for sins committed1 with a particular application thereof to ourselves1 and are sensible of the guilt we have contracted thereby4 ,but that we may make a right use of the word1 to answer this great end1 let us consider1 what humbling considerations are contained therein1 that may have a tendency to answer this end4 7#a47 ,the word of ,god represents to us that infinite distance that there is between him and us2 so that the best of creatures are1 in his sight1 as nothing1 ,isa4 xl4 #ag4 less than nothing1 and vanity4 ,herein we behold ,god as infinitely perfect1 and men as very imperfect1 and unlike to him2 and in particular1 we behold him as a ,god of infinite holiness1 spotless purity1 and ourselves as impure1 polluted creatures2 which is a very humbling consideration1 ,prov4 xxx4 #b4 ,isa4 lxiv4 #f4 7#b47 ,the word of ,god discovers to us the deceitfulness and desperate wickedness that there is in our hearts1 whereby we are naturally inclined to rebel against him2 and should1 had it not been for his preventing and renewing grace1 have run with the vilest of men1 in all excess of riot4 ,it also leads us into the knowledge of the various kinds of sin1 which we have ground to charge ourselves with1 in the course of our lives2 the frequent omission of those duties which are required of us2 our great neglect of relative duties1 in the station in which ,god has fixed us2 and the injury we have done to others hereby1 whom we have caused to stumble1 or fall by our example1 or1 at least1 by our unconcernedness about their spiritual welfare4 ,it also discovers to us the various aggravations of sins committed1 as they are against light1 love1 mercies1 and manifold engagements1 which we are laid under2 and the great contempt which we have cast on the blessed ,jesus1 in disregarding1 or not improving1 the benefits of his mediation4 ,all these things duly considered1 have a tendency to humble us1 and we are led into the discovery hereof by the word of ,god4 #d4 ,the word of ,god is made effectual to salvation1 as it has a tendency to drive sinners out of themselves1 and to draw them to ,jesus ,christ4 ,on the one hand1 it shews them the utter impossibility of their saving themselves1 by doing any thing that may bring them into a justified state1 and so render them accepted in the sight of ,god2 and1 on the other hand1 it draws or leads them to ,christ1 whom they are enabled to behold by faith1 as discovered in the gospel1 to be a merciful and all-sufficient ,saviour4 ,the former of these is not only antecedent1 but necessary to the latter3 ,for1 so long as we fancy that we have a sufficiency in ourselves1 to recommend us to ,god1 and procure for us a right and title to eternal life1 we shall never think of committing our souls into ,christ's hand1 in order to our obtaining salvation from him in his own way4 ,thus the prophet brings in a self-conceited people as saying1 ,we are lords1 we will come no more to thee1 ,jer4 ii4 #ca4 ,no one will seek help or safety from ,christ1 who is not sensible of his own weakness1 and being in the utmost danger without him4 ,the first thing then that the ,spirit of ,god does in the souls of men1 when he makes the word effectual to salvation1 is1 his leading them into a humble sense of their utter inability to do what is spiritually good1 or acceptable to ,god1 or to make atonement for the sins that they have committed against him2 that so they might be brought into a justified state4 ,it is1 indeed1 an hard matter to convince the sinner of this2 for he is very prone to be full of himself1 sometimes to glory with the ,pharisee1 ,luke xviii4 #aa4 in some religious duties he performs2 at other times in his abstaining from those gross enormities that others are chargeable with3 ,or1 if he will own himself to have exceeded many in sin2 yet he is ready to think1 that1 by some expedient or other1 he shall be able to make atonement for it4 ,this sets him at a great distance from ,christ2 as it is said1 ,they that be whole need not a physician1 but they that are sick1 ,matt4 ix4 #ab4 ,so these do not see their need of a ,saviour1 till they are convinced that they have nothing in themselves that can afford any relief to them1 so as to deliver them from the guilt of sin1 and the misery that will ensue thereupon4 ,on this account our ,saviour observes1 that publicans and harlots go into the kingdom of ,god1 chap4 xxi4 #ca4 i4 e4 are more easily made sensible of their need of ,christ1 being convinced of sin1 when the chief priests and elders1 who thought they had a righteousness of their own to justify them1 and therefore refused to comply with the method of the gospel1 in having recourse to ,christ alone for this privilege4 ,now the word of ,god is made use of by the ,spirit1 to drive the sinner out of these strong holds1 and to shew him that he cannot1 by any means recover himself out of that state of sin and misery1 into which he is plunged4 ,it is a very hard thing for a person to be convinced of the truth of what our ,saviour says1 viz4 ,that which is highly esteemed amongst men1 is an abomination in the sight of ,god1 ,luke xvi4 #ae4 when it is put in the room of ,christ and his righteousness4 ,this is one of the great ends to which the word is made subservient when rendered effectual to salvation4 ,moreover1 the word of ,god draws the soul to ,christ1 so that it is persuaded and induced1 from gospel-motives1 to come to him2 and1 at the same time1 enabled so to do by the almighty power of ,god1 without which he cannot come to him1 ,john vi4 #dd4 the former draws objectively1 the latter subjectively and internally4 ,as to what the gospel does in order hereunto1 let it be considered1 that it sets before us the excellency and glory of ,christ1 as our great ,mediator2 represents him as a divine person1 and1 consequently1 the object of faith1 and as such1 able to save1 to the uttermost1 them that come unto ,god by him1 ,heb4 vi4 #be4 ,it considers him as having purchased salvation for his people2 so that they may obtain forgiveness through his blood4 ,it also discovers him as not only able1 but willing to save all that come to him by faith2 so that he will in no wise cast them out1 ,john vi4 #cg4 ,it also represents him as having a right to us2 we are his by purchase2 and therefore it is our indispensible duty to give up ourselves unto him4 ,it also makes known to us the greatness of his love1 as the highest inducement hereunto2 the freeness1 riches and extensiveness of his grace1 as ready to embrace the chief of sinners1 and pass by all the injuries that they have done against him1 and as giving them the utmost assurance1 that1 having loved them in the world1 he will love them to the end4 ,thus ,christ is set forth in the gospel2 and when it is made effectual to salvation1 the soul is induced1 or1 as it were1 constrained hereby1 to love him1 and yield the obedience of faith unto him in all things4 #e4 ,the word is made of use by the ,spirit1 as a means to conform the soul to the image of ,god1 and subdue it to his will4 ,the image of ,god in man1 is defaced by sin2 so that he is not only rendered unlike1 but averse to him1 stripped of all his beauty1 and become abominable and filthy in his sight2 and1 as long as he remains so1 is unmeet for communion with1 or obtaining salvation from him4 ,now1 when the ,spirit of ,god communicates special grace to sinners1 he instamps this image afresh upon the soul1 which he renews in knowledge1 righteousness1 and holiness1 sanctifies all the powers and faculties thereof1 and subdues the will1 so that it yields a cheerful obedience to the will of ,god1 and delights in his law after the inward man2 and its language is1 ,speak1 ,lord1 for thy servant heareth4 ,this change the ,spirit of ,god works in the heart1 by his internal efficacious influence2 as has been formerly observed1 when we considered the work of conversion and sanctification1 as brought about by him#ca4 ,and this effect is also ascribed to the word as a moral instrument thereof2 so that it is not attained without it1 it being1 indeed1 the principal end of the preaching the gospel2 as the apostle says1 ,the weapons of our warfare are not carnal1 but mighty through ,god1 to the pulling down of strong holds1 casting down imaginations1 and every high thing that exalteth itself against the knowledge of ,god1 #b ,cor4 x4 #d1 #e4 and bringing into captivity every thought to the obedience of ,christ4 #f4 ,the word is farther said to be made effectual to salvation1 as hereby we are strengthened against temptation1 and corruption4 ,by the former1 those objects are presented to us that have a tendency to alienate our affections from ,god2 by the latter1 these temptations are complied with1 and the affections entangled in the snare that is laid for them1 ,satan1 or the world1 present the bait1 and corrupt nature is easily allured and taken by it4 ,the tempter uses many wiles and stratagems to ensnare us1 and our own hearts are deceitful above all things1 and without much difficulty1 turned aside thereby2 and so led captive by ,satan at his will4 ,but when the ,spirit of ,god makes the word effectual to salvation1 he takes occasion hereby to detect the fallacy2 lays open the design of our spiritual enemies1 and the pernicious tendency thereof2 and internally fortifies the soul against them1 whereby it is kept from the paths of the destroyer1 ,psal4 xvii4 #d4 and this he does by presenting other and better objects to engage our affections1 and leading us into the knowledge of those glorious truths1 that may prevent a sinful compliance with the solicitations of the devil4 ,and1 according to the nature of the temptation that may occur1 we are directed to the precepts or promises contained in the word of ,god2 which1 being duly improved by us1 have a tendency to keep the heart steady1 and fixed in the ways of ,god4 #g4 ,the word of ,god is made effectual by the ,spirit1 as he thereby builds the soul up in grace1 and establishes it in holiness and comfort1 through faith unto salvation4 ,the work of grace is not immediately brought to perfection1 but is1 in a progressive way1 making advances towards it2 and therefore we are first made holy by the renovation of our hearts and lives1 and made partakers of those spiritual consolations that accompany or flow from the work of sanctification2 and then we are built up in holiness and comfort1 whereby we go from strength to strength1 and are more and more established in the ways of ,god2 and this is done by the preaching of the word1 whereby we are said to grow in grace1 and the knowledge of our ,lord and ,saviour ,jesus ,christ1 #b ,pet4 iii4 #ah4 so that every step we take in our way to heaven1 from the time that our faces are first turned towards it1 we are enabled hereby to go on safely and comfortably1 till the work of grace is perfected in glory4 ,footnote #cj3 ,see ,vol4 ,i4 #dh4 #fi4 ,quest4 ,,iii4 and ,,iv4 ,footnote #ca3 ,see ,quest4 ,,lxvii1 ,,lxviii4 ,vol4 ,,iii4 p4 #af4 ,quest4 ,,clvi41 ,,clvii4 ,,quest4 ,,clvi4 ,is the word of ,god to be read by all8 ,,answ4 ,although all are not to be permitted to read the word publicly to the congregation1 yet all sorts of people are bound to read it apart by themselves1 and with their families1 to which end the holy scriptures are to be translated out of the original1 into vulgar languages4 ,,quest4 ,,clvii4 ,how is the word of ,god to be read8 ,,answ4 ,the holy scriptures are to be read1 with an high and reverend esteem of them2 with a firm persuasion that they are the very word of ,god1 and that he only can enable us to understand them1 with desire to know1 believe1 and obey the will of ,god revealed in them1 with diligence and attention to the matter and scope of them2 with meditation1 application1 self-denial1 and prayer4 ,the word's being made effectual to salvation1 which was the subject last insisted on1 not only supposes that we read it as translated into vulgar languages1 but that we understand what we read1 in order to our applying it to our particular case1 and improving it for our spiritual advantage4 ,these things are next to be considered as contained in the answers we are now to explain4 ,accordingly1 ,i4 ,we have an account1 in the former of them1 of the obligation that all persons are under to read1 or at least1 attend to the reading of the word of ,god2 more particularly1 #a4 ,it is to be read publicly in the congregation1 by those who are appointed for that purpose4 ,this is evident1 inasmuch as the church1 and all the public worship that is performed therein1 is founded on the doctrines contained in scripture2 and every one who would be made wise to salvation1 ought to be well acquainted with it2 and the reading it publicly1 as a part of that worship that is performed in the church1 is not only a testimony of the high esteem that we have for it2 but it will be of great use to those1 who1 through a sinful neglect to read it in families1 and their not being disposed to do this in their private retirement2 or1 through the stupidity of their hearts1 and the many incumbrances of worldly business1 will not allow themselves time for this necessary duty1 by reason whereof they remain strangers to those great and important truths contained therein4 ,that this is a duty appears from the charge that the apostle gives1 that the epistle which he wrote to the church at ,thessalonica1 should be read unto all the holy brethren1 #a ,thess4 v4 #bg4 ,and he gives the like charge to the church at ,colosse1 ,col4 iv4 #af4 ,and to this we may add1 that the scripture is not only to be read1 but explained2 which is the principal design of the preaching thereof4 ,this is no new practice2 for the ,old ,testament was not only read1 but explained in the synagogues every ,sabbath-day2 which is called1 by a metonymy1 a reading ,moses1 ,acts xv4 #ba4 viz4 explaining the law that was given by him4 ,thus ,ezra stood upon a pulpit of wood1 opened the book in the sight of all the people2 and he1 with some other of his brethren that assisted him herein1 read in the book in the law of ,god distinctly1 and gave the sense1 and caused them to understand the reading1 that is1 the meaning thereof1 ,neh4 viii4 #d1-h4 ,in like manner our ,saviour went into the synagogue the ,sabbath-day1 and stood up and read1 that part of the holy scriptures1 taken from the prophecy of ,isaiah2 which1 when he had done1 he applied it to himself1 and shewed them how it was fulfilled in their ears1 ,luke iv4 #af1-bd4 ,so that it is supposed that the word is to be publicly read4 ,the only thing in this answer1 that needs explaining is1 what is meant by those words1 all are not to be permitted to read the word publicly to the congregation4 ,we are not to suppose that there is an order of men that ,christ has appointed to be readers in the church1 distinct from ministers2 therefore the meaning of this expression may be1 that all are not to read the word of ,god together1 in a public assembly1 with a loud voice2 for that would tend rather to confusion than edification4 ,nor ought any to be appointed to do it1 but such as are grave1 pious1 and able to read it distinctly1 for the edification of others4 ,and who is so fit for this work1 as the minister whose office is not only to read1 but explain it in the ordinary course of his ministry8 #b4 ,the word of ,god is to be read in our families2 which is absolutely necessary for the propagating religion therein4 ,this1 indeed1 is shamefully neglected2 which is one great reason of the ignorance and decay of piety in the rising generation2 and the neglect hereof is contrary to ,god's command1 ,deut4 vi4 #f1 #g4 as well as the example of those who are highly commended for this practice2 as ,abraham was for commanding his children1 and his household after him1 that they should keep the way of the ,lord1 ,gen4 xviii4 #ai4 ,psal4 lxxviii4 #c1 #d4 #c4 ,the word of ,god ought to be read by every one1 in private2 and that not only occasionally1 but frequently as one of the great businesses of life4 ,thus ,god says to ,joshua1 ,josh4 i4 #h4 ,this book of the law shall not depart out of thy mouth2 but thou shalt meditate therein day and night1 ,psal4 i4 #b4 ,and our ,saviour commands the ,jews to search the scriptures1 ,john v4 #ci4 and1 in some of his discourses with them1 though he was sensible that they were a degenerate people2 yet he takes it for granted1 that they had not altogether laid aside this duty1 ,matt4 xii4 #e4 chap4 xxi4 #db4 ,luke vi4 #c4 ,this practice1 especially where the word of ,god has not only been read1 but the meaning thereof sought after1 and attended to with great diligence1 is commended as a peculiar excellency in ,christians1 who are1 in this respect1 styled more noble than others1 who are defective in this duty1 ,acts xvii4 #aa4 ,now it appears1 that it is the duty of every one to read the word of ,god1 inasmuch as it is given us with this design4 ,if ,god is pleased1 as it were1 to send us an epistle from heaven1 it is a very great instance of contempt cast on it1 as well as on the divine condescension expressed therein1 for us to neglect to read it4 ,does he impart his mind to us herein1 and is it not our indispensable duty1 to pay the utmost regard thereto8 ,rev4 i4 #aa4 compared with chap4 ii4 #bi4 ,moreover1 our own advantage should be a farther inducement to us1 to read the word of ,god2 since his design in giving it1 was1 that we might believe1 and that believing1 we may attain life1 through the name of ,christ1 ,john xx4 #ca4 ,rom4 x4 #ag4 chap4 xv4 #d4 ,it is sometimes compared to a sword1 for our defence1 against our spiritual enemies1 ,eph4 vi4 #ag4 and is therefore designed for use2 otherwise it is no advantage for us4 ,it is elsewhere compared to a lamp to our feet1 ,psal4 cxix4 #aje4 which is not designed for an ornament1 but to guide us in the right way2 therefore we must attend to its direction4 ,it is also compared to food1 whereby we are said to be nourished up in the words of faith and good doctrine1 and as new-born babes we are exhorted1 to desire the sincere milk of the word1 that we may grow thereby1 #a ,pet4 ii4 #b4 but this end cannot be attained1 unless it be read and applied by us to our own necessities4 ,this leads us to take notice of the opposition that the ,papists make hereunto1 inasmuch as they deny the common people the liberty of reading the scriptures in their own language1 without leave given them from the bishop1 or some other spiritual guides1 who are authorized to allow or deny this privilege1 as they think fit2 but without this1 the reading of it is strictly prohibited4 ,and1 as an instance of their opposition to it1 they have sometimes burnt whole impressions of the ,bible1 in the open market-place2 as well as expressed their contempt hereof1 by burning particular copies of scripture1 or dragging them through the streets1 throwing them in the kennels1 and stamping them under feet1 or tearing them in pieces1 as though it was the vilest book in the world2 and some have been burned for reading it4 ,and1 that it may be brought into the utmost contempt1 they have cast the most injurious reproaches upon it1 by calling it a bending rule1 a nose of wax1 a dumb judge4 ,and some have blasphemed it1 by saying1 that it has no more authority than ,esop's fables2 and have compared the psalms of ,david to profane ballads4 ,and1 they pretend1 by all this1 to consult the good of the people1 that they may not be misled thereby4 ,that which they generally allege in vindication of this practice1 is1 that they do not so much oppose the reading the scripture1 as the reading those translations of it1 which have been made by ,protestants2 and that it is our ,bible1 not that which they allow to be the word of ,god1 that they treat with such injurious contempt4 ,but to this it may be replied2 that the objections they bring against scripture1 are not taken so much from such passages thereof1 which they pretend to be falsely translated2 but their design is1 plainly1 to keep the people in ignorance1 that they may not1 as the consequence of their reading it1 imbibe those doctrines1 that will1 as they pretend1 turn them aside from the faith of the church2 and therefore1 they usually maintain1 that the common people ought to be kept in ignorance1 as an expedient to excite devotion2 and that1 by this means1 they will be the more humble1 and pay a greater deference to those unwritten traditions that are propagated by them1 and pretended to be of equal authority with scripture1 which the common people must take up with instead of it4 ,and1 indeed1 the consequence hereof1 is agreeable to their desire2 for they appear to be grossly ignorant1 and think themselves bound to believe whatever their leaders pretend to be true1 without exercising a judgment of discretion1 or endeavouring to know the mind of ,god relating thereunto4 ,that which they generally allege in opposing the common people's reading the ,bible1 is1 that it contains some things in it that are hard to be understood2 as the apostle ,peter expresses it1 in #b ,pet4 iii4 #af4 which they that are unlearned and unstable wrest1 as they do also the other scriptures1 unto their destruction4 ,but to this it may be replied2 that it must be allowed that some things contained in scripture1 are hard to be understood2 inasmuch as the gospel contains some mysteries which finite wisdom cannot comprehend2 and the great doctrines of the gospel1 are sometimes unintelligible by us1 by reason of the ignorance and alienation of our minds from the life of ,god1 as well as from the imperfections of this present state1 in which we know but in part4 ,notwithstanding1 they1 who with diligence and humility1 desire1 and earnestly seek after the knowledge of those truths that are more immediately subservient to their salvation1 shall find that their labour is not lost2 but in following on to know the ,lord1 shall know as much of him as is necessary to their glorifying and enjoying him1 as the prophet says1 ,then shall ye know if ye follow on to know the ,lord1 ,hos4 vi4 #c4 ,it is to be owned1 that there are some depths in scripture1 that cannot be fathomed by a finite understanding2 which should tend to raise our admiration1 and put us upon adoring the unsearchable wisdom of ,god1 as well as an humble confession that we are but of yesterday1 and know1 comparatively1 nothing1 ,job viii4 #i4 ,yet there are many doctrines that we may attain to a clear knowledge of1 and improve1 to the glory of ,god1 in the conduct of our lives4 ,thus the prophet speaks of an high way1 that is called the way of holiness2 concerning which it is said1 that way-faring men1 who walk therein1 though fools1 that is1 such as have the meanest capacity1 as to other things1 shall not err therein1 ,isa4 xxxv4 #h4 that is1 they who humbly desire the teaching of the ,spirit1 whereby they may be made acquainted with the mind and will of ,god1 shall not be led out of the way by any thing that he has revealed to his people in his word4 ,it is very injurious to the sacred oracles to infer1 that because some things are hard to be understood1 therefore all that read them1 must necessarily wrest them to their own destruction4 ,and besides1 the apostle does not say1 that all do so1 but only those who are unlearned and unstable2 unlearned1 that is1 altogether unacquainted with the doctrines of the gospel1 as not making them the matter of their study and enquiry2 and unstable1 that is1 such as give way to scepticism1 or they whose faith is not built on the right foundation1 but are inclined to turn aside from the truth1 with every wind of doctrine4 ,this ,god's people may hope to be kept from1 while they study the holy scriptures1 and earnestly desire to be made wise thereby unto salvation4 ,as to what the ,papists farther allege against the common people's being permitted to read the scriptures1 because1 as they pretend1 this will make them proud1 and induce them to enquire into those things that do not belong to them1 whereby they will soon think themselves wiser than their teachers2 and that it has been the occasion of all the heresies that are in the world4 ,to this it may be answered1 that whatever ill consequences attend a person's reading of scripture1 these are not to be ascribed to the use1 but the abuse of it4 ,will any one say1 that we ought to abstain from eating and drinking1 because some are guilty of excess therein1 by gluttony and drunkenness8 ,no more ought we to abstain from reading the scriptures1 because some make a wrong use of them4 ,but1 inasmuch as it is supposed that hereby some1 through pride1 will think themselves wiser than their teachers2 this1 we will allow1 they may do1 without passing a wrong judgment on themselves2 and it is injurious treatment of mankind1 to keep the world in ignorance1 that they may not detect the fallacies1 or expose the errors of those who pretend to be their guides in matters of faith4 ,as to what is farther alleged1 that the reading of scripture has been the occasion of many heresies in the world1 ,i am rather inclined to think1 that this ought to be charged on the neglect thereof1 or1 at least1 on their not studying them with diligence1 and an humble dependence on ,god for his blessing to attend it4 ,it may be observed1 that whatever reasons are assigned for their denying the people the liberty of reading the scriptures1 these seem to carry in them a pretence of great kindness to them1 that they may not1 hereby1 be led out of the way1 and do themselves hurt by this means2 as it is a dangerous thing to put a knife1 or a sword1 into a child's1 or madman's hand2 by which they suppose the common people to be ignorant1 and would keep them so4 ,but1 whatever reasons they assign1 the true reason why they so much oppose the reading of scripture is this1 because it detects and exposes the absurdity of many doctrines that are imbibed by them1 which will not bear to be tried by it4 ,if they can but persuade their votaries1 that whatever is handed down by tradition1 as a rule of faith1 is to be received1 without the least hesitation1 though contrary to the mind of ,god in scripture1 they are not like to meet with any opposition from them1 let them advance doctrines never so absurd1 or contrary to reason4 ,if it be enquired1 whether they universally prohibit the reading of scripture8 ,it must be allowed1 that the ,vulgar ,latin version thereof may be read by any one that understands it1 without falling under their censure4 ,but this they are sensible of1 that the greatest part of the common people cannot understand it2 and if they do1 it is so corrupt a translation1 that it seems plainly calculated to give countenance to the errors that they advance#cb4 ,so that it appears from their whole management herein1 that their design is to deprive mankind of the greatest blessings which ,god has granted to them2 and to discourage persons from the performance of a duty1 which is so absolutely necessary to promote the interest of ,god and religion in the world4 ,therefore we must conclude1 that it is an invaluable privilege that we are not only permitted1 but commanded to read the scriptures1 as translated into that language that is generally understood by us4 ,and this leads us to consider the inference that is deduced from hence1 contained in the latter part of the answer which we are explaining1 viz4 that the scriptures are to be translated out of the original into vulgar languages4 ,this is evident1 inasmuch as reading signifies nothing1 where the words are not understood2 and every private ,christian is not obliged to addict himself to the study of the languages in which the scriptures were written2 and it is1 indeed1 a work of so much pains and difficulty1 that few have opportunity1 or inclination1 to apply themselves1 to any considerable purpose1 to the study thereof4 ,therefore1 the words of scripture must be rendered intelligible to all1 and consequently1 translated into a language they understand4 ,this may be argued from the care of providence1 that the scriptures should be delivered1 at first1 to the ,jews1 in their own language2 as the greatest part of the ,old ,testament was written in ,hebrew1 and those few sections or chapters in ,ezra and ,daniel1 that were written in the ,chaldee language1 were not inserted till they understood that language#cc4 ,and1 when the world generally understood the ,greek tongue1 so that there was no necessity for the common people to learn it in schools1 and the ,hebrew was not understood by those nations1 for whom the gospel was designed2 it pleased ,god to deliver the ,new ,testament in the ,greek language4 ,so that it is beyond dispute that he intended1 that the scriptures should not only be read1 but understood by the common people4 ,and when the gospel was sent to various nations of different languages1 the ,spirit of ,god1 by an extraordinary and miraculous dispensation1 furnished the apostles to speak to every one in their own language1 by bestowing on them the gift of tongues2 which would have been needless1 if it were not necessary for persons to read or hear the holy scriptures with understanding4 ,,ii4 ,we are now to consider1 how the word of ,god is to be read1 that we may understand1 and improve what is contained therein to our spiritual advantage2 and in order thereunto1 there are several directions given in the latter of the answers we are explaining4 #a4 ,we must read the scriptures with an high and reverent esteem of them1 arising from a firm persuasion1 that they are the word of ,god4 ,that they are so1 has been proved by several arguments#cd2 therefore we will suppose them that read them1 to be persuaded of the truth thereof2 and this will beget an high and reverent esteem of them4 ,the perfections of ,god1 and particularly his wisdom1 sovereignty1 and goodness1 shine forth with equal glory in his word1 as they do in any of his works2 and therefore it has a preference to all human composures2 in that whatever is revealed therein1 is to be admired and depended on for its unerring wisdom and infallible verity2 so that it is impossible for them1 who understand and improve it1 to be turned aside thereby1 from the way of truth4 ,we are also to consider the use that ,god makes of it1 to propagate his kingdom and interest in the world4 ,it is by this means that he convinces men of sin1 and discovers to them the way of obtaining forgiveness of it1 and victory over it1 and thoroughly furnishes them unto every good work1 #b ,tim4 iii4 #af4 ,for this reason the wisest and best of men have expressed the highest esteem and value for it4 ,the ,psalmist mentions the love he had to it1 as a person that was in a rapture2 ,o how love ,i thy law6 it is my meditation all the day1 ,psal4 cxix4 #ig4 ,and elsewhere he speaks of it as more to be desired than gold1 yea1 than much fine gold2 sweeter also than honey and the honey comb1 ,psal4 xix4 #af4 which argues the high veneration he had for it4 ,this we all ought to have2 otherwise we may sometimes be tempted to read it with prejudice1 and thereby1 through the corruption of our nature1 be prone to cavil at it1 as we sometimes do at those writings that are merely human1 which savour of the weakness and imperfection of their authors1 and consequently1 it will be impossible for us to receive any saving advantage thereby4 #b4 ,we must1 in reading the word of ,god1 be sensible that he alone can enable us to understand it4 ,to read the scriptures and not understand them1 will be of no advantage to us2 therefore it is supposed1 that we are endeavouring to have our minds rightly informed and furnished with the knowledge of divine truths3 ,but by reason of the corruption1 ignorance1 and depravity of our natures1 this cannot be attained without a peculiar blessing from ,god attending our endeavours2 therefore we ought to glorify him1 by dependence on him1 for this privilege1 7as being sensible that all spiritual wisdom is from him17 if we would see a beauty and glory in those things that are revealed therein1 and be thoroughly established in the doctrines of the gospel1 so as not to be in danger of being turned aside from them2 or1 especially1 if we would improve them to our being made wise unto salvation1 we must consider this as the gift of ,god4 ,it is he alone who can enable us to understand his word aright2 this is evident1 inasmuch as it is necessary that there be an internal illumination1 as well as an external revelation1 which is the subject-matter of our studies and enquiries4 ,thus our ,saviour not only repeated the words of those scriptures that concerned himself1 to the two disciples going to ,emmaus2 but he opened their understandings1 that they might understand them1 ,luke xxiv4 #de4 ,without this1 a person may have the brightest parts1 and most penetrating judgment in other respects1 and yet be unacquainted with the mind of ,god in his word1 and inclined to embrace those doctrines that are contrary to it2 and especially if ,god is not pleased to succeed our endeavours1 we shall remain destitute of the experimental knowledge of divine truths1 which is absolutely necessary to salvation4 #c4 ,we must read the word of ,god with a desire to know1 believe1 and obey his will1 contained therein4 ,if we do not desire to know1 or understand the meaning of scripture1 it will remain no better than a sealed book to us2 and1 instead of receiving thereby1 we shall be ready to entertain prejudices against it1 till we lay it aside1 with the utmost dislike2 and1 as the consequence thereof1 we shall be utterly estranged from the life of ,god1 through the ignorance and vanity of our minds4 ,we must also read the word of ,god with a desire to have our faith established thereby1 that our feet may be set upon a rock1 and we may be delivered from all manner of doubts and hesitations1 with respect to those important truths which are revealed therein2 and we ought to desire1 not only to believe1 but yield a constant and cheerful obedience to every thing that ,god requires of us therein4 #d4 ,our reading the word of ,god ought to be accompanied with meditation1 and the exercise of self-denial4 ,our thoughts should be wholly taken up with the subject-matter thereof1 and that with the greatest intenseness1 as those who are studiously1 and with the greatest earnestness1 pressing after the knowledge of those doctrines that are of the highest importance1 that our profiting herein may appear to ourselves and others1 #a ,tim4 iv4 #ae4 ,as to the exercise of self-denial1 all those perverse reasonings which our carnal minds are prone to suggest against the subject-matter of divine revelation1 are to be laid aside4 ,if we are resolved to believe nothing but what we can comprehend1 we ought to consider that the gospel contains unsearchable mysteries1 that surpass finite wisdom2 therefore we must be content to acknowledge1 that we know but in part4 ,there is a deference to be paid to the wisdom of ,god1 that eminently appears in every thing which he has discovered to us in his word2 so that we must adore the divine perfections that are displayed therein1 whilst we retain an humble sense of the imperfection of our own knowledge4 ,our reason is not to be considered as useless2 but we must desire that it may be sanctified1 and inclined to receive whatever ,god is pleased to impart4 ,we are also to exercise the grace of self-denial1 with respect to the obstinacy of our wills2 whereby they are naturally disinclined to acquiesce in1 approve of1 and yield obedience to the law of ,god1 so that we may be entirely satisfied1 that every thing that he commands in his word1 is holy1 just1 and good4 #e4 ,the word of ,god is to be read with fervent prayer2 as the apostle says1 ,if any man lack wisdom1 let him ask of ,god1 that giveth to all men liberally1 and upbraideth not1 and it shall be given him1 ,james i4 #e4 ,the advantage we expect hereby1 is as was before observed1 his gift2 and therefore we are humbly to supplicate him for it4 ,there are many things in his word that are hard to be understood2 therefore we ought to say1 whenever we take the scriptures into1 our hands1 as the ,psalmist does1 ,open thou mine eyes that ,i may behold wondrous things out of thy law1 ,psal4 cxix4 #ah4 ,we may1 in this case1 humbly acknowledge the weakness of our capacities and the blindness of our minds1 which renders it necessary for us to desire to be instructed by him1 in the way of truth4 ,we may also plead1 that his design in giving us this word1 was1 that it may be a lamp to our feet1 and a light to our paths2 therefore we dread the thoughts of walking in darkness1 when there is such a clear discovery of those things which are so glorious and necessary to be known4 ,we may also plead1 that our ,lord ,jesus is revealed to his people as the prophet of his church2 and that whatever office he is invested with1 he delights to execute it1 as his glory is concerned therein2 therefore we trust1 and hope that he will lead us1 by his ,spirit into his truth4 ,we may also plead the impossibility of our attaining the knowlege of divine things1 without his assistance2 and how much it would redound to his glory1 as well as our own comfort and advantage1 if he will be pleased to lead us into the saving knowlege of the truth1 as it is in him3 ,this we cannot but importunately desire1 as being sensible of the sad consequences of our being destitute of it2 inasmuch as we should remain in darkness1 though favoured with the light of the gospel4 #f4 ,the word of ,god is to be read with diligence and attention to the matter and scope thereof4 ,we have hitherto been directed in this answer1 to apply ourselves to the reading of scripture1 with that frame of spirit which becometh ,christians1 who desire to know the mind and will of ,god therein1 viz4 that we ought to have our minds disengaged from those prejudices which would hinder our receiving any advantage from it1 and to exercise those graces that the nature and importance of the duty requires2 that we ought to depend upon ,god1 and address ourselves to him by faith and prayer for the knowlege of those divine truths contained therein4 ,but1 in this last head1 we are led to speak of some other methods conducive to our understanding the scriptures2 which are the effects of diligence and attendance to the sense of the words thereof1 and the scope and design of them4 ,this being an useful head1 ,i shall take occasion to enlarge on it more than ,i have done on the former1 and to add some other things1 which may serve as a farther means to direct us1 how we may read the scriptures with understanding4 ,i might here observe1 that they who are well acquainted with the languages in which they were written1 and are able to make just remarks on the words1 phrases1 and particles used therein1 some of which cannot be expressed in another language without losing much of their native beauty and significancy1 these have certainly the advantage of all others3 ,but since this cannot be done by the greatest part of mankind1 who are strangers to the ,greek and ,hebrew languages2 they must have recourse to some other helps for the attaining this valuable end4 ,and in order thereunto1 7#a47 ,it will be of great use for them to consult those expositions1 which we have of the whole1 or some particular parts of scripture2 of which some are more large1 others concise2 some critical1 others practical4 ,i shall forbear making any remarks tending to depreciate the performance of some1 or extol the judgment of others2 only this must be observed1 that many have passed over some difficulties of scripture1 which omission has given a degree of disgust to the more inquisitive part of ,christians3 ,but this may be attributed in some instances1 to a commendable modesty1 which we find not only in those that have written in our own1 but in other languages2 whereby they tacitly confess1 either that they could not solve the difficulty2 or1 that it was better to leave it undetermined1 than to attempt a solution1 which1 at best1 would amount to little more than a probable conjecture4 ,it may also be observed1 that others1 who have commented on scripture1 seem to be prepossessed with a particular scheme of doctrine1 which1 if duly considered1 is not very defensible2 and they are obliged1 sometimes1 to strain the sense thereof1 that it may appear to speak agreeably to their own sentiments2 however1 their expositions1 in other respects1 may be used with great advantage4 ,to this we may add1 that the word preached1 being designed to lead us into the knowledge of scripture-doctrines1 we ought to attend upon1 and improve it1 as a means conducive thereto1 and to bless ,god for the great helps and advantages we have to attain it2 but more of this will be considered under some following answers relating to the preaching and hearing the word3#ce therefore we proceed to consider1 7#b47 ,that we ought to make the best use we can of those translations of scripture1 that we have in our own language2 which1 if we compare together1 we shall find1 not only that the style in which one is written1 differs from that of another1 agreeably to the respective times in which they were written2 but they differ very much in the sense they give of many places of scripture2 which may easily be accounted for from the various acceptations of the same ,hebrew or ,greek word1 as may be observed in all other languages2 and there are other difficulties relating to the propriety of translating some particular phrases1 or the various senses in which several particles made use of1 are to be understood4 ,however1 by comparing these translations together1 they who are unacquainted with the original1 will be sometimes led into a sense more agreeable to the context and the analogy of faith1 by one of them1 than by another4 ,but we will suppose the ,english reader to confine himself to the translation that is generally used by us2 which1 as it cannot be supposed to be of equal authority with the original1 nor yet so perfect1 as that it is impossible to be corrected1 as to every word or phrase contained therein2 yet ,i would be far from taking occasion from hence to depreciate it1 or say any thing that may stagger the faith of any1 as though we were in danger of being led aside thereby1 from the way of truth1 as some have pretended1 who plead for the necessity of a new translation of the ,bible2 whereas it is much to be feared1 that if any such thing should be attempted1 it would deviate more from the sense of the ,holy ,ghost1 than that which we now have1 and have reason to bless ,god for1 which1 ,i cannot but think1 comes as near the original as most that are extant4 ,we shall therefore consider how this may be used to the best advantage1 for our understanding the mind of ,god therein4 ,and here we shall observe1 #a4 ,that there is another translation of words referred to in the margin of our ,bibles2 which will sometimes give very great light to the sense of the text1 and appear more emphatical1 and rather to be acquiesced in4 ,i shall give a short specimen of some texts of scripture1 that may be illustrated this way2 in which the marginal reading differs from the words it refers to3 ,thus it is said1 in ,job iv4 #ah4 ,he put no trust in his servants1 and his angels he charged folly3 ,in the margin1 it is observed1 that the words may be read1 ,he put no trust in his servants1 nor in his angels in whom he put light2 which denotes the excellency of their nature1 and the wisdom with which they are endowed3 ,nevertheless1 ,god put no trust in them1 not having thought fit to make use of them in creating the world1 nor committing the government thereof to them4 ,again1 in ,isaiah liii4 #c4 it is said1 ,we hid1 as it were1 our faces from him1 speaking of our ,saviour2 but in the margin1 it is1 ,he hid1 as it were1 his face from us2 which implies1 that1 as he bore our grief1 so he was charged with our guilt2 and accordingly is represented1 as having his face covered1 as an emblem hereof2 or else it denotes his concealing or veiling his glory1 as he1 who was really in the form of ,god1 appeared in the form of a servant4 ,again1 in ,jer4 xlii4 #bj4 the prophet reproving the people1 says1 ,ye dissembled in your hearts1 when ye sent me unto the ,lord your ,god1 saying1 ,pray for us2 but1 in the margin1 it is1 ,you have used deceit against your souls2 which contains a farther illustration of the sense of the words2 as it not only denotes their hypocrisy1 but the consequence thereof1 to wit1 their destruction2 which agrees very well with the threatning denounced in verse #bb4 that they should die by the sword1 the famine1 and by the pestilence4 ,and the same prophet in chap4 x4 #ad4 speaking of idolaters1 says1 ,every man is brutish in his knowlege2 but in the margin it is1 ,every man is more brutish than to know2 in which their stupidity is rather assigned to their ignorance than their knowlege4 ,again1 in ,zechariah xii4 #e4 it is said in the text1 ,the governors of ,judah shall say in their hearts1 ,the inhabitants of ,jerusalem shall be my strength in the ,lord of hosts their ,god2 but in the margin it is1 ,the governors of ,judah shall say1 ,there is strength to me1 and to the inhabitants of ,jerusalem1 in the ,lord of hosts2 and this reading seems more agreeable to what follows2 which contains several promises of deliverance and salvation1 which ,god would work for the inhabitants of ,jerusalem2 ,so that we are not to suppose them saying1 ,jerusalem shall be our strength2 but1 the ,lord of hosts1 who is a safe-guard to it1 as well as to the governors of ,judah4 ,again1 in ,acts xvii4 #bc4 it is said in the text1 ,as ,i passed by1 and beheld your devotions2 but1 in the margin it is1 ,the gods whom you worship1 or1 the things ye pay divine honour to2 which is very agreeable to the context1 and the design of the apostle therein4 ,again1 in chap4 xxii4 #bi4 it is said in the text1 that they departed from him1 which should have examined him1 meaning ,paul1 in the margin it is1 tortured him2 which is agreeable to the ,roman custom of scourging1 and thereby tormenting one that was under examination for supposed crimes4 ,again1 in ,gal4 i4 #ad4 the apostle says1 ,i profited in the ,jews religion1 above many my equals2 in the margin it is1 ,my equals in years2 which seems much more agreeable to the apostle's design4 ,again1 in ,heb4 ii4 #g4 it is said in the text1 ,thou madest him1 viz4 our ,saviour1 a little lower than the angels2 in the margin it is1 ,a little while inferior to them2 as referring to his state of humiliation2 which continued comparatively1 but a little while4 #b4 ,in order to our making a right use of our ,english translation1 that we may understand the mind of ,god contained therein1 let it be farther observed1 that by reason of the conciseness of the ,hebrew and ,greek texts1 there are several words left out1 which must be supplied1 to complete the sense thereof2 which are inserted in an ,italic character4 ,and it will not be difficult for us to determine whether the insertion be just or no2 when we consider that the translators often take their direction herein from some words1 either expressed or understood in the context2 as in ,heb4 viii4 #g4 it is said1 ,if the first covenant had been faultless1 c4 where the word covenant is inserted2 as it is also in verse #ac4 because it is expressly mentioned1 in verses #h1 #i1 #aj4 ,again1 in chap4 x4 #f4 it is said1 in sacrifices for sin thou hadst no pleasure4 ,the word sacrifices is supplied from the foregoing verse2 and1 for the same reason1 offerings might as well have been supplied1 as in ver4 #h4 ,and1 in ver4 #be4 we are commanded to exhort one another2 where one another is supplied from the foregoing verse4 ,again1 in #a ,pet4 iv4 #af4 it is said1 ,if any man suffer as a ,christian1 let him not be ashamed2 where the words1 any man suffer1 are inserted as agreeable to what is mentioned1 ver4 #ae4 ,and1 in ,eph4 ii4 #a4 ,you hath he quickened who were dead in trespasses and sins2 the words1 hath he quickened1 are supplied from ver4 #e4 and our translators might as well have added1 you hath he quickened together with him1 viz4 ,christ4 ,these things ,i only mention as a specimen of the insertions1 to complete the sense in our translation2 and we shall find1 that the words supplied in other scriptures1 are for the most part1 sufficiently just2 but if they be not so1 they are subject to correction1 without the least imputation of altering the words of scripture1 while we are endeavouring to give the true sense thereof2 and we may be allowed1 without perverting of the sacred writings1 sometimes1 to supply other words instead of them1 which may seem more agreeable to the mind of the ,holy ,ghost therein4 ,thus1 in ,eph4 vi4 #ab4 it is said1 ,we wrestle against spiritual wickedness in high places4 ,the word places1 is supplied by our translators2 and1 in the margin1 it is observed1 that it might as well be rendered heavenly places4 ,now because there is no spiritual wickedness in heavenly places1 therefore they choose1 without regard to the proper sense of the ,greek word1 to render it high places4 ,whereas1 in chap4 iii4 #aj4 where there is no appearance of such an objection1 they render the same word1 heavenly places2 though1 ,i think1 the words in both those scriptures1 might better be rendered in what concerns heavenly things4 ,again1 in #b ,cor4 vi4 #a4 it is said1 ,we1 as workers together with him1 beseech you1 c4 where1 with him1 is supplied to complete the sense2 but1 ,i think1 it might better have been left out1 and then the sense would have been1 ministers1 are workers together with one another1 and not together with ,god2 they are honoured to be employed by ,god1 as moral instruments1 which he makes use of2 but they have no other casuality in bringing about the work of grace4 ,the principal reason why the words with him1 are supplied1 is because it seems agreeable to the apostle's mode of speaking1 in #a ,cor4 iii4 #i4 ,we are workers together with ,god2 but1 ,i think1 those words might better be rendered1 labourers together of ,god#cf2 or we are jointly engaged in his work2 therefore there is no reason from hence to supply the words with him1 in the text but now referred to4 7#c47 ,if we would understand the sense of a particular text of scripture1 we must consider its connexion with the context4 ,accordingly we must observe1 #ast1 ,the scope1 design1 or argument insisted on1 in the paragraph1 in which it is contained4 ,thus in ,rom4 viii4 the apostle's design in general1 is to prove that there is no condemnation to them which are in ,christ ,jesus1 and to shew who they are1 that may conclude themselves to be interested in this privilege2 together with the many blessings that are connected with1 or flow from it1 which the subject matter of that chapter principally relates to4 ,and1 in ,heb4 i4 the apostle's principal design is1 to prove the excellency and glory of ,christ1 as ,mediator1 above the angels1 as he intimates ver4 #d4 which argument is principally insisted on1 and illustrated1 in the following part of the chapter4 ,and1 in chap4 xi4 his design is1 to give an account of the great things the ,old ,testament church were enabled to do1 and suffer1 by faith1 of which1 there is an induction of particulars in several parts of it4 ,and1 in ,rom4 v4 the apostle insists on the doctrine of original sin1 and shews how sin and death first entered into the world1 and by what means we may expect to be delivered from it2 and so takes occasion to compare ,adam and ,christ together1 as two distinct heads and representatives of those who were included in the respective covenants which mankind were under2 by the former of which1 sin reigned unto death1 and1 by the latter1 grace and righteousness1 unto eternal life4 ,again1 in chap4 vii4 especially from ver4 #e4 the general argument insisted on1 is1 the conflict and opposition there is between sin and grace1 and the manner in which corrupt nature discovers itself in the souls of the regenerate1 together with the disturbance and uneasiness that it constantly gives them4 ,and1 in ,psal4 lxxxviii4 we have an account of the distress that a soul is in1 when under divine desertion1 and brought to the very brink of despair4 ,and1 in ,psal4 lxxii4 under the type of the glory of ,solomon's kingdom1 and the advantages his subjects should receive thereby1 the glory and excellency of ,christ's kingdom is illustrated1 together with the gospel-state1 and blessings thereof4 ,and1 in ,psal4 li4 ,david represents a true penitent as addressing himself to ,god for forgiveness2 though particularly applied to his own case1 after he had sinned in the matter of ,uriah4 ,again1 the general argument in ,isa4 liii4 is to set forth the sufferings of ,christ1 whereby he made satisfaction for sin1 together with the glory redounding to himself1 and the advantages that believers derive from it4 #b;dly1 ,we must consider the method made use of in managing the argument2 whether by a close way of reasoning and consequences deduced from premises1 or1 by an explication of what was designed to inform the judgment1 and laid down before in a general proposition4 ,or1 whether the principal design of the paragraph be1 to regulate the conduct of our lives1 awaken our consciences out of a stupid frame1 or excite in us becoming affections1 agreeable to the subject-matter thereof4 ,and1 we are to observe how every part of it is adapted to answer these ends4 #c;dly1 ,we are to consider who is the person speaking1 or spoken to2 whether they are the words of ,god1 the church1 or the inspired writer2 and1 whether they are directed to particular persons1 or to all men in general8 ,here we may often observe1 that in the same paragraph there is an apostrophe1 or turning the discourse from one person to another4 ,nothing is more common than this in the poetical writings of scripture4 ,thus1 in the ,psalms of ,david1 sometimes ,god is represented as speaking to man1 and then man as speaking to1 or concerning ,god1 as we may observe1 in ,psal4 cxxxvii4 #a-d4 there is a relation of the church's troubles in ,babylon2 and1 in verses #e and #f4 the ,psalmist addresses his discourse to the church2 ,if ,i forget thee1 ,o ,jerusalem1 let my right hand forget her cunning4 ,and1 in ver4 #g4 he speaks to ,god1 praying that he would remember the children of ,edom1 in the day of ,jerusalem2 who said1 ,raze it1 raze it1 even to the foundation thereof4 ,and1 in ver4 #h1 #i4 he turns his discourse to ,babylon1 as a nation destined to destruction4 ,again1 in ,psal4 ii4 he speaks concerning the rage of the ,heathen1 against ,christ and his church1 and that disappointment and ruin that they should meet with for it4 ,and1 in ver4 #f4 he represents ,god the ,father as speaking concerning ,christ2 yet have ,i set my ,king upon my holy hill of ,zion4 ,and1 in ver4 #g1 #h4 ,christ is brought in as speaking or making mention of the decree of ,god relating to his character and office1 as ,mediator1 and the success of his kingdom1 as extended to the uttermost parts of the earth1 pursuant to his intercession1 which was founded on his satisfaction4 ,and1 in ver4 #aj-ab1 the ,psalmist turns his discourse to those persecuting powers1 or the kings of the earth1 whom he had spoken of in the former part of the ,psalm1 and instructs them what methods they should take to escape ,god's righteous vengeance4 ,such-like change of persons speaking1 or spoken to1 may be observed in many of the ,psalms1 ,psal4 xvi4 #a1 c4 and cxxxiv4 ,and throughout the whole book of ,canticles1 there is an inter-changeable discourse between ,christ and his church1 which is sometimes called his spouse1 at other times his sister2 sometimes he speaks to the church1 and at other times of it4 ,and1 in other places1 the church is represented as speaking to him1 or to the daughters of ,jerusalem1 namely1 those professors of religion1 that had little more than a form of godliness4#cg ,again1 we often find1 that there is a change with respect to the persons speaking1 spoken to1 or of1 in the writings of the prophets1 as well as in the poetical writings2 as may be observed in ,isa4 lxiii4 throughout the whole chapter4 ,and1 in ,micah vii4 #ah1 #ai1 #bj4 there is a change of persons in almost every sentence2 ,who is a ,god like unto thee that pardoneth iniquity1 c4 ,he retaineth not his anger for ever2 he will subdue our iniquities2 and thou wilt cast all our sins into the depths of the sea4 ,thou wilt perform the truth to ,jacob1 and the mercy to ,abraham1 which thou hast sworn unto our fathers from the days of old4 #dthly1 ,we are farther to consider the occasion of what is laid down in any chapter1 paragraph1 or book of scripture1 which we desire to understand4 ,thus the particular occasion of the book of ,lamentations1 was the approaching ruin of ,judah1 and the miseries that they should be exposed to when ,jerusalem was besieged by the ,chaldeans2 as appears by the subject-matter thereof2 though1 it may be1 that which was the more immediate occasion of its being delivered at that time1 was1 that the prophet might lament the death of good ,josiah1 #b ,chron4 xxxv4 #be4 which1 probably1 he had a peculiar eye to1 when he says1 ,the crown is fallen from our head1 ,lam4 v4 #af4 as well as the destruction of the whole nation1 which would ensue soon after it1 in which their civil and religious liberties would be invaded by their enemies1 who would oppress and lead them captive4 ,and the principal occasion of the apostle's writing the epistle to the ,galatians1 was1 that he might establish some among them1 in the faith of the gospel1 who were so much disposed to turn aside from him that called them1 and embrace another scheme of religion that was subversive of it2 as he observes1 in chap4 i4 #f4 where1 by this other gospel1 which he dissuades them from turning aside unto1 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 law1 or to put them upon seeking righteousness and life1 from their observing the precepts of the moral law1 which tended to overthrow the doctrine of justification by ,christ's righteousness2 which is a subject often insisted on by the apostle1 both in this and his other epistles4 ,this method of enquiring into the occasion of what is mentioned in particular paragraphs of scripture1 will often give light to some things contained therein4 ,thus we read1 in ,matt4 xxi4 #bc-bg4 that the chief priests and elders ask our ,saviour this question1 ,by what authority dost thou these things8 which1 had it proceeded from an humble mind1 desirous to be convinced by his reply to it2 or1 had he not often1 in their hearing1 asserted the authority by which he did those things1 he would1 doubtless1 have told them1 that he received a commission to do them from the ,father2 and1 that every miracle which he wrought1 was1 as it were1 a confirming seal annexed to it4 ,but our ,saviour1 knowing the design of the question1 and the character of the persons that asked it1 he does not think fit to make any reply to it1 rather chusing to put them to silence1 by proposing another question to them1 which he knew they would not be forward to answer1 relating to the baptism of ,john1 viz4 whether it was from heaven1 or of men4 ,and this was certainly the best method he could have taken2 for he dealt with them as cavillers1 who were to be put to silence1 and made ashamed at the same time4 7#d47 ,in order to our understanding the sense of scripture1 we must1 so far as it is possible1 compare the phrases1 or modes of expression1 as well as the subject insisted on1 with what occurs in other parallel places4 ,thus1 in several of the historical parts of scripture1 we have the same history1 or1 at least1 many things tending to illustrate it2 as the history of the reign of the kings of ,judah and ,israel1 is the principal subject of the book of ,kings and ,chronicles2 one of which often refers to1 as well as explains the other1 and1 by comparing them together1 we shall find1 that one gives light to the other4 ,thus it is said1 in #b ,kings xii4 #b4 that ,jehoash did that which was right1 in the sight of the ,lord all his days1 wherein ,jehoiada the priest instructed him2 by which it is intimated1 that1 after the death of ,jehoiada1 he did that which was evil in the sight of the ,lord2 but this is not particularly mentioned in this chapter1 which principally insists on that part of his reign which was commendable4 ,but if we compare it with #b ,chron4 xxiv4 we have an account of his reign after the death of ,jehoiada1 how he set up idolatry1 ver4 #ag1 #ah4 being instigated hereunto by his princes that flattered1 or1 as it is expressed1 made obeisance unto him1 and disregarded the prophets sent to testify against these practices2 and how he stoned ,zachariah in the court of the house of the ,lord1 for his faithful reproof and prophetic intimation of the consequence of the idolatry1 in which he shewed the greatest ingratitude1 and forgetfulness of the good things that had been done for him by his father1 who set him on his throne4 ,we have an account of the time when the ,syrians came up against him1 and how they overcame him with a small company of men2 and1 that the ,lord delivered a very great host into their hand1 because they had forsaken the ,lord ,god of their fathers1 ver4 #bc1 #bd4 ,again1 in the book of ,kings1 we have but a short history of the reign of ,azariah1 otherwise called ,uzziah1 and of his being smitten by the ,lord1 so that he was a leper until the day of his death1 and dwelt in a several house1 #b ,kings xv4 #a-e4 but in #b ,chron4 xxvi4 there is a larger account of him1 as successful in war1 and of the honour and riches that he gained thereby2 and also we have a particular account of the reason of the ,lord's smiting him with leprosy1 namely1 for his invading a branch of the priest's office4 ,again1 in the history of the reign of ,manasseh1 in #b ,kings xxi4 we have only an account of the vile and abominable part thereof2 whereas1 in #b ,chron4 xxxiii4 we have not only an account of his wickedness1 but of his repentance1 together with the affliction that occasioned it1 ver4 #ab-ai4 ,moreover1 when we read the prophetic writings1 we must1 for our better understanding them1 compare them with the particular history of the reign of those kings1 in whose time they prophesied1 and the state of the church at that time1 their alliances or wars with neighbouring princes1 and the sins that they were guilty of1 which gave occasion to their being sometimes insulted1 and overcome by them1 till their ruin was completed in being carried captive into ,babylon4 ,thus when we read ,isa4 vii4 which gives an account of ,rezin1 king of ,syria1 and ,pekah1 the son of ,remaliah1 against ,ahaz1 and contains a prediction of their miscarriage in this attempt2 and also1 that the king of ,asyria should be hired to assist ,ahaz1 but should1 instead thereof1 deal deceitfully with him1 so that he should deprive ,judah of their ornaments1 and impoverish1 instead of being helpful to them4 ,this we have a farther explication of in the history of ,ahaz's reign1 in #b ,kings xvi4 and #b ,chron4 xxviii4#ch ,again1 we ought to compare the account of ,sennacherib's invading ,judah1 and the blasphemous insult of ,rabshakeh sent for that purpose1 together with his defeat1 and the remarkable hand of ,god that brought this about1 as an encouragement of ,hezekiah's piety1 in the xxxvith and xxxviith chapters of ,isaiah1 with the historal account of the same thing1 in #b ,kings xviii4 and xix4 and #b ,chron4 xxxii4 ,again1 we must compare the ,psalms of ,david with his life1 or the state of the church1 which is particularly referred to in some of them2 which may be very much illustrated from other scriptures1 that have relation to the same dispensations of providence1 or contain an historical account thereof4 ,as for those psalms that were penned on particular occasions1 mentioned in the respective titles prefixed to them1 these will be better understood if we compare the subject-matter thereof with the history they refer to4 ,moreover1 we shall often find1 that when the same thing is mentioned in different places of scripture1 there is something added in one1 which farther illustrates what is contained in the other4 ,thus1 in the account we have of the life of ,joseph1 in ,gen4 xxxix4 #bj4 it is said1 that he was put into the prison1 the place where the king's prisoners were bound2 and1 in chap4 xli4 #ad4 that he was kept in the dungeon1 which is the worst part of the prison4 ,but the ,psalmist speaking of the same matter1 in ,psal4 cv4 #ah4 adds1 that his feet were hurt with fetters1 and he was laid in iron2 which contains a farther illustration of the history of his troubles4 ,again1 when we read in ,numb4 xi4 #ca1 #cb4 of ,god's feeding ,israel1 upon their murmuring in the desert1 for want of flesh1 with quails in great abundance2 this is mentioned elsewhere1 in ,psal4 lxxviii4 #bg4 in which we have an account1 that these quails were a sort of feathered fowl1 which could not have been so well understood by the sense of the ,hebrew word1 which we render quails#ci4 ,we have also an account1 in ,exod4 xvii4 #f4 of ,god's supplying them with water out of the rock in ,horeb2 and if we compare this with ,psal4 cv4 #da4 we shall find that this water issued from thence in so large a stream1 that it was like a river4 ,and the apostle ,paul gives farther light to it1 when he says1 speaking in a figurative way1 that the rock followed them1 #a ,cor4 x4 #d4 that is1 the water that ran from it like a river1 did not flow in a right line2 but1 by a continued miracle1 changed its course1 as they altered their stations1 in their various removes from place to place in the wilderness4 ,and he also adds1 that ,god designed this to be a type of ,christ4 ,i might also observe1 that there were many things in the life of ,david1 after his expulsion from ,saul's court1 that would argue him an usurper2 inasmuch as he did not barely fly to secure his life1 which he might lawfully do1 as a private person2 but he raised a small army2 and accordingly it is said1 in #b ,sam4 xxii4 #b4 that every one that was #8in distress1 or in debt1 or discontented1 gathered themselves unto him2 and he became a captain over him2 and there were with him about four hundred men4' ,and ,jonathan1 who was heir apparent to the crown1 is forced to capitulate with1 and take an oath of him1 that he would grant him his life1 as concluding1 that he would be king after his father's death1 #a ,sam4 xx4 #ad1 #ae4 compared with the #db4 and ,saul's jealousy hereof1 which was attended with rage1 amounting to a kind of destraction1 was not altogether without ground2 as he intimates to him1 when he tells him1 #8,behold1 ,i know well that thou shalt surely be king1' chap4 xxiv4 #bj4 and accordingly1 in the following verses1 he makes him #8swear to him1 that he would not cut off his seed after him1 or destroy his name out of his father's house4' ,now this could hardly be justified1 if we did not consider what we read in another part of scripture1 that1 before that time1 ,god had taken away the kingdom from ,saul1 and anointed ,david to be king in his stead1 in #a ,sam4 xvi4 #ac4 though he had not the actual possession of it till after ,saul's death4 ,i might farther observe1 that when we read the account contained in the books of ,moses1 of the ceremonial law1 and the various rites and ordinances of divine service contained therein1 or meet with any expressions in the ,old ,testament that refer to it2 these ought to be compared with several things that are recorded in the writings of the apostle ,paul1 and1 particularly1 a very considerable part of his epistle to the ,hebrews#dj1 in which we have an account of the signification thereof1 as ordained to be types of the gospel-dispensation4 ,and1 indeed1 there are many scriptures of the ,old ,testament1 which will be better understood by comparing them with others that refer to them in the ,new4 ,thus it is said1 in ,isa4 xvi4 #bc4 ,unto me every knee shall bow2 which appears to be very agreeable to what is said concerning our ,saviour1 in ,phil4 ii4 #aj4 and it is not only spoken of the divine honour that should be paid to him2 but it relates1 in a peculiar manner1 to that glory which all shall ascribe to him1 when they stand before his tribunal1 as appears by comparing it with ,rom4 xiv4 #aj1 #aa4 ,again1 when we read1 in ,isa4 vi4 #aj4 of ,god's sending the prophet to make the heart of the people fat1 and their ears heavy1 and shut their eyes1 lest they see with their eyes1 and hear with their ears1 and understand with their hearts1 and convert1 and be healed4 ,it is not to be supposed that ,god is represented hereby as the author of their sin2 which will plainly appear1 if we compare it with ,matt4 xiii4 #ae4 in which this text is cited1 and farther explained1 as it is said1 ,this people's heart is waxed fat1 and their eyes have they closed1 lest they should see with their eyes1 c4 ,and it is also referred to1 and explained in the same sense as charging their sin1 and the consequence thereof upon themselves1 in ,acts xxviii4 #bf1 #bg4 ,by this method of comparing the ,old and ,new ,testament together1 we shall be led to see the beautiful harmony of the scriptures1 and how the predictions thereof have been accomplished2 which will tend very much to establish our faith in the truth of the ,christian religion1 that is founded on them4 ,but this having been insisted on elsewhere#da1 we pass it over at present1 and proceed to consider1 ,that there are several places1 in the ,new ,testament1 which being compared together1 will give light to one another4 ,thus1 in the four ,evangelists1 which contain the history of the life and death of ,christ1 we may observe1 that some things are left out1 or but briefly hinted at in one of them1 which are more largely insisted on in another4 ,thus we read1 in ,matt4 xii4 #ad1 #ae4 that #8the ,pharisees went out and held a counsel against our ,saviour1 how they might destroy him2' upon which occasion #8he withdrew himself from thence4 ,and great multitudes followed him1 and he healed them all4' ,but ,mark1 chap4 iii4 #ag1 seq4 speaking concerning the same thing1 intimates that the ,herodians were joined with the ,pharisees in this conspiracy2 and that he #8withdrew himself to the sea1' viz4 of ,tiberias2 where he ordered that #8a small ship should wait on him1 lest the multitude should throng him4' ,and we have also an account of several places from whence they came1 namely1 ,galilee1 ,jerusalem1 ,idumea1 and from beyond ,jordan1 and they about ,tyre and ,sidon1 so that a great part of them were ,gentiles2 and this gives light to what follows in ,matt4 xii4 #ah1 #ba4 in which it is intimated1 that this was an accomplishment of what was foretold by the prophet ,isaias1 that he should shew judgment to the ,gentiles2 and that1 in his name should the ,gentiles trust2 therefore he wrought miracles for their conviction that he was the ,messias4 ,again1 it is said1 in ,matt4 xiii4 #ab4 #8,whosoever hath1 to him shall be given1 and he shall have more abundance4 ,but whosoever hath not from him shall be taken away1 even that he hath4' ,some will be ready to enquire1 how can that which he hath be said to be taken away1 when he is supposed to have nothing8 or1 how can a person be said to lose that which he never had8 ,but if compare this with a parallel scripture1 in ,luke viii4 #ah4 there it is said1 ,whosoever hath not1 from him shall be taken1 even that which he seemeth to have2 or1 as it is in the margin1 that which he thinketh he hath4 ,now1 though a man cannot lose grace1 that had it not2 yet an hypocrite1 who seems to have it1 may lose that which he supposeth himself to have4 ,this method of comparing the four ,evangelists together1 is attempted by several divines2 and1 among them1 a late writer1 who is deservedly esteemed by all the reformed churches#db1 thinks1 that the inscription1 on the cross of ,christ1 can hardly be determined1 without what is said of it1 by all the four ,evangelists4 ,mark says these words were written1 ,the king of the ,jews1 ,mark xv4 #bf4 and ,luke says1 ,this is the king of the ,jews1 ,luke xxiii4 #ch4 and ,matthew adds another word1 ,this is ,jesus1 the king of the ,jews1 ,matt4 xxvii4 #cg4 and ,john expresses it thus1 ,jesus of ,nazareth1 the king of the ,jews1 ,john xix4 #ai4 ,so that1 by comparing them all together1 and supplying those words from one1 which are left out by others of them1 we must conclude1 that the inscription was1 ,this is ,jesus of ,nazareth1 the king of the ,jews4 ,again1 as the ,acts of the ,apostles contains a brief history of the first planting the gospel-church1 and of the travels and ministry of the apostle ,paul1 in particular2 this ought to be compared with some things1 occasionally mentioned in his epistles1 which will give farther light to them4 ,thus the apostle says1 in #a ,cor4 xv4 #h4 ,last of all1 he was seen of me also1 as one born out of due time2 and speaks of himself in ver4 #i4 as the least of the apostles1 not meet to be called an apostle2 because he persecuted the church of ,god4 ,this ought to be compared with ,acts ix4 #a-f4 which gives an account of him as a persecutor before his conversion1 and shews how our ,saviour was seen of him2 which is not to be taken in the same sense as he was seen by the rest of the apostles1 before his ascension into heaven2 but of his being seen of him1 after his ascension1 when1 on this occasion1 he appeared to him4 ,and1 if this be compared with #a ,cor4 ix4 #a4 he considers this sight of ,jesus as a necessary qualification for the apostleship2 therefore1 when he speaks of himself as born out of due time1 he means1 called to1 and qualified for the apostleship1 out of due time2 that is1 not at the same time in which the other apostles were1 but by this extraordinary dispensation of providence4 ,again1 when the apostle1 in #a ,thes4 ii4 #b4 speaks of his having been shamefully entreated at ,philippi4 ,this will be better understood if we compare it with ,acts xvi4 #af1 #ba1 #bb1 seq4 ,and when he tells the ,thessalonians1 in the following words1 that we were bold in our ,god1 to speak unto you the gospel of ,god with much contention2 this should be compared with ,acts xvii4 #a1 seq4 ,many instances of the like nature might be given1 by which1 the usefulness of comparing one scripture with another1 would farther appear4 ,but1 ,i design this only as a specimen1 to assist us in the application of this direction2 which a diligent enquirer into the sense of scripture1 will be able1 in reading it1 to make farther improvements upon4 7#e47 ,in order to our understanding the scriptures1 we must take notice of the several figurative modes of speaking that are used therein4 ,as1 #ast1 ,the part is often put for the whole#dc4 ,thus the soul1 which is one constituent part of man1 is sometimes put for the whole man2 as in ,gen4 xlvi4 #bf4 we read of the souls that came with ,jacob into ,egypt2 and1 in ,rom4 xii4 #a4 the body is put for the whole man2 ,i beseech you1 brethren1 by the mercies of ,god1 that you present your bodies1 that is1 yourselves1 a living sacrifice to ,god4 ,so the blood of ,christ1 which is often spoken of1 in scripture1 as that by which we are redeemed1 justified1 and saved1 is to be taken for the whole of his obedience and sufferings1 both in life and death1 to which our salvation is to be ascribed1 as well as to the effusion of his blood4 #b;dly1 ,the thing containing1 is put for that which is contained therein#dd2 so the cup in the ,lord's supper1 is put for the wine1 #a ,cor4 xi4 #be4 ,and the thing signified is put for the sign thereof4 ,thus when it is said1 ,this is my body1 ver4 #bd4 the meaning is1 this bread is a sign of my body1 to wit1 of the sufferings endured therein4 #c;dly1 ,places are1 by way of anticipation1 called by those names1 which in reality1 were not given them1 or1 which they were not commonly known by1 till some time after4 ,thus it is said1 that1 as soon as ,israel had passed over ,jordan1 they encamped in ,gilgal1 ,josh4 iv4 #ai4 that is1 in the place which was afterwards so called2 for it is said1 that it was called ,gilgal because there they were circumcised2 and so the reproach of ,egypt1 occasioned by the neglect of that ordinance1 was rolled away1 chap4 v4 #i4 ,again1 it is said1 ,the kings that came up against ,sodom1 when ,lot was taken prisoner1 had smitten all the country of the ,amalekites1 ,gen4 xiv4 #g4 whereas1 the country that was afterwards known by that name1 could not be so called at that time2 since ,amalek1 from whom it took its name1 was not born till some ages after1 he being of the posterity of ,esau1 chap4 xxxvi4 #aa4 #dthly1 ,the time past1 or present1 is often1 especially in the prophetic writings1 put for the time to come2 which denotes the certain performance of the prediction1 as much as though it were actually accomplished4 ,thus it is said1 ,he1 that is1 our ,saviour1 is despised and rejected of men2 he hath born our griefs1 he was wounded for our transgressions1 ,isa4 liii4 #d1 #e4 ,and elsewhere1 ,the people that walked in darkness have seen a great light1 chap4 ix4 #b4 and unto us a child is born1 chap4 v4 #i4 c4 #ethly1 ,one of the senses is sometimes put for another4 ,thus it is said1 ,i turned to see the voice that spake to me1 ,rev4 i4 #ab4 where seeing is put for hearing1 or1 understanding the meaning of the voice that spake4 #fthly1 ,positive assertions are sometimes taken in a comparitive sense4 ,thus ,god says to ,samuel1 the people in asking a king1 have not rejected thee1 but me1 #a ,sam4 viii4 #g4 that is1 they have cast more contempt on me than they have on thee1 q4 d4 they have offered a greater affront to my government1 who condescended to be their king2 though they have been uneasy under thine administration1 as appointed to be their judge4 ,and1 in ,psal4 li4 #d4 ,david says1 ,against thee1 thee only1 have ,i sinned4 ,whereas he had sinned against ,uriah and ,bathsheba1 as having murdered the one1 and tempted the other to commit adultery with him2 he had sinned against the army1 whom he occasioned to fall in battle1 pursuant to the orders he gave ,joab1 with a design to destroy ,uriah2 yet says he1 against thee1 thee only1 have ,i sinned2 that is1 the greatest aggravation of my sin is1 that it contains rebellion against thee4 ,and elsewhere1 ,god says1 ,i desired mercy1 and not sacrifice1 ,hos4 vi4 #f4 that is1 more than sacrifice4 #gthly1 ,there are several hyperbolical ways of speaking in scripture1 whereby more is expressed than what is generally understood4 ,thus the vessel in the temple1 in which things were washed1 which was ten cubits from one brim to the other1 is called a molten ,sea1 #a ,kings vii4 #bc4 because it contained a great quantity of water2 though1 indeed1 it was very small1 if compared with the dimensions of the sea3 ,and in #a ,kings x4 #bg1 it is said1 that ,solomon made silver to be in ,jerusalem1 as stones2 and cedars as the sycamore-trees1 which are in the vale for abundance4 ,silver was not1 strictly speaking1 as plentiful as stones2 but it implies1 that there were vast treasures thereof1 heaped up by the king1 and many of his subjects1 and no lack of it in any one4 ,and1 in ,judges xx4 #af4 it is said1 there were some of the ,benjamites left-handed1 every one of whom could sling stones at an hair-breadth1 and not miss2 which only signifies that they had an uncommon expertness in this matter2 and when we read of some of the cities in the land of ,canaan1 that were great1 and walled up to heaven1 ,deut4 i4 #bh4 it only denotes that their walls were very high3 ,and1 in ,kings i4 #dc4 it is said upon the occasion of ,solomon's being anointed king1 that the people rejoiced with great joy2 so that the earth rent with the sound of them2 the meaning of which is only this1 that the shouts of the people were so great1 that if the concussion of the air1 that was made thereby1 could have rent the earth1 this would have done it4 #hthly1 ,we sometimes find ironical expressions1 and sarcasms used in scripture1 with a design to expose the wickedness and folly of men4 ,thus1 when our first parents sinned by adhering to the suggestions of ,satan1 who told them1 that they should be as gods1 knowing good and evil1 ,gen4 iii4 #e4 ,god says in an ironical way1 ,behold the man is become as one of us1 to know good and evil1 c4 ver4 #bb4 ,and the prophet ,elijah exposes ,baal's worshippers2 and ,micaiah1 ,ahab's false prophets1 by using a sarcastic way of speaking1 #a ,kings xviii4 #bg4 and chap4 xxii4 #ae4 ,and ,job uses the same figurative way of speaking1 when he reproves the bitter invectives1 and false reasonings of his friends2 ,no doubt but ye are the people1 and wisdom shall die with you1 ,job xii4 #b4 ,and ,solomon uses the same way of address1 when he says1 ,rejoice1 ,o young man1 in thy youth1 and let thy heart cheer thee in the days of youth1 and walk in the ways of thy heart1 and in the sight of thine eyes3 ,but know thou1 that for all these things ,god bring thee into ,judgment1 ,eccl4 xi4 #i4 ,and1 the man that trusts in his own righteousness for justification1 is also exposed in the same way1 #8,behold1 all ye that kindle a fire1 that compass yourselves about with sparks2 walk in the light of your fire1 and in the sparks that ye have kindled3 ,this shall ye have of mine hand1 ye shall lie down in sorrow1' ,isa4 l4 #aa4 ,and when our ,saviour says to his disciples1 having found them asleep1 in ,matt4 xxvi4 #de1 #df4 #8,sleep on now1 and take your rest2 behold the hour is at hand1 and the ,son of man is betrayed into the hands of sinners1' it is plain from the following words1 that he uses this figurative way of speaking2 for he immediately adds1 without an irony1 ,rise1 let us be going4 ,this1 some think to be the method of speaking which our ,saviour makes use of1 when he reproves his disciples for that fond conceit that they had1 that his kingdom was of this world2 and contending sometimes among themselves1 who should be greatest therein3 ,upon which occasion he bids them make provision for war2 and take care to secure those two things that are necessary thereunto1 money and arms3 ,thus he says1 in ,luke xxii4 #cf4 #8,he that hath a purse1 let him take it2 and he that hath no sword1 let him sell his garment1 and buy one2' they did not1 indeed1 immediately perceive that he spake in an ironical way2 and therefore replied1 in ver4 #ch4 ,lord1 behold here are two swords3 ,upon which he says1 still carrying on the irony1 ,it is enough4 ,so that1 whether they understood his meaning or no1 it seems to be this2 if you are disposed to contend who shall be greatest1 as though my kingdom were of a temporal nature1 and to be erected and maintained by force of arms1 do you think you have sufficient treasure to hire forces to join with you1 or buy arms for that purpose8 or1 do you imagine that you have courage enough to attack the ,roman empire1 and gain it by force8 ,you say1 you have two swords1 can you suppose that these are enough8 what a ludicrious and indifferent figure would you make1 if you expected to come off conquerors by this means8 ,no1 they that take the sword shall perish with the sword2 for my kingdom is not of this world3 ,so that all the advantages and honours that you are to expect therein1 are of a spiritual nature4 ,this seems rather to be the meaning of this scripture1 than that which the ,papists generally acquiesce in1 namely1 that by the two swords1 are meant the civil and ecclesiastical2 both which1 as they pretend1 are put into the ,pope's hands4 #ithly1 ,the scripture often makes use of a figurative way of speaking1 generally called an hendyadis1 whereby one complex idea1 is expressed by two words1 which is very common in the ,hebrew language4 ,thus in ,jer4 xxix4 #aa4 when ,god promises his people1 that he would give them an expected end1 intending hereby their deliverance from the ,babylonish captivity2 the words1 if literally translated1 ought to be rendered1 as it is observed in the margin1 an end and expectation2 whereas1 our translators were apprized that there is such a figurative way of speaking contained in them1 and therefore they render them1 an expected end3 ,and this figure is sometimes used in the ,new ,testament2 as when our ,saviour tells his disciples1 in ,luke xxi4 #ae4 ,i will give you a mouth and wisdom2 that is1 ,i will give you ability to express yourselves with so much wisdom1 that all your adversaries shall not be able to gain-say it4 ,and some think1 that there is the same way of speaking used in ,john iii4 #e4 #8,except a man be born of water1 and of the ,spirit1 he cannot enter into the kingdom of ,god2' that is1 except a man be born of the ,holy ,spirit1 or regenerated1 which is signified by being born of water1 he cannot1 c4 #ajthly1 ,nothing is more common than for the ,holy ,ghost1 in scripture to make use of metaphors1 which are a very elegant way of representing things1 by comparing them with1 and illustrating them by others1 and borrowing such modes of speaking from them1 as may add a very considerable beauty to them4 ,thus repentance and godly sorrow1 together with the blessed privileges which shall hereafter attend them1 are compared to sowing and reaping1 in ,psal4 cxxvi4 #e1 #f4 #8,they that sow in tears1 shall reap in joy4 ,he that goeth forth and weepeth1 bearing precious seed1 shall doubtless come again with rejoicing1 bringing his sheaves with him4' ,and the prophet sets forth the labour and pains which ,israel had taken in sin2 and exhorts them1 by a metaphor taken from husbandry1 to be as industrious in pursuing what would turn to a better account1 in ,hos4 x4 #ab1 #ac4 where he speaks of their having plowed wickedness1 and reaped iniquity2 and advises them to sow to themselves in righteousness1 and reap in mercy2 which1 as he farther adds1 they should do by seeking the ,lord2 and it is time1 says he1 to seek him1 till he come and rain righteousness upon you2 which is necessary to a plenteous harvest of blessings1 which you may hope for in so doing4 ,and1 in chap4 vii4 #d4 he reproves their adulteries by a metaphor1 taken from an oven heated by the baker2 and their hypocrisy by another1 taken from a cake not turned1 ver4 #h4 and their being weakened1 and almost ruined hereby1 he compares to the gray hairs of those who are bowed down under the infirmities of age1 ver4 #i4 and for their cowardice and seeking help from other nations1 and not from ,god1 he calls them a silly dove without an heart1 ver4 #aa4 ,and we may observe1 that there is oftentimes a chain of metaphors in the same paragraph4 ,of this kind is that elegant description of old age1 sickness1 and death1 which ,solomon gives1 in exhorting persons to remember their ,creator in the days of their youth1 ,eccl4 xii4 #a-f4 while the sun1 or the light1 or the moon1 or the stars be not darkened2 by which1 it is probable1 he intends the impairing the intellect1 the loss of those sprightly parts which once they had1 or1 of the memory and judgment2 upon which account men are sometimes said to1 out-live themselves4 ,and he speaks of the keepers of the house trembling2 that is1 the hands and arms1 designed for the defence of the body1 being seized with paralytic disorders2 the strong men bowing themselves2 that is1 those parts which are designed to support the body being weakened1 and needing a staff to bear up themselves2 the grinders ceasing because they are few1 signifies the loss of teeth2 and they that look out of the windows being darkened1 a decay of sight2 their rising up at the voice of the bird1 implies their loss of one of the main props of nature1 to wit1 sleep2 so that they may rise early in the morning1 when the birds begin to sing1 because their beds will not afford them rest3 ,and the daughters of music being brought low1 denotes a decay of the voice and hearing1 and being not affected with those sounds which were once most delightful to them4 ,the almond-tree flourishing1 plainly signifies the hoary head2 the grashopper being a burden1 is either a proverbial speech1 importing a want of courage1 strength1 and resolution to bear the smallest pressures2 or1 as others understand it1 their stooping1 when bowed down with old age4 ,the silver cord loosed1 or1 the golden bowl broken at the fountain1 or the wheel broken at the cistern1 signifies a decay of the animal spirits1 a laxation of the nerves1 the irregular circulation of the blood1 or the universal stoppage thereof2 and then the frame of nature is broken1 and man returns to the dust#de4 ,in the ,new ,testament there are several metaphors used2 some of which are taken from the ,isthmian and ,olympic games1 practised by the ,greeks and ,romans4 ,thus the apostle ,paul compares the ,christian life to a race in which many run2 but they do not all receive the prize1 #a ,cor4 ix4 #bd4 ,and1 in ver4 #be4 he alludes to another exercise1 to wit1 wrestling2 and recommends temperance as what was practised by them1 as a means for their obtaining the crown4 ,and1 ver4 #bf4 he uses a metaphor1 taken from another of the games1 to wit1 fighting1 in hope of victory2 by which he illustrates his zeal in the discharge of his ministry4 ,and in ,heb4 xii4 #a4 he speaks of the ,christian race1 and the necessity of laying aside every weight1 to wit1 allowed sins1 which would retard our course1 or hinder us in the way to heaven4 ,and in ,phil4 iii4 #ac1 #ad4 he speaks of himself both as a minister and a ,christian1 as #8forgetting those things which are behind1 and reaching forth unto those things which are before1' and1 #8pressing towards the mark1 for the prize of the high calling of ,god in ,christ ,jesus2' where he plainly alludes to the purpose1 industry1 and earnestness of those who run in a race4 ,and1 in ,eph4 vi4 #aa-af4 he speaks of the difficulties1 temptations1 and opposition that believers are exposed to1 in the ,christian life2 and advises them1 to put on the whole armour of ,god2 and so carries on the metaphor or allegory1 by alluding to the various pieces of armour1 which soldiers make use of when engaged in battle1 to illustrate the methods we ought to take1 that we may come off conquerors at last4 7#f47 ,it will be very useful1 in order to our understanding scripture1 for us to know some things1 relating to the different forms of civil government1 and the various changes made therein1 among the ,jews1 and other nations1 with whom they were conversant4 ,at first we find1 that distinct families had the administration of civil affairs committed unto them1 and the heads thereof were1 as it were1 the chief magistrates1 who had the exercise of civil power1 in some instances2 especially if it did not interfere with that of the country wherein they lived4 ,some think1 indeed1 that it extended to the punishing capital crimes with death2 and that ,judah1 who was the head of a branch of ,jacob's family1 when he passes this sentence concerning ,tamar1 in ,gen4 xxxviii4 #bd4 ,bring her forth1 and let her be burnt1 does it as a civil magistrate3 ,but1 if it be not deemed a rash and unjustifiable expression in him1 when he says1 ,let her be brought forth1 and burnt1 we must suppose the meaning to be1 let her first be confined till she is delivered of her child1 and then tried by the civil magistrate1 the consequence whereof will be1 her being burnt1 when found guilty of the adultery that was charged upon her4 ,so that it does not appear that the heads of families1 when sojourning in other countries1 had a power distinct from that of the government under which they lived1 to punish offenders with death2 though1 ,i think1 it is beyond dispute1 that they had a government in their own families1 that extended1 in many respects1 to civil affairs1 as well as obliged them to observe those religious duties which ,god required of them4 ,it may be farther observed1 that this government extended so far1 as that the ,patriarchs1 or heads of families1 had1 sometimes1 a power of making war1 or entering into confederacies with neighbouring princes1 for their own safety1 or recovering their rights when invaded4 ,thus when ,lot and the ,sodomites1 were taken prisoners by the four kings that came up against them1 we read1 in ,gen4 xiv4 #ac1 #ad4 that ,abraham called in the assistance of some of his neighbours1 with whom he was in confederacy1 and armed his trained servants1 three hundred and eighteen1 born in his house1 and rescued him1 and the men of ,sodom from the hands of those that had taken them prisoners4 ,we have little more light as to this matter1 so long as the government continued domestic1 and the church in the condition of sojourners3 ,but1 when they were increased to a great nation1 their civil1 as well as religious government1 was settled1 by divine direction1 under the hand of ,moses1 in the wilderness4 ,the first form thereof1 was a theocracy1 in which ,god gave them laws in an immediate way2 condescended to satisfy them1 as to some things1 which they enquired of him about2 gave them particular intimations how they should manage their affairs of war and peace2 and appeared for them in giving them victory over their enemies1 in a very extraordinary1 and sometimes1 miraculous way4 ,but1 besides this great honour that ,god put on them1 he established a form of government among them1 in which they were divided into thousands1 hundreds1 fifties1 and tens1 ,exod4 xviii4 #ca4 ,deut4 i4 #ae4 each of which divisions had their respective captain or governor2 who are1 sometimes1 styled the nobles of the children of ,israel1 ,exod4 xxiv4 #aa4 ,and these governors were generally heads of considerable families among them2 which were also divided in the same way1 into thousands1 fifties1 and tens1 in proportion to the largeness thereof2 thus ,gideon1 speaking of his family1 in ,judges vi4 #be4 calls it1 as the ,hebrew word signifies1 his thousand4 ,and1 in the same manner1 their armies were divided1 when engaged in war2 thus when ,jesse sent ,david with a present1 into the army1 to his brethren1 he bade him deliver it to the captain over their thousand1 #a ,sam4 xvii4 #ah4 and chap4 xviii4 #ac4 ,and we read1 that ,saul made ,david his captain over a thousand2 which is the same with what we1 in our modern way of speaking1 call a commanding officer over a regiment of soldiers4 ,again1 when ,david's soldiers went out to war against ,absalom1 it is said1 ,they came out by hundreds and by thousands1 #b ,sam4 xviii4 #d4 each distinct company1 or regiment1 having their commanding officer4 ,thus the government was settled as to civil and military affairs1 in such a way1 that the head of the respective division1 had a power of judging in lesser matters4 ,but since there were some affairs of the greatest importance to be transacted in the form of their government1 by divine direction1 ,god appointed seventy men of the children of ,israel1 to assist ,moses in those matters1 in which they had more immediately to do with him2 and accordingly he gave them the ,spirit1 ,numb4 xi4 #af1 #ag4 that is1 the extraordinary inspiration of the ,spirit2 whereby he communicated his mind and will to them4 ,this was the first rise of the ,sanhedrim2 and these had a power of judging in civil matters1 throughout all the ages of the church till the ,jews were made tributary to the ,romans2 and after that1 this body of men were as vile and contemptible as they had before been honourable in the eyes of just and good men1 as appears by their tumultuous and unprecedented behaviour in the trial of our ,saviour1 and the malicious prosecutions1 set on foot by them1 against the apostles1 without any pretence or form of law4 ,after the death of ,joshua1 and the elders that survived him1 there was an alteration in the form of government1 occasioned by the oppression which they were liable to from their enemies1 who insulted1 vexed1 and sometimes plundered them of their substance4 ,then ,god raised up judges1 who first procured peace for them1 by success in war2 and afterwards governed them2 though without the character or ensigns of royal dignity4 ,and1 this government not being successive1 they were1 on the death of their respective judges1 brought into great confusion1 every one doing that which was right in his own eyes1 till another judge was raised up1 as some future emergency required it4 ,thus the posture of their affairs continued1 as the apostle observes1 about the space of four hundred and fifty years1 ,acts xiii4 #bj4 and then it was altered1 when1 through their unsettled temper1 they desired a king1 in conformity to the custom of the nations round about them2 which thing was displeasing to ,god3 nevertheless1 he granted them their request1 #a ,sam4 viii4 #e-g4 and so the government became regal4 ,and then followed a succession of kings1 set over the whole nation1 till the division between ,judah and ,israel2 when they became two distinct kingdoms1 and so continued1 till their respective captivity4 ,these things being duly considered1 will give great light to several things contained in scripture2 especially as to what relates to the civil affairs of the church of ,god4 ,and1 for our farther understanding thereof1 it will be necessary that we take a view of the government of other nations1 with whom they were often conversant4 ,we read almost of as many kings in scripture1 as there were cities in several of those countries which lay round about them2 thus1 in ,gen4 xxxvi4 we read of many dukes and kings1 7whose power was much the same7 who descended from ,esau4 ,these had very small dominions1 each of them being1 as it is probable1 the chief governor of one city1 or1 at most1 of a little tract of land round about it2 and1 indeed1 besides the ,assyrian1 and other monarchies1 that were of a very large extent1 and had none who stood in competition with them1 under that character1 while they subsisted2 all other kingdoms were very small2 therefore four kings were obliged to enter into a confederacy1 to make war with ,sodom1 and the four neighbouring cities1 which a very inconsiderable army might1 without much difficulty1 have subdued1 ,gen4 xiv4 #a1 c4 ,one of them1 indeed1 is called king of nations2 not as though he had large dominions1 but because he was the chief governor of a mixed people1 from divers nations1 who were settled together in one distinct colony2 and the king of ,shinar1 there spoken of1 is not the king of ,babylon1 who was too potent a prince to have stood in need of others to join with him in this expedition2 but it was a petty king1 who reigned in some city near ,babylon1 and was tributary to the ,assyrian empire4 ,these four kings1 with all their forces1 were so few in number1 that ,abraham was not afraid to attack them2 which he did with success4 ,again1 we read1 that in ,joshua's time1 the kings in the land of ,canaan1 whom he subdued1 had1 each of them1 very small dominions1 consisting of but one capital city1 with a few villages round about it4 ,thus we read of thirty one kings that reigned in that country1 which was not so big as a fourth part of the kingdom of ,england1 ,josh4 xii4 ,and afterwards most of these kingdoms were swallowed up by the ,assyrian empire4 ,thus the king of ,assyria1 as ,rabshakeh boasts1 had entirely conquered the kings of ,hamath1 ,arphad1 ,gozan1 and ,haran1 with several others1 #b ,kings xix4 #ab1 #ac4 these had very small dominions1 and therefore were easily subdued by forces so much superior to any that they could raise4 ,egypt1 indeed1 was more formidable2 and therefore we often read in scripture of ,israel's having recourse to them for help1 and are blamed for trusting in them more than ,god3 ,and1 in ,arabia1 there were some kings who had large dominions1 as appears by the vast armies that they raised3 ,thus ,zerah the ,ethiopian came forth against ,asa1 with a thousand thousand men1 #b ,chron4 xvi4 #ai4 ,nevertheless1 the church of ,god was able to stand its ground2 for1 whether the neighbouring kings were many of them1 confederate against them1 or the armies they raised1 exceeding numerous1 like the sand on the sea shore2 they had safety and protection1 as well as success in war1 from the care and blessing of providence2 of which we have an account in the history of scripture relating thereunto4 7#g47 ,it will be of some advantage1 in order to our understanding the sense of scripture1 for us to enquire into the meaning of those civil and religious offices and characters1 by which several persons are described1 both in the ,old and ,new ,testament4 ,concerning the ,priests and ,levites1 we have had occasion frequently to insist on their call and office3 ,among the former of these1 one is styled high-priest2 who was not only the chief minister in holy things under the ,jewish dispensation2 but presided over the other priests in all those things that respected the temple-service4 ,there was also another priest1 who had pre-eminence over his brethren1 that was next to the high-priest in office1 who seems to be referred to1 in #b ,kings xxv4 #ah4 where we read of ,seriah1 the chief priest1 and ,zephaniah the second priest4 ,this office is not often mentioned in scripture1 but is frequently spoken of by ,jewish writers3 ,they call him1 who was employed therein1 as the author of the ,chaldee paraphrase does on that text1 the ,sagan3 ,and1 some think1 that this office was first instituted in ,numb4 iii4 #cb4 in which ,eleazar1 the son of ,aaron the priest was to be chief over the chief of the ,levites1 and to have the oversight of them1 that kept the charge of the sanctuary3 ,and elsewhere1 we read of ,zadok and ,abiathar1 being1 by way of eminency1 priests at the same time1 #b ,sam4 xv4 #ce4 by which1 it is probable1 we are to understand1 as many expositors do1 that one was the high priest1 the other the ,sagan2 who was to perform the office that belonged to the high priest in all the branches thereof1 if he should happen to be incapacitated for it4 ,besides these1 there were others who were styled chief-priests1 as being the heads of their respective classes1 and presided over them when they came to ,jerusalem1 to minister in their courses4 ,there was also the president of the ,sanhedrim1 who is generally reckoned one of the chief priests4 ,moreover1 when any one was by the arbitrary will of the governors1 in the degenerate and declining state of the ,jewish church1 deposed from the high-priesthood1 barely to make way for another favourite to enjoy that honour1 he was1 though divested of his office1 nevertheless called chief priest4 ,this will give light to several scriptures in the ,new ,testament1 in which we often read of many chief priests at the same time1 ,see ,luke iii4 #b4 ,mark xiv4 #ec4 ,again1 as to the ,levites1 these were not only appointed to be the high priest's ministers in offering gifts and sacrifices in the temple2 but many of them were engaged in other offices2 some in instructing the people1 in the respective cities where they dwelt1 who were to resort to them for that purpose1 or in synagogues1 erected for this branch of public worship4 ,others were employed as judges in determining civil or ecclesiastical1 matters4 ,again1 we often read1 in scripture1 of ,scribes3 ,these were of two sorts2 some were employed only in civil matters2 and we sometimes read of one person1 in particular1 who was appointed to be the king's scribe4 ,thus in ,david's reign1 we read of ,shemaiah the scribe1 and in ,hezekiah's of ,shebna1 #a ,chron4 xxiv4 #f4 #b ,kings xviii4 #ah4 ,this seems to have been a civil officer1 not much unlike a secretary of state among us2 and we seldom find mention made of more than one scribe at a time1 except in ,solomon's reign in which there were two1 #a ,kings iv4 #d4 ,but besides this1 we often read of scribes who were engaged in other works2 thus it is generally supposed1 that many of them were employed in transcribing the whole1 or some parts of scripture1 for the use of those who employed them therein1 and gratified them for it2 which was necessary for the propagating religion in those ages1 in which printing was not known4 ,there were others who explained the law to the people4 ,thus ,ezra is styled1 a ready scribe in the law of ,moses1 ,ezra1 vii4 #f4 ,this was an honourable and useful employment1 faithfully managed by him and many others1 in the best ages of the church4 ,but1 in our ,saviour's time1 there were scribes who pretended to expound the law1 and instruct the people2 but the doctrines they propagated1 were very contrary to the mind of the ,holy ,ghost in ,moses's writings2 and their way of preaching was very empty and unprofitable3 ,upon which occasion it is said1 that our ,lord taught as one having authority1 and not as the scribes1 ,matt4 vii4 #bi4 ,moreover1 we sometimes read in the ,new-,testament1 of ,lawyers1 against whom our ,saviour denounces woes1 for opposing him and his gospel4 ,this is supposed by some1 to be only a different name given to the scribes2 inasmuch as they practised the law in public courts of judicature1 and pleaded causes in the ,sanhedrin1 or taught in their schools or religious assemblies2 both which the scribes did4 ,and the evangelist ,matthew1 speaking concerning a lawyer1 who asked our ,saviour a question1 ,which is the great commandment1 chap4 xxii4 #ce1 #cf4 ,mark mentioning the same thing1 calls him one of the scribes1 ,mark xii4 #bh4 ,so that the same thing1 for substance1 seems to be intended by both of them2 or if there was any difference between them1 as others suppose there was1 from what is said in ,luke xi4 #dd1 #de4 that when our ,saviour had been reproving the scribes and ,pharisees1 ,one of the lawyers said unto him1 thus saying thou reproachest us also1 where they speak as though they were distinct from them3 yet it is evident from hence1 that however they might be distinguished from them1 in other respects1 they agreed with them as engaged in expounding the law1 and herein are said to lade men with heavy burdens and grievous to be born2 which they themselves would not touch with one of their fingers4 ,as for those civil officers which we read of in the ,old ,testament before the captivity1 especially in ,david and ,solomon's reign1 they were either such as were set over the tribute1 the principal of which was at the head of the treasury1 #a ,kings iv4 #f4 and others were employed under them1 to see that the taxes were duly levied and paid3 ,these are called receivers1 ,isa4 xxxiii4 #ah4 ,others were employed in keeping and adjusting the public records1 of which1 one was the chief2 who1 by way of eminence1 is called the recorder3 ,and others were appointed to manage the king's domestic affairs1 of which1 the chief was set over the household1 #b ,kings xviii4 #ah4 ,another is said to be set over the host1 #a ,kings iv4 #d4 who either had the chief command of the army1 or else was appointed to muster and determine who should go to war1 or be excused from it4 ,and there is another officer we read of once in scripture1 viz4 he that counted the towers1 ,isa4 xxxiii4 #ah4 whose business seems to have been to survey and keep the fortifications in repair2 but these not being so frequently mentioned in scripture as others1 we pass them over1 and proceed more especially to consider some characters of persons we meet with in the ,new ,testament4 ,there was one sort of officers who were concerned in exacting the public revenues1 after the ,jews were made tributary to the ,roman empire3 ,these are called publicans2 the chief of which were generally persons of great honour and substance1 who sometimes farmed a branch of the revenue1 and they were1 for the most part1 ,romans of noble extract1 of whom we have an account in ,cicero#df1 and other heathen writers2 but there is no mention of them in scripture4 ,this honourable post was never conferred on the ,jews2 nevertheless1 we read of ,zaccheus1 who is said to have been one of the chief among the publicans1 though a ,jew1 ,luke xix4 #b4 the meaning of which is1 that he was the chief officer in a particular port1 who had other publicans under him2 whose business was1 constantly to attend at the ports1 and take an account of the taxes that were to be paid there1 by those of whom they were exacted4 ,of this latter sort was ,matthew1 who is called the publican1 i4 e4 one of the lowest officers concerned in the revenue1 ,matt4 x4 #c4 compared with chap4 ix4 #i4 ,these were usually very profligate in their morals1 and inclined to oppress those of whom they received taxes1 probably to gain advantage to themselves2 and were universally hated by the ,jews4 ,there was another sort of men often mentioned in the ,new ,testament1 that made the greatest pretensions to religion1 but were most remote from it1 and justly branded with the character of hypocrites1 to wit1 the ,pharisees1 who made themselves popular by their external shew of piety4 ,there is not1 indeed1 the least hint of there being such a sect amongst the ,jews before the captivity2 though1 it is true1 the prophet ,isaiah1 ,isa4 lxv4 #e4 speaks of a sort of people that much resembled them1 which said1 ,stand by thyself1 come not near to me1 for ,i am holier than thou2 from whence1 it seems1 that there were some of like principles in his day2 unless we suppose that this scripture had its accomplishment when the sect of the ,pharisees appeared in the world in a following age2 which was not long after the reign of ,alexander the great#dg1 between two and three hundred years before our ,saviour's time4 ,they are generally described in scripture1 as pretending to be more expert than all others in the knowledge of the law2 but1 in reality1 making it void1 by establishing those oral traditions1 which were contrary to the true intent and meaning thereof1 and1 as setting up their own righteousness1 and depending on the performance of some lesser duties of the law1 as that from whence they expected a right to eternal life4 ,these were the greatest enemies1 in their conduct1 as well as their doctrines1 to ,christ1 and his gospel4 ,there was another sect that joined with the ,pharisees1 in persecuting and opposing our ,saviour2 though otherwise they did not1 in the least1 accord with one another2 and these were the ,sadducees1 who appeared in the world about the same time with the ,pharisees3 ,these were men generally reputed as profligate in their morals1 and for that reason1 as much hated by the common people1 as the ,pharisees were caressed by them4 ,they adhered to the ,philosophy of ,epicurus2 and took occasion1 from thence to deny the resurrection1 angels1 and spirits1 as they are said to do in scripture1 ,acts xxiii4 #h4 ,it is true they did not desire to be thought irreligious1 though they were really so2 yet our ,saviour describes them1 as well as the ,pharisees1 as hypocrites1 and inveterate enemies of the gospel4 ,there was another sort of people sometimes mentioned in the ,new ,testament1 viz4 the ,samaritans1 who separated from the ,jews1 out of a private pique1 and built a distinct temple on mount ,gerizzim#dh2 and for this they were excommunicated by the ,jews1 and universally hated1 so that there was no intercourse between them1 ,john iv4 #i1 especially in those things in which one might be said to be obliged to the other3 ,these did very much corrupt the worship of ,god1 so that ,christ charges them with worshipping they knew not what1 ver4 #ab4 and it is observed concerning them1 after the ten tribes were carried captive into ,assyria1 and they who were left in the land feared not the ,lord1 that he sent lions amongst them1 #b ,kings xvii4 #be4 upon which occasion a priest was dismissed by the king of ,assyria1 under pretence of instructing them in the manner of the ,god of the land2 and he erected a strange medly of religion1 consisting partly of those corruptions therein1 which had been practised by the ,israelites for some ages past1 and partly of the ,heathen idolatry1 which they brought from ,assyria2 upon which account it is said1 ,they feared the ,lord1 and served their own gods after the manner of the nations whom they carried away from thence1 #b ,kings xvii4 #cc4 ,there is another sort of men1 mentioned in the ,new ,testament1 who are called ,herodians3 ,these seem to have been a political rather than a religious sect4 ,some of the ,fathers1 indeed1 think that they were so called because they complimented ,herod with the character of the ,messiah#di1 who1 as they supposed1 would be a very flourishing prince1 who was to reign over them1 according to the ancient prediction of the patriarch ,jacob1 after the sceptre was departed from ,judah3 ,but this seems to be a very improbable conjecture2 for ,herod the ,great was dead1 before we read any thing of the ,herodians in scripture3 ,and the ,jews had an opinion1 about this time1 that the ,messiah should never die1 ,john xii4 #cd4 ,therefore1 the most probable opinion is1 that these ,herodians were1 in their first rise1 the favourites and courtiers of ,herod1 and disposed to give into any alterations that he was inclined to make in the religious or civil affairs of the ,jews#ej4 ,by what is said concerning them in scripture1 it is supposed1 that they were1 for thy most part1 ,sadducees2 for if we compare ,matt4 xvi4 #f4 with ,mark viii4 #ae4 our ,saviour warns his disciples upon the same occasion1 to wit1 their having forgot to take bread1 to beware of the leaven of the ,pharisees and of the ,sadducees2 as the former evangelist expresses it1 and of the leaven of ,herod1 viz4 the ,herodians1 as it is in the latter3 ,now1 though these ,herodians1 or court-parasites1 might take their first rise in the reign of ,herod the ,great2 yet there was a party of men succeeded them1 who held the same principles1 and were disposed to compliment their governors with their civil and religious rights2 but they more especially distinguished themselves1 by their propagating principles of loyalty among the people3 ,and1 whereas the ,jews1 under a pretence that they were a free nation1 were very unwilling to give tribute to ,cesar1 7though they would not venture their lives as ,judas of ,galilee1 and some others had done1 by refusing it27 these ,herodians laid it down as an article of their faith1 that they ought to pay tribute to ,cesar2 and therefore1 when they came with this question to our ,saviour1 ,is it lawful to give tribute to ,cesar1 or not8 ,matt4 xxii4 #ag4 he soon discovered their hypocrisy1 and knew the design of that question as he might easily do from their being ,herodians4 ,thus concerning the various characters of persons mentioned in scripture1 as subservient to our understanding thereof4 7#h47 ,after all these helps for the understanding the sense of scripture1 there is one more which is universally to be observed2 namely1 that no sense is to be given of any text1 but what is agreeable to the analogy of faith1 has a tendency to advance the divine perfections1 stain the pride of all flesh1 in the sight of ,god1 and1 promote practical godliness in all its branches4 #ast1 ,scripture must be explained agreeably to the analogy of faith4 ,it is supposed that there is something we depend on1 which we can prove to be the faith of scripture1 or demonstrably founded upon it3 ,this we are bound to adhere to2 otherwise we must be charged with scepticism1 and concluded not to know where to set our feet in matters of religion4 ,now1 so far as our faith herein is founded on scripture1 every sense we give of it must be agreeable thereunto2 otherwise we do as it were suppose that the word of ,god in one place destroys what1 in another1 it establishes1 which would be a great reflection on that which is the standard and rule of our faith4 ,i do not hereby intend1 that our sentiments are to be a rule of faith to others1 any farther than as they are evidently contained in1 or deduced from scripture3 ,yet that which we believe1 as thinking it to be the sense of scripture1 is so far a rule to us1 that1 whatever sense we give of any other scripture1 must be agreeable to it2 or else1 we must be content to acknowledge1 that we are mistaken in some of those things which we called articles of faith1 as founded thereon4 #b;dly1 ,no sense given of scripture1 must be contrary to the divine perfections3 ,thus1 when human passions are ascribed to ,god1 such as grief1 fear1 desire1 wrath1 fury1 indignation1 c4 these are not to be explained1 as when the same passions are ascribed to men1 in which sense they argue weakness and imperfection4 ,and when any phrase of scripture seems to represent him defective in power2 as in ,jer4 xiv4 #i4 #8,why shouldst thou be as a man astonied1 as a mighty man that cannot save8' we are to understand it as a charge that would be unjustly brought against ,god1 if he did not appear in the behalf of his people1 by those who are disposed to reproach and find fault with the dispensations of his providence3 ,but1 since we have taken occasion1 in explaining many scriptures and doctrines founded upon them1 to apply this rule2 ,i shall content myself1 at present1 with the bare mentioning of it4 #c;dly1 ,we are to explain scripture in such a way1 as that it may have a tendency to promote practical godliness in all its branches2 which is the main end and design thereof4 ,many instances might be given1 in which this rule is to be applied2 as when we are said1 in ,rom4 vii4 #ad4 not to be under the law1 but under grace2 we are not to understand this as though we were discharged from an obligation to yield obedience to whatever ,god commands2 but either1 as denoting our being delivered from the condemning sentence of the law2 or1 from the ceremonial law1 to which the gospel-dispensation1 which is a display of the grace of ,god1 is always opposed4 ,and when it is said in ,eccl4 vii4 #af4 #8,be not righteous overmuch1 neither make thyself overwise3 ,why shouldst thou destroy thyself8' ,we are not to understand thereby1 that there is any danger of being too holy1 or strict in the performance of religious duties2 but as forbidding an hypocritical appearing to be more righteous than we are1 or entertaining a proud and vain-glorious conceit of our own righteousness1 because we perform some duties of religion4 ,again1 there are other scriptures which are sometimes perverted1 as though they intimated1 that prayer1 or other religious duties1 were not incumbent on wicked men2 as when it is said1 in ,prov4 xxi4 #bg4 ,the sacrifice of the wicked is an abomination to the ,lord3 ,and1 chap4 xxviii4 #i4 that his prayer is so1 or that he has nothing to do with those duties2 because it is said to such1 in ,psal4 l4 #af4 ,what hast thou to do to declare my statutes1 or1 that thou shouldst take my covenant in thy mouth4 ,but these scriptures do not imply1 that they are not obliged to perform religious duties2 but1 that it is contrary to the holiness of ,god1 and a great provocation to him when they regard not the frame of spirit with which they perform them1 who draw nigh to him with their lips1 when their heart is far from him1 or lay claim to the blessings of the covenant of grace1 while continuing in open hostility against him4 ,to apply this rule fully1 would be to go through the whole scripture1 and to shew how all the great doctrines of religion which are founded upon it1 are conformed thereunto2 ,but this we have endeavoured to do in all those instances in which we have had occasion to give the sense thereof2 and therefore shall content ourselves with this brief specimen1 and leave it to every one to improve upon it in his daily meditations1 in enquiring into the sense of scripture1 in order to his being farther established in that religion which is founded thereon4 ,footnote #cb3 ,many instances of this might be produced1 viz4 ,gen4 iii4 #ae4 instead of1 it shall bruise thy head1 they render it she2 by which they understand the ,virgin ,mary1 shall bruise thy head1 that is1 the serpent's4 ,and1 ,gen4 xlviii4 #af4 instead of1 my name shall be named on them1 which are the words of ,jacob1 concerning ,joseph's sons2 it is rendered1 my name shall be invoked1 or called upon by them2 which favours the doctrine of invocation of saints4 ,and1 in ,psal4 xcix4 #e4 instead of exalt the ,lord thy ,god1 and worship at his holy hill1 they read1 worship his footstool2 which gives countenance to their error of paying divine adoration to places or things4 ,and1 in ,heb4 xi4 #ba4 instead of1 ,jacob worshipped leaning on the top of his staff1 they render it1 he worshipped the top of his staff4 ,and1 in ,heb4 xiii4 #af4 instead of1 with such sacrifices ,god is well pleased1 they render it1 with such sacrifices ,god is merited2 which they make use of to establish the merit of good works4 ,footnote #cc3 ,there is indeed1 one verse in ,jeremiah1 chap4 x4 #aa4 that is written in ,chaldee2 which1 it is probable1 they did not1 at that time1 well understand2 but the prophet1 by this1 intimates to them1 that they should be carried into a country where that language should be used2 and therefore the ,holy ,ghost furnishes them with a message1 that they were to deliver to the ,chaldeans1 from the ,lord1 in their own language4 ,the gods1 that have not made the heavens and the earth1 even they shall perish from the earth1 and from these heavens4 ,footnote #cd3 ,see ,vol4 ,i4 ,quest4 ,,iv4 p4 #fi1 seq4 ,footnote #ce3 ,see ,quest4 ,,clix1 ,,clx4 ,footnote #cf3 4 ,footnote #cg3 ,vide ,t4 ,williams on the ,song of ,solomon4 ,footnote #ch3 ,vide ,table of the ,order of the ,prophecies4 ,vol4 ,i4 p4 #ee4 ,footnote #ci3 ,the word is 1 which being neither a root to any other word1 nor derived from any other root1 by which the sense of ,hebrew words is generally known1 nor found any where in scripture1 excepting in those two or three places which refer to this particular dispensation of providence2 it is an hard matter to determine the sense of it1 without comparing these two scriptures together4--,it occurs ,numb4 xi4 #ca1 #cb4 ,exod4 xvi4 #ac4 ,psa4 cv4 #dj4 ,footnote #dj3 ,see the epistle to the ,hebrews1 chap4 v4 to the x4 inclusive1 and #b ,cor4 x4 #a-f4 ,footnote #da3 ,see ,vol4 ,i4 p4 #gh4 ,footnote #db3 ,see ,lightfoot's ,harmony of the ,four ,evangelists4 ,and his ,harmony of the ,new ,testament1 ,vol4 ,i4 p4 #bfh4 ,footnote #dc3 ,this is called ,synecdoche4 ,footnote #dd3 ,this is called a ,metonymy4 ,footnote #de3 ,see more of this in an ingenious discourse on this subject by ,smith in ,solomon's portraiture of old age4 ,footnote #df3 ,vid4 ,cic4 in ,orat4 pro ,planc4 florem equitum ,romanorum ornamentum civitatis1 firmamentum reipublic publicanorum ordine contineri4 ,and in his oration1 ad ,quintum ,fratrem1 he has many things concerning the dignity of the publicans1 and their advantage to the commonwealth3 accordingly he says1 ,si publicanis adversemur ordinem do nobis optime meritum1 per nos cum republica conjunctum1 a nobis1 a republica disjungimus4 ,and1 in his familiar epistles1 ,lib4 xix4 ,epist4 x4 he calls them1 ,ordinem sibi semper commendatissimum2 ad ,atticum1 ,lib4 vii4 ,epist4 vii4 he says1 ,csari amicissimos fuisse publicanos4 ,footnote #dg3 ,see ,joseph4 ,antiquit4 ,lib4 xiii4 ,cap4 ix4 ,and we have an account of their pride and insolence in the same author1 chap4 xviii4 and of the great disturbance that they made in civil governments1 if chief magistrates did not please them4 ,footnote #dh3 ,see ,joseph4 ,antiquit4 ,lib4 xi4 ,cap4 viii4 ,footnote #di3 ,see ,tertull4 in prscrip4 adv4 ,hr4 ,cap4 xlv4 and ,epiphanius1 in ,hr4 ,cap4 xx4 ,footnote #ej3 ,that ,herod was disposed to make alterations in the ,jews religion1 by adding to it a mixture of several rites and ceremonies1 taken from the ,heathen1 is affirmed by some4 ,see ,cunus de ,rep4 ,hb4 ,lib4 i ,cap4 xvi4 who quotes ,josephus as saying1 that he altered the ancient laws of their country4 ,quest4 ,,clviii41 ,,clix41 ,,clx4 ,,quest4 ,,clviii4 ,by whom is the word of ,god to be preached8 ,,answ4 ,the word of ,god is to be preached only by such as are sufficiently gifted1 and also duly approved and called to that office4 ,,quest4 ,,clix4 ,how is the word of ,god to be preached by those that are called thereto8 ,,answ4 ,they that are called to labour in the ministry of the word1 are to preach sound doctrine1 diligently2 in season1 and out of season2 plainly1 not in the enticing words of man's wisdom1 but in demonstration of the spirit1 and power1 faithfully1 making known the whole council of ,god2 wisely1 applying themselves to the necessities and capacities of the hearers2 zealously1 with fervent love to ,god1 and the souls of his people2 sincerely1 aiming at his glory1 and their conversion1 edification1 and salvation4 ,,quest4 ,,clx4 ,what is required of those that hear the word preached8 ,,answ4 ,it is required of those that hear the word preached1 that they attend upon it with diligence1 preparation1 and prayer1 examine what they hear1 by the scripture1 receive the truth with faith1 love1 meekness1 and readiness of mind1 as the word of ,god2 meditate1 and confer of it2 hide it in their heart1 and bring forth the fruit of it in their lives4 ,having considered1 what method we are to take1 in our private station1 or capacity1 to understand the word of ,god2 we have great reason to be thankful1 that he has ordained that it should be publicly preached1 or explained1 as a farther means conducive to this end4 ,and accordingly we are led1 in these answers1 to shew1 who they are that ,god has called to this work2 and how such ought to perform it2 and with what frame of spirit we ought to attend on it4 ,i4 ,the persons by whom the word of ,god is to be preached2 and these are only such1 whom he has qualified with gifts sufficient for it2 and they ought also to be duly approved of1 when called hereunto1 by those among whom the providence of ,god directs them to exercise their ministry4 #a4 ,concerning the qualifications which are necessary1 in those that are employed in preaching the gospel4 ,here it is to be observed in general1 that they must be sufficiently gifted for it2 which is so evident1 that it would be unreasonable for any one to deny it1 since no one is to attempt any thing that he is not able to perform2 especially if it be a work of the highest importance1 and the unskilful managing thereof may have a tendency to do prejudice to1 rather than advance the interest of ,christ4 ,it would be a reflection on the wisdom of a master1 to employ his servant in a work that he has no capacity for1 or entrust him with an affair that is like to miscarry in his hands4 ,in like manner1 we are not to suppose that ,god calls any to preach the gospel1 but those whom he has1 in some measure1 furnished for it2 though1 it is true1 the best may say1 as the apostle does1 ,we are not sufficient of ourselves1 to think any thing as of ourselves2 but our sufficiency is of ,god3 ,yet he adds1 that they who are employed by him in this work1 are made able ministers of the ,new-,testament1 #b ,cor4 iii4 #e1 #f4 ,it is1 indeed1 a difficult matter to determine who are sufficiently gifted for it2 the work being so great and our natural and acquired endowments very small1 if compared with it4 ,but that we may briefly consider this matter1 it may be observed1 7#a47 ,that some qualifications are moral1 without which1 they who preach the gospel1 would be a reproach to it4 ,these respect1 more especially1 the conversation of those who are engaged in this work1 which ought to be blameless and exemplary2 not only inoffensive1 but such as they1 whom they are called to instruct1 may safely copy after4 ,thus the apostle makes a solemn appeal1 when he says1 ,ye are witnesses1 and ,god also1 how holily1 and justly1 and unblameably we behaved ourselves among you that believe1 #a ,thess4 ii4 #aj4 ,and he advises the ,corinthians to be followers of him1 #a ,cor4 iv4 #af4 and commends the church elsewhere1 for conforming themselves to his example1 so far as it was agreeable to that of our ,saviour1 #a ,thess4 i4 #f4 in which respect alone the best of men are to be followed1 #a ,cor4 xi4 #a4 ,now this supposes that they have that which we call the moral qualifications1 necessary to the work of the ministry1 without which1 a person will do more hurt1 by his example1 than he can do good by his doctrine2 inasmuch as he will lay a stumbling-block in the way of ,christians1 who would be ready to say1 as the apostle does to some of those who were teachers among the ,jews2 ,thou which teachest another1 teachest thou not thyself8 ,rom4 ii4 #ba4 or1 dost thou live in the practice of those crimes1 which thou condemnest in others1 and exhortest them to avoid8 ,this qualification therefore1 must be supposed to be necessary2 and1 indeed1 an experimental knowledge of divine truths1 will greatly furnish them to communicate the same to others1 and spirit them1 with zeal1 in using their utmost endeavours1 that they may be made partakers of the same experiences which they themselves1 have been favoured with4 ,nevertheless1 we are not to suppose that this alone will warrant a person's engaging in the work of the ministry2 for then every one who has experienced the grace of ,god1 might attempt it1 how unable soever he be to manage it to the glory of ,god1 and the edification of the church4 ,therefore1 7#b47 ,there are other qualifications more directly subservient hereunto4 ,these the apostle speaks of1 when he describes a gospel-minister as one who is apt to teach1 #a ,tim4 iii4 #b4 and able rightly to divide the word of truth1 #b ,tim4 ii4 #ae4 and1 by sound doctrine1 to exhort and convince gainsayers1 ,tit4 i4 #i4 ,they who take upon them to explain scripture1 and apply it to the consciences of men1 ought1 certainly1 with great diligence and hard study1 to use their utmost endeavours to understand it4 ,and to this we may add1 that they ought to be able to reason1 or infer just consequences from it2 whereby they may appear to be well versed in those great doctrines1 on which our faith and religion is founded4 ,this1 indeed1 must be confessed to be a work of difficulty2 and1 they who think themselves best furnished in this respect1 will have reason to conclude1 as the apostle says1 that they know but in part1 and prophesy in part1 #a ,cor4 xiii4 #i4 ,to this we may add1 that there are various parts of learning1 that may be reckoned1 in some respects1 ornamental1 which would tend to secure him that preaches the gospel from contempt2 and others1 that are more immediately subservient to our understanding scripture1 namely1 a being well acquainted with those languages1 in which the ,old and ,new ,testament were written1 and able to make critical remarks on the style and mode of expression used in each of them1 and a being conversant in the writings of those1 whether in our own or other languages1 who have clearly and judiciously explained the doctrines of the gospel1 or led us into the knowledge of those things that have a tendency to illustrate them4 ,and1 inasmuch as preaching contains in it an address to the judgments and consciences of men1 ,i cannot but reckon it a qualification necessary in order hereunto1 that all those parts of learning that have a tendency to enlarge the reasoning faculties1 or help us to see the connexion or dependence of one thing upon another1 should be attended to1 that we may hereby be fitted to convey our ideas with judgment and method4 ,these qualifications are to be acquired4 ,we pass by those that are natural1 to wit1 a sufficient degree of parts1 and such an elocution as is necessary for those who are to speak to the edification of an audience1 without which all other endeavours to furnish themselves for this work1 will be to very little purpose4 #b4 ,they1 by whom the word of ,god is to be preached1 are to be duly approved and called to that office4 ,a person may think himself qualified for it without sufficient ground2 therefore this matter ought to be submitted to the judgment of others1 by whose approbation he is to engage in this work4 ,the first thing that is to be enquired into1 is2 whether he is called to it by ,god1 not only by his providence1 which opens a door for his preaching the gospel1 but by the success which he is pleased to grant to his endeavours1 in order to his being duly qualified for it8 ,notwithstanding1 since persons may be mistaken1 and think they have a divine call hereunto1 when they have not2 it is necessary that they should be approved by those who are sufficient judges of this matter1 that they may not be exposed to temptation1 so as to engage in a work which they are not deemed sufficient for4 ,not that it is in the power of ministers1 or churches1 especially according to the present situation of things1 to hinder an unqualified person who has too high thoughts of his own abilities1 from preaching to a number of people that is disposed to hear him2 yet no one is bound or ought1 in prudence1 or faithfulness to ,god or man1 to own any to be a minister1 whose gifts do not render him fit to be approved2 nor1 on the other hand1 can any judgment be passed on this matter1 without sufficient acquaintance or conversation with him1 that thereby it may be known whether he be a workman that needeth not to be ashamed1 and able rightly to divide the word of truth4 ,here1 ,i think1 there is some difference between the approbation that ought to be passed on those who first engage in the work of preaching1 and the call to the pastoral office2 the latter supposes the former2 and therefore a person ought first to be approved of1 as fit to preach the gospel1 in the opinion of those who are allowed to be competent judges hereof1 which is necessary to his entrance on that work with reputation and acceptance2 without which1 he is to stand and fall to his own master1 and acquiesce in the approbation of those who are willing to sit under his ministry2 while others are not bound 7as being destitute of sufficient evidence7 to conclude him furnished for1 or called to it4 ,as to the call to the pastoral office2 though no one has a right to impose pastors on churches2 yet it is the indispensible duty of every church not barely to enquire2 whether the person1 whom they have a desire to call to that office1 be such an one as is approved by the greater number of them2 but1 whether the step they are taking herein1 is such as has a tendency to secure their reputation as a church of ,christ1 without exposing them to the just blame and censure of others1 who are in the same faith and order with themselves8 that they may do nothing that is in the least offensive1 or that has a tendency to weaken the interest of ,christ in his churches4 ,it is true1 no one can put a stop to their proceeding1 if they are resolved to set over them one that is not only scandalous in his conversation1 but inclined to preach what is subversive of the fundamental articles of our faith2 yet they cannot hereby act as a church that has obtained mercy from ,god to be faithful1 or engage in this important work with judgment4 ,it is therefore expedient1 that churches should set over them ministers approved by others as sound in the faith1 as well as reckoned1 by themselves1 able to preach to their edification2 and1 in order hereunto1 it is expedient that some ministers1 and members of other churches1 should be present at their investiture in that office1 to which they have called them1 not barely as being witnesses of their faith and order1 in common with the whole assembly1 but as testifying hereby their approbation of their proceedings1 and giving ground to the world to conclude1 that that person1 whom they have called1 is owned by others1 as well as themselves4 ,and1 in order thereunto1 it is necessary that ministers1 who are to join in begging the blessing of ,god on their proceedings1 and giving a word of exhortation to them1 should be satisfied concerning the fitness of him whom the church has called to that office2 which is supposed by their being present1 and bearing their respective parts therein4 ,this1 ,i think1 is intended by that expression of the apostle1 in which he advises ,timothy1 to lay hands suddenly on no man2 nor to be partaker of other men's sins2 but to keep himself pure1 #a ,tim4 v4 #bb4 that is1 without guilt1 as being active in approving those that he ought not to approve of4 ,i do not1 by this1 take the power out of the hands of the church1 of setting a pastor over themselves2 but only hereby argue the expediency of their consulting the honour of the gospel herein1 and acting so1 as that they may have the approbation of other churches in that solemnity4 ,,ii4 ,we are now to consider how the word of ,god is to be preached by those who are qualified1 approved1 and called thereunto2 and that1 both as to doctrines to be insisted on1 and the manner in which they are to be delivered4 #a4 ,what they are to preach1 ought to be sound doctrine1 and that not barely what is deemed to be so by him that preaches it2 since there is scarce any one but thinks himself sound in the faith1 how remote soever his sentiments may be from the true intent and meaning of the word of ,god4 ,but hereby we understand those doctrines which are so called by the apostle1 ,tit4 i4 #i4 such as are agreeable to that form of sound words which is transmitted to us by divine inspiration1 #b ,tim4 i4 #ac4 the doctrine which is according to godliness1 #a ,tim4 vi4 #c4 as having a tendency to recommend and promote it4 ,this is styled elsewhere1 ,the faith once delivered to the saints2 which is not only to be preached1 but earnestly contended for1 ,jude1 ver4 #c4 ,these are such doctrines as have a tendency to advance the glory of ,god1 and do good to the souls of men1 that are relished and savoured by sincere ,christians1 who know the truth1 as it is in ,jesus2 and are nourished up1 as the apostle says1 in the words of faith and of good doctrine1 #a ,tim4 iv4 #f4 ,this1 as it has a peculiar reference to the gospel1 and the way of salvation contained therein1 is called preaching ,christ1 ,col4 i4 #ah4 or a determining to know nothing2 that is1 to appear to know1 or to discover nothing1 save ,jesus ,christ and him crucified1 #a ,cor4 ii4 #b4 or deliver nothing but what tends to set forth the person and offices of ,christ1 either directly1 or in its remote tendency thereunto4 ,our ,saviour advises the church1 to take heed what they hear1 ,mark iv4 #bd4 as signifying1 that we are to receive no doctrines but what are agreeable to the gospel4 ,and this is a sufficient intimation that such only are to be preached1 the contrary to which method of preaching1 the apostle calls perverting the gospel of ,christ2 and adds1 that though we1 or an angel from heaven1 preach any other gospel than that which we have preached1 let him be accursed1 ,gal4 i4 #g1 #h4 ,these are the only doctrines that ,god will own1 because they tend to set forth his perfections1 as they were at first communicated by him for that end4 #b4 ,we are now to consider the manner in which these doctrines are to be preached4 ,this is laid down in several heads1 7#a47 ,diligently and constantly1 in season and out of season1 considering this work as the main business of life1 that which a minister is to give himself wholly to1 #a ,tim4 iv4 #ae4 and all his studies are to be subservient to this end4 ,he is to rejoice in all opportunities1 in which he may lead those whom he is called to minister to1 in the way to heaven1 and be willing to lay out his strength1 and those abilities which ,god has given him1 to his glory4 ,thus the apostle says1 ,i would very gladly spend1 and be spent for you1 #b ,cor4 xii4 #ad4 ,this argues1 that the word is not barely to be preached occasionally1 as though it were to be hid from the world1 or only imparted1 when the leisure or inclination of those who are called thereto1 will admit of it4 ,the character which the apostle gives of gospel-ministers1 is1 that they watch for the souls of those to whom they minister2 that is1 they wait for the best and fittest seasons to inculcate divine truths to them4 ,this is particularly expressed by preaching the word1 and being instant in season1 and out of season1 reproving1 rebuking1 and exhorting with all long-suffering and doctrine1 #b ,tim4 iv4 #b4 which implies1 that it ought to be preached1 not only on that day1 which ,god has sanctified for public worship1 of which preaching is a part2 but on all occasions1 when they are apprehensive that the people are desirous to receive and hear it4 7#b47 ,it is to be preached plainly4 ,thus the apostle says1 ,we use great plainness of speech1 #b ,cor4 iii4 #ab4 ,this method of preaching is inconsistent with the using unintelligible expressions3 which neither they nor their hearers well understand4 ,the style ought to be familiar1 and adapted to the meanest capacities2 which may be done without exposing it to contempt4 ,and it is particularly observed1 that it ought not to be1 in the enticing words of man's wisdom1 but in demonstration of the ,spirit and of power2 as the apostle says concerning his method of preaching1 #a ,cor4 ii4 #ad4 ,the great design hereof1 is1 not to please the ear with well turned periods1 or rhetorical expressions1 or an affectation of shewing skill in human learning1 in those instances in which it is not directly adapted to edification1 or rendered subservient to the explaining of scripture4 ,a demonstrative way of preaching1 is not1 indeed1 opposed to this plainness that is here intended but it is the demonstration of the ,spirit2 which1 though it differs from that which the apostles were favoured with 7who were led into the doctrines they preached1 by immediate inspiration27 yet we are to endeavour to prove1 by strength of argument1 that what we deliver is agreeable to the mind and will of ,god therein2 and yet to do this with that plainness of address1 as those who desire to awaken the consciences of men1 and give them the fullest conviction1 proving from the scripture1 that what we say is true4 ,this account the apostle gives of his ministry1 #b ,cor4 iv4 #b4 as what was most adapted to answer the valuable ends thereof4 7#c47 ,the word of ,god is to be preached faithfully2 which supposes that they who are called to this work1 have the souls of those whom they preach to1 committed to their care2 so that1 if they perish for want of due instruction1 they are1 for this neglect1 found guilty before ,god4 ,thus ,god says to the prophet1 ,son of man1 ,i have made thee a watchman to the house ,israel1 ,ezek4 iii4 #ag1 c4 and therefore he was to give them warning1 which1 if he did1 he delivered his own soul2 but if not1 ,god intimates to him that their blood should be required at his hand4 ,this supposes that they are accountable to ,god for the doctrines they deliver2 for which reason the apostle speaks of them1 as stewards of the mysteries of ,god1 of whom it was required that they should be found faithful1 #a ,cor4 iv4 #a1 #b4 and1 as a particular instance thereof1 he makes a solemn appeal to the elders of the church of ,ephesus1 that he had kept back nothing that was profitable unto them1 nor shunned to declare all the counsel of ,god1 ,acts xx4 #bg4 ,this faithfulness in the exercise of the ministry1 is opposed to their having respect of persons from some obligation which they are laid under to them1 or the prospect of some advantage that they expect from them1 which makes them sparing in reproving those who are blame-worthy1 for fear of giving offence1 or losing their friendship4 ,it is also opposed to preaching those doctrines which are suited to the humours and corruptions of men1 and neglecting to insist on the most necessary and important truths2 because they apprehend that they will be entertained with disgust4 ,this is to act as though their main design were to please men rather than ,god4 ,and it is very remote from the conduct of the prophet ,isaiah2 who1 when he was informed that the people desired that the prophets would prophesy smooth things to them1 and cause the holy one of ,israel to cease from before them1 ,isa4 xxx4 #aj1 #aa4 he takes occasion to represent ,god as the holy one of ,israel1 in the following words1 and to denounce the judgments which he would bring upon them1 how unwilling soever they were to receive this doctrine from him4 ,and1 to this we may add1 that they are to be reckoned no other than unfaithful in their method of preaching1 who1 under a pretence of pressing the observance of moral duties1 set aside the great doctrines of faith in ,christ1 and justification by his righteousness1 which is the only foundation of our acceptance in his sight4 ,concerning which we may say1 without being supposed to have light thoughts of moral virtue2 that the one ought1 in no wise to exclude the other4 ,neither can they be reckoned faithful1 who shun to declare those important truths1 on which the glory of ,god1 and the comfort of his people depend2 and therefore1 if morality be rightly preached1 it ought to be inculcated from evangelical motives1 and connected with other truths that have a tendency more directly to set forth the ,mediator's glory2 which ought not to be laid aside as controverted doctrines1 which all cannot acquiesce in1 as supposing that the tempers1 or rather the ignorance and corruption of men1 will not bear them4 7#d47 ,the word of ,god is to be preached wisely4 ,this wisdom consists1 #a4 ,in the choice of those subjects1 that have the greatest tendency to promote the interest of ,christ1 and the good of mankind in general4 ,there are many doctrines which must be allowed to be true1 that are not of equal importance with others2 nor so much adapted to promote the work of salvation1 and the glory of ,god therein4 ,there are some doctrines which the apostle calls the present truth1 #b ,pet4 i4 #ab4 in which he instructs those to whom he writes4 ,accordingly1 those truths are to be frequently inculcated1 which are most opposite to the dictates of corrupt nature and carnal reason2 because of their holiness1 spirituality1 beauty1 and glory4 ,again1 those doctrines are to be explained and supported by the most solid and judicious methods of reasoning1 which are very much perverted and undermined by the subtle enemies of our salvation4 ,and whatever truth is necessary to be known1 as subservient to godliness1 which multitudes are ignorant of1 this is to be frequently insisted on1 that they may not be destroyed for lack of knowledge2 and those duties1 which we are most prone to neglect1 in which the life and power of religion discovers itself1 these are to be inculcated as a means to promote practical godliness4 #b4 ,the wisdom of those that preach the gospel farther appears1 in suiting their discourses to the capacities of their hearers2 of whom1 it must be supposed1 #ast1 ,that some are ignorant and weak in the faith who cannot easily take in those truths that are1 with much more ease1 apprehended and received by others2 for their sake the word of ,god is to be preached with the greatest plainness and familiarity of style4 ,thus the apostle speaks of some who needed to be fed with milk1 being unskilful in the word of righteousness1 and1 as it were1 babes in knowledge1 ,heb4 v4 #ab-ad4 whereas others1 that he compares to strong men1 were fed with meat1 that was agreeable to them4 ,by which he doth not intend1 as ,i apprehend1 a difference of doctrines1 as though some were to have nothing preached to them but moral duties3 while others were to have the doctrines of justification1 and faith in ,christ1 c4 preached to them2 but rather a different way of managing them1 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 by1 than others4 #b;dly1 ,some must be supposed to be wavering1 and in danger of being perverted from the faith of the gospel2 for their sakes the most strong and cogent arguments are to be made use of1 and well managed1 in order to their establishment therein1 and those objections that are generally brought against it1 answered4 #c;dly1 ,others are lukewarm and indifferent in matters of religion2 these need to have awakening truths1 insisted on with great seriousness and affection1 suited to the occasion thereof4 #dthly1 ,others are assaulted with temptations1 and subject to many doubts and fears1 about the state of their souls1 and the truth of grace2 or1 it may be1 their consciences are burdened with some scruples1 about the lawfulness or expediency of things1 and some hesitation of mind1 whether what they engage in is a sin or duty4 ,now1 that the word may be adapted to their condition1 the wiles of ,satan are to be discovered1 cases of conscience resolved1 evidences of the truth of grace1 or the marks of sincerity and hypocrisy are to be plainly laid down1 and the fulness1 freeness1 and riches of divine grace1 through a ,mediator1 to be set forth as the only expedient to fence them against their doubts and fears1 and keep them from1 giving way to despair4 #ethly1 ,the word of ,god is to be preached zealously1 with fervent love to ,god1 and the souls of his people4 ,thus it is said1 in ,acts xviii4 #be4 concerning ,apollos1 that being fervent in the ,spirit1 he spake and taught diligently in the things of the ,lord4 ,this zeal doth not consist in a passionate1 furious address1 arising from personal pique and prejudice2 or1 in exposing men for their weakness2 or expressing an undue resentment of some injuries received from them2 but it is such a zeal1 that is consistent with fervent love to ,god1 and the souls of men4 ,the love which is to be expressed to ,god1 discovers itself1 in the concern they have for the advancing his truth1 name1 and glory1 and the promoting his interest in the world1 which is infinitely preferable to all other interests2 and their love to the souls of men induceth them to preach to them1 as considering that they have not only the same nature in common with themselves1 in which they must either be happy or miserable1 for ever3 ,but they are liable to the same infirmities1 difficulties1 dangers1 and spiritual enemies1 which should incline those that preach the gospel1 to express the greatest sympathy with them in their troubles1 while they are using their utmost endeavours to help them in their way to heaven4 ,they are to be considered as being1 by nature1 in a lost1 undone condition2 and the success of the gospel1 as being the only means to prevent their perishing for ever4 ,and1 with respect to those1 in whom the word of ,god is made effectual for their conversion1 ministers are to endeavour to build them up in their holy faith1 as those who1 they hope1 will be their crown of rejoicing in the presence of our ,lord ,jesus ,christ1 at his coming1 #a ,thess4 ii4 #ai4 #fthly1 ,the word is to be preached sincerely1 aiming at the glory of ,god1 and the conversion1 edification1 and salvation of his people4 ,accordingly1 #ast1 ,ministers must firmly believe the doctrines they deliver1 and not preach them because they are the generally-received opinion of the churches2 for that is hardly consistent with sincerity2 at least1 it argues a great deal of weakness1 or want of judgment1 as though they were wavering about those important truths1 which they think in compliance with custom1 they are obliged to communicate4 #b;dly1 ,they must have no by and unwarrantable ends in preaching1 namely1 the gaining the esteem of men1 or promoting their own secular interest4 ,though what the apostle says be true1 that the labourer is worthy of his hire1 and1 they that preach the gospel1 must live of the gospel1 #a ,cor4 ix4 #ad4 ,yet this ought not to be the principal end inducing them hereunto2 for that is like what is threatened against the remains of the house of ,eli1 who were exposed to such a servile and mercenary temper1 as to crouch for a piece of silver2 and to say1 put me1 ,i pray thee1 into one of the priest's offices1 that ,i may eat a piece of bread1 #a ,sam4 ii4 #cf4 ,the glory of ,god is to be the principal end of the ministry2 and1 accordingly1 they are to endeavour to approve themselves to him in the whole of their conduct therein4 ,thus the apostle speaks of himself1 as not seeking to please men2 which1 if ,i do1 says he1 ,i should not be the servant of ,christ1 ,gal4 i4 #aj4 ,this method of preaching will be a means to beget1 in the minds of men1 the highest esteem of him4 ,and1 more especially1 the glory of ,god is to be set forth as it shines in the face of ,jesus ,christ1 or discovers itself in the work of salvation1 brought about by him4 ,this is the only expedient to render the preaching of the gospel conducive to answer the most valuable ends4 ,and1 inasmuch as next to the glory of ,god1 the conversion1 edification1 and salvation of men1 is to be aimed at2 such a method of preaching is to be used1 as is best adapted hereunto4 ,therefore1 7#ast17 ,in order to the promoting the conversion of sinners1 they are to be led into a sense of their guilt and misery1 while in an unconverted state2 together with the necessity of their believing on ,christ1 to the salvation of the soul2 as also the methods prescribed in the gospel for their recovery1 and escaping the wrath they are liable to4 ,they are to be made acquainted with the gospel-call1 in which sinners are invited to come to ,christ1 and his willingness to receive all that repent and believe in him4 ,and1 since this is the peculiar work of the ,spirit1 they are to pray and hope for his grace1 to give success to his ordinances1 in which they wait for his salvation4 ,and if ,god is pleased to set home these truths on the consciences of men1 and enable them to comply with this call1 then the word is preached in a right manner1 and their labour is not in vain in the ,lord4 7#b;dly17 ,as for those who are converted1 their farther establishment1 and edification in ,christ is designed1 together with the increase of the work of grace that is begun in them4 ,accordingly they are to be told of the imperfection of their present state1 and what is still lacking to fill up the measure of their faith and obedience2 and they are to be warned of the assaults that they are like to meet with from their spiritual enemies1 of the wiles and devices of ,satan1 to interrupt the actings of grace1 overthrow their confidence1 or disturb their peace4 ,they are also to be directed how they may improve the redemption purchased by ,christ1 for the mortifying of sin1 obtaining the victory over temptation1 and increasing their faith in him4 ,and1 in addressing themselves to them1 they are to explain difficult scriptures1 that they may grow in knowledge1 and discover to them the evidences of the strength and weakness of grace1 tending to promote the one1 and prevent the other4 ,also1 the promises of the gospel are to be applied to them for their encouragement1 and they excited to go on in the ways of ,god1 depending on1 and deriving strength from ,christ1 for the carrying on the work that is begun in them4 ,this leads us to consider what is contained in the last of the answers we are explaining1 viz4 ,,iii4 ,what is the hearer's duty1 who desires to receive spiritual advantage by the word preached2 and this respects his behaviour before1 in1 and after his hearing the word4 #a4 ,before we hear the word1 we are to endeavour to prepare ourselves for the solemn work which we are to engage in1 duly considering how we need instruction1 or1 at least1 to have truths brought to our remembrance1 and impressed on our hearts2 as also1 that this is an ordinance which ,god has instituted for that purpose2 and1 as it is instamped with his authority1 so we may depend on it1 that his eye will be upon us1 to observe our frame of spirit under the word4 ,and we ought to have an awful sense of his perfections1 to excite in us an holy reverence1 and the exercise of other graces1 necessary to our engaging in this duty1 in a right manner2 and inasmuch as these are ,god's gift1 we are to be very importunate with him in prayer for them4 ,and1 among other things1 we are to desire that he would assist his ministers in preaching the word2 so that what shall be delivered by them1 may be agreeable to his mind and will2 and1 that this may be done in such a way1 that it may recommend itself to the consciences of those that hear it2 that their understandings may be enlightened1 and they enabled to receive it with faith and love2 and that all those corruptions1 or temptations1 that hinder the success thereof1 may be prevented4 ,these1 and such-like things are to be desired of ,god in prayer2 not only for ourselves in particular1 but for all those who shall be engaged with us in this ordinance4 ,we might here consider the arguments or pleas that we may make use of1 with relation hereunto1 viz4 such as are taken from those promises which ,god has made of his presence with his people1 when engaged in public worship1 ,exod4 xx4 #bd4 ,matt4 xviii4 #bj4 ,we may also plead the insufficiency of man's instructions1 without the ,spirit's teaching1 or leading us into all truth2 and that ,christ has promised that his ,spirit shall be given to his people for this end1 ,john xvi4 #ac1 #ad4 ,we may also plead our own inability to hear the word of ,god in a right manner1 and the violent efforts that are made by our corrupt nature1 to hinder our receiving advantage by it1 and what endeavours ,satan often uses in conjunction with it1 by which means1 as our ,saviour expresses it in the parable1 ,matt4 xiii4 #ai4 he catches away that seed which was sown in the heart2 whereby it will become unfruitful4 ,and to this we may add1 the afflictive sense we have of the ill consequences which will attend our hearing the word1 and not profiting by it1 whereby the soul is left worse than it was before2 as the apostle says1 that he was1 in the course of his ministry1 to some1 the saviour of death unto death1 #b ,cor4 ii4 #af4 ,we may also plead the glory that will redound to ,god1 by the displays of his grace1 in making the word effectual to salvation1 and the great honour he hereby puts on his own institution1 inasmuch as1 herein1 he sets his seal thereunto4 ,we may also plead that this is ,god's usual way in which he dispenses his grace1 and accordingly he has encouraged us1 to hope and wait for it therein2 and1 that multitudes of his saints1 both in earth and heaven1 have experienced his presence with them under the word2 whereby they were first enabled to believe in ,christ1 and afterwards established more and more in that grace1 which they were made partakers of at first from him4 ,therefore we hope and trust that we may be admitted to participate of the same privilege4 #b4 ,there are several duties required of us in hearing the word2 particularly we are to try the doctrines that are delivered1 whether they are agreeable unto1 and founded on scripture1 that we may not be imposed upon by the errors of men1 instead of the truths of ,god4 ,moreover1 we are to endeavour to exercise those graces that are suitable to the work we are engaged in2 and1 as the apostle says1 mix the word with faith1 #b ,cor4 ii4 #af4 and express the highest love and esteem for the glorious truths which are contained therein1 discovering the greatest readiness to yield obedience to every thing ,god commands1 and thankfulness for whatever he has promised to us4 ,moreover we are to hear the word with a particular application of it to our own condition1 whether it be in a way of admonition1 reproof1 exhortation or encouragement1 and to see how much we are concerned to improve it1 to our spiritual advantage4 #c4 ,we are now to consider those duties which are to be performed by us1 after we have heard the word preached4 ,some of these require privacy or retirement from the world2 by which means we may meditate on1 digest1 and apply what we have heard2 and1 together with this1 examine ourselves1 and thereby take a view of our behaviour1 whilst we have been engaged in public worship1 in order to our being humbled for sins committed1 or thankful for grace received4 ,but this having been particularly considered under another answer1 relating to our sanctifying the ,sabbath in the evening thereof#ea1 ,i shall pass it over at present4 ,there is another duty incumbent on us1 after we have heard the word1 which may conduce to the spiritual advantage of others1 as it is to be the subject of our conversation2 upon which account we are to take occasion to observe the excellency1 beauty1 and glory of divine truths1 that are communicated in scripture3 ,we are to hear the word1 not merely as critics1 making our remarks on the elegancy of style1 the fluency of expression1 or other gifts1 which we are ready to applaud in the preacher1 on the one hand1 nor exposing and censuring the defects which we have observed in his method of address1 on the other4 ,we are rather to take notice of the suitableness of the truths delivered to the condition of mankind in general1 or our own in particular1 and observe how consonant the word preached has been to the holy scriptures1 the standard of truth1 and the agreement thereof1 with the experiences of ,god's people4 ,we are also to take occasion from hence1 to enquire into the meaning of scripture1 especially some particular texts that have been insisted on1 or1 in some measure1 explained1 in the preaching of the word1 in order to our farther information and improvement in the knowledge of divine things4 ,the last thing that is observed in this answer1 is1 that after having heard the word of ,god1 we are to endeavour to bring forth the fruit of it in our lives3 ,this consists in a conversation becoming the gospel2 and being induced hereby to deny ungodliness and worldly lusts1 and to live soberly1 righteously1 and godly in this present world1 ,tit4 ii4 #ac4 ,and we ought to express a becoming zeal for divine truths1 defending them when opposed1 and endeavouring to establish others therein2 that so we may recommend religion to them1 as that which is the most solid foundation for peace1 and leads to universal holiness1 that hereby we may adorn the doctrine of ,god1 our ,saviour1 in all things4 ,footnote #ea3 ,see ,vol4 ,,iii4 p4 #die4 ,quest4 ,,clxi41 ,,clxii41 ,,clxiii41 ,,clxiv4 ,,quest4 ,,clxi4 ,how doth the sacraments become effectual means of salvation8 ,,answ4 ,the sacraments become effectual means of salvation2 not by any power in themselves1 or any virtue derived from the piety and intention of him by whom they are administered2 but only by the working of the ,holy ,ghost1 and the blessing of ,christ1 by whom they are instituted4 ,,quest4 ,,clxii4 ,what is a sacrament8 ,,answ4 ,a sacrament is an holy ordinance1 instituted by ,christ in his church1 to signify1 seal1 and exhibit1 unto those that are within the covenant of grace1 the benefits of his mediation2 to strengthen and increase their faith1 and all other graces2 to oblige them to obedience2 to testify and cherish their love and communion one with another1 and to distinguish them from those that are without4 ,,quest4 ,,clxiii4 ,what are the parts of a sacrament8 ,,answ4 ,the parts of a sacrament are two2 the one an outward and sensible sign1 used according to ,christ's own appointment2 the other1 an inward and spiritual grace1 thereby signified4 ,,quest4 ,,clxiv4 ,how many sacraments hath ,christ instituted in his church1 under the ,new ,testament8 ,,answ4 ,under the ,new ,testament ,christ hath instituted in his church only two sacraments2 ,baptism1 and the ,lord's ,supper4 ,it has pleased ,god1 in setting forth the glory of his wisdom and sovereignty to impart his mind and will to man1 various ways1 besides the discovery which he makes of himself in the dispensations of his providence4 ,these are1 more especially1 reducible to two general heads1 viz4 his making it known by words1 which is the more plain and common way by which we are led into the knowledge of divine truths2 or else1 by visible signs1 which are sometimes called types1 figures1 or sacraments4 ,the former of these we have already insisted on2 the latter we now proceed to consider4 ,and1 in order hereunto1 we are first to explain the nature1 and shew what are the parts of a sacrament1 as we have an account thereof in the two last of these answers2 and then consider1 how the sacraments become effectual means of salvation1 as contained in the first1 of them4 ,i4 ,concerning the nature and parts of a sacrament3 ,in order to our understanding whereof1 we shall consider1 #a4 ,the meaning of the word4 ,it is certain1 that the word sacrament is not to be found in scripture1 though the thing intended thereby1 is expressed in other words2 and1 for this reason1 some have scrupled the use of it1 and choose rather to make use of other phrases more agreeable to the scripture mode of speaking3 ,but1 though we are not to hold any doctrine that is not founded on scripture2 yet those which are contained therein1 may be explained in our own words1 provided they are consonant thereunto4 ,the ,greek church knew nothing of the word sacrament1 it being of a ,latin original2 but1 instead thereof1 used the word mystery2 thereby signifying1 that there is in the sacraments1 besides the outward and visible signs1 some secret or hidden mystery signified thereby4 ,the ,latin church used the word sacrament1 not only as signifying something that is sacred2 but as denoting1 that thereby they were bound as with an oath1 to be the ,lord's2 as the ,psalmist says1 ,i have sworn1 and ,i will perform it1 that ,i will keep thy righteous judgments1 ,psal4 cxix4 #ajf4 and ,god1 by the prophet1 says1 ,unto me every knee shall bow1 and every tongue shall swear1 ,isa4 xlv4 #bc4 ,the word ,sacrament was used1 indeed1 by the ,romans1 to signify that oath which the soldiers took1 to be true and faithful to their general1 and to fight courageously under his banner2 but the primitive ,christians signified hereby1 that1 when they were called to suffer for ,christ1 which was1 as it were1 a fighting under his banner1 they did in this ordinance1 as it were1 take an oath to him1 expressing their obligation not to desert his cause4 ,now1 since this is agreeable to the end and design of a sacrament1 whatever be the first original of the use of the word1 ,i think we have no reason to scruple the using of it1 though it be not found in scripture3 ,nevertheless1 ,christians ought not to contend1 or be angry with one another about this matter1 it being of no great importance1 if we adhere stedfastly to the explication given thereof in scripture4#eb #b4 ,we shall now consider the nature of a sacrament1 as described in one of the answers we are explaining4 ,and here1 7#a47 ,it is observed1 concerning it1 that it is an holy ordinance1 instituted by ,christ4 ,what we are to understand by an ordinance1 and its being founded on a divine institution1 which is our only warrant to engage therein1 has been before considered2 and1 indeed1 every duty that is to be performed by ,god's express command1 which he has designed to be a pledge of his presence1 and a means of grace1 is a branch of religious worship1 and may be truly styled an holy ordinance4 ,now1 that the sacraments are founded on ,christ's institution1 is very evident from scripture4 ,thus he commanded his apostles1 to baptize all nations1 ,matt4 xxviii4 #ai4 and1 as to the sacrament of the ,lord's supper1 he commanded them to do what is contained therein1 in remembrance of him1 ,matt4 xxvi4 #bf1 #bg4 compared with #a ,cor4 xi4 #bd1 #be4 7#b47 ,the persons1 for whom the sacraments were instituted1 are the church1 who stand in an external covenant-relation to ,god1 and1 as the apostle says1 are called to be saints1 ,rom4 i4 #g4 ,it is to them1 more especially1 that ,christ1 when he ascended up on high1 gave ministers1 as a token of his regard to them1 that hereby they may be edified1 who are styled his body1 ,eph4 iv4 #af4 ,and1 though these ministers are authorized to preach the gospel to all nations1 which is necessary for the gathering churches out of the world2 yet they are never ordered to administer the sacraments to all nations1 nor1 indeed1 to any1 especially the sacrament of the ,lord's supper1 till they profess subjection to ,christ1 and thereby join together in the fellowship of the gospel4 ,as the sacraments under the ,old ,testament dispensation1 were to be administered to none but the church of the ,jews1 the only people in the world that professed the true religion2 so1 under the gospel dispensation1 none have a right to sacraments but those who are therein professedly devoted to him4 #c4 ,we are now to consider the matter of the sacraments1 which is set forth in general terms2 and it is also called in one of the answers we are explaining1 the parts of a sacrament2 these are an outward and visible sign1 and an inward and spiritual grace1 signified thereby2 or1 as it is otherwise expressed1 it signifies1 seals1 and exhibits to those who are within the covenant of grace1 the benefits of ,christ's mediation4 ,these words are often used1 but not so well explained as might be desired4 7#a47 ,it is called a sign1 in which1 by a visible action1 some spiritual benefits are signified3 ,this is undoubtedly true2 and it is a reproach cast on ,god's holy institutions1 in some who deny sacraments to be divine ordinances1 when they style them all carnal ordinances1 beggarly elements1 or a re-establishing the ceremonial law1 without distinguishing between significant signs1 that were formerly ordinances to the ,jewish church1 but are now abolished2 and those that ,christ hath given to the gospel church4 ,in this idea of the sacraments1 we must consider1 that they agree1 in some things1 with the preaching of the word2 namely1 that hereby ,christ and his benefits1 are set forth as objects of our faith2 and the same ends are desired and attained by both1 viz4 our being affected with1 and making a right improvement of the blessings purchased by him1 together with our enjoying communion with him2 and they are1 both of them1 sacred ordinances1 instituted by ,christ1 and therefore to be attended on in an holy manner3 ,but1 on the other hand1 they differ1 with respect to the way or means by which ,christ and his benefits are set forth2 inasmuch1 as in the preaching of the word1 there is a narration of what he hath done and suffered2 and1 upon this account the apostle says1 ,faith cometh by hearing1 and hearing by the word of ,god1 ,rom4 x4 #ag4 whereas1 in the sacraments1 there is a representation thereof by signs2 in which case we may apply the words of the prophet1 ,mine eye afflicteth mine heart1 ,lam4 iii4 #ea4 as there is the external symbol of ,christ's dying love1 which is an inducement to us to love him again4 ,they also differ1 in that the sacraments are not only designed to instruct2 but1 by our act and deed1 we signify our engagement to be the ,lord's4 7#b47 ,the sacraments are also said to seal the blessings that they signify2 and accordingly they are called1 not only signs1 but seals4 ,it is a difficult matter to explain1 and clearly to state the difference between these two words1 or to shew what is contained in a seal1 that is not in a sign3 ,some think that it is a distinction without a difference4 ,the principal ground which most divines proceed upon1 when they distinguish between them is1 what we read in ,rom4 iv4 #aa4 in which the apostle1 speaking concerning ,abraham1 says1 he received the sign of circumcision1 a seal of the righteousness of faith#ec4 ,but the same thing might have been affirmed concerning it1 or any other significant ordinance1 if the words sign and seal were supposed to be of the like import2 for it is not said he received the ordinance of circumcision1 which is not only a sign1 but a seal2 but he received that which was a sign1 or a seal of the blessing about which his faith was conversant4 ,however1 that we may explain this matter1 without laying aside those words that are commonly used and distinguished in treating on this subject1 it may be observed1 that a sign is generally understood as importing any thing that hath a tendency to signify or confirm something that is transacted1 or designed to be published1 and made visible3 ,accordingly some signs have a natural tendency to signify the things intended by them2 as the regular beating of the pulse is a sign of health1 smoke the sign of fire4 ,and other things not only signify1 but represent that which they give us an idea of1 by some similitude that there is therein1 as the picture doth its original4 ,other things only signify as they are ordained or designed for that use1 by custom or appointment2 thus1 in civil matters1 a staff is a sign of power to exercise an office2 the seal of a bond1 or conveyance1 is the sign of a right that is therein conveyed1 or made over to another to possess3 ,it is in this respect that the sacraments are signs of the covenant of grace3 ,they do not naturally represent ,christ and his benefits2 but they signify them1 by divine appointment4 ,but1 on the other hand1 a seal1 according to the most common acceptation of the word1 imports a confirming sign#ed3 ,yet we must take heed that we do not1 in compliance with custom1 contain more in our ideas of this word1 than is agreeable to the analogy of faith3 ,therefore1 let it be considered1 that the principal method ,god hath taken for the confirming our faith in the benefits of ,christ's redemption1 is1 his own truth and faithfulness1 whereby the heirs of salvation have strong consolation1 ,heb4 iv4 #ag1 #ah4 or else the internal testimony of the ,spirit of ,god in our hearts4 ,the former is an objective means of confirmation1 and the latter a subjective2 and this the apostle calls our being established in ,christ1 and sealed1 having the earnest of the ,spirit in our hearts1 #b ,cor4 i4 #ba1 #bc4 ,this is not the sense in which we are to understand the word as applied to the sacraments2 since if we call them confirming seals1 we intend nothing else hereby1 but that ,god has1 to the promises that are given to us in his word1 added these ordinances2 not only to bring to mind this great doctrine1 that ,christ has redeemed his people by his blood2 but to assure them1 that they who believe in him1 shall be made partakers of this blessing2 so that these ordinances are a pledge thereof to them1 in which respect ,god has set his seal1 whereby1 in an objective way1 he gives believers to understand1 that ,christ1 and his benefits1 are theirs2 and they are obliged1 at the same time1 by faith1 as well as in an external and visible manner1 to signify their compliance with his covenant1 which we may call their setting to their seal that ,god is true2 as we may allude to that expression of our ,saviour1 ,he that hath received his testimony1 hath set to his seal that ,god is true1 ,john iii4 #cc4 ,the sacraments are ,god's seals1 as they are ordinances given by him for the confirmation of our faith1 that he would be our covenant-,god2 and they are our seals1 or we set our seal thereunto1 when we visibly profess1 which ought to be done also by faith1 that we give up ourselves to him1 to be his people1 and desire to be made partakers of the benefits which ,christ hath purchased1 in his own way4 ,thus concerning the sacraments1 as being signs and seals of the covenant of grace4 ,there is another expression1 used in this answer1 that needs a little explication2 namely1 when the sacraments are said1 not only to signify and seal1 but to exhibit the benefits of ,christ's mediation4 ,to exhibit1 sometimes signifies to shew1 or present to our view2 which word1 if it be so understood in this place1 imports the same as when it is said1 that the sacraments are signs or seals thereof1 or significant ordinances for the directing and exciting our faith1 as conversant about what we are to understand thereby4 ,again1 to exhibit1 sometimes signifies to give1 communicate1 or convey2 and because it is not only distinguished from signifying and sealing in the definition which we have of a sacrament in the ,shorter ,catechism2 but is described as that by which ,christ and his benefits are applied unto believers2 therefore1 ,i am inclined to think1 that it is in this latter sense that the word is to be taken in the answer which we are explaining2 and if so1 we must distinguish between ,christ's benefits being conveyed1 made over1 exhibited1 or applied1 by the gift of divine grace1 through the effectual working of the ,spirit2 and this being done by an ordinance1 as an external means of grace2 accordingly ,i am bound to conclude1 that as the ,spirit of ,god gives these blessings to believers1 who engage in a right manner therein2 so this grace is represented1 and ,god's people have ground to expect1 as far as an ordinance can be the means thereof1 that they shall be made partakers of these benefits4 ,we may also observe1 that1 though the sacraments are appointed to signify to all that partake of them1 that ,christ has purchased salvation for his people2 or1 that the work of redemption is brought to perfection3 ,yet it is they alone that engage herein by faith1 who can look upon them as signs or seals to confirm their faith1 that they have a right to the benefits of ,christ's redemption1 as not only signified1 but exhibited or applied to them3 ,in this sense the sacraments are signs to them that believe1 in such a way as they are to no others4 #d4 ,we are now to consider the persons to whom the sacraments are given2 and these are described as those who are within the covenant of grace4 ,to be within the covenant of grace1 implies in it1 either a being externally in covenant with ,god1 or a being internally and spiritually so1 as interested in the saving blessings thereof4 7#a47 ,they who are externally in covenant1 are such as are visibly so2 who are called by his name1 professedly devote themselves to him1 and lay claim to him as their ,god3 ,these1 if they are no otherwise in covenant1 are said to be in ,christ1 as the branch which beareth no fruit1 is said to be in the vine1 ,john xv4 #b4 like those whom the prophet speaks of1 when he says1 ,hear ye this1 ,o house of ,jacob1 which are called by the name of ,israel1 which swear by the name of the ,lord1 and make mention of the ,god of ,israel1 but not in truth nor in righteousness1 ,isa4 xlviii4 #a4 they have1 indeed1 the ordinances which must be reckoned a very great privilege2 they have the external overtures of divine grace1 the convictions and strivings of the ,spirit2 and accordingly they are1 in ,god's way1 in which he is sometimes pleased to work special grace1 which1 when he does1 they may conclude themselves to have more than the external blessings of the covenant1 which is what we are next to consider3 ,therefore1 7#b47 ,others are internally or spiritually in covenant1 children of ,god by faith3 ,these are such as are true and real members of ,jesus ,christ1 by a federal or conjugal union with him3 ,they have the same mind as was in him1 and receive vital influences from him1 being made partakers of the ,spirit4 ,they have1 not only professedly1 but by faith1 embraced him in all his offices1 surrendered up themselves unto him1 to be entirely his2 their understandings to be guided and directed1 their wills and affections to be governed by him1 and are desirous to be disposed of by him1 in the whole conduct of their lives4 ,and1 as to the privileges which they partake of1 they have not merely a supposed1 but a real interest in all the benefits which ,christ hath purchased1 have a right to his special care and love1 which will render them safe and happy1 both here and hereafter4 ,now1 with respect to both these2 they are1 each of them1 supposed to attend on the sacraments3 ,the former1 indeed1 have not a right to the saving blessings signified thereby1 and therefore1 if they know themselves to be strangers to the covenant of promise1 they profess1 by engaging in this ordinance1 to lay claim to that which they have no right to3 ,however1 if this be not discernible in their conversation1 which is blameless in the eye of the world1 men1 who are not judges of their hearts1 have no warrant to exclude them from the sacraments4 ,but1 on the other hand1 they who are savingly1 or internally in covenant1 have not only a right to those ordinances in common with others2 but ,christ and his benefits1 as was before observed1 are exhibited and applied to them1 as they have ground to conclude1 by faith1 that they have an interest in all the blessings which he has purchased4 #e4 ,we are now to consider1 what those benefits are that ,christ communicates to his people in the sacraments1 which are signified thereby3 ,these are either1 7#a47 ,such as are common to the whole church1 which are relative and external1 rather than internal1 as hereby they are distinguished from those that are without4 ,these are advantages1 though not of a saving nature3 ,thus the apostle says1 ,what advantage hath the ,jew1 or1 what profit is there in circumcision1 ,rom4 iii4 #a1 #b4 ,to which he replies1 much every way1 or in many respects1 q4 d4 it is an honour which ,god has put on the church1 as taking them into a visible relation to himself1 and giving them the means of grace1 in which they are more favoured than the rest of the world3 ,or1 7#b47 ,there are those benefits of ,christ's mediation1 which are more especially applicable to believers2 and1 in this respect1 ,god makes every ordinance1 and the sacraments in particular1 subservient to the increase of their faith1 and all other graces4 ,as faith is wrought under the word1 it is farther established and increased by the ,lord's supper1 as will be considered under a following answer2 and as they have herein an occasion to exercise their mutual love to one another1 so they have communion with ,christ1 which has a tendency to carry on the work of grace begun in the soul1 and farther to enhance their love to ,christ1 who is eminently set forth and signified herein2 and1 from the view they have of their interest in him1 arises a stronger motive and inducement to hate all sin1 that tends to dishonour him1 in the whole course of their lives4 ,we are now to consider1 ,,ii4 ,how the sacraments become effectual means of salvation2 or from whence their efficacy is derived1 to answer that great end4 #a4 ,negatively4 ,they do not become effectual means of salvation by any power in themselves to answer this end2 for we are not to suppose1 that they are more than ordinances1 by which ,god works those graces which we receive under them2 which it is his prerogative alone to confer4 ,again1 it is farther observed1 that this privilege is not derived from the piety or intention of them by whom the sacraments are administered2 who1 though they are styled stewards of the mysteries of ,god1 #a ,cor4 iv4 #a4 as persons to whom the administration thereof is committed2 yet they have not the least power to confer that grace which is ,christ's gift and work3 ,thus the apostle says1 ,who then is ,paul1 or who is ,apollos1 but ministers by whom ye believed1 even as the ,lord gave unto every man1 chap4 iii4 #e4ee ,this is contrary to what the ,papists maintain1 who suppose that the efficacy of the sacraments arises1 partly from an internal virtue which there is in them1 to confer grace1 7which they illustrate by a far-fetched similitude1 taken from the virtue which there is in food1 to nourish the body1 which is nothing to the purpose1 since no external act of religion can have a tendency to nourish the soul1 without the internal efficacious grace of the ,spirit accompanying it27 and partly from the design or intention of the priest that administers them1 as they are consecrated and designed1 by him1 for that end4 ,there is also an absurd notion which is maintained by some ,protestants1 as well as the ,papists1 viz4 that the sacrament of baptism1 administered to infants1 washes away the guilt of original sin1 and gives them a right and title to heaven1 so that by virtue thereof they are saved1 if they happen to die before they commit actual sin3 ,but this account of the manner in which the sacraments become effectual to salvation1 is absurd to the last degree2 for it puts a sanctifying and saving virtue into that which is no more than an outward and ordinary means of grace4 ,and as to what respects the efficacy of the sacraments1 arising from the intention of him that administers them2 that is1 to lay the whole stress of our salvation on the secret design of men1 in whose power it is supposed to be1 to render or prevent these ordinances from being means of grace2 which is in the highest degree derogatory to the glory of ,god4 #b4 ,positively4 ,the sacraments become effectual means of salvation only by the working of the ,holy ,ghost1 and the blessing of ,christ1 by whom they were instituted4 ,as1 without ,christ we can do nothing1 ,john xv4 #e4 so without his blessing we can receive nothing4 ,ordinances are only the channel through which grace is conveyed2 but ,christ is the author and finisher of faith2 and this he does by his ,spirit1 when he brings the heart into a good frame1 and excites suitable acts of faith and love in those who are engaged in those ordinances1 and maintains the lively impressions thereof1 which have a tendency to promote the work of grace in the whole conduct of their lives4 ,,iii4 ,we proceed to consider1 what sacraments ,christ has instituted under the ,new ,testament-dispensation4 ,it hath pleased ,god1 in every age of the world1 to instruct his people by sacramental signs1 as an addition to those other ways1 in which he communicates his mind and will to them4 ,even our first parents1 in their state of innocency1 had the tree of life2 which was a sacrament or ordinance for their faith1 that if they retained their integrity1 and performed the conditions of the covenant which they were under1 they might hereby be led into a farther conviction that they should certainly attain the blessings promised therein3 ,and1 some think1 that the tree of knowledge1 of good and evil1 was another sacramental sign1 whereby they were given to understand1 that if they sinned1 they should die4 ,and paradise1 in which they were placed1 was a sacrament1 or a kind of type of the heavenly state2 inasmuch as there is an allusion to it in that promise1 to him that overcometh1 will ,i give to eat of the tree of life1 that is in the midst of the paradise of ,god1 ,rev4 ii4 #g4 and heaven is1 in another place called paradise1 ,luke xxiii4 #dc4 ,others think the ,sabbath was a sacramental sign to our first parents1 of that eternal sabbatism which they should celebrate in a better world1 in case they yielded perfect obedience as being the condition of the covenant they were under4 ,however1 ,i desire not to be too peremptory as to this matter2 it is enough to my present purpose1 to consider the tree of life as a sacrament2 whereby it appears1 that ,god instituted such signs from the beginning of the world3 ,but this having been insisted on elsewhere#ef1 we pass it over1 and proceed to consider1 ,that1 after the fall of man1 there were sacramental signs1 instituted as ordinances for the faith of the church in the promised ,messiah2 especially sacrifices1 which signified their expectation that he would make atonement for sin1 by the shedding of his blood4 ,under the ceremonial law there was a large body of sacramental ordinances1 or institutions1 otherwise called1 types of ,christ1 and the way of salvation by him2 some of which were occasional2 as manna1 the water of the rock1 and the brazen serpent in the wilderness1 c4 others were standing ordinances in the church1 as long as the ceremonial law continued2 as circumcision1 the passover1 and many things contained in the temple-service4 ,these were the sacraments under the ,old ,testament3 ,but1 having taken occasion to speak something concerning them elsewhere#eg1 ,i shall confine myself to those sacraments which ,christ has instituted under the ,new ,testament2 which are only two1 baptism1 and the ,lord's supper4 ,the ,papists1 indeed1 have added five more to them1 though without a divine warrant2 to give countenance to which1 they pervert the sense of some scriptures1 occasionally brought for that purpose4 ,one of the sacraments which they have added1 is1 what they call holy orders2 whereby they authorize persons to perform the office of priests1 or deacons3 ,this they do by the imposition of hands1 and at the same time pretend to confer the ,holy ,ghost3 ,the former1 they suppose to be the sign1 the latter the thing signified2 but this was not designed to be a sacrament given to the church2 for the sacraments are ordinances that belong to all believers1 and not only ministers4 ,and1 as for the imposition of hands1 whether it be considered as an ancient form of praying for a blessing on persons1 or as used in setting others apart to an office2 it seems principally to have respect to these extraordinary gifts1 which they expected to qualify them for the discharge thereof2 which gifts being now ceased1 the imposition of hands cannot be reckoned a sacramental sign2 and the blessing conferred1 to wit1 the ,holy ,ghost1 from whom they received those extraordinary gifts1 is no longer to be signified thereby4 ,another sacrament which the ,papists add1 is that of confirmation2 by which they pretend1 that children1 who1 in baptism1 were made members of ,christ1 are strengthened and confirmed in the faith2 and receive the ,holy ,ghost1 in order to their performing their baptismal vow3 ,but1 whatever engagement they are laid under1 by this ordinance1 it is ,god alone that can confirm or strengthen1 and enable them to walk answerable thereunto2 which is a grace not in the power of man to bestow1 nor can it be by any ordinance4 ,another sacrament they speak of1 is pennance2 in which1 after auricular confession made to the priest1 and some external marks of sorrow expressed by the penitent1 he is to perform some difficult service enjoined1 which they call pennance2 whereby he makes satisfaction for his sins1 upon which1 he is absolved from them4 ,but this is an abominable practice1 by which persons are rather hardened in sin1 than delivered from it4 ,it is derogatory to ,christ's satisfaction1 and has not the least appearance of a sacrament1 or ordinance of ,god's appointment4 ,another sacrament that they have added1 is extreme unction2 taken from ,james v4 #ad1 #ae4 where the apostle speaks of sick persons being anointed with oil in the name of the ,lord2 and it is said1 the prayer of faith shall save the sick1 and the ,lord shall raise him up2 and1 if he has committed sins1 they shall be forgiven him4 ,but to this it may be replied1 that though this practice of anointing the sick with oil1 was observed in the first age of the church1 while the miraculous gift of healing was continued2 yet it is now ceased2 therefore no such significant sign is to be used4 ,and1 as for forgiveness of sins1 mentioned by the apostle that seems not to have been conferred by the use of that sign2 but it was humbly expected and hoped for1 as an answer of prayer3 ,it is therefore a very preposterous thing to reckon this among the sacraments1 under the gospel dispensation4 ,another ,sacrament that the ,papists add1 is that of matrimony2 for which1 they have very little shadow of reason2 but1 because1 they suppose1 the apostle calls it a great mystery1 ,eph4 v4 #cb4 which word1 the ,greek church used to signify a sacrament3 ,but he does not intend hereby1 that marriage is a mystery2 but the union between ,christ and his church1 which is illustrated by the conjugal union1 is so called#eh2 and1 indeed1 it is not an ordinance given to the church1 but to mankind in general1 heathens as well as ,christians4 ,therefore nothing can be more absurd than to suppose1 that it is one of the sacraments ,christ hath instituted in the gospel-church2 and1 according to their opinion1 the priests are excluded from this sacrament1 inasmuch as they are forbidden to marry1 as the laity are excluded from the sacrament of holy orders2 so that when they pretend to add to those institutions1 which ,christ hath given to the church1 or invent sacraments1 which he hath not ordained1 they betray not only their own folly1 but bold presumption2 therefore we must conclude1 that there are only two sacraments that ,christ hath given to his church1 to wit1 baptism1 and the ,lord's supper2 which are particularly considered in some following answers4 ,footnote #eb3 ,sacrament is the word used by the ,vulgate for mystery1 and this is a much more probable meaning of the term as used by the early christians4 ,footnote #ec3 1 4 ,footnote #ed3 ,when these two are distinguished by divines1 the one is generally called1 signum significans2 the other signum confirmans2 or1 the former is said1 significare2 the latter1 obsignare4 ,footnote #ee3 ,it were to be wished1 the inspired books had been more generally honoured1 as the only sufficient rule of judgment1 by those who have wrote in favor of episcopacy1 upon the plan of a ,,divine ,,right2 and the rather1 as they speak of it1 not merely as an institution of the gospel1 but an essentially necessary one3 insomuch1 that gospel ordinances will be invalid1 unless administered by those1 who have been episcopally vested with holy orders4 ,in a matter of such momentous concern1 they would not have acted an unworthy part1 if they had confined their pleas to the sacred writings2 producing such passages from them as speak to the point1 not implicitly and darkly2 but in peremptory and express terms1 so as to leave no reasonable room for hesitation or doubt4 ,it would be dishonourary to the ,,bible1 and a gross reflection on the penman of it1 to call that an 8appointment of ,christ10 and an 8essentially necessary0 one1 which is not contained in this sacred volume1 and with such clearness and precision1 that sober and impartial inquirers may readily perceive it to be there1 without foreign help to assist their sight4 ,and yet1 such help is made necessary by episcopal writers4 ,they scarce ever fail of turning us to the ,,fathers in vindication of their cause2 hereby virtually reflecting disgrace on the scriptures1 as though they were insufficient1 simply of themselves1 to bring this controversy to an issue4 ,in order to reconcile the appeal that is so often made to the ,,fathers with that honour which is due to the scriptures1 the episcopalian plea is1 that they consider these fathers1 not as judges1 but witnesses only in their cause4 ,but what are they brought to witness8 ,is it1 that episcopacy is an institution of ,jesus ,christ8 ,if this is witnessed to in the sacred books1 of which we1 having these in our hands1 are as good judges as they1 it is sufficient4 ,there is no need of any foreign testimony4 ,if it is not1 no other testimony can supply this defect4 ,are these fathers cited as witnesses to what was the practice in their day8 ,this is now generally the pretence4 ,they may1 say the episcopalians1 be properly appealed to1 in order to know the truth of ,,fact in the ages in which they lived4 ,and if1 from their unanimous testimony1 even from the first days of ,christianity1 it appears1 that ,,governing and ordaining ,,authority was exercised by ,bishops ,,only1 in distinction from ,presbyters1 and as an order in the church above them1 it would argue great arrogance1 if not obstinate perverseness1 to dispute the divine original of episcopacy4 ,but we must be excused1 however perverse we may be accounted1 if we cannot bring ourselves to think1 that the practice of the church1 since the apostles' days1 however universal1 will justify our receiving that as an institution of ,christ1 and an essentially important one1 which he himself hath not clearly and evidently made so1 either in his own person1 or by those inspired writers1 whom he commissioned and instructed to declare his will3 nor can we believe the great ,author of christianity would have put the professors of it to the difficult1 ,i may say1 as to most of them1 the impossible task of collecting any thing essential to their salvation from the voluminous records of antiquity4 ,we are rather persuaded1 he has ordered every article that is necessary1 either in point of faith or practice1 to be so fairly and legibly wrote by the sacred penman1 as that there should be no need of having recourse to the ancient ,fathers as ,,witnesses1 any more than judges1 to ascertain his mind4 ,to suppose the contrary1 would1 in reality of construction1 substitute ,,tradition the rule of essential truth1 in the room of the ,,scriptures1 which were 8given by inspiration of ,god20 or1 at least make the former so much a part of this rule1 as that the latter1 without it1 would not be sufficiently complete4 ,such dishonour ought not to be cast on the one only standard of the real mind of ,christ4 ,the ,bishop1 in whose defence an appeal is made to antiquity1 is not related1 by his office1 to a single congregation of christians only1 with one or more ,presbyters belonging to it2 but his charge is a diocess1 consisting of a number of congregations1 greater or less1 with their respective ,presbyters4 ,the inquiry therefore is1 whether it be an ,,universally ,,attested ,,fact1 that episcopacy1 in this sense1 took place in1 and through1 the two first ages8 ,a ,bishop1 at the head of a number of congregations1 greater or less1 is an officer in the church of ,christ quite different from the pastor of a single congregation2 though he should be called ,bishop1 as being the ,,head-,,presbyter1 or vested with the character of ,,primus ,,inter ,,pares4 ,it should be particularly noted1 which of these kinds of episcopacy has the voice of the specified antiquity in its favour4 ,it is willingly left with every man of common understanding1 after he has gone over the following testimonies1 to say1 whether he thinks1 that ,bishops1 after the ,,diocesan-,,mode1 were known in the first ages of the church8 ,the ,bishop1 for whom the fathers are called in as ,,witnesses1 is an officer in the church of an ,,order ,,superior to that of ,presbyters1 and as distinct from it as the order of ,presbyters is from that of ,deacons2 the pretence being this1 that ,presbyters were thought to have1 in primitive times1 no more right to meddle with the peculiar work of ,bishops1 than ,deacons have to concern themselves with the peculiar work of ,presbyters4 ,the question therefore is1 ,whether it will appear from the following evidence1 to be at all a ,,fact1 much less an ,,universally known1 and certainly attested one1 that there were ,bishops1 in this sense1 in any church1 in any part of the christian world1 within the two first centuries8 ,the ,bishop1 in whose favour the ancient ,fathers are said universally to speak1 is one to whom the ,,exclusive ,,right ,,of ,,government has been committed by the appointment of ,jesus ,christ1 or his apostles as commissioned by him4 ,says the famous ,bishop ,hoadly1 treating of the government of the church1 as belonging to ,bishops only1 in the above appropriated sense1 8,and here--,i think ,i may say1 that we have as universal and as unanimous a testimony of all writers1 and historians from the apostles' days1 as could reasonably be expected or desired3 every one1 who speaks of the government of the church1 in any place1 witnessing1 that episcopacy was the settled form2 and every one1 who hath occasion to speak of the original of it1 tracing it up to the apostles' days1 and fixing it upon their decree4--,were there only testimonies to be produced1 that this was the government of the church in all ages1 it would be but reasonable to conclude it of apostolical institution2--but when we find the same persons witnessing1 not only that it was episcopal1 but that it was of apostolical institution1 and delivered down from the beginning as such1 this adds weight to the matter1 and makes it more undoubted4 ,so that here are two points to which they bear witness1 that this was the government of the church in their days1 and that it was of apostolical institution4 ,and in these there is such a constancy and unanimity1 that even ,st4 ,jerom himself traces up episcopacy to the very apostles1 and makes it of their institution40--,he adds1 8,all churches and christians1 as far as we know1 seem to have been agreed1 in this point1 amidst all their other differences1 as universally as can well be imagined40 ,one would suppose1 from the peremptory manner in which this citation is expressed1 that the ,,fact it affirms was so evidently clear1 as to leave no room for the least doubt4 ,those1 who may think it worth while to look over the testimonies brought to view1 in the following pages1 will perhaps1 by critically observing their real and just import1 be surprized1 that any man of learning1 who professes a regard to truth1 should speak of it1 and with such a degree of assurance1 as the ,,universal ,,declaration ,,of ,,all ,,ages from the apostles1 that episcopacy1 in the impleaded sense1 was the 8form of government in the church in their day10 and that it was by 8apostolical institution20 especially1 if they should not be able to find1 as it is certain they will not1 so much as a single witness1 for two hundred years1 whose evidence is clear1 direct1 express1 and full1 in affirming1 either that this was the form of government in the church1 or that it was ever instituted by ,christ1 or his apostles3 so far is it from the truth1 that this is a ,,fact ,,unanimously and ,,constantly ,,testified ,,to1 even from the beginning1 and through all ages4 ,the ,bishop1 for the support of whose claims antiquity is repaired to1 is one with whom the ,,sole ,,power of ,,ordination is lodged2 insomuch1 that he only can convey holy orders conformably to the appointment of ,jesus ,christ2 and should ,presbyters presume to do this1 they would take that upon them which they have no more a right to1 than ,deacons have to baptise1 or administer the ,lord's supper4 ,this part of the ,,unanimous report of ,,all ,,ages concerning the ,,exclusive ,,right of ,bishops deserves most of all the special notice of the reader2 and he is particularly desired1 as he goes along1 to point out to himself1 for his own satisfaction2 or to others1 for their information1 any one among all the testimonies he will have placed before his view1 that plainly and directly affirms the ,,right ,,of ,,ordination to be peculiar to ,bishops as a distinct order from ,presbyters1 and superior to them2 or that this right was ever thus exercised by them4 ,if he should not be able to do this1 as unquestionably he will not1 how strange must that affirmation appear1 which says in the most positive terms1 not only that this is ,,fact1 but a fact ,,constantly and ,,unanimously witnessed to by the fathers1 in ,,all ,,ages from the days of the apostles4 ,the ,bishop1 in whose defence antiquity is pleaded1 is vested with the power of ,,confirmation1 according to the mode of the church of ,england2 and it is appropriated to him as his right in distinction from all others4 ,but ,i need not assure the reader1 he will in vain look to find it a ,,fact1 within the two first ages1 that ,bishops were either vested with1 or ever exercised this power4 ,for he must come down below these ages1 before a word is said1 by any one of the fathers1 relative to this superstitious practice4 ,tertullian is the first that mentions it2 and he mentions likewise some other corruptions1 which had got mingled with christianity in that day4 ,in short1 the question in debate1 so far as it relates to ,,fact1 is1 not whether there were officers in the christian church1 known by the name of ,bishops in the apostolic age1 and down along through the two first centuries8 ,we join with the episcopalians in affirming this to be a truth universally testified to in those times3 but the proper question is1 what is ,,fact with reference to the ,,order of these ,bishops1 and the ,,powers ,,peculiar ,,to ,,their ,,office1 and as ,,exercised by them in it8 ,the name of ,bishop is one thing1 and the ,,power claimed for1 or exercised by him1 is another4 ,the dispute is1 not about the name1 but the power appropriated to it4 ,this therefore should be heedfully attended to by all1 in their examination of the evidences that will be produced2 and they may1 in this way1 clearly and satisfactorily determine1 each one for himself1 whether it be at all an attested ,,fact1 much less a ,,constant and ,,unanimously ,,attested ,,one1 from the apostles days1 and down along through the two first ages1 as well as after ones1 that ,bishops were vested with1 and did actually exercise1 the above specified powers1 which are at this day claimed for them1 as the appropriate work of their office by divine appointment8 ,,chauncy',s ,,view ,,of ,,episcopacy4 ,footnote #ef3 ,see vol4 ,,ii4 page #hf4 ,footnote #eg3 ,see vol4 ,,iii4 page #dbd-dbf4 and vol4 ,,ii4 page #bje4 ,footnote #eh3 ,see ,vol4 ,,iii4 p4 #ab4 ,quest4 ,,clxv4 ,,quest4 ,,clxv4 ,what is baptism8 ,,answ4 ,baptism is a sacrament of the ,new ,testament1 wherein ,christ hath ordained the washing with water1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 to be a sign and seal of ingrafting into himself1 of remission of sins by his blood1 and regeneration by his ,spirit2 of adoption and resurrection unto everlasting life2 and whereby the parties baptized are solemnly admitted into the visible church1 and enter into an open and professed engagement1 to be wholly and only the ,lord's4 ,the method in which we shall endeavour to explain this answer shall be1 ,i4 ,to prove that baptism is a sacrament of the ,new ,testament1 instituted by ,christ1 in which there is to be1 some way or other1 the application of water4 ,,ii4 ,that this is to be performed in the name of the ,father1 of the ,son1 and of the ,holy ,ghost4 ,and1 ,,iii4 ,what is signified therein1 and what engagements are laid upon the person baptized4 ,i4 ,to prove that baptism is a sacrament of the ,new ,testament1 instituted by ,christ1 in which there is to be1 some way or other1 the application of water4 ,here let it be considered1 #a4 ,that there must be the application of water2 and that either by dipping the person that is to be baptized into the water1 or by pouring or sprinkling water upon him2 otherwise it doth not answer the proper and literal sense of the word baptize4#ei ,it is true1 we sometimes find the word used in a metaphorical sense2 as when our ,saviour speaks of the baptism that he was to be baptized with1 ,matt4 xx4 #bb4 ,luke xii4 #ej4 whereby he intends the sufferings he was to endure in shedding his blood upon the cross3 ,and it is elsewhere taken1 by a metonymy1 for the conferring the extraordinary gifts of the ,holy ,ghost1 which they were given to expect after ,christ's ascension into heaven1 and the apostles were first made partakers of at the day of ,pentecost1 which immediately followed it2 wherein there appeared unto them cloven tongues1 like as of fire1 that sat upon each of them1 as a sign that they should be filled with the ,holy ,ghost1 and speak with other tongues1 and be enflamed with a holy zeal for ,christ's glory and interest2 which was accordingly fulfilled1 and seems to be the sense of the word baptism1 as taken in this figurative sense2 but we understand the word in the most proper sense thereof2 and therefore suppose that it must be performed with water4 ,as to what respects the mode of baptism1 or the application of water1 whether the water is to be applied to the person baptized1 or he put into it1 that1 ,i purposely wave the consideration of1 till we are led to speak concerning the subjects of baptism1 that we may insist on the several matters in controversy1 between those that maintain1 and others that deny infant baptism1 together1 which we shall have occasion to do under the next answer3 ,whereas1 ,i am ready to persuade myself1 that what ,i shall advance under this1 together with that which respects the improvement of baptism1 will not be much contested by those who are in a different way of thinking1 with respect to the subjects of baptism1 and the mode of administering it4 #b4 ,we are now to consider1 that baptism is a sacrament of the ,new ,testament2 and therefore it differs from those baptisms1 or washings1 that were frequently practised under the ,old ,testament dispensation2 concerning which1 the apostle says1 that it stood in meats and drinks1 and divers washings1 ,heb4 ix4 #aj4 or baptisms#fj4 ,thus we read of many instances in which persons were washed under the ceremonial law3 ,this was an ordinance used in the consecration of persons to holy offices2 as it is said1 that ,aaron and his sons were to be brought to the door of the tabernacle of the congregation1 and washed with water1 ,exod4 xxix4 #d4 and ,lev4 viii4 #f4 when they were consecrated to be priests4 ,again1 when they ministered in holy things1 or came near unto the altar1 it is said1 they washed1 as the ,lord commanded ,moses1 ,exod4 xl4 #cb4 for this reason the laver was set between the tent of the congregation and the altar1 and water put therein to wash in2 and they washed their hands and their feet therein1 ver4 #cj1 #ca4 ,and this ceremony was used by them1 when they were subject to divers uncleannesses2 thus1 in the method of cleansing the leper1 he was to wash himself1 and1 after that might come into the camp1 ,lev4 xvi4 #h1 #i4 ,the same thing was to be done by those who were liable to uncleannesses of another nature1 ,deut4 xxii4 #aj1 #aa4 ,these ceremonial washings1 when applied to persons1 seem to be ordained to signify their consecration1 or dedication1 to ,god1 in some of the instances before mentioned2 and in others1 they signified the means which ,god had ordained to cleanse the soul from moral impurity2 which was denoted by the ceremonial uncleannesses which they desired to be purified from4 ,these ordinances1 indeed1 expired together with the rest of the ceremonial law3 ,nevertheless1 it is very evident1 from the institution of gospel-baptism1 that the sign is retained2 though there are some circumstances in the thing signified thereby1 in which it differs from those baptisms which were formerly used by the ,jewish church4 ,they were hereby devoted to ,god1 to observe that peculiar mode of worship which he prescribed by the hand of his servant ,moses2 we are devoted to ,god1 as those who hereby signify our obligation to walk according to the rules prescribed by ,christ in the gospel4 ,they also used this ordinance1 to signify the cleansing virtue of the blood of ,jesus1 who was to come1 and the ,spirit that was to be poured forth1 as consequent thereupon2 we use it to signify or express our faith in what ,christ has accomplished1 and in the grace which the ,spirit works pursuant thereunto2 therefore we call it an ordinance of the ,new ,testament4 #c4 ,baptism was instituted by ,christ4 ,this is evident from the commission he gave to his apostles1 not only to preach the gospel to all nations1 but to baptize them in the name of the ,father1 of the ,son1 and of the ,holy ,ghost1 ,matt4 xxviii4 #ai4fa and this he appointed to be a standing ordinance in the church1 throughout all the ages thereof2 on which account he promises1 in the following words1 that he will be with his ministers1 in fulfilling the commission that he gave them to execute1 unto the end of the world3 ,therefore1 we must conclude1 that it is a standing ordinance in the church1 and not designed to be observed only during the first age thereof1 till ,christianity universally obtained4 ,this we assert in opposition to the ,socinians1 who suppose1 that baptism was1 indeed1 instituted by ,christ2 but the design hereof1 was only to be an external badge1 or sign1 of the heathens embracing the ,christian religion1 as they were formerly initiated into the ,jewish church by that ceremonial washing that was then in use3 ,but the contrary to this will appear from what we shall have occasion to speak to1 under a following head1 when we consider what baptism was a sign and seal of2 which is equally applicable to the church in our day1 as it was to those who lived in the first planting thereof4 ,,ii4 ,it is farther observed1 that baptism is to be performed in the name of the ,father1 of the ,son1 and of the ,holy ,ghost4 ,this contains in it a professed acknowledgment1 in this solemn act of dedication of the divine ,trinity2 and accordingly it is an act of religious worship1 in which ,god's right to the persons baptized1 is publicly owned1 and an intimation given1 that all saving blessings1 which are desired or expected in this ordinance1 are given by the ,father1 through a ,mediator1 purchased by the ,son1 and applied by the ,holy ,spirit4 ,this includes in it much more than a being baptized by the authority of these divine persons2 which is all that some of the ,antitrinitarians will allow to be meant by1 in their name3 ,for though no ordinance can be rightly performed but by a divine warrant1 yet this warrant is equally extended to the administering1 or engaging in any other ordinance2 and therefore1 a being baptized in the name of the ,father1 ,son1 and ,holy ,ghost1 signifies more than this2 namely1 a person's being dedicated to them2 in which dedication1 a solemn profession is made1 that they have a right to all religious worship1 which we are obliged to perform as well as that all our hope of salvation is from them3 ,therefore1 some think1 that this idea1 which is principally intended in the form of baptism1 would be better expressed1 if the words of institution#fb were rendered into the name of the ,father1 c4 as it is rendered elsewhere1 ,gal4 iii4 #bg4 where the apostle is speaking of a person's being baptized into ,christ#fc1 and explains it as denoting a putting on ,christ2 or a professing1 as it is said1 ver4 #bi4 that we are ,christ's4 ,thus they who are baptized in the name of the ,father1 ,son1 and ,holy ,ghost1 are denoted hereby1 to be professedly their servants and subjects2 under an indispensible obligation to put their trust in1 and hope for1 all saving blessings from them1 according to the tenor of the gospel4 ,it is enquired1 by some1 whether it be absolutely necessary1 in the administration of this ordinance1 explicitly to make mention of the name of the ,father1 ,son1 and ,holy ,ghost8 and some assert1 that it is not2 because we read of persons being baptized in the name of ,jesus1 in ,acts xix4 #e4 without any mention of the name of the ,father1 or ,holy ,ghost2 and in chap4 viii4 #af4 the same thing is mentioned1 as it is said1 ,they were baptized in the name of the ,lord ,jesus4 ,but to this it may be replied1 that it does not appear1 that this was the express form of words used in baptizing those that are here mentioned2 but it only argues1 that the ordinance was administered1 and that ,christ's name and glory was proclaimed therein3 ,so that1 though the other divine persons are not particularly mentioned1 it does not follow from thence1 that they did not adhere to the express words of institution1 which were given to the apostles2 it might as well be argued1 that ,john did not baptize in the name of any of the ,divine persons2 since when we read of his baptism1 it is said1 ,i baptize you with water2 but it does not thence follow1 that he did not baptize them in the name of ,god2 inasmuch as he plainly confesses that ,god sent him to baptize with water1 ,john i4 #cc4 ,but1 that this matter may be set in a just light1 we must distinguish between a person's omitting to mention the ,son or ,holy ,ghost1 in the form of baptism1 as denying them to be divine persons1 7in which case the ordinance is invalid27 and his doing this for no other reason1 but because he thinks that we are not to be tied up to a particular form of words1 but may sometimes baptize in the name of the ,father1 ,son1 and ,holy ,ghost2 and1 at other times1 in the name of ,jesus3 ,in this case1 ,i will not say that the ordinance is invalid2 but yet1 his manner of administering it1 will be highly offensive to many serious ,christians1 and can hardly be reckoned an instance of faithfulness to ,christ2 who has1 by an express command1 intimated what words are to be used therein4 ,,iii4 ,we are now to consider1 what is signified in baptism1 and what engagements are laid on the person baptized4 ,there are some1 especially among the ,socinians1 who maintain1 that it is only an external1 or visible badge of ,christianity in general1 signifying a person's right to be called a ,christian1 or a professor of that religion1 which was instituted by our ,saviour2 and their design herein seems to be1 that they might evade the force of the argument which we bring to prove the divinity of the ,son and ,spirit1 from their being the object of that religious worship1 which according to our explication thereof1 is contained in it4 ,did they intend1 by being a ,christian1 the same thing as we do1 namely1 a subjection to ,christ1 as a divine person1 or a professed obligation which we are laid under1 to worship ,god the ,father1 through the ,son1 by the ,spirit1 we should have no contention with them about this matter3 ,but since we are not agreed as to the meaning of being a ,christian1 especially1 since they intend no more hereby than our being obliged to adhere to a certain scheme of religious worship prescribed by ,christ1 of what kind soever it be1 in like manner as a person is called a ,mahometan1 because he embraces ,mahomet's ,alcoran as a rule of faith1 we cannot think this general account of baptism1 as an external badge of ,christianity1 to be a sufficient explication of what is intended by it as a sign1 or significant ordinance4 ,there are several things mentioned in this answer1 of which1 it is said1 to be a sign and seal1 viz4 of our engrafting into ,christ1 and obtaining remission of sins by his blood1 of our regeneration by his ,spirit1 our adoption1 and resurrection unto eternal life1 which include in them all the benefits of ,christ's mediation2 which have been particularly explained under some foregoing answers3 ,but there is one that contains in it all the rest2 and accordingly it is generally expressed1 by divines1 as that which is a sign and seal of the covenant of grace1 and all the duties1 obligations1 and privileges that are either enjoined or bestowed therein4 ,what this covenant is1 together with the blessings thereof1 and how the grace of ,god is manifested therein1 has been likewise considered under some foregoing answers#fe4 ,therefore all that ,i shall now add concerning it1 is1 that it contains all the promises in which our salvation is included1 of which there is one that comprehends all the rest1 whereby it is often expressed1 namely1 that ,god will be a ,god unto his people1 ,gen4 xiv4 #a4 their shield1 and exceeding great reward1 chap4 xvii4 ,and elsewhere that he will put his laws into their minds1 and write them in their hearts1 and will be to them a ,god2 and they shall be to him a people1 ,heb4 viii4 #aj4 ,there are very great privileges contained in this relation1 namely1 our being under the special care and protection of ,christ1 having a right to what he has purchased1 and that inheritance which he has laid up in heaven for his children1 their enjoying communion with him here1 and being made happy with him hereafter4 ,now the main thing to be considered1 is1 how baptism is a sign and seal thereof8 ,to this it may be answered1 that we are not to suppose that this1 or any other ordinance1 confers the grace of the covenant1 as the ,papists pretend#ff2 for it is1 at most1 but a significant sign or seal thereof2 whereas1 the grace of the covenant is the thing signified thereby4 ,there are1 as has been before observed two ways1 by which persons may be said to be in covenant with ,god1 namely1 professedly1 or visibly1 which is the immediate intent and design of this ordinance2 and there is a being in covenant1 as laying hold on the grace of the covenant1 when we give up ourselves to ,christ1 by faith2 and1 as the consequence thereof1 lay claim to the blessings of his redemption4 ,now baptism is a sign and seal of the covenant of grace in both these senses1 though in different respects4 ,the ordinance itself is a professed dedication to ,god1 or an acknowledgment that the person baptized is obliged to be the ,lord's2 and signifies his right to the external blessings of the covenant of grace1 which are contained in the gospel-dispensation4 ,there is also more than this contained in a person's being given to ,god in baptism1 whether it be by himself as in those who are baptized when adult2 or by his parents1 as in the case of infants1 in that the person who dedicates1 expresses his faith in ,christ1 the ,mediator of the covenant1 and hopes for the saving blessings which he has purchased for his people4 ,it is one thing1 for this ordinance to confer these blessings1 and another1 for it to be an instituted means1 in which we express our faith and hope1 that these blessings shall be bestowed1 the person being devoted to ,god with that view4 ,there are other two things that are more especially signified in baptism1 namely1 privileges expected1 and obligations acknowledged4 #a4 ,the privileges expected are such as accompany salvation1 which are the special gift of the ,holy ,ghost1 viz4 the taking away the guilt and pollution of sin1 and our being made partakers of all the blessings that ,christ hath purchased1 and ,god the ,father1 in him1 has promised to the heirs of salvation4 ,i do not say1 that all who are baptized are made partakers of these privileges2 but they are given up to ,god1 or give up themselves to him in this ordinance1 in hope of obtaining them4 #b4 ,here is a public profession1 or acknowledgment of our obligation to be the ,lord's4 ,this is1 from the nature of the thing1 implied in its being a dedication to ,god4 ,when we make a surrender of ourselves to him1 we do hereby declare1 that we are willing to be his servants and subjects1 and entirely at his disposal3 ,this is contained in a fiducial act of self-dedication to ,god1 and cannot be done by one in the behalf of another3 ,and1 it is to be feared1 that many1 who give up themselves to ,god in this ordinance1 when adult1 though they make a profession of their faith1 yet do not give up themselves by faith2 but that is only known to the heart-searching ,god3 ,nevertheless1 as we express our faith and hope1 in this ordinance1 concerning the privileges but now mentioned2 so we1 in this act of dedication1 confess1 that ,god has a right to us1 and that it is our indispensible duty to be his1 so that hereby we are1 either by our own consent1 as in self-dedication1 professedly the ,lord's2 or this is acknowledged by those who have a right to dedicate1 and thereby to signify this obligation2 which1 because it is highly just and reasonable1 the persons devoted are obliged to stand to1 or else are brought under a great degree of guilt1 in not being stedfast in ,god's covenant4 ,there is one thing more mentioned in this answer1 namely1 that the person baptized1 is solemnly admitted into the visible church1 which ,i rather choose to pass over2 since it is hard to understand what some mean by the visible church1 and a person's becoming a member thereof by baptism4 ,we have elsewhere considered the difficulties that are contained in the description of the visible church2 together with the qualifications for1 and admission of persons into church-communion4#fg ,if1 by being admitted into the visible church1 we are to understand that a person has a right to all the ordinances of the church by baptism1 without being admitted afterwards into it by mutual consent2 this is contrary to the faith and practice of most of the reformed churches4 ,and if1 on the other hand1 they mean hereby1 that here is a public declaration of our hope1 that the person baptized shall be made partaker of those privileges which ,christ has purchased for1 and given to his church3 ,this is no more than what has been already explained in our considering the baptismal expectations and obligations2 but1 whether this can be properly called an admission into the church1 ,i rather leave to be determined by those who better understand what they mean1 when they say that this is done in baptism1 than ,i do4#fh ,footnote #ei3 1 has been said to signify immergo and exclusively when applied to sacred baptism4 ,and this is necessary to establish immersion as the only mode4 ,the question is not1 therefore1 whether 1 sometimes signifies to immerse1 but whether it never signifies any thing else4 ,this can be proved1 it is presumed1 by no ,lexicographer1 and no version of the ,new ,testament4 ,in the ,new ,testament it is taken in different senses1 for example we read of a ,baptism with the ,holy ,ghost and with fire4 ,it is therefore a generic term and not specific1 as immerse cannot be substituted for it in all places4 ,if a specific ,greek term signifying to plunge had occasionally been used for it1 in the ,new ,testament1 yet baptism being in our ,saviour's commission to his disciples1 should not have been confined to one mode1 but this is never the case4 ,the numerous admissions of our divines1 that 1 primarily signifies to immerse1 and which are disingenuously collected to impose on the ignorant2 do not weaken our cause1 as they did neither influence the practice nor sentiments of those who used them4 ,if 1 signifies to immerse totally1 or partially2 to dip1 to cleanse1 or purify1 c4 it leaves the mode to our convenience or choice2 and reason also accords1 that the mode is unimportant with respect to moral defilement4--,porphery has 8 40 ,the oracle said 8 him as a bottle0 7of leather1 which could swim7 8but it is not lawful to plunge him wholly under water40 ,strabo says1 8 up to the waist40 ,aristotle says 8 10 it stains and renders florid the hand4 ,aristophanes says1 8 10 stained with tawny colours4 ,homer says1 8 10 ,and the fountain was tinged with blood4 ,rev4 xix4 #ac4 8 40 ,isaiah xxi4 #d4 8,fearfulness me40 ,footnote #fj3 4 ,footnote #fa3 ,the promulgation of this command marks a new and important era in the history of the church and of the world4 ,these words may be considered as the public and formal abrogation of the ,mosaic economy2 and the authoritative annunciation of the new order of things under the gospel4 ,the first communications of divine truth1 through ,adam and ,noah1 were made indiscriminately to the human family2 but1 in both instances1 the precious deposit was generally adulterated1 and nearly lost4 ,the wisdom of ,god1 therefore1 saw it to be necessary to select and separate from the idolatrous world1 a particular family which might serve as a repository of the divine oracles and institutions2 until that #8,seed of the woman' should come1 of whom it was predicted1 that he should #8bruise the serpent's head3' and that #8seed of ,abraham' in whom all the families of the earth should be blessed4 ,but when ,,jesus ,,christ1 our great high-priest of good things to come1 had1 through the eternal ,spirit1 offered himself without spot to ,god1 to bear the sins of many2 and had by this one offering of his own body1 perfected them that are sanctified1 the service of the first tabernacle was set aside1 and as to any utility1 or divine authority1 ceased forever2 as an emblem of which1 the veil of the temple was rent in twain from the top to the bottom1 at the very moment of expiation2 when ,christ our high-priest1 by sheding his vital blood and pouring out his soul unto death1 offered his one great sacrifice for sins4 ,so great1 however1 was the power of early and national prejudice1 that the apostles did not1 for some time1 understand the extent of their commission4 ,they had1 before1 been sent on a short mission1 on which occasion it was ordered1 that they should not go into the way of the ,gentiles1 nor even enter into any city of the ,samaritans2 and they seem to have thought1 that by going into all the world1 and preaching to every creature1 no more was intended1 than that they should go to the seed of ,abraham now widely dispersed among the nations4 ,but this veil was soon removed1 by a particular revelation made to ,peter in a vision2 and by the calling of ,paul to the apostleship1 who1 from the beginning1 received commission to go to the ,gentiles1 and was1 in a peculiar manner1 designated and directed1 to preach among the ,gentiles the unsearchable riches of ,christ4 ,,dr4 ,,alexander',s ,,missionary ,,sermon4 ,footnote #fb3 4 ,footnote #fc3 4 ,footnote #fe3 ,see vol4 ,,ii4 ,quest4 ,,xxxi1 ,,xxxii4 ,page #afg1 #ahe4 ,footnote #ff3 ,there is a common aphorism among them1 that the sacraments1 and baptism in particular1 confer grace1 ex opere operato4 ,footnote #fg3 ,see vol4 ,,ii4 page #aff-baf4 ,footnote #fh3 ,the ,gospel is glad tidings of great joy1 not a system of new and terrifying restrictions and exclusions2 so far from retracting formerly conceded privileges1 and confining the church within narrower limits1 it publishes peace and salvation1 and invites the whole human family to participate in these blessings4 ,it must either be referred to the impressions it has made1 or to uninterrupted usage that females have1 by a general consent1 been deemed to possess an unquestionable right to approach the holy communion1 though neither precept for it is found1 nor an example of it recorded in the ,scriptures4 ,this baptism of infants was still less necessary to be enjoined by1 and less likely to have been noticed in the short history given us of apostolical transactions4 ,he who gave parental affection1 and is the ,lord of his church under every dispensation1 conferred on children at an early age of the world the privilege of sharing with their parents in the seals of grace1 and bearing the tokens of his covenant4 ,jewish christians having themselves experienced such benignity1 and been given to the same ,god1 whom they now served under brighter displays of his eternal and unchangeable love1 could not have expected1 that1 an entrance into the milder gospel-church would have been denied to the seed whom ,god had given them1 and whom they had devoted to him not only in prayer1 but in that ordinance which he had appointed for the purpose4 ,an ordinance which being now obsolete was supplied by another1 apparently as proper for their children as themselves4 ,because infants are incapable of repenting and believing1 these duties were not required nor expected of them1 either under the old1 or new dispensation2 but though incapable of actual sin1 and therefore free from obligations of obedience unto the law1 yet their nature is not pure1 and consequently needs the sanctifying influence of divine grace1 which can correct the latent enmity1 and renew the soul4 ,they are capable1 therefore1 of spiritual blessings1 and may consequently be members of the invisible church1 and received into the church triumphant4 ,the obvious reasonableness of the privilege of being received with their parents into the society of the worshippers of ,god1 a privilege publicly known to have been conferred by the great ,head of the church1 equally prevented the supposition of an implied repeal1 and the necessity of a renewal of the right4 ,if indeed there had been a different religion introduced2 if christians were not engrafted into the old stock2 if they worshipped some other than the ,god of ,israel2 if there was another moral law1 another ,christ than he whose day the fathers anticipated1 and another faith2 this privilege of receiving infants into the church might have been interrupted2 and in that case unless expressly again enjoined1 it ought not to have been regarded in practice4 ,but if the christian religion is founded upon the prophets2 if the peculiarities of the ,jewish worship were but shadows of gospel things2 if both were directed to the same glory of ,god and salvation of men2 if they both enjoined the same holiness and presented the same object of faith2 if those who were saved under the ,old ,testament shall be associated with those who are saved under the ,new2 the privileges formerly granted to children will remain the same2 and it is not wonderful that the first christian should obey the dictates of parental tenderness2 and that desiring the salvation of their children as well as their own1 should cause their households to be baptized as well as themselves4 ,to have affirmed in the gospel history expressly1 that children were a part of the household1 could have answered no purpose in the first days of christianity1 but would have been thought repetitions and unmeaning until modern times4 ,in the fifth1 in the third and even so early as in the second century1 the baptism of infants was the established usage of the church1 and it was then thought1 and not disputed1 to have been the practice of the apostles themselves4 ,quest4 ,,clxvi4 ,,quest4 ,,clxvi4 ,unto whom is baptism to be administered8 ,answ4 ,baptism is not to be administered to any that are out of the visible church1 and so strangers from the covenant of promise1 till they profess their faith in ,christ1 and obedience to him2 but infants descending from parents1 either both1 or but one of them1 professing faith in ,christ1 and obedience to him1 are in that respect within the covenant1 and to be baptised4 ,in this answer1 which principally respects the subjects of baptism1 we have1 ,i4 ,an account of those who are excluded from this privilege1 viz4 such as are out of the visible church1 and so strangers from the covenant of promise4 ,the visible church is here considered in the most large and less proper acceptation of the word1 as denoting all who profess the true religion2 and in this respect is opposed to the ,jews and heathen1 and those who1 though they live in a ,christian nation1 are grossly ignorant of the gospel1 and act as though they thought that it did not belong to them1 not seeing themselves obliged to make any profession thereof3 ,these may be ranked among infidels1 as much as the heathen themselves2 and1 according to this sense of the word1 are not members of the visible church2 and1 consequently1 while they remain so1 are not to be admitted to baptism4 ,this is agreeable to the sentiments and practice of most of the reformed churches2 and it cannot but be reckoned highly reasonable1 by all who consider baptism as an ordinance in which a public profession is made of the person's being devoted to ,god the ,father1 ,son1 and ,holy ,ghost2 and1 if he be considered as adult 7and of such we are now speaking7 there is a signification1 and thereby a profession made1 that he gives up himself to ,god2 and1 if the ordinance be rightly applied1 there must be an harmony between the inward design of the person dedicating1 and the true intent and meaning of the external sign thereof2 which1 by divine appointment1 is a visible declaration of his adhering by faith1 to the ,father1 ,son1 and ,holy ,ghost1 and embracing that salvation which takes its rise from them4 ,this therefore must be done by faith2 or else the ordinance is engaged in after an hypocritical manner2 which will tend to ,god's dishonour1 and the prejudice rather than the advantage of him1 to whom it is administered4 ,,ii4 ,we are now to consider the necessity of their making a profession of their faith in ,christ1 and obedience to him1 who being adult1 are admitted to baptism4 ,it was supposed1 under the last head1 that if there be not an harmony between the internal frame of spirit1 in the person baptized1 and the intent of the external sign thereof1 the ordinance is not rightly applied to him1 inasmuch as he pretends to dedicate himself to ,god2 but1 in reality does not do this by faith3 ,and now it may be farther considered1 that it is necessary that he should make it appear1 that he is a believer1 by a profession of his faith2 otherwise1 he that administers the ordinance1 together with the assembly1 who are present at the same time1 cannot conclude that they are performing a service that is acceptable to ,god2 therefore1 for their sakes1 as well as his own1 the person to be baptized1 ought to make a profession of his subjection to ,christ1 as what is signified in this ordinance4 ,this is agreeable to the words of institution1 in ,matt4 xxviii4 #ai4 ,go ye therefore1 and teach all nations1 baptizing them1 c4 and in ,mark xvi4 #ae4 ,go ye into all the world1 and preach the gospel to every creature2 he that believeth and is baptized1 shall be saved1 c4 ,i am sensible that some1 who have defended infant-baptism1 or rather attempted to answer objection taken from this1 and such like scriptures against it1 have endeavoured to prove the ,greek word#fi signifies1 make persons disciples2 and accordingly it is a metaphor taken from the practice of a person's being put under the care of one who is qualified to instruct him1 whose disciple he is said to be1 in order to his being taught by him2 and therefore they suppose1 that we are made disciples by baptism1 and afterwards to be taught to observe all things whatsoever ,christ hath commanded2 and this is taken notice of in the marginal reading of our ,bibles2 which supposes that the word may be rendered1 make disciples of all nations3 ,but1 ,i cannot think this sense of the word so defensible1 or agreeable to the design of our ,saviour1 as that of our translation1 viz4 ,go teach all nations2 which agrees with the words of the other evangelist1 ,go preach the gospel to every creature3 ,and besides1 while we have recourse to this sense to defend infant-baptism1 we do not rightly consider that this cannot be well applied to adult-baptism1 which the apostles were first to practise2 for it cannot be said concerning the heathen1 that they are first to be taken under ,christ's care by baptism1 and then instructed in the doctrines of the gospel1 by his ministers#gj4ga ,moreover1 a profession of faith in those who are baptized when adult1 is agreeable to the practice of the ,christian church in the first planting thereof3 ,thus it is said1 in ,acts ii4 #da4 ,they that gladly received the word were baptized3 ,and this might also be observed in the account we have of the jailor and the ,eunuch's being first converted1 and then baptized1 in ,acts xvi4 #ca-cc4 chap4 viii4 #cg1 #ch4 ,but1 if it be retorted upon us1 as though we were giving up the cause of infant-baptism1 it must be observed1 that this does not1 in the least1 affect it2 for when our ,saviour gave forth his commission to the apostles1 to teach or preach the gospel to all nations1 and baptize them1 it is to be supposed1 that their ministry was to be exercised among the adult1 and that these then were utter strangers to ,christ and his gospel2 therefore it would have been a preposterous thing to put them upon devoting themselves to him1 before they were persuaded to believe in him3 neither could they devote their children till they had first dedicated themselves to him1 and this leads us to consider1 ,,iii4 ,the right of infants to baptism1 provided they1 who are required to dedicate them to ,god therein1 are believers2 and particularly1 that such may be baptized who descend from parents of whom only one is a believer4 ,this will appear1 #a4 ,if we consider baptism as an ordinance of dedication3 ,accordingly1 let it be observed1 7#a47 ,that it is the indispensible duty of believers1 to devote themselves and all they have1 to ,god1 which is founded in the law of nature1 and is the result of ,god's right to us and ours4 ,whatever we have received from him1 is to be surrendered or given up to him2 whereby we own him to be the proprietor of all things1 and our dependence upon him for them1 and that they are to be improved to his glory4 ,this is1 in a particular manner1 to be applied to our infant-seed1 whom it is our duty to devote to the ,lord1 as we receive them from him3 ,however1 there is this difference between the dedication of persons1 from that of things1 to ,god1 that we are to devote them to him1 in hope of their obtaining the blessings which they are capable of1 at present1 or shall stand in need of from him1 hereafter4 ,this1 ,i think1 is allowed1 by all ,christians4 ,nothing is more common1 than for some who cannot see that it is their duty to baptize their children1 to dedicate or devote them to ,god1 by faith and prayer2 which they do in a very solemn manner2 and that with expectation of spiritual blessings1 as an encouragement of their faith1 so far as they apprehend them capable of receiving them4 7#b47 ,we shall now consider1 that baptism1 in the general idea thereof1 is an ordinance of dedication or consecration of persons to ,god4 ,if this be not allowed of1 ,i cannot see how it can be performed by faith1 in the name of the ,father1 ,son1 and ,holy ,ghost2 or how this can be a visible putting on of ,christ1 as the apostle styles it1 ,gal4 iii4 #bg4 ,object4 ,this proposition would not be denied1 if baptism were to be considered as an ordinance of self-dedication1 but then it would effectually overthrow the doctrine of infant-baptism2 for since infants cannot devote themselves to ,god in this ordinance1 therefore it is not to be applied to them4 ,answ4 ,to this it may be replied1 that as there is no other medium1 which1 ,i apprehend1 can be made use of to prove that the solemn acts of consecration or dedication to ,god in baptism1 is to be made only by ourselves1 but what is taken from a supposition of the matter in controversy1 by those who assert that infants are not to be baptized3 ,so if this method of reasoning be allowed of1 we might as well say1 on the other hand2 infants are to be baptized2 therefore baptism is not an ordinance of self-dedication1 since they cannot devote themselves to ,god2 and that would militate against what1 ,i think1 is allowed of by all1 that baptism1 when applied to the adult1 is an ordinance of self-dedication4 ,that which ,i would therefore more directly assert1 in answer to this objection is1 that baptism is an ordinance of dedication1 either of ourselves1 or others2 provided the person who dedicates1 has a right to that which he devotes to ,god1 and can do it by faith4 ,when ,i do1 as it were1 pass over my right to another1 there is nothing required in order hereunto1 but that ,i can lawfully do it1 considering it as my property2 and this is no less to be doubted concerning the infant-seed of believers than ,i can question1 whether an adult person has a right to himself1 when he gives up himself to ,god in this ordinance4#gb 7#c47 ,it follows1 from the last head1 that parents1 who have a right to their infant-seed1 may devote them to ,god in baptism1 provided they can do it by faith2 and therefore a profession of faith1 is only necessary in those who are active1 in this ordinance1 not in them that are merely passive4 ,this we are obliged to maintain against those who often intimate that children are not to be baptized1 because they are not capable of believing3 ,or when it is replied hereunto1 that they are capable of having the seeds of faith1 though not the acts thereof2 this is generally reckoned insufficient to support our argument1 by those who are on the other side of the question2 inasmuch as it cannot well be determined1 what infants have the seeds of faith1 and what not2 and1 ,i think those arguments which are generally brought to prove that the infants of believing parents1 as such1 have the seeds of faith1 on the account whereof they are to be baptized can hardly be defended2 because many good men have wicked children4 ,therefore what we insist on in this argument1 is1 that believing parents may give up their children to ,god in baptism1 in hope of their obtaining the blessings of the covenant1#gc whether they are able to conclude that they have the seeds of grace or no2 they may devote them to ,god in hope of regeneration2 though they cannot know them to be regenerate1 as all ordinances are to be performed with this view1 that they may be rendered effectual means of grace4 ,and from hence it may be inferred1 as is observed in this answer1 that infants descending from parents1 either both1 or but one of them1 professing faith in ,christ1 are to be baptized2 since one parent has as much a right to the child as the other3 ,therefore1 the unbelief of one does not exclude the other from giving it up to ,god by faith1 in hope of its obtaining the saving blessings of the covenant of grace4 #a ,cor4 vii4 #ad4 #b4 ,the right of the infant-seed of believers to baptism1 may be farther proved1 from their being capable of the privileges signified therein2 and under an indispensable obligation to perform the duties which they1 who dedicate them to ,god1 make a public profession of1 as agreeable to the design of this ordinance4 ,none are to be excluded from any of those ordinances1 which ,christ has given to the church1 but they who are either in a natural or a moral sense1 to be deemed incapable subjects thereof4 ,some1 indeed1 are incapable of engaging in ordinances1 by reason of a natural unmeetness for them1 as infants are not to be admitted to the ,lord's supper1 as being under a natural incapacity2 and1 ignorant and profane persons are not to be admitted to it1 as being under a moral incapacity2 and1 for the same reason1 a wicked man1 when adult1 is not a proper subject of baptism3 ,but if there be neither of these bars to exclude persons1 they are not to be denied the advantage of any ordinance4 ,this1 ,i think will be allowed by all2 and therefore1 the only thing ,i need prove is1 that infants are not incapable of the principal things signified in baptism4 ,that they are not incapable of being dedicated to ,god1 has been proved under the last head2 and now we shall consider several privileges that are signified therein1 which they are equally capable of2 as1 7#a47 ,baptism is an external sign of that faith and hope which he has1 that dedicates a person to ,god1 that the person dedicated1 shall obtain the saving blessings of the covenant of grace2 ,now1 that infants are capable of these blessings1 none will deny1 who suppose them capable of salvation4 ,if we suppose infants not to have regenerating grace1 which is neither to be affirmed or denied1 it being a matter1 at present1 unknown to us2 yet they are capable of having it1 for the reason but now assigned2 and though they cannot at present1 put forth any acts of grace1 they will be capable thereof1 as soon as they are able to discern between good and evil4 ,they are not excluded by their infant-state1 from being under ,christ's special care2 which is1 doubtless1 to be extended to elect infants as well as others2 and they are capable of being discharged from the guilt of original sin1 though not of laying claim to this privilege1 which they may be enabled to do afterwards4 ,now1 if infants are capable of these privileges1 certainly the person who dedicates them to ,god1 7who has a right to do it1 inasmuch as they are his property1 and he is able to do it by faith7 may devote them to him1 with the exercise of this grace1 and a fiducial expectation that they shall obtain these privileges3 ,and1 indeed1 when we engage in this ordinance1 we ought to expect some saving blessings1 as the consequence hereof1 as much as when we engage in any other ordinance of divine appointment4 ,object4 ,it is objected to this1 that though a person may devote his child to ,god in hope of his obtaining saving blessings2 yet he cannot exercise any act of faith1 that he shall obtain them3 ,therefore though he may perform this duty with a degree of hope1 or1 at least1 with a desire hereof2 yet he cannot do it by faith3 ,therefore1 if children are to be devoted to ,god by faith1 they are not the subjects of this ordinance4 ,answ4 ,to this it may be replied1 that some things may be said to be done by faith1 when we have not a certain ground to expect the saving fruits and effects thereof4 ,suppose an infant was expiring and the tender parent concerned about its salvation1 whether he has a certain expectation that it shall be saved or no2 yet he may1 and ought to be earnest with ,god by faith and prayer1 that the child may be happy when taken out of the world2 and1 if he finds that he has the lively exercise of faith1 with respect to this matter1 this will afford him some degree of hope1 that ,god1 who excited this grace in him1 will own it by giving the blessings which he desires2 which is the only comfort that a parent can take in the loss of his infant-seed3 ,and1 may there not be this act of faith1 when he dedicates him to ,god in baptism8 ,did we assert that giving up our children to ,god by faith1 necessarily infers their obtaining saving blessings1 the objection would have some force in it2 or if there could be no faith exercised1 without our being certainly persuaded that this should have a saving effect2 then it might be argued1 that because we are not certain that infants shall be saved1 therefore we cannot give them up to ,god by faith3 ,but if there may be faith1 where there is not this certain persuasion1 or any ground by which this matter may be determined1 then1 ,i think1 it will follow1 that infants may be devoted to ,god by faith1 as well as with a desire of their obtaining saving blessings1 and1 consequently1 this objection does not take away the force of our argument4 ,we are far from supposing that baptismal dedication necessarily infers these saving blessings1 or is inseparably connected with them1 so that the one cannot be without the other4 ,therefore1 it is sufficient to our purpose1 to suppose that they are capable of those blessings which faith desires1 and1 it may be1 hopes for2 and1 consequently1 of those things which are principally signified in baptism4 7#b47 ,infants are under an indispensable obligation to perform the duties which are incumbent on those who are given up to ,god in baptism1 and signified thereby4 ,this respects some things future1 7they being1 at present1 incapable of performing any duty7 and1 indeed1 obligations to perform duties may respect the time to come1 as well as the time present2 as when a person is bound to pay a just debt1 this obligation is valid though it is not expected that it should be immediately paid4 ,thus infants are professedly bound1 when given up to ,god1 to be the ,lord's3 ,whether ever they will give up themselves to him by faith1 or no1 is unknown to us1 nevertheless1 the obligation will take place as soon as they are capable of doing good or evil4 ,therefore it follows1 that the parent may bind his child to be the ,lord's1 inasmuch as the obligation is just1 as being founded in ,god's right to obedience1 and when he has laid his child under it in this ordinance1 he ought afterwards strictly to charge him to stand to it1 as he would not contract double guilt2 not only in neglecting to perform an indispensable duty1 but to pay that debt of obedience which has been so solemnly acknowledged in this ordinance4 ,these arguments taken from the nature and design of the ordinance of baptism1 give me the fullest conviction concerning our warrant to apply it to infants3 ,but there is one more which is not wholly to be passed over1 viz4 7#c74 ,it appears1 that the infant-seed of believers1 are to be consecrated or devoted to ,god in baptism1 because they are included in the covenant wherein ,god has promised that he will be a ,god to his people1 and to their seed2 who are1 upon this account1 styled holy ,ezra4 ix4 #b4 ,and it is said concerning ,israel1 that they are the seed of the blessed of the ,lord1 and their off-spring with them1 ,isa4 lxv4 #bc4 the branch is said to be holy1 together with the root1 ,rom4 xi4 #af4 and the children of the promise are counted for the seed1 chap4 ix4 #h4 that is included in that covenant in which ,god promised that he would be a ,god to children1 together with their parents1 as he says to ,abraham2 ,i will establish my covenant between me and thee1 and to thy seed after thee1 to be a ,god unto thee1 and to thy seed after thee1 ,gen4 xvii4 #g4 ,and1 in this sense1 ,i think1 we are to understand the apostle's words1 in #a ,cor4 vii4 #ad4gd ,the unbelieving husband is sanctified by the believing wife1 and the unbelieving wife by the believing husband2 else were your children unclean1 but now are they holy4 ,by these1 and other expressions of the like-nature1 we are not to understand the special saving grace of regeneration and sanctification2 for that is not a privilege that descends from parents to children by birth1 as our ,saviour says1 ,we are born not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god1 ,john i4 #ac4 ,therefore1 when some1 who are on the other side of the question1 think that we intend hereby the saving blessings of the covenant1 or that holiness which is an internal qualification or meetness for heaven1 they do not rightly understand our meaning4 ,some1 indeed1 may have given occasion to conclude that they intend this1 who speak of the grace of regeneration as conferred in baptism2 and assert1 that it intitles persons to salvation1 if they happen to die before they are adult3 ,whereas1 if afterward they appear to be in an unconverted state1 by the wickedness of their conversation1 they are said to fall from that grace4 ,this is what ,i do not well understand2 nor do ,i intend1 when ,i speak of the infants of believers as an holy seed1 that they are all internally regenerate or sanctified from the womb2 but they are included in the external dispensation of the covenant of grace2 which must be reckoned a greater advantage than if they had descended from ,indians1 who are strangers to it4 ,i am sensible1 indeed1 that they who deny infant-baptism1 suppose that the holiness of the children spoken of by the apostle in the scripture but now referred to1 who descended from parents1 of whom one only was a believer1 implies nothing else but their being legitimate3 ,but that does not seem to be his meaning2 inasmuch as marriage is an ordinance of the law of nature1 which all1 without distinction1 have a right to1 heathens as much as ,christians2 and the children of the one1 are as legitimate as those of the other4 ,therefore1 there is something else intended by their being holy1 namely1 the same thing that is meant in those other scriptures that we but now referred to1 as taken for an external relative holiness1 whereby ,god must be supposed to have a greater regard to them than to others who are styled unclean2 and1 if this does not infer1 as was before observed1 their being internally regenerate or sanctified3 yet it is not a word without an idea affixed to it3 ,therefore we must understand thereby1 an holiness in the lowest sense of the word2 as children1 are said to be an heritage of the ,lord1 and the fruit of the womb his reward1 ,psal4 cxxxvii4 #g4 or1 it denotes the obligation they are laid under1 by the privilege of their descending from believing parents1 to adhere to their fathers' ,god2 which obligation is professed or acknowledged1 when they are dedicated to him in baptism1 as has been before observed2 and this is the use which ,i would make of this account which we have of them in scripture1 to prove their right to be devoted to ,god in this ordinance4 ,and1 ,i think1 we do not assert this without some warrant from scripture2 for when ,god told ,abraham1 in the promise but now mentioned1 that he would be a ,god unto him1 and to his seed1 which is the foundation of their federal holiness2 this is assigned as a reason why they should be devoted to ,god in circumcision1 ,gen4 xvii4 #aj4 for we cannot but conclude circumcision1 as we do baptism1 to have been an ordinance of dedication or separation to ,god3 ,and1 in ,acts ii4 #ci4 when the apostle had been pressing those ,jews1 amongst the mixed multitude1 to whom he had preached1 to repent and be baptized2 and encouraged them to hope for the gift of the ,holy ,ghost2 he assigns this as a reason1 namely1 that the promise was to them and to their children1 which refers to the promise of the covenant made with ,abraham1 and his seed2 and it immediately follows1 and to them that are afar off1 that is1 the ,gentiles1 who might claim this promise1 when they believed1 whom the apostle calls elsewhere1 children of the promise1 as ,isaac was1 ,gal4 iv4 #bh4 ,these who are styled1 before conversion1 a people afar off1 were after it reckoned the spiritual seed of ,abraham1 and so had a right to the blessings of the covenant1 that ,god would be a ,god to them2 and1 by a parity of reason1 in the same sense in which the seed of ,abraham were children of the promise1 the seed of all other believers are to be reckoned so1 till by their own act and deed1 they renounce this external covenant relation3 ,now1 from hence it may be inferred1 that if they stand in this relation1 to ,god1 this is publicly to be owned2 and accordingly they are to be given up to him in baptism1 as there is therein a professed declaration thereof4 ,as to what was but now inferred from the infant-seed of believers under the ,old ,testament having a right to circumcision1 because they were included in the covenant which ,god made with their fathers1 that therefore they have a right to baptism2 this is not to be wholly passed over2 though1 ,i am sensible1 they who deny infant-baptism1 will not allow of the consequence4 ,some have argued1 in opposition to it1 that circumcision was ordained to be a sign and seal of that covenant of peculiarity1 which ,god made with the ,jewish church1 or of those blessings which they were made partakers of1 as a nation excelling others1 in name1 honour1 and glory3 ,but this1 ,i think1 comes far short of what the apostle says on that subject1 viz4 that it was a seal of the righteousness of faith1 ,rom4 iv4 #aa4 ,and1 indeed1 when we call that dispensation a covenant of peculiarity1 we intend nothing else thereby1 but some external privileges annexed to the saving blessings of the covenant of grace2 and therefore1 ,abraham's faith was conversant on both of them2 the righteousness of faith1 which respected his own salvation1 and that of his spiritual seed2 and those privileges of a lower nature1 which they who were1 in other respects1 his seed1 were made partakers of1 by virtue of the covenant1 in which ,god promised that he would be a ,god to him1 and to his seed4 ,moreover1 it is generally denied1 by those who are on the other side of the question1 that baptism comes in the room of circumcision4 ,this therefore remains to be proved1 in order to our establishing the consequence1 that since children were to be devoted unto ,god by circumcision under the law1 they are to be devoted unto him by baptism1 under the gospel-dispensation4 ,now1 that this may appear1 let it be considered1 that ,god has substituted some ordinances1 under the gospel-dispensation1 in the room of others1 which were formerly observed under the ceremonial law4 ,thus the ,lord's supper is instituted in the room of the passover2 otherwise the apostle would never have alluded to one when he speaks of the other1 and says1 ,christ1 our passover1 is sacrificed for us2 therefore let us keep the feast1 c4 #a ,cor4 v4 #g1 #h4 ,and we have as much ground to conclude1 that baptism comes in the room of circumcision1 as we have that any gospel-ordinance comes in the room of another1 that belonged to the ceremonial law1 from what the apostle says1 in whom ye are circumcised by the circumcision made without hands1 buried with him in baptism1 ,col4 ii4 #aa1 #ab4 where he speaks of the thing signified by circumcision and baptism1 as being the same1 namely1 our communion with ,christ in his death2 so that the thing signified by baptism1 is styled1 as it were1 a spiritual circumcision3 ,therefore1 since these two ordinances1 signify the same thing for substance1 and are set one against the other in this scripture1 we may1 ,i think1 infer from thence1 that baptism comes in the room of circumcision4 ,and1 it is farther argued1 that baptism being the only initiating ordinance1 at present1 as circumcision was of old2 so that the first visible profession that was made1 especially by any significant ordinance1 that they were the ,lord's1 was made therein1 which is what we understand by an initiating ordinance under the gospel1 as circumcision was under the law1 then it follows1 that it comes in the room thereof2 or else no other ordinance does3 ,but if it be said1 that no ordinance comes in the room of circumcision1 then the privileges of the church under this present dispensation1 would be1 in a very disadvantageous circumstance1 less than they were under the former2 and if infants received any advantage by being devoted to ,god by circumcision of old1 but are not to be devoted to him by baptism now1 their condition is much worse than that of those who were the children of such as lived under the legal dispensation2 whereas1 on the other hand1 ,god has not1 under this present dispensation1 abridged the church of its privileges1 but rather increased them4 ,obj4 #a4 ,it is objected1 that infants have no right to baptism1 because they cannot believe and repent1 since these graces are often mentioned in scripture1 as a necessary qualification of those who have a right to this ordinance1 as might be sufficiently proved from those scriptures in which persons are said first to believe and repent1 and then to be baptized2 and1 in order thereunto1 the gospel was first to be preached1 according to our ,saviour's direction1 ,mark xvi4 #ae1 #af4 ,and we read of persons gladly receiving it1 and then being baptized1 ,acts4 ii4 #da4 therefore ,philip would not baptize the ,eunuch till he professed his faith in ,christ1 chap4 viii4 #cg1 #ch4 ,moreover1 this is called an ordinance of repentance1 as none have a right to it1 but those who repent3 ,thus it is said1 ,john preached the baptism of repentance for the remission of sins1 ,mark i4 #d4 and elsewhere1 that he baptized with the baptism of repentance1 saying to the people1 that they should believe on him which should come after him1 that is1 on ,christ ,jesus1 ,acts4 xix4 #d4 ,answ4 ,we do not deny the necessity of faith and repentance to baptism1 in them who are adult1 as appears by those concessions which have been made under a foregoing head2 in which we considered1 that none are to be baptized if adult1 till they profess faith in ,christ and obedience to him2 and this ought to be accompanied with repentance1 otherwise it is not true and genuine2 therefore we freely owned also1 that the gospel was to be preached by the apostles1 to those who were immediately concerned in their ministry1 before they were either to be baptized themselves1 or their infant-seed4 ,nevertheless this does not overthrow the doctrine of infant-baptism1 since that1 as has been before proved1 depends upon different qualifications4 ,faith is1 no doubt1 necessary in the person that dedicates1 or devotes to ,god3 ,but1 if what has been said concerning the obligation which every one that is able to dedicate his child to ,god by faith1 is under1 to do it1 7as much as he that is able to dedicate himself to him by faith1 when adult1 is bound to do it17 be true2 then we are to have regard only to the faith of him that dedicates1 and to hope for the saving privileges of faith and repentance1 and all other graces1 as divine blessings to be bestowed on the person devoted to ,god1 as the great end which we have in view in this solemn action4#ge ,obj4 #b4 ,there is another objection which is concluded1 by some1 to be unanswerable1 viz4 that there is neither precept1 nor example in the ,new ,testament1 that gives the least countenance to our baptizing infants2 therefore it cannot be reckoned a scripture doctrine1 and consequently is not from heaven1 but of men4#gf ,answ4 ,to this it may be replied1 that consequences justly deduced from scripture1 are equally binding with the words or examples contained therein4 ,if this be not allowed of1 we shall hardly be able to prove many doctrines which we reckon not only to be true1 but of great importance4 ,it would be endless to enter into a detail of particulars1 to illustrate and confirm this matter2 and ,i cannot but think it unnecessary1 since they who deny infant-baptism1 do not deny the validity of just scripture-consequences4#gg ,therefore1 all that ,i need say to this is1 that if the method we have taken to prove infant-baptism1 appears to be just2 and if the premises be true1 the conclusion deduced from them1 must be allowed of2 namely1 that the infants of believing parents are to be baptized1 though this be not contained in so many express words in scripture3 ,and1 ,i cannot but think that the objection would equally hold good against ,christ's dying for infants1 as well as others1 or of their being capable of justification1 regeneration1 and the saving blessings of the covenant of grace2 and it might as well be inferred from hence1 that they are not to be devoted to ,god in other instances1 besides that of baptism2 or that we have not the least ground to expect their salvation2 for it would be as hard a matter to find this contained in express words of scripture1 as that which is the matter in controversy1 to wit1 that they are to be baptized4 ,here ,i cannot but take notice of the method which the learned ,dr4 ,lightfoot takes to account for the silence of scripture1 as to this matter#gh1 which is1 for substance1 as follows1 viz4 that baptism was well enough known to the ,jews1 as practised by them under the ceremonial law2 by which he means the ordinance in general1 as including in it a consecration to ,god1 to worship him in that way which he then instituted2 and accordingly they are said to have been baptized into ,moses4 ,he also adds1 that the apostle speaking concerning this matter1 as referring to what was done in the cloud1 and the sea1 #a ,cor4 x4 #b4 supposes that the whole congregation1 of which the infants which they had in their arms1 were a part1 were solemnly devoted to ,god at that time2 which1 ,i cannot but conclude to be more agreeable to the sense of the word baptize1 than that which some critics give1 who suppose that nothing is intended by it1 but their being wet1 or sprinkled with the water of the sea1 as they passed through it2 for that was only an occasional baptism1 which could not be well avoided4 ,but1 if ,i may be allowed a little to alter or improve on his method of reasoning1 ,i rather think1 that the apostle's meaning is1 that the whole congregation was baptized into ,moses1 soon after they were delivered from the ,egyptians1 while they were encamped at the sea-shore2 at which time1 ,god1 for their security1 spread a cloud for a covering to them2 and then1 as the kind hand of ,providence had led the way1 and brought them under a renewed engagement1 they hereupon expressed their gratitude and obligation to be ,god's people1 by this universal dedication to him in baptism4 ,but to return to the author but now mentioned2 he adds1 that when ,jacob was delivered from ,laban1 and set about the work of reforming his household1 he ordered them1 not only to put away the strange gods that were among them1 but to be clean1 ,gen4 xxxv4 #b4 by which1 as he observes1 the ,jews confess1 that baptism1 or a dedication to ,god by washing1 is intended4 ,he also observes1 that the ordinance of baptism in general1 before ,christ instituted gospel-baptism1 was so well known by the ,jewish church1 that they no sooner heard that ,john baptized1 but they came to his baptism2 and they did not ask him1 why dost thou make use of this rite of baptizing8 but1 what is thy warrant1 or1 who sent thee to baptize8 ,he further adds1 that both ,john and ,christ took up baptism as they found it in the ,jewish church2 by which he means the ordinance in general1 without regard to some circumstances1 in which ,christ's baptism differed from that which was practised under the ceremonial law2 and this was1 as he observes1 applied by the ,jewish church to infants as well as grown persons2 therefore1 our ,saviour had no occasion1 7when he instituted this ordinance with those circumstances1 agreeable to the gospel-state1 in which it differs from the baptism which was before practised17 to command them to baptize all nations1 that is1 all who were the subjects of baptism1 and infants in particular4 ,obj4 #c4 ,it is further objected1 that our ,saviour was not baptized in his infancy2 therefore his example is to be followed1 and1 consequently1 no one is to be baptized till he be adult4 ,answ4 ,to this it may be replied1 that every circumstance or action in the life of ,christ1 is not designed to be an example to us2 and1 indeed1 there were some things signified in his baptism1 that are not in ours1 inasmuch as in its application to him1 it did not signify his being cleansed from the guilt and power of sin4 ,the only thing wherein that which was signified in his baptism1 agrees with ours1 is in that he devoted himself unto ,god1 not as expecting salvation through a ,mediator as we do1 but as denoting his consent to engage in the work that he came into the world about2 which he now began to perform in a public manner1 which he fulfilled in the course of his ministry1 while he went about doing good4 ,now it was not convenient that this should be done in his infancy2 for though the work of redemption began from that time2 yet his proving himself to be the ,messiah1 especially his doing this in a public manner1 did not take place till he was thirty years of age1 and then he was baptized1 that this might be an ordinance for the faith of his church1 that he was engaged in the work of our redemption4 ,moreover1 it must be considered1 that ,john's baptism1 which circumstantially differed from that which was practised in the ,jewish church1 as well as our ,saviour's1 was not instituted till the year before ,christ was baptized2 therefore he could not be baptized agreeably to the alteration that was made in baptism at this time1 had he been baptized in his infancy4 ,obj4 #d4 ,it is further objected1 that infant baptism is a novelty1 and not practised by the church in the earliest ages thereof from the apostles' time4 ,answ4 ,to this it may be replied1 that if this could be proved to be true1 ,i should regard arguments deduced from scripture-consequences1 much more than the sense of antiquity to determine this matter4 ,the principal use of the writings of the ,fathers1 in my opinion1 is to lead us into the knowledge of what relates to the historical account of the affairs of the church in their respective ages4 ,the main thing supposed in this objection is1 that infant-baptism was not practised in the early ages of the church2 the contrary to which will appear1 if we consider some things mentioned by the ,fathers concerning this matter3 ,thus ,justin ,martyr says1 we have not received the carnal but circumcision by spiritual baptism2 and all persons are1 in like manner1 enjoined to receive it1 as they were to receive circumcision of old1 wherein he refers to that of the apostle1 in ,coloss4 ii4 #aa1 #ab4 ,we are circumcised with the circumcision made without hands1 buried with him in baptism2 and1 consequently1 he supposes that baptism comes in the room of circumcision1 as has been observed elsewhere2 and he likewise speaks of their being brought to the water1 and there regenerated2 by which he means1 baptized1 in the same manner as we are1 in the name of the ,father1 our ,lord and ,saviour1 and the ,holy ,ghost#gi4 ,and ,cyprian1 in a council1 wherein there were sixty-six bishops convened1 delivered it not only as his opinion1 but supposes it to have been received by them all1 that infants ought to be baptized before the eighth day1 in answer to a question under debate1 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#hj4 ,and1 ,irenus#ha1 speaks of ,christ's sanctifying and saving persons of every age1 infants not excepted2 and therefore they are to be regenerated2 by which he means1 baptized2 as the ,fathers often put the thing signified for the sign3 ,and ,gregory ,nazianzen speaks to the same purpose#hb1 that baptism may be performed as circumcision was1 on the eighth day2 but that it ought not to be omitted any longer1 than till the children are two1 or three years old4 ,and to this ,i might add1 the testimony of ,augustin2 who asserts1 that it had been practised by the church1 in foregoing ages1 from our ,saviour's time2 which1 had it not been matter of fact1 he would1 doubtless1 have been disproved by ,pelagius1 and his other antagonists#hc4 ,it is further objected1 by those who deny infant-baptism1 that the practice of many in the ancient church1 who deferred baptism till they were adult1 argues1 that they did not think it lawful for any to be baptized in infancy4 ,thus ,constantine the great1 as ,eusebius observes1 was not baptized till a little before his death3 ,and1 it is well known1 that ,gregory ,nazianzen1 and ,chrysostom1 ,ambrose1 ,augustin1 and others of the ,fathers1 were not baptized till they came to a state of manhood2 and ,tertullian1 who lived in the second century1 exhorts persons to defer baptism1 and adds1 that it is the safest way to delay the baptism of infants1 till they are capable of engaging for themselves1 being arrived to years of discretion#hd4he ,but to this it may be answered1 that particular instances1 or the sentiments of some of the ,fathers are not sufficient to prove that infant-baptism was not practised by the ancient church4 ,as to what is alleged concerning ,constantine's not being baptized till a little before his death1 and ,gregory ,nazianzen1 ,chrysostom1 c4 not till they were adult3 ,this may be accounted for1 by supposing that their parents did not embrace the ,christian religion while they were infants3 and1 if that were true1 they ought not to be baptized till they could give up themselves to ,god by faith3 ,this a late learned writer attempts to prove#hf4 ,moreover1 some who have been converted1 have neglected baptism1 out of a scruple they have had of their unfitness for it1 as many1 in our day1 do the ,lord's supper2 and others1 it may he1 might have neglected to baptize their infants1 or to be baptized themselves1 till they apprehended themselves near to death1 as being misled by a false supposition1 which was imbibed by several1 that baptism washed away sin2 therefore1 the nearer they were to their end1 the more prepared they would be1 by this ordinance1 for a better world4 ,however1 whether it was neglected for this1 or any other reason1 it does not much affect the argument we are maintaining1 our design being principally to prove1 that it was practised in the early ages of the church2 and1 in what instances soever it was omitted1 it was not because they denied that the infants of believing parents had a right to it4 ,as to several things mentioned by the authors before cited1 and others that treat on that subject1 whereby they seem to maintain the absolute necessity thereof1 to wash away the pollution of sin2 or1 when they assert1 that it is as necessary to salvation as regenerating grace1 we have nothing to say as to this method of reasoning3 ,however1 whatever they speak in defence of it1 is a sufficient evidence that it is not a practice of late invention4 ,as to what respects ,tertullian's advice to defer baptism till persons were capable to engage for themselves2 this caution argues1 that it was practised by some1 which is the principal thing designed to be proved4 ,and the reason assigned by him for the neglect of baptism1 being this1 because the sureties1 who undertook to instruct them in the doctrines of religion1 often promised more than they made conscience of performing1 and so brought themselves into a snare thereby2 therefore1 for their sakes1 infant-baptism1 which could not be administered without sureties1 had better be delayed2 this only proves that he was against infant-baptism for some prudential reasons1 as it was attended with this inconvenience1 not that he thought it was in itself unlawful to be practised by them4 ,from hence we may conclude1 that the objection taken from infant-baptism1 being supposed to be a novelty1 does not weaken the cause we are maintaining#hg4 ,thus concerning the subjects of baptism4 ,we are now to consider the mode thereof1 or what we are to understand by the word baptism4 ,it is said1 in the foregoing answer1 to be the washing with water1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,there has been a great dispute in the world1 concerning the meaning of the word 1 by which this ordinance is expressed2 from whence arises the different mode of the administration thereof4 ,some think1 that it only signifies the putting a person1 or thing1 into the water1 whereby it is covered1 or1 as it were1 buried in it2 which is otherwise expressed by the word dipping4 ,others 7whose opinion ,i cannot but acquiesce in7 conclude that it may as well be performed by the application of water1 though it be in a different manner1 either by pouring or sprinkling2 and accordingly1 that it signifies the using the means of cleansing by the application of water1 whatever be the form or mode thereof4 ,this argument depends very much upon the sense in which the word is applied to the action intended thereby1 either in scripture or other writers4 ,and1 inasmuch as the sense thereof1 as used in scripture1 and other writings1 is well explained by the learned and judicious ,dr4 ,owen1 agreeably to the sense we have given of the word2 ,i have no occasion to make any other critical remarks upon it1 by referring to those writings in which the word is found#hh4 ,but1 since the greatest number of christians are not so well versed in the ,greek language1 as to be able to judge whether those methods of reasoning that are taken from the use of the word which we render baptize1 are sufficiently conclusive3 ,and1 when it is asserted1 that many who are undoubtedly very good masters of the ,greek tongue1 have determined that it signifies all manner of washing with water1 as well as dipping into it1 this will be reckoned1 by them1 a very fruitless and unprofitable subject2 however1 we are obliged to mention it1 because great stress is usually laid on the sense of this word1 to establish that mode of baptism which is always used by those who are on the other side of the question4 ,i shall take leave to add1 to what that learned author1 but now quoted1 refers to1 has observed on this subject2 that it does not appear to me that the word always signifies to wash1 by dipping into water1 but by the application of water some other way2 because it is sometimes applied to those things which were too large and cumbersome1 and therefore could not well be cleansed that way4 ,thus it is said1 in ,mark vii4 #d4 that the ,pharisees not only held the washing1 or1 as it is in the ,greek1 the baptism of cups and pots1 and brazen vessels1 which might1 indeed1 be washed by immersion1 but of tables1 or1 as it may be rendered1 of beds1 or those seats on which the ,jews1 according to the custom of the eastern nations1 lay at their ease1 when they eat their meals4 ,these1 ,i conceive were washed some other way1 different from that of dipping or plunging in water2 ,and if it was possible that they might be washed that way1 yet the word may be applied to innumerable things1 that cannot be baptized by immersion3 ,therefore1 the general sense that we have given of it1 that it signifies to wash1 whether by dipping into the water1 or by the application of water to the thing washed1 may justify our practice1 with respect to the mode of baptism1 commonly used by us4 ,object4 #a4 ,it is objected hereunto1 that the mode used by us1 is not properly baptism1 but rantism2 or1 that to sprinkle1 or pour1 is not to baptize4 ,answ4 ,to this it may be replied1 that this method of begging the question in controversy1 is never reckoned a fair way of arguing4 ,if baptism be a using the means of cleansing1 by the application of water1 which is the thing we contend for1 then the word baptize may as well be applied to it as to any other mode of washing4 ,that which may be further replied to this objection is1 that if the thing signified by the action of baptizing1 namely1 the blood of ,jesus1 together with those gifts and graces of the ,spirit1 which are applied to those to whom ,god makes this a saving ordinance1 be sometimes set forth by sprinkling or pouring clean water upon a person1 then it cannot be well concluded1 that sprinkling1 or pouring1 is not baptizing1 though it differ very much from that which they who contend with us about this matter generally call baptizing4 ,that sprinkling or pouring1 is sometimes used in scripture1 to signify the conferring of those spiritual gifts and graces which are signified in baptism1 is very evident2 inasmuch as it is said in ,john i4 #ag4 ,the blood of ,jesus ,christ his ,son1 cleanseth us from all sin2 and this is called the blood of sprinkling1 in ,heb4 xii4 #bd4 #a ,pet4 i4 #b4 ,therefore1 in a spiritual sense1 sprinkling is called cleansing from sin2 and the graces of the ,spirit conferred in regeneration1 are represented in ,ezek4 xxxvi4 #be-bg4 by sprinkling clean water2 which mode of speaking would never be used1 were not sprinkling a means of cleansing4 ,and1 some think1 that the apostle when he speaks of our drawing near to ,god1 having our bodies washed with pure water1 ,heb4 x4 #bb1 intends the ordinance of baptism2 yet it alludes to the ceremonial cleansings that were under the law1 which were often done by sprinkling3 ,therefore we cannot but assert1 that sprinkling water in baptism1 is as much cleansing as any other mode used therein4 ,moreover1 sometimes the thing signified in baptism1 is represented by a metaphor taken from pouring2 which1 if our mode of baptizing be just1 will not seem disagreeable to it2 and1 it may be1 the explication is taken from it1 as the conferring the ,holy ,ghost1 which they who were baptized were given to expect1 is often called pouring out the ,spirit1 ,acts ii4 #ag1 #ah4 chap4 viii4 #ch4 ,obj4 ,there is another objection which is concluded by many1 to be unanswerable1 viz4 that when we read of baptism in the ,new ,testament1 the person baptized is said to go down into the water4 ,thus the ,eunich did1 chap4 viii4 #ch4 and immediately after this1 he is said to come up out of the water2 which can be applied1 as is supposed1 to no other mode of baptism but that of immersion4 ,answ4 ,to this it may be replied1 that the whole strength of this objection depends upon the sense that is given of the ,greek particles1 which we often render into1 and out of#ij4 ,but this will have no weight with any but those who are unacquainted with the ,greek language1 since it is so well known to all that understand it1 that the former of these particles often signifies to1 as well as into2 and the latter from1 as well as out of2 as innumerable instances might easily be given1 was it needful1 from scripture1 and other ,greek authors1 in which the words are applied to those things1 that according to the natural signification thereof1 cannot be understood as denoting into1 or out of4 ,there is one scripture which no one can suppose is to be taken in any other sense but what is agreeable to our present purpose1 viz4 ,mat4 xvii4 #bg4 wherein our ,saviour bids ,peter ,go to the sea#ia1 and cast an hook1 and take the fish that first cometh thence1 c4 where1 by go to the sea1 we can understand nothing else1 but go to the sea-shore2 and yet the word is the same with that which is1 in some other places1 rendered into4 ,there are other scriptures in which persons are said to go to the mountain1 or some other places1 wherein it would be very improper to say1 that they went into the place2 though the word be the same with that which in other instances we render into4 ,and the word#ib which is sometimes rendered out of1 is frequently rendered from1 and can be understood in no other sense3 ,as when it is said1 in ,luke xi4 #ca4 ,the queen of the south came from the utmost parts of the earth1 to hear the wisdom of ,solomon2 which cannot be understood of her coming out of1 but from thence4 ,but1 this matter being so well known to all that read the ,new ,testament in the original1 it is needless for me to give any other instances4#ic ,as to what concerns the ,eunuch's going into the water1 ,i cannot think any thing else is intended by it1 but that he descended or lighted down from his chariot1 to the water1 that is1 by a metonymy1 to the water-side1 in order to his being baptized by ,philip4 ,it is no uncommon mode of speaking1 to say1 that a person goes down to the river-side1 to take water1 or to the well1 to draw it2 therefore1 this is no strain on the sense of the word2 and ,i am the rather inclined to give into this opinion1 because some modern travellers1 taking notice of the place where this was done1 intimate1 that it was only a spring of water2 and therefore without sufficient depth to plunge the body in3 ,and some ancient writers1 who lived between three and four hundred years after our ,saviour's time1 as ,jerom and ,eusebius1 intimate the same thing4 ,if it be said1 that these may be mistaken as to the place1 inasmuch as the particular spot of ground in which this water was1 is not mentioned in scripture3 ,i will not lay much stress upon it2 however1 ,i cannot but observe1 that it is represented by a diminutive expression1 as it is said1 they came to a certain water1 that is1 probably1 a brook1 which was by the way-side2 not a river1 or a great collection of water4 ,and it is further observed1 that ,philip1 as well as the ,eunuch1 went down into the water2 though none suppose that he was plunged in the water2 therefore it does not certainly appear1 from the sense of the word1 that the ,eunuch was1 unless the matter in controversy be taken for granted1 that baptism can be performed in no other way1 but by plunging4 ,moreover1 to go down to the water1 does not always signify in other scriptures1 going down to the bottom of the water2 as when the ,psalmist1 in ,psal4 cvii4 #bc4 speaks of them that go down to the sea in ships1 he does not mean them that go down to the bottom of it2 therefore1 going down to the water does not always signify being plunged in it4 ,as for what is said concerning ,philip and the eunuch's coming up out of the water1 it may very fairly be understood of their returning from the water-side1 and the eunuch's going up again into his chariot4 ,moreover1 ,i cannot but think1 that in this1 and all other places1 where persons are said to come up out of the water1 it denotes an action performed with design1 and the perfect exercise of the understanding in him that does it2 which seems not agreeable to one who is at the bottom of the water1 and cannot well come up from thence1 unless by the help of him that baptized him4 ,the sense of the words1 coming out of the water1 is agreeable to what is said concerning our ,saviour at his baptism1 in ,matt4 iii4 #af4 ,jesus went up straightway out of the water2 which seems to be a mistake in our translation2 where the words 1 have been rendered1 from the water2 which is of the same import with the sense of the ,greek particle when a person is said to come up out of the water4 ,obj4 #c4 ,it seems very evident1 that ,john the ,baptist used no other mode but that of immersion2 because he chose those places to exercise this part of his ministry in1 that were well supplied with water1 sufficient for this purpose4 ,accordingly1 we first read of his removing from the wilderness of ,judea1 in which he preached the doctrine of repentance2 and told the people1 that the kingdom of heaven1 that is1 the gospel-state1 which was to begin with the appearing of the ,messiah1 was at hand2 and then we read of his removing to the banks of the river ,jordan1 for the conveniency of baptizing those who came to him for that purpose3 ,and1 after that1 we read of another station in which he resided1 viz4 ,enon1 near to ,salim2 and this reason is assigned2 because there was much water there1 ,john iii4 #bc4 ,now1 if he had baptized by sprinkling1 or pouring a little water on the face1 he had no need to remove out of the wilderness of ,judea3 ,for1 whatever scarcity of water there might be there1 it was no difficult matter for him to be supplied with enough to serve his occasion1 had this been his mode of baptizing4 ,answ4 ,to this it may be replied1 that though ,john removed to ,jordan and non1 that he might be well supplied with water1 as he daily wanted large quantities thereof2 yet it doth not necessarily follow from hence1 that this was done for the sake of immersion therein3 ,and it doth not sufficiently appear to me1 that non afforded water deep enough for a person to be baptized in it after this manner2 for it seems to be but a small tract of land1 in which it is hardly probable1 that there were many lakes1 or rivers of water contained2 which is as much as can be said concerning a well watered country4 ,therefore1 ,i think1 the words#id ought to have been rendered many waters2 by which we are to understand1 as ,dr4 ,lightfoot observes1 that it was a place of springs#ie1 or small brooks of water4 ,this place ,john chose1 that he might be supplied with water for his use2 but it doth not1 ,i think1 necessarily1 follow from hence1 that he baptized by immersion2 ,besides1 if there had been a great collection of waters there1 there would have been some indications thereof at this day2 which1 ,i believe1 it would be hard to prove that there are4 ,as to the other part of the objection1 that it was a very easy matter for him to have been supplied with water in the wilderness of ,judea1 to baptize by sprinkling or pouring1 by his having it brought to him in vessels for that purpose3 ,it may be replied1 that if he had only poured water on the head or face1 there is no need to suppose that he was so sparing of it1 as not to use above a spoonful1 especially when it was so easy a matter for him1 by his removing to another station1 to be better supplied4 ,if there was but a little water poured on every one that came to be baptized by him1 it would require a very great quantity of water to baptize the vast multitudes that came to him2 inasmuch as it is said1 that ,jerusalem1 and all ,judea1 and all the region round about ,jordan1 were baptized of him3 ,it is one thing for a little water to be brought in a bason to baptize a person or two1 and another thing for this to be done in the case under our present consideration4 ,moreover1 it is certain1 that in hot countries1 and particularly in ,judea2 and more especially in the wilderness thereof1 there was a very great scarcity of water2 accordingly we read1 sometimes1 that water was so valuable a thing1 that it was reckoned a very considerable part of a man's estate3 ,thus ,isaac was envied by the ,philistines1 for all the wells his father's servants had digged2 and then we read of their stopping them up1 and his digging other wells2 and also of the strife between the herdsmen of ,gerar1 and his herdsmen1 for the possession thereof1 ,gen4 xxvi4 #ad1-bj4 ,and we read1 in ,gen4 xxi4 #ad1-af4 that when ,abraham sent ,hagar away from him with ,ishmael1 he gave her bread1 and a bottle of water2 and when the water was spent in the bottle1 she cast the child under one of the shrubs1 despairing of his life2 which she need not have done1 if water was so easy to come by as it is supposed in this objection4 ,it is certain1 that a person may travel many miles without finding water to quench his thirst1 in those desert places4 ,this farther appears from ,samson's being ready to die for thirst1 after the great victory he had obtained over the ,philistines1 on which occasion ,god wrought a miracle to supply him1 ,judges xv4 #ah1 #ai1 which can hardly be accounted for1 if there had been so great plenty of water in that country1 as there is in ours2 this then1 ,i apprehend to be the reason of ,john's removal to ,jordan and non2 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 question4 ,moreover1 as it doth not sufficiently appear to me1 from any thing contained in the objection1 that ,john used immersion in baptism1 so it seems most agreeable1 to some circumstances that attended it1 to conclude that he did not2 inasmuch as there was no conveniency for the change of their garments1 nor servants appointed to help them therein2 which seems necessary to answer this occasion4 ,and some have supposed1 that it might endanger the health of those who were infirm among them1 and ,john's much more1 who was obliged to stand many days together in the water1 or1 at least1 the greatest part thereof1 while he was administering this ordinance4 ,and they who were baptized must immediately retire when the ordinance was over1 or it would endanger their health2 unless we have recourse to a dispensation of providence1 that is next to miraculous3 ,though ,i am sensible1 some say1 that none ever suffered hereby in our day2 which1 if the observation be true1 is a kind providence that they ought to be thankful for4 ,but if1 after all that has been said on this matter1 it will not be allowed that baptism signifies any thing else but dipping in water3 ,then ,i might farther allege1 that this might be done by dipping the face1 which is the principal part of the body1 without plunging the whole body2 and this might answer the design of the ordinance as well as the other2 since it is not the quantity used in a sacramental sign that is so much to be regarded1 as the action performed1 together with the matter of it2 if the smallest piece of bread1 and a spoonful of wine are used in the ,lord's supper1 this is generally reckoned as well adapted to answer the design of the ordinance1 as if a great quantity of each were received by every one that partakes of it4 ,now1 as to what concerns our present argument1 the washing a part of the body is deemed sufficient to signify the thing intended1 as much as though the whole body had been washed4 ,thus when our ,saviour washed his disciples' feet1 and told ,peter1 ,if he washed him not1 he had no part in him1 ,john xiii4 #e4 wherein 7by the way7 we may observe1 that he calls washing his feet1 washing him1 by a synecdoche1 for a part of the whole2 upon which occasion ,peter replies1 not my feet only1 but also my hands and my head2 and ,jesus answered1 ,he that is washed needeth not1 save to wash his feet1 but is clean every whit1 ver4 #aj4 by which1 ,i think1 he intends1 that this signifies that cleansing1 which is the spiritual meaning thereof1 as much as though the whole body had been washed with water2 for though one design hereof might be to teach them humility1 and brotherly kindness2 yet it also signifies their being washed or cleansed by his blood and ,spirit4 ,obj4 #d4 ,there is another objection on which very much stress is generally laid1 which ,i should not do justice to the cause ,i am maintaining1 if ,i should wholly pass it over1 taken from what the apostle says1 in ,rom4 vi4 #c1 #d1 #e4 so many of us as were baptized into ,christ ,jesus1 were baptized into his death3 ,therefore we were buried with him by baptism#if into death2 that1 like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 ,for if we have been planted together in the likeness of his death1 we shall be also in the likeness of his resurrection4 ,from whence it is argued1 that there ought to be a similitude between the sign and the thing signified2 and1 consequently1 that baptism should be performed in such a way1 that1 by being covered with water1 there might be a resemblance of ,christ's burial2 and by being lifted up out of the water1 a resemblance of his resurrection3 ,therefore this ordinance doth not only signify the using the means of cleansing with water1 but the mode1 namely1 being plunged1 or1 as it were1 buried in water4 ,answ4 ,to this it may be replied1 that it is not agreeable to the nature of a sacramental sign1 in any other instance2 that there should be an analogy between the thing done1 and what is signified thereby1 any otherwise than by divine appointment4 ,accordingly we observed1 in the foregoing answer1 that a sacrament has not a natural tendency to signify ,christ1 and his benefits2 as the eating bread and drinking wine doth not signify the body and blood of ,christ1 any otherwise than as this signification is annexed by our ,saviour1 to the action performed2 the same1 ,i think1 may be applied to baptism2 especially our consecration1 and dedication to ,god therein2 and if any other external sign had been instituted1 to signify the blessings of the covenant of grace1 we should have been as much obliged to make use of it as we were of water4 ,therefore1 ,i conceive1 the apostle1 in this scripture1 mentioned in the objection1 doth not refer to our being buried in water1 or taken out of it1 as a natural sign of ,christ's burial and resurrection2 but our having communion with him in his burial and resurrection4 ,this1 ,i think1 would hardly be denied by many1 on the other side of the question1 did not the objection1 but now mentioned1 and the cause they maintain1 render it expedient for them to understand the words in another sense4 ,this is all that ,i shall say with respect to this matter in controversy1 as to the subjects and mode of baptism2 in which1 as ,i should have been unfaithful1 had ,i said less to it2 so ,i have not the least inclination to treat those that differ from me in an unfriendly way1 as having a just sense of their harmony with us1 especially a great part of them1 in those doctrines that have a more immediate reference to our salvation4 ,we shall now proceed to consider1 that as there are some who appear to be grossly ignorant of the thing signified in baptism1 who seem to engage in it1 as though it were not a divine institution1 concluding it to be little more than an external rite or form to be used in giving the child a name1 being induced hereto rather by custom1 than a sense of the obligation they are under1 to give up their children to ,god by faith therein2 so there are others who attribute too much to it1 when they assert1 that infants are hereby regenerated2 and that if they die before they commit actual sin1 they are undoubtedly saved1 inasmuch as they are hereby made members of ,christ1 children of ,god1 and heirs of the kingdom of heaven3 ,this seems to be an ascribing that to the ordinance1 which is rather expected or desired1 than conferred thereby4 ,as for the child's being signed with the sign of the cross1 signifying hereby that he should not be ashamed to confess the faith of ,christ crucified1 but manfully to fight under his banner against sin1 the world1 and the devil2 how much soever this may be a branch of that baptismal obligation1 which he is professedly under2 yet ,i cannot see what warrant persons have to make use of this external sign and symbol1 which can be reckoned no other than an ordinance for their faith1 though destitute of a divine institution4 ,there is also another thing practised by some in baptism1 that is greatly abused1 namely1 the requiring that some should be appointed as sureties for the child1 by whom it is personated2 and they engage1 in a solemn manner1 in its behalf1 that it shall fulfil the obligation that it is laid under1 which is not only more than what is in their power to perform2 but it is to be feared1 that the greatest part of these sureties hardly think themselves obliged to shew any concern about them afterward4 ,and that which is farther exceptionable in this matter1 is that the parents1 who are more immediately obliged to give up their children to ,god1 seem to be1 as it were1 excluded from having any hand in this matter4 ,i have nothing to except against the first rise of this practice2 which was in the second century1 when the church was under persecution2 and the design thereof was laudable and good1 namely1 that if the parents should die before the child came of age2 whereby it would be in danger of being seized on by the ,heathen1 and trained up in their superstitious and idolatrous mode of worship1 the sureties promised1 that1 in this case1 they would deal with it as though it were their own child1 and1 bring it up in the ,christian religion2 which kind and pious concern for its welfare1 might have been better expressed at some other time than in baptism1 lest this should be thought an appendix to that ordinance3 ,however1 through the goodness of ,god1 the children of believing parents are not reduced to those hazardous circumstances2 and therefore the obligation to do this1 is less needful2 but to vow1 and not perform1 is not only useless to the child1 but renders that only a matter of form1 which they promise to do in this sacred ordinance4 ,the only thing that ,i shall add under this answer1 is1 that if we have been baptized1 either in our infancy1 or when adult1 we are obliged1 in faithfulness1 as we value our own souls1 to improve it to the glory of ,god1 and our spiritual welfare in the whole conduct of our lives4 ,and this leads us to what is contained in the following answer4 ,footnote #fi3 4 ,footnote #gj3 ,vid ,whitby in ,loc4 ,footnote #ga3 ,this then is a repetition2 go1 teach1 baptize1 teach4 ,this commission was to disciple the world1 baptizing and teaching are the specification1 and are participles agreeing with the nomination4 ,it is no inference from the position of baptizing before teaching are that adults might be first baptized4 ,this was the institution of the ordinance of baptism as well as the apostolic commission2 yet it neither contains any direction either as to the mode or subjects2 because ,christ spoke to ,jews1 who knew that adult proselytes were carefully examined1 whilst infants were circumcised with their parents without such examination4 ,they also knew the various modes of religious purifications among the ,jews2 both ,john the ,baptist1 and they having under that dispensation baptized4 ,neither is faith essential to the validity of baptism1 nor is the profession of it required of such as are incapable of making it4 ,footnote #gb3 ,to be brought into the visible church1 is a high privilege1 of which infants are as capable now1 as under the former dispensation4 ,consent is not necessary2 for infants receive inheritances4 ,this is by force of municipal laws4 ,but are not the laws of ,god of equal force8--,baptism implies obligations1 which can be founded only on consent4 ,then it will follow that infants are not bound by human laws1 for they have not assented to the social compact2 they are under no obligation to obey parents1 guardians1 or masters1 because they either did not choose them1 or were incompetent to make such choice2 they are not bound by the laws of ,god himself1 which is this very case1 because they have not consented to his authority2 and if they never consent1 they will be always free equally from all obligations1 and all sin4 ,such are the consequences of the above objection4 ,footnote #gc3 ,the dictates of nature1 uncontrouled by revelation1 are the will of ,christ1 and our rule of duty4 ,the will of ,christ1 expressed in these dictates1 requires us to benefit our children as they are capable4 ,baptism1 as the initiatory seal of ,god's covenant1 is a benefit of which infants are capable4--,this evidence is not eclipsed1 but brightened1 by scripture authority1 as we shall see in the sequel of this chapter4 ,let the reader carefully notice1 that we do not suppose1 by insisting on this argument1 the insufficiency of direct scripture evidence3 for this has been frequently urged with advantage1 to satisfy persons of the best dispositions and abilities4 ,that is1 reader1 8some of the most eminent ,pdobaptists that ever filled the ,professor's chair1 or that ever yet adorned the ,protestant pulpit40 ,but since our opponents insist1 that what has been so often urged1 is not conclusive2 and modestly affirm1 it is only calculated to catch 8the eye of a superficial observer20 they are desired once more impartially to weigh this reasoning1 and then1 if they are able1 to refute it4 ,let them know1 however1 that hackneyed phrases without meaning--principles taken upon trust--and empty declamation--must not be palmed on us instead of solid arguments4 ,were it necessary1 it would be easy to shew1 that the principles above urged are no novelty2 but are perfectly agreeable to experience1--and to the practical judgment of the most serious ,pdobaptists1 both illiterate and learned4 ,but waving this1 we proceed next to another corroborating proof of the main proposition4 ,what we contend for is4 ,that it is the will of ,christ we should baptize our infant children4 ,in proof of this we have shewn1 first1 that the dictates of right reason require us to benefit them1 and consequently to baptize them2 as baptism is always a benefit when administered to capable subjects4 ,we come1 secondly1 to shew--,that ,god has constantly approved of this principle1 in all preceding dispensations4 ,in other words--,that the principle of the last argument is so far from being weakened by scripture evidence1 that the ,lord's approbation of it1 in his conduct towards the offspring of his professing people1 in all the dispensations of true religion1 is abundantly illustrated and confirmed4 ,mr4 ,b's misapplied but favourite maxim--8,positive laws imply their negative10 has no force in the baptismal controversy1 until he demonstrates1 in opposition to what is advanced1 that the dictates of right reason must be smothered1 or else1 that revelation countermands their influence4 ,but to demonstrate the former1 in matters about which1 on the supposition1 scripture is silent1 is no easy task4 ,and the difficulty will be increased in proportion as the sacred oracles corroborate reason's verdict4 ,let us now appeal to these oracles4 ,we appeal to that period of the church1 and dispensation of grace1 which extended from ,adam to ,noah4 ,the inspired narrative of this long space of time is very short3 on which we make the following remarks4 ,we then assert1 ,whatever exhibition of grace was made to antediluvian parents1 was constantly made to their offspring2 and consequently whatever seals of grace were granted to the former1 must equally appertain to the latter if not voluntary rejectors of them4 ,therefore1 all such parents had a revealed warrant to regard their offspring as entitled to the seals of the covenant1 in like manner as themselves1 according to their capacity4 ,for1 ,all allow that ,gen4 iii4 #ae4 contains the promulgation of gospel grace2 nor are we authorised to question the interest of children therein with their parents1 without an express contravention4 ,for1 it were unnatural for a parent to confine such a benefit to his own person to the exclusion of his children1 who are not only parts of his family but of himself4 ,to which we may add1 that the phrase thy seed1 though principally referring to the ,messiah1 respected ,eve's natural seed as sharers in common with herself in the exhibition of mercy2 and we suppose not less so than her husband4 ,for this application of the phrase thy seed1 compare ,gen4 xvii4 #g4 and ,gal4 iii4 #af4 ,again1 ,it is generally agreed1 that not only the institution of sacrifices1 but also the coats of skin1 7,gen4 iii4 #ba47 were emblematic of covenant blessings2 and not only so1 in common with mere types1 but seals of the covenant1 as earnests and pledges of exhibited favour4 8,who will deny10 says ,witsius1 8that ,god's cloathing our first parents was a symbolical act8 ,do not ,christ's own words 7,rev4 iii4 #ah47 very clearly allude to this80 ,as for sacrifices1 they were slain at ,god's command after the promulgation of the covenant4 ,for1 if ,abel offered by faith1 7,heb xi4 #d47 it presupposes the divine institution of them4 ,and this institution1 most probably1 took place when ,god--taking occasion from the insufficiency of the aprons of fig-leaves1 which the fallen pair sewed together1 to cover the shame of their nakedness--himself cloathed them with coats of skins4 ,and most divines agree1 that it is very probable1 these were the skins of those beasts which were slain for sacrifices4 ,however1 ,god gave testimony to these oblations of the ancient patriarchs1 that they were acceptable to him2 but this cannot be supposed without admitting them to be divinely instituted4 ,besides1 a distinction of clean and unclean animals was observed before the deluge2 which was not from nature1 but the mere divine pleasure2 and may we not add1 with a particular respect to sacrifices8 ,now1 ,if1 according to ,witsius and others1 these skins of beasts1 and sacrifices1 were appointed seals of the righteousness of faith2 ,i would ask--,was the covenant directed for the use of their seed in common with the parents1 and not the seal in like manner8 ,for1 if the seals be affixed to the covenant for confirmation of its contents1 as well as1 in another view1 for signification2 ,i would fain know1 by what rule of construction we can infer1 that the covenant itself belongs to the parents and their seed in common1 while the confirmation of it belongs exclusively to the former8 ,is it not contrary to custom and unreasonable to conclude1 that a charter of privileges1 or a testamentary instrument1 7which by the way express the nature of the covenant7 belongs to a man and his heirs alike1 but the confirming seal respects the former only2 while on the supposition1 the sovereign1 or the testator1 has given no ground for such partiality8 ,besides1 ,if the covenant itself be a benefit to the persons to whom it is directed1 as it certainly is in every dispensation of it1 it follows that the confirmation of it is so2 for parents1 therefore1 to deny their offspring all the share in such common benefits they are capable of1 without a divine warrant1 is unnatural1 and an act of injustice4 ,we may therefore conclude--that from ,adam to ,noah1 the covenant and its seals appertained to infants in common with their parents4 ,we appeal next to that period of the church which extended from ,noah to ,abraham3 ,on which we observe1 ,whatever benefits and privileges belonged to the former dispensation1 continue to flow on to the present1 if not expressly repealed2 for the change of a dispensation of itself1 is no adequate cause of their abrogation4 ,that would be as unreasonable as to suppose that the bare change from night to day was1 of itself1 an adequate cause of a man's being disinherited4 ,or we may as well say1 that the abstract notion of an epoch in chronology has a real influence on the sequence of events4 ,whatever covenant privileges1 therefore1 belonged to ,noah and his family before the deluge1 if not expressly repealed1 must belong to them after the deluge4 ,but1 ,so far were these privileges from being abridged at this period1 that they were greatly enlarged and confirmed1 by additional discoveries4 ,for thus we read1 ,gen4 vi4 #ah4 ,but with thee will ,i establish my covenant2 and thou shall come into the ark1 thou1 and thy sons1 and thy wife1 and thy sons' wives with thee4 ,again1 chap4 vii4 #a4 ,and the ,lord said unto ,noah1 ,come thou1 and all thy house into the ark2 for thee have ,i seen righteous before me in this generation4 ,and again1 chap4 viii4 #bj4 ,and ,noah builded an altar unto the ,lord2 and took of every clean beast1 and of every clean fowl1 and offered burnt-offerings on the altar4 ,once more1 chap4 ix4 #h1 #i1 #ab1 #ac4 ,and ,god spake unto ,noah1 and to his sons with him1 saying1 ,and ,i1 behold1 ,i establish my covenant with you1 and with your seed after you4 ,and ,god said1 ,this is the token of the covenant ,i do set my bow in the cloud4 ,hence we further learn1 ,that the covenant or divine charter1 first given to ,noah1 included the preceding2 it was the same covenant with additional grants3 for the ,lord says1 8,i will establish my covenant40 ,lest ,noah should infer that the drowning of the world in wrath disannulled the well known covenant1 ,god dissipates his fears1 by saying1 8,i will establish my covenant40 ,on ,noah's account1 or as belonging to him1 all his house or family was privileged4 ,the privilege is1--8,come thou1 and all thy house into the ark40 ,the ground and reason of that privilege--8for thee have ,i seen righteous40 ,it is true1 the natural dictates of reason and affection1 whereby a father pitieth his children1 and whereby an infidel careth for his own1 especially those of his own house1 would have prompted this righteous person to bring all his family1 7except any adults refused compliance7 into the ark1 7the like figure whereunto is baptism1 as an inspired teacher assures us1 #a ,pet4 iii4 #ba47 yet the ,lord was pleased to brighten his evidence and strengthen his obligations of duty by express revelation4 ,after the flood the institution of sacrifices continued as the seal of the first part of the covenant2 and the rainbow was instituted as the seal of the additional part1 or1 as ,pareus calls it1 8appendix of the covenant of grace40 ,and here it is worthy of notice1 that as the first exhibition of the covenant and its seals respected the offspring of fderati1 and the renewal or establishment of it to ,noah retained that privilege in full force3 so also the appendix of the covenant comprehended his seed4 ,respecting this appendix of the covenant of which the rainbow was the seal1 though we suppose1 with ,witsius1 it was not formally and precisely the covenant of grace2 yet we observe1 with the same excellent author1 8it does not seem consistent with the divine perfections1 to make such a covenant with every living creature1 but on supposition of a covenant of grace1 and having a respect to it40 ,and as this covenant1 in its universality1 implied the covenant of grace1 we are not to deny1 but the promises of it were also sealed to ,noah and his seed by the rainbow4 ,see ,rev4 iv4 #c4 x4 #h4 ,it is observable1 finally1 that ,noah his sons1 and their seed were fderati1 in this ratification of the covenant2 consequently whatever seals of the covenant belonged to ,noah1 belonged to his sons1 and their seed1 while non-dissentients4 ,appeal we next to a very important period of sacred history1 viz4 ,from ,abraham to ,moses4 ,on this also we make the following remarks4 ,the ,abrahamic covenant included the preceding dispensations1 on the general principle--that grants and privileges continue in force until repealed4 ,which repealing1 if it be not either express1 or arise from the nature of the case1 in itself plain1 can have no binding influence1 that is to say1 no existence at all3 except we maintain1 that we are bound to resign an important good without an assignable cause2 which is in fact to maintain that we ought to deny that to be1 which is4 ,i suppose it will be granted1 that the principal blessing exhibited in the foregoing dispensations was the righteousness of faith2 the great importance of which to the human race1 in every age of the world1 no one will deny who considers things as they are4 ,this covenant1 therefore1 was in force to ,abraham prior to what is called the ,abrahamic dispensation2 and in this connexion we might mention ,lot and his family4 ,but1 behold1 ,a most explicit ratification of it1 with superadded favours1 ,gen4 xii4 #c4--;,in thee shall all families of the earth be blessed4 ,and ,i will establish my covenant between me and thee1 and thy seed after thee in their generations1 for an everlasting covenant2 ,to be a ,god unto thee and to thy seed after thee4 ver4 #aj4 ,this is my covenant which ye shall keep between me and you1 and thy seed after thee3 every man-child among you shall be circumcised1 ver4 #ab4 ,he that is eight days old shall be circumcised among you1 every man-child in your generations2 he that is born in the house1 or bought with money of any stranger1 which is not of thy seed4 ver4 #bd-bg4 ,and ,abraham was ninety years old and nine1 when he was circumcised in the flesh of his foreskin4 ,and ,ishmael his son was thirteen years old1 when he was circumcised in the flesh of his foreskin4 ,in the self-same day was ,abraham circumcised1 and ,ishmael his son4 ,and all the men of his house1 born in the house1 and bought with money of the stranger1 were circumcised with him4 ,hence we learn1 ,the nature and extent of the ,abrahamic covenant or promise4 ,whatever blessings are promised to ruined man1 must be in virtue of the covenant of grace4 ,all promised blessings1 therefore1 must imply an exhibition of gospel grace4 ,and the glad tidings of salvation through ,christ preached to the gentile world1 is expressly called--,the blessing of ,abraham 7,gal4 iii4 #ad47 ,not that this link is the first in the chain of exhibited mercy to the fallen race in general1 or with an universal and unlimited aspect1 if the reasoning in the last sections be just3 but for its explicitness1 and precious 7because expressly diffusive7 intendment1 it may be justly termed a golden link4 ,in this respect ,abraham may well be styled--,the ,father of us all2 not to the disavowal of ,noah1 with whom the covenant was before ratified1 or ,eve1 who received the first intimation of it1 and who in this respect eminently may be called--,the mother of all living4 ,the covenant of grace1 in its external manifestation1 containing an exhibition of exceeding great and precious promises to every human being on the face of the globe1 to whom providence directs the joyful news1 may be compared to a flowing stream3 it proceeds ultimately from the immense ocean of sovereign grace in ,christ2 its first visible source we trace to paradise1 where it rises in a small spring1 and glides on to ,noah4 ,during this part of its progress1 there were but few comparatively who participated of its cleansing and healing virtues1 though none were debarred from it4 ,this continuing to glide along1 without interruption1 7notwithstanding ,god's awful visitation of a corrupt world by the deluge7 we discern through the person of ,noah another source1 whence is poured forth a second stream which empties itself into the former channel4 ,the streams thus united become a river1 which flows on to ,abraham--a river to which all are invited1 but few come1 and these made willing by the omnipotent energy of divine influence which observes the laws of another--a hidden dispensation1 running parallel as it were with the former2 which was also the case in the preceding period4 ,then1 through the highly honoured person of ,abraham we behold another mighty spring copiously pouring forth the waters of salvation1 and again uniting itself to the former river2 and from him to ,christ1 with a wide majestic flow1 it proceeds along the consecrated channel of the ,jewish nation2 gradually increasing by the accession of other streams1 till it arrives at the ,saviour's finished work2 where1 impatient of confinement1 it breaks over its banks on every side1 and the healing waters flow to the most distant regions--,that the blessing of ,abraham might come upon the ,gentiles4 7,gal4 iii4 #ad1 #h4 compared with ,gen4 xii4 #c4 xviii4 #ah4 xxii4 #ah47 ,paul expressly says1 that 8the ,gospel0 7even the very same as the ,new ,testament contains--salvation by ,grace7 8was preached to ,abraham30 ,and 7,heb4 iv4 #b47 it was preached to his unbelieving descendants in the wilderness4 ,as it is natural to expect1 that whatever exhibition of privileges the parents enjoyed should be extended to their children1 in common with themselves2 so we find that in fact they are expressly included in this dispensation as well as the preceding4 ,the covenant is established between ,god and ,abraham's seed1 in the very same sense as with ,abraham himself2 the essence of which is--to be a ,god to him and his seed4 ,and lest it should be objected that the term seed refers to his adult posterity who should tread in his steps1 to the exclusion of infants1 all doubt is dissipated by the appointment of applying the seal of the covenant in early infancy4 ,sacrifices continuing in full force to seal the covenant1 till the divine oblation should be made2 and the bow of the covenant continuing as a token and seal of it1 until the ,messiah's second coming2 at the commencement of this period is given an additional seal--circumcision4 ,the very nature of the rite shews that all females are excluded from being the subjects of it2 as well as the discriminating specification--every man-child4 ,here observe in general1 that children1 in this rite1 have the same privileges as their parents4 ,the males are treated as ,abraham1 and the females as ,sarah3 ,these therefore1 had the covenant sealed in the same manner as their honoured mother4 ,again3 though ,sarah and her sex were not the subjects of this rite1 they were constant witnesses to the institution2 and therefore there was an important sense in which circumcision was a seal to ,sarah and her daughters2 a sense analagous to that in which sacrifices were4 ,every domestic head being1 in truth1 a prophet1 priest1 and king1 in his own family2 a question must arise1 ,whether the covenant and its seals are restricted to the parent head of the family1 and his children1 or else extended to the other domestics8 ,nor would the question be unimportant2 for his instructions1 his prayers1 and commands1 answerable to his three-fold office1 must be directed accordingly4 ,to this question right reason replies3 ,if the covenant and its seals are beneficial to all capable subjects1 benevolence requires that they should be extended to the other non-dissenting members--except forbidden by indisputable authority4 ,this is the voice of reason2 and we find that this is the voice of ,god4 ,the privilege is common to the seed1 and to him that is born in the house1 or bought with money of any stranger1 which is not of the seed1 ,gen4 xvii4 #ab4 ,it has been objected1 8that the covenant with ,abraham was a covenant of peculiarity only1 and that circumcision was no more than a token of that covenant20 but if so1 as ,mr4 ,henry observes1 8how came it that all proselytes1 of what nation soever1 even the strangers1 were to be circumcised2 though not being of any of the tribes1 they had no part or lot in the land of ,canaan8 ,the extending the seal of circumcision to proselyted strangers1 and to their seed1 was a plain indication1 that the ,new ,testament administration of the covenant of grace would reach1 not to the covenanters only1 but their seed40 ,but it has been proved that circumcision sealed to ,abraham and his seed the righteousness of faith2 and therefore it does not affect the point in debate to contend that temporal promises were sealed also4 ,we next appeal to the long and interesting period from ,moses to ,christ1 ,on which let the following observations be considered4 ,whatever appertained to the ,abrahamic covenant was not disannulled by the ,mosaic dispensation4 ,this ,st4 ,paul asserts in plain terms1 ,gal4 iii4 #ag4 ,it may not be amiss to take notice1 before we proceed1 of ,job's family2 who1 being as is generally supposed1 cotemporary with ,moses1 and unconnected with his history1 deserves a previous regard4 ,of him it is said1 that 8he sanctified his children1 and rose up early in the morning1 and offered burnt-offerings1 according to the number of them all--,thus did ,job continually10 or1 all the days4 7,job i4 #e47 ,on this ,i would only observe1 let the sanctifying be what it may1 the sacrifices must have been of divine institution2 and used by ,job1 being an eminently righteous man1 as the seals of the covenant of grace2 with respect to his children separately4 ,superadded to the foregoing seals of the covenant1 is the passover2 a divine rite of the nature of a sacrifice1 instituted in memory of ,israel's deliverance out of ,egypt1 representing and sealing spiritual blessings4 8,as to the guests1 says ,witsius1 they were1 first1 all native ,israelites1 who were not excluded by legal uncleanness4 ,for all the congregation of ,israel is commanded to solemnize the passover4 ,and1 next1 the ,proselytes circumcised and become ,jews2 whether bondmen born in the house or bought with money1 c4 ,exod4 xii4 #dh4 ,when a stranger will sojourn with thee1 and keep the passover to the ,lord1 let all his males be circumcised1 and then let him come near and keep it1 and he shall be as one that is born in the land40 ,on this passage in ,exodus1 ,dr4 ,jennings observes these two things2 8,first1 ,that when a man thus became a ,proselyte1 all his males were to be circumcised as well as himself1 whereby his children were admitted into the visible church of ,god1 in his right1 as their father4 ,secondly1 ,that upon this1 he should be entitled to all the privileges and immunities of the ,jewish church and nation as well as be subject to the whole law3 ,he should be as one born in the land40 ,in short2 not only men and women1 but also young children partook of this ordinance1 as soon as they were capable of answering the revealed design of it1 for--no positive rule was given them on this head1 like that of circumcision4 ,it is manifest that since the injunction respected not only individuals of such a description1 but also families as such1 every member without exception had a legal right to the ordinance2 and nothing prevented infants from a participation1 but what lay in the natural incapacity to answer the design of it4 8,besides the ordinary and universal sacraments of circumcision and the passover1 some extraordinary symbols of divine grace were granted to the ,israelites in the wilderness1 which in the ,new ,testament are applied to ,christ and his benefits1 and said to have the same signification with our sacraments4 ,and they are in order these--,the passage in the cloud through the ,red ,sea--the manna which was rained from heaven--,the water issuing out of the rock--and the brazen serpent erected by ,moses for the cure of the ,israelites40 ,to this we may add1 among other things1 with the author now referred to--the clear and familiar display of the divine majesty--and the adumbration of divine mysteries daily sealed by religious ceremonies4 ,our subject does not call for an investigation of these particulars1 but ,i would remark in general1 that the principle for which we contend1 is so far from being weakened1 that it is abundantly corroborated by the inspired testimony of every dispensation1 and the ,mosaic in particular--,that it is a common dictate of right reason1 children should from their earliest infancy share in their parents' privileges1 as far as they are capable1 when no positive authority contravenes it4 ,from the preceding induction of sacred evidence in favour of children being sharers of the seals of grace in common with their parents1 we conclude1 that for the space of four thousand years1 that is to say1 from the creation to ,christ1 it was a rule universally incumbent on parents to treat their children as entitled to religious privileges equally with themselves1 according to their capacity4--,and as a counterpart of what was observed of privileges1 we may remark that1 in virtue of the same uniform principle1 often when the parents were punished with excommunication or death1 their infant children were included with them4 ,as might be instanced in--the deluge--the destruction of ,sodom and ,gomorrah--the case of ,achan the ,son of ,zerah 7,josh4 vii4 #bd47--the matter of ,korah1 ,dathan1 and ,abiram--the case of the conquered nations 7,deut4 xx4 #af1 #ag47--;and many more instances1 down to the destruction of ,jerusalem4 ,far be it from us to suppose1 that the parents' crimes and impenitence made their suffering children incapable of mercy--that mercy which proceeds on an invisible plan1 and belongs to a purely spiritual dispensation4 ,yet1 that children1 during their dependence on their parents1 should share equally with them in judgment and mercies externally1 is the effect of an all-wise constitution coeval with mankind4 ,,dr4 ,,williams ,,on ,,baptism4 ,footnote #gd3 ,tertullian observes on this passage1 that if either parent were christians11 the children were enrolled in ,jesus ,christ by early baptism4 ,and it fairly implies infant baptism in the days of ,paul4 ,for1 having declared that the unbelieving partner was not to be divorced according to the law of ,moses1 which held the heathen to be unclean2 he pronounces the unbelievers set apart by such marriage to ,god1 as far as regarded that marriage2 and in proof of this he refers to a fact as known to the ,corinthians1 namely that the children of such marriages were received into the church1 and treated as holy1 that is devoted to ,god4 ,now if the children of such marriages were not treated as heathens1 but owned by the church1 and this could be in no other way than by receiving them by baptism1 there can be no doubt1 that this was the case when both parents were believers4-- never mean illegitimate and legitimate2 and if they did1 this would be no proof that the unbelieving party was consecrated to ,god1 so as that the children should be clean and devoted to him4 ,footnote #ge3 ,all these scriptures which require faith1 that is1 the credible profession of it1 to precede baptism1 are certainly directed only to those who are at years capable of it1 and not to infants4 ,these scriptures do not exclude infants whose claim is through the church-membership of their parents1 by which they are not 8unclean10 #a ,cor4 vii4 #ad4 but holy1 entitled to the promises made to the seed of ,abraham2 and also by virtue of the commission to disciple all nations1 of which they are a part as much as their believing parents2 and by the practical exposition of that commission in the universal baptism of infants in the christian churches for the first four hundred years4 ,footnote #gf3 ,it may be objected1 8,if the preceding account be true1 that baptism is not an institution merely positive1 as much so as any enacted under the ,mosaic dispensation2 then the present economy hath no institutions at all of that kind40 ,this objection supposes1 #a4 ,that precepts of a positive nature under the ,mosaic dispensation1 were absolutely so in all their circumstances2 so as not to leave any thing to be inferred by the person or persons concerned1 in the discharge of the duty enjoined4--,but if these things were so1 if the ,jewish ritual was so express as to leave nothing to be determined by inference1 one might well wonder whence could spring so many ,targums and ,talmuds1 so many voluminous works intended to explain and illustrate the various circumstances attending the performance of these positive duties among others4 ,are not these unprescribed circumstances of ritual worship1 and other positive injunctions1 what in a great degree swell the interpretations of the ,rabbins8--,the truth is1 that there were many precepts under the ,jewish economy positive in a considerable degree1 relative to the subject as well as the mode of an institute1 and respecting the former1 it was sometimes particularly scrupulous1 for reasons already assigned2 but it does not follow that ,,any ,,one of these were so strictly positive1 as not to take some things for granted respecting the circumstances of the duty1 such as national custom1 the common dictates of sense and reason1 traditionary knowledge1 the general principles of the law of nature1 c4 ,and it should not be forgotten1 that the administrator of the ,jewish rites had the subjects distinguished and characterized in a sensible manner1 which qualification was to be determined by the same sort of evidence as any facts in common life2 but the administrator of the ,christian rites has no such grounds to proceed on2 his commission is of a discretionary nature1 arising from the nature and design of the institutions themselves1 as before shewn4 #b4 ,the objection again supposes1 that there is some excellency in an institution being merely and absolutely positive1 more than in one of a mixed nature4 ,but this supposition is vain and erroneous4 ,for what conceivable superior excellency can there be in any precept or duty on account of its positiveness8 ,were there any force in the objection1 it would imply that the ,christian dispensation is less excellent than the ,mosaic2 as having fewer positive rites1 and their proportion of positiveness being also smaller4 ,and it would also imply1 that the reasonable duties of prayer and praise1 as founded on the law of nature1 as well as more fully enjoined by revelation1 were less excellent than baptism and the ,lord's supper2 and it would follow1 that the services of the church triumphant are in their own nature less excellent than those of the church militant2 which are consequences from the force of the objection equally genuine and absurd4 ,our ,lord's answer respecting the first and great commandment1 shews at once that what is the most important duty1 is also the most natural1 and therefore the most remote from what is merely positive2 and that is the love of ,god4 ,this matter has been fully shewn before4 ,in one word1 the spirit of the objection is truly pharisaic4 ,some may perhaps object1 8that this has been always admitted as true1 that baptism and the ,lord's supper are positive institutions of the ,new ,testament2 and that many pdobaptists have availed themselves of this fort1 in ascertaining the nature and enforcing the obligation of the latter1 and particularly bishop ,hoadly4 ,and as his lordship's principle1 in his ,plain ,account of the ,sacrament of the ,lord's ,supper1 has been deemed unanswerable1 ,mr4 ,foot1 ,dr4 ,stennett1 and others1 have taken but the same method in treating about baptism40 ,to this ,i reply1 ,that1 as principles taken upon trust1 dignified titles1 and lawn sleeves1 are light as a feather in the scale of argument2 so1 on the other hand1 ,i am satisfied the bishop of ,winchester's positions1 taken in a sound sense1 nay1 the only consistent sense in which they can be taken1 are evidently true and important4 ,the sum is this2 that all positive duties1 or duties made such by institution alone1 depend entirely upon the will and declaration of the person who institutes or ordains them1 with respect to the real design and end of them1 and consequently1 to the due manner of performing them4 ,this is strictly true1 in the degree that any duties are positive1 but no further4 ,and to denominate a precept or duty positive1 though but partially so1 ,i have no objection1 for the sake of distinguishing them from such as are merely moral1 and evidently founded on the reason and nature of things4 8,except we observe this caution10 as bishop ,butler observes1 8we shall be in danger of running into endless confusion40 ,it may be said1 8,if we resign this maxim1 that a positive precept or duty excludes all moral reasoning1 analogy and inference1 we open a door to numberless innovations1 and deprive ourselves of a necessary barrier against the encroachments of popery1 c40 ,in reply to this specious objection let it be observed1 #a4 ,that this maxim1 whatever confidence our opponents place in it1 is a very insufficient barrier for the defence of truth1 if the objection implies1 that it is calculated to defend truth against error1 and not error against truth as well4 ,for it is notorious1 that there is hardly any extravagance1 in the whole compass of the distinguishing peculiarities of religious practice1 that is not barricadoed by this very maxim4 ,if ,protestants use it against ,papists1 ,papists in their turn use it against ,protestants4 ,if the ,quakers are pursued and foiled when they occasionally quit this fort1 they soon rally their controversial forces1 and1 entrenching themselves behind the strength of this maxim1 become again victorious4 ,whence passive obedience and non-resistance8 ,whence an opposition to all forensic swearing1 in common with profane8 ,whence the ,quakers' nonconformity to what other serious ,christians consider as lawful8 ,their peculiar mode of salutation and address8 ,their method of conducting religious worship8 ,the little stress they lay on the observance of the christian ,sabbath8 c4 ,whence the popish absurd figment of transubstantiation1 apostolical succession1 extreme unction8 c4--,on the contrary1 #b4 ,not to distinguish between the positiveness and morality of a precept1 ordinance or duty1 and not to ascertain their respective degrees2 and to deny that the latter distinction admits of moral reasoning1 inference and analogy1 open a wide door to bigotry1 and numberless glaring abuses of the sacred oracles4 ,by rejecting the analogy of faith and the design of scripture herein1 we give the most effectual encouragement to every senseless intrusion4 ,and what is still more remarkable is1 that the more firmly any one adheres to the undistinguishing positive scheme1 in reference to any christian ordinance whatever1 the more closely will he be allied to the interest of genuine bigotry4 ,for it has a direct tendency to make the unprescribed circumstances of a positive rite1 essential to the rite itself1 and consequently to make that necessary and essential which the institutor has not made so4 ,how far this is applicable to the antipdobaptist's cause1 will be further considered4--,the doctrine that teaches the propriety of yielding our reason to positive institutions as such1 or in the degree they are so1 is just and proper1 as founded on the sovereign1 absolute and manifest authority of the ,supreme ,legislator2 and in this view it has been of singular service in refuting the cavils of deistical impiety4 ,but to carry the principle any further1 tends to betray the cause of christianity into the hands of infidels1 and to breed unhallowed party zeal and uncharitable animosities among its sincerest professors4 8,for who are most likely to put weapons into the hands of infidels2 they1 who seem to discard reason in the investigation of truth1 or they1 whose researches are founded on her most vigorous exertions1 and most rational decisions8--,they1 who make scripture bow to their preconceived notions1 in direct opposition to the dictates of reason and common sense1 or they1 whose arguments are founded on a coalition of scripture and right reason80 ,once more1 #c4 ,the objection1 as it includes ,mr4 ,b4's favourite maxim1 and tends to oppose the distinction above stated1 involves a great inconsistence with itself4 ,for on what principle1 except what they affect to discard1 do our opponents retain some of the positive rites of the ,new ,testament and reject others8 ,why regard baptism and the eucharist as of standing obligation2 while the pedilavium and feasts of charity 7the former enjoined expressly by our ,lord1 and both practised by the disciples of the apostolic age1 see ,john xiii4 #ad1 #ae4 #a ,tim4 v4 #aj4 ,jude #ab47 are judged unworthy of continuance8 ,why receive females to communion1 or adopt the first day of the week for the christian sabbath8 ,how can they justify their conduct in these matters1 these circumstances of positive institutions1 without undermining their own avowed hypothesis8 ,with regard to the sabbath1 indeed1 the antipdobaptists are divided among themselves2 while some are content with the first day of the week1 others observe the seventh4 ,on this point ,dr4 ,s4 is very open and ingenious2 ,mr4 ,addington appeals to an objecting antipdobaptist1 8whether he does not think himself sufficiently authorized to keep the christian sabbath1 though ,christ has no where said in so many words1 ,remember the first day of the week to keep it holy80 ,to this the ,dr4 replies1 8,there is1 ,i acknowledge1 some weight in this objection3 and all ,i can say to it is1 that not having yet met with any passage in the ,new ,testament that appears to me to have repealed the fourth commandment1 and to have required the observation of the first day1 ,i cannot think myself sufficiently authorized to renounce that1 and to keep this40 ,if the doctor is professedly an observer of the ,jewish sabbath1 he is consistent with himself1 however different from so great a part of the christian world2 if not1 he and his tenet are at variance3 analogy and inferential reasoning have got the better of the positive system1 which nevertheless must not be resigned1 for fear of worse consequences4 ,another objection much insisted on is1 8,if our ,lord has left any thing to be inferred relative to the subject and mode of baptism1 being a positive institute2 or if he has not delivered himself expressly and clearly in every thing1 respecting the question who are to be baptized1 and the manner how2 it implies a reflexion on his wisdom and goodness40 ,but this objection is impertinent on different accounts4 ,for1 #a4 ,its force is derived from the supposition that the ,institutor was somehow obliged to make his will known to men by one method only4 ,but is the ,great ,supreme under any such obligations to his absolutely dependent creatures8 ,what should we say of a philosopher1 who1 having to judge of any important phenomenon in physics1 should quarrel with the author of nature1 because he had not confined his method of information to one source only1 to the exclusion of all others8 ,that his evidence1 for instance1 was not confined to the information of sense1 to the exclusion of reason and analogy8 ,or what should we say of a person1 who having to decide on the truth and reality of a miracle1 should impeach the wisdom and goodness of his ,maker1 because he did not appeal to one sense only of his dependent and unworthy creatures1 that of seeing1 for instance1 to the exclusion of that of hearing8 ,the answer is plain1 and the application easy4 #b4 ,the objection is guilty of another impertinence1 nearly allied to the former3 it unreasonably requires positive evidence for what is discoverable by other means4 ,it is demonstrable1 and ,i think has been demonstrated1 that the qualifications of the subjects of baptism 7the mode also will be examined in its place7 is what cannot possibly be determined by any positive rule whatever as such1 but must be resolved to the discretionary nature of the commission1 or the supposed wisdom and prudence of the administrators1 in common with other parts of the same commission1 such as the choice of an audience1 the choice of a concionatory subject1 c4 ,preach the gospel to every creature1 is a part of the commission1 but the execution has no positive rule4 ,nor does this commission of preaching the gospel prohibit preaching the law1 for a lawful use1 or any branch of natural religion1 notwithstanding ,mr4 ,b4's excluding standard1 that 8positive laws imply their negatives40 ,in like manner1 the commission to baptize believers1 and the taught1 we contend and prove1 does not mean to include all sorts of believers and taught persons1 but such of them as the administrators judge fit1 according to the rules of christian prudence and discretion4 ,and we further insist1 as shall be more fully shewn hereafter1 that the terms of the commission1 believers and taught1 stand opposed1 not to non-believers and untaught1 but to unbelievers and persons perversely ignorant4 ,what1 therefore1 falls necessarily to the province of inferential reasoning1 is impertinently referred to a positive standard4 #c4 ,the objection implies an ungrateful reflexion on the ,institutor's wisdom and goodness1 contrary to what it pretends to avoid4 ,and this it does1 by counteracting and vilifying those natural dictates of reason1 prudence and common sense1 that our all-wise and beneficent ,creator has given us--his goodness1 in not suspending their operations1 but leaving them in full force1 as to these circumstances of positive duties--his wisdom1 in grafting what is positive of his laws on these common principles--and finally1 the favourable circumstance of his diminishing the degree of positiveness in ,new ,testament institutions1 as well as their number4 ,let us now recapitulate what has been said in this chapter--,from an investigation of the nature of positive precepts and duties1 as distinguished from moral ones1 together with their comparative obligations and importance1 we have seen1 that1 in any case of supposed competition1 the latter claims an undoubted preference4 ,we have also seen1 that nothing but absolute1 decisive1 discernible authority can turn the scale in favor of the former1 or1 indeed1 place any law or duty in the rank of ,,positive4 ,moreover1 it has been shewn1 that every duty resulting from any discernible moral relation1 must needs be classed among moral duties2 that some things appertaining to the very essence of baptism1 on our opponents' own principles1 are of moral consideration2 particularly the qualifications of proper subjects2 consequently1 that baptism is an ordinance of a mixed nature1 partly positive and partly moral4 ,of all which an unavoidable consequence is1 that our opponents' outcry against all moral and analogical reasons in our enquiries respecting the subjects and mode of baptism1 is impertinent and absurd1 and to a demonstration contradictory to their own avowed principles4 ,,dr4 ,,williams ,,on ,,baptism4 ,footnote #gg3 ,the commission to disciples baptizing all nations is both a positive and express authority for the baptism of the infants of such as are themselves discipled4 ,footnote #gh3 ,see his works3 vol4 ,,ii4 pag4 #aabi1 #aacb1 #aacc4 ,footnote #gi3 ,vid4 ,just4 ,martyr1 ,quest4 ,resp4 ,quest4 ,,cii4 ejusd4 ,apol4 ,,ii4 ,footnote #hj3 ,vid4 ,cyp4 in ,epist4 ad ,fid4 ,lib4 iii4 ,epi4 viii4 ,footnote #ha3 ,vid4 ,iren4 ,lib4 ii4 xxxix4 ,footnote #hb3 ,vid4 ,ejusd4 ,orat4 xl4 ,footnote #hc3 ,vid4 ,augustin4 de peccat4 merit4 remiss4 ,lib4 i4 ,cap4 xxviii4 parvulos baptizandos esse concedunt qui contra autoritatem univers ecclesi proculdubio per dominum1 ,apostolos traditam venire non possunt2 and in ,sermon4 x4 de verbis ,apostol1 speaking concerning infant-baptism1 he says1 ,nemo vobis susurret doctrinas alienas4 ,hoc ecclesia semper habuit4 semper tenuit2 hoc a majorum fide percepit3 hoc usque in finem perseveranter custodit4 ,footnote #hd3 ,vid4 ,tertul4 ,lib4 de ,baptism1 ,cap4 xviii4 ,footnote #he3 ,it is very remarkable1 that in those ages and countries1 where the mode of dipping has been1 or still is1 the most prevalent1 there infant-baptism has been the most generally practised1 and there the mode of baptizing has not been deemed essential4 ,instead1 therefore1 of finding all these people ,baptists1 but very few1 if any1 of that denomination1 are to be found among them4 ,dr4 ,wall1 who was himself an advocate for dipping1 tells us1 8that all christians in the world1 who never owned the pope's authority1 do now1 and ever did1 dip their infants1 in the ordinary use40 ,they always baptized their infants2 and1 ordinarily1 by dipping1 but not universally1 for they1 occasionally1 sprinkled them4 ,the mode of dipping was of ordinary use2 but the practice of infant-baptism1 in those churches who were never under the influence of popery1 appears to have been universal1 both in ancient and modern times4 ,we do not pretend to rest the proof of infants' right to baptism upon historical evidence1 relative to the ancient practice of the church in this respect4 ,however1 if it should appear1 that the churches1 soon after the apostles1 did admit the infant children of believing parents to baptism--if no account can be produced1 of any church that rejected them--if no individual can be named1 who pretended that the practice was unlawful1 or an innovation--these facts will certainly furnish a very weighty argument in favour of the aforesaid doctrine4 ,baptism is an important transaction of a public nature4 ,those christians1 who lived and wrote in the earliest times after the apostles1 must have known what their practice was1 with reference to the infant children of believers4 ,the testimony of these ancient writers1 as historians or witnesses1 respecting this plain matter of fact1 justly claims our most impartial and attentive consideration4 ,it is not1 however1 my intention to write a complete history of infant-baptism4 ,a history of this kind has been written a century ago1 by ,dr4 ,wall1 a very correct and judicious historian4 ,this history is highly approved and recommended by the best judges1 being a work of great merit1 candour and impartiality4 ,on ,february #ith1 #agje1 the clergy of ,england1 assembled in general convention1 8ordered1 that the thanks of this house be given to ,mr4 ,wall1 vicar of ,shoreham in ,kent1 for the learned and excellent book he hath lately written concerning infant-baptism2 and that a committee be appointed to acquaint him with the same40 ,dr4 ,atterbury1 a leading member in said convention1 says1 8that the history of infant-baptism was a book1 for which the author deserved the thanks1 not of the ,english clergy alone1 but of all the ,christian churches40 ,mr4 ,whiston also1 a very learned man1 well acquainted with the writings of the ,fathers of the four first centuries1 and a professed ,baptist1 in his address to the people of that denomination1 declares to them1 8that ,dr4 ,wall's history of infant-baptism1 as to facts1 appeared to him most accurately done1 and might be depended on by the ,baptists themselves40 ,mem4 of his life1 part #b1 page #dfa4 ,the aforesaid history is still extant in two volumes4 ,the same author has since published another volume1 which is a defence of the two former volumes1 against the reflections of ,dr4 ,gale and others4 ,in these publications1 he has favoured us with the testimony and sayings of the ancient ,fathers1 with respect to infant-baptism1 a few of which ,i shall produce1 as authorities on the present occasion4 ,justin ,martyr1 who wrote about forty years after the apostolic age1 says1 8,we have not received the carnal but spiritual circumcision1 by baptism4 ,and it is enjoined on all persons to receive it in the same way40 ,he here evidently considers baptism as being in the place of circumcision1 and1 consequently1 like that ancient rite1 designed for infants as well as for adults4 ,in one of his apologies for the christians1 he observes1 8,several persons among us1 of sixty or seventy years old1 who were made disciples to ,christ from their childhood1 do continue uncorrupt40--,who were made disciples4--,take notice2 for he makes use of the very same word that was used in the commission given to the apostles4 ,disciple all nations1 baptizing them1 c4 ,now1 if infant children were made disciples1 they were undoubtedly baptized4 ,justin wrote about #aje years after the ascension of ,christ4 ,those persons whom he mentions were then #gj years old2 and consequently born and made disciples1 in the times of the apostles4 ,irenus1 who wrote about sixty-seven years after the apostles1 and was then an aged man1 says1 concerning ,christ1 8he came to save all persons who by him are regenerated 7or baptized7 unto ,god1 infants1 little ones1 youths and elderly persons40 ,he speaks of infants and little ones as being regenerated4 ,it is evident from his own words that he had reference to their baptism2 for he tells us1 8,when ,christ gave his apostles the command of regenerating unto ,god1 he said1 go and teach all nations baptizing them40 ,the ancient ,fathers as customarily used the word regeneration for baptism1 as the church of ,england now use the word christening4 ,justin ,martyr1 whose name and testimony we have already mentioned1 speaking of some particular persons who had been baptized1 says1 8they are regenerated in the same way of regeneration1 in which we have been regenerated1 for they are washed with water in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost40 ,in this short sentence1 the word regeneration1 or regenerated1 is put for baptism no less than three times4 ,it is a matter of no importance in the present dispute1 whether the primitive ,fathers used the aforesaid word properly or improperly4 ,we certainly know in what sense they did use it1 and this is all the information needed4 ,i would however repeat a former observation1 viz4 that by a common figure1 the thing signified is often substituted for the sign1 and the sign for the thing signified4 ,thus1 the ,abrahamic covenant is sometimes put1 by ,god himself1 for circumcision2 and circumcision1 the sign and token thereof1 is sometimes put for the covenant4 ,accordingly1 baptism has been put for regeneration2 and regeneration1 for baptism4 ,we have already shown1 that the ,jews were in the habit of baptizing the ,gentile proselytes1 even before the time of ,john and of ,christ4 ,they considered these proselytes as being1 by baptism1 born the children of ,abraham2 and therefore expressed their baptism1 by regeneration4 ,accordingly1 ,christ and his apostles1 on some particular occasions1 adopted a similar language4 ,our ,saviour said to ,nicodemus1 except one be born again--except he be born of water and of the ,spirit1 he cannot enter the kingdom of ,god4 ,by this new birth1 ,christ evidently had reference to water baptism1 as truly as to the renewing of the ,holy ,ghost4 ,the apostle ,paul styles baptism1 the washing of regeneration4 ,the ancients commonly expressed baptism with water1 by regeneration2 for they considered this external sacrament as a sign of internal1 spiritual renovation and purification1 ,irenus expressly calls baptism regeneration1 and says that infants were regenerated1 that1 is baptized4 ,his testimony is plain and full2 and cannot be doubted by any person acquainted with the phraseology and writings of the ,fathers4 ,he mentions not only old persons and youths1 but also little ones1 and even infants4 ,this ,irenus was bishop of ,lyons in ,france4 ,according to ,mr4 ,dodwell1 he was born before the death of ,st4 ,john--was brought up in ,asia1 where that apostle had lived and died4 ,he was acquainted with ,polycarp2 and in his younger years1 had often heard him preach4 ,polycarp was ,john's disciple1 had been chosen by him to be bishop of ,smyrna--and probably that angel of the church1 so highly commended in the #b;d chapter of ,rev4 ,irenus1 and those ,christians who lived in an age so near the apostles1 and in a place where one of them had so lately resided1 could not be ignorant--they must have known what the apostolic practice was1 with respect to infant-baptism--a matter of the most notorious and public nature4 ,dr4 ,lathrop observes1 8that ,tertullian1 who flourished about one hundred years after the apostles1 gives a plain testimony1 that the church admitted infants to baptism in his time4 ,it is true1 he advises to delay their baptism2 not because it was unlawful1 for he allows of it in cases of necessity2 but because the sponsors were often brought into a snare2 and because he imagined that sins1 committed after baptism1 were next to unpardonable4 ,he accordingly advises that unmarried persons be kept from this ordinance1 until they either marry or are confirmed in continence4 ,his advising to a delay1 supposes that infant-baptism was practised1 for otherwise there would have been no room for the advice4 ,he does not speak of it as an innovation1 which he would certainly have done1 had it begun to have been practised in his time4 ,his words rather imply the contrary4 ,his speaking of sponsors1 who engaged for the education of the infants that were baptized1 shows that there had been such a custom4 ,and his asking1 #8why that innocent age made such haste to baptism1' supposes that infants had usually been baptized1 soon after their birth4 ,so that he fully enough witnesses to the fact1 that it had been the practice of the church to baptize infants4 ,and his advice to delay their baptism1 till they were grown up and married1 was one of those odd and singular notions for which this father was very remarkable40 ,this quotation agrees well with the account given of ,tertullian1 by ,dr4 ,wall and other approved writers4 ,tertullian was evidently a man of abilities and learning1 and in some respects an useful writer4 ,his integrity and veracity were never questioned4 ,but as has been hinted1 he held to some strange and peculiar notions4 ,he was not deemed perfectly orthodox by the ancient ,christians4 ,being a person of warm imagination1 he expressed himself1 very strongly1 on different subjects1 at different times2 and some have thought1 in a manner that was not consistent4 ,some of the later ,baptists have even pretended that he denied infant-baptism4 ,but these considerations do not disqualify him as a witness in the present case4 ,instead of invalidating1 they serve to confirm his testimony4 ,dr4 ,gill says1 that ,tertullian is the first man who mentions infant-baptism1 and speaks against it2 and infers that it had not come into use before his time4 ,to this1 ,mr4 ,clark1 in his answer1 replies1 8,so he is the first man1 ,i suppose1 that mentions the baptism of unmarried people1 virgins1 and widows1 and speaks against it1 and as earnestly pleads for its delay till the danger of temptation is past2 till marriage1 or the abatement of lust4 ,but will it thence follow1 that the baptism of such unmarried persons did not obtain in the church till ,tertullian's time8 ,or that it then first began to be in use8 ,our author might as reasonably have inferred the latter opinion1 as the former4 ,but the very words1 in which he expresses his advice against baptizing infants1 plainly imply that it was a common practice4 ,after all1 what is it that ,tertullian has said against infant-baptism8 ,he has given it as his judgment1 that it would be more profitable to defer their baptism1 until they come to riper years1 and were able to understand something of its nature and design2 but he does not like the anti-pdobaptists1 condemn it as unlawful2 which he would have done1 if it had been a novel practice--an innovation1 contrary to the rule of scripture1 or without the approbation or direction of the apostles4 ,on the contrary1 he allows it in case of necessity1 of sickness1 and danger of death4 ,dr4 ,gill1 instead of saying1 that ,tertullian was the first man who mentioned infant-baptism1 and spoke against it1 ought to have said1 that he was the only man1 in all antiquity1 whose writings have come down to us1 who has said any thing at all against the practice of baptizing infants40 ,the very advice1 however1 which he gave1 plainly shows1 that infant-baptism was then commonly practised4 ,he does not intimate1 that the practice was of human invention1 or not authorized by the apostles4 ,his private opinion1 with respect to the expediency of delaying baptism in several cases1 and the reasons which he offered1 are nothing to us4 ,we have only cited him as a voucher to an ancient fact2 and the testimony which he has given affords clear and incontestable proof of said fact1 viz4 that infants were baptized in his times4 ,origen1 who flourished in the beginning of the third century1 and was for some time contemporary with ,tertullian1 in his #hth homily on ,levit4 #ab1 observes1 8,david1 speaking concerning the pollution of infants1 says1 ,i was conceived in iniquity1 and in sin did my mother bring me forth4 ,let it be considered what is the reason1 that whereas the baptism of the church is given for forgiveness1 infants also1 by the usage of the church1 are baptized2 when if there were nothing in infants1 which wanted forgiveness and mercy1 the grace of baptism would be needless to them4 ,and again1 infants are baptized for the remission of sin4 ,of what sin8 ,or when have they sinned8 ,or how can any reason of the laver hold good in their case8 ,but according to that sense before mentioned1 none is free from pollution1 though his life be only the length of one day upon the earth4 ,it is for this reason that infants are baptized1 because by the sacrament of baptism1 our pollution is taken away40 ,in another treatise1 he says1 8the church had a tradition1 or command from the apostles1 to give baptism to infants6 for they1 to whom the divine mysteries were committed1 knew that there is1 in all persons1 the natural pollution of sin1 which ought to be washed away by water and the spirit2 by reason of which pollution1 the body itself is also called the body of sin1 c4 c40 ,these testimonies of ,origen are full and unequivocal4 ,they put the matter in debate beyond all reasonable doubt1 if any credit can be given to them2 and no reason appears1 why they should not be credited4 ,it is true1 they are taken from ,latin translations4 ,origen wrote in the ,greek language4 ,but the fidelity of the translators and authenticity of these passages1 have been sufficiently vindicated by ,dr4 ,wall1 even to the entire satisfaction of all impartial enquirers4 ,none will object1 but those persons who are disposed to cavil4 ,i perceive that you have admitted the aforesaid facts2 but have made an unusual outcry against the tradition and order from the apostles1 mentioned by ,origen4 ,there is1 ,i suspect1 more policy and popularity in your remarks1 than real weight4 ,it will not do for us to turn those weapons against the ancient ,fathers and holy apostles1 which the protestants have used with so much success1 in their disputes with the ,papists4 ,let us hear what ,st4 ,paul says1 with respect to traditions4 #b ,thess4 ii4 #ae4 8,therefore1 brethren1 stand fast1 and hold the traditions which ye have been taught1 whether by word1 or our epistle40 ,and in the #c;d chap4 #fth verse1 he says1 8,now we command you1 brethren1 in the name of our ,lord ,jesus ,christ1 that ye withdraw yourselves from every brother that walketh disorderly1 and not after the tradition which he received of us40 ,so also in #a ,corin4 #aath chap4 #b;d verse4 8,now ,i praise you1 brethren1 that ye remember me in all things1 and keep the ordinances 7the traditions1 paradoseis7 as ,i delivered them to you40 ,the apostle was here speaking of christian ordinances1 which he calls traditions4 ,the original word signifies traditions1 and is so rendered by our translators in the other aforecited passages4 ,thus1 sir1 you see in what a solemn manner--in the name of ,christ1 the holy apostle charged the primitive christians1 to hold and keep the traditions--not merely such as had been written by the pen of inspiration1 but also those which were delivered to them by word1 or in an oral and verbal manner1 and with particular reference to the rules and ordinances of the gospel4 ,the traditions and commandments of mere men1 which pretend to divine authority1 are to be rejected4 ,but those traditions are not to be treated with sneer and ridicule1 which were delivered by the apostles to the primitive christians--recorded and authenticated by the ancient ,fathers--and transmitted down to us1 by the faithful historian4 ,origen has expressly informed us1 that infant-baptism was practised in his time4 ,with respect to this matter of fact1 ,origen was certainly a competent witness2 and he had every opportunity1 and advantage for knowing what had been the practice of his predecessors and even of the apostles4 ,many of the ancient ,fathers were illiterate1 and descended from heathen parents2 and being the first of their family who embraced christianity1 must have been baptized when adults4 ,but ,origen was one of the most learned men of the age4 ,he was born and educated at ,alexandria in ,egypt1 but travelled into ,rome1 and ,greece1 and ,capadocia1 and ,arabia4 ,he resided for some time in several of the most eminent churches1 and spent the greatest part of his life in ,syria and ,palestine4 ,his ancestors were christians4 ,eusebius tells us1 that his forefathers had been christians1 for several generations4 ,his father was martyred1 in the persecution under ,severus4 ,it is very remarkable1 that his pedigree should have been so accurately ascertained4 ,the occasion was this3 ,porphyry1 a great enemy to christianity1 had represented the christians as being an ignorant people1 destitute of science2 but not being able to conceal the repute of ,origen1 for his uncommon skill in human literature1 pretended that he had been at first a heathen1 and had learned their philosophy4 ,in order to confute this falsehood1 ,eusebius enquired into his ancestry1 and set forth his christian descent4 ,origen was born in the year of our ,lord #ahe1 that is1 eighty-five years after the apostles4 ,he was seventeen years old when his father suffered martyrdom4 ,he had himself1 undoubtedly1 been baptized in his infancy2 and must have been informed concerning the practice of the apostles1 respecting the baptizing of infants2 for his grandfather1 or at least his great-grandfather1 lived in the apostolic times1 and they both were christians4 ,this is the man1 who has expressly declared1 that infants were baptized in his day1 and that the church was directed by an order or tradition from the apostles1 to baptize them4 ,his circumstances were such as afforded him all the necessary and suitable means for obtaining information4 ,we have no reason to suspect his credibility as a witness2 and nothing can be more unreasonable1 than to reject or treat his testimony with contempt4 ,it is a circumstance worthy of our very particular notice1 that ,origen and the other ancient ,fathers do not speak of infant-baptism as being a practice that was denied or opposed by any one4 ,they mention it as a practice generally known and approved1 and for the purpose of illustrating and confirming other points that were then disputed4 ,i shall now produce the testimony of the blessed martyr ,cyprian1 who was for some time contemporary with ,origen2 and next to him1 the most noted ,christian writer of that age4 ,cyprian was constituted bishop or minister of ,carthage1 in the year #bdh1 and ,origen died in the year #beb4 ,the testimony of this ancient saint1 to which ,i now have an immediate reference1 was occasioned by a question proposed to him1 by one ,fidus1 a presbyter1 or minister in the country1 viz4 ,whether an infant might be baptized before he was eight days old8 ,the reason of his doubt1 it seems1 was an article in the law respecting circumcision1 which1 under the ,old ,testament dispensation1 required that infants should be circumcised on the eighth day from their birth4 ,pursuant to the aforesaid question1 an ecclesiastical council of sixty-six bishops1 having convened at ,carthage1 ,a4 ,d4 #bec1 ,cyprian proposed a resolution of the following import1 viz4 8that an infant might be baptized on the second or third day1 or at any time after its birth2 and that circumcision1 besides being a sacramental rite1 had something in it of a typical nature2 and particularly1 in the circumstance of being administered on the eighth day1 which ceased at the coming of ,christ1 who has given us baptism1 the spiritual circumcision2 in which ordinance1 we are not thus restricted1 with respect to the age or time of administration40 ,to this resolution the council agreed unanimously2 as it appears from the testimony of ,cyprian in his epistle to ,fidus1 from which ,i shall extract a few paragraphs1 in order to show the sentiments of those venerable and ancient saints relative to infant-baptism4--,the inscription is as follows3 8,cyprian and the rest of the colleagues1 who are present in council1 in number sixty-six1 to ,fidus our brother1 8,greeting4 8,as to the case of infants1 whereas you judge that they must not be baptized within two or three days after they are born2 and that the law of the ancient circumcision is to be observed2 so that you think none should be baptized and sanctified1 until the eighth day after their birth2 we were all in our assembly of a quite different opinion4 ,for in this matter1 with respect to that which you thought fitting to be done1 there was not one of your mind4 ,but all of us rather judged1 that the grace and mercy of ,god is not to be denied to any person born4 ,for whereas our ,lord in his gospel1 the ,son of ,man came not to destroy men's souls 7or lives7 but to save them4--,that the eighth day1 appointed to be observed in the ,jewish circumcision1 was a type going before in a shadow1 or resemblance1 but on ,christ's coming was fulfilled in the substance2 for because the eighth day1 that is the next after the ,sabbath1 was to be the day on which the ,lord was to rise from the dead1 and quicken us1 and give us the spiritual circumcision4 ,this eighth day1 that is1 the next to the ,sabbath1 or the ,lord's day1 went before in the type1 which type ceased when the substance came1 and the spiritual circumcision was given to us4 ,so that we judge1 no person is to be hindered from obtaining the grace1 7that is of baptism7 by the law which is now established2 and that the spiritual circumcision ought not to be restrained by the circumcision which was according to the flesh2 but that all are to be admitted to the grace of ,christ2 since ,peter1 speaking in the ,acts of the apostles1 says1 the ,lord hath shown me that no person is to be called common or unclean4 ,this1 therefore1 dear brother1 was our opinion in the assembly1 that it is not for us to hinder any person from baptism1 and from the grace of ,god1 who is merciful1 and kind1 and affectionate to all4 ,which rule1 as it holds for all1 so we think it is more especially to be observed in reference to infants1 and those that are newly born1 to whom our help and the divine mercy is rather to be granted1 because by their weeping and wailing at their first entrance into the world1 they do intimate nothing so much as that they implore compassion10 c4 ,saint ,ambrose1 who wrote about #bgd years after the apostles1 declares expressly1 8that infant-baptism was practised in his time1 and in the time of the apostles40 ,saint ,chrysostom observes1 8that persons may be baptized either in their infancy1 in middle age1 or in old age40--,he tells us1 infants were baptized1 although they had no sin2 and that the sign of the cross was made upon their foreheads at baptism4--,saint ,hierome says1 8if infants be not baptized1 the sin of omitting their baptism is laid to the parent's charge40--,saint ,austin1 who wrote at the same time1 about #bhj years after the apostles1 speaks 8of infant-baptism as one of those practices which was not instituted by any council1 but had always been in use40 ,the whole church of ,christ1 he informs us1 had constantly held that infants were baptized for the forgiveness of sin4--,that he 8had never read or heard of any ,christian1 ,catholic or sectary1 who held otherwise40--8,that no christian1 of any sort1 ever denied it to be useful or necessary40 8,if any one10 saith he1 8should ask for divine authority in this matter1 though that1 which the whole church practises1 and which has not been instituted by councils1 but was ever in use1 may be believed1 very reasonably1 to be a thing delivered or ordered by the apostles1 yet we may1 besides1 take a true estimate1 how much the sacrament of baptism does avail infants1 by the circumcision which ,god's former people received40 ,no one of these ancient ,fathers ever wrote directly in favour of1 or against1 infant-baptism4 ,in their various discourses and writings1 they often mention it1 occasionally and transiently1 when discoursing on some other subject4--,they mention it as a general practice of universal notoriety1 about which there was no controversy1 in order to confute some prevailing heresy1 or establish certain doctrines1 that were then disputed4 ,similar testimonies might easily be produced from the writings of many other ancient witnesses1 but this would unnecessarily add to the prolixity of the present work4 ,i will therefore conclude1 by stating very briefly1 the incontestible and conclusive evidence in proof of infant-baptism1 arising out of the well-known ,pelagian controversy respecting original sin1 which happened about three hundred years after the apostles4 ,pelagius held1 that infants were born free from any natural and sinful defilements4 ,the chief opposers of him and his adherents were ,saint ,hierome1 and ,saint ,austin1 who constantly urged1 very closely1 in all their writings upon the subject1 the following argument1 viz4 8,that infants are1 by all christians1 acknowledged to stand in need of baptism1 which must be in them for original sin1 since they have no other40 8,if they have no sin1 why are they then baptized1 according to the rule of the church1 for the forgiveness of sins8 ,why are they washed in the laver of regeneration1 if they have no pollution80 ,pelagius1 and also ,celestius1 one of his principal abettors1 were extremely puzzled and embarrassed with this argument4 ,they knew not how to evade or surmount its force1 but by involving themselves in greater absurdities and difficulties4 ,some persons aggravated the supposed error1 by charging upon them the denial of infant-baptism1 as a consequence that followed from their tenet4 ,pelagius disclaimed the slanderous imputation with abhorrence1 declaring that he was accused falsely4 ,in the confession of faith1 ,pelagius then exhibited1 which ,dr4 ,wall has recited1 he owns1 8that baptism ought to be administered to infants1 with the same sacramental words which are used in the case of adult persons40--,he vindicates himself in the strongest terms1 saying1 8that men slander him as if he denied the sacrament of baptism to infants1 and did promise the kingdom of heaven to any person without the redemption of ,christ2 and affirms that he never heard of any1 not even the most impious heretic1 that would say such a thing of infants40 ,now these difficulties would have been instantly removed1 and the battery1 which so greatly annoyed them1 been demolished at once1 by only denying that infants were to be baptized4 ,but they did not suggest or entertain any doubt at all respecting this doctrine4 ,pelagius readily avowed1 in the most explicit manner1 the incontested right1 and the established immemorial practice of infant-baptism4 ,celestius also confessed1 8that infants were to be baptized according to the rule of the universal church40 ,one of these men was born and educated in ,britain1 and the other in ,ireland4 ,they both lived a long time at ,rome1 the centre of the world and place to which all people resorted4 ,celestius settled at ,jerusalem1 and ,pelagius travelled over all the principal churches of ,europe1 ,asia and ,africa4 ,if there had been any number of churches1 or a single church1 in any part of the world1 not only in that but in the two preceding ages1 who denied the baptism of infants1 these learned1 sagacious persons must have known or heard of it2 and certainly they would have mentioned it1 in order to check the triumph of their opponents1 and to wrest from them that argument1 by which1 above all others1 they were most grievously pressed4 ,it is evident there was no society of ,baptists then in the world1 nor had there been any of that denomination1 within the memory of man4 ,the confession of ,pelagius and ,celestius amounts almost to demonstration4 ,it proves1 beyond all reasonable doubt1 that infant-baptism had universally obtained1 and had always been practised among christians1 even from the apostolic times4 ,dr4 ,wall1 who enjoyed the best advantages for being acquainted with the history of infant-baptism1 and who made this the principal subject of his studies and enquiries1 briefly sums up the evidence on both sides1 in the following words3 8,lastly1 for the first four hundred years1 there appears only one man1 ,tertullian1 who advised the delay of infant-baptism in some cases1 and one ,gregory1 who did perhaps practise such delay in the case of his own children2 but no society of men so thinking or so practising2 or any one man saying it was unlawful to baptize infants4 ,so in the next seven hundred years1 there is not so much as one man to be found1 who either spoke for or practised any such delay1 but all the contrary4 ,and when about the year #aacj1 one sect among the ,waldenses or ,albigenses declared against the baptizing of infants1 as being incapable of salvation1 the main body of that people rejected their opinion2 and they of them who held that opinion1 quickly dwindled away and disappeared1 there being no more persons heard of1 holding that tenet1 until the rising of the ,german anti-pdobaptists in the year #aebb40 ,,reed',s ,,apology4 ,footnote #hf3 ,see ,wall's ,history of ,infant-,baptism1 ,part ,,ii4 page #eb-hf4 ,footnote #hg3 ,they that would see more on this subject may consult ,g4 ,j4 ,voss1 de baptismo disput4 xiv4 ,forbes4 instruct4 hist4 theol4 ,lib4 x4 cap4 v4 and ,wall's history of infant-baptism1 vol4 ,i4 ,footnote #hh3 ,see ,dr4 ,owen's complete ,collection of ,sermons1 page #ehj1 #eha4 of dipping2 in which he observes1 that 1 when used in these scriptures1 ,luke xvi4 #bd4 and ,john xiii4 #bf4 is translated to dip2 and in ,rev4 xix4 #ac4 where we read of a vesture dipped in blood2 it is better rendered stained1 by sprinkling blood upon it2 and all these scriptures denote only a touching one part of the body1 and not plunging4 ,in other authors1 it signifies1 tingo1 immergo1 lavo1 abluo2 but in no author it ever signifies to dip1 but only in order to washing1 or as the means of washing4 ,as for the ,hebrew word 1 rendered1 by the ,,lxx4 in ,gen4 xxxvii4 #ca4 by 1 to stain by sprinkling1 or otherwise mostly by 3 ,in #b ,kings v4 #ad4 they render it by 1 and no where else3 ,in ver4 #aj4 ,elisha commands ,naaman to wash2 and accordingly1 ver4 #ad4 pursuant to this order1 it is said1 he dipped himself seven times2 the word is 2 which the ,,lxx4 render 2 and in ,exod4 xii4 #bb4 where the word is used1 which we render dip1 speaking concerning the dipping the bunch of hyssop in the blood1 the ,,lxx4 render it by the word 3 ,and1 in ,i ,sam4 xiv4 #bg2 it is said1 that ,jonathan dipped the end of his rod in an honey-comb2 the word here is also 1 and the ,,lxx4 render it 2 in which place it cannot be understood of his dipping it by plunging3 ,and in ,lev4 iv4 #f4 #ag4 and chap4 ix4 #i4 the priest is said to dip his finger in the blood1 which only intends his touching the blood1 so as to sprinkle it2 and therefore does not signify plunging4 ,this learned author likewise observes1 that signifies to wash2 as instances out of all authors may be given2 and he particularly mentions ,suidas1 ,hesychius1 ,julius ,pollux1 and ,phavorinus and ,eustachius4 ,and he further adds1 that it is first used in the scripture1 in ,mark i4 #h4 ,john i4 #cc4 and to the same purpose1 ,acts i4 #e4 in which place it signifies to pour2 for the expression is equivocal2 ,i baptize you with water1 but he shall baptize you with the ,holy ,ghost3 which is an accomplishment of that promise1 that the ,holy ,ghost should be poured on them4 ,as for other places1 in ,mark vii4 #b4 #d4 1 which signifies to wash1 and is so translated1 is explained in the words immediately following1 as signifying to baptize4 ,and1 in ,luke xi4 #ch4 it is said1 that the ,pharisee marvelled that our ,saviour had not washed before dinner3 ,the word in the ,greek is 1 to whom he replies in the following verse1 ,ye ,pharisees make clean the outside1 c4 so that the word1 signifies there to cleanse1 or to use the means of cleansing4 ,he also observes1 that though the original and natural signification of the word imports1 to dip1 to plunge1 to dye2 yet it also signifies to wash or cleanse3 ,nevertheless1 he thinks that it is so far from signifying nothing else but to dip or plunge1 that when it is to be understood in that sense1 the words ought to be 1 or 1 rather than 1 or 2 and also that it no where signifies to dip1 but as denoting a mode of1 and in order to washing2 and that it signifies to wash1 in all good authors4 ,he also refers to ,scapula and ,stephanus1 as translating the word by lavo1 or abluo2 and ,suidas1 as rendering it by madefacio1 lavo1 abluo1 purgo1 mundo3 ,and he speaks of some authors1 that he had searched in every place wherein they mention baptism1 and that he found not one word to the purpose2 and therefore concludes1 that he was obliged to say1 and was ready to make it good1 that no honest man1 who understands the ,greek tongue1 can deny the word to signify to wash1 as well as to dip4#hi ,footnote #hi3 ,dr4 ,wall1 in the appendix of his reply to ,dr4 ,gale1 mentions a remarkable instance1 in which the mode of wetting or of applying water was certainly that of pouring1 and not that of dipping4 ,it is as follows3--,st4 ,origen1 when commenting on the ,baptism of ,john1 enquires thus of the ,pharisees2 8,how could you think that ,elias1 when he should come1 would baptize1 who did not in ,ahab's time baptize the wood upon the altar1 which was to be washed before it was burnt by the ,lord's appearing in fire8 ,but he ordered the priest to do that2 not once only1 but he says1 do it the second time2 and they did it the second time4 ,and do it the third time2 and they did it the third time4 ,therefore1 how could it be likely that this man1 who did not then baptize1 but assigned that work to others1 would himself baptize1 when he should1 according to the prophecy of ,malachi1 again appear here on earth80 ,we find in the first book of ,kings1 xviii4 #cc1 that the order given by ,elijah was to fill four barrels with water1 and pour it on the wood and on the burnt offering4 ,this pouring of water1 ,origen1 that accurate scholar1 who lived in the second century1 and was well acquainted with the ,greek classics1 and ,greek ,testament1 calls baptizing4 ,in the very same sentence1 he makes use of the ,greek word ,baptizo four times2 twice with express reference to the ,baptism of ,john2 and twice with express reference to that ,baptism which took place in the days of the ,prophet ,elijah2 which baptism1 we are expressly told1 was not performed by dipping the wood and sacrifice into water1 but by pouring water upon them4 ,it is also evident1 even from the frequent use of the word baptizo1 by heathen authors1 that it does not always signify a total immersion4 ,mr4 ,walker tells us1 8that ,porphyrie mentions a river in ,india1 into which if an offender enters1 or attempts to pass through it1 he is immediately baptized up to his head30 7baptizetai mechri ,kephales47 ,here a person is said to be baptized1 although his head did not go under1 but remained above the water4 ,this certainly was not a total immersion4 8,he also instances a case from ,mr4 ,sydenham1 as delivered by the oracle 7viz4 askos baptize1 dunai de toi ou themis esti407 ,in which instance1 if dunai signifies to plunge wholly under water1 as it certainly does1 then baptize must signify something less than a total immersion4--8,baptize him as a bottle1 but it is not lawful to plunge him wholly under the water40 ,the baptism here described1 resembles that of a blown bladder or bottle of leather1 which when put into the water1 will not sink to the bottom1 but swim upon the top4 ,the same critical author mentions an instance from ,schrevelii's and ,robertson's ,lexicons1 #aith chapter1 in which case1 the primitive word bapto signifies a wetting with water1 that was certainly less1 and very different from a total dipping or immersion4 ,the sentence is this4 78,baptei men askon1 udor de ugron dunei pote407 8,he indeed baptizeth a bladder or bottle1 but it never goeth under the liquid water40 ,to these instances1 we might add a well known case1 taken from a poem attributed to ,homer1 called the battle of the frogs and the mice1 in which the lake is said to be baptized by the blood of a frog4 7,ebapteto de aimati limne porphureo47 ,this lake was not dipped into the blood of a frog2 it was only bespattered and tinged therewith4 ,we could easily multiply authorities if it were necessary4 ,it appears undeniably evident from the ,greek classicks1 and from learned writers and commentators1 both ancient and modern1 that the word baptizo has other significations besides that of a total dipping or immersion4 ,the most celebrated and respectable ,lexicographers and criticks have often translated baptizo into the following ,latin words1 viz4 baptizo1 mergo1 immergo1 tingo1 intingo1 lave1 abluo1 madefacio1 purgo1 mundo4 ,no one1 ,i presume1 will pretend that all these words are mentioned as being perfectly synonimous--of the same meaning exactly4 ,and certainly if the word baptizo signify any thing less or different from a total immersion1 then persons may be baptized in some other mode4 ,besides1 if it had been the intention of ,christ and of his ,apostles1 to specify the mode1 or to have restricted all christians to one and the same mode of baptizing1 they might1 for this purpose1 have selected from the ,greek language words of the most unequivocal and definite signification4 ,if it had been their intention to specify the mode of sprinkling1 they might have used the word ,rantizo2 if the mode of pouring1 they might have used the word ,ekcheo2 if that mode of bathing or washing1 which is performed by the application of water with friction or rubbing1 they might have used the word ,louo2 and if it had been their intention to specify the mode of dipping1 they might have used the word ,dupto or ,duno1 c4 ,,reed',s ,,apology4 ,footnote #ij3 and 4 ,footnote #ia3 4 ,footnote #ib3 4 ,footnote #ic3 ,if any one has a mind to see how these particles and 1 are used in the ,new ,testament1 he may consult ,schmid4 concord4 in voc4 and 1 where there are a great number of places mentioned1 in which these words are used2 and1 it will hardly be thought1 by any impartial reader1 that the greatest part of them can be rendered by1 into or out of2 but rather to1 or from4 ,footnote #id3 4 ,footnote #ie3 ,see ,lightfoot's works1 ,vol4 ,i4 ,page #ejj4 ,footnote #if3 ,in ,col4 ii4 #ab4 and context1 is a succession of figures1 designed1 in different ways1 to illustrate and enforce the same fact4 ,verse #aa4 8,in whom also ye are circumcised with the circumcision1 made without hands1 in putting off the body of the sins of the flesh by the circumcision of ,christ40 ,that is1 in putting off the old man1 you are circumcised without hands2 the work is effected by the ,holy ,spirit--,you are born again1 which is spiritual circumcision4 8,circumcision is that of the heart40 ,this renewing of the ,holy ,spirit consists in putting off the body of sin1 in renouncing sin1 and reforming the life4 ,or1 we are 8buried with him in baptism40 ,as the burial of ,jesus ,christ gave evidence1 that he had really died1 the just for the unjust2 that he had yielded himself a sacrifice for sin2 so we in our spiritual circumcision or baptism1 the figure now used1 show ourselves to be really dead to sin1 crucified in the lusts of our minds4 ,as ,christ1 when buried1 was dead and separated from the world2 so in regeneration we become separate from sin4 ,we are new creatures1 having put off the old man4 ,we are buried from the wicked indulgences and pursuits of the world4 ,the death1 burial1 and resurrection of ,christ1 are1 not only causes1 but types and symbols to represent the death of our sins1 our putting off the old man1 and becoming new creatures4 ,no reference is made in the text to the water of baptism1 any more than to the knife of circumcision in the preceding verse4 ,the writer is speaking of that baptism1 and of that alone1 in which we 8are risen with ,christ1 through the faith1 which is the operation of ,god40 ,this certainly can be nothing less than spiritual baptism1 or regeneration2 for the most violent advocate for dipping1 or plunging1 or burying1 will not pretend1 that this1 necessarily1 is connected with 8faith20 he will allow it may be possible for a man to be plunged and buried in water1 and yet not have 8the faith1 which is the operation of ,god40 ,if he allow this1 and allow this he must and will1 then our text is no support of his cause4 ,it cannot be water baptism which is mentioned4 ,were not this the fact1 nothing could be inferred respecting the mode of baptism4 ,it would then only signify that1 as ,christ was buried and separated from the world2 so we in baptism are buried and separated from a world of sin4 ,the zeal for the literal construction of this figure may1 perhaps1 be extinguished by indulging it in other instances4 ,st4 ,paul says1 8,i am crucified with ,christ40 ,would any person suppose from this1 that he had been led to ,calvary1 nailed to the cross1 and pierced by the soldier's spear8 ,christians are said to be 8circumcised in ,christ40 ,does any one infer from this that all ,christians experience the bloody rite of the ,jews8 ,or1 because ,christians 8are partakers of ,christ's sufferings10 are all christians1 therefore1 betrayed by ,judas1 spit upon1 buffeted1 and crowned with thorns8 ,or1 because ,st4 ,paul says the ,philippians were his 8crown10 were they1 therefore1 formed into a crown of honor1 and worn as a badge of future glory8 ,or1 because the sacrament represents the sufferings and death of ,christ1 are all worthy communicants crucified8 ,were our baptist brethren consistent with themselves1 such would be their explanation of these passages of scripture4 ,it immediately follows our text2 8wherein also you were risen with him through the faith of the operation of ,god1 who hath raised him from the dead40 ,wherein1 or in which baptism 8we are risen10 actually 8risen with ,christ by the faith0 which ,god gives to the new creature4 ,you1 who have this spiritual baptism1 rise like ,christ above the selfish motives1 and sensual pursuits of a fallen world4 ,you seek the kingdom of ,god2 you aspire after divine good4 ,persons1 born again1 like ,jesus ,christ1 separate their hearts from the world1 and rise to a divine life4 ,that this is the only true construction of the text1 may be inferred from a corresponding passage1 ,rom4 vi4 #d4 8,therefore we are buried with him by baptism into death1 that like as ,christ was raised from the dead by the glory of the ,father1 even so we also should walk in newness of life40 ,by spiritual baptism we partake the privileges of ,christ's death4 ,by dying to sin ourselves1 as we do in the new birth1 we resemble ,jesus ,christ in his death1 who died 8to make an end of sin40 ,as ,christ was raised from the grave2 so we1 not in water baptism1 but in regeneration or spiritual baptism1 are 8raised0 to walk in newness of life4 ,old things are done away2 all things are become new4 ,if we have experienced this spiritual baptism1 we shall have the ,spirit of ,christ1 ,we shall be separate from the world of sin1 as ,christ was in the grave1 and we shall like him rise to a holy1 a new life4 ,we obey a new master1 seek a new way of salvation1 act from new motives1 to accomplish new designs2 we choose new companions1 experience new sorrows1 and new joys4 ,as if buried1 we are separate from our former lives4 ,st4 ,john says1 8,he ,christ shall baptize you with the ,holy ,ghost and with fire40 ,the ,selucians and ,hermians understood this literally1 and maintained that material fire was necessary in the administration of baptism4 ,valentinus1 like our baptists1 rebaptized those1 who had received baptism out of the sect1 and drew them through the fire4 ,herculian1 cited by ,clemens ,alexandrinus1 says that some applied a red hot iron to the ears of the baptized4 ,st4 ,paul says1 we are buried with ,christ in baptism4 ,this also has been understood literally2 but such persons forget that to be consistent1 on their plan1 they should continue 8buried0 three days and three nights1 the time ,christ lay in the earth4 ,should any object that this would drown them1 the baptist1 in his way of treating figures1 would have an easy answer1 and readily prove that drowning was the very design of baptism4 ,rom4 vi4 #d4 8,we are buried with him by baptism into his death40 ,we are not merely buried1 for this is only a part1 any more than sprinkling2 but we are buried to death1 8buried into his death40 ,thus he has scripture for drowning all whom he baptizes1 and precisely as much scripture for drowning1 as for burying4 ,the very same passage1 might he say1 which commands burying1 commands drowning1 commands 8death40 ,in the present mode of plunging1 the resemblance is almost entirely lost4 ,what is the difference between laying a dead body in a rock1 covering it with a great stone2 sealing it in a solemn manner2 all things continuing in this state1 three days and three nights1 what is the resemblance between this1 and suddenly plunging a living body into water1 and instantly lifting it out of the water8 ,what possible likeness is there between a living person in the water1 and a dead body in a rock8 ,the similitude is little better than that of the blind man1 who supposed the light of the sun was like the noise of a cannon4 ,we have accordingly endeavoured to show in the introduction1 that the elegant scholar1 the christian orator of ,tarsus1 had no thought of any such resemblance2 his object was to show1 that in regeneration or spiritual baptism1 which is followed 8with newness of life10 or1 a new life1 8through faith which is the operation of ,god10 we are dead and buried to sin1 and raised or made alive to ,god1 as ,christ was4 ,the evident design of the text is to illustrate the preceding verse1 which speaks of spiritual circumcision made without hands4 ,this baptism is that by which we are raised with ,christ2 but in water baptism we are not always raised with ,christ4 ,if men are plunged they may generally be raised from the water2 but this has no necessary connexion with 8rising with ,christ40 ,this baptism is also effected 8through faith which is the operation of ,god20 but a man may be raised out of an ocean of water1 every day of his life1 and remain destitute of faith2 therefore1 the text has no reference to water baptism4 ,,rev4 ,e4 ,,parish',s ,,sermon4 ,quest4 ,,clxvii4 ,,quest4 ,,clxvii4 ,how is baptism to be improved by us8 ,,answ4 ,the needful1 but much neglected duty of improving our baptism1 is to be performed by us all our life long2 especially in the time of temptation1 and when we are present at the administration of it to others1 by serious and thankful consideration of the nature of it1 and of the ends for which ,christ instituted it1 the privileges and benefits conferred and sealed thereby1 and our solemn vow made therein1 by being humbled for our sinful defilement1 our falling short of1 and walking contrary to the grace of baptism and our engagements1 by growing up to assurance of pardon of sin1 and of all other blessings sealed to us in that sacrament1 by drawing strength from the death and resurrection of ,christ1 into whom we are baptized1 for the mortifying of sin1 and quickening of grace1 and by endeavouring to live by faith1 to have our conversation in holiness and righteousness1 as those that have therein given up their names to ,christ1 and to walk in brotherly love1 as being baptized by the same ,spirit1 into one body4 ,in this answer we may observe1 ,i4 ,that our baptism1 together with the engagements which we are therein laid under to be the ,lord's1 is to be improved by us2 though this duty be too much neglected4 ,that it ought to be improved is evident1 inasmuch as it is an ordinance1 or means of grace1 for our attaining spiritual blessings2 therefore we are not only guilty of a sinful neglect1 but we lose the advantage that might be expected thereby1 if we do not improve it so as to answer the valuable end thereof2 and when we consider it as a professed dedication to ,god1 as has been before observed1 or a bond and obligation laid on us1 to be entirely1 and for ever1 his1 it cannot but be reckoned the highest affront offered to the divine ,majesty1 and a being unstedfast in his covenant1 for us practically to disown the engagement1 or1 in effect1 to deny his right to us4 ,now1 it is farther observed1 that this duty is much neglected1 and the reason hereof is1 #a4 ,because many have very low thoughts of this ordinance1 and understand not the spiritual intent or meaning thereof1 nor what it is to improve it4 ,these reckon it no more than an external rite1 established by custom1 and commonly observed in a ,christian nation1 without duly weighing the end and design for which it was instituted1 or what is signified thereby4 #b4 ,others suppose1 that there is nothing in it but a public declaration1 that the person baptized is made a ,christian1 or has that character put upon him2 but they know not what it is to be a ,christian indeed1 being utter strangers to the life and power of religion1 and the spiritual blessings hoped for1 or1 through the grace of ,god1 consequent upon our baptismal dedication4 #c4 ,others have1 indeed1 right apprehensions of the sign and the thing signified thereby1 yet through the prevalency of corruption1 and the pride and deceitfulness of their hearts1 they do not fiducially give up themselves to ,god1 nor desire the spiritual and saving blessings of the covenant of grace4 ,these therefore do not improve their baptism2 and1 it is to be feared1 that this is the condition and character of the greatest number of professors3 ,which leads us to consider1 ,,ii4 ,how baptism is to be improved by us1 and that in several cases1 #a4 ,when we are present1 at the administration of it to others4 ,we are not1 indeed1 at that time1 so immediately concerned in the ordinance1 as the person who is publicly devoted to ,god therein4 ,nevertheless1 we are not to behave ourselves as unconcerned spectators2 and therefore1 7#a47 ,we are to join herein with suitable acts of faith and prayer1 as the nature of the ordinance calls for them1 and to adore the persons of the ,godhead whose name and glory is mentioned therein4 ,and we are to apply ourselves to ,god1 for the grace of the covenant1 that is signified thereby1 that he would be our ,god1 as well as the ,god of the person who is particularly given up to him in baptism4 ,we are also to bewail the universal depravity of human nature1 and that guilt which we bring with us into the world1 which is signified in infant-baptism2 and this1 together with the habits of sin1 which we have contracted1 is confessed by those who are baptized when adult1 which we cannot but see a great deal of1 in our daily experience4 ,we ought also to entertain becoming thoughts of the virtue of the blood of ,christ1 and of the power of the ,holy ,ghost1 which alone can take away the guilt of sin1 and render this ordinance effectual to salvation2 which we are not only to desire with respect to the person baptized1 but that we ourselves may be made partakers of that grace1 which we equally stand in need of4 7#b47 ,we ought to confess before ,god1 with sorrow and shame1 how defective we have been1 as to the improvement of our baptismal engagements2 so that1 though we have been devoted to him1 our hearts and affections have been very prone to depart from him2 and we ought to adore and acknowledge the goodness and faithfulness of ,god1 in that1 though we have been unstedfast in his covenant1 through the treachery and deceitfulness of our hearts2 yet he has been ever mindful thereof1 and made good the promises contained therein1 to all his servants who have put their trust in him4 #b4 ,our baptism is to be improved by us in the time of temptation1 in order to our resisting it1 and preventing our being entangled and overcome thereby4 7#a47 ,if the temptation takes its rise from the world1 or we are thereby induced to lay aside1 or be remiss in our duty to ,god1 from the prosperous circumstances in which we are therein1 we should consider1 that in having been devoted to ,god in our infancy1 or given up ourselves professedly to him1 when adult1 it has been intimated and acknowledged1 that he is our portion1 better to us than all we can enjoy in the world2 and therefore we ought to acquiesce in him as such1 and say1 ,whom have ,i in heaven but thee2 and there is none1 or nothing1 upon the earth that ,i desire besides thee1 ,psal4 lxxiii4 #be4 ,moreover1 if we are tempted to be uneasy1 and repine at the providence of ,god1 by reason of the many evils that befal us in the world1 we ought to consider1 that when we were given up to ,god1 this implied in it an obligation to be content to be at his disposal1 and to be satisfied with whatever he allots for us1 as not questioning the care and justice of his providence1 in which we were under an indispensable obligation to acquiesce4 ,therefore when ,god tries us1 by bringing us under various afflictions1 our baptismal engagement obliges us to say1 ,it is the ,lord1 let him do with us what seemeth good in his sight4 7#b47 ,if we are exposed to the temptations of ,satan1 or those inward suggestions1 whereby sinful objects are presented to our thoughts1 and a false gloss put upon them1 to induce us to a compliance therewith1 we are to improve our baptismal engagement1 by considering that it contains a solemn acknowledgment of ,god's right to us1 exclusive of all others3 therefore1 we cannot but dread the thoughts of submitting to be vassals to ,satan1 which is1 in effect1 to disown that allegiance which we owe to ,god1 and to say1 that other lords shall have dominion over us4 ,this will have a tendency to induce us to adhere stedfastly to ,god1 as the result of our having been devoted to him in this ordinance4 ,and if we are afraid of being ensnared by those wiles and methods of deceit1 which ,satan often makes use of1 that are not always discerned by us1 we are to consider ourselves as having been devoted to ,christ2 and1 pursuant thereunto1 if we have1 in any instance1 improved this solemn transaction1 we have given up ourselves to him1 in hope of being under his protection1 and interested in his intercession1 so that though we are sifted as wheat1 our faith may not fail1 ,luke xxii4 #ca1 #cb4 ,moreover1 when we are assaulted1 and1 as it were1 wounded with ,satan's fiery darts1 whereby great discouragements are thrown in our way1 the guilt of sin magnified1 as though it were unpardonable1 and the stain and pollution thereof such1 as can never be washed away3 ,and when we are ready to conclude from hence1 that our state is hopeless1 and the comforts we once enjoyed1 irrecoverably lost2 this is1 indeed1 an afflictive case4 ,nevertheless1 our baptism is to be improved by us1 as considering that remission of sins was the blessing desired and hoped for1 inasmuch as it was signified thereby2 so that we are to be sensible that the blood of ,christ cleanseth from all sin2 and that1 as we were given up to him1 in hope of obtaining this privilege1 and have been enabled since then1 to give up ourselves to him by faith1 and therein to improve our baptismal engagement2 we therefore trust1 that he will appear for us1 rebuke the adversary1 establish our comforts1 and enable us to walk as those1 who desire to recommend his grace to others1 that they may be encouraged to adhere to him1 by the comfortable sense which we have of his love shed abroad in our hearts1 by the ,holy ,ghost4 #c4 ,our baptismal engagement is to be improved by us1 before and after we are brought into a converted state4 7#a47 ,unregenerate persons are to improve it1 as it should afford them matter of deep humiliation1 that though they have been devoted to ,god1 and thereby were called by his name1 and made partakers of the external blessings of his covenant2 yet they have been alienated from the life of ,god1 and strangers to the internal saving blessings thereof4 ,there was a profession made1 in baptism1 that they stood in need of ,christ's mediation1 to deliver them from the guilt of sin1 and of being cleansed from the pollution thereof1 which is of a spreading nature2 but they have1 notwithstanding1 given way to it2 and1 how pure soever they have been in their own eyes1 are not yet washed from their filthiness1 ,prov4 xxx4 #ab4 ,now such may take occasion from hence to plead earnestly with ,god for converting grace2 which is the only means whereby they may know that he has accepted of their solemn dedication to him2 or that they are not only born of water1 but of the ,spirit2 and are made partakers of the thing signified in baptism1 without which1 the external sign will not afford any saving advantage4 ,we may also plead with ,god1 that as we are professedly his1 he would assert his own right to us1 overcome us to himself1 and make us willing in the day of his power1 ,psal4 cx4 #c4 7#b47 ,our baptismal engagement is constantly to be improved by us1 if we are brought into a state of grace1 in order to the growth and increase thereof2 especially if we are sensible of great declension therein1 or that it is not1 in all respects with us1 as it once was2 if we are sensible of deadness and stupidity1 in holy duties1 and stand in need of being quickened1 excited1 and brought into a lively frame of spirit1 or to be restored after great back-slidings2 if we would have sin mortified1 and the secret workings thereof in our heart subdued1 we ought to consider1 that having been baptized into ,jesus ,christ1 we were baptized into his death2 and that we are obliged hereby to walk in newness of life2 therefore sin should not reign in our mortal bodies1 ,rom4 vi4 #c1 #d1 #ab4 ,and as we hope and trust1 that we are made partakers of the saving blessings signified in this ordinance1 we desire to improve the relation we stand in to ,christ1 as his people1 as a matter of encouragement1 that when we are oppressed1 he will undertake for us4 ,if we are destitute of assurance of his love1 and our interest in him1 we are to improve the consideration of our being his1 not only by professed dedication1 but by a fiducial adherence to him2 this will encourage us to hope that he will enable us to walk holily and comfortably before him1 and lift up the light of his countenance upon us1 as our reconciled ,god and ,father4 ,and1 in the whole course of our conversation it will be of use1 for the promoting the life of faith1 which consists in an entire dependance on him1 as those who are sensible that we can do nothing without him1 to consider1 that when we were first devoted to him1 it was acknowledged1 and from the time1 wherein we have been enabled to give up ourselves to him by faith1 we have been always sensible that we stand in need of daily supplies of grace from him1 as all our springs are in him4 ,moreover1 our baptismal engagement is to be improved1 as it is an inducement to us to have our conversation in holiness and righteousness2 whereby practical religion will be promoted in all its branches1 when we consider that we are not our own1 and therefore dare not think of living as we list1 or serving divers lusts and pleasures1 but that we are obliged to make his revealed will 7whose we are1 and whom we desire to serve17 the rule of all our actions4 ,and lastly1 we ought to walk in brotherly love1 as being baptized by the ,spirit into one body1 #a ,cor4 xii4 #ac4 ,they who are partakers of the saving blessings signified by baptism1 have ground to conclude themselves members of ,christ's mystical body1 or the invisible church1 of which he is the head4 ,this is a spiritual baptism1 being the effect of divine power1 and the special work of the ,holy ,ghost2 and certainly this will be an inducement to all who are partakers thereof1 to walk together in brotherly love1 as those who are favoured with the same privileges1 and hope to enjoy that complete blessedness1 in which they1 who are before devoted to ,christ1 shall be for ever with him4 ,thus concerning the ordinance of baptism4 ,and now we are led to speak concerning the sacrament of the ,lord's supper1 which is considered either absolutely in itself1 or as compared with baptism4 ,and accordingly it is enquired2 wherein they agree1 or differ4 ,in considering the nature of the ,lord's supper1 it is farther enquired2 how they1 who are to partake of it1 ought to prepare themselves for it before they engage therein8 ,and there are also two cases of conscience answered2 the one respecting those who are not satisfied concerning their meetness for it2 the other respecting those who ought to be kept from it4 ,we have also an account of the duties of communicants1 while they are engaged in this ordinance2 or those that are incumbent on them1 after they have attended on it4 ,these things are particularly insisted on in several following answers1 which we are now led to consider4 ,quest4 ,,clxviii41 ,,clxix41 ,,clxx4 ,,quest4 ,,clxviii4 ,what is the ,lord's ,supper8 ,,answ4 ,the ,lord's supper is a sacrament of the ,new ,testament1 wherein by giving and receiving bread and wine1 according to the appointment of ,jesus ,christ1 his death is shewed forth2 and they that worthily communicate1 feed upon his body and blood1 to their spiritual nourishment and growth in grace1 have their union and communion with him confirmed1 testify and renew their thankfulness1 and engagement to ,god1 and their mutual love and fellowship each with other1 as members of the same mystical body4 ,,quest4 ,,clxix4 ,how hath ,christ appointed bread and wine to be given and received in the sacrament of the ,lord's supper8 ,,answ4 ,christ hath appointed the ministers of his word1 in the administration of this sacrament of the ,lord's supper1 to set apart the bread and wine from common use1 by the word of institution1 thanksgiving1 and prayer1 to take and break the bread1 and to give both the bread1 and the wine to the communicants1 who are1 by the same appointment1 to take1 and eat the bread1 and to drink the wine1 in thankful remembrance1 that the body of ,christ was broken and given1 and his blood shed for them4 ,,quest4 ,,clxx4 ,how do they that worthily communicate in the ,lord's supper1 feed upon the body and blood of ,christ therein8 ,,answ4 ,as the body and blood of ,christ are not corporally or carnally present in1 with1 or under the bread and wine in the ,lord's supper1 and yet are spiritually present to the faith of the receiver1 no less truly and really than the elements themselves are to their outward senses2 so they that worthily communicate in the sacrament of the ,lord's supper1 do therein feed upon the body and blood of ,christ1 not after a corporal1 or carnal1 but in a spiritual manner1 yet truly and really1 while by faith they receive and apply unto themselves ,christ crucified1 and all the benefits of his death4 ,there are several things contained in these answers1 viz4 ,i4 ,the general description of this ordinance1 as it is called a sacrament of the ,new ,testament2 in which we shall be led to speak concerning the person by whom it was instituted in common with other ordinances2 and that is our ,lord ,jesus ,christ4 ,,ii4 ,we shall consider the persons by whom it is to be administered1 namely1 the ministers1 or pastors of particular churches2 inasmuch as it is an ordinance given only to those who are in church-communion4 ,,iii4 ,we have an account of the matter thereof1 or the outward elements1 to wit1 bread and wine4 ,,iv4 ,we shall consider the ministers act1 antecedent to the church's partaking of this ordinance1 in setting apart the elements from a common to a sacred use2 which is to be done by the word and prayer1 joined with thanksgiving4 ,v4 ,we have an account of the actions1 both of the minister and people2 the one breaks the bread1 and pours out the wine4 ,in order to their being distributed among those who are to receive them2 the other1 to wit1 the communicants1 partake of them1 and join with him in eating the bread1 and drinking the wine4 ,,vi4 ,we are to consider what is signified hereby1 namely1 the body and blood of ,christ2 which are not supposed to be corporally and carnally1 but spiritually present to the faith of the receivers1 upon which account they may be said to feed upon the body and blood of ,christ1 and apply the benefits of his death to themselves4 ,,vii4 ,we have an account of the persons who hope to enjoy these privileges1 and partake of the ,lord's supper in a right manner2 these are said worthily to communicate2 as also the ends which they ought to have in view1 namely1 their spiritual nourishment1 and growth in grace1 their enjoying communion with ,christ2 and that love that they are obliged to express to each other1 as members of the same mystical body4 ,i4 ,it is an ordinance of the ,new ,testament1 instituted by our ,saviour4 ,that it is an ordinance1 is evident1 in that it is founded on a divine command2 as appears from the words of institution1 in ,matt4 xxvi4 #bf1 #bg4 ,take eat1 this is my body2 and he took the cup1 and gave it to them1 saying1 ,drink ye all of it1 c4 ,and this is also intimated by the apostle1 when1 speaking particularly concerning it1 as also the manner in which it is to be performed1 he says1 ,i have received of the ,lord1 that which also ,i delivered unto you1 #a ,cor4 xi4 #bc4 ,moreover1 there is a blessing annexed to our partaking of it in a right manner2 which may plainly be inferred from the apostle's distinguishing those who receive it worthily1 from others that receive it unworthily1 or in an unbecoming manner2 of whom the former are said to come together for the better1 the latter for the worse1 ver4 #ag4 and to partake of the ,lord's supper for the better1 is to partake of it for our spiritual advantage1 which supposes1 that there are some blessings annexed to it1 which render it not only a duty1 but an ordinance1 or means of grace4 ,and1 that it is a gospel-ordinance of the ,new ,testament1 appears from the time of its being instituted by our ,saviour1 as well as the end and design thereof4 ,it is particularly intimated1 that ,christ instituted this ordinance immediately before his last sufferings1 as a memorial of his dying love4 ,thus the apostle says1 ,the same night in which he was betrayed1 he took bread1 ver4 #bc4 ,and that it was designed to continue as a standing ordinance in the church throughout all ages1 appears from what he farther adds1 ,as often as ye eat this bread1 and drink this cup1 ye do shew the ,lord's death1 till he come1 ver4 #bf4 ,the contrary to this is maintained by some modern enthusiasts1 who deny it to be an ordinance1 as they also do baptism2 concluding that no ceremony1 or significant sign1 is consistent with the gospel-dispensation4 ,and as for what the apostle says concerning our shewing forth the ,lord's death till he come1 they suppose1 that hereby is meant1 till he comes by the effusion of the ,spirit2 and therefore1 if it was an ordinance at first1 it ceased to be so when the ,spirit was poured forth on the church1 in the beginning of the gospel-dispensation4 ,to this it may be replied1 #a4 ,that ceremonial institutions are not inconsistent with the gospel-dispensation1 inasmuch as they may not be designed to signify some benefits to be procured by ,christ1 as they did1 which were instituted under the ceremonial law2 but they may be considered as rememorative signs of the work of redemption1 which has been brought to perfection by him4 #b4 ,when the apostle1 in the scripture but now mentioned1 says1 that we shew the ,lord's death till he come1 it cannot be meant concerning his coming in the plentiful effusion of the ,spirit2 inasmuch as this privilege was conferred on the church in the apostle's days1 at the same time1 when he speaks of their shewing forth his death4 ,therefore1 doubtless1 he intends thereby ,christ's second coming1 when this1 and all other ordinances1 which are now observed in the church1 as adapted to the present imperfect state thereof1 shall cease2 we must therefore conclude from hence1 that it was designed to be continued in the church in all ages1 as it is at this day4 ,,ii4 ,we are to consider the persons by whom this ordinance is to be administered2 and these are only such as are lawfully called1 and set apart to the pastoral office1 whose work is to feed the church1 not only by the preaching of the word1 but by the administration of the sacraments1 which are ordinances for their faith1 in which they are said to receive1 and spiritually feed upon ,christ and his benefits2 upon which account ,god promises to give his people pastors according to his own heart1 who should feed them with knowledge and understanding1 ,jer4 iii4 #ae4 ,now that none but these are appointed to administer this ordinance1 is evident in that they1 who partake of it1 are said to have communion with him1 and with one another therein1 for their mutual edification and spiritual advantage2 therefore it doth not belong to mankind in general1 but the church in particular4 ,and1 to prevent confusion therein1 ,christ has appointed one1 or more proper officers in his churches1 to whom the management of this work is committed2 who are called hereunto1 by the providence of ,god1 and the consent and desire of the church1 to whom they are to minister4 ,,iii4 ,we are now to consider the matter1 or the outward elements to be used in the ,lord's supper2 and these are bread and wine4 ,thus it is said1 ,jesus took bread1 ,matt4 xxvi4 #bf4 and he also took the cup2 which1 by a metonymy1 is put for the wine3 ,for1 our ,saviour referring to this action1 speaks of his drinking the fruit of the vine1 ver4 #bi4 ,as for the bread that is to be used in this ordinance1 there was a very warm debate between the ,latin and ,greek church concerning it2 the former1 as the ,papists do at this day1 concluding it absolutely necessary1 that it should be unleavened bread1 inasmuch as that kind of bread was used by our ,lord1 when he first instituted it1 which was at the time of the passover1 when no leaven was to be found in their houses4 ,and they make it also a significant sign of the sincerity and truth with which the ,lord's supper ought to be eaten2 for which1 they refer to what the apostle says1 in #a ,cor4 v4 #h4 ,let as keep the feast1 not with old leaven1 neither with the leaven of malice and wickedness2 but with the unleavened bread of sincerity and truth4 ,but this seems only to be an allusion to the use of unleavened bread in the passover2 which1 it may be1 might have a typical reference to that sincerity and truth with which all the ordinances of ,god are to be engaged in2 but it does not sufficiently appear that he intends hereby that the bread used in the ,lord's supper should be of this kind1 or1 that it was designed to signify the frame of spirit with which this ordinance is to be celebrated4 ,on the other hand1 the ,greek church thought that the bread ought to be leavened1 according to our common practice at this day1 it being the same that was used at other times4 ,and this seems most eligible1 as it puts a just difference between the bread used in the passover1 which was a part of the ceremonial law1 and a gospel-institution1 that is distinct from it4 ,but1 ,i think1 there is no need to debate either side of the question with too much warmth1 it being a matter of no great importance4 ,as for the wine that is to be used in this ordinance1 it is a necessary part thereof2 and therefore the ,papists are guilty of sacrilege in withholding the cup from the common people#ig4 ,,iv4 ,we are now to consider what the minister is to do1 antecedent to the church's partaking of the ,lord's supper3 ,he is to set apart the outward elements of bread and wine from a common1 to this particular holy use4 ,upon which account it may be said to be sanctified by the word of ,god and prayer1 #a ,tim4 iv4 #e4 ,the words of institution contain an intimation that these elements are to be used in this ordinance1 by ,christ's appointment2 without which1 no significant sign could be used in any religious matters4 ,and1 as for prayer1 this is agreeable to ,christ's practice2 for1 he took bread and blessed it1 or prayed for a blessing on it2 and as the apostle expresses it2 this was accompanied with thanksgiving1 as he says2 ,when he had given thanks he brake it1 ,matt4 xxvi4 #bf4 #a ,cor4 xi4 #bd4 which is agreeable to the nature and design of the ordinance1 as herein we pray for the best of blessings1 and express our thankfulness to him for the benefits of ,christ's redemption4 ,here ,i cannot but observe how the ,papists pervert this ordinance in the manner of consecrating the bread1 which the priest does only by repeating these words in ,latin2 ,this is my body2 and from thence they take occasion to advance the absurd doctrine of transubstantiation2 and suppose1 that1 by these words pronounced1 the bread is changed into the body and blood of ,christ2 which they assert1 contrary to all sense and reason1 as well as the end and design of the ordinance2 and from hence it will follow1 that man has a power to make the body and blood of ,christ2 and another consequence thereof1 will be1 that the human nature of ,christ is omnipresent1 which is inconsistent with a finite nature1 and those properties that belong to it as such2 from whence it is to be concluded1 that it is no where else but in heaven2 and it involves in it the greatest contradiction to suppose that it is bread1 and having all the qualities thereof2 and yet our senses must be so far imposed on1 as that we must believe that it is not so1 but ,christ's body4 ,it also supposes1 that ,christ has as many bodies as there are wafers in the world2 which is a monstrous absurdity4 ,it likewise confounds the sign with the thing signified1 and is very opposite to the sense of those words of scripture1 ,this is my body2 which implies no more1 than that the bread1 which is the same in itself1 after the words of consecration1 as it was before1 is an external symbol of ,christ's body1 that is1 of the sufferings which he endured therein for his people4 ,v4 ,we are now to consider the actions both of the minister and the church1 when engaged in this ordinance1 viz4 breaking1 distributing1 eating the bread1 pouring forth1 and drinking the wine1 for the ends appointed by ,christ1 in instituting this ordinance4 ,whether our ,saviour gave the bread and wine to every one of the disciples in particular1 is not sufficiently determined by the words of institution3 ,for1 though ,matthew and ,mark say1 ,he gave the bread and the cup to the disciples1 ,matt4 xxvi4 #bf1 #bg4 and ,mark xiv4 #bb1 #bc4 ,yet ,luke speaking either concerning the cup used in the passover1 or that in the ,lord's supper1 represents our ,saviour as saying to his disciples1 ,take this and divide it among yourselves1 ,luke xxii4 #ag4 which seems to intimate that he distributed it to one or more of them1 to be conveyed to the rest1 that they might divide it among themselves2 which is agreeable to the practice of several of the reformed churches in our day1 and seems most expedient in case the number of the communicants is very great1 and the elements cannot be so conveniently given by the pastor into the hand of every one4 ,here ,i may observe how the ,papists pervert this part of the ,lord's supper2 inasmuch as they will not permit the common people to touch the bread with their hands1 lest they should defile it2 but the priest puts it into their mouths2 for which purpose it is made up into small1 round wafers2 and the people are ordered to take great care that they do not use their teeth in chewing it2 for that would be1 as it were1 a crucifying ,christ afresh1 as offering a kind of violence to what they call his body4 ,but these things are so very absurd and unscriptural1 that they confute themselves4 ,and their consecrating a wafer to be reserved in a case prepared for that purpose1 and set upon the altar in the church1 to be worshipped by all that come near it1 savours of gross superstition and idolatry4 ,we may farther observe1 that they deny the people the cup in this ordinance1 but not the priests2 for what reason1 it is hard to determine4 ,and1 they mix the wine with water2 which1 though it does not seem to be agreeable to ,christ's institution1 yet it was often practised by the ancient church1 from whence they took it2 and their making this a sacramental sign of ,christ's divine and human nature1 united together in one person1 is much more unwarrantable2 nor can ,i approve of what others suppose1 viz4 that it signifies the blood and water that came out of his side when he was pierced on the cross4 ,and1 ,i can hardly think some ,protestants altogether free from the charge of superstition1 when they so tenaciously adhere to the use of red wine1 as bearing some small resemblance to the colour of ,christ's blood2 for which reason others chuse to bear their testimony against this ungrounded opinion1 by the using of white wine1 without supposing that any thing is signified by it more than by red2 and others chuse to use one sort at one time1 and another at another1 to signify that this is an indifferent matter2 and these1 ,i think1 are most in the right4 ,moreover1 the practice of the ,papists1 and some others1 in receiving the ,lord's supper fasting1 to the end that the consecrated bread may not be mixed with undigested food1 is not only unwarrantable1 but superstitious1 as well as contrary to what we read concerning our ,saviour and his apostles partaking of the ,lord's supper in the first institution thereof1 immediately after having eaten the passover1 and to what the apostle suggests1 when he reproves the church at ,corinth1 for eating and drinking to excess immediately before they partook of the ,lord's supper2 upon which occasion he advises them to eat and drink 7though with moderation7 in their own houses1 #a ,cor4 xi4 #ba1 #bb4 ,again1 the administring the ,lord's supper privately1 as the ,papists and others do1 to sick people1 seems to be contrary to the design of its being a church-ordinance2 and when1 to give countenance to this practice1 it is styled1 as by the former of these1 a viaticum1 or means to convey the soul1 if it should soon after depart out of the body1 to heaven1 they are much more remote from our ,saviour's design in instituting this ordinance2 neither do they rightly understand the sense of the scripture1 from whence they infer the necessity thereof1 except ye eat the flesh of the ,son of man1 and drink his blood1 ye have no life in you1 ,john vi4 #ec4 when they apply it to this purpose4 ,there is another thing that must not be wholly passed over1 viz4 the various gestures used in receiving the ,lord's supper4 ,the ,papists not only receive it kneeling2 but1 they allege1 that they ought to do so1 as being obliged to adore the body and blood of ,christ1 which1 as they absurdly suppose1 is really present1 inasmuch as the bread is transubstantiated1 or turned into it4 ,and the ,lutherans1 with equal absurdity assert1 that the body of ,christ1 is really1 though invisibly1 present in the bread2 which is what they call consubstantiation4 ,some other ,protestants1 indeed1 plead for the receiving it kneeling1 as supposing ,christ to be spiritually1 though not corporally1 present therein2 and therefore they do not worship the bread and wine1 but our ,saviour2 which1 they suppose1 they ought to do with this becoming reverence4 ,what ,i would take leave to say1 in answer to this1 is1 that we humbly hope and trust1 that ,christ1 according to his promise1 is present with his people in all his ordinances2 yet1 it is not supposed that we are obliged to engage in every one of them kneeling4 ,but that which determines the faith and practice of all other reformed churches1 who do not use this gesture in the ,lord's supper1 is1 because it is contrary to the example of our ,saviour and his apostles1 when it was first celebrated2 which ought to be a rule to the churches in all succeeding ages4 ,if it be said1 that this is a gesture most agreeable to prayer1 or1 at least1 that sitting is not so4 ,to this it may be replied1 that it is not an ordinance principally or only designed for prayer2 for1 whatever prayers we put up to ,god therein1 are short1 ejaculatory1 and mixed with other meditations1 which may be performed with an awful reverence of the divine majesty1 such as we ought to have in other acts of religious worship1 though we do not use that gesture of kneeling4 ,and besides1 we think ourselves obliged to receive the ,lord's supper sitting1 that being a table gesture in use among us1 in like manner as that which our ,saviour and his apostles used1 was among the eastern nations4 ,as for the reformed ,gallican churches1 they receive it for the most part1 standing2 which1 being a medium between both extremes1 they suppose to be most eligible4 ,but this not being a table-gesture1 nor1 in that respect1 conformed to that which was used by our ,saviour and his apostles1 ,i cannot think it warrantable4 ,nevertheless1 when the gesture of standing or sitting is made a significant sign as some do the former1 of our being servants1 ready to obey the will of ,christ our great ,lord and ,master2 or1 as others explain it1 as signifying our being travellers to the heavenly country2 and the latter1 viz4 sitting1 of our familiarity1 or communion with ,christ4 ,these are rather the result of human invention1 than founded on a divine institution1 since we have not the least account in scripture1 of these things being signified thereby4 ,this leads us to consider1 ,,vi4 ,the thing signified in this ordinance1 and in what respect ,christ is said to be present therein1 together with the benefits expected from him1 as we are said to feed upon him by faith for our spiritual nourishment and growth in grace4 ,i cannot but think that the general design hereof1 is not much unlike to that which was ordained under the ceremonial law1 in which1 after the sacrifice was offered1 part of it was reserved to be eaten in the holy place1 ,lev4 vi4 #af4 which was a significant feast upon a sacrifice4 ,in like manner1 the ,lord's supper1 which comes in the room of the passover1 is ordained to be a feast on ,christ's sacrifice2 so the apostle styles it1 when he says1 ,christ1 our passover1 is sacrificed for us3 ,therefore let us keep the feast1 c4 #a ,cor4 v4 #g1 #h4 ,the fiducial application of ,christ1 and the benefits of his death1 is the principal thing to be considered in this gospel-festival4 ,however1 there are some cautions necessary to be observed with respect to the things signified therein1 as what may be useful to us that our faith may be exercised in a right manner4 ,therefore let it be considered1 #a4 ,that though the ,lord's supper was instituted in commemoration of ,christ's love1 expressed in his death1 which was the last and most bitter part of his sufferings for our redemption4 ,yet he did not design hereby to exclude his other sufferings in life2 nor1 indeed1 his whole course of obedience from his incarnation to his death2 since it is very evident that the death of ,christ is often considered in scripture1 by a synecdoche1 as denoting the whole course of obedience1 both active and passive1 which is the matter of our justification2 and therefore is to be the object on which our faith is to be conversant in the ,lord's supper1 as well as his sufferings in1 or immediately before his death4 #b4 ,when ,christ's sufferings upon the cross are said to be signified by the bread and wine2 we are not to conclude that these sufferings are to be so distinctly or separately considered1 as that the bread broken1 is designed to signify the pains that he endured upon the cross1 when his body was as it were broken1 its tendons1 nerves1 and fibres snapped asunder1 and his joints dislocated1 by being stretched thereon2 and the wine poured forth1 to signify the shedding his blood when his hands and feet were pierced with the nails1 and his side with the spear1 as some suppose2 since all these things are to be made the subjects of our affectionate meditation in every part of this ordinance1 while we are taken up with the contemplation of his last sufferings4 ,and this seems to give countenance to the practice of many of the reformed churches1 in consecrating and distributing the bread and wine together2 though it is true1 many think1 on the other hand1 that the elements are to be separately consecrated1 as well as distributed1 it being most agreeable to what is said concerning ,christ's blessing the bread1 and giving it to his disciples1 and afterwards taking the cup1 and giving it to them1 ,matt4 xxvi4 #bf1 #bg4 ,however1 if this be allowed of1 it is not necessary for us to infer from hence1 that each of these elements are designed to signify some distinct parts of ,christ's sufferings on the cross1 but only that the ordinance is to be still continued1 the whole including in it two external and visible signs to be used1 each of which signify the means whereby he procured our redemption2 and1 indeed1 when the wine is poured forth1 and set apart for another part of this ordinance1 we are not so much to enter on a new subject in our meditation1 though the sign be different from that of the bread1 as to proceed in thinking on1 and improving the love of ,christ1 in his humbling himself1 and becoming obedient unto death1 even the death of the cross1 ,phil4 ii4 #h4 and all this is signified by this sign1 as well as the other1 neither of which are adapted to this end1 otherwise than by divine appointment4 #c4 ,we must take heed that we do not make more significant signs in the bread and wine than ,christ has done2 as some suppose1 that almost every ingredient or action used in making them1 is to be applied to signify some things that he has done or suffered for our redemption4 ,it is a very great liberty that some take in expatiating on this subject1 and applying it to this ordinance4 ,we have a specimen hereof contained in an hymn1 composed to be sung as a thanksgiving after the receiving the ,lord's supper#ih2 in which the corn1 as first living and growing1 and afterwards cut down1 and by threshing1 separated from the husk1 and then ground in the mill1 and baked in the oven1 are all made significant signs of the sufferings and torments which our ,saviour endured4 ,and the corn being united in one loaf1 is made a sign of the union between ,christ and his church4 ,in like manner the grapes being gathered1 pressed1 and made into wine1 is supposed to signify our spiritual joy1 arising from ,christ's shedding his blood4 ,and1 as many grapes make one vine1 so believers should be united by faith and love4 ,what lengths is it possible for the wit and fancy of men to run1 when they have a fruitful invention1 and are disposed to make significant signs1 and apply them to this ordinance without a divine warrant6 #d4 ,when we meditate on ,christ's sufferings1 our faith is not to rest in1 or principally be fixed on the grievousness of them1 as ,dr4 ,goodwin observes#ii2 so that we should only endeavour hereby to have our hearts moved to a relenting1 and compassion expressed towards him1 and indignation against the ,jews that crucified him1 together with an admiring of his noble and heroical love herein2 so that if persons can get their hearts thus affected1 they judge and account this to be grace2 whereas1 it is no more than what the like tragical story of some great and noble personage 7full of heroical virtues and ingenuity2 yet inhumanly and ungratefully used7 doth ordinarily work in ingenuous spirits1 who read or hear of it2 which1 when it reacheth no higher1 it is so far from being faith1 that it is but a carnal and fleshly devotion2 and ,christ himself1 at his suffering1 found fault with1 as not being spiritual1 when he says1 ,daughters of ,jerusalem weep not for me1 but for yourselves and for your children1 ,luke xxiii4 #bh4 that is1 not so much for this1 when you see me thus unworthily handled by those for whom ,i die1 as for yourselves4 ,moreover1 he farther adds1 that it was not the malice of the ,jews1 the falseness of ,judas1 the fearfulness of ,pilate1 the iniquity of the times he fell into1 that wrought our ,saviour's death2 ,god the ,father had an higher design herein3 ,and this our faith is constantly to be conversant about1 considering it as the result of an eternal agreement between the ,father and the ,son1 and of that covenant which he came into the world to fulfil2 and his being made sin for us1 to take away our sins by the atonement which he made hereby4 ,and1 besides this1 we may add1 that the highest and most affecting consideration in ,christ's sufferings1 ought to contain in it the idea of his being a divine person1 which is the only thing that argued them sufficient to answer the great ends designed thereby1 as it rendered them of infinite value2 and it was upon this account that his condescension expressed herein1 might truly be said to be infinite4 ,these things1 ,i say1 we are principally to rest in1 when we meditate on ,christ's sufferings in this ordinance2 though the other1 which are exceedingly moving and affecting in their kind1 are not to be passed over2 since the ,holy ,ghost has1 for this end1 given a particular account thereof in the gospels1 not barely as an historical relation of what was done to him1 but as a convincing evidence of the greatness of his love to us4 ,thus concerning ,christ's death1 shewed forth or signified in this ordinance4 ,we are farther1 under this head1 to consider how he is present1 and they who engage in it aright feed on his body and blood by faith4 ,we are not to suppose that ,christ is present in a corporal way1 so that we should be said to partake of his body in a literal sense2 but he being a divine person1 and consequently omnipresent2 and having promised his presence with his church in all ages1 and places1 when met together in his name2 in this respect he is present with them1 in like manner as he is in other ordinances1 to supply their wants1 hear their prayers1 and strengthen them against corruption and temptation1 and remove their guilt by the application of his blood1 which is presented as an object for their contemplation in a more peculiar manner in this ordinance4 ,as for our feeding on1 or being nourished by the body and blood of ,christ1 these are metaphorical expressions1 taken from1 and adapted to the nature and quality of the bread and wine by which it is signified2 but that which we are to understand hereby1 is1 our graces being farther strengthened and established1 and we enabled to exercise them with greater vigour and delight2 and this derived from ,christ1 and particularly founded on his death4 ,and1 when we are said to feed upon him1 in order hereunto1 it denotes the application of what he has done and suffered1 to ourselves2 and1 in order hereunto1 we are to bring our sins1 with all the guilt that attends them1 as it were1 to the foot of the cross of ,christ1 confess and humble our souls for them before him1 and by faith plead the virtue of his death1 in order to our obtaining forgiveness1 and1 at the same time1 renew our dedication to him1 while hoping and praying for the blessings and privileges of the covenant of grace1 which were purchased by him4 ,moreover1 there is another thing signified in this ordinance1 as a farther end for which it was instituted1 namely1 in that we are to have communion with one another1 and thereby express our mutual love1 as members of ,christ's mystical body1 who have the same end in view1 and make use of the same means1 viz4 ,christ crucified1 as we attend on the same ordinance in which this is set forth1 and having the same common necessities1 infirmities and corruptions1 and the same encouragements for our faith4 ,therefore we ought to sympathize with one another1 and1 by faith and prayer1 be helpful to them1 with whom we join in this ordinance1 while we are representing our own case in common with theirs1 before the ,lord4 ,this leads us to consider1 ,,vii4 ,what ought to be the qualifications of those who have a right to1 and are obliged to partake of the ,lord's supper3 ,these are expressed in general terms by the apostle1 by discerning the ,lord's body1 #a ,cor4 xi4 #bi4 ,now this a person cannot do1 who is ignorant of the design of his death2 therefore there must be some degree of knowledge in those who are qualified for this ordinance4 ,there must also be an afflictive sense of the weight and burden of the guilt of those sins which are daily committed by us1 and an apprehension arising from thence1 of our need of the merits of ,christ1 to take them away1 and that his death is designed to answer this end4 ,and1 that this may be done for our real advantage1 as we are said to feed on ,christ by faith2 it is supposed1 that this grace is wrought in us1 or1 that we are effectually called out of a state of unregeneracy1 to partake of gracious communion with ,christ2 whereby we may be said to be fitted to have fellowship with him in this ordinance1 and so partake of it in a right manner1 for our spiritual nourishment and growth in grace4 ,footnote #ig3 ,this was done by the council at ,constance1 ,a4 ,d4 #adae1 before which time there were1 indeed1 several disputes about the matter or form of the cup1 in which the wine was contained2 but it was never taken away from the common people till then4 ,footnote #ih3 ,this hymn is inserted after ,sternhold and ,hopkin's version of the ,psalms4 ,footnote #ii3 ,see ,dr4 ,goodwin's ,christ set forth1 #b4 ,chap4 ii4 ,quest4 ,,clxxi4 ,,quest4 ,,clxxi4 ,how are they that receive the sacrament of the ,lord's supper1 to prepare themselves before they come unto it8 ,,answ4 ,they that receive the sacrament of the ,lord's supper1 are1 before they come1 to prepare themselves thereunto1 by examining themselves1 of their being in ,christ1 of their sins1 and wants1 of the truth and measure of their knowledge1 faith1 repentance1 love to ,god and the brethren1 charity to all men1 forgiving those that have done them wrong1 of their desires after ,christ1 and of their new obedience2 and by renewing the exercise of these graces1 by serious meditation1 and fervent prayer4 ,the ,lord's supper being a sacred and solemn ordinance1 it ought not to be engaged in without due preparation before-hand1 in those who partake of it4 ,the duties mentioned in this answer1 which are preparatory for it1 are self-examination1 the renewing the exercise of those graces which are necessary to our partaking of it aright1 serious meditation on the work we are going about1 and fervent prayer for the presence and blessing of ,god therein4 ,i4 ,concerning the duty of self-examination2 in order hereunto1 we must retire from the hurries and incumbrances of the world1 that our minds may be disengaged from them1 and not filled with distracting thoughts1 which will be an hindrance to us in our enquiries into the state of our souls4 ,we must also resolve to deal impartially with ourselves1 and consider what really makes against us1 as matter of sorrow1 shame1 and humiliation1 as well as those things that are encouraging1 and occasions of thanksgiving to ,god4 ,we must also endeavour to be acquainted with the word of ,god1 to which our actions and behaviour are to be applied2 whereby we are to determine the goodness or badness of our state in general1 or the frame of spirit in which we are1 in particular4 ,now there are several things1 concerning which we are to examine ourselves before we come to the ,lord's supper4 #a4 ,whether we are in ,christ or no8 since persons must be first in him before they can have spiritual communion with him4 ,there are some things1 which1 if we find in ourselves1 would give us ground to determine that we are not in ,christ2 particularly1 ,that man is not in ,christ who is an utter stranger to his person1 natures1 offices1 and the design of his coming into the world2 together with the spiritual benefits purchased by his death4 ,neither is he in ,christ1 who never saw his need of him1 or that there is no hope of salvation without him4 ,again1 he is not in ,christ1 who obstinately refuses to submit to his government1 lives in a wilful contempt of his laws1 resolutely persists in the commission of known sins1 or in the total neglect of known duties4 ,again1 he is not in ,christ1 who is ashamed of his doctrine1 his gospel1 his cross1 which a true believer counts his glory2 as the apostle says1 ,god forbid that ,i should glory1 save in the cross of ,jesus ,christ1 ,gal4 vi4 #ad4 ,he must also be reckoned out of ,christ1 who is stupid and presumptuous2 and1 though1 probably1 he may hope to be saved by him1 yet desires not to have communion with him1 but expects to be made partaker of his benefits without faith2 or if he pretends to have faith1 it is only an assent to some truths1 without being accompanied with repentance1 and other graces which are inseparably connected with that faith which is saving4 ,but1 on the other hand1 we may know that we are in ,christ1 if we can truly say1 7#a47 ,that we have received a new nature from him1 from whence proceed renewed actions1 which discover themselves in the whole course of our lives2 ,if any man be in ,christ1 he is a new creature3 ,old things are passed away1 behold1 all things are become new1 #b ,cor4 v4 #ag4 7#b47 ,we must enquire1 whether we endeavour constantly to adhere to his revealed will1 not barely as the result of some sudden conviction2 but as making it the main business of life1 to approve ourselves to him in well doing1 as our ,saviour says1 ,if ye continue in my word1 then ye are my disciples indeed1 ,john viii4 #ca4 7#c47 ,converse with ,christ in ordinance1 is another evidence of our being in him3 ,for1 as a man is said to be known by the company he keeps1 or delights to be in2 so a true ,christian is known1 as the apostle says1 by his having fellowship with the ,father1 and with his son ,jesus ,christ1 #a ,john i4 #c4 7#d47 ,we must enquire1 whether we have a great concern for the glory and interest in our own souls1 and an earnest desire that his name may be known and magnified in the world2 and this accompanied with our using the utmost endeavours in our various stations and capacities in order thereunto8 #b4 ,the next thing that we are to examine ourselves about1 before we come to the ,lord's supper1 is1 what sense we have of sin8 whether we are truly humbled for1 and desirous to be delivered from it8 ,it is not sufficient for us to take a general view of ourselves as sinners1 in common with the rest of mankind1 without being duly affected with it2 but we must consider the various aggravations of sin1 with a particular application thereof to ourselves2 and how much we have exceeded many others therein1 either before or since we were called by the grace of ,god1 by which means we may take occasion to say1 as the apostle does concerning himself1 that we are the chief of sinners1 #a ,tim4 i4 #ae4 and a sense of the guilt hereof1 when duly considered1 will give us occasion to lie very low at the foot of ,god4 ,we are also to take notice of our natural propensity and inclination to sin1 and the various ways by which this has discovered itself in our actions2 and accordingly we are to enquire1 7#a47 ,whether we have sinned knowingly1 wilfully1 presumptuously1 and obstinately8 or1 whether we have been surprised into it1 or ensnared by some sudden unforeseen temptation1 and committed it without the full bent of our wills8 whether we have striven against it1 or given way to it1 and suffered ourselves to be prevailed upon without making resistance8 7#b47 ,we must enquire1 whether we have continued in sin1 or unfeignedly repented of it8 whether sin sits light or heavy on our consciences8 or1 if our consciences are burdened with it1 whether we seek relief against it in that way which ,christ has prescribed in the gospel8 7#c47 ,we must enquire1 whether there are not some sins that more frequently and easily beset us8 what they are1 and whether we are daily watchful against them1 and use our utmost endeavours to avoid them8 7#d47 ,we must also enquire1 whether we have not frequently relapsed into the same sin which we have resolved against at various times1 and1 in particular1 at the ,lord's table1 and hereby broke our engagements2 and if so1 whether we did not rely too much on our own strength1 when we made those resolutions against sin8 7#e47 ,we are to enquire1 whether sin gets ground upon us1 whereby grace is weakened8 or1 whether1 though we commit it1 we find its strength abated1 and we enabled1 in some measure1 to mortify it1 though we do not wholly abstain from it8 as the apostle says1 ,that which ,i do1 ,i allow not2 but what ,i hate1 that do ,i1 ,rom4 vii4 #ae4 7#f47 ,we are also to enquire1 whether our sins have not carried in them a great neglect of ,christ1 his blood1 his grace1 his benefits1 as not thinking of them1 admiring or prizing them above all things1 nor laying hold on them by faith1 and so not making a right use of his dying love1 which is signified in the ,lord's supper4 #c4 ,we are to examine ourselves1 before we come to the ,lord's table1 what particular wants we have to be supplied4 ,our ,saviour is to be considered in this ordinance1 not only as signified by the external elements2 but as present with his people when met together in his name1 with earnest expectation of enjoying communion with him3 ,and1 as he is appointed to apply1 as well as purchase redemption for us1 we must consider him as having his hands full of spiritual blessings1 to impart to his necessitous people1 who come to him for them3 ,therefore they ought before they go1 to enquire1 not only1 as has been before observed1 what are their sins which are to be confessed and bewailed before him1 but what it is more especially1 that they stand in need of from him8 ,the question that ,christ will ask them1 when they come there1 is1 what is thy petition1 and what is thy request8 what are those wants which thou desirest a supply of8 ,accordingly1 we are before-hand to enquire1 whether1 though we have some little hope that we have experienced the grace of ,god in truth1 yet we do not want a full assurance of our interest in ,christ1 that we may know that we have eternal life1 #a ,john v4 #ac4 together with the joy of faith accompanying the actings thereof8 and1 whether we do not want enlargement of heart1 and raised affections in holy duties8 which the ,psalmist seems to intend1 when he says1 ,bring my soul out of prison1 that ,i may praise thy name1 ,psal4 cxlii4 #g4 ,again1 whether we do not want many experiences1 which we have formerly had1 of the grace of ,god1 and his special presence in holy duties2 or have not occasion to say with ,job1 ,o that it were as in months past1 as in the days when ,god preserved me3 ,when his candle shined upon my head1 and1 by his light ,i walked through darkness1 ,job xxix4 #b1 #c4 ,moreover1 we are to enquire1 whether we do not want a greater degree of establishment in the great doctrines of the gospel2 or to be kept steady in a time of temptation8 and1 whether we do not want a greater degree of zeal for the honour of ,god1 in a day in which many professors are lukewarm8 as our ,saviour observes concerning the church of ,laodicea1 ,that they were neither cold nor hot1 ,rev4 iii4 #ae4 or1 whether we do not want together with this zeal1 a compassion to the souls of others1 who make shipwreck of faith1 not having a good conscience1 which may induce us1 as the apostle says1 ,in meekness to instruct those that oppose themselves1 if ,god peradventure will give them repentance to the acknowledging of the truth8 #b ,tim4 ii4 #be4 and1 whether we are duly affected with the degeneracy of the age wherein we live1 and are not too negligent in bearing our testimony against the errors advanced therein8 or1 whether we understand the meaning of those various dispensations of providence1 which we are under1 and what is our present duty in compliance therewith8 ,these things are of a more general nature1 and to be made the subject of our enquiry1 whenever we draw nigh to ,christ in any ordinance in which we hope for a supply of our wants4 ,but there are other things which we ought to have a more particular regard to in our enquiries1 when we are to engage in the ordinance of the ,lord's supper4 7#a47 ,in order to our partaking of it aright1 we are to enquire1 whether we do not want a clear and distinct apprehension of the covenant of grace1 and the seals thereof1 and how we are to act faith in a way of self-dedication1 and how we ought to renew our covenant engagements with ,god1 which we are more especially called to do therein8 7#b47 ,whether we do not want a broken heart1 suitably affected with the dying love of ,jesus ,christ1 which is signified therein1 that we may look on him who was pierced1 and mourn1 ,zech4 xii4 #aj4 7#c47 ,whether we do not want to be led into the true way of improving ,christ crucified1 to answer all those accusations that are brought in against us1 either by ,satan or our own consciences1 and how this is an expedient for the taking away the guilt and power of sin8 7#d47 ,whether we do not want to be made more like to ,christ1 and conformed to his death1 that1 while we behold him represented as dying for us1 we may reckon ourselves as dead to sin1 and to the world2 and that our old man is crucified with him1 that the body of sin might be destroyed1 that henceforth we should not serve sin8 ,rom4 vi4 #f4 #aj4 7#e47 ,whether we do not want an abiding impression of the love of ,christ1 and a greater stedfastness in our resolution1 to adhere to him2 that so1 whatever grace we may be enabled to act1 by strength derived from him1 may be maintained and exercised1 not only at that time1 but when we are more immediately engaged in that ordinance8 ,these things we are to examine ourselves concerning1 that we may spread our wants before the ,lord at his table4 ,and to induce us hereunto1 we may consider1 that our corrupt nature is very prone to think ourselves better than we really are2 so that1 how indigent and distressed soever we may be1 we are ready to conclude1 with the church of the ,laodiceans1 that we are rich and increased with goods1 and have need of nothing1 ,rev4 iii4 #ag4 ,moreover1 if we are not truly sensible of our necessities1 we shall not value ,christ's fulness1 or the rich provisions he has made for his people1 and is pleased to dispense in this ordinance2 as it is said1 ,the whole need not a physician1 but they that are sick1 ,matt4 ix4 #ab4 and we must consider1 that a great part of our work therein1 consists in ejaculatory prayer1 which we shall not be able to put up in a right manner1 if we are not sensible of our wants2 and one reason why we are so often at a loss in prayer1 or go out of the presence of ,god empty1 is1 because our hearts are not enlarged therein1 which they cannot be1 unless we are affected with a sense of our necessities4 ,now1 to encourage us to examine ourselves concerning them1 before we partake of the ,lord's supper1 let us consider that ,christ invites us to draw nigh to him therein2 that he may take occasion to communicate the blessings of his redemption1 which are signified thereby2 that he may supply our wants1 satisfy our desires1 surmount our difficulties1 and apply to us the great and precious promises of the covenant of grace1 which are to be sought for at his hands1 by faith and prayer1 which supposes the performance of this duty of self-examination1 with respect to the blessings that we stand in need of from him4 #d4 ,we are1 before we partake of the ,lord's supper1 to examine ourselves concerning the truth and measure of our knowledge in divine things2 inasmuch as without the knowledge hereof1 the heart cannot be good1 nor any spiritual duty engaged in1 in a right manner4 ,as for a perfect comprehensive knowledge of divine truths1 that is not to be expected1 by reason of the weakness of our capacities1 and the imperfection of this present state2 wherein1 as the apostle says1 we see but through a glass darkly1 or1 as it is said elsewhere1 ,we are but of yesterday1 and know1 comparatively1 nothing1 ,job viii4 #i4 ,however1 there is a degree of knowledge1 which is not only attainable1 but necessary to our right engaging in this ordinance2 and this does not consist barely in our knowing that there is a ,god1 or that he is to be worshipped1 or that there was such a person as our ,saviour1 who lived in the world1 was crucified1 rose again from the dead1 ascended into heaven1 and shall come again to judge the quick and the dead3 ,for a person may have a general notion of all these things1 and yet be unacquainted with the end and design of ,christ's death1 and the blessings and privileges of the covenant of grace1 which he procured thereby1 or with the claim that a person may lay by faith1 to them2 without which1 there is not a sufficient knowledge1 such as the apostle calls a discerning the ,lord's body1 #a ,cor4 xi4 #bi4 which we ought to do in this ordinance4 ,now1 that knowledge of divine truths1 which ought not only to be pressed after1 but1 we are to examine ourselves1 whether we have1 in some measure attained to1 respects1 7#a47 ,the person of ,christ1 as ,god-man1 ,mediator1 and the offices which he executes as such2 and more particularly1 the manner and end of his executing his priestly office1 in which he offered himself as a sacrifice for sin1 which we are more especially to commemorate in this ordinance4 7#b47 ,we must have an affecting sense or knowledge of the guilt of sin2 and1 as a relief against it1 must be acquainted with the doctrine of the free grace of ,god1 displayed in the gospel1 and founded in the blood of ,jesus1 whereby sin is pardoned4 ,we are also to be fully convinced of the almighty power of the ,holy ,ghost1 whereby alone it can be subdued1 and of the method he takes therein to make the redemption purchased by ,christ1 effectual to answer that end4 7#c47 ,we are to endeavour1 in some measure1 to know ,god as our ,father1 and covenant-,god in ,christ1 who bestows on his people the rich and splendid entertainment of his house1 and satisfies them with the abundance of his goodness1 pursuant to what ,christ has purchased4 ,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 ,god2 and what large expectations they may have from him1 whom he has avouched to be his peculiar people2 and how this is a foundation of that humble boldness with which they are encouraged to come unto the throne of grace1 that they may obtain mercy1 and find grace to help in time of need1 ,heb4 iv4 #af4 ,moreover1 we are not only to enquire1 whether we are apprehensive of the excellency1 glory1 and suitableness of those great things1 that are revealed in the gospel1 to answer our particular exigencies1 and render us happy in the enjoyment of ,god2 but whether the knowledge hereof makes a due impression on our hearts1 is of a transforming nature1 and has a tendency to regulate the conduct of our lives1 and put us on the application of these great things to ourselves8 ,as to the degree of our knowledge we must enquire1 whether it be only a single apprehension that the doctrines of the gospel are true1 or1 at most1 contains in it some general ideas of their being excellent and worthy of the highest esteem2 but whether we can prove them to be true1 and render a reason of our faith1 without which1 it may1 indeed1 be rightly placed as to its object8 ,but it cannot be said to be deeply rooted2 and therefore it is exposed to greater danger of being foiled1 weakened1 or overthrown by temptation4 ,we must also enquire1 whether we grow in knowledge in proportion to those opportunities or means of grace that we are favoured with1 which the apostle calls growing in grace1 and in the knowledge of our ,lord and ,saviour ,jesus ,christ1 #b ,pet4 iii4 #ah4 #e4 ,we are to examine ourselves concerning the truth and degree of our faith1 and other graces that are inseparably connected with it4 ,as for faith1 we are to enquire1 whether it be a living1 or what the apostle calls a dead faith1 ,james ii4 #ag1 #ah4 as being alone1 and destitute of those good works which ought to proceed from it8 ,whether it only contains in it an assent to the truth of divine revelation2 or1 whether it puts us upon a closure with ,christ1 embracing him in all his offices1 and trusting in him for all those benefits which he has purchased by his blood8 ,we must also enquire1 what fruits or effects it produces1 and what other graces accompany or flow from it8 ,whether it inclines us to set the highest value on ,christ1 as being in our esteem1 altogether lovely2 and gives us low thoughts of ourselves1 as having nothing but what we depend on him for1 or derive from him8 ,whether it be attended with some degree of holiness in heart and life1 as the apostle speaks of the heart's being purified by faith1 ,acts xv4 #i4 ,again1 whether it be such a faith as overcomes the world1 #a ,john v4 #ad4 and prevents our being easily turned aside from ,god1 by the snares that we may meet with in it8 ,whether we are inclined hereby1 to confess ourselves to be strangers and pilgrims on the earth1 ,heb4 xi4 #ac4 and desire a better country1 ver4 #af4 ,there are many other fruits and effects of faith1 which the apostle mentions in ,heb4 xi4 by which we may examine ourselves concerning the truth and sincerity of this grace2 and there are several graces mentioned in this answer1 which are connected with faith1 concerning which1 we must enquire1 whether they are found in us1 particularly repentance1 which must of necessity be exercised in this ordinance as well as faith2 inasmuch as by the one1 we behold ,christ's glory1 and1 by the other1 we take a view of sins deformity8 ,and it is such a repentance1 as inclines us not only to hate sin1 but forsake and turn from it1 as seeing the detestable and odious nature of it1 in what ,christ endured to make satisfaction for it4 ,but since faith and repentance have been particularly considered under a foregoing answer1 together with the nature1 properties1 and effects thereof#ajj2 we shall pass them over1 and consider the graces of love to ,god1 desire after ,christ1 and our using endeavours to approve ourselves his servants and subjects1 by constant acts of obedience to him3 ,these things are to be the subject-matter of our enquiry1 before we engage in this ordinance4 ,it is very suitable to the occasion1 to enquire1 whether we love ,christ or no2 inasmuch as we are to behold and be affected with the most amazing instance of love1 which he has expressed to us2 ,let us therefore enquire1 whether our love to him be superlative1 far exceeding that which we bear to all creatures1 how valuable soever they may be to us1 how nearly soever we may be related to them1 or whatever engagements we may be laid under to esteem and value them4 ,we may also try the sincerity of our love to ,god1 by enquiring1 whether it puts us on performing the most difficult duties for his sake1 with the greatest cheerfulness8 ,and1 whether we are hereby encouraged to bear the most afflictive evils with patience2 because it is his pleasure that we should be exercised therewith1 #a ,sam4 iii4 #ah4 ,let us also enquire1 whether we love him with all our heart1 or1 whether our love is divided betwixt him and the creature1 whereby our affections are often drawn aside from him8 ,and1 whether it puts us upon improving our time1 strength1 and all our other talents to his glory8 ,whether we have no interest separate from his1 which we cannot but prefer to our chief joy8 whether this be the very end of living8 ,as the apostle says1 ,for me to live is ,christ1 ,phil4 i4 #ba4 and1 whether we are earnestly desirous to bring others to him1 not only by recommending his glory to them in words2 but by expressing the esteem and value we have for him1 in the whole course of our conversation8 ,whether we are hereby inclined to hate every thing that he hates2 as the ,psalmist says1 ,ye that love the ,lord hate evil1 ,psal4 xcviii4 #aj4 and whether we make those things the object of our choice that he delights in8 ,moreover1 we are to enquire1 whether we have had any communion with him in ordinances1 and particularly in this ordinance at other times8 ,and when he is pleased to withhold this privilege from us in any degree1 that hereby we may see that all our comforts flow from him2 or1 when he has a design to humble us for those sins that provoke him to depart from us1 whether we are earnestly desirous of his return1 and cannot be satisfied with any thing short of him8 ,as for our desires after ,christ1 which we are farther to examine ourselves about1 we must enquire1 whether1 that1 which moves or inclines us to desire him1 be the view we have of the glory of his person1 and the delight that arises from our contemplating his divine excellencies2 or whether we desire him1 only for the sake of his benefits1 or1 that he might deliver us from the wrath to come8 ,whether we desire ,christ only when his service is attended with the esteem of men1 or1 as a means to gain some worldly advantage from them8 ,or1 whether we desire to adhere to him1 when we are called to suffer reproach1 or even the loss of all things for his sake2 which will be a convincing evidence of the sincerity of our desires after1 and1 consequently1 of our love to him8 ,and1 we are farther to enquire1 whether our love to ,christ1 and desire after him1 discovers itself by renewed acts of obedience to him2 particularly1 whether our obedience be universal or partial1 constant or wavering1 performed with delight and pleasure or with some reluctancy8 ,and1 whether it puts us upon universal holiness1 as being induced hereunto by gospel-motives8 ,thus concerning our examining ourselves about our faith1 repentance1 love to ,christ1 desire after him1 and our endeavour to yield obedience to him in all things4 ,the next thing we are to examine ourselves concerning1 is1 whether we have such a love to the brethren1 and charity to all men1 whereby we are disposed to exercise forgiveness to those that have done us any injuries8 ,the ,lord's-supper being an ordinance of mutual fellowship1 we are obliged to behave ourselves towards one another as members of the same body1 subjects of the same ,lord1 engaged in the same religious exercise2 and consequently1 are obliged to love one another1 whereby it will appear1 that we are ,christ's disciples1 ,john xiii4 #ce4 ,this love consists in our desiring and endeavouring to promote the spiritual interest of each other1 to the end that ,christ herein may be glorified2 and it includes in it that charity that casts a veil over their failures and defects1 and our forgiving those injuries which they have1 at anytime1 done to us4 ,this frame of spirit is certainly becoming the nature of the ordinance1 in which we hope to be made partakers of the fruits and effects of ,christ's love1 and to obtain forgiveness from him1 of all the injuries we have done against him2 therefore it is very necessary for us to enquire1 #a4 ,concerning our love to the brethren1 whether it be such as is a distinguishing character of those who are ,christ's friends and followers2 or which1 as the apostle expresses it1 will afford an evidence to us1 that we are passed from death to life1 #a ,john iii4 #ad4 ,and1 in order to our discovering this1 let us examine ourselves1 whether we love the brethren1 because we behold the image of ,god in them8 ,which is1 in effect1 to love and glorify ,god in them1 ,gal4 i4 #bd4 ,again1 whether our love to men leads us to desire and endeavour to be reckoned a common good to all1 according to the utmost of our ability8 ,as it is said of ,mordecai1 that he was accepted of the multitude of his brethren1 seeking the wealth of his people1 and speaking peace to all his seed1 ,esther x4 #h4 ,again1 we are to enquire1 whether our love be more especially to the souls of men1 as well as their outward concerns8 ,this consists in our using all suitable endeavours to bring them under conviction of sin1 by faithful and well-timed reproofs2 the contrary to which1 or our refusing to rebuke our neighbour or brother1 and thereby suffering sin upon him1 is reckoned no other than an hating of him1 ,lev4 xix4 #ag4 ,we are also to express our love to the souls of men1 by endeavouring to persuade them to believe in ,christ1 if they are in an unconverted state1 or to walk as becomes his gospel1 if they have been made partakers of the grace thereof3 ,thus the apostle expresses his love to those to whom he writes1 when he says1 ,i travail in birth again till ,christ be formed in you1 ,gal4 iv4 #ai4 and elsewhere1 he signifies to another of the churches1 how affectionately desirous he was of them2 which made him willing1 not only to impart the gospel of ,god1 but his own soul2 because they were dear unto him1 #a ,thes4 ii4 #h4 ,again1 we must enquire1 whether our love puts us upon choosing such to be our associates that truly fear the ,lord2 whom we count1 as the ,psalmist expresses it1 ,the excellent1 in whom is all our delight8 ,psal4 xvi4 #c4 and1 on the other hand1 whether we avoid the society of1 or intimacy with1 those that are ,christ's open enemies2 the contrary to which1 good ,jehoshaphat was reproved for by the prophet1 when he says1 ,shouldest thou help the ungodly1 and love them that hate the ,lord8 #b ,chron4 xix4 #b4 ,again1 let us enquire1 whether our love to men is then expressed when it is most needed8 ,as it is said1 ,a friend loveth at all times1 and a brother is born for adversity1 ,prov4 xvii4 #ag4 ,again1 whether we are inclined to all those acts of charity which covereth a multitude of faults8 ,as the apostle describes it1 that it suffereth long1 and is kind2 envieth not2 vaunteth not itself2 is not puffed up2 doth not behave itself unseemly2 seeketh not her own1 is not easily provoked1 thinketh no evil1 rejoiceth not in iniquity1 but rejoiceth in the truth3 ,beareth all things1 believeth all things1 hopeth all things1 and endureth all things1 #a ,cor4 xiii4 #d1-h4 #b4 ,we are to enquire1 whether our love to men be expressed in forgiving injuries2 which is a frame of spirit absolutely necessary for our engaging in any ordinance2 as our ,saviour says1 ,if thou bring thy gift to the altar1 and there rememberest that thy brother hath ought against thee1 ,matt4 v4 #bc1 #bd4 that is1 if there be a misunderstanding between you1 whoever be the aggressor1 or gave the first occasion for it1 leave there thy gift before the altar1 and go thy way1 first be reconciled to thy brother2 that is1 do whatever is in thy power in order thereunto1 and then come and offer thy gift4 ,and this is more necessary when we engage in this ordinance1 in which we hope to obtain forgiveness of the many offences which we have committed against ,god2 and accordingly the apostle says1 ,let us keep the feast1 not with old leaven1 neither with the leaven of malice and wickedness1 but with the unleavened bread of sincerity and truth1 #a ,cor4 v4 #h4 ,it is no difficult matter for us to know whether we are disposed to forgive those who have injured us2 therefore the principal thing we are to examine ourselves about1 is1 whether we do this with a right frame of spirit1 as considering how prone we are to do those things ourselves1 which may render it necessary for us to be forgiven1 both by ,god and man8 and whether1 as the consequence hereof1 though we were before this1 inclined to over-look those graces which are discernable in them2 yet now we can love them as brethren1 and glorify ,god for what they have experienced1 and be earnestly solicitous for their salvation as well as our own8 ,thus concerning the first duty mentioned in this answer1 viz4 our examining ourselves before we engage in this ordinance4 ,we now proceed to consider some other duties mentioned therein1 viz4 ,,ii4 ,the renewing the exercise of those graces1 which are necessary to our right engaging in it1 whereby the sincerity and truth thereof may be discerned3 ,therefore1 since faith1 repentance1 and several other graces1 ought to be exercised in this ordinance1 it is necessary for us to give a specimen thereof1 before we engage in it4 ,as the artificer first tries the instrument he is to make use of in some curious work before he uses it1 so the truth and sincerity of our faith is to be tried before it be exercised in this ordinance4 ,there is another duty preparatory to the ,lord's ,supper1 mentioned in this answer1 viz4 serious meditation1 that so we may not engage in it without considering the greatness of the ,majesty with whom we have to do1 together with our own vileness and unworthiness to approach his presence3 ,we must also consider his power1 wisdom1 and goodness1 to encourage us to hope for those supplies of grace from him1 which we stand in need of2 and we are to have an awful sense of his omnipresence and omniscience1 as he is an heart-searching ,god1 to excite in us an holy reverence1 and prevent the wandering of our thoughts and affections from him1 or any unbecoming behaviour in his presence2 and1 more particularly we are to consider1 before-hand1 the end and design of ,christ's instituting this ordinance1 viz4 that his dying love to sinners might be signified and shewed forth1 as an encouragement to our faith1 and an inducement to thanksgiving and praise1 as the nature of the thing calls for it4 ,after all this it is farther observed1 that we are to endeavor to prepare for this ordinance by fervent prayer1 as being sensible1 that when we have done our best1 we shall be too much unprepared for it1 unless we have the special assistance of ,god1 when engaging in it2 to which ,i may apply ,hezekiah's words1 ,the good ,lord pardon every one that prepareth his heart to seek ,god1 the ,lord ,god of his father2 though he be not cleansed according to the cleansing of the sanctuary1 #b ,chron4 xxx4 #ah1 #ai4 ,and we are to be earnest with him1 that he would give us a believing view of ,christ crucified1 and especially of our interest in him2 that we may be able to say as the apostle does1 ,he loved me1 and gave himself for me1 ,gal4 ii4 #bj4 and that he would apply to us those blessings which he has purchased by his death1 which we desire to wait upon him for1 when engaging in this ordinance1 that our drawing nigh to him therein may redound to his glory and our spiritual advantage4 ,footnote #ajj3 ,see ,quest4 ,,lxxii4 ,vol4 ,,iii4 page #ig1 seq4 and ,quest4 ,,lxxvi1 ,,lxxxv1 ,,lxxxvii4 ,quest4 ,,clxxii41 ,,clxxiii4 ,,quest4 ,,clxxii4 ,may one who doubteth of his being in ,christ1 and of his due preparation1 come to the ,lord's ,supper8 ,,answ4 ,one who doubteth of his being in ,christ1 or of his due preparation to the sacrament of the ,lord's ,supper1 may have true interest in ,christ1 though he be not assured thereof2 and in ,god's account1 hath it1 if he be duly affected with the apprehension of the want of it1 and unfeignedly desires to be found in ,christ1 and to depart from iniquity1 in which case 7because promises are made1 and this sacrament is appointed for the relief even of weak and doubting ,christians17 he is to bewail his unbelief2 and labour to have his doubts resolved1 and so doing1 he may1 and ought to come to the ,lord's ,supper1 that he may be farther strengthened4 ,,quest4 ,,clxxiii4 ,may any who profess the faith1 and desire to come to the ,lord's ,supper1 be kept from it8 ,,answ4 ,such as are found to be ignorant1 or scandalous1 notwithstanding their profession of the faith1 and desire to come to the ,lord's ,supper1 may1 and ought to be kept from that sacrament by the power which ,christ hath left in his church1 until they receive instruction1 and manifest their reformation4 ,in these answers we have an account of those who are the subjects of this ordinance and ought to partake of it1 or of those who must be kept from it3 the former respects1 more especially doubting ,christians1 who desire to receive satisfaction1 whether they ought to engage in it or no2 the latter respects those who are ready to presume that they are qualified for it1 and ought to partake of it2 though1 indeed1 they are to be excluded from it4 ,i4 ,as to the case of one who doubteth of his being in ,christ1 and duly prepared for the ,lord's ,supper3 ,here are several things that may afford matter of encouragement to him2 and accordingly it is observed1 #a4 ,that though this be a matter of doubt to him1 as being destitute of assurance of his being in ,christ2 yet he may be mistaken in the judgment which he passes concerning himself3 since assurance1 as has been before observed1 is not of the essence of saving faith#aja4 ,for a person may rely on1 or give up himself to ,christ1 by a direct act of faith1 who cannot at the same time1 take the comfort that would otherwise arise from thence1 that ,christ has loved him1 and given himself for him4 ,many have reason to complain of the weakness of their faith1 and the great resistance and disturbance which they meet with from the corruption of nature3 ,and others1 who have assurance1 at present1 of their interest in ,christ1 may afterwards1 through divine desertion1 lose the comfortable sense thereof2 so that we must not conclude1 that every doubting believer is destitute of faith4 ,such are to be tenderly dealt with1 and not discouraged from attending on that ordinance1 which others1 who converse with them1 cannot but think they have a right to1 and are habitually prepared for2 though they themselves very much question1 whether they are actually meet for it1 as being apprehensive that they cannot exercise those graces1 that are necessary to their partaking of this ordinance in a right manner4 ,however1 it is observed1 7#a47 ,that there are some things1 which1 if duly considered by such an one1 would afford him1 ground of hope2 though it may be1 he cannot sufficiently improve them to his own comfort4 ,as1 #a4 ,if he be truly affected with his want of assurance1 and1 as the result thereof1 is filled with uneasiness in his own mind1 laments his condition1 and can take no comfort in any outward enjoyments1 while destitute of it2 and1 if he be importunate with ,god in prayer1 that he would lift up the light of his countenance upon him1 and grant him the exercise1 as well as the joy of faith4 ,moreover1 if he frequently examines himself with impartiality1 and an earnest desire to be satisfied1 as to his state2 and if1 notwithstanding this1 he still walks in darkness1 and his doubts and fears prevail against him1 he has some ground to conclude1 that he is better than he apprehends himself to be1 if he be truly humbled for those sins that may be reckoned the procuring cause thereof1 and determines to be still waiting1 till ,god shall be pleased to discover to him his interest in forgiving grace1 and thereby resolve his doubts1 and expel his fears1 which render him so very uneasy4 #b4 ,a person has some ground of hope1 if he can say1 that he unfeignedly desires ,christ and grace above all things1 and can find satisfaction in nothing short of him2 in this respect it may be said1 that ,christ is precious to him1 as he is to them that believe4 ,and to this we may add1 that if he desires to forsake all sin1 as being offensive1 and contrary to him2 so that when he commits it1 he can readily say with the apostle1 ,that which ,i do ,i allow not of2 for what ,i would1 that do ,i not2 but what ,i hate that do ,i2 and from hence he concludes himself wretched2 and earnestly desires to be delivered from the body of this death1 ,rom4 vii4 #ae1 #bd4 7#b47 ,there are some promises which a weak ,christian may lay hold on for his encouragement2 as1 #ast1 ,if the guilt of sin lies as an heavy burden upon him1 and is the occasion of his doubts about his being in ,christ2 there are promises of forgiveness1 ,mich4 vii4 #ah1 #ai4 ,isa4 lv4 #g1 #h4 #b;dly1 ,if he complains of the power of sin1 and its prevalency over him1 there is a promise that is suited to his case1 in ,rom4 vi4 #ad4 #8,sin shall not have dominion over you2 for ye are not under the law1 but under grace4' #c;dly1 ,if satan's temptations are very grievous to him1 and such as he can hardly resist1 there are promises suited to this case1 in #a ,cor4 x4 #ac4 that #8,god will not suffer his people to be tempted above that they are able1 but will1 with the temptation1 make a way to escape2' and in ,rom4 xvi4 #bj4 #8,the ,god of peace shall bruise ,satan under your feet shortly4' #dthly1 ,if he wants enlargement1 and raised affections in prayer1 or other religious duties2 which is very discouraging to him1 that promise may afford him some relief1 in ,zech4 xii4 #aj4 #8,i will pour upon the house of ,david1 and upon the inhabitants of ,jerusalem1 the spirit of grace and of supplication4' ,and1 in ,psal4 x4 #ag4 #8,lord1 thou hast heard the desire of the humble3 ,thou wilt prepare their heart1 thou wilt cause thine ear to hear4' #ethly ,if our doubts arise from frequent backslidings1 and relapses into sin1 we may apply that promise in ,psal4 xxiii4 #c4 ,he restoreth my soul1 c4 ,and1 ,hos4 xiv4 #d4 #8,i will heal their backsliding1 ,i will love them freely2 for mine anger is turned away from them3' ,and in ,isa4 lvii4 #ag1 #ah4 in which it is supposed1 that ,god was wroth1 and hid himself from his people for their iniquity2 and they are described as going on frowardly in the way of their heart2 yet ,god says1 #8,i have seen his ways1 and will heal him3 ,i will lead him also1 and restore comforts to him1 and to his mourners3' ,and1 in ,hos4 xi4 #g-i4 where ,god's people are described as bent to backslide from him2 yet he determines not to destroy them1 but says1 in a very moving way1 #8,how shall ,i give thee up ,ephraim8 ,how shall ,i deliver thee ,israel1 c4 ,mine heart is turned within me1 my repentings are kindled together8 ,i will not execute the fierceness of mine anger2 ,i will not return to destroy ,ephraim2 for ,i am ,god and not man1 the holy ,one in the midst of thee4' #fthly1 ,if we want communion with ,god1 or his presence with us in his ordinances2 which makes us conclude that we are not in ,christ3 ,let us consider what is said in ,isa4 xlv4 #ai4 #8,i said not unto the seed of ,jacob1 ,seek ye me in vain3' ,and1 in chap4 liv4 #g1 #h4 #8,for a small moment have ,i forsaken thee1 but with great mercies will ,i gather thee4 ,in a little wrath ,i hid my face from thee1 for a moment2 but with everlasting kindness will ,i have mercy on thee4' #gthly1 ,if we are under frequent convictions1 but they soon wear off1 which occasions us to fear that we never experienced a thorough work of conversion1 let us consider1 ,isa4 lxvi4 #i4 #8,shall ,i bring to the birth1 and not cause to bring forth1 saith the ,lord8' ,and1 in ,zech4 iv4 #aj4 #8,who hath despised the day of small things8' ,and1 in ,isa4 lxv4 #h4 #8,as the new wine is found in the cluster1 and one saith1 ,destroy it not1 for a blessing is in it2 ,so will ,i do for my servants sake1 that ,i may not destroy them all4' #hthly1 ,if we are in a withering and declining condition1 and want reviving2 or1 if we complain of barrenness under the means of grace1 so that we may attend upon them1 as we apprehend1 to very little purpose2 there are some promises that are suited to this case1 as ,hos4 xiv4 #g1 #h4 ,isa4 xlviii4 #ag4 #ithly1 ,if our doubts arise from the hardness of our hearts1 so that we cannot mourn for sin as we ought to do1 or would do1 let us consider what ,god has promised in ,ezek4 vii4 #af4 ,deut4 xxx4 #f4 ,acts v4 #ca4 #ajthly1 ,if we are under the visible tokens of ,god's displeasure1 so that we are ready to conclude1 that he distributes terrors to us in his anger2 and1 as the consequence thereof1 we walk in darkness1 and are far from peace3 ,there are many promises that are suited to this case1 as ,jer4 iii4 #e4 ,psal4 ciii4 #h1-aj4 ,isa4 xii4 #a4 ,joel ii4 #ac4 ,isa4 l4 #aj4 ,psal4 lxxix4 #ae4 and xlii4 #aa4 #b4 ,we have a further account how such1 who are at present1 discouraged from coming to the ,lord's table1 ought to manage themselves in this case4 ,and here it is observed1 that they ought to bewail their unbelief1 to labour to have their doubts resolved2 and1 instead of being discouraged1 they should come to the ,lord's supper1 to be further strengthened4 ,this advice is not given to stupid sinners1 or such as are unconcerned about their state1 or never had the least ground to conclude that they have had communion with ,god in any ordinance2 and1 especially if their distress of conscience arises rather from a slavish fear of the wrath of ,god1 than a filial fear of him2 or1 if they are more concerned about the dreadful consequences of sin1 than the intrinsic evil that is in it1 ,i say1 this advice is not given to such1 but those1 as before described1 who lament after the ,lord1 earnestly seek him1 though they cannot1 at present1 find him2 and have fervent desires of his presence1 though no sensible enjoyment thereof1 and appear to have some small degrees of grace1 though it be very weak3 ,in this case a few words of advice ought to be given to them2 particularly1 7#a47 ,that they should take heed of giving way to any hard thoughts of ,god2 but1 on the other hand1 lay the whole blame hereof on themselves4 ,thus ,god says by the prophet1 8,hast thou not procured this unto thyself1 in that thou hast forsaken the ,lord thy ,god1 when he led thee by the way80 ,jer4 ii4 #ag4 7#b47 ,they should give glory to1 depend on1 and seek relief from the ,holy ,spirit1 the ,comforter1 who glorifies himself by sealing believers unto the day of redemption2 and1 together with this1 bestows those comforts on them which they stand in need of4 7#c47 ,they must endeavour1 to their utmost1 to act grace1 and so go forward in the ways of ,god1 though they do not go on comfortably1 and not say1 8why should ,i wait on the ,lord any longer80 ,are they sometimes afraid they shall not arrive safely to the end of their race1 they should nevertheless resolve not to give out1 or to run no longer in it2 and because their way is attended with darkness1 or hedged up with thorns1 they should not determine1 for that reason1 to go backward1 as though they had never set their faces heaven-ward4 7#d47 ,they ought to lie at ,god's foot1 acknowledging their unworthiness of that peace which they desire1 but are destitute of1 and plead for his special presence1 that would give an happy turn to the frame of their spirits1 as that which they prefer to all the enjoyments of life2 as the ,psalmist says1 #8,there be many that say1 ,who will shew us any good8 ,lord1 lift thou up the light of thy countenance upon us1' ,psal4 iv4 #f4 7#e47 ,it would be adviseable for such to contract an intimacy1 and frequently converse with experienced ,christians1 who know the depths of ,satan1 and the deceitfulness of the heart of man1 and the methods of divine grace in restoring comforts to those who are1 at present1 destitute of them1 agreeably to what they themselves have experienced in the like case1 #b ,cor4 i4 #d4 7#f47 ,they ought1 as a farther means for the strengthening of their faith1 and establishing their comforts1 to wait on ,god in the ordinance of the ,lord's supper1 hoping for ,christ's presence therein2 in which many have found that they have been enlivened1 quickened1 and comforted1 while others1 through the neglect hereof1 have had their doubts and fears increased4 ,and this leads us to consider1 ,,ii4 ,what is contained in the latter of the answers we are explaining1 which is applicable to those who desire to come to the ,lord's supper1 but are to be kept from it4 ,here it is taken for granted1 that all are not to be admitted to this ordinance1 though it may be1 they make a general profession of the ,christian faith1 and are not willing that any should question their right to it4 ,these are described in this answer1 #a4 ,as being ignorant of the great doctrines of the gospel1 and1 consequently1 unacquainted with ,christ1 whom they never truly applied themselves to1 nor received by faith2 and therefore they cannot improve this ordinance aright1 or have communion with ,christ therein4 #b4 ,they are to be excluded from the ,lord's supper1 who are scandalous or immoral in their practice1 whatever pretensions they make to the character of ,christians3 ,these are described by the apostle1 as persons who profess that they know ,god2 but in works they deny him1 being abominable and disobedient and unto every good work reprobate1 ,tit4 i4 #af4 ,such ought not to have communion with those whom the apostle describes as called to be saints1 ,rom4 i4 #g4 nor can they partake of this ordinance aright1 since they are not apprized of the end and design thereof1 nor are they able1 as the apostle expresses it1 to discern the ,lord's body1 #a ,cor4 ix4 #bg4 for1 if they are strangers to themselves1 how can they apply the benefits of ,christ's redemption to their own case8 and1 if they neglect the preparatory duty of self-examination1 so that they do not know their own wants1 how can they go to ,christ in this ordinance for a supply thereof8 or1 if they do not desire the spiritual blessings of the covenant of grace1 what right can they have to make use of the seals thereof8 and if they are openly and visibly of another family1 under the dominion of the powers of darkness1 what right have they to the privileges which ,christ has purchased for those who are members of his family1 and spiritually united to him8 ,object4 #a4 ,to what has been said concerning those that are to be excluded from this ordinance1 it is objected1 that it appears1 that both good and bad have a right to it1 from what our ,saviour says in the parable of the wheat and the tares1 in ,mat4 xiii4 #bi4 both which are said to grow together until the harvest1 when the reapers will be sent to gather first the tares1 and bind them in bundles to burn them1 and the wheat into the barn3 ,so that hypocrites1 and sincere ,christians1 are to continue together in the same church1 and1 consequently to partake of the same ordinances4 ,answ4 ,to this it may be replied2 this is not the sense of the parable2 for our ,saviour explains it otherwise1 when he says in ver4 #ch4 ,the field is the world3 the good seed are the children of the kingdom1 but the tares are the children of the wicked one4 ,and from hence we may infer1 that good and bad men are1 through the forbearance of ,god1 suffered to live together in the world2 but it gives no countenance to this supposition1 that the wicked ought to be joined with the godly as members of the same church3 ,not but that hypocrites may1 and often do intrude themselves into the churches of ,christ2 yet since this is not known to them1 they are not to blame for it1 the heart of man being known to ,god alone2 and the judgment that we are to pass concerning those who are admitted into church-fellowship1 or to the ,lord's supper in particular1 is to be founded on that credible profession which they make2 in which1 though it be possible for them to deceive others1 yet the guilt and ill consequence thereof1 will only affect themselves4 ,object4 #b4 ,it is further objected1 that ,judas was at the ,lord's supper when it was first instituted by our ,saviour1 though he knew him to be an hypocrite and a traitor1 and that he would speedily execute what he had designed against his life2 and if so1 then all ought to be admitted to this ordinance4 ,and the reason that is generally assigned why he was there at that time1 is1 because it is said1 in ,luke xxii4 #ad4 ,when the hour was come1 he sat down1 and his twelve apostles with him2 and afterwards we read1 in ver4 #ai4 that he took bread and brake it1 c4 and also the cup after supper1 c4 ver4 #bj4 and then it is said1 in ver4 #ba4 ,behold the hand of him that betrayeth me is with me on the table4 ,this is supposed1 by some1 to have been spoken by ,christ when they were eating the ,lord's supper2 from whence it may be concluded that ,judas was there4 ,answ4 ,but to this it may be replied2 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 passover2 for we must consider1 7#a47 ,that the passover and the ,lord's supper were celebrated1 one immediately after the other1 at the same table1 or sitting2 therefore the hand of ,judas might be with ,christ on the table1 in the former1 though not in the latter3 ,so that1 though these words1 the hand of him that betrayeth me1 is with me on the table1 are inserted after the account of both these ordinances being concluded2 yet we have ground to suppose1 they were spoken while they were eating the passover1 when ,judas was present4 7#b47 ,it appears yet more probable that he was not present at the ,lord's supper1 from the account which ,john gives of this matter1 in chap4 xiii4 #ba4 wherein our ,saviour tells them1 that one of them should betray him3 and1 in ver4 #bf4 he discovers that he meant ,judas1 by giving him the sop2 and in ver4 #cj4 it is said1 that having received the sop1 he went immediately out4 ,now it is certain there was no sop in the ,lord's supper1 as there was in the passover1 inasmuch as there was no flesh therein3 ,therefore ,judas went out when they were eating the passover1 before they began to partake of the ,lord's supper2 being1 as we may reasonably suppose1 in a rage that his hypocrisy should be detected1 and he marked out as a traitor1 who was1 before this1 reckoned as good a man as any of them3 ,therefore we have not sufficient ground from hence to conclude1 that wicked men ought to be admitted to partake of the ,lord's supper4 ,object4 #c4 ,for ,christians to exclude any from the ,lord's supper1 would argue a great deal of pride1 or vain-glorious boasting1 and it is1 as it were1 to say to them who are excluded1 8,stand off1 for we are holier than you40 ,answ4 #a4 ,a believer may with thankfulness1 acknowledge the distinguishing grace of ,god vouchsafed to him1 and not to others2 and1 at the same time1 bless him1 that he has given him a right to the privilege of his house1 which all are not admitted to partake of1 without doing this in a boasting way2 he may say with the apostle in #a ,cor4 xv4 #aj4 ,by the grace of ,god ,i am what ,i am2 and yet at the same time1 deal faithfully with those who are destitute of this grace2 he may bless ,god for the right which he hopes he has to this ordinance1 and yet it is not his duty to admit them to it who have no right4 #b4 ,it is one thing not to admit persons who are unqualified to this ordinance1 and another thing to despise them upon this account4 ,our business is not to reproach them1 but to treat them with meekness2 if peradventure ,god may give them repentance to the acknowledgment of the truth1 that hereby they may appear to have a right to it4 ,object4 #d4 ,if wicked men are to be excluded from one ordinance which ,christ has instituted in his church1 they may1 for the same reason be excluded from all2 and so they may as well be debarred the privilege of hearing the word1 and joining with the church in public prayer4 ,answ4 ,there is not the same reason for excluding wicked men from hearing the word1 or joining in prayer with the church1 as there is for refusing to admit them to partake of the ,lord's supper4 ,for prayer1 and preaching the word1 are ,god's appointed means for the working the grace of faith1 instructing the ignorant1 awakening the stupid and secure sinner1 and putting him on complying with that method of salvation which ,god has prescribed in the gospel1 and embracing ,christ as offered therein3 ,whereas1 on the other hand1 the ,lord's supper is an ordinance which supposes the soul to have1 before this1 received ,christ by faith2 and therefore he is therein to feed upon him1 and to take comfort from what he has done and suffered for him1 as conducive to the farther mortification of indwelling sin2 which supposes that he has had1 before this1 some experience of the grace of ,god in truth4 ,thus concerning the exclusion of ignorant or immoral persons1 as being not qualified for the ,lord's supper4 ,and here we may farther observe1 that they who bring these and such-like objections1 with a design to open the door of the church so wide1 that all may be received into it1 and partake of those ordinances by which it is more particularly distinguished from the world1 are very ready1 in defence of their own cause1 to charge others with being too severe in their censures1 and refusing to admit any into church-communion1 unless they can tell the very time in which they were converted1 and the means by which this work was begun1 and carried on2 and this they are obliged to do in so public a manner1 as that many are denied the privilege of partaking of this ordinance1 for a mere circumstance2 which is an extreme as much to be avoided as the receiving unqualified persons to the ,lord's supper4 ,but it may be replied to this1 that since this charge is rather the result of surmize than founded on sufficient evidence1 it deserves to have less notice taken of it3 ,however1 this ,i would say in answer to it1 that ,i never knew it to be the practice of any church of ,christ1 to exclude persons from its communion1 because they knew not the time or means of their conversion2 which may be sometimes occasioned by their having been favored with the blessing of a religious education and restraining grace from their childhood1 so that they have not run those lengths in sin which others have done2 and therefore the change which is wrought in conversion1 especially as to what concerns the time and manner thereof1 is less discernible4 ,sometimes the work has been begun with a less degree of the terrors of conscience1 under a sense of the guilt of sin1 and the condemning sentence of the law1 than others have experienced3 ,these have been drawn with the cords of love1 and the grace of ,god has descended upon them insensibly1 like the dew upon the grass2 and therefore all that can be perceived by them1 or that is to be required of them as a necessary qualification for their being admitted to the ordinances and privileges which belong to believers1 is their discovering those fruits of faith which are discernible in the conversation of such as have experienced the grace of ,god in truth4 ,as to the other part of the charge1 in which some churches are pretended to insist on such terms of communion as are merely circumstantial1 so as to refuse to receive any that cannot comply with them3 ,this is to be answered by those who appear to be liable to it4 ,all that ,i shall therefore add under this head1 is1 that since a visible profession of faith in ,christ is to be made1 as necessary to constitute a visible church1 and the conversation of those who make it1 ought to be apparently agreeable thereunto3 ,and inasmuch as none are obliged to make any thing known to the church1 that contains the least appearance of dishonour or reflection on their character in the world2 but are only required to testify and give a proof of their steady adherence to ,christ1 and their desire to embrace him in all his offices1 as well as worship him in all his ordinances2 this cannot justly be reckoned an unnecessary circumstance or making that a term of communion which ,christ has not made1 and thereby excluding those who have a right to the ,lord's supper4 ,and now we have considered the terms of communion1 and the qualifications for it1 as well as the spiritual privileges that are to be expected by those who have a right to it4 ,i cannot but observe1 how this is abused1 and practically disowned1 by those who engage in this ordinance merely as a qualification for a civil employment4 ,a person may certainly be a good member of a commonwealth1 and very fit to be entrusted with the administration of the civil affairs thereof1 who has little or nothing to say concerning his experiences of the grace of ,god4 ,to assert1 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 supper1 would be to advance1 not only that which is indefensible1 but what would be almost universally denied1 unless it could be proved1 that all might partake of it1 the contrary to which1 we have endeavoured to maintain4 ,moreover1 when ,christ instituted this ordinance1 his people were in no expectation of bearing any part in the civil government2 therefore this was most remote from the first intent and design thereof3 ,and we often find that this is a temptation to men to profane this ordinance1 and lays a burden on the consciences of those who know themselves unprepared for it1 who had little or nothing in view but the securing their secular interest2 by which means it is to be feared1 that many of them eat and drink unworthily1 and1 instead of receiving advantage by it1 bring their consciences under such entanglements1 that they cannot easily extricate themselves from4 ,thus concerning those who are to be admitted to be partakers of the ,lord's ,supper1 though doubting of their meetness for it1 and others being excluded1 who have no right to it4 ,the last thing observed in this answer1 is1 that they who are not1 at present1 deemed fit for this ordinance1 may afterwards be admitted to it when they have received instruction1 and manifested a thorough reformation2 or when1 by their diligent attendance on other ordinances1 or means of grace1 accompanied with the divine blessing1 that1 which at present disqualifies them1 being removed1 they may humbly and thankfully wait on ,god therein1 and hope for his presence and blessing2 and then the church will have reason1 as well as themselves1 to bless ,god for that grace which they have experienced1 whereby they may come to it for the better1 and not for the worse4 ,footnote #aja3 ,see ,quest4 lxxxi4 ,vol4 ,,iii4 page #bfh4 ,quest4 ,,clxxiv41 ,,clxxv4 ,,quest4 ,,clxxiv4 ,what is required of them that receive the sacrament of the ,lord's ,supper1 in the time of the administration of it8 ,,answ4 ,it is required of them that receive the sacrament of the ,lord's ,supper1 that during the time of the administration of it1 with all holy reverence and attention they wait upon ,god in that ordinance1 diligently observe the sacramental elements and actions1 heedfully discern the ,lord's body1 and affectionately meditate on his death and sufferings1 and thereby stir up themselves to a vigorous exercise of their graces1 in judging themselves and sorrowing for sin1 in hungering and thirsting after ,christ1 feeding on him by faith1 receiving of his fulness1 trusting in his merits1 rejoicing in his love1 giving thanks for his grace1 in renewing of their covenant with ,god1 and love to all the saints4 ,,quest4 ,,clxxv4 ,what is the duty of ,christians after they have received the sacrament of the ,lord's ,supper8 ,answ4 ,the duty of ,christians after they have received the sacrament of the ,lord's ,supper1 is1 seriously to consider how they have behaved themselves therein1 and with what success2 if they find quickening and comfort1 to bless ,god for it1 beg the continuance of it1 watch against relapses1 fulfil their vows1 and encourage themselves to a frequent attendance on that ordinance2 but if they find no present benefit1 more exactly to review their preparation to1 and carriage at the sacrament2 in both which1 if they can approve themselves to ,god and their own consciences1 they are to wait for the fruit of it in due time2 but if they see they have failed in either1 they are to be humbled1 and to attend upon it afterward with more care and diligence4 ,these two answers respect our behaviour in1 and after our engaging in this ordinance4 ,i4 ,we are to consider with what frame of spirit we are to engage therein2 how our meditations are to be employed1 and what graces are to be exercised4 #a4 ,here is something observed1 which is common to it with all other ordinances1 viz4 that we are to wait on ,god with an holy reverence arising from a becoming sense of his divine perfections1 and the infinite distance we stand in from him2 and we are to impress on our souls an awful sense of his omniscience and omnipresence2 whereby he knows with what frame of spirit we draw nigh to him1 better than this is known to ourselves2 and highly resents every thing that is contrary to his holiness1 or unbecoming the character of those who are worshipping at his footstool4 #b4 ,there are other things peculiar to this ordinance1 that are necessary in order to our engaging in it in a right manner2 as1 7#a47 ,we are diligently to observe the sacramental elements and actions1 which contain the external part of the duty required of us4 ,the bread and wine1 together with the actions to be performed in our receiving them by ,christ's appointment1 are1 as has been before observed1 significant and instructive signs of his death1 and the benefits which he has procured for us thereby1 that are to be attended to1 and brought to our remembrance in this ordinance4 ,moreover1 we are to consider1 that though the blessings of the covenant of grace are signified thereby1 as they are instituted1 not natural signs thereof2 yet the gospel1 in which we have an account of what ,christ did1 and suffered for us1 is a large and sufficient explication hereof for the direction of our faith1 when conversant about them4 7#b47 ,we are affectionately to meditate on the sufferings and death of ,christ1 which are signified thereby4 ,meditation is a great part of the work we are to be engaged in1 and the death of ,christ is the principal subject thereof2 accordingly we are to consider his condescending love in giving his life a ransom for us2 and1 in order to our being affected therewith1 and to excite our admiration and thankfulness for it1 we must contemplate the divine excellency and glory of his ,person2 which adds an infinite value to every part of his obedience and sufferings4 ,we must also consider the kind of death he died2 which is called his being wounded1 bruised1 ,isa4 liii4 #e4 cut off ,dan4 ix4 #bf4 and is represented as that which had the external mark of the curse of ,god annexed to it2 upon which account he is said to have been made a curse for us1 ,gal4 iii4 #ac4 ,we are also to consider the character of the persons for whom he laid down his life2 who are described as being without strength1 or ability to do what is good1 and ungodly1 and so open enemies to him1 ,rom4 v4 #f1 #h1 #aj4 and therefore there was nothing in us that could induce him to do this for us4 ,we are also to consider1 that he died in our room and stead1 as bearing our griefs1 and carrying our sorrows1 ,isa4 liii4 #d4 and being delivered for our offences1 ,rom4 iv4 #be4 ,and we are also to consider the great ends designed thereby1 as ,god is hereby glorified1 his holiness and justice in demanding and receiving a full satisfaction for sin1 illustrated in the highest degree2 so that he declares himself well-pleased in what ,christ has done and suffered1 ,matt4 iii4 #ag4 and well-pleased likewise1 as the prophet expresses it1 for his righteousness' sake1 ,isa4 xlii4 #ba4 ,we are also to consider the great advantage that we hope to receive thereby1 as being justified by his blood1 we shall be saved from wrath through him1 ,rom4 v4 #i4 ,this is therefore the highest inducement to us1 to give up ourselves entirely to him4 #c4 ,we are1 in this ordinance1 to stir up ourselves to a vigorous exercise of those graces that the nature of the ordinance requires3 ,and accordingly we are1 7#a47 ,to judge ourselves2 as the apostle says1 ,if we would judge ourselves1 we should not be judged1 #a ,cor4 xi4 #ca4 and this we ought to do1 by accusing1 condemning1 and passing sentence against ourselves1 for those sins which we have committed against ,christ1 whereby we were plunged into the utmost depths of misery1 in which we should for ever have continued1 had he not redeemed us by his blood4 ,we are also to acknowledge our desert of ,god's wrath and curse2 so that if he should mark iniquity1 we could not stand1 ,psal4 cxxx4 #c4 and this sense of sin ought to be particular1 including in it those transgressions which are known to none but ,god and ourselves2 as we ought to make a particular application of the blood of ,christ for the forgiveness thereof4 ,this is certainly very suitable to the nature of the ordinance we are engaged in1 wherein ,christ is set forth as a sacrifice for sin1 and we are led1 at the same time1 to be duly affected with our malady1 and the great remedy ,god has provided2 which will have a tendency to enhance our praise and thankfulness to him1 who loved us1 and gave himself for us4 7#b47 ,we are to exercise a godly sorrow for sin1 which is the ground of all that distress and misery which we are liable to3 ,this ought to take its rise from the corruption of nature1 from whence all actual sins proceed2 and we are to bewail our sins of omission1 as well as commission2 our neglect to perform duties that are incumbent on us1 as well as those sins that have been committed by us with the greatest presumption1 deliberation1 wilfulness1 and obstinacy1 which contain in them the highest ingratitude and contempt of the blood of ,christ1 and the method of salvation by him4 ,and this sorrow for sin ought to produce those good effects of praying and striving against it1 endeavouring to return to ,god1 from whom we have backslidden4 ,the apostle calls it1 sorrowing after a godly sort2 and speaks of it as attended with carefulness1 that we may avoid it for the future2 clearing of ourselves1 so that we may either be encouraged to hope that we have not committed the sins which we are ready to charge ourselves with1 or1 that the guilt thereof is taken away by the atonement that ,christ has made for us4 ,it ought also to produce an holy indignation1 and a kind of revenge against sin1 as that which has been so prejudicial to us2 as likewise a fear of offending2 a zeal for the glory of ,god1 whom we have dishonoured2 and a vehement desire of those blessings which we have hereby forfeited4 ,this sorrow for sin ought to proceed from an inward loathing and abhorrence of it2 and the degree thereof ought to bear some proportion to its respective aggravations1 and the dishonour we have brought to ,god thereby2 which would be an effectual means to incline us to abhor ourselves1 and repent in dust and ashes4 ,this is very agreeable to the nature of the ordinance we are engaged in1 since nothing tends more to enhance the vile and heinous nature of sin1 than the consideration of its having crucified the ,lord of glory2 which is to be the immediate subject of our meditation therein4 ,we read that ,christ1 in his last sufferings1 was exceeding sorrowful1 even unto death1 ,matt4 xxvi4 #ch4 which could not proceed from the afflictive view that he had of the pains and indignities he was to suffer in his crucifixion2 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 torments1 and most ignominious reproaches for his sake3 ,therefore his sorrow proceeded from the afflictive sense that he had of the guilt of our sins which he bore4 ,if therefore he not only suffered1 but his soul was exceeding sorrowful for our sins2 this ought to excite in us the exercise of that grace in this ordinance1 in which it is brought to our remembrance4 7#c47 ,we are to hunger and thirst after ,christ2 which implies in it an ardent desire of having communion with him3 ,thus the church says1 ,with my soul have ,i desired thee in the night2 yea1 with my spirit will ,i seek thee early1 ,isa4 xxvi4 #i4 and the ,psalmist compares this to the hunted hart1 that is ready to die for thirst1 which pants after the water-brooks1 ,psal4 xlii4 #a4 ,this arises from a deep sense of our need of ,christ1 and farther supplies of grace from him1 and is attended with a firm resolution that nothing short of him shall satisfy us1 as not being adapted to supply our wants4 ,such a frame of spirit is agreeable to the ordinance we are engaged in1 since ,christ is therein represented as having purchased1 and being ready to apply to his people1 those blessings which are of a satisfying and comforting nature4 7#d47 ,we are to feed on ,christ by faith1 and thereby receive of his fulness1 as he is frequently represented in scripture1 under the metaphor of food3 ,thus he styles himself1 ,the bread of life1 ,john vi4 #ce4 and the blessings he bestows1 are called1 #8,the meat which perisheth not1 but endureth to everlasting life1' ver4 #bg4 and the gospel-dispensation is set forth by a #8feast of fat things1 a feast of wines on the lees1 of fat things full of marrow1 of wines on the lees well refined1' ,isa4 xxv4 #f4 ,thus our ,saviour also represents it in the parable1 ,matt4 xxii4 #d4 in which he commands his servants to invite those that were bidden to the marriage-feast1 by telling them what things he had prepared for their entertainment1 as an encouragement to their faith4 ,thus we are to consider that fulness of grace that is in ,christ1 7when drawing nigh to him in this ordinance17 of merit1 for our justification1 of strength to enable us to mortify sin1 and resist temptations1 of wisdom to direct us in all emergencies and difficulties1 of peace and comfort1 to revive and encourage us under all our doubts and fears1 and to give us suitable relief when we are ready to faint under the burdens we complain of4 ,all these blessings are to be apprehended and applied by faith1 otherwise we cannot conclude that they belong to us2 and nothing can be more adapted to this ordinance1 wherein ,christ is represented as having all those blessings to bestow1 which he has purchased by his blood1 and these are signified or shewed forth therein4 7#e47 ,we are1 in this ordinance1 to trust in the merits of ,christ1 or to exercise an entire confidence in him1 who1 by his death1 has purchased for us all spiritual and saving blessings4 ,this ought to be attended with an humble sense of our own unworthiness1 as being less than the least of all ,god's mercies1 ,gen4 xxxii4 #aj4 and as deserving nothing but his fierce wrath for our iniquities4 ,and1 since he has paid a full and satisfactory price of redemption for us1 and thereby procured the blessings that we had forfeited1 which have a tendency to make us completely happy1 we ought to lay the whole stress of our salvation on him1 as being sensible that he is able to save to the uttermost1 all that come unto ,god by him1 ,heb4 xii4 #be4 7#f47 ,we are to rejoice in ,christ's love1 which is infinitely greater than what can be in the heart of one creature towards another3 ,this love of ,christ has several properties2 #ast1 ,it doth not consist merely in his desiring our good1 or wishing that we were happy1 but in making us so2 nor does it only consist in his sympathizing with us in our miseries1 but delivering us from them1 and discovering himself as our refuge and strength1 a very present help in trouble4 #b;dly1 ,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 deformed1 polluted1 and worthy to be abhorred by him1 but afterwards adorned and made comely through his comeliness put upon them1 ,ezek4 xvi4 #ad4 so when they forfeit his love by their frequent backslidings1 and deserve to be cast off by him1 it is nevertheless unchangeably fixed upon them1 inasmuch as having loved his own which were in the world1 he loved them unto the end1 ,john xiii4 #a4 #c;dly1 ,christ's love is infinitely condescending1 which arises not only from that infinite distance which there is between him and his people1 but from his remembring them in their low estate1 having compassion on them whom no eye pitied1 and saving them when they were in the utmost depths of despair and misery1 saying to them when they were in their blood1 live1 ,ezek4 xvi4 #f4 #dthly1 ,it is not like the love of strangers1 which contents itself with some general endeavours to do good to them whom they design not to contract an intimacy with1 but it is attended with the highest acts of friendship and communion1 imparting his secrets to them1 as he promises to love1 and manifest himself to them1 ,john xiv4 #ba4 and tells his disciples1 #8,henceforth ,i call you not servants2 for the servant knoweth not what his lord doeth3 ,but ,i have called you friends2 for all things that ,i have heard of my ,father1 ,i have made known unto you1' chap4 xv4 #ae4 #ethly1 ,it is such a love as forgives all former injuries1 and upbraids not his people for what they have done against him1 either before or since they believed in him4 ,thus ,god is said to #8pardon the iniquity1 and pass by the transgression of the remnant of his heritage1' and #8to cast all their sins into the depths of the sea1' ,micah vii4 #ah1 #ai4 and #8to blot out their transgressions for his own sake1 and not to remember their sins1' ,isa4 xliii4 #be4 #fthly1 ,it is such a love as affords us all seasonable and necessary help in times of our greatest straights and difficulties1 ,psal4 xlvi4 #a4 and makes provision for our future necessities2 as he tells his disciples1 ,i go to prepare a place for you1 ,john xiv4 #b4 that they might be assured of being happy in another world2 and accordingly he expresses himself in his mediatorial prayer1 #8,father1 ,i will that these whom thou hast given me1 may be with me where ,i am1 that they may behold my glory1' ,john xvii4 #bd4 #gthly1 ,it is such a love1 as puts him upon reckoning all injuries done against his people1 as though they were done against himself1 and the kindnesses expressed to them1 as though they were expressed to him1 as it is said1 ,he that toucheth you1 toucheth the apple of his eye1 ,zech4 ii4 #h4 and1 he that despiseth you1 despiseth me1 ,luke x4 #af4 ,and1 when he takes notice of those expressions of kindness1 which his people had shewn to one another1 he says1 ,inasmuch as ye have done it unto one of the least of these my brethren1 ye have done it unto me1 ,mat4 xxv4 #dj4 #hthly1 ,it is such a love as inclines him to interpose himself between his people and all danger1 whereby he prevents their being overcome by their enemies2 and indeed1 he not only hazarded1 but as a good shepherd gave his life for his sheep1 ,john x4 #aa4 ,this is that love which is to be the subject of our meditation in this ordinance2 accordingly we are first to endeavour1 to make out our interest in him1 by faith1 which will be evinced by those acts of love to him that flow from it1 and then we may rejoice in it as a constant spring of peace and blessedness4 7#g47 ,the next grace to be exercised in this ordinance1 is thankfulness1 adoring and praising him that he has been pleased to extend compassion to us in bestowing those blessings1 which are the result of his discriminating grace1 the instances whereof are various1 viz4 as he delivers us from the ruin that sin would have inevitably brought upon us1 prevents us with the blessings of goodness1 and restrains the breaking forth of our corruptions1 which would otherwise have inclined us to commit the vilest abominations2 and1 more especially1 as he renews our nature1 changes our hearts1 creates us unto good works1 and then quickens and excites that grace in us which his own hand wrought1 and comforts us when our spirits are overwhelmed with sorrow1 whereby he enables us to go on in his way rejoicing1 and so carries on the work which he has begun in us1 till it be completed in glory4 ,there is nothing that we have1 either in hand or hope1 but what will afford matter for the exercise of this grace2 and more particularly1 our hearts ought to be excited hereunto from the consideration of the benefits that are signified in this ordinance2 especially if we are enabled to receive them by faith4 7#h47 ,we are1 at the ,lord's supper1 to renew our covenant with ,god4 ,that this may be rightly understood1 we must consider what it is for a believer to enter into covenant with ,god1 which he is supposed to have done before this2 and that consists not in our promising that we will do these things that are out of our power1 or1 that we will exercise those graces1 which none but ,god1 who works in his people1 both to will and to do1 can enable us to put forth2 but it consists in our making a surrender of ourselves to ,christ1 and depending on him for the supply of all our spiritual wants1 humbly hoping and trusting that he will enable us to adhere stedfastly to him1 working in us all that grace which he requires of us2 which blessing if he is pleased to grant us1 we shall be enabled to perform all the duties that are incumbent on us1 how difficult soever they may be4 ,this is an unexceptionable way of entering into covenant with ,god1 as it contains an acknowledgement of our own inability to do that which is good without him1 and desire to give the glory of all to him2 on whom we stedfastly rely1 that we may obtain mercy from him to be faithful4 ,moreover1 to renew our covenant1 is to declare1 that through his grace1 we are inclined stedfastly to adhere to our solemn dedication to him1 not1 in the least1 repenting of what we did therein2 and1 that we have as much reason to depend on his assistance now1 as we had at first1 since grace is carried on1 as well as begun by him alone2 and accordingly1 while we express our earnest desire to be stedfast in his covenant1 we depend on his promise that he will never fail us1 nor forsake us3 ,and we take this occasion1 more especially1 to renew our dedication to him1 as it is very agreeable to the nature of this ordinance1 in which we have the external symbols of his love to us1 which lays us under the highest obligation thereunto4 7#i47 ,we are1 in this ordinance1 to shew our readiness to exercise a ,christian love to all saints2 which consists1 more especially1 in our earnest desire that all grace and peace may abound in them1 as in our own souls2 that hereby we may have occasion to glorify ,god together1 and shew our mutual concern for the spiritual welfare of each other4 ,we are to bless ,god for the grace they are enabled to exercise1 though1 it may be1 we cannot exercise it in the same degree ourselves3 ,and1 as for others1 we are to sympathize with them in their weaknesses1 grieve for their falls and miscarriages2 and be very ready to make abatements for those frailties and infirmities that we behold in them1 which we ourselves are sometimes liable to1 especially if they are not inconsistent with grace1 in which case we should cast a mantle of love over them1 not knowing but we may be exposed to1 and fall by the same temptations4 ,this love is to be expressed1 more especially in this ordinance2 inasmuch as we are to consider all saints as members of ,christ's mystical body1 children of the same ,god and ,father1 partakers of the same grace with us1 fellow travellers to the same heavenly country1 where we hope to meet with them at last1 though now they are liable to the same difficulties with ourselves1 and exposed to those assaults and temptations that we often meet with from our spiritual enemies4 ,this expression of our love1 though it be more immediately and directly extended to the same society1 that joins in communion with us2 yet it is not to be confined within such narrow limits1 but includes in it the highest esteem for all who are sanctified in ,christ ,jesus1 called to be saints1 though their place of abode be remote from1 and they are not known to us in the flesh4 ,,ii4 ,we are now to consider the duty of ,christians after they have received the sacrament of the ,lord's supper2 and that consists in enquiring1 how they have behaved themselves therein8 and1 whether they have any ground to conclude1 that they have been favoured with the special presence of ,god in this ordinance1 whereby it has been made a means of grace to them8 ,as to the former of these enquiries relating to the frame of our spirits1 while engaging in this solemn duty1 we shall sometimes find1 that it has been such as affords matter for deep humiliation and self-abasement1 in the sight of ,god1 when we reflect upon it2 particularly1 #a4 ,when our minds and affections have been conversant about those things1 which are altogether unsuitable to the work we have been engaged in1 and1 instead of conversing with ,christ in this ordinance1 we have had our thoughts and meditations most taken up with worldly matters2 or1 if they have1 indeed1 been conversant about religious affairs1 yet we may1 in some measure1 see reason to blame ourselves1 if these have been altogether foreign to the great end and design of the ordinance we have been engaged in4 ,there are many portions of scripture1 or heads of divinity founded upon it1 which we may employ our thoughts about at other times1 with great advantage2 yet they may not be altogether suitable1 or adapted to our receiving spiritual advantage by1 or making a right improvement of ,christ crucified1 as the nature of this ordinance requires4 #b4 ,they behave themselves unbecomingly1 in this ordinance1 who meditate on the thing signified therein1 to wit1 the dying love of ,jesus ,christ1 as though they were unconcerned spectators1 having only an historical faith1 and content themselves with the bare knowledge of what relates to the life and death of ,christ1 without considering the end and design thereof1 viz4 that he might make atonement for sin1 or their particular concern herein1 so as to improve it1 as an expedient for the taking away the guilt and power thereof in their own souls4 #c4 ,we may reflect on our behaviour in this ordinance1 when we have given way to deadness and stupidity1 without using those endeavours that are necessary for the exciting our affections2 when a subject so affecting as ,christ's pouring out his soul unto death1 being wounded for our transgressions1 despised and rejected of men1 bleeding and dying on the cross1 and1 in the midst of his sufferings1 crying out1 ,my ,god1 my ,god1 why hast thou forsaken me1 has not had an efficacy to raise our affections1 any more than if it were a common subject8 #d4 ,we have reason to blame our behaviour in this ordinance1 when we have attended on it with a resolution to continue in any known sin1 without being earnest with ,god to mortify it1 or desiring strength and grace from ,christ1 in order thereunto1 and improving his death for that end4 ,thus we have reason1 sometimes1 to reflect on our behaviour at the ,lord's supper1 with grief1 and sorrow of heart1 as what has been disagreeable to the nature of the ordinance we have been engaged in4 ,but1 on the other hand1 we may1 sometimes1 in taking a view of our behaviour therein1 find matter of encouragement1 when1 abating for human frailties1 and the imperfection of grace1 that inseparably attends this present state1 we can say1 to the glory of ,god1 that we have1 in some measure1 behaved ourselves as we ought to do4 ,thus when we have found1 that our hearts have been duly affected with the love of ,christ1 and we have had the exercise of those graces that are suitable thereunto2 and if we can say1 that we have had some communion with him1 and have not been altogether destitute of his quickening and comforting presence1 and the witness of his ,spirit with ours1 that we are the children of ,god2 then we may conclude1 that we have engaged in this ordinance in a right manner4 ,and if we have found that it has been thus with us1 we are to bless ,god for it1 as considering that he alone can excite grace in us1 who wrought it at first4 ,and we are farther to consider1 that such-like acts of grace will be a good evidence of the truth and sincerity thereof2 whereby our comforts may be more established1 and we enabled to walk more closely and thankfully with ,god1 by the communication of those graces that he is pleased to bestow upon us in this ordinance4 ,moreover1 if we have had experience of the presence of ,god therein1 and have been brought into a good frame1 we ought to beg the continuance thereof4 ,the best frame of spirit will be no longer abiding1 than it pleases ,god to keep up the lively exercise of faith and other graces2 and this1 being so valuable a blessing1 is to be sought for by fervent prayer and supplication1 that our good frames may not be like the morning cloud1 or early dew1 that soon passes away3 ,this will discover1 that we set a value upon them1 and glorify ,god as the author of them2 and it is the best expedient for our walking with ,god at other times1 as well as when engaged in holy ordinances4 ,again1 it is farther observed1 that they1 who have been quickened and comforted1 when partaking of the ,lord's supper1 ought to watch against relapses into those sins1 that formerly they have been overtaken with1 but now see reason to abhor4 ,this we ought to do1 because1 though we are sometimes brought into a good frame1 yet still we have deceitful hearts1 that1 before we are aware1 may betray us into the commission of those sins which have occasioned great distress to us in times past2 and1 to this we may add1 the endeavours of ,satan to ensnare us by his wiles2 so1 that when we think ourselves the safest1 we may be exposed to the greatest dangers4 ,when we have been least apprehensive of our return to our former sins1 and1 it may be1 have been too secure in our opinion1 while confiding too much to our own strength1 we have lost those good frames1 and our troubles have been renewed thereby3 ,therefore1 it is our duty to watch against the secret workings of corrupt nature1 and the first motions of sin in our hearts1 while we earnestly implore help from ,god1 that we may be kept from our own iniquities2 namely1 those sins that we have formerly committed1 or that more easily beset us than any other4 ,the next duty incumbent on us1 after we have received the ,lord's supper1 is1 to fulfil our vows3 ,this will be better unstood1 if compared with what was before observed concerning sacramental vows or covenants3 which ought not to contain in them a making promises1 especially in our own strength1 that we will be found in the exercise of those graces which are the special gift and effects of ,god's almighty power4 ,therefore1 ,i always1 when occasionally mentioning making religious vows1 consider them principally as containing an express declaration1 that we are under an indispensable obligation to perform those duties1 and put forth those acts of grace which are incumbent on us1 as those who desire to approve ourselves ,christ's faithful servants1 whom he has taken into a covenant-relation with himself4 ,we also declare1 that without help from ,god we can do nothing3 ,this help we implore from him1 at the same time when we devote1 or give up ourselves to him2 so that we do this1 hoping and trusting that he will bestow upon us that grace which is out of our own power2 which1 if he will be pleased to do1 we determine that he shall have all the glory that arises from it4 ,this is most agreeable to the sense of the ,latin word#ajb2 from whence the word vow is derived2 and1 ,i think1 it is much rather to be acquiesced in1 than that general description which some give to it1 when they exhort those who are engaged in this ordinance1 first to confess those sins which they have committed since they were last at the ,lord's table1 so far as they occur to their memories2 and1 as a means of their obtaining forgiveness1 to make a solemn vow1 or promise1 that they will abstain from them for the future1 and walk more agreeably to the engagements which they are laid under3 ,this they do without an humble sense of the treachery of their own hearts1 or their need of strength from ,god1 to perform any thing that is good2 and afterwards1 they are as little inclined to fulfil their own promises1 as they were before forward to make them1 with too much reliance on their own strength2 and1 by this means1 they bring themselves into the greatest perplexities1 and go on1 as it were1 in a round of making solemn vows and resolutions1 and then breaking them1 and afterwards renewing them again3 ,whereas1 when we intend nothing by our vowing1 but a confessing that what others promise in their own strength1 we see ourselves obliged to do2 and1 at the same time1 depend on ,christ for strength to enable us to perform it1 and give up ourselves to him1 as his covenant-people1 in hope thereof2 this is the safest way of vowing1 inasmuch as it redounds most to the honour of ,god1 and contains every thing in it that may put us upon using our utmost endeavours to perform the duties that are incumbent on us1 and1 at the same time1 we express our unfeigned desire to glorify him as the ,god and ,author of that grace1 which is necessary thereunto4 ,and1 in this sense ,i would understand what we are exhorted to in the answers we are explaining1 when it is said1 in one of them1 that while we are receiving the ,lord's supper1 we ought to renew our covenant with ,god2 and after we have received it1 we are to fulfil our vows1 as it is expressed in the other2 as the former includes in it such a dedication to ,god as has been but now considered2 the latter1 to wit1 the fulfilling our vows1 implies in it a doing every thing that is in our power1 in order thereunto2 and1 at the same time1 a waiting on ,god to give success to our endeavours1 and to work in us that which is well-pleasing in his sight1 without which we can do nothing4 ,after we have waited on the ,lord in this ordinance1 we are to encourage ourselves to a frequent attendance thereon2 especially if we have ground to conclude1 that we have had any sensible communications of his grace vouchsafed to us therein4 ,as this is an honour which ,god puts on his own institutions1 it is certainly an encouragement to us1 to persevere in waiting on him therein4 ,thus the ,psalmist says1 ,because he hath inclined his ear unto me1 therefore ,i call upon him as long as ,i live1 ,psal4 cxvi4 #b4 ,this will effectually remove all those doubts and scruples that discourage us from engaging in this ordinance1 lest we should not behave ourselves in a right manner therein1 fearing that we are not sufficiently prepared for it1 and therefore shall be disowned by ,christ1 when we engage in it3 ,i say1 this we are fenced against1 by having experienced his quickening and comforting presence therein4 ,but1 suppose we have not met with this desirable blessing1 which the best believers do not experience in a like degree1 at all times2 then we ought1 after we have received the ,lord's ,supper1 to endeavour to find out the particular cause of ,god's withdrawing his special presence from us1 and what is that root of bitterness which springs up and troubles us4 ,it may be1 he withholds this privilege from us in a way of sovereignty1 that we may hereby learn that our comforts are not at our own disposal2 or1 that they are not the necessary result of our attendance on ordinances1 but arise from the divine blessing accompanying them4 ,this1 ,god1 it may be1 withholds from us for the trial of our graces2 and that we may see how needful it is for us to wait for those spiritual comforts1 which1 at present1 he withholds from us2 as the prophet says1 ,therefore will the ,lord wait1 that he may be gracious unto you1 and therefore will he be exalted1 that he may have mercy upon you2 for the ,lord is a ,god of judgment2 blessed are they that wait for him1 ,isa4 xxx4 #ah4 ,but since we may1 for the most part1 apprehend some particular reason why ,god denies us his quickening1 and comforting presence1 arising from sins of omission or commission1 antecedent to1 or whilst we have been engaged in this ordinance3 ,we must enquire1 7#a47 ,whether there has not been some defect1 as to preparatory duties8 and particularly1 whether we have duly examined ourselves before we came to the ,lord's table1 concerning our knowledge of ,christ1 and the benefits of his redemption2 or1 especially1 of our being enabled to improve them by faith8 and1 whether we have examined ourselves concerning the sense we have of the guilt of sin1 and the need we stand in of ,christ's righteousness1 to take it away1 and accordingly resolved to wait on him in this ordinance1 with earnest desires of obtaining this privilege4 7#b47 ,we must enquire1 whether our behaviour when we have been engaged in this ordinance1 has not been1 in some measure1 unbecoming the spirituality and importance thereof8 whether we have not spared1 or indulged1 some secret corruption1 that has broke forth therein8 or1 whether we have not given way to some temptation1 that has then beset us8 whether we have not depended on our own righteousness1 for the taking away the guilt of sin1 and procuring for us acceptance in the sight of ,god8 or1 whether we have not engaged in this ordinance1 in our own strength1 and by this self-confidence1 provoked him to withdraw from us2 which1 if we have1 it will afford matter of deep humiliation in his sight1 and call for repentance and reformation1 if we would be fenced against this inconvenience1 which1 at present we labour under2 and then we may hope that we shall be enabled to wait on him in this ordinance1 in such a way1 that we may have those comfortable experiences of grace from him1 which will be an evidence that we have waited on him for the better1 and not for the worse4 ,footnote #ajb3 ,voveo4 ,quest4 ,,clxxvi41 ,,clxxvii4 ,,quest4 ,,clxxvi4 ,wherein do the sacraments of ,baptism and the ,lord's ,supper agree8 ,,answ4 ,the sacraments of baptism and the ,lord's ,supper1 agree1 in that the author of both is ,god1 the spiritual part of both is ,christ and his benefits2 both are seals of the same covenant1 are to be dispensed by ministers of the gospel1 and by none other1 and to be continued in the church of ,christ1 until his second coming4 ,,quest4 ,,clxxvii4 ,wherein do the sacraments of ,baptism and the ,lord's ,supper differ8 ,,answ4 ,the sacraments of baptism and the ,lord's supper differ1 in that baptism is to be administered but once with water1 to be a sign and seal of our regeneration1 and ingrafting into ,christ1 and that even to infants1 whereas the ,lord's supper is to be administered often1 in the elements of bread and wine1 to represent and exhibit ,christ as spiritual nourishment to the soul1 and to confirm our continuance and growth in him1 and that only to such as are of years and ability to examine themselves4 ,these two answers contain little more than a recapitulation of some things1 that have been occasionally mentioned1 in explaining the nature of these ordinances2 and therefore we shall very briefly insist on them4 ,i4 ,concerning those things wherein the sacraments of baptism and the ,lord's supper agree2 accordingly1 #a4 ,it is observed1 that ,god is the ,author of both4 ,this may be inferred from what has been said concerning their being holy ordinances1 or means of grace2 in which we are to expect his presence and blessing to make them effectual to salvation3 ,this we cannot do without engaging in them by his own warrant1 which he has been pleased to give us1 as appears from his word1 and the experience of many believers1 who have found sensible advantage thereby2 so that the effects of his power and grace1 that have been produced in their hearts1 when engaged therein1 afford a convincing evidence that ,god is the ,author thereof4 ,this1 as to what concerns baptism1 respects more especially1 the baptism of those that are adult2 for when infants are baptized1 though ,god can1 and sometimes does1 as is more than probable1 own this ordinance1 by regenerating them at that time2 yet this cannot be known by us1 unless it be inferred1 from those extraordinary communications of grace which they may experience1 who are enabled1 by faith to give up their children to ,god therein4 #b4 ,baptism and the ,lord's supper farther agree1 in that ,christ1 and his benefits are signified by both of them3 for they are1 each of them1 ordinances for our faith1 as they are signs and seals of the covenant of grace1 in which ,christ1 and the benefits of his redemption1 are set forth3 ,thus the apostle says1 with respect to baptism1 ,so many of as were baptized into ,jesus ,christ1 were baptized into his death1 buried with him by baptism into death1 ,rom4 vi4 #c1 #d4 accordingly we have communion with ,christ as crucified1 dying and buried1 and1 after this1 rising again from the dead1 whereby he brought the work of redemption to perfection3 ,these things are signified2 and thus our faith is to make use of this sign in baptism2 and the apostle says the same thing with respect to the ,lord's ,supper3 ,as often as ye eat this bread1 and drink this cup1 ye do shew the ,lord's death till he come1 #a ,cor4 xi4 #bf4 #c4 ,baptism and the ,lord's supper1 are farther observed to agree1 in that they are to be dispensed by none but the ministers of the gospel4 ,under the ,old ,testament-dispensation1 where all the parts of the temple-service were significant signs of ,christ1 and the benefits of the covenant of grace2 these were to be administered by none but those who were qualified1 called1 and lawfully set apart to that work1 as the apostle says1 ,no man taketh this honour unto himself1 but he that is called of ,god1 as was ,aaron1 ,heb4 v4 #d4 ,and we may conclude1 that the moral reason of the thing extends itself to the administration of the seals of the covenant1 under the gospel-dispensation4 ,it is certain1 that some must be appointed1 or set apart to this work1 otherwise it would belong to every body1 and consequently there would be no determinate administrators of these ordinances1 who might be said to have a special call thereunto1 from ,god and man4 ,it may also be inferred from those scriptures that speak of pastors after ,god's own heart1 who are to feed his people with knowledge and understanding1 as being his special gift1 ,jer4 iii4 #ae4 and from what the apostle says1 concerning gospel-ministers1 whether extraordinary or ordinary1 as being ,christ's gift1 when he ascended up on high1 ,eph4 iv4 #h1 #aa4 #d4 ,it is farther observed1 that these two ordinances agree1 in that they are both to be continued in the church1 until ,christ's second coming4 ,though we look and hope for more of the presence of ,god therein1 and a greater effusion of his ,spirit1 to make them more effectual1 and render the church more bright and glorious1 as being favoured with greater degrees of the communications of divine grace2 yet we have no ground to expect new ordinances1 or a new dispensation to succeed this we are under1 till ,christ's second and most glorious coming2 therefore this is called1 ,the last time1 #a ,john ii4 #ah4 ,upon which account the apostle says1 that the ends of the world are come upon us1 #a ,cor4 x4 #aa4 by which we are to understand1 that the present dispensation of the gospel that we are under1 is the last we are to expect till ,christ's second coming4 ,and this also appears1 from the promise which ,christ has given of his presence with his ministers and churches1 when faithfully engaging in these ordinances1 as he says1 ,lo1 ,i am with you always1 even unto the end of the world1 ,matt4 xxviii4 #bj4 ,and1 as his death1 as was before observed1 is to be shewed forth till he come1 #a ,cor4 xi4 #bf4 this proves that the ,lord's supper is also to be continued in the church till then4 ,this ,i would the rather observe1 inasmuch as it is contrary to what some maintain1 who1 while they hope for a greater effusion of the ,spirit1 and a more glorious state of the church in the latter day1 are ready to extend their thoughts too far1 they conclude that it will be a new dispensation1 as the ordinances which the church is favoured with1 at present1 shall cease1 particularly baptism and the ,lord's ,supper2 which we can by no means approve of4 ,,ii4 ,we are now to consider wherein the sacraments of baptism and the ,lord's supper differ4 #a4 ,it is observed that they differ1 in that baptism is to be administered but once2 whereas1 the ,lord's supper is to be administered often4 ,this appears from two different circumstances contained in them4 ,as for baptism1 it signifies our first ingrafting into1 or putting on ,christ2 and when denominated from the thing signified thereby1 it is called1 the washing of regeneration1 and the renewing of the ,holy ,ghost1 ,titus iii4 #e4 which is hoped for in this ordinance2 accordingly it is considered as our first solemn dedication to ,christ2 and1 as this is signified thereby1 it is called an initiating ordinance1 in which we are bound to be the ,lord's2 which bond holds good as long as we live1 and therefore needs not to be signified1 sealed1 or confirmed by our being baptized a second time3 ,but1 on the other hand1 the ,lord's supper signifies our feeding or living upon ,christ1 and receiving daily supplies of grace from him1 as our necessities require3 ,therefore this ordinance differs from baptism as it is often to be engaged in4 #b4 ,they differ1 in that the former as has been before proved1 is not only to be applied to the adult1 if they have not been baptized before1 but to the infants of believing parents1 which the ,lord's supper is not4 ,in baptism1 the person dedicated may be considered as being passive1 and so devoted to ,god by the faith of another1 who has a right to do this3 ,but none are to partake of the ,lord's supper but those who have such a degree of knowledge1 that they are able to discern the ,lord's body1 and capable of performing that duty which the apostle recommends as necessary thereunto1 when he says1 ,let a man examine himself1 and so let him eat of that bread1 and drink of that cup1 #a ,cor4 xi4 #bh4 ,i am sensible that some of the ancient church1 and particularly ,cyprian1 in the third century1 have pleaded for1 and practised the administration of the ,lord's supper to infants1 being led into this mistake1 by supposing what does not sufficiently appear1 viz4 that infants among the ,jews ate the passover1 because whole families are said to eat it4 ,but this does not appear to include infants2 for whom another sort of food was designed3 neither could they reap any advantage by it1 not being capable of discerning the thing signified1 or feeding on ,christ1 the true ,paschal ,lamb2 which could be done no otherwise than by faith4 ,others were led into this mistake from the wrong sense they gave of that scripture1 in which ,christ says1 ,except ye eat the flesh of the ,son of man1 and drink his blood1 ye have no life in you1 ,john vi4 #ec4 thinking that our ,saviour meant hereby1 the bread and wine in the ,lord's supper4 ,therefore this ordinance was absolutely necessary to salvation2 upon which account they thought that it ought to be extended to infants1 as a means of their obtaining it4 ,but it is certain this cannot be the meaning of that scripture1 since the ,lord's supper was not instituted1 or known in the church1 when our ,saviour spake these words3 ,therefore1 he intends nothing else thereby but the fiducial application of ,christ's death1 as an expedient for our obtaining eternal life4 ,quest4 ,,clxxviii4 ,,quest4 ,,clxxviii4 ,which is ,prayer8 ,,answ4 ,prayer is an offering up of our desires unto ,god1 in the name of ,christ1 by the help of his ,spirit1 with confession of our sins1 and thankful acknowledgment of his mercies4 ,having considered the things that are to be believed and done2 what remains is1 to enquire concerning those things that are to be prayed for1 and how this great duty of prayer is to be performed4 ,this is necessary to be insisted on1 inasmuch as we are obliged to yield obedience to the revealed will of ,god2 nevertheless1 by reason of our depravity and weakness1 we can do nothing that is good without his assistance1 which is not to be expected1 unless it be humbly desired of him2 and this is what we generally call prayer2 which being performed by creatures who are not only indigent1 but unworthy1 this is to be acknowledged1 and accordingly we are1 in prayer1 to confess sin as the principal ground and reason of this unworthiness4 ,and1 inasmuch as ,god has been pleased to encourage us to hope1 that we shall not seek his face in vain1 who1 in many instances is pleased to grant returns of prayer2 this obliges us to draw nigh to him with thanksgiving4 ,these things are particularly contained in the answer we are explaining2 and the method in which we shall endeavour to speak to it1 is to consider1 ,i4 ,what1 prayer supposes2 and that is1 #a4 ,that we are dependent and indigent creatures1 have many wants to be supplied1 sins to be forgiven1 miseries1 under which we need pity and relief1 and weaknesses1 under which we want to be strengthened and assisted in the performance of the duties that are incumbent on us4 ,from hence it may be inferred1 that though our ,lord ,jesus ,christ is often represented as praying to ,god1 this is an action performed by him in his human nature2 in which alone he could be said to be indigent1 who1 in his divine nature1 is all-sufficient4 #b4 ,it supposes that ,god1 who is the object of prayer1 is regarded by us1 not only as able1 but willing to help us2 and that he has encouraged us to draw nigh to him for relief3 ,and therefore it is a duty that more especially belongs to those who are favoured with the hope of the gospel4 ,,ii4 ,we shall now shew how prayer is to be considered1 as to the various kinds hereof2 and accordingly we are represented as drawing nigh to ,god1 with an humble sense of our secret sins and wants1 which none but ,god and our own consciences are privy to4 ,this kind of prayer our ,saviour intends1 when he says1 ,thou1 when thou prayest1 enter into thy closet1 and when thou hast shut thy door1 pray to thy ,father which is in secret1 and thy ,father which seeth in secret1 shall reward thee openly1 ,mat4 vi4 #f4 and we have an instance hereof in himself2 inasmuch1 as it is said1 that when he had sent the multitudes away1 he went up into a mountain apart to pray1 chap4 xiv4 #bc4 also1 ,peter went up upon the house-top to pray1 ,acts x4 #i4 in which1 being retired from the world1 he had a greater liberty to pour forth his soul unto ,god4 ,moreover1 we are to join with others in performing this duty1 in which we confess those sins1 and implore a supply of those wants that are common to all who are engaged therein3 ,this our ,saviour encourages us to do1 when he says1 ,if two of you shall agree on earth1 as touching any thing that they shall ask1 it shall be done for them of my ,father which is in heaven4 ,for where two or three are gathered together in my name1 there am ,i in the midst of them1 ,mat4 xviii4 #ai1 #bj4 ,this is a branch of social worship1 and is to be performed by every family apart1 whereof we have an example in ,cornelius1 concerning whom it is said1 that he was a devout man1 and feared ,god with all his house1 and prayed to him always2 and that he did this1 at certain times1 in his house1 ,acts x4 #b4 compared with ver4 #cj4 ,moreover1 this duty is to be performed publicly in the church1 or any worshipping assembly met together for that purpose3 ,of this we have an instance in the apostle ,paul1 who1 when he had called for the elders of the church at ,ephesus1 designing to take his leave of them1 after an affectionate discourse1 and suitable advice given to them1 he kneeled down and prayed with them all1 chap4 xx4 #cf4 ,again1 prayer may be considered as that for which a stated time is set apart by us1 either alone1 or with others2 or1 that which is occasional1 short1 and ejaculatory1 consisting in a secret lifting up of our hearts to ,god1 and may be done when we are engaged in other business of a different nature1 without being a let or hindrance to it3 ,thus it is said that ,nehemiah prayed1 when he has going to deliver the cup into the king's hand1 between the king's asking him a question1 and his returning him an answer to it2 which seems to be the meaning of what is said in ,neh4 ii4 #d1 #e4 ,then the king said unto me2 for what dost thou make request8 so ,i prayed to the ,god of heaven1 and ,i said unto the king1 c4 ,these ejaculatory prayers are either such as we put up to ,god while engaged in worldly business for direction1 assistance1 or success therein2 or when attending on the word read or preached1 or any other holy duties1 in which we lift up our hearts to him for his presence therein4 ,,iii4 ,the next thing to be considered1 is1 the various parts of prayer2 and these are three1 viz4 ,confession of sin2 petition for a supply of our wants2 and thanksgiving for mercies received4 ,confession of sin supposes that we are guilty1 and deserve punishment from ,god2 petition supposes1 that we are miserable and helpless2 and thanksgiving implies1 a disposition to own ,god1 the author of all the good we enjoy or hope for1 and includes in it a due sense of those undeserved favours we have received from him4 ,from this general account of the duty of prayer1 and the parts thereof1 we may infer1 #a4 ,that the two former of them1 namely1 confession of sin1 and petition for relief1 under the various miseries and distresses which we are liable to1 is only applicable to those who are in a sinful and imperfect state1 as believers are in this world4 ,as for glorified saints in heaven1 they have no sins to be confessed1 nor any miseries under which they need help and pity4 ,as for that part of prayer which consists of thanksgiving for mercies already received1 that1 indeed1 is agreeable to a perfect state1 and is represented as the constant work of glorified saints3 ,thus the ,psalmist says1 ,the heavens1 that is1 the inhabitants thereof1 shall praise thy wonders1 ,o ,lord1 thy faithfulness also in the congregation of the saints1 ,psal4 lxxxix4 #e4 #b4 ,sinners1 who have lost their day of grace1 against whom the door of hope and mercy is shut1 who are enduring the punishment of sin in hell1 these are not properly the subjects of prayer2 concerning whom it may be said1 not only that they cannot pray1 being destitute of those graces that are necessary thereunto2 but having no interest in a ,mediator1 or in the promises of the covenant of grace1 which are a warrant and encouragement for the performance of this duty4 #c4 ,in this world1 wherein we enjoy the means of grace1 none are the subjects of prayer but man4 ,the ,psalmist1 indeed1 speaks of ,god's giving to the beast his food1 and to the young ravens which cry1 ,psal4 cxlvii4 #i4 and elsewhere it is said1 ,he provideth for the raven his food1 when his young ones cry unto ,god1 ,job4 xxxviii4 #da4 ,the meaning of which is1 not that brute creatures formally address themselves to ,god for a supply of their wants1 having no idea of a divine being2 but1 that1 when they complain for want of food1 the providence of ,god supplies them1 though they know not the hand from whence it comes4 #d4 ,though it be the duty of all men in the world to pray2 yet none can do this by faith1 and1 consequently1 in an acceptable manner1 but believers1 concerning whom the apostle says1 ,ye have received the spirit of adoption1 whereby they cry1 ,abba1 ,father1 ,rom4 viii4 #ae4 ,as for the first part of prayer1 viz4 petition1 or supplication4 ,this will be particularly considered under several following answers1 and especially those that contain an explication of the ,lord's prayer2 which is a directory for what we are to ask of ,god3 ,therefore we shall1 at present1 only consider the other two parts of prayer1 viz4 confession of sin1 and thanksgiving for mercies4 7#a47 ,concerning confession of sin2 and accordingly1 #a4 ,we shall prove1 that it is an indispensable duty incumbent on all men2 and that1 not only on those who are in a state of unregeneracy1 and consequently under the dominion of sin1 but on believers themselves1 who are in a justified state4 ,this will appear1 if we consider1 that not to confess sin1 is1 in effect1 to justify ourselves in the commission of it2 and1 as it were1 to deny that which is so well known to the heart-searching ,god1 as well as to our own consciences4 ,it also contains in it a charging ,god with injustice1 when he inflicts on us the punishment that is due to it2 which is contrary to what ,ezra says2 ,thou1 our ,god1 hast punished us less than our iniquities deserve1 ,ezra ix4 #ac4 ,moreover1 none was ever truly humbled in the sight of ,god1 or obtained mercy and forgiveness of sin1 but he was first brought to confess it with suitable affection1 and brokenness of heart2 which are ingredients in true repentance3 ,thus it is said1 ,he looketh upon men1 and if any say1 ,i have sinned1 and perverted that which was right1 and it profited me not2 he will deliver his soul from going into the pit1 and his life shall see the light1 ,job xxxiii4 #bg1 #bh4 ,it is also said elsewhere1 ,he that covereth his sins shall not prosper3 ,but whoso confesseth and forsaketh them shall have mercy1 ,prov4 xxviii4 #ac4 ,this duty is so evident1 that1 one would think1 no one1 who duly considers what he is1 or how contrary his actions are to the revealed will of ,god1 should have the front to deny it3 ,however1 it is well known1 that many seem designedly to wave all confession of sin in prayer2 and1 others argue against it1 more especially1 as to what concerns the case of believers3 ,accordingly1 ,object4 ,it is objected1 that believers ought not to confess sin2 since that is inconsistent with a justified state3 ,it is1 in effect1 to plead guilty1 though ,god has taken away the guilt of sin1 by forgiving it for the sake of the atonement which ,christ has made3 ,it is a laying open the wound that ,god hath healed and closed up1 or bringing to remembrance that which he hath said1 he will remember no more1 ,heb4 x4 #fg4 and it is contrary to the grace of ,god1 who hath said1 none shall lay any thing to the charge of his elect1 since it is ,god that justifieth1 ,rom4 viii4 #cc4 for a believer to lay any thing to his own charge1 which he does when he confesses sin4 ,answ4 ,to this it may be replied2 #ast1 ,that we must distinguish between a believer's desert of punishment or condemnation1 and his being actually punished by ,god1 as a sin-revenging judge1 according as his iniquities deserve4 ,that a believer shall not eventually fall under condemnation1 is true1 because his sins are forgiven2 and with respect to such1 the apostle says1 ,there is now no condemnation to them which are in ,christ ,jesus1 ver4 #a4 ,nevertheless1 though he be in a justified state1 and1 as the consequence hereof1 shall be undoubtedly saved2 yet1 according to the tenor of his own actions1 he being a sinner1 contracts guilt in the sight of ,god2 and1 a desert of punishment is inseparably connected with every sin1 though a person may be in a justified state who commits it4 ,it is one thing to be liable to condemnation1 and another thing to deserve to be condemned3 ,the former of these is1 indeed1 inconsistent with a justified state2 but the latter is not3 ,and it is in this sense that we are to understand the ,psalmist's words1 ,if thou1 ,lord1 shouldst mark iniquities1 ,o ,lord1 who shall stand1 ,psal4 cxxx4 #c4 ,and1 accordingly1 the best believer on earth1 though he have a full assurance of his being forgiven by ,god2 yet1 inasmuch as he is a sinner1 he is obliged to confess that he deserves to be cast off by him1 or1 if ,god should deal with him according to what he finds in him1 without looking upon him as he is in ,christ1 his head and surety1 he would be undone and lost for ever4 #b;dly1 ,believers are daily sinning1 and therefore contracting fresh guilt2 as it is said1 ,there is not a just man upon earth that doeth good and sinneth not1 ,eccl4 vii4 #bj4 and1 indeed their sin is sometimes so great1 that they grieve the ,holy ,spirit1 wound their own consciences1 and act very disagreeably to their character as believers4 ,this therefore ought to be confessed with shame and self-abhorrence2 as the prophet says1 ,that thou mayest remember and be confounded1 and never open thy mouth anymore1 because of thy shame2 when ,i am pacified towards thee for all that thou hast done1 saith the ,lord ,god1 ,ezek4 xvi4 #fc4 ,moreover1 it is certain that believers1 when they have had a discovery that their sin was pardoned1 have1 at the same time1 confessed it with great humility4 ,thus1 immediately after ,nathan had reproved ,david for his sin1 and told him1 upon his repentance1 that the ,lord had put it away1 #b ,sam4 xii4 #ac4 yet he makes a penitent confession of it before ,god1 and says1 ,against thee1 thee only have ,i sinned1 and done this evil in thy sight1 ,psal4 li4 #d4 #b4 ,we shall now consider with what frame of spirit sin is to be confessed2 and this ought to be done1 #ast1 ,with a due sense of the infinite evil thereof1 as it reflects dishonour on the divine perfections2 and particularly as it is opposite to the holiness and purity of ,god1 and a contempt cast on his law1 which expressly forbids it1 and a disregarding the threatenings denounced thereby against those who violate it1 and renders us liable to his wrath1 as a sin-revenging ,judge1 pursuant to the intrinsic demerit thereof3 ,and therefore it is justly styled an evil thing and bitter2 the only thing that can be called a moral evil2 and it is certainly bitter in the consequences thereof4 #b;dly1 ,we are to confess sin with humility1 shame1 confusion of face1 and self-abhorrence2 and that more especially1 by reason of the vile ingratitude there is in it1 as committed by those who are under the greatest engagements to the contrary duties4 #c;dly1 ,sin is to be confessed with the hope of obtaining forgiveness through the blood of ,christ1 as laying hold on the promises of mercy1 which are made to those who confess and forsake it1 ,prov4 xxviii4 #ac4 and1 with an earnest desire1 to be delivered from the prevailing power thereof1 by strength derived from ,christ4 #c4 ,we shall now consider what sins we are to confess before ,god2 and these are1 either the sin of our nature1 or those actual transgressions that proceed from it4 #ast1 ,the sin of our nature4 ,as fallen creatures1 we are destitute of the image of ,god2 and1 having contracted corrupt habits1 by repeated acts of rebellion against him1 all the powers and faculties of our souls are vitiated thereby1 and we not only indisposed and disinclined to what is good1 but naturally bent to backslide from ,god1 and to commit the greatest abominations1 if destitute of his preventing1 restraining1 or renewing grace3 ,thus the apostle says1 ,i know that in me1 7that is1 in my flesh7 dwelleth no good thing1 ,rom4 vii4 #ah4 ,and this is to be considered as what has universally defiled and depraved our nature2 and therefore we ought to cry out with the leper1 ,unclean1 unclean1 ,lev4 xiii4 #de4 or1 as the prophet say1 ,from the sole of the foot even unto the head1 there is no soundness in us1 but wounds1 and bruises1 and putrifying sores1 ,isa4 i4 #f4 ,we are to consider it as that which insinuates itself into our best duties2 and it is like the fly in the precious ointment2 and it is of such a nature1 that when we have been enabled to gain some advantage against it1 it will afterwards recover strength4 ,notwithstanding all our endeavours to the contrary4 ,it is like an incurable disease in the body1 which1 though we endeavour to keep it under for a while1 yet it will prevail again1 till the frame of nature is demolished1 and thereby all diseases cured at once3 ,nevertheless1 when we confess and are humbled for this propensity1 that is in our nature to sin1 we are to pray and hope1 that the prevailing power thereof may be so far weakened1 that1 by the principle of grace1 implanted in regeneration1 and excited by the ,spirit1 in promoting the work of sanctification1 though it dwells in us it may not entirely have dominion over us1 or we be thereby denominated the servants of sin4 #b;dly1 ,we are to confess the many actual sins that we daily commit1 with all their respective aggravations2 sins of omission and commission1 both of which are contained in the apostle's confession2 ,the good that ,i would do1 ,i do not2 but the evil which ,i would not1 that ,i do1 ,rom4 vii4 #ai4 ,our sinful neglects of duty are numberless2 we are to confess our not having redeemed our time1 but spent it in those trifles and vain amusements that profit not2 particularly if we have misimproved the very flower and best part of our time and strength1 and not remembered our ,creator in the days of our youth4 ,this ,job reckons the principal ground and reason of the evils that befal him in his advanced age1 when he says1 ,thou writest bitter things against me2 and makest me to possess the iniquities of my youth1 ,job xiii4 #bf4 ,and we are humbly to confess our not having improved1 and1 thereby1 lost many opportunities for extraordinary service1 either to do1 or to get good3 ,thus the prophet says1 ,yea1 the stork the heaven knoweth her appointed times1 and the turtle1 and the crane1 and the swallow observe the time of their coming1 but my people know not the judgment of the ,lord1 ,jer4 viii4 #g4 ,we are also to confess our neglecting to comply with the calls and invitations of the gospel2 upon which account we are said1 to receive the grace of ,god in vain1 #b ,cor4 vi4 #a4 or not to know the time of our visitation1 ,luke xix4 #dd4 but when ,god has called1 we have refused2 when he has stretched out his hand1 no man regarded1 but have set at nought all his counsel1 and would none of his reproof1 ,prov4 i4 #bd1 #be4 ,we are also to confess our neglect of public and secret duties1 or worshipping of ,god in a careless indifferent manner2 as the prophet represents the people1 saying1 ,behold1 what a weariness is it1 and ye have snuffed at it1 saith the ,lord of ,hosts2 and ye have brought that which was torn1 and the lame and the sick2 should ,i accept this at your hands8 ,mal4 i4 #ac4 ,we are also to confess our neglect of relative duties1 in not instructing those under our care1 nor reproving them for sin committed1 nor sympathizing with the afflicted1 nor warning those who are going out of ,god's way2 by which means a multitude of sins might have been prevented1 whereby many have been ruined through our sinful neglect4 ,as for sins of commission1 which are also to be confessed2 these are either such as were committed before or after our conversion to ,god2 the former of which contain a disowning his authority1 or right to obedience2 the latter1 an ungrateful disregard to1 or forgetfulness of the greatest benefits received from him4 ,we are also to confess those sins which are contrary to the moral law1 or the very light of nature2 which we are often guilty of3 ,and1 that we may be furnished with matter1 and give scope to our thoughts and affections therein1 it may be of use for us to consider the sins forbidden under each of the ,ten ,commandments1 which have been before particularly insisted on4 ,we ought also to confess the various aggravations of sin2 and1 to assist us therein1 those things that are contained in a foregoing answer#ajc1 may be of some use to us1 especially if we make a particular application thereof to our own case1 and observe how far we have reason to fall under a sense of guilt1 or charge ourselves with crimes of the like nature4 ,moreover1 we are to confess the sins we have committed against the engagements or grace of the gospel2 the low thoughts we have sometimes had of the person of ,christ1 his love to us1 or the benefits we have been made partakers of from him1 while we have been ready to say1 as the daughters of ,jerusalem are represented speaking1 ,what is thy beloved more than another beloved1 ,cant4 v4 #i4 and how much we have hardened our hearts against him1 refusing to submit to his yoke1 or bear his cross2 how often we have been ashamed of his cause and interest1 especially when called to suffer reproach for it4 ,have we not sometimes questioned the truth of his promises1 refused to submit to his righteousness1 and depend upon it alone for justification1 while we have had too high thoughts of ourselves1 glorying and valuing ourselves upon the performance of some moral duties1 which we have put in the room of ,christ8 ,we ought to confess how much we have opposed him in all his offices2 not depending on him as a prophet to lead us in the way of truth and peace1 but have leaned to our own understanding1 and therefore have been left to pervert1 disbelieve1 or1 at least1 entertain some doubts about the great doctrines of the gospel2 or1 if our minds have been rightly informed therein1 yet we have not made a practical improvement thereof1 for our spiritual advantage4 ,have we not opposed him as a priest1 and neglected to set a due value on that atonement he has made for sin1 not improving his intercession for us1 who is entered into the holy place1 made without hands1 to encourage us to come boldly to the throne of grace8 ,have we not also refused to submit to him as king of saints1 or seek protection from him against the assaults of our spiritual enemies8 ,these things are to be confessed by us in prayer2 and that with such a sense of our own guilt1 that we ought to acknowledge ourselves to be1 7as the apostle says concerning himself17 the chief of sinners1 #a ,tim4 i4 #ae4 ,i am sensible that many will be ready to conclude1 that much of what has been said concerning sins to be confessed1 is applicable to none but those that are in a state of unregeneracy2 and1 among them1 few can say1 that they are the chief of sinners1 unless they have been notoriously vile and scandalous in the eye of the world2 and that the apostle ,paul1 when he applies this to himself1 has a peculiar reference to what he was before his conversion4 ,but to this it may be replied2 that it is impossible we should know so much of the sins of others1 together with their respective aggravations1 as we may of those that have been committed by ourselves4 ,and if we have not been left to commit those gross and scandalous sins1 which we have beheld in them with abhorrence1 this is not owing to ourselves1 but the grace of ,god1 by which we are what we are2 which1 if we had been destitute of1 we should have been as bad as the worst of men2 and if our hearts have been renewed and changed thereby1 so that we are kept from committing those sins that are inconsistent with a state of grace2 yet there are very heinous aggravations attending those we have reason to charge ourselves with2 whereby we have acted contrary to the experience we have had of the efficacious influence of the ,holy ,spirit1 and have been guilty of very great ingratitude against him1 that has laid us under the highest obligations4 ,thus concerning confession of sin1 when drawing nigh to ,god in the duty of prayer4 7#b47 ,we are now to consider another part of prayer1 namely1 that we are therein thankfully to acknowledge the mercies of ,god3 ,thus the ,psalmist says1 ,enter into his gates with thanksgiving1 and into his courts with praise2 be thankful unto him1 and bless his name1 ,psal4 c4 #d4 ,and elsewhere1 ,i will offer to thee the sacrifice of thanksgiving2 and will call upon the name of the ,lord1 ,psal4 cxvi4 #ag4 that is1 ,i will join prayer and praise together4 ,nothing is more obvious1 than that favours received ought to be acknowledged2 otherwise we are guilty of that ingratitude which is one of the vilest crimes4 ,not to acknowledge what we receive from ,god1 is1 in effect1 to deny our obligation to him2 which will provoke him to withhold from us those other mercies which we stand in need of4 ,this duty ought to be performed at all times1 and on all occasions3 ,thus the apostle says1 ,in every thing by prayer and supplication with thanksgiving1 let your request be made known unto ,god1 ,phil4 iv4 #f4 ,this is evident1 in that there is no condition of life but what has some mixture of mercy in it2 and that this may be more particularly considered1 we may observe1 that the mercies we receive from ,god1 are either outward or spiritual1 common or special2 the former of these he gives to all without distinction2 as it is said1 ,the ,lord is good to all1 and his tender mercies are over all his works1 ,psal4 cxlv4 #i4 ,and elsewhere1 he is kind unto the unthankful1 and to the evil1 ,luke vi4 #ce4 and maketh his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust1 ,matt4 v4 #de4 ,the latter sort of mercies he bestows on the heirs of salvation1 in a covenant-way1 as the purchase of the blood of ,christ1 and a pledge of farther blessings which he has reserved in store for them3 ,there are mercies which we have in hand1 or in possession1 and others which we have in hope or in reversion3 ,thus the apostle speaks of the hope which is laid up for the saints in heaven1 ,col4 i4 #c1 #e4 which he thanks ,god for in his prayer for the church4 ,again1 the mercies of ,god may be considered either as personal or relative2 the former we are more immediately the subjects of2 the latter affect us so far as we stand related to others1 for whose welfare we are greatly concerned1 and whose happiness makes a very considerable addition to our own4 #a4 ,we are to express our thankfulness to ,god for personal mercies2 and accordingly we are to bless him for the advantages of nature1 which are the effects of divine goodness3 ,thus the ,psalmist says1 ,i will praise thee2 for ,i am fearfully and wonderfully made1 ,psal4 cxxxix4 #ad4 ,though the human nature falls very short of what it was at first1 when the image of ,god was perfectly enstamped on all the powers and faculties of the soul2 and it is not what it shall be when brought to a state of perfection in heaven3 ,yet there are many natural endowments which we have received from ,god1 as a means for our glorifying him1 and answering the end of our being1 in the whole conduct of our lives3 ,and1 #ast1 ,as to what concerns the blessings of providence1 which we have received in every age of life4 ,in our childhood and youth we have great reason to be thankful1 if we have had the invaluable blessing of a religious education1 and have been kept or delivered from the pernicious influence of bad examples1 from whence that age of life oftentimes receives such a tincture as tends to vitiate the soul1 and open the way for all manner of sin1 which will afterwards insinuate itself into1 and prevail1 like an infectious distemper1 over all the powers and faculties thereof4 ,what reason have we to bless ,god if we have been favoured with restraining or preventing grace1 whereby we have been kept from youthful lusts1 which are destructive to multitudes1 and lay a foundation for their future ruin2 and especially if it has pleased ,god to bring us under early convictions of sin2 so that we have experienced in that age of life1 the hopeful beginnings of a work of grace1 which is an effect of more than common providence6 ,we ought to take notice1 with great thankfulness1 of the methods of divine grace1 if we have been early led into the knowledge of the first principles of the oracles of ,god1 especially if they have made such an impression on our hearts1 that we can say1 with good ,obadiah1 ,i thy servant1 fear the ,lord from my youth1 #a ,kings xviii4 #ab4 ,again1 we are to express our thankfulness for the mercies which we have received in our advanced age1 when arrived to a state of manhood2 and accordingly are to bless him for directing and ordering our settlement in the world1 in those things more especially that relate to our secular callings and employments therein1 and the advantages of suitable society in those families in which our lot has been cast1 as well as the many instances of divine goodness in our own4 ,we ought also to bless him for succeeding our industry and endeavours used1 to promote our comfort and happiness in the world1 together with that degree of usefulness which it has pleased ,god to favour us with1 therein4 ,we ought also to bless him for carrying us through many difficulties that lay in our way1 some of which we have been almost ready to think insurmountable2 as also for bringing us under the means of grace1 in which the providence of ,god is more remarkable1 in those who have not been favoured with a religious education in their childhood2 and more especially if these means have been made effectual to answer the highest and most valuable ends4 ,there are other mercies which some have reason to bless ,god for1 who are arrived to old age1 which is the last stage of life1 wherein the frame of nature is declining and hastening apace to a dissolution4 ,these1 ,i say1 have reason to be thankful1 if they have not1 as it were1 outlived themselves1 wholly lost their memory and judgment1 by which means they would have been brought back again1 as it were1 to the state of childhood1 as some have been2 or1 if old age be not pressed down beyond measure1 with pain and bodily diseases1 or a multitude of cares and troubles about outward circumstances in the world1 which would tend to embitter the small remains of life1 which has not much strength of nature to bear up under great troubles1 nor can those methods be made use of1 whereby others1 without much difficulty1 are able to extricate themselves out of them3 ,but they1 of all others1 have most reason to bless ,god1 who can look back on a long series of usefulness1 in proportion to the number of years they have lived2 so that that promise is fulfilled to them1 ,they shall still bring forth fruit in old age2 they shall be fat and flourishing1 ,psal4 xcii4 #ad4 ,this is more than a common mercy1 and therefore requires a greater degree of thankfulness1 when it may be said of them1 ,the hoary head is a crown of glory1 being found in the way of righteousness1 ,prov4 xvi4 #ca4 and grace keeps equal pace with age2 and they have nothing to do but to wait for a release1 from a careful1 vain1 uneasy life to heaven4 ,thus concerning the occasions we have for thankfulness in every age of life4 #b;dly1 ,we are now to consider the reason that we have to be thankful in the various circumstances or conditions of life2 particularly1 #ast1 ,when we have a great measure of outward prosperity1 which is more than many enjoy2 which calls for a proportionable degree of thankfulness1 especially if it be sanctified and sweetened with a sense of ,god's special love1 so that it is a pledge and earnest of better things reserved for us hereafter4 ,when we have the good things of this life for our conveniency1 that our passage through the world may be more easy and comfortable to us2 and yet we have ground to hope that this is not our portion1 or that we are not like those whom the ,psalmist speaks of1 and calls the men of the world1 who have their portion in this life1 ,psal4 xvii4 #ad4 or1 like the rich man in the parable1 to whom it was said1 ,son1 remember that thou in thy life-time receivedst thy good things1 ,luke xvi4 #be4 ,we have reason to bless ,god when outward prosperity is a means of our glorifying him1 and being more serviceable to promote his interest1 and not a snare or occasion of sin1 when it is not like the prosperity of fools1 which has a tendency to destroy them1 ,prov4 i4 #cb4 or when what is said concerning that murmuring generation of men1 whom the ,psalmist speaks of1 that lusted exceedingly in the wilderness1 and tempted ,god in the desert3 so that though he gave them their request1 he sent leanness into their soul1 is not applicable to us1 ,psal4 cvi4 #ad1 #ae4 ,again1 when we enjoy the outward blessings of providence1 and1 at the same time1 live above them2 so that our hearts are not too much set upon them2 but we are willing to part with them1 when ,god is about to deprive us of them1 or take us from them2 and when outward enjoyments are helps1 and not hindrances to us in our way to heaven4 ,these are inducements to the greatest thankfulness1 and ought to be acknowledged to the glory of ,god4 #b;dly1 ,we have reason to be thankful1 though it pleases ,god to follow us with many afflictions and adverse providences in the world3 ,these are not1 indeed1 to be reckoned blessings in themselves2 nevertheless1 they are not inconsistent with a thankful frame of spirit2 especially1 #ast1 ,when we take occasion from hence to be affected with the vanity1 emptiness1 and uncertainty of all outward comforts1 which perish in the using4 #b;dly1 ,when afflictive providences have a tendency to humble and make us submissive to the divine will1 so that we are hereby led to have a deep sense of sin1 the procuring cause thereof4 ,thus ,ephraim speaks of his being chastised by ,god1 and1 at the same time1 ashamed and confounded1 as bearing the reproach of former sins committed by him1 ,jer4 xxxi4 #ah1 #ai4 or1 when those sins1 which before prevailed1 are hereby prevented1 and we enabled to mortify them3 ,thus the ,psalmist says1 ,before ,i was afflicted1 ,i went astray2 but now ,i have kept thy word1 ,psal4 cxix4 #fg4 ,and when ,god is pleased to cause his grace to abound as outward troubles abound4 #b ,cor4 iv4 #af4 and when the want of outward mercies makes us see the worth of them1 and puts us upon improving every instance of the divine goodness1 as a great inducement to thankfulness4 #c;dly1 ,we have reason to be thankful under afflictions1 when we have a comfortable hope that they are evidences of our being ,god's children1 interested in his special love1 ,heb4 xii4 #g4 so that we have ground to conclude1 that he is hereby training us up1 and making us more meet for the heavenly inheritance1 so that we can say with the apostle1 ,our light affliction1 which is but for a moment1 worketh for us a far more exceeding and eternal weight of glory1 #b ,cor4 iv4 #ag4 #b4 ,we are to express our thankfulness for those mercies which we call relative1 or for the blessings that others enjoy1 in whose welfare we are more immediately concerned4 ,as it is the duty of every one to desire the good of all men2 so we ought to bless ,god for the mercies bestowed on others as well as ourselves4 ,the relation we stand in to others1 is either more general or extensive1 and1 in this respect1 it may include in it all mankind2 and accordingly we are to be thankful for the mercies which our fellow-creatures receive from the hand of ,god1 inasmuch as hereby the divine perfections are magnified3 ,and1 as for those who receive the blessings that accompany salvation1 the ends of ,christ's death1 and the dispensation of the gospel1 are hereby attained2 and whatever mercies ,god bestows on others1 we bless him for them1 as taking encouragement to hope that he will bestow the same blessings upon us1 when we stand in need of them4 ,as for those who are related to us in the bonds of nature1 or as members of the family to which we belong1 for whose welfare we are more immediately concerned1 we may1 in some measure1 reckon the mercies they enjoy1 our own1 and therefore should be induced to bless ,god1 and be thankful for them1 as well as for those which we receive in our persons4--,there is also another relation1 which is more large and extensive1 namely1 that which we stand in to all the members of ,christ's mystical body1 whom the apostle calls the household of faith1 ,gal4 vi4 #aj4 and1 as such1 supposes them to be entitled to our more special regard3 ,accordingly we are to express our thankfulness to ,god1 in prayer1 for all the mercies they receive1 especially those that are of a spiritual nature2 inasmuch as herein ,christ is glorified1 and his interest advanced1 which ought to be dearer to us than any thing that relates to our own private or personal interest1 as the ,psalmist speaks of his preferring ,jerusalem's welfare above his chief joy1 ,psal4 cxxxvii4 #f4 ,and that which farther inclines us to do this1 is1 because we hope that we shall be made partakers of the same blessings1 whereby others will have occasion to bless ,god on our behalf4 ,thus concerning the inducements we have to thankfulness for blessings received1 either by ourselves or others4 ,i shall conclude this head by considering1 that thankfulness1 which ought to be a great ingredient in prayer1 is always to be accompanied with the exercise of other graces1 whereby we are disposed to adore and magnify the divine perfections that are displayed in the distribution of those favours which we bless him for2 together with an humble sense of our own unworthiness of the least of those mercies which we enjoy1 and an earnest desire that we may be enabled1 not only to do this in words1 but to express our thankfulness to him by such a frame of spirit as is agreeable thereto4 ,there are two things more1 contained in the answer we have been explaining1 without the due consideration whereof1 the duty of prayer would be very imperfectly handled1 namely1 its being an offering up of our desires to ,god in the name of ,christ1 and by the help of the ,spirit3 ,but since these are particularly insisted on in some following answers1 ,i have purposely waved the consideration of them at present4 ,footnote #ajc3 ,see ,quest4 ,,cli4 ,quest4 ,,clxxix41 ,,clxxx41 ,,clxxxi4 ,,quest4 ,,clxxix4 ,are we to pray unto ,god only8 ,,answ4 ,god only being able to search the hearts1 hear the requests1 pardon the sins1 and only to be believed in1 and worshipped with religious worship1 prayer1 which is a special part thereof1 is to be made by all to him alone1 and to none other4 ,,quest4 ,,clxxx4 ,what is it to pray the name of ,christ8 ,,answ4 ,to pray in the name of ,christ is in obedience to his command1 and in confidence on his promises to ask mercy for his sake1 not by bare mentioning of his name1 but by drawing our encouragement to pray1 and our boldness1 strength1 and hope of acceptance in prayer1 from ,christ and his mediation4 ,,quest4 ,,clxxxi4 ,why are we to pray in the name of ,christ8 ,,answ4 ,the sinfulness of man1 and his distance from ,god by reason thereof1 being so great as that we can have no access into his presence without a ,mediator2 and there being none in heaven or earth appointed to1 or fit for that glorious work1 but ,christ alone2 we are to pray in no other name but his only4 ,in these answers we have a farther explication of what is briefly laid down in the last2 and that1 more especially1 as to what respects the object of prayer2 and the method prescribed in the gospel1 relating to our drawing nigh to ,god1 through a mediator1 which is called praying in the name of ,christ2 together with the reason hereof4 ,i4 ,it is observed1 that prayer is to be made to ,god alone1 and to none other4 ,this appears1 #a4 ,because it is an act of religious worship1 which is due to none but ,god2 as our ,saviour says1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve1 ,matt4 iv4 #aj4--,this can be denied by none who are1 in any measure1 acquainted either with natural or revealed religion2 in which we are obliged to extol1 adore1 and admire those divine perfections which are displayed in the works of nature and grace1 and to seek that help from him1 and those supplies of grace that we stand in need of to make us completely blessed1 which supposes him to be infinitely perfect and all-sufficient4 ,now to ascribe this divine glory to a creature1 either directly1 or by consequence1 is1 in effect1 to say that he is equal with ,god1 and thereby to rob him of that glory that is due to him alone1 to seek that from the creature1 that none but ,god can give1 or to ascribe any of the perfections of the divine nature to it1 is the highest affront that can be offered to the divine ,majesty4 ,now as prayer without adoration and invocation1 is destitute of those ingredients which render it an act of religious worship2 so to address ourselves1 in such a way1 to any one but ,god1 is an instance of such profaneness and idolatry1 as is not to be mentioned without the greatest detestation4 #b4 ,prayer is to be made only to ,god1 inasmuch as he only is able to search the heart1 which is a glory peculiar to himself1 in which he is distinguished from all creatures1 #a ,kings viii4 #ci4 ,acts i4 #bd4 ,it is the heart that is principally to be regarded in prayer3 ,if this be not right with ,god1 there is no glory that we can ascribe to him1 that will be reckoned any better than flattering him with our mouth1 and lying to him with our tongues1 ,psal4 lxxviii4 #cf1 #cg4 as the ,psalmist says3 ,therefore1 the inward frame of our spirit1 and the principle1 or spring from whence all religious duties proceed1 being only known to ,god1 prayer is only to be directed to him4 #c4 ,he alone can hear our requests1 pardon our sins1 and fulfil our desires4 ,prayer1 when addressed to ,god1 is not like that in which we desire those favours from men1 which are of a lower nature1 whereby some particular wants are supplied1 in those respects in which one creature may be of advantage to another2 but when we pray to ,god1 we seek those blessings which are the effects of infinite power and goodness1 such as may make us completely happy1 both in this and a better world4 ,moreover1 we are to implore forgiveness of sin from him in prayer2 which is a blessing none can bestow but ,god1 ,mark ii4 #g4 for as his law is the rule by which the goodness or badness of actions are determined2 and the threatening which he has annexed to it1 is that which renders us liable to that punishment sin deserves2 so it is he alone that can remit the debt of punishment1 which we are liable to1 and give us a right and title to forfeited blessings2 which being the principal thing that we are to seek for in prayer1 this argues that none but ,god is the object thereof4 #d4 ,god alone is to be believed in3 ,accordingly prayer1 if it be acceptable to him1 must be performed by faith4 ,thus the apostle says1 ,how shall they call on him1 in whom they have not believed8 ,rom4 x4 #ad4 ,there must be a firm persuasion that he can grant us the blessings we ask for2 herein faith addresses itself to him as ,god all-sufficient2 and is persuaded that he will fulfil all his promises1 as a ,god of infinite faithfulness2 and accordingly we are to give up ourselves entirely to him as our proprietor and bountiful benefactor1 the only fountain of blessedness1 and object of religious worship3 ,this is to be done by faith in prayer1 and consequently it is to be directed to ,god only4 ,,ii4 ,we are now to consider what it is to pray in the name of ,christ3 ,this doth not consist barely in a mentioning his name2 which many do when they ask for favours for his sake1 without a due regard to the method ,god has ordained2 in which we are to draw nigh to him by ,christ our great ,mediator1 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 blessings1 which are communicated to us in this method of divine grace4 ,to come to ,god in ,christ's name1 includes in it the whole work of faith1 as to what it has to plead with1 or hope for1 from him1 through a ,mediator1 in that way which he has prescribed to us in the gospel4 ,and this more especially consists in our making a right use of what ,christ has done and suffered for us1 as the foundation of our hope1 that ,god will be pleased to grant us what he has purchased thereby2 which contains the sum of all that we can desire1 when drawing nigh to him in prayer4 ,here let it be considered1 #a4 ,that the thoughts of having to do with an absolute ,god1 cannot but fill us with the utmost distress and confusion1 when we consider ourselves as guilty sinners1 and ,god1 out of ,christ1 as a sin-revenging ,judge1 a consuming fire1 ,heb4 xii4 #bi4 in which case we may well say1 as our first parent did1 immediately after his fall1 ,i heard thy voice and ,i was afraid1 ,gen4 iii4 #aj4 #b4 ,god is obliged1 in honour1 as a ,god of infinite holiness1 to separate and banish sinners from his comfortable presence1 they being liable to the curse and condemning sentence of the law2 by reason whereof his terror makes them afraid1 and his dread falls upon them2 nevertheless1 #c4 ,they have1 in the gospel1 not only an invitation to come1 but a discovery of that great ,mediator1 whom ,god has ordained to conduct his people into his presence1 having procured liberty of access to him1 or1 as the apostle expresses it1 boldness to enter into the holiest by his blood1 by a new and living way1 which he has consecrated for us through the vail1 that is to say1 his flesh1 ,heb4 x4 #ai1 #bj4 and he has1 for this end1 erected a throne of grace1 and encouraged us to come to it1 and given many great and precious promises1 whereby we may hope for acceptance in his sight2 these being all established in ,christ1 and the blessings contained therein procured by his blood1 and having liberty1 in coming1 to plead what he has done and suffered1 as what was designed to be the foundation of our hope of obtaining mercy1 we are said to come and make our supplications to ,god in the name of ,christ4 ,,iii4 ,we are now to consider the reason why we are to pray in the name of ,christ2 and that we have in one of the answers we are explaining4 ,in which it is observed2 that man1 by sin1 is set at such a distance from ,god1 that he cannot1 by any means1 come into his presence4 ,god cannot look upon him with any delight or complacency2 inasmuch as his guilt renders him the object of his abhorrence2 and he cannot do any thing which has a tendency to reconcile ,god to him1 and therefore he is speechless1 and can ask for no blessing at his hand4 ,and it is farther observed1 that there is none in heaven or earth1 that is1 no mere creature1 that is fit for that glorious work2 none has a sufficiency of merit to present to ,god1 whereby he may be said to make atonement for sin2 or1 as ,job expresses it1 there is no days-man that might lay his hand on both parties1 ,job ix4 #cc4 that is1 able to deal with ,god in paying a ransom2 which he may1 in honour accept of2 or with man1 by encouraging him to hope that he shall obtain the blessings which he stands in need of2 and bringing him into such a frame1 that he may draw nigh to ,god in a right manner4 ,this is only owing to our ,lord ,jesus ,christ2 and he does it as our great ,mediator1 who alone is fit to manage this important work2 therefore we are to pray to ,god1 only in his name1 who is1 by divine appointment1 an advocate with the ,father1 pleading our cause before his throne1 and thereby giving us ground of encouragement1 that our persons shall be accepted1 and our prayers answered upon his account1 who is the only ,mediator of redemption and intercession1 in whom ,god is well pleased1 and gives a believer ground to conclude that he shall not seek his face in vain4 ,quest4 ,,clxxxii41 ,,clxxxiii41 ,,clxxxiv4 ,,quest4 ,,clxxxii4 ,how doth the ,spirit help us to pray8 ,,answ4 ,we not knowing what to pray for as we ought1 the ,spirit helpeth our infirmities1 by enabling us to understand both for whom1 and what1 and how prayer is to be made1 and by working and quickening in our hearts 7although not in all persons1 not at all times in the same measure7 those apprehensions1 affections1 and graces1 which are requisite for the right performance of that duty4 ,,quest4 ,,clxxxiii4 ,for whom are we to pray8 ,,answ4 ,we are to pray for the whole church of ,christ1 upon earth1 for magistrates and ministers1 for ourselves1 our brethren1 yea1 our enemies1 and for all sorts of men living1 or that shall live hereafter1 but not for the dead1 nor for those that are known to have sinned the sin unto death4 ,,quest4 ,,clxxxiv4 ,for what things are we to pray8 ,,answ4 ,we are to pray for all things tending to the glory of ,god1 the welfare of the church1 our own1 or other's good1 but not for any thing that is unlawful4 ,as there is no duty that we can perform in a right manner1 without help obtained from ,god--,and the same may be said1 in particular1 concerning that of prayer3 ,accordingly we are led1 ,i4 ,to speak of the help that the ,spirit of ,god is pleased to afford believers1 in order to their engaging aright in this duty4 ,here we may observe1 #a4 ,that it is supposed that we know not what to pray for as we ought1 or how to bring our souls into a prepared frame for this duty1 without the ,spirit's assistance4 7#a47 ,we are oftentimes at a loss with respect to the matter of prayer2 and this may be said to proceed from our being unacquainted with ourselves1 and not duly sensible of our wants1 weaknesses1 or secret faults3 ,sometimes we cannot determine whether we are in a state of grace or no2 or1 if we are1 whether it is increasing or declining2 or1 if we have ground to complain by reason of the hidings of ,god's face1 and our want of communion with him1 we are oftentimes hard put to it to find out what is that secret sin which is the occasion of it2 nor are we sufficiently apprized of the wiles of ,satan1 or the danger we are in of being ensnared or overcome thereby4 ,moreover1 we are oftentimes not able to know how to direct our prayers to ,god aright1 as we know not what is most conducive to his glory1 or what it is that he requires of us1 either in obedience to his commanding will1 or in submission to his providential will4 ,hence it arises1 that many good men1 in scripture1 have asked for some things which have been in themselves unlawful1 through the weakness of their faith1 and the prevalency of their corruption3 ,thus some have desired1 that ,god would call them out of this world by death1 being impatient under the many troubles they met with therein2 accordingly we read concerning ,elijah1 that #8he requested for himself that he might die1 and said1 ,it is enough2 now1 ,o ,lord1 take away my life2 for ,i am not better than my fathers1' #a ,kings xix4 #d4 and ,job says1 #8,o that ,i might have my request6 and that ,god would grant me the thing that ,i long for6 ,even that it would please ,god to destroy me2 that he would let loose his hand1 and cut me off1' ,job vi4 #h1 #i4 ,and ,jonah says1 #8,o ,lord1 ,i beseech thee1 take my life from me2 for it is better for me to die than to live1' ,jonah iv4 #c4 ,and ,moses1 though he had the character of the meekest man upon earth1 and doubtless excelled all others in his day1 in those graces which he had received from ,god1 as well as in the great honours conferred on him2 yet he puts up a most unbecoming prayer1 both as to the matter and manner thereof2 as it is observed1 that he said unto the ,lord1 #8,wherefore hast thou afflicted thy servant8 and wherefore have ,i not found favour in thy sight1 that thou layest the burden of all this people upon me8 ,have ,i conceived all this people8 have ,i begotten them1 that thou shouldest say unto me1 ,carry them in thy bosom 7as a nursing-father beareth the sucking child7 unto the land which thou swarest unto their fathers8 ,whence should ,i have flesh to give unto all this people8 for they weep unto me1 saying1 ,give us flesh1 that we may eat4 ,i am not able to bear all this people alone1 because it is too heavy for me4 ,and if thou deal thus with me1 kill me1 ,i pray thee1 out of hand1 if ,i have found favour in thy sight2 and let me not see my wretchedness1' ,numb4 xi4 #aa-ae4 ,and1 in another instance1 he asks for a thing which he knew before hand1 that ,god would not grant him1 when he says1 #8,i pray thee1 let me go over and see the good land that is beyond ,jordan1 that goodly mountain1 and ,lebanon3' ,upon which ,god says1 #8,let it suffice thee1 speak no more unto me of this matter1' ,deut4 iii4 #be1 #bf4--,many instances of the like nature are mentioned in scripture2 and1 indeed1 nothing is more obvious from daily experience1 that what the apostle ,james observes1 that persons #8ask and receive not1 because they ask amiss1' ,james iv4 #c4 or what the apostle ,paul says1 #8,we know not what we should pray for as we ought1' ,rom4 viii4 #bf4 7#b47 ,we are1 at other times1 straitened in our affections1 and so know not how to ask any thing with a suitable frame of spirit3 ,it is certain we cannot excite our affections1 or especially put forth those graces which are to be exercised in prayer1 when we please4 ,our hearts are sometimes dead1 cold1 and inclined to wander from ,god in this duty2 and1 at other times1 we pray with a kind of indifferency1 as though it was of no great importance whether our prayer were answered or no4 ,how seldom do we express that importunity in this duty which ,jacob did1 #8,i will not let thee go1 except thou bless me8' ,gen4 xxxii4 #bf4 ,and as for those graces that are to be exercised in prayer1 we often want that reverence1 and those high and awful thoughts of the divine ,majesty1 which we ought to have1 who draw nigh to a ,god of infinite perfection2 nor1 on the other hand1 do we express those low and humble thoughts of ourselves1 as our own meanness1 the imperfection of our best performances1 and the infinite distance which we stand at from ,god1 ought to suggest2 and to this we may add1 that we are often destitute of that love to ,christ1 and trust in him1 which are necessary to the right performance of this duty1 as also of that hope of being heard1 which is a very great encouragement to it4 #b4 ,we are now to enquire wherein the ,spirit is said to help our infirmities2 and this may be considered as adapted to that two-fold necessity which we are often under1 respecting the matter or frame of spirit with which this duty is to be performed4 7#a47 ,the ,spirit helps our infirmities1 with respect to the matter of prayer4 ,this is not in the least derogatory to his divine glory1 if he is pleased to condescend thus to converse with man1 and it is not contrary to the nature of things2 for the ,spirit1 being a divine ,person1 searches the heart1 and can impress those ideas on the souls of his people1 whereby they may be led into the knowledge of those things that they ought to ask in prayer1 with as much facility as any one can convey his ideas to another by words4 ,if it was impossible for ,god to do this1 his providence could not be conversant about intelligent creatures1 any otherwise than in an objective way1 in which it would not differ from that which may be attributed to finite spirits4 ,and it would have been impossible for ,god to have imparted his mind and will by extraordinary revelation1 7without which1 it could not have been known7 if he may not1 though it be in an ordinary way1 communicate those ideas to the souls of his people1 whereby they may be furnished with matter for prayer4 ,i am not pleading for extraordinary revelation2 for that is to expect a blessing that ,god does not now give to his people3 ,but ,i only argue from the greater to the less2 whereby it may appear1 that it is not impossible1 or absurd1 from the nature of the thing1 or contrary to the divine perfections1 for ,god to impress the thoughts of men in an ordinary way2 since he formerly did this in an extraordinary1 as will be allowed by all1 who are not disposed to deny and set aside revealed religion4 ,moreover1 there was such a thing in the apostle's days1 as being led by the ,spirit1 which was distinguished from his miraculous and extraordinary influences1 as a ,spirit of inspiration2 otherwise1 it is certain1 he would not have assigned this as a character of the children of ,god1 which he does1 ,rom4 viii4 #ad4 ,and when our ,saviour promises his people the ,spirit to guide them into all truth1 ,john xvi4 #ac4 ,i cannot think that this only respected the apostles1 or their being led into the truths that they were to impart to the church by divine inspiration2 but it seems to be a privilege that belongs to all believers3 ,therefore1 we conclude1 that it is no absurdity to suppose that he may assist his people1 as to what concerns the matter of their prayers1 or suggest to them those becoming thoughts which they have in prayer1 when drawing nigh to ,god in a right manner4 ,some have enquired1 whether we may conclude that the ,spirit of ,god furnishes his people with words in prayer1 distinct from his impressing ideas on their minds8 ,this ,i would be very cautious in determining1 lest ,i should hereby not put a just difference between this assistance of the ,spirit1 that believers hope for1 and that which the prophets of old received by inspiration4 ,i dare not say1 that the ,spirit's work consists in furnishing believers with proper expressions1 with which their ideas are clothed1 when they engage in this duty1 but rather with those suitable arguments and apprehensions of divine things1 which are more immediately subservient thereunto3 ,accordingly the apostle1 speaking of the ,spirit's assisting believers1 when they know not what to pray for as they ought1 says1 that he does this with groanings that cannot be uttered3 that is1 he impresses on their souls those divine breathings after things spiritual and heavenly1 which they sometimes1 notwithstanding1 want words to express2 though1 at the same time1 the frame of their spirits may be under a divine influence1 which ,god is said to know the meaning of1 when he graciously hears and answers their prayers1 how imperfect soever they may be1 as to the mode of expression4 7#b47 ,the ,spirit helps our infirmities by giving us a suitable frame of spirit1 and exciting those graces which are to be exercised in this duty of prayer4 ,this the ,psalmist calls1 preparing their hearts2 which ,god does1 and then causes his ear to hear1 ,psal4 x4 #ag4 which is a very desirable blessing2 and1 in order to our understanding it aright1 let it be considered1 #a4 ,that we cannot1 without the ,spirit's assistance1 bring our hearts into a right frame for prayer2 and that is the reason why we engage in this duty1 in such a manner as gives great uneasiness to us when we reflect upon it2 so that when we pretend to draw nigh to ,god1 we can hardly say that we worship him as ,god1 but become vain in our imaginations2 and the corruption of our nature discovers itself more at this time than it does on other occasions2 and ,satan uses his utmost endeavours to distract and disturb our thoughts1 and take off the edge of our affections2 whereby we seem not really to desire those things which1 with our lips1 we ask at the hand of ,god4 ,as for an unregenerate man1 he has not a principle of grace1 and therefore cannot pray in faith1 or with the exercise of those other graces which he is destitute of2 and the believer is renewed but in part1 and therefore1 if the ,spirit is not pleased to excite the principle of grace which he has implanted1 he is very much indisposed for this duty1 which cannot be performed aright without his assistance4 #b4 ,we are1 nevertheless1 to use our utmost endeavours1 in order thereunto1 hoping for a blessing from ,god to succeed them4 ,accordingly1 we are to meditate on the divine perfections1 and the evil of sin1 which is contrary thereunto2 whereby we are rendered guilty1 defiled1 and unworthy to come into the presence of ,god2 yet we consider ourselves as invited to come to him in the gospel1 and encouraged by his promise and grace1 to cast ourselves before his footstool1 in hope of obtaining mercy from him4 ,we are also to examine ourselves1 that we may know what sins are to be confessed by us1 and what are those necessities which will afford matter for petition or supplication in prayer1 together with the mercies we have received2 which are to be thankfully acknowledged therein4 ,we are also to consider the many encouragements which we have1 to draw nigh to ,god in this duty1 taken from his being ready to pardon our iniquities1 heal our backslidings1 help our infirmities1 and grant us undeserved favours4 ,we must also impress on our souls a due sense of the spirituality of the duty we are to engage in1 and that we have to do with the heart-searching ,god1 who will be worshipped with reverence and holy fear2 and therefore we are to endeavour to excite all the powers and faculties of our souls1 to engage in this duty in such a way that we may hereby glorify his name1 and hope to receive a gracious answer from him4 #c4 ,when we have used our utmost endeavours to bring ourselves into a praying frame1 yet we must depend on the ,holy ,spirit to give success thereunto1 that we may be enabled to exercise those graces that are more especially his gift and work3 ,and1 in order thereunto1 #ast1 ,we must give glory to him as the author of regeneration1 since no grace can be exercised in this duty but what proceeds from a right principle1 or a nature renewed1 and internally sanctified1 and disposed for the performance hereof2 which is his work1 as the ,spirit of grace and of supplication1 ,zech4 xii4 #aj4 #b;dly1 ,as we are to draw nigh to ,god in this duty1 as a reconciled ,god and ,father1 if we hope to be accepted by him2 so we are to consider1 that this is the peculiar work of the ,spirit1 whereby we are enabled to cry1 ,abba1 ,father1 ,rom4 viii4 #ae4 ,gal4 iv4 #f4 ,this will not only dispose us to perform this duty in a right manner1 so as to enable us to pray in faith2 but it will afford us ground of hope that our prayers will be heard and answered by him4 #c;dly1 ,inasmuch as we often are straitened in our spirits1 which is a great hindrance to us in this duty1 we must consider it as a peculiar blessing and gift of the ,holy ,ghost1 to have our hearts enlarged2 which the ,psalmist intends1 when he says1 ,bring my soul out of prison1 that ,i may praise thy name1 ,psal4 cxlii4 #g4 and it is a peculiar branch of that liberty which he is pleased to bestow on his people1 under the gospel-dispensation2 as the apostle says1 ,where the ,spirit of the ,lord is1 there is liberty1 #b ,cor4 iii4 #ag4 ,and by this means our affections will be raised1 and we enabled to pour out our souls before him4 ,this may give us occasion to enquire concerning the difference that there is between raised affections in prayer1 which unregenerate persons sometimes have1 from external motives2 and those which the ,spirit excites in us as a peculiar blessing1 whereby he assists us in the discharge of this duty4 ,there are several things in which they differ2 as1 #ast1 ,the former of these oftentimes proceeds from a slavish fear and dread of the wrath of ,god2 the latter from a love to1 and desire after him1 which arises from the view we have of his glory1 as our covenant ,god1 in and through a ,mediator4 #b;dly1 ,raised affections in unregenerate persons1 are seldom found1 but when they are under some pressing affliction1 in which case1 as the prophet says1 ,they will seek ,god early1 ,hos4 v4 #ae4 but when this is removed1 the affections grow stupid1 cold1 and indifferent1 as they were before his afflicting hand was laid upon them3 ,whereas1 on the other hand1 a believer will find his heart drawn forth after ,god and divine things1 when he is not sensible of any extraordinary affliction that gives vent to his passions2 or he finds1 that as afflictions tend to excite some graces in the exercise whereof his affections are moved1 so when it pleases ,god to deliver him from them1 his affections are still raised while other graces are exercised agreeably thereunto4 #c;dly1 ,raised affections1 in unregenerate men1 for the most part1 carry them forth in the pursuit of those temporal blessings which they stand in need of3 ,thus when ,esau sought the blessing carefully with tears1 it was that outward prosperity which was contained therein1 that he had principally in view1 as disdaining that his brother ,jacob should be preferred before him2 or1 as it is said1 made his ,lord1 and his brethren given him for servants1 ,gen4 xxvii4 #cg4 but he had no regard to the spiritual or saving blessings contained therein3 ,whereas1 a believer is most concerned for1 and affected with those blessings that immediately accompany salvation1 or contain in them the special love of ,god1 or communion with him1 which he prefers to all other things3 ,thus the ,psalmist says1 ,there be many that say1 ,who will shew us any good8 ,lord1 lift thou up the light of thy countenance upon us1 ,psal4 iv4 #f4 ,and to this we may add1 #dthly1 ,whatever raised affections unregenerate persons may have1 they want a broken heart1 an humble sense of sin1 and an earnest desire that it may be subdued and mortified2 they are destitute of self-denial1 and other graces of the like nature1 which1 in some degree1 are found in a believer1 when assisted by the ,spirit1 in performing the duty of prayer in a right manner4 ,from what has been said concerning the ,spirit's assistance in prayer1 we may infer1 #ast1 ,that there is a great difference between the gift and the grace of prayer3 ,the former may be attained by the improvement of our natural abilities1 and is oftentimes of use to others who join with us therein2 whereas the latter is a peculiar blessing from the ,spirit of ,god1 and an evidence of the truth of grace4 #b;dly1 ,they who deny that the ,spirit has any hand in the work of grace1 and consequently disown his assistance in prayer1 cannot be said to give him that glory that is due to him1 and therefore must be supposed to be destitute of his assistance1 and very deficient as to this duty4 #c;dly1 ,let us not presume on the ,spirit's assistance in prayer1 while we continue in a course of grieving him1 and quenching his holy motions4 #dthly1 ,let us desire raised affections1 as a great blessing from ,god1 and yet not be discouraged from engaging in prayer1 though we want them2 since this grace1 as well as all others1 is dispensed in a way of sovereignty3 ,and if he is pleased1 for wise ends1 to withhold his assistance2 yet we must not say1 why should ,i wait on the ,lord any longer8 #ethly1 ,if we would pray in the ,spirit1 or experience his help1 to perform this duty in a right manner1 let us endeavour to walk in the ,spirit1 and to maintain a spiritual1 holy1 self-denying frame1 at all times1 if we would not be destitute of it1 when we engage in this duty4 ,this leads us to consider1 ,,ii4 ,the persons for whom we are to pray2 and on the other hand1 who are not to be prayed for4 #a4 ,as to the former of those3 ,it is observed1 7#a47 ,that we are to pray for the whole church of ,christ upon earth2 by which we are to understand1 all those that profess the faith of the gospel1 especially such whose practice is agreeable to their profession2 and in particular1 all those religious societies who consent to walk in those ordinances whereby they testify their subjection to ,christ1 as king of saints4 ,the particular members of which these societies consist1 are1 for the most part1 unknown to us2 so that we cannot pray for them by name1 or as being acquainted with the condition and circumstances in which they are2 yet they are not to be wholly disregarded1 or excluded from the benefit of our prayers3 ,thus the apostle speaks of the great conflict he had1 not only for them at ,laodicea2 but1 for as many as had not seen his face in the flesh1 ,col4 ii4 #a4 ,this is a peculiar branch of the communion of saints1 and it is accompanied with those earnest desires which we have1 that ,god may be glorified in them1 and by them1 as well as ourselves2 particularly we are to pray1 #a4 ,that they may be united together in love to ,god and to one another1 ,john xvii4 #ba4 ,that this may be attended with all those other graces and comforts which are an evidence of their interest in ,christ4 #b4 ,that they may have the special presence of ,god with them in all his ordinances1 which will be a visible testimony of his regard to them1 and an honour put on his own institutions1 as well as an accomplishment of what he promised to his apostles just before he ascended into heaven1 that he would be with them always even unto the end of the world1 ,mat4 xxviii4 #bj4 #c4 ,that they may be supported under the burdens1 difficulties and persecutions which they meet with1 either from the powers of darkness or wicked men1 for ,christ's sake1 that so the promise may be made good to them1 that the gates of hell shall not prevail against them1 chap4 xvi4 #ah4 #d4 ,that there may be added to particular churches out of the world1 many such as shall be saved1 ,acts ii4 #dg4 which shall be an argument of the success of the gospel3 ,and when we pray1 that ,god would magnify his grace in bringing sinners home to himself1 we are to pray for the accomplishment of those promises that respect the conversion of the ,jews3 ,thus the apostle says1 ,brethren1 my heart's desire and prayer to ,god for ,israel is1 that they might be saved1 ,rom4 x4 #a4 and1 that there may be a greater spread of the gospel throughout the most remote and dark parts of the earth1 among whom ,christ is1 at present1 unknown3 ,this the apostle calls ,the fulness of the ,gentiles coming in1 chap4 xi4 #be4 and it is agreeable to what is foretold by the prophet ,isaiah1 in chap4 lx4 which seems not as yet to have had its full accomplishment4 #e4 ,we are to pray that the life of faith and holiness may be daily promoted in all the faithful members of the church of ,christ1 that they may be enabled more and more to adorn the doctrine of ,god1 our ,saviour1 and be abundantly satisfied1 and delighted with the fruits and effects of his redeeming love4 #f4 ,that ,god would accept of those sacrifices of prayer and praise that are daily offered to him by faith1 in the blood of ,christ1 in every worshipping assembly1 which will redound to the advantage of all the servants of ,christ1 whom they think themselves obliged to make mention of in their prayers1 as well as to the glory of ,god1 which is owned and advanced thereby4 #g4 ,that the children of believers1 who are devoted to ,god1 may be under his special care and protection1 that they may follow the footsteps of the flock1 and fill up the places of those who are called off the stage of this world2 that so there may be a constant supply of those who shall bear a testimony to ,christ and his gospel in the rising generation4 #h4 ,that the members of every particular church of ,christ may acquit themselves so as that they may honour him in the eyes of the world1 and be supported and carried safely through this waste howling wilderness1 till they arrive at that better country for which they are bound2 and that they may not be foiled or overcome while they are in their militant state1 but may be joined with the church triumphant in heaven4 7#b47 ,we are to pray for magistrates4 ,this is not only included in the general exhortation given us to pray for all men2 but they are particularly mentioned by the apostle1 and it is intimated that it is good and acceptable in the sight of ,god our ,saviour1 #a ,tim4 ii4 #a-c4 ,this also may be argued from hence1 that magistracy is ,god's ordinance1 ,rom4 xiii4 #a1 #b4 and there is no ordinance which is enstamped with the divine authority1 though it may principally respect civil affairs2 but we are to pray that ,god would succeed and prosper it1 that it may answer the valuable ends for which it was appointed4 ,now there are several things that we are to pray for in the behalf of magistrates1 viz4 that they may approve themselves rulers after ,god's own heart1 to fulfil all his will1 ,acts xii4 #bf4 as was said of ,david2 that their counsels and conduct may be ordered for his glory1 and the good of his church2 that they may not be a terror to good works2 namely1 to persons that perform them1 but to the evil2 and so may not bear the sword in vain1 ,rom4 xiii4 #c1 #d4 ,accordingly we are to pray1 that they may be a public blessing to all their subjects1 and herein that promise may be fulfilled2 ,kings shall be thy nursing-fathers1 and their queens thy nursing-mothers1 ,isa4 xlix4 #bc4 and1 as an instance hereof1 that under them we may lead a quiet and peaceable life1 godliness and honesty1 #a ,tim4 ii4 #b4 ,and1 as to what concerns their subjects1 that their authority may not be abused and trampled on by them1 on the one hand1 while they take occasion to offend with impunity2 nor be dreaded as grievous to others who feel the weight thereof1 in instances of injustice and oppression4 7#c47 ,we are to pray for ministers4 ,this is a necessary duty1 inasmuch as their work is exceeding great and difficult2 so that the apostle might well say1 ,who is sufficient for these things1 #b ,cor4 ii4 #af4 ,and1 indeed1 besides the difficulties that attend the work itself1 there are others that they meet with1 arising from the unstable temper of professed friends1 who sometimes1 as the apostle says1 become their enemies for telling them the truth1 ,gal4 iv4 #af4 or from the restless malice and violent opposition of open enemies2 which evidently takes its rise from that inveterate hatred that they bear to ,christ and his gospel4 ,moreover1 as they have difficulties in the discharge of the work they are called to1 so they must give an account to ,god for their faithfulness therein2 and it is of the highest importance that they do this with joy1 and not with grief1 ,heb4 xiii4 #ag1 #ah4 as the apostle speaks2 and immediately he intreats the church's prayers1 as that which was necessary in order hereunto4 ,now there are several things which ought to be the subject-matter of our prayers1 with respect to ministers4 #a4 ,that ,god would send forth a supply or succession of them1 to answer the church's necessities2 inasmuch as the harvest is plenteous1 as our ,saviour observes1 but the labourers are few1 ,matt4 xi4 #cg1 #ch4 #b4 ,that they may answer the character which the apostle gives of a faithful minister2 and accordingly study to shew themselves approved unto ,god1 workmen that need not to be ashamed1 rightly dividing the word of truth1 #b ,tim4 ii4 #ae4 #c4 ,that they may be directed and enabled to impart those truths that are substantial1 edifying1 and suitable to the circumstances and condition of their hearers4 #d4 ,that they may be spirited with zeal1 and love to souls1 in the whole course of their ministry2 that the glory of ,god1 and the advancement of his truth may lie nearest their hearts1 and a tender concern and compassion for the souls of men1 may incline them to use their utmost endeavours1 as the apostle speaks1 to save them with fear1 pulling them out of the fire1 ,jude1 ver4 #bc4 #e4 ,that their endeavours may be attended with success1 which1 in some measure1 may give them a comfortable hope that they are called1 accepted1 and approved of by ,god1 which1 from the nature of the thing will tend to their own advantage1 who make this the subject of our earnest prayers on their behalf2 and1 indeed1 the neglect of performing this duty1 may1 in some measure1 be assigned as one reason why the word is often preached with very little success2 so that this ought to be performed1 not barely as an act of favour1 but as a duty that redounds to our own advantage4 7#d47 ,we are to pray1 not only for ourselves and our brethren1 but for our enemies4 ,that we are to pray for ourselves1 none ever denied1 how much so ever many live in the neglect of this duty2 and as for our obligation to pray for our brethren1 that is founded in the law of nature2 which obliges us to love them as ourselves1 and1 consequently1 to desire their welfare1 together with our own4 ,however1 it may be enquired1 what we are to understand by our brethren1 for whom we are to express this great concern in our supplications to ,god8 ,for the understanding of which1 let it be considered1 that1 besides those who are called brethren1 in the most known acceptation of the word1 as ,jacob's sons tell ,joseph1 ,we be twelve brethren1 sons of one father1 ,gen4 xlii4 #cb4 it is sometimes taken1 in scripture1 for any near kinsman3 ,thus ,abraham and ,lot are called brethren1 chap4 xiii4 #h4 though they were not sons of the same father1 for ,lot was ,abraham's brother's son1 chap4 xi4 #ca4 this is a very common acceptation of the word in scripture4 ,again1 it is sometimes taken in a more large sense1 for those who are members of the same church3 ,thus the apostle calls those that belonged to the church at ,colosse1 the saints and faithful brethren in ,christ1 ,col4 i4 #b4 and sometimes they who are of the same nation1 are called brethren3 ,thus it is said1 ,when ,moses was full forty years old1 it came into his heart to visit his brethren the children1 of ,israel1 ,acts vii4 #bc4 ,and it is sometimes taken for those who make profession of the same religion with ourselves2 and also for those who are kind and friendly to us3 ,thus it is said1 ,a friend loveth at all times1 and a brother is born for adversity1 ,prov4 xvii4 #ag4 and1 indeed1 the word is sometimes taken in the largest sense that can be1 as comprizing in it all mankind1 who have the same nature with ourselves1 #a ,john iv4 #ba4 ,these are objects of love1 and therefore our prayers are1 especially in proportion to the nearness of the relation they stand in to us1 to be directed to ,god on their behalf4 ,some1 indeed1 are allied to us by stronger bonds than others2 but none1 who are entitled to our love1 pity1 and compassion1 are to be wholly excluded from our prayers4 ,this will farther appear1 if we consider that we are also to pray for our enemies1 as the law of nature obliges us to do good for evil2 and consequently1 as our ,saviour says1 we are to pray for them which despitefully use us1 and persecute us1 ,matt4 v4 #dd4 ,we are not1 indeed1 to pray for them1 that they may obtain their wicked and unjust designs against us2 or that they may have power and opportunity to hurt us2 for that is contrary to the principle of self-preservation1 which is impressed on our nature2 but we are to pray for them4 #a4 ,that however they carry it to us they may be made ,christ's friends1 their hearts changed1 and they enabled to serve his interest2 that they1 together with ourselves1 may be partakers of everlasting salvation2 therefore it is a vile thing1 and altogether inconsistent with the spirit of a christian1 to desire the ruin1 much more the damnation of any one1 as many wickedly and profanely do4 #b4 ,we are to pray that their corruptions may be subdued1 their tempers softened1 and their hearts changed2 so that they may be sensible of1 and lay aside their unjust resentments against us4 ,and1 #c4 ,if they are under any distress or misery1 we are not to insult or take pleasure in beholding it1 but to pity them1 and to pray for their deliverance1 as much as though they were not enemies to us4 7#e47 ,we are to pray not only for all sorts of men now living2 according to what is contained in the last head1 but for those that shall live hereafter4 ,this includes in it an earnest desire that the interest of ,christ may be propagated from generation to generation2 and his kingdom and glory advanced in the world until his second coming3 ,thus the ,psalmist says1 ,he will regard the prayer of the destitute1 and not despise their prayer3 ,this shall be written for the generation to come2 and the people which shall be created1 shall praise the ,lord1 ,psal4 cii4 #ag1 #ah4 and our ,saviour says1 ,neither pray ,i for these alone1 but for them also which shall believe on me through their word1 ,john xvii1 #bj4 #b4 ,we are now to consider those who are excluded from our prayers2 and these are either such as are dead1 or those who have sinned the sin unto death4 7#a47 ,we are not to pray for the dead4 ,this is asserted in opposition to what was maintained and practised by some in the early ages of the church1 and paved the way for those abuses and corruptions which are practised by the church of ,rome1 at this day1 who first prayed for the dead1 and afterwards proceeded farther in praying for them4 ,the first step that was taken leading hereunto1 seems to have been their being guilty of great excesses in the large encomiums they made in their public anniversary orations1 in commemoration of the martyrs and confessors1 who had suffered in the cause of christianity4 ,this was done at first1 with a good design1 viz4 to excite those who survived1 to imitate them in their virtues1 and to express their love to the cause for which they suffered2 but afterwards they went beyond the bounds of decency in magnifying and extolling them2 and then they proceeded yet farther1 in praying for them2 ,this is often excused1 by some modern writers1 from the respect they bear to them1 who first practised it2 though it can hardly be vindicated from the charge of will-worship1 since no countenance is given to it in scripture4 ,that which is generally alleged in their behalf1 is1 that they supposed the souls of believers did not immediately enter into heaven1 but were sequestered1 or disposed of in some place inferior to it1 which they sometimes call paradise1 or ,abraham's bosom1 where they are to continue till their souls are re-united to their bodies4 ,whether this place be above or below the earth1 all are not agreed2 but their mistake arises from their misunderstanding those scriptures which describe heaven under these metaphorical characters of paradise1 or ,abraham's bosom#ajd4 ,here they suppose that they are1 indeed1 delivered from the afflictions and miseries of this present life2 but yet not possessed of perfect blessedness in ,god's immediate presence4 ,therefore they conclude1 that there was some room for prayer1 that the degree of happiness which they were possessed of1 might be continued1 or rather1 that it might in the end1 be perfected1 when they are raised from the dead1 and admitted to partake of the heavenly blessedness4 ,others thought1 that at death1 the sentence was not peremptorily past either on the righteous or the wicked1 so that there was room left for them to pray for the increase of the happiness of the one1 or of the mitigation of the torment of the other2 and therefore1 in different respects1 they prayed for all1 both good and bad1 especially for those who were within the pale or inclosure of the church2 and above all1 for such as were useful to1 and highly esteemed by it4 ,the principal thing that is said in vindication of this practice 7for what has been but now mentioned1 as the ground and reason thereof1 will by no means justify it7 is1 that though the souls of believers are in heaven2 yet their happiness will not be1 in all respects1 complete1 till the day of judgment3 ,therefore1 in their prayers1 they chiefly had regard to the consummation of their blessedness at ,christ's second coming1 together with the continuance thereof1 till then2 without supposing that they received any other advantage thereby4 ,and1 inasmuch as this is not a matter of uncertainty1 they farther observe1 that many things are to be prayed for1 which shall certainly come to pass1 whether we pray for them or no2 e4 g4 the gathering of the whole number of the elect1 and the coming of ,christ's kingdom of glory3 ,therefore they suppose1 that the advantage principally redounds to those who put up prayers to ,god for them1 as hereby they express their faith in the doctrine of the resurrection1 and the future blessedness of the saints1 and the communion that there is between the church militant and triumphant4 ,this is the fairest colour that can be put upon that ancient practice of the church1 and the many instances that we meet with1 in the writings of the ,fathers1 concerning their prayers for the dead#aje4 ,thus concerning the practice of the church1 before we read of the fictitious place which the ,papists call purgatory2 where they fancy1 that separate souls endure some degrees of torment1 and are relieved by the prayers of their surviving friends2 which was not known to the church before the seventh century2 and is without any foundation from scripture1 as has been before observed under a foregoing answer#ajf4 ,now since this was formerly defended1 and is now practised by the ,papists1 the contrary doctrine is asserted in this answer1 viz4 that we are not to pray for the dead2 and that this may farther appear1 let it be considered1 ,that the state of every man is unalterably fixed1 at death2 so that nothing remains which can be called an addition to the happiness of the one1 or the misery of the other1 but what is the result of the re-union of the soul and body at the resurrection2 and therefore to pray that the saints may have greater degrees of glory conferred upon them1 or sinners a release from that state of misery in which they are1 is altogether ungrounded2 and therefore such prayers must be concluded to be unlawful4 ,that the state of man is fixed at death is sufficiently evident from scripture3 ,thus our ,saviour1 in the parable of the rich man and ,lazarus1 speaks of the one as immediately carried by the angels into ,abraham's bosom1 ,luke xvi4 #bb1 c4 7by which1 notwithstanding what some ancient writers have asserted to the contrary1 we are to understand heaven27 and the other as being in a place of torments1 without any hope or probability of the least mitigation thereof2 whereby hell1 not purgatory is intended3 ,and the apostle says1 ,it is appointed unto men once to die1 and after this the judgment1 ,heb4 ix4 #bg1 by which he intends1 that all men must leave the world2 and when they are parted from it1 their state is determined by ,christ2 though this is not done in so public and visible a manner1 as it will be in the general judgment3 ,if therefore the state of men be unalterably fixed at death2 it may be justly inferred from thence1 that there is no room for any one to put up prayers to ,god on their behalf3 ,prayer must have some proof on which it relies1 otherwise it cannot be addressed to ,god by faith2 or1 as the apostle expresses it1 nothing wavering1 ,james i4 #f4 ,now1 if we have no ground to conclude that our prayers shall be heard and answered2 or have any doubt in our spirits whether the thing prayed for be agreeable to the will of ,god2 such a prayer cannot be put up in faith1 and therefore is not lawful4 ,obj4 #a4 ,the ,papists1 in defence of the contrary doctrine1 are very much at a loss for scriptures to support it3 ,however1 there is one1 taken from a passage in the apocryphal writings1 in which ,judas ,maccabeus1 and his company1 are represented as praying and offering a sin-offering1 and thereby making reconciliation for the dead1 i4 e4 some that had been slain in battle1 #b ,maccab4 xii4 #dc1-de4 ,answ4 ,the reply that some make to this1 is1 that the prayers for the dead here spoken of1 are of a different nature from those which the ,papists make use of in the behalf of those whom they pretend to be in purgatory1 or1 that they prayed for nothing but what some of the ,fathers1 as before-mentioned did1 viz4 that they might be raised from the dead1 whereby they expressed their faith in the doctrine of the resurrection3 ,but1 ,i think there is a better reply may be given to it1 namely1 that the argument is not taken from any inspired writing2 and therefore no more credit is to be given to it than any other human composure1 in which some things are true1 and others false3 ,and as for this book in particular1 the author himself plainly intimates that he did not receive it by divine inspiration2 for he says1 ,if ,i have done well1 and as it is fitting the story1 it is that which ,i desired2 but if slenderly and meanly1 it is that which ,i could attain unto1 chap4 xv4 #ch4 which is very honestly said2 but not like an inspired writer1 and therefore nothing that is said therein is a sufficient proof of any important article of faith or practice1 such as that is1 which we are now defending4 ,obj4 #b4 ,it is farther objected1 that the apostle ,paul puts up a short and affectionate prayer for ,onesiphorus1 in #b ,tim4 i4 #ah4 ,the ,lord grant unto him1 that he may find mercy of the ,lord in that day2 whereas1 it is concluded by some1 that1 at the time the apostle wrote this epistle1 ,onesiphorus was dead1 since there are two petitions put up1 one in this verse for him1 and another in ver4 #af4 for his house2 and in chap4 iv4 #ai4 when he salutes some of his friends1 according to his custom1 he makes mention of the household of ,onesiphorus1 not of him4 ,this turn ,grotius himself gives of this scripture#ajg4 ,and the ,papists greedily embrace it1 as it gives countenance to their practice of praying for the dead4 ,answ4 ,it is but a weak foundation that this argument is built on2 for though ,paul salutes his household1 and not himself1 in the close of this epistle1 it does not follow from hence1 that he was dead2 for he might be absent from his family at this time1 as he often was1 when engaged in public service1 as being sent by the church1 as their messenger1 to enquire concerning the progress and success of the gospel in other parts2 or to carry relief to those who were suffering in ,christ's cause3 ,it may be1 the apostle might be informed that he was then in his way to ,rome1 where he was himself a prisoner when he wrote this epistle2 and if so1 it would not have been proper to send salutations to him1 whom he expected shortly to see1 while1 at the same time1 he testified the great love he bore to him and all his family1 as being a man of uncommon zeal for the interest of ,christ and religion4 7#b47 ,they are not to be prayed for who have sinned the sin unto death4 ,this sin we read of1 as what excludes persons from forgiveness1 in scripture1 ,matt4 xii4 #cb4 in which such things are said concerning it1 as should make us fear and tremble1 not only lest we should be left to commit it1 but give way to those sins which border upon it2 and there is enough expressed therein to encourage us to hope that we have not committed it2 which is the principal thing to be insisted on1 when we treat on this subject in our public discourses1 or any are tempted to fear1 lest they are guilty of it4 ,here let it be observed1 that though it be called the sin unto death1 we are not to suppose that it is one particular act of sin1 but rather a course or complication of sins1 wherein there are many ingredients of the most heinous nature4 ,and1 #a4 ,that it cannot be committed by any but those who have been favoured with gospel light2 for it always contains in it a rejection of the gospel1 which supposes the revelation or preaching thereof4 #b4 ,it is not merely a rejecting the gospel1 though attended with sufficient objective evidence1 in those who have not had an inward conviction of the truth thereof1 or whose opposition to it proceeds principally from ignorance1 as the apostle says concerning himself1 that though he was a blasphemer1 a persecutor1 and injurious2 yet he obtained mercy1 because he did it ignorantly1 in unbelief1 #a ,tim4 i4 #ac4 #c4 ,it is a rejecting the gospel which we once professed to embrace1 and therefore carries in it the nature of apostacy3 ,thus the ,scribes and ,pharisees1 when they attended on ,john's ministry1 professed their willingness to adhere to ,christ1 and afterwards1 when he first appeared publicly in the world1 they were convinced in their consciences1 by the miracles which he wrought1 that he was the ,messiah2 though1 after this they were offended in him1 and ashamed to own him1 because of the humbled state and condition in which he appeared in the world2 for which reason1 they1 in particular1 were charged with this sin in the scripture before-mentioned4 #d4 ,it also contains in it a rejecting of ,christ and the known truth1 out of envy1 and this attended with reviling1 persecuting1 and using their utmost endeavours to extirpate and banish it out of the world1 and beget in the minds of men the greatest detestation of it3 ,thus the ,jews are said to deliver ,christ out of envy1 ,matt4 xxvii1 #ah4 and with the same spirit they persecuted the gospel4 #e4 ,such as are guilty of this sin1 have no conviction in their consciences of any crime committed herein2 but stop their ears against all reproof1 and set themselves1 with the greatest hatred and malice1 against those1 who1 with faithfulness1 admonish them to the contrary4 #f4 ,they go out of the way of ,god's ordinances1 and wilfully exclude themselves from the means of grace1 which they treat with the utmost contempt1 and use all those endeavours that are in their power1 that others may be deprived of them4 #g4 ,this condition they not only live but die in2 so that their apostacy is not only total1 but final4 ,however1 ,i cannot but observe1 that some are of opinion that this sin cannot be now committed1 because we have not the dispensation of miracles1 whereby the ,christian religion was incontestibly proved1 in our ,saviour's and the apostles' time3 ,and the main thing in which it consisted in the scripture before-mentioned1 in ,matt4 xii4 was1 in that the ,pharisees were charged with saying1 that ,christ cast out devils by ,beelzebub1 the prince of the devils2 whereby they intimate that those miracles1 which they had before been convinced of the truth of1 as being wrought by the finger of ,god1 were wrought by the devil3 which supposes that they were eye-witnesses to such-like miracles wrought1 which we cannot be3 ,therefore it is concluded by some1 that this sin cannot now be committed2 inasmuch as the dispensation of miracles is ceased4 ,but this method of reasoning will not appear so strong and conclusive1 if we consider1 that though1 it is true1 the gospel is not now confirmed to us by miracles2 yet we have no less ground to believe that the christian religion was confirmed by this means1 than if we had been present at the working of these miracles4 ,nevertheless1 though it should be alleged1 that this ingredient cannot1 in every circumstance1 be contained in the sin against the ,holy ,ghost1 in our day2 yet there are other things included in the description of it1 before-mentioned1 in which it principally consists1 that bear a very great resemblance to that sin which we have been considering3 ,as for instance1 if persons have formerly believed ,christ to be the ,messiah1 and been persuaded that this was incontestibly proved by the miracles which he wrought1 and accordingly1 were inclined to adhere to him1 and embrace the gospel1 wherein his person and glory are set forth2 and yet have afterwards apostatized from this profession2 and if this had been attended with envy and malice against ,christ2 and if they have treated the evidence which they once acknowledged1 the ,christian religion1 to have been undeniably supported by1 with contempt and blasphemy2 and have totally rejected that faith which they once professed1 arising from carnal policy1 and the love of this world2 and when this is attended with judicial hardness of heart1 blindness of mind1 and strong delusions1 together with a rooted hatred of all religion1 and a malicious persecution of those that embrace it2 ,this is what we cannot but conclude to bear a very great resemblance to that which1 in scripture1 is called the unpardonable sin2 and it is a most deplorable case1 which should be so far improved by us1 as that we should use the utmost caution1 that we may not give way to those sins which bear the least resemblance to it3 ,nevertheless1 doubting christians are to take heed that they do not apply this account that has been given of it to themselves1 so as to lead them to despair2 which is not the design of any description thereof1 which we have in scripture4 ,now that these may be fortified against such-like objections1 let it be considered1 #ast1 ,that it is one thing peremptorily to determine that it is impossible for any one to commit this sin in our day1 since the dispensation of miracles is ceased1 7which is1 in effect1 to suppose that we can have no evidence for the truth of the ,christian religion1 but what is founded on occular demonstration2 such as they who saw ,christ's miracles27 and another thing to determine concerning particular persons1 that they are guilty of this sin4 ,it is certain that this matter might be determined with special application to particular persons in our ,saviour's and the apostles' time1 when there was among other extraordinary gifts1 that of discerning of spirits2 and consequently it might be known1 whether they who apostatized from the faith of the gospel1 had before this1 received a full conviction of the truth thereof2 and it might then be known1 by extraordinary revelation1 that ,god would never give them repentance1 and therefore their apostacy would be final2 and1 it is more than probable1 that this was supposed by the apostle1 when he speaks of some that had committed this sin1 who are not to be prayed for3 ,but these things cannot be known by us2 therefore ,i would not advise any one to forbear to pray for the worst of sinners1 who seem most to resemble those that are charged with this sin1 this matter not being certainly known by us4 #b;dly1 ,that which is principally to be considered for the encouragement of those who are afraid that they have committed this sin1 is1 that persons certainly know that they have not committed it1 though they are in an unregenerate state2 as1 #ast1 ,when they have not had opportunity1 or those means that are necessary to attain the knowledge of the truth1 and so remain ignorant thereof2 or if they have had sufficient means to know it1 they have not committed this sin1 if they desire and resolve to wait on ,god in his ordinances1 in order to their receiving good thereby4 #b;dly1 ,they who are under conviction of sin1 disapprove of1 and have some degree of sorrow and shame for it1 may certainly conclude that they have not committed the sin against the ,holy ,ghost4 #c;dly1 ,if persons have reason to think that their hearts are hardened through the deceitfulness of sin1 and that they are greatly backslidden from ,god2 yet they ought not to conclude that they have committed this sin1 if they are afraid lest they should be given up to a perpetual backsliding1 or dread nothing more than a total and a final apostacy2 upon which account they are induced to pray against it1 and to desire a broken heart1 and that faith1 which1 at present1 they do not experience4 ,in this case1 though their state be dangerous1 yet they ought not to determine against themselves1 that they have committed the sin unto death4 ,the use which we ought to make of this awful doctrine1 and the hope that there is that we have not committed this sin is1 #a4 ,that we should take heed that we do not give way to wilful impenitency1 and a contempt of the means of grace1 lest we should provoke ,god to give us up to judicial hardness of heart1 so as to make sad advances towards the commission thereof3 ,let us take heed that we do not sin against the light and conviction of our own consciences1 and wilfully neglect and oppose the means of grace1 which1 whether it be the sin unto death or no1 is certainly a crime of the most heinous and dangerous tendency4 #b4 ,let doubting christians take heed that they do not give way to ,satan's suggestions1 tempting them to conclude that they have committed this sin2 which they are sometimes afraid that they have1 though they might determine that they have not1 did they duly weigh what has been but now observed concerning this matter4 #c4 ,let us bless ,god1 that yet there is a door of hope1 and resolve by his grace1 that we will always wait on him in the ordinances which he has appointed1 till he shall be pleased to give us ground to conclude better things concerning ourselves1 even things that accompany salvation4 ,this leads us to consider1 ,,iii4 ,what we are to pray for2 particularly1 #a4 ,for those things which concern the glory of ,god4 ,and that we may know what they are1 we are to enquire2 whether1 if ,god should give us what we ask for1 it would have a tendency to set forth any of his divine perfections1 and thereby render him amiable and adorable in the eyes of his creatures1 so that in answering our prayers1 he would act becoming himself8 ,we are also to take an estimate of this matter1 from the intimation he has given us hereof in his word1 in which we may observe1 not only whether he has given us leave1 but commands and encourages us to ask for it2 more especially1 whether he has promised to give it to us2 and1 whether our receiving the blessing we ask for1 has a tendency to fit us for his service1 that hereby praise that waits for him1 may be ascribed to him4 #b4 ,we are to pray for those things which concern our own good1 or the good of others4 ,these are particularly insisted on in the ,lord's prayer1 which is explained in the following answers2 therefore it is sufficient for us1 at present1 to consider the good we are to pray for in general1 namely1 temporal blessings1 which are the effects of divine bounty1 concerning which1 our ,saviour says1 ,your heavenly ,father knoweth that ye have need of these things1 ,mat4 vi4 #cb4 ,we are also to pray for spiritual blessings1 such as forgiveness of sin1 strength against it1 and the sanctifying influences of the ,spirit1 to produce in us holiness of heart and life2 as also1 for deliverance from1 and victory over our spiritual enemies4 ,we are also to pray for the consolations of the holy ,ghost1 arising from assurance of the love of ,god1 whereby we may have peace and joy in believing2 and for all those blessings which may make us happy in a better world4 #c4 ,we are to pray for those things which are lawful to be asked of ,god2 and accordingly1 7#a47 ,the things we pray for1 must be such as it is possible for us to receive1 and particularly such as ,god has determined to bestow1 or given us ground to expect1 in this present world3 ,therefore we are not to pray for those blessings to be applied here1 which he has reserved for the heavenly state2 such as a perfect freedom from sin1 tribulation or temptation1 or our enjoying the immediate views of the glory of ,god3 ,these things are to be desired in that time and order1 in which ,god has determined to bestow them2 therefore we are to wait for them till we come to heaven1 and1 at present1 we are to desire only to be made partakers of those privileges which he gives to his children in their way thither4 7#b47 ,we are not to pray that ,god would inflict evils on others1 to satisfy our private revenge for injuries done us2 since this is1 in itself1 unlawful1 and unbecoming a ,christian frame of spirit1 and contrary to that duty which was before considered1 of our praying for our very enemies1 and seeking their good4 7#c47 ,we are not to ask for outward blessings without setting bounds to our desires thereof2 nor are we to ask for them unseasonably1 or for wrong ends4 ,we are not to pray for them as though they were our chief good and happiness1 or of equal importance with things that are more immediately conducive to our spiritual advantage2 and therefore1 whatever measure of importunity we express in praying for them1 it is not to be inconsistent with an entire submission to the divine will1 as being satisfied that ,god knows what is best for us2 or1 whether that which we desire1 will1 in the end1 prove good or hurtful to us2 much less ought we to ask for outward blessings1 that we may abuse1 and1 as the apostle ,james speaks1 ,consume them upon our lusts1 ,james iv4 #c4 ,footnote #ajd3 ,see page #cag4 ,footnote #aje3 ,that several of the ,fathers practised and pleaded for praying for the dead1 is evident from what ,cyprian says1 ,epist4 xxxix4 concerning the church's offering sacrifices1 by which he means prayers for the martyrs2 among whom1 he particularly mentions ,laurentius and ,ignatius1 on the yearly return of those days1 on which the memorial of their martyrdom was celebrated4 ,and ,eusebius1 in the life of ,constantine1 ,lib4 iv4 ,cap4 lxxi4 when speaking concerning the funeral obsequies performed for that monarch1 says1 that a great number of people1 with tears and lamentations poured forth prayers to ,god for the emperor's soul4 ,and ,gregory ,nazianzen prayed for his brother ,csarius after his death4 ,vid4 ,ejusd in ,fun4 ,csar1 ,orat4 x4 ,also ,ambrose prayed for the religious emperors1 ,valentinian and ,gratian1 and for ,theodosius1 and for his brother ,satyrus4 ,vid4 ,ejusd4 de obit4 ,valentin4 ,theodos4 ,satyr4 ,and ,augustin speaks of his praying for his mother ,monica1 after her decease1 in ,confess4 ,lib4 ix4 ,cap4 xiii4 ,and ,epiphanius defends this practice with so much warmth1 that he can hardly forbear charging the denial hereof as one of ,aerius's heresies4 ,vid4 ,epiphan4 heres4 lxxv4 ,and some ,popish writers1 when defending their praying for the dead1 have1 with more malice than reason1 charged the ,protestants with being ,aerians1 upon this account4 ,footnote #ajf3 ,see ,quest4 lxxxvi4 page #cac4 ,footnote #ajg3 ,vid4 ,grot4 in loc4 ,quest4 ,,clxxxv4 ,,quest4 ,,clxxxv4 ,how are we to pray8 ,,answ4 ,we are to pray with an awful apprehension of the ,majesty of ,god1 and deep sense of our own unworthiness1 necessities1 and sins1 with penitent1 thankful1 and enlarged hearts1 with understanding1 faith1 sincerity1 fervency1 love1 and perseverance1 waiting upon him1 with humble submission to his will4 ,this answer respects the manner of performing this duty1 and the frame of spirit with which we are to draw nigh to ,god4 ,accordingly1 #a4 ,we are to pray with an awful apprehension of the ,majesty of ,god2 otherwise our behaviour would be highly resented by him1 and reckoned no other than a thinking him altogether such an one as ourselves4 ,some of the divine perfections have a more immediate tendency to excite an holy reverence2 accordingly we are to consider him as omnipresent1 and omniscient1 to whom our secret thoughts1 and the principle from whence our actions proceed1 are better known than they can be to themselves4 ,we are to conceive of him as a ,god of infinite holiness2 and therefore he cannot but be highly displeased with that worship that is opposite thereunto1 as proceeding from a conscience defiled with sin1 or performed in an unholy manner4 ,thus the prophet says1 ,thou art of purer eyes than to behold evil1 and canst not look on iniquity1 ,hab4 i4 #ac4 that is1 thou canst not behold it without the utmost detestation2 and therefore1 if we regard it in our heart1 he will not hear our prayers1 ,psal4 lxvi4 #ah4 ,we are also to have a due sense of the spirituality of his nature1 that we may worship him in a spiritual manner2 therefore we are not to entertain any carnal conceptions1 or frame any ideas of him1 like those we have of finite or corporeal beings2 nor are we to think it sufficient1 that our external mien and deportment have been grave1 and carried in it a shew of reverence1 when our hearts have not1 at the same time1 been engaged in this duty1 or disposed to give him the glory that is due to his name4 ,we are also to draw nigh to him with a due sense of those perfections that tend to encourage us to perform this duty1 with hope of finding acceptance in his sight4 ,therefore we are to conceive of him1 as a ,god of infinite goodness1 mercy1 and faithfulness1 with whom is plenteous redemption1 in and through a ,mediator1 which is suitable to our condition1 as indigent1 miserable1 and guilty sinners2 and a ,god of infinite power1 who is able to do exceeding abundantly above all we are able to ask or think1 ,eph4 iii4 #bj4 #b4 ,we are to pray to ,god with an humble sense of our own unworthiness4 ,this is the necessary result of those high conceptions we have of his divine excellency and greatness2 whereby we are led to consider ourselves as infinitely below him2 and1 indeed1 the best of creatures are induced hereby to worship him with the greatest humility3 ,thus the ,seraphim are represented in that vision1 which the prophet ,isaiah had of them1 as ministering to1 and attending upon our ,lord ,jesus1 when sitting on a throne on his temple2 as covering their faces and their feet with their wings1 denoting their unworthiness to behold his glory1 or to be employed by him in his service1 ,isa4 vi4 #a-d4 ,but when we take a view of his infinite holiness1 and our own impurity1 this should be an inducement to us to draw nigh to him1 with the greatest humility3 ,as dependent creatures1 we have nothing but what we derive from him2 as frail dying creatures1 we wither away1 and are brought to nothing1 ,job xiii4 #be4 ,job compares this to a leaf that is easily broken1 and driven to and fro1 or to the dry stubble1 that can make no resistance against the wind that pursues it2 and the ,psalmist1 speaking of man in general1 says1 ,lord1 what is man1 that thou takest knowledge of him2 or the son of man1 that thou makest account of him8 ,psal4 civ4 #c4 ,and elsewhere it is said1 ,what is man1 that thou shouldest magnify him1 and that thou shouldest set thine heart upon him8 ,job vii4 #ag4 ,these are humbling considerations2 but we shall be led into a farther sense of our own unworthiness1 when we consider ourselves as sinful creatures1 worthy to be abhorred by ,god2 therefore he might justly reject us1 and refuse to answer our prayers4 ,but since this humble frame of spirit is so necessary for the right performance of this duty1 let us farther observe1 as an inducement hereunto4 7#a47 ,that the greatest glory we can bring to ,god can make no addition to his infinite perfections3 ,thus it is said1 ,can a man be profitable unto ,god1 as he that is wise may be profitable unto himself8 ,is it any pleasure1 that is1 any advantage1 to the ,almighty1 that thou art righteous8 or is it gain to him1 that thou makest thy ways perfect8 ,job xxiii4 #b1 #c4 ,and elsewhere1 ,if thou be righteous1 what givest thou him1 or what receiveth he of thy hand8 ch4 xxxv4 #g4 denoting that it is impossible for us1 by any thing we can do or suffer for his sake1 to make him more glorious than he would have been in himself1 had we never had a being3 ,therefore1 if there is nothing by which we can lay any obligations on ,god1 we have reason to address ourselves to him with a sense of our own unworthiness4 7#b47 ,we are so far from meriting any good thing from the hand of ,god1 that by our repeated transgressions1 notwithstanding the daily mercies we receive from him1 we give farther proofs of our great unworthiness2 and1 indeed1 if we are enabled to do any thing in obedience to his will1 this is not from ourselves2 yea1 it is contrary to the dictates of corrupt nature1 and must be ascribed to him as the author of it4 7#c47 ,if we could do the greatest service to ,god by espousing his cause1 and promoting his interest in the world2 it is no more than what we are bound to do2 and1 at the same time we must consider1 that it is ,god that worketh in us1 both to will and to do of his good pleasure1 ,phil4 ii4 #ac4 7#d47 ,the best believers recorded in scripture1 have entertained a constant1 humble sense of their own unworthiness3 ,thus ,abraham1 when he stood before the ,lord1 making supplications in the behalf of ,sodom1 expresses himself thus1 ,behold1 now ,i have taken upon me to speak unto the ,lord1 who am but dust and ashes4 ,and ,jacob says1 ,i am not worthy of the least of all thy mercies1 and of all the truth which thou hast shewed unto thy servant1 ,gen4 xxxii4 #aj4 ,and they who have been most zealous for1 and made eminently useful in promoting ,christ's interest in the world1 have had an humble sense of their own unworthiness2 as the apostle says concerning himself1 ,i am the least of the apostles1 that am not meet to be called an apostle1 #a ,cor4 xv4 #i4 ,and he immediately adds1 ,by the grace of ,god ,i am what ,i am1 ver4 #aj4 ,and elsewhere he styles himself1 less than the least of all saints1 ,eph4 iii4 #h4 ,we have another instance of humility in prayer1 in the ,psalmist's words1 ,i am a worm1 and no man1 ,psal4 xxii4 #f4 which1 so far as they have any reference to his own case1 may give us occasion to infer1 that the most advanced circumstances1 in which any are in the world1 are not inconsistent with humility1 when drawing nigh to ,god in prayer2 but if we consider him speaking in the person of ,christ1 as several expressions of this ,psalm argue him to do1 and cannot well be taken in any other sense#ajh2 then we have herein the most remarkable instance of the humble address that was used by ,christ in his human nature1 when drawing nigh to ,god in prayer2 which is certainly a great motive to induce us to engage in this duty with the utmost humility4 #c4 ,we are to draw nigh to ,god in prayer1 with a sense of our necessities1 and the sins that we have committed against him4 ,accordingly1 we are to consider ourselves as indigent creatures1 who are stripped and deprived of that glory1 and those bright ornaments which were put on man at first in his state of innocency2 destitute of the divine image1 and all those things that are necessary to our happiness1 unless he is pleased to supply these wants1 forgive our iniquities1 and grant us communion with himself2 which things we are to draw nigh to him in prayer for4 ,we are also1 in this duty1 to have a sense of sin1 viz4 the guilt that we contract thereby1 and the punishment we have exposed ourselves to1 that we may see our need of drawing nigh to ,god in ,christ's righteousness2 and also of the stain and pollution thereof1 which may induce us to fall down before the footstool of the throne of grace1 with the greatest degree of self-abhorrence4 ,we are also to consider how we are enslaved to sin1 how much we have been1 and how prone we are at all times1 to serve divers lusts and pleasures1 ,tit4 iii4 #c4 and to walk according to the course of this world1 according to the prince of the power of the air1 the spirit that now worketh in the children of disobedience1 ,eph4 ii4 #b4 ,moreover1 we are to consider sin as deeply rooted in our hearts1 debasing our affections1 and captivating our wills4 ,if we are in an unconverted state1 we are to look upon it as growing and encreasing in us1 rendering us more and more indisposed for what is good1 by which means we are set at a farther distance from ,god and holiness3 ,on the other hand1 if we have ground to hope we are made partakers of converting grace1 then we have acted contrary to the highest obligations1 and been guilty of the greatest ingratitude4 ,these things we are to endeavour to be affected with1 when drawing nigh to ,god in prayer1 in order to our performing this duty aright4 #d4 ,there are several graces that are to be exercised in prayer2 7#a47 ,repentance3 ,this is necessary1 because we are sinners2 and as such1 are to come into the presence of ,god with confession1 joined with supplication which must be made with a penitent frame of spirit2 the contrary to which1 is a tacit approbation of sin1 and a kind of resolution to adhere to it1 which is very unbecoming those who are pleading for forgiveness3 ,accordingly1 when ,god promised that he would pour out upon the house of ,david1 and upon the inhabitants of ,jerusalem1 the spirit of grace and of supplications1 he adds1 that they shall look upon him1 whom they have pierced1 and mourn for him1 or for it1 as one mourneth for his only son2 and shall be in bitterness1 as one that is in bitterness for his first-born3 ,and that this shall be done by every family apart1 and their wives apart1 ,zech4 xii4 #aj4 seq4 ,so when the priests1 the ministers of the ,lord1 are commanded to pray1 that he would spare his people2 they1 are1 at the same time1 to weep between the porch and the altar1 to rent their hearts1 and turn unto the ,lord their ,god1 ,joel ii4 #ac4 #ag4 ,and when ,israel is advised to take with them words1 and instructed how they should pray1 they are exhorted to turn unto the ,lord2 to repent of their seeking help from ,assyria and ,egypt1 and of that abominable idolatry which they had been guilty of1 ,hos4 xiv4 #a1 #b1 #c1 #h4 ,now there are several subjects very proper for our meditation2 which may1 through the divine blessing accompanying it1 excite this grace1 when we are engaged in the duty of prayer2 particularly the multitude of transgressions which are charged on the consciences of men by the law1 that every mouth may be stopped1 and all the world become guilty before ,god1 ,rom4 iii4 #ai4 and especially the ingratitude which we have reason to accuse ourselves of1 and our contempt of ,christ1 and the way of salvation by him1 which is discovered in the gospel2 and our having done many things in the course of our lives1 which fill us with shame and sorrow1 whenever we come into the presence of ,god1 to pour out our hearts before him in this duty4 7#b47 ,the next grace to be exercised in prayer is1 thankfulness1 in which respect prayer and praise ought to be joined together3 ,thus the ,psalmist says1 ,praise waiteth for thee ,o ,god1 in ,zion1 and unto thee shall the vow be performed1 ,o thou that hearest prayer1 ,psal4 lxv4 #a1 #b4 ,that this is a part of prayer has been observed under a foregoing answer2 in which we considered the many blessings that we have reason to be thankful for4 ,i shall only add1 at present1 that it is matter of thankfulness1 that we have liberty of access to ,god1 in hope of obtaining mercy from him1 as sitting on a throne of grace1 who might have been forever banished from his presence1 or have been brought before his judgment-seat as criminals1 doomed to everlasting destruction4 ,moreover1 we are to bless him1 not only that we have leave to come before him1 but have often experienced that he has heard1 and answered our prayers1 and therein has fulfilled that promise1 ,i said not to the seed of ,jacob1 seek ye me in vain1 ,isa4 xlv4 #ai4 ,and that we may be brought into a thankful frame1 we ought to consider1 #a4 ,the worth of every mercy2 especially those that are spiritual1 or accompany salvation2 and this we may judge of by the price that was paid for it1 which is no less than the blood of ,jesus2 which the apostle not only styles precious1 but speaks of it as infinitely preferable to every thing that is corruptible1 #a ,pet4 i4 #ah1 #ai4 ,and we may1 in some measure1 take an estimate thereof by the worth and excellency of the soul1 and as it is conducive to promote its eternal welfare4 #b4 ,we are also to consider every saving blessing1 as the fruit and result of everlasting love1 and as the consequence of ,god's eternal design1 in having chosen those1 who are the objects thereof1 to salvation in ,christ1 ,jer4 xxxi4 #c4 ,eph4 i4 #c1 #d4 ,we must also consider these mercies as discriminating1 whereby ,god distinguishes his people from the world1 and herein glorifies the riches of his grace1 in those who deserve to have been1 for ever1 the monuments of his wrath3 ,we might here consider1 as an inducement to this grace of thankfulness1 the aggravations of the sin of ingratitude4 #ast1 ,it is a virtual disowning our obligation to1 or dependence on ,god1 from whom we receive all mercies1 and a behaving ourselves in such a manner as though we were not beholden to him for them1 or could be happy without him2 as though we were self-sufficient1 and did not look upon him as the fountain of blessedness4 #b;dly1 ,it is a refusing to give him the glory of his wisdom1 power1 goodness1 and faithfulness1 which are eminently displayed in the blessings that he bestows4 #c;dly1 ,it is disagreeable to the large expectations we have of those blessings he has reserved for his people1 or promised to them1 or that hope which he has laid up for them in heaven4 ,therefore we cannot but conclude that ingratitude argues a person destitute of that holiness which eminently discovers itself in the exercise of the contrary grace3 ,accordingly the apostle joins these two characters together1 when speaking of the vilest of men1 whom he styles1 unthankful1 unholy1 #b ,tim4 iii4 #b4 7#c47 ,another grace1 to be exercised in prayer1 is faith4 ,this implies an habitual disposition of soul1 proceeding from a principle of regenerating grace1 whereby we are led to commit ourselves1 and all our concerns1 into ,christ's hand1 depending on his merits and mediation for the supply of all our wants1 considering him as having purchased1 and as being authorized to apply1 all the benefits of the covenant of grace1 which are the subject-matter of our supplications to him4 ,more particularly1 faith exerts and discovers itself in prayer1 #a4 ,by encouraging the soul1 and giving it an holy boldness to draw nigh to ,god1 notwithstanding our great unworthiness4 ,if we are afraid to come into the presence of an holy ,god1 and1 destruction from him is a terror to us1 if the threatnings he has denounced against sinners1 such as we know ourselves to be1 discourage us from drawing nigh to him1 so that we are ready to say with ,job1 #8,therefore am ,i troubled at his presence2 when ,i consider1 ,i am afraid of him1' ,job xxiii4 #ae4 ,if his almighty power1 that can easily sink us into perdition1 overwhelms our spirits1 and fills us with the utmost distress and confusion1 so that we cannot draw nigh to him in prayer1 considering him as an absolute ,god2 we are encouraged by faith1 to look upon him as our covenant ,god1 and ,father in ,christ2 and then all his divine perfections will afford relief to us4 ,his sin-revenging justice is regarded by faith1 as that which is fully satisfied by ,christ's obedience and sufferings2 and therefore will not demand that satisfaction at our hands1 which it has already received from our surety1 who was #8made sin for us' though he #8knew no sin1 that we might be made the righteousness of ,god in him1' #b ,cor4 v4 #ba4 ,his infinite power is no longer looked upon1 as engaged to destroy us1 but rather to succour us under all our weakness2 and therefore1 as ,job says1 #8,he will not plead against us with his great power2 no1 but he will put strength in us1' ,job xxiii4 #f4 ,we consider it as ready to support us under the heaviest pressures1 and so enable us to perform the most difficult duties1 and to overcome all our spiritual enemies1 who would be otherwise too strong for us3 ,so that this attribute is so far from discouraging us from drawing nigh to ,god in prayer1 that1 by faith1 we behold it as delighting to exert and glorify itself1 in doing those great things for us which we have in view1 when we engage in this duty4 #b4 ,faith discovers itself in prayer1 by enabling us to plead1 and apply to ourselves1 the great and precious promises which ,god has given to his people in the gospel4 ,as prayer cannot subsist without a promise1 so we are enabled1 by faith1 to apprehend and plead the promises1 and to say1 #8,remember the word unto thy servant1 upon which thou hast caused me to hope1' ,psal4 cxix4 #di4 ,and hereby we look upon ,god as ready to bestow the blessings which he has promised1 and his faithfulness as engaged to make them good4 ,accordingly the ,psalmist says1 #8,hear my prayer1 ,o ,lord1 give ear to my supplications2 in thy faithfulness answer me1 and in thy righteousness1' ,psal4 cxliii4 #a4 ,there is nothing that we want1 or ought to pray for1 but there are some promises1 contained in the word of ,god1 which faith improves and takes encouragement from in this duty3 ,and since what we pray for1 respects either temporal1 or spiritual1 and eternal blessings1 these are looked upon by faith as promised2 as the apostle says1 godliness has the promise of the life that now is1 and of that which is to come1 #a ,tim4 iv4 #ah4 ,this might be very largely insisted on1 and many instances given hereof1 which are contained in scripture2 but ,i shall more especially consider those promises which respect ,god's enabling us to pray1 and his hearing and answering our prayers1 which faith lays hold on1 and improves1 in order to our performing this duty in a right manner4 #ast1 ,there are promises of the ,spirit's assistance to enable us to pray4 ,this the apostle calls his making intercession for us1 according to the will of ,god1 in ,rom4 viii4 #bg4 ,and our ,saviour says1 in ,luke xii4 #ac4 ,if ye then1 being evil1 know how to give good gifts to your children1 how much more shall your heavenly ,father give the ,holy ,spirit to them that ask him8 #b;dly1 ,there are other promises that respect ,god's hearing and answering prayer4 ,thus it is said1 in ,psal4 lxxxvi4 #g4 ,in the day of my trouble ,i will call upon thee for thou wilt answer me3 ,and elsewhere in ,psal4 cii4 #ag4 ,god will regard the prayer of the destitute and not despise their prayer4 ,this is considered as being of a very large extent3 ,thus our ,saviour says1 in ,john xvi4 #bc4 ,whatsoever ye ask the ,father in my name1 he will give it you3 ,and in chap4 xv4 #g4 ,if ye abide in me1 and my words abide in you1 ye shall ask what ye will1 and it shall be done unto you3 ,which universal expressions of ,god's giving believers what they will1 are to be understood of his granting their lawful and regular desires2 and1 indeed1 faith will never ask any thing but what tends to the glory of ,god1 and that with an entire submission to his will2 though it is far otherwise with respect to those prayers that are not put up in faith4 ,moreover ,god has promised to hear and answer all kinds of prayer1 provided they proceed from this grace2 particularly1 united prayers in the assemblies of his saints1 as he says to ,solomon1 after the dedication of the temple1 in #b ,chron4 vii4 #ae4 ,mine eyes shall be open1 and mine ears attent unto the prayer that is made in this place2 and those prayers that are put up to ,god in families1 where a small number are joined together2 though it be but two or three1 ,christ has promised to be in the midst of them1 xviii4 #bj4 not only to assist them in this duty1 but to give them what they ask for4 ,there are also promises made to secret prayer3 ,thus when our ,saviour encourages his people to pray to their ,father1 which is in secret1 he tells them1 ,my ,father which seeth in secret1 shall reward thee openly1 chap4 vi4 #f4 ,here it will be enquired1 whether it be necessary in order to our praying by faith1 that we be assured1 at all times1 that our prayer shall be heard4 ,to this it may be answered1 #ast1 ,that it is not our duty to believe that every prayer shall be heard2 for ,god heareth not sinners1 that is1 those who are under the reigning power of sin1 and consequently are destitute of the grace of faith2 nor will he hear those prayers that proceed from feigned lips3 ,thus it is said1 ,if ,i regard iniquity in my heart1 the ,lord will not hear me1 ,psal4 lxvi4 #ah4 #b;dly1 ,it is not the duty of those who have the truth of grace1 to believe that their prayer shall be heard1 when1 by reason of their infirmity1 or the weakness of their faith1 they ask for that which is unlawful1 and not redounding to the glory of ,god and their real good4 #c;dly1 ,if what we pray for may be for the glory of ,god1 and redound to our advantage2 yet it is not our duty to determine1 with too great peremptoriness1 that he will certainly grant what we ask for1 immediately1 or in that particular way which we desire2 since he may answer prayer1 and yet do it in his own time and way4 #dthly1 ,it is not our duty to believe assuredly1 that ,god will give us all those temporal blessings that we ask for2 especially if they be not absolutely necessary for us1 since he may answer such-like prayers in value1 though not in kind1 and so give spiritual blessings1 instead of those temporal ones1 which we pray for2 in which case none will say1 that he is unfaithful to his promise1 though we have not those blessings in kind that we desire3 ,therefore it is our duty1 and the great concern of faith in prayer1 to be assured1 that as ,god knows what is best for us1 so he will make good his promises1 in such a way1 that we shall have no reason to conclude ourselves to have been disappointed1 or that we have asked in faith1 but have not obtained4 ,i am sensible that there is a difficulty in the mode of expression used by the apostle ,james1 in chap4 i4 #f1 #g4 ,but let him ask in faith1 nothing wavering2 for let not that man think that he shall receive any thing of the ,lord3 ,by which1 the apostle does not intend1 that he who doubts whether his prayer shall be answered1 cannot be said1 in any sense1 to pray in faith2 for1 as assurance of our salvation is not of the essence of faith1 so that faith cannot subsist without it2 in like manner assurance1 or a firm persuasion that the very thing we ask shall be given1 is not such an essential ingredient in prayer1 as that we should determine1 that for want of it1 we shall receive nothing that is good from the ,lord4 ,therefore1 ,i conceive1 that the apostle1 by wavering in this text1 rather respects our being in doubt about the object of faith2 or else our not being stedfast in the grace of faith1 but praying with hypocrisy1 as he illustrates it by the similitude taken from a wave driven with the wind2 which sometimes moves one way1 at other times the contrary2 and he farther explains it1 when he says1 in ver4 #h4 a double-minded man1 is unstable in all his ways2 so that the person1 whom he describes as wavering is the same with a double-minded man1 or an hypocrite3 ,such an one cannot ask in faith2 therefore the apostle does not hereby intend that no one can exercise this grace in prayer1 but he that has a full assurance that his prayer shall be answered1 in that particular way and manner as he expects4 ,obj4 #a4 ,it is objected by some1 that they have no faith2 therefore since this grace must be exercised in prayer1 they are very often discouraged from performing the duty of prayer4 ,answ4 ,that though the want of a prepared frame of spirit1 for any duty affords matter of humiliation1 yet it is no excuse for the neglect thereof2 and as for prayer in particular1 we are to wait on ,god therein1 for a prepared frame of spirit1 that by this means1 we may draw nigh to him in a right manner1 as well as for a gracious answer from him4 #b4 ,if we cannot bring glory to ,god by a fiducial pleading of the promises1 or applying them to ourselves2 we must endeavour to glorify him by confessing our guilt and unworthiness1 and acknowledging that all our help is in him4 #c4 ,it is possible for us to have some acts of faith in prayer1 when we are not sensible thereof1 and at the same time1 bewail our want of this grace4 #d4 ,if none were to pray but those who have faith1 then it would follow that none must pray for the first grace1 which supposes a person to be in an unregenerate state2 nevertheless1 such are obliged to perform this duty1 as well as they can1 and therein to hope for that grace which may enable them to do it as they ought4#aji ,obj4 #b4 ,it is objected by others1 that though they dare not lay aside the duty of prayer1 yet1 inasmuch as they do not experience those graces1 which are necessary for the right performance thereof1 nor any returns of prayer1 they have no satisfaction in their own spirits4 ,answ4 ,to this it may be replied2 #ast1 ,that there may be faith in prayer1 and yet no immediate answer thereof4 ,god herein acts in a way of sovereignty1 whereby he will have his people know that if he grants their requests1 it shall be in his own time and way4 ,therefore it is their duty to wait for him till he is pleased to manifest himself as a ,god hearing prayer1 and thereby removing the discouragements that1 at present1 they labour under4 #b;dly1 ,there are other ways by which the truth of grace is to be judged of1 besides our having sensible answers of prayer4 ,sometimes1 indeed1 ,god may give many intimations of his acceptance of us1 though1 at present we know it not4 7#c47 ,the next grace to be exercised in prayer1 is1 love to ,god3 ,this implies in it an earnest desire of his presence1 delight in him1 or taking pleasure in contemplating his perfections as the most glorious and amiable object4 ,desire supposes him1 in some measure1 withdrawn from us2 or that we are not possessed of that complete blessedness1 which is to be enjoyed in him2 and delight supposes him present1 and1 in some degree1 manifesting himself unto us4 ,now love to ,god1 in both these respects1 is to be exercised in prayer4 ,is he in any measure withdrawn from us8 we are1 with the greatest earnestness to long for his return to us1 whose loving-kindness is better than life4 ,is he graciously pleased1 in any degree1 to manifest himself to us as the fountain of all we enjoy or hope for8 this will have a tendency to excite our delight in him1 and induce us to conclude that our happiness consists in the enjoyment of him4 ,these graces are to be exercised at all times1 but more especially in prayer1 which is an offering up of our desires to ,god2 in which we first press after the enjoyment of himself1 and then of his benefits4 ,and1 as we are to bless and praise him for the discoveries we have of his glory1 in and through our ,lord ,jesus ,christ1 in order to the securing our spiritual good and advantage2 this is to express that delight in him1 which is the highest instance of love4 7#d47 ,another grace to be exercised in prayer1 is submission to the will of ,god2 whereby we leave ourselves and our petitions in his hand1 as being sensible that he knows what is best for us4 ,this does not include in it a being indifferent whether our prayers are heard or no2 for that is to contradict what we express with our lips1 by the frame of our spirits4 ,whatever may be concluded to be lawful for us to ask1 as redounding to our advantage1 and is expressly promised by ,god1 that we ought to request at his hand1 in prayer2 and if we pray for it1 we cannot but desire that our prayer may be heard and answered2 and this is not opposed to that submission to the divine will1 which we are speaking of1 provided we leave it to ,god to do what he thinks best for us1 being content that the way and manner of his answering us1 as well as the time of his bestowing those blessings which we want1 together with the degree thereof2 especially if they are such as are of a temporal nature1 ought to be resolved into his sovereign will4 ,thus concerning the graces that we are to exercise in prayer4 ,there are other things mentioned in this answer1 which are necessary to our exercising those graces1 viz4 our minds being enlightened1 our hearts enlarged1 and our having sincerity in the inward part4 #a4 ,there must be some degree of understanding1 since ignorance is so far from being1 as the ,papists pretend1 the mother of devotion1 that it is inconsistent with the exercise of those graces1 with which we ought to draw nigh to ,god in prayer4 ,the affections1 indeed1 may be moved1 where there is but a very little knowledge of the doctrines of the gospel2 but they will1 at the same time1 be misled2 and this can no more be called religious devotion than the words or actions of one that is in a phrenzy1 can be called rational2 therefore1 as prayer is unacceptable without the exercise of grace1 so grace cannot be exercised without the knowledge of the truth1 as derived from the sacred treasury of scripture4 ,here we might consider1 that we must know something of ,god who is the object of prayer1 as well as of all other acts of religious worship4 ,we must also know something of ,christ the ,mediator1 through whom we have access to1 as well as acceptance with him2 and something of the work and glory of the ,holy ,ghost1 on whom we are to depend for his assistance in presenting our supplications to ,god4 ,we must know our necessities1 otherwise we cannot tell what to ask for2 and also the promises of the gospel1 otherwise we cannot be encouraged to hope for an answer4 #b4 ,in order to our exercising grace in prayer1 we must have some degree of enlargedness of heart2 that is1 when every thing that tends to contract our affections1 abate the ferfency of our spirits1 or hinder that importunity which we ought to express for the best of blessings1 is removed4 ,now our hearts may be said to be enlarged in prayer4 #ast1 ,when we draw nigh to ,god in this duty with delight and earnest longing after his presence1 and an interest in his love1 which we reckon preferable to all other blessings4 #b;dly1 ,when we are affected with a becoming sense of his glorious perfections1 and our own nothingness1 in order to our adoring him1 and coming before him with the greatest humility4 #c;dly1 ,when we have suitable promises given in1 and are enabled to plead them with a degree of hope1 arising from the goodness and faithfulness of ,god1 that he will fulfil them2 and that more especially as we draw nigh to him as to a covenant-,god4 #dthly1 ,when our thoughts and affections are engaged without wandering1 weariness1 or lukewarmness1 and filled with importunity1 agreeable to the importance of the duty1 and our absolute need of the blessings we pray for4 #c4 ,in order to our exercising those graces1 which are necessary for our drawing nigh to ,god aright in prayer1 we must have sincerity of heart3 ,this includes in it much more than what is generally so called1 as opposed to dissimulation1 in those who perform some good actions merely to be seen of men1 or who take up religion to answer some base and vile end1 which they have in view2 in which respect a sincere person is one that is no dissembler3 ,but that sincerity1 which we are speaking of1 consists in a person's acting from a principle of grace implanted in regeneration2 or when a person can appeal to ,god1 as ,job does1 ,thou knowest that ,i am not wicked1 ,job x4 #g4 that is1 that there is no reigning sin1 whereby my heart is alienated from1 or set against thee4 ,a sincere person is such an one as our ,saviour describes1 when he speaks of ,nathaniel1 and gives him this character1 ,behold an ,israelite indeed1 in whom is no guile1 ,john i4 #dh4 ,in this case a person's heart and actions go together2 and he may truly say1 as ,david does1 attend unto my cry1 give ear unto my prayer1 that goeth not out of feigned lips1 ,psal4 xvii4 #a4 ,thus concerning the graces that are to be exercised in prayer1 and what is necessary in order thereunto4 ,what is farther observed concerning this duty1 is1 that we are to persevere in prayer2 resolving not to desist from waiting on ,god therein1 whatever seeming discouragements may1 at present1 lie in our way4 ,prayer is not a duty to be performed only at some certain times1 as the prophet speaks of those who1 in their affliction will seek ,god early1 ,hos4 v4 #ae4 or1 as the mariners in ,jonah1 who cried1 every man unto his god1 in a storm2 though it is probable1 they seldom prayed at other times1 ,jon4 i4 #e4 ,but we are to pray always with all prayer and supplication1 and to watch thereunto with all perseverance1 ,eph4 vi4 #ah4 that is1 we ought always to endeavour to be in a praying frame1 and1 on all occasions1 to lift up our hearts to ,god for direction1 assistance1 and success in every thing we do1 agreeable to his will1 and for a supply of those wants which daily recur upon us4 #ast1 ,by reason of the deadness and stupidity of our spirits1 which we cannot bring into a suitable frame for the discharge of this duty2 and therefore we are ready to conclude1 that while we draw nigh to ,god with our lips1 our hearts are far from him4 ,this is1 indeed1 a very afflictive case2 but we ought not from hence1 to take occasion to lay aside the duty but rather depend on the assistance of the ,spirit1 to enable us to perform it in a right manner4 #b;dly1 ,another discouraging circumstance is1 ,god's denying us sensible returns of prayer1 which he may do for various reasons4 ,sometimes he sees those defects that we are guilty of in prayer1 which he is obliged to testify his displeasure against2 and this he sometimes does by hiding himself1 or1 as it were1 withdrawing from us1 and1 in all appearance1 shutting out our prayers1 that we may take occasion to search out the secret sin that lies at the root thereof2 which we must confess and be humbled for4 ,thus when ,joshua1 after a small defeat1 which ,israel had received by the men of ,ai1 fell upon his face1 and spread the matter before the ,lord in prayer1 ,god condescends to tell him the reason of it2 #8,get thee up1 wherefore liest thou thus upon thy face8 ,israel hath sinned1 and they have also transgressed my covenant which ,i commanded them2 for they have even taken of the accursed thing2 therefore could they not stand before their enemies1' ,josh4 vii4 #aj-ab4 ,and when the sin was discovered1 and ,achan1 who troubled them punished1 what he asked for was granted4 ,again1 ,god may deny an immediate answer to prayer1 out of his mere sovereignty1 that hereby we may know1 that it is not for us to prescribe to him the time or way in which he shall dispense those benefits1 which are not owing to our merit1 but his free grace4 #c;dly1 ,sometimes we pray1 but do not use other means1 which ,god has appointed for the obtaining the blessing6 ,thus1 when ,israel was disheartened1 being pursued by ,pharaoh and his host1 and did not care to move out of their places1 ,moses addresses himself to ,god in prayer1 and the ,lord said unto him1 ,wherefore criest thou unto me8 speak unto the children of ,israel1 that they go forward2 and then he ordered him to lift up his rod1 and stretch it over the sea1 and divide it1 that they might go through the midst thereof on dry ground1 ,exod4 xiv4 #ae1 #af4 ,we are not only to pray1 but to use other means that ,god has appointed2 without which1 we cannot expect that prayer should be answered4 ,thus ,hezekiah1 when sick1 prayed to ,god1 who assured him1 that he had heard his prayers1 and would heal him2 nevertheless1 he was to use the means which ,god had ordered1 by taking a lump of figs and laying it on the boil2 which he did accordingly1 and was restored to health1 ,isa4 xxxviii4 #ba4 ,do we pray for a comfortable subsistence in the world8 we must1 if we expect that ,god should answer us1 use industry in our callings1 as well as own him by prayer and supplications4 ,do we pray for any of the graces of the ,spirit in order to the beginning or carrying on the work of sanctification8 we must1 at the same time1 attend on the means of grace1 which ,god has ordained for that purpose3 ,or1 do we pray for assurance of the love of ,god1 and that spiritual comfort which is the result thereof8 we must be diligent in the performance of the work of self-examination2 or else we are not to expect that ,god will answer our prayers4 #dthly1 ,sometimes ,god delays to answer our prayers1 because we have not given him the glory of former mercies2 or else he designs hereby to try our patience1 whether we are not only inclined to wait upon him1 but to wait for him2 as the prophet says1 ,i will stand upon my watch1 and set me upon the tower1 and will watch to see what he will say unto me1 and what ,i shall answer when ,i am reproved1 ,hab4 ii4 #a4 ,so the ,psalmist says1 ,as the eye of servants look unto the hands of their masters1 and the eyes of a maiden unto the hands of her mistress2 so our eyes wait upon the ,lord our ,god1 until that he have mercy upon us1 ,psal4 cxxiii4 #b4 ,and elsewhere the ,psalmist1 though he was in great depths1 and stood in need of an immediate answer1 when he cried unto the ,lord2 yet he determines to wait for him1 and hope in his word2 that is1 while he is expecting a mercy1 he does not despair of having it in the end1 because he depends on ,god's word of promise2 but yet he resolves to wait as those that watch for the morning1 ,psal4 cxxx4 #a1 #e1 #f1 which contains a mixture of two graces1 namely1 patiently waiting1 and yet earnestly desiring the blessing expected4 ,this is our indispensable duty1 whereby we glorify ,god1 as being sensible that it is not for us to prescribe to him1 when he should fulfil our desires3 ,whereas we should say1 with ,jacob1 ,i will not let thee go1 except thou bless me1 ,gen4 xxxii4 #bf4 ,i will persevere in prayer till thou art pleased to give me all the blessings ,i stand in need of1 and bring me into that state in which ,i shall be satisfied with thy goodness1 and my imperfect prayers turned into endless praises4 ,footnote #ajh3 ,many suppose that all those ,psalms1 in which some particular expressions are referred to in the ,new ,testament1 as having their accomplishment in ,christ1 are to be understood as containing a double reference1 namely1 to ,david1 as denoting his particular case1 and to ,christ1 of whom he was an eminent type4 ,but as for ,psalm xxii4 there are several expressions in it1 not only applied to ,christ in the ,new ,testament2 but they cannot well be understood of any other but him4 ,in the first verse he uses the same words that were uttered by ,christ on the cross1 ,matt4 xxvii4 #df4 ,my ,god1 my ,god1 why hast thou forsaken me8 and in ver4 #h4 he trusted in the ,lord that he would deliver him2 let him deliver him3 ,this was an expression used by those who mocked and derided him1 ,matt4 xxvii4 #da1 #de4 ,and what is said in verses #ad1 #ag4 ,all my bones are out of joint2 ,i may tell them1 they look and stare upon me2 does not seem to be applicable to ,david1 from any thing said concerning him elsewhere2 but they are a lively representation of the torment a person endures1 when hanging on a cross1 as our ,saviour did2 which has a tendency to disjoint the bones1 and cause them to stick out4 ,and when it is said1 ver4 #af1 #ah4 they pierced my hands and my feet2 and they part my garments among them1 and cast lots upon my vesture2 the former was fulfilled in ,christ's being nailed to the cross1 and his side pierced with a spear2 and the latter is expressly referred to as fulfilled in the parting of ,christ's garments1 and casting lots upon his vesture1 ,matt4 xxvii4 #ce4 as an accomplishment of what was foretold1 by the royal prophet in this ,psalm4 ,these expressions cannot1 in the least1 be applied to ,david1 but are to be understood of our ,saviour2 therefore1 we may conclude that those words in ver4 #f4 ,i am a worm1 c4 are particularly applied to him4 ,footnote #aji3 ,what under one aspect is grace1 under another is duty4 ,quest4 ,,clxxxvi41 ,,clxxxvii4 ,,quest4 ,,clxxxvi4 ,what rule hath ,god given for our direction in the duty of prayer8 ,,answ4 ,the whole word of ,god is of use to direct us in the duty of praying2 but the special rule of direction1 is that form of prayer1 which our ,saviour ,christ taught his disciples1 commonly called the ,lord's prayer4 ,,quest4 ,,clxxxvii4 ,how is the ,lord's prayer to be used8 ,,answ4 ,the ,lord's prayer is not only for direction1 as a pattern1 according to which we are to make other prayers1 but may also be used as a prayer1 so that it be done with understanding1 faith1 reverence1 and other graces necessary to the right performance of the duty4 ,as to what is said in the former of these answers1 concerning the word of ,god1 being a rule for our direction in prayer1 it may be observed1 ,i4 ,that we need some direction in order to our performing this duty2 for man is naturally a stranger both to ,god and himself4 ,he knows but little of the glorious perfections of the divine nature1 and is not duly sensible of the guilt which he contracts1 or of the mercies which he receives2 and without the knowledge hereof1 we shall be at a loss as to the matter of the duty which we are to engage in4 ,it is certain1 many have a general notion of religion1 or of some moral duties1 which they are sensible of their being obliged to perform3 ,nevertheless1 they cannot address themselves to ,god in such a manner as he requires2 so that it may truly be said of them1 that they cannot order their speech by reason of darkness1 ,job xxxvii4 #ai4 ,we find that the disciples themselves1 who were intimately conversant with ,christ1 and1 as it must be supposed1 often joined with him in prayer1 were1 notwithstanding1 at a loss1 as to this duty2 and therefore they say1 ,lord teach us to pray1 as ,john also taught his disciples1 ,luke xi4 #a4 ,,ii4 ,it is farther observed1 that the word of ,god is to be made use of for our direction in prayer4 ,this is evident1 inasmuch as we are to ask for nothing but what is agreeable to his revealed will1 which is contained therein2 and no one1 who is well acquainted with it1 will have reason to say1 that he wants sufficient matter for prayer4 ,this is a very useful head1 and therefore we shall consider several things which occur to us in scripture2 which ought to be improved1 in order to our direction and assistance in the performance of this duty4 ,and1 #a4 ,the historical parts of scripture1 which contain an account of the providences of ,god in the world1 and the church1 may be of use for our direction in prayer1 as we are to pray1 not only for ourselves1 but for others3 ,therefore his former dealings with his people1 will furnish us with matter accommodated to our present observation of the necessities of the church of ,god in our day3 ,accordingly we find1 7#a47 ,that the sins which a professing people have committed1 have been followed with many terrible instances of the divine wrath and vengeance3 ,thus we have an account1 of the universal apostacy of the world from ,god1 which occasioned their being destroyed by a flood2 and the unnatural lusts of the inhabitants of ,sodom1 for which they were consumed by fire from heaven2 and of the idolatry and other abominations committed by the ,israelites1 for which it is said1 that ,god was wroth1 and greatly abhorred them2 upon which they were exposed to many temporal and spiritual judgments1 so that1 as the ,psalmist says1 he forsook the tabernacle of ,shiloh1 the tent which he placed among men2 and delivered his strength into captivity1 and his glory into the enemies hand1 ,psal4 lxxviii4 #ei-fa4 ,from hence we may take occasion to enquire1 whether we have not been guilty of sins equally great1 and1 it may be1 of the same kind1 which are to be confessed1 and the judgments which have ensued to be deprecated by us8 ,and when we read in the ,new ,testament1 of some flourishing churches1 planted by the apostles1 in the beginning of the gospel dispensation1 that have nothing left but a sad remembrance of the privileges which they once enjoyed2 in whom1 what ,christ says1 concerning his removing his candlestick out of its place1 was soon fulfilled1 ,rev4 iii4 #ae4 ,this is of use for our direction in prayer1 that he would keep his church and people from running into the same sins1 and exposing themselves to the same judgments4 7#b47 ,we have an account1 in scripture1 of the church's increase and preservation1 notwithstanding the darkest dispensations of providence1 and the most violent persecutions which it has met with from its enemies4 ,when it was in hard bondage1 and severely dealt with1 in ,egypt1 it is observed1 that the more the ,egyptians afflicted them1 the more they multiplied and grew1 ,exod4 i4 #ab4 and when they have1 in all appearance1 been nearest to ruin1 ,god has opened a door for their deliverance1 and oftentimes done great things in their behalf1 which they looked not for4 ,we have also an historical account1 in scripture1 of ,god's owning and encouraging his people1 so long as they have kept close to him2 and of his visiting their iniquities with a rod1 when backsliding from him2 and1 indeed1 whatever we read concerning the providences of ,god towards particular believers in the ,old or ,new ,testament1 the same may be observed therein1 which is of very great use for our direction in prayer2 and accordingly their experiences are recorded for our instruction1 and their necessities1 that we may know what to pray for1 as far as there is an agreement between the account we have of them1 and what we find in ourselves4 #b4 ,the word of ,god1 as it is a rule of faith1 contains those great doctrines1 without the knowledge whereof1 we cannot pray aright4 ,thus we have an account in scripture1 not only of the ,being and perfections of ,god1 which may be known by the light of nature1 but of those glorious truths which cannot be known but by divine revelation3 ,and1 7#a47 ,of the personal glory of the ,father1 ,son1 and ,holy ,ghost2 of the ,father's giving all spiritual blessings to his people1 in and through a ,mediator2 and the ,son is considered as invested in this office and character1 and1 as ,god incarnate procuring for us1 by his obedience and death1 forgiveness of sins1 and a right to eternal life4 ,we have also an account of the ,holy ,ghost1 as being a divine person1 and therefore equal with the ,father and ,son2 yet as subservient to them in his method of acting1 as the application of redemption attains the end of the purchase thereof1 in like manner as the purchase of it was a means to bring about that purpose and grace which was given us in ,christ before the world began1 #b ,tim4 i4 #i4 ,these doctrines are necessary to direct us in those things which respect the distinct glory which we are to give to the ,father1 ,son1 and ,holy ,ghost1 and the method in which we are to hope for the blessings which we ask for in prayer4 ,thus the apostle1 speaking of this duty1 supposes that we are acquainted with this doctrine1 when he says1 ,through him1 that is1 ,christ1 we have an access by one ,spirit unto the ,father1 ,eph4 ii4 #ah4 7#b47 ,in the word of ,god1 we have not only an account of the works of nature and providence1 or ,god's being the ,creator and ,governor of the world1 which we have some knowledge of1 in a method of reasoning from the divine perfections2 but we have an account therein of those works which have an immediate reference to our salvation1 and that special providence in which ,god expresses a greater regard to the heirs of salvation than to all the world besides3 ,when we draw nigh to ,god in prayer1 we are not barely to consider him as the ,god to whom we owe our being1 as men1 but our well-being as christians1 delivered from that ruin which we brought on ourselves1 by our apostacy from him2 and also1 what is the exceeding greatness of his power to us-ward1 who believe1 according to the working of his mighty power1 which he wrought in ,christ1 when he raised him from the dead1 chap4 i4 #ah1 #ai4 as the apostle expresses it in that affectionate prayer put up for the church at ,ephesus4 ,and when we survey the works of providence1 we are not barely to think of ,god as the ,governor of the world in general1 but to consider what have been those special acts of providence1 by which he has governed man before and since the fall1 and to consider the first covenant as made with him in innocency2 and the covenant of grace1 as being a dispensation of grace1 established in and with ,christ1 as the ,head of the elect1 in order to their being delivered from that state of sin and misery into which they had brought themselves4 ,these doctrines will be of use for our direction in prayer1 as hereby we are led to acknowledge our fallen state1 what we were by nature1 and what we should have been1 had we been left in that state2 and hereby we are also led to adore the riches of ,god's grace1 as he brings the greatest good to his saints out of the greatest evil4 7#c47 ,the word of ,god gives us a distinct account of the offices in which ,christ is invested1 as they are suited to the necessities of his people1 which is a means for our direction concerning what we are to ask for1 with a particular relation to each of them1 and the hope we have that he will grant our request4 ,as he is appointed by the ,father1 to be our ,high ,priest1 to make atonement for sin2 our ,advocate1 to plead our cause2 our ,prophet1 to lead us in the way of salvation2 and our ,king1 to subdue us to himself1 and defend us from the assaults of our spiritual enemies4 ,so we are1 in our prayers1 to improve these discoveries which we have thereof1 as a means to direct us in those things which are the subject-matter both of prayer and praise4 #d4 ,the word of ,god is of use for our direction in prayer1 as we have an account therein of those duties which are to be performed by us as men1 or christians1 in every condition of life1 and in all those relations which we stand in to one another4 ,as for that which is matter of duty in general1 or that obedience which we owe to ,god1 this cannot be performed but by his assistance2 which is humbly to be asked in prayer3 ,and accordingly we are to say as one does1 ,lord1 work in me that which thou requirest1 and then require what thou pleasest4 ,here we might shew how all the duties which ,god has commanded1 may be of use to direct us in prayer3 that hereby we may be led to apply ourselves to him1 that he would enable us to perform them2 and all the sins forbidden in scripture1 may be of use to instruct us what to deprecate1 when we pray that ,god would keep us from our own iniquities1 and what we are to confess before him1 and implore the forgiveness of2 and all those commands which respect instituted worship1 viz4 our attendance on the ordinances1 or the exercise of various graces therein1 in the whole course of our conversation3 ,these are of use for our direction in prayer1 as hereby we know what to ask for1 with relation thereunto2 and particularly as to what concerns the advantage we hope to receive1 under the means of grace1 whenever we draw nigh to ,god in the way which he has appointed4 #e4 ,as the word of ,god contains many promises and predictions1 together with their accomplishment1 for the encouragement of our faith and hope in prayer1 it is of use to direct us in the performance of this duty4 ,as for the predictions that are fulfilled1 so far as they respect the blessings which ,god designed to bestow on his church1 they are equivalent to promises1 and we are to take occasion from thence1 to adore and magnify his faithfulness2 and hope that whatever remains to be done for us1 or his people in general1 shall1 in like manner1 have its accomplishment1 which will afford matter of encouragement to us in addressing ourselves to him for it4 ,the promises which are contained in scripture1 are also a motive and inducement to prayer4 ,these are a declaration of ,god's will to give the blessings1 which he sees necessary for us1 and therefore are of great use in order to our performing this duty aright4 ,thus ,god gives an intimation of the great things that he will do for1 or bestow upon his people1 when he says1 in ,jer4 xxxi4 #cc4 ,i will put my law in their inward parts1 and write it in their hearts1 and will be their ,god1 and they shall be people3 and there are many expressions of the like nature1 which contain the form of a promise4 ,but besides these1 there are others which are equivalent to1 and may be applied by us in like manner as though they were laid down in the same form1 as the promises generally are2 as1 7#a47 ,when ,god is said1 in his word1 to be able to do his people good1 or bestow some particular blessings upon them1 this gives them ground to conclude1 that he will do it1 or that his power shall be engaged in their behalf3 ,thus ,god is said1 in ,jude1 ver4 #bd4 to be able to keep them from falling1 and to present them faultless before the presence of his glory with exceeding joy4 ,and elsewhere it is said1 #b ,cor4 ix4 #h4 that ,god is able to make all grace abound towards his people1 that they always having all-sufficiency in all things1 may abound to every good work3 ,this is the same as though it had been said1 that he would do this for them4 7#b47 ,when ,god is said to glorify any of his perfections in giving those blessings that his people want1 this is also equivalent to a promise3 ,thus1 in ,exod4 xxxiv4 #d1 #f4 when the ,lord passed by before ,moses1 and proclaimed the ,lord ,god1 merciful and gracious1 long-suffering1 and abundant in goodness and truth1 c4 it is the same as though he had said that he would shew mercy to them1 since the design thereof is to encourage them to hope for it4 7#c47 ,whatever blessings are said to be purchased by ,christ as our ,redeemer1 or prayed for by him as our ,advocate1 these may be included in the number of promised blessings2 for they will certainly be applied by him1 who will not lose what he has purchased by his blood1 and is never denied what he asks for4 7#d47 ,the universal experience of believers1 relating to the blessings that accompany salvation1 contains the nature1 though not the form1 of a promise2 and therefore1 when this is recorded in scripture1 for the encouragement of others1 in all succeeding ages1 it is as much to be applied by us when we are in like circumstances as though it were more directly promised to us3 ,thus when ,god's faithful servants are said1 #a ,pet4 i4 #e4 to be kept by the power of ,god1 through faith unto salvation2 or1 when the ,psalmist says1 in ,psal4 xxxvii4 #be4 ,i have been young1 and now am old2 yet have ,i not seen the righteous forsaken1 nor his seed begging bread2 these1 and such-like expressions1 are to be applied by us as promises4 7#e47 ,that which is proposed to us1 or which we are to have in view1 as the end of our attending on ordinances1 is equivalent to a promise2 and accordingly1 when we are commanded or encouraged to hope and pray for any spiritual blessings1 when waiting upon ,god therein1 in such a way as he requires1 it is the same thing as though he had said1 that he would give us those blessings4 ,if a believer is thirsty1 and encouraged to come to the waters2 or if he wants grace or peace1 and is told that these are to be attained in ordinances1 the bare intimation that we are to seek these blessings in such a way is equivalent to a promise4 7#f47 ,god's seeing our distress or knowing our wants1 is sometimes to be understood in scripture1 as containing the nature of a promise1 relating to the supply thereof3 ,thus our ,saviour tells his disciples1 in ,matt4 vi4 #cb4 ,your heavenly ,father knoweth that ye have need of all these things2 which is the same as though he had told them1 that ,god had promised or designed to bestow those outward blessings upon them3 ,and when he designed1 or promised to deliver his people out of the bondage1 in which they were in ,egypt1 he says1 ,i have surely seen the affliction of my people3 ,i know their sorrows1 c4 ,exod4 iii4 #g4 ,thus concerning the manner in which the promises are laid down in scripture4 ,we shall now consider how they are to be made use of in order to our direction and encouragement in prayer4 ,and here it may be observed1 that the promises either respect outward1 or spiritual blessings1 both of which we are to pray for3 ,thus the apostle says1 in #a ,tim4 iv4 #h4 ,godliness has the promise of the life that now is1 and of that which is to come2 the former respects the temporal dispensations of providence2 the latter1 grace and glory1 or the things that accompany salvation4 #a4 ,we shall consider the promises that respect temporal or outward blessings which we are obliged to pray for1 as we stand in need of them4 ,these are of various kinds2 #ast1 ,there are promises of health and strength1 whereby our passage through this world may be made easy and comfortable1 and we better enabled to glorify ,god therein3 ,thus it is said1 in ,prov4 iii4 #g1 #h4 ,fear the ,lord1 and depart from evil4 ,it shall be health to thy navel1 and marrow to thy bones4 ,and in ,psal4 ciii4 #e4 ,who satisfieth thy mouth with good things2 so that thy youth is renewed like the eagles4 #b;dly1 ,there are promises of food and raiment1 or the necessary provisions and conveniences of life1 in ,psal4 xxxvii4 #c4 ,trust in the ,lord1 and do good2 so shalt thou dwell in the land1 and verily thou shalt be fed4 ,and in ,deut4 x4 #ah4 ,he doth execute the judgment of the fatherless and widow1 and loveth the stranger1 in giving him food and raiment4 #c;dly1 ,there are promises of comfort and peace in our dwellings1 in ,job v4 #bd4 #8,thou shalt know that thy tabernacle shall be in peace2 and thou shalt visit thy habitation1 and shalt not sin4' ,and1 in ,psal4 xci4 #aj4 #8,there shall no evil befal thee1 neither shall any plague come nigh thy dwelling4' ,and in ,psal4 cxxi4 #h4 #8,the ,lord shalt preserve thy going out1 and thy coming in1 from this time forth and forevermore4' #dthly1 ,there are promises of quiet and composed rest by night1 on our beds1 in ,job xi4 #ah1 #ai4 ,thou shalt take thy rest in safety3 ,also thou shalt lie down1 and none shall make thee afraid4 ,and in ,prov4 iii4 #bd4 ,when thou liest down1 thou shalt not be afraid2 yea1 thou shalt lie down1 and thy sleep shall be sweet4 #ethly1 ,there are promises of success1 and a blessing to attend us in our worldly callings1 in ,psal4 cxxviii4 #b4 ,thou shalt eat the labour of thine hands3 ,happy shalt thou be1 and it shall be well with thee4 ,and in ,deut4 xxviii4 #d1 #e1 #ab4 #8,blessed shall be the fruit of thy body1 and the fruit of thy ground1 the fruit of thy cattle1 and the increase of thy kine1 and the flocks of thy sheep4 ,blessed shall be thy basket and thy store4 ,the ,lord shall open unto thee his good treasure1 the heaven to give the rain unto thy land1 in his season1 and to bless all the work of thine hand3 ,and thou shalt lend unto many nations1 and shalt not borrow4' ,and in ,psal4 i4 #c4 #8,he shall be like a tree1 planted by the rivers of water1 that bringeth forth his fruit in his season2 his leaf also shall not wither1 and whatsoever he doth shall prosper4' #fthly1 ,there are promises of an intail of blessings on our families1 in ,psal4 cxxviii4 #c4 #8,thy wife shall be as a fruitful vine1 by the sides of thine house2 thy children like olive-plants round about thy table4' ,and1 in ,psal4 ciii4 #ag4 #8,the mercy of the ,lord is from everlasting to everlasting1 upon them that fear him2 and his righteousness unto children's children4' ,and1 in ,psal4 cii4 #bh4 #8,the children of thy servants shall continue1 and their seed shall be established before thee4' ,and1 in ,psal4 xlv4 #af4 #8,instead of thy fathers shall be thy children1 whom thou mayest make princes in all the earth4' ,i might have mentioned many more promises of outward blessings1 which ,god will bestow on his people1 though with this limitation1 so far as it may be for his glory1 and their real good1 viz4 such as respect riches1 as in ,psal4 cxii4 #c4 #8,wealth and riches shall be in his house2 and his righteousness endureth for ever2' or honours1 as in #a ,sam4 ii4 #cj4 and these accompanied with long life2 as1 in ,prov4 iii4 #ag4 #8,length of days are in her right hand2 and in her left hand riches and honour4' ,and1 in ,psal4 xxxiv4 #ab1 #ac4 #8,what man is he that desireth life1 and loveth many days1 that he may see good8 ,keep thy tongue from evil1 and thy lips from speaking guile2' or1 if ,god does not think fit to give them this1 he will take them out of the world in mercy1 and gather them into a better1 to prevent their seeing the evil he designs to bring on the inhabitants thereof1 ,isa4 lvii4 #a4 #8,the righteous is taken away from the evil to come4' ,he has also promised some blessings that respect their good name1 in ,zeph4 iii4 #bj4 #8,i will make you a name and a praise among all people of the earth4' ,and in ,prov4 x4 #g4 #8,the memory of the just is blessed4' ,but that which ,i shall principally add concerning these and such-like outward blessings1 is1 that ,god has not only promised1 that he will give them to his people1 but that he will sanctify them to them for their spiritual advantage1 and enable them to improve them aright to his glory1 which will render them more sweet and desirable to them4 ,thus ,god has promised1 #ast1 ,that he will free his people1 who enjoy outward good things1 from the sorrow which is oftentimes mixed therewith1 and tends greatly to imbitter them1 in ,prov4 x4 #bb4 #8,the blessing of the ,lord maketh rich1 and he addeth no sorrow with it4' ,he has also promised to give them inward peace1 together with outward prosperity1 in ,psal4 xxxvii4 #aa4 #8,the meek shall inherit the earth2 and shall delight themselves in the abundance of peace4' #b;dly1 ,he has promised to give them spiritual and heavenly blessings1 together with the good things of this life1 in ,job xxii4 #bd-bf4 #8,thou shalt lay up gold as dust1 and the gold of ,ophir as the stones of the brooks4 ,yea1 the ,almighty shall be thy defence1 and thou shalt have plenty of silver3 ,for then shalt thou have thy delight in the ,almighty1 and shalt lift up thy face unto ,god4' ,and in ,psal4 xxiii4 #e1 #f4 #8,thou preparest a table before me in the presence of mine enemies2 thou anointest mine head with oil1 my cup runneth over4 ,surely goodness and mercy shall follow me all the days of my life2 and ,i will1 or1 ,i shall1 dwell in the house of the ,lord for ever4' #c;dly1 ,god has promised together with outward blessings1 to give a thankful heart1 whereby his people may be enabled to give him the glory thereof1 in ,deut4 viii4 #aj4 #8,when thou hast eaten and art full1 then thou shalt bless the ,lord thy ,god1 for the good land which he hath given thee4' ,and1 in ,joel ii4 #bf4 #8,ye shall eat in plenty1 and be satisfied1 and praise the name of the ,lord your ,god1 that hath dealt wondrously with you2 and my people shall never be ashamed4' #dthly1 ,he has not only promised that he will confer outward good things on his people1 but that he will make them blessings to others1 and thereby enable them to lay out what he gives them for their good1 to support his cause and gospel in the world2 and to relieve those that are in distress1 in ,gen4 xii4 #b4 #8,i will bless thee1 and make thy name great2 and thou shalt be a blessing4' ,and1 in ,deut4 xxvi4 #aa4 #8,thou shalt rejoice in every good thing which the ,lord thy ,god hath given unto thee and unto thine house1 thou and the ,levite1 and the stranger that is among you4' ,these promises more especially respect those who are in a prosperous condition in the world4 ,but there are others which are made to believers1 in an afflicted state2 and1 indeed1 there is scarce any affliction which they are liable to1 but what has some special promises annexed to it4 ,accordingly1 7#a47 ,there are promises made to them when lying on a sick bed1 in ,psal4 xli4 #e4 #8,the ,lord will strengthen him upon the bed of languishing2 thou wilt make all his bed in his sickness4' ,and1 in ,deut4 vii4 #ae4 #8,the ,lord will take from thee all sickness1 and will put none of the evil diseases of ,egypt 7which thou knowest7 upon thee2 but will lay them upon all that hate thee4' ,and1 in ,exod4 xxiii4 #be4 #8,i will take sickness away from the midst of thee4' 7#b47 ,there are other promises made to believers1 when poor and low in this world1 in ,psal4 cxxxii4 #ae4 #8,i will abundantly bless her provision2 ,i will satisfy her poor with bread4' 7#c47 ,there are other promises that respect ,god's giving a full compensation for all the losses which his people have sustained for ,christ's sake1 in ,matt4 xix4 #bi4 #8,every one that hath forsaken houses1 or brethren1 or sisters1 or father1 or mother1 or wife1 or children1 or lands for my name's sake1 shall receive an hundred-fold1 and shall inherit life everlasting4' ,and1 in chap4 x4 #ci4 #8,he that findeth his life shall lose it2 and he that loseth his life for my name's sake shall find it4' 7#d47 ,there are other promises made to believers under oppression1 in ,psal4 xii4 #e4 #8,for the oppression of the poor1 for the sighing of the needy1 now will ,i arise 7saith the ,lord7 ,i will set him in safety from him that puffeth at him4' ,and in ,hos4 xiv4 #c4 #8,in thee the fatherless findeth mercy4' ,and1 in ,psal4 lxviii4 #e4 #8,a father of the fatherless1 and a judge of the widows1 is ,god in his holy habitation4' 7#e47 ,there are other promises made to believers1 when reviled and persecuted for righteousness' sake1 ,matt4 v4 #aa1 #ab1 #8,blessed are ye when men shall revile you1 and persecute you1 and shall say all manner of evil against you falsely for my sake4 ,rejoice and be exceeding glad2 for great is your reward in heaven4' ,and1 in #a ,pet4 iv4 #ai4 #8,wherefore let them that suffer according to the will of ,god1 commit the keeping of their souls to him in well-doing1 as unto a faithful ,creator4' 7#f47 ,there are promises made to ,god's people1 when they are in distress1 and1 at present1 see no way of escape3 ,thus when ,jeremiah was shut up in the court of the prison1 he had this promise given him1 in ,jer4 xxxiii4 #c4 #8,call unto me1 and ,i will answer thee1 and shew thee great and mighty things1 which thou knowest not4' 7#g47 ,god has made promises suited to the condition of his people1 when their lot is cast in perilous times3 ,thus it is said1 in ,isa4 xliii4 #b4 ,when thou passest through the waters1 ,i will be with thee2 and through the rivers1 they shall not overflow thee3 ,when thou walkest through the fire1 thou shalt not be burnt2 neither shall the flame kindle upon thee4 ,now there are several mercies which ,god has promised to his people1 under the various afflictions which we are exposed to1 as1 7#ast17 ,sometimes he promises to prevent the afflictions which we are most afraid of1 in ,psal4 cxxi4 #g4 #8,the ,lord shall preserve thee from all evils2 he shall preserve thy soul4' ,and1 in ,job v4 #ai4 #8,he shall deliver thee in six troubles2 yea1 in seven there shall no evil touch thee4' 7#b;d17 ,he has promised to preserve his people from1 or defend them in1 a time of trouble1 in ,gen4 xv4 #a4 #8,fear not ,abram3 ,i am thy shield1 and thy exceeding great reward4' ,and1 in ,ezek4 xi4 #af4 #8,thus saith the ,lord2 although ,i have cast them far off among the heathen2 and although ,i have scattered them among the countries1 yet will ,i be to them a little sanctuary in the countries where they shall come4' 7#c;d17 ,he has promised to moderate their afflictions1 in ,isa4 xxvii4 #h4 #8,in measure when it shooteth forth1 thou wilt debate with it2 he stayeth his rough wind in the day of his east wind4' ,and1 in ,jer4 xlvi4 #bh4 #8,fear thou not1 ,o ,jacob1 my servant1 saith the ,lord1 for ,i am with thee1 for ,i will make a full end of all the nations whither ,i have driven thee1 but ,i will not make a full end of thee1 but correct thee in measure2 yet ,i will not leave thee wholly unpunished4' 7#dth17 ,he has also promised1 that if need be1 he will shorten the affliction1 in ,psal4 cxxv4 #c4 #8,the rod of the wicked shall not rest upon the lot of the righteous2 lest the righteous put forth their hands unto iniquity4' ,and1 in ,mark xiii4 #ai1 #bj4 #8,in those days shall be affliction such as was not from the beginning of the creation3 ,and except that the ,lord had shortened those days1 no flesh could be saved2 but for the elect's sake1 whom he hath chosen1 he hath shortened the days4' 7#eth17 ,god has also promised his people that he will enable them to bear those afflictions which he lays upon them1 in ,psal4 xxxvii4 #bd4 #8,though he fall1 he shall not be utterly cast down2 for the ,lord upholdeth him with his hand4' ,and1 in #b ,cor4 xii4 #i4 #8,he said unto me1 ,my grace is sufficient for thee2 for my strength is made perfect in weakness4' 7#fth47 ,he has promised to shew his people the particular sin that is the cause of the affliction1 that they may be humbled for it1 in ,job xxxvi4 #h1 #i4 #8,if they be bound in fetters1 and be holden in cords of affliction2 then he sheweth them their work and their transgressions that they have exceeded4' 7#gth47 ,he has promised to bring good to them out of their afflictions1 in ,isa4 xxvii4 #i4 #8,by this therefore shall the iniquity of ,jacob be purged1 and this is all the fruit to take away his sin4' ,and in ,psal4 xcvii4 #aa4 #8light is sown for the righteous1 and gladness for the upright in heart4' ,and in ,zech4 xiii4 #i4 #8,i will bring the third part through the fire1 and will refine them as silver is refined1 and will try them as gold is tried3 ,they shall call on my name1 and ,i will hear them3 ,i will say1 that it is my people2 and they shall say1 ,thou art my ,god4' ,thus concerning the promises that more especially respect outward blessings which ,god bestows on his people4 #b4 ,there are other promises contained in scripture1 that relate more especially to spiritual blessings1 which are of great use to us1 when we are asking them of ,god in prayer4 #ast1 ,there are promises that relate more especially to the ordinances or means of grace3 ,these are various1 #a4 ,some respect the duty of prayer1 and also the event and success that shall attend it1 in ,god's giving gracious returns1 or answers thereof1 in ,psal4 xci4 #ae4 #8,he shall call upon me1 and ,i will answer him4' ,and in ,jer4 xxix4 #ab1 #ac4 #8,then shall ye call upon me1 and ye shall go and pray unto me1 and ,i will hearken unto you4 ,and ye shall seek me1 and find me1 when ye shall search for me with all your heart4' ,and1 in ,psal4 l4 #ae4 #8,call upon me1 in the day of trouble1 ,i will deliver thee1 and thou shalt glorify me4' #b4 ,another ordinance to which promises are also annexed1 is meditation about spiritual things1 in ,prov4 xiv4 #bb4 #8,mercy and truth shall be to them that devise good4' ,and1 in ,josh4 i4 #h4 #8,this book of the law shall not depart out of thy mouth1 but thou shalt meditate therein day and night1 that thou mayest observe to do according to all that is written therein2 for then thou shalt make thy way prosperous1 and then thou shalt have good success4' ,there are also promises made to those who read the word of ,god1 to wit1 that he will make known his words to them1 so that they may understand them1 ,prov4 i4 #bc4 #8,turn you at my reproof3 ,behold1 ,i will pour out my ,spirit unto you1 ,i will make known my words unto you4' #c4 ,there are promises made to those who attend on the public worship of ,god1 in ,psal4 xxxvi4 #h1 #i4 #8,they shall be abundantly satisfied with the fatness of thy house2 and thou shalt make them drink of the river of thy pleasures4' ,and1 in ,psal4 cxxviii4 #e4 #8,the ,lord shall bless thee out of ,zion2 and thou shalt see the good of ,jerusalem all the days of thy life4' #d4 ,there are promises made to religious fasting on special occasions1 as in ,mat4 vi4 #ag4 #8,when thou fastest1 anoint thine head1 and wash thy face2 that thou appear not unto men to fast1 but unto thy ,father which is in secret1 and thy ,father which seeth in secret1 shall reward thee openly4' #e4 ,there are promises made to alms-giving1 in ,prov4 xi4 #be4 #8,the liberal soul shall be made fat2 and he that watereth shall be watered also himself4' ,and1 in ,eccl4 xi4 #a4 #8,cast thy bread upon the waters2 for thou shalt find it after many days4'--,and in #b ,cor4 ix4 #f1 #g1 #h4 #8,he which soweth bountifully shall also reap bountifully3 ,god loveth a cheerful giver1 and is able to make all grace abound1 c4' #f4 ,there are promises made to believers1 when they appear in the behalf of truth1 at those times when it is opposed and perverted1 that by this means it may not be run down1 nor they confounded1 or put to silence by its enemies1 ,luke xxi4 #ae4 #8,i will give you a mouth and wisdom1 which all your adversaries shall not be able to gainsay1 nor resist4' #g4 ,there are promises made to the religious and strict observation and sanctification of the ,lord's day1 ,isa4 lvi4 #b4 #8,blessed is the man that doth this2 that keepeth the ,sabbath from polluting it1 and keepeth his hand from doing any evil4' #b;dly1 ,there are promises1 contained in scripture1 which respect ,god's giving his people special grace1 together with that joy1 peace and comfort that flows from it1 which will be of great use to them1 in order to their engaging aright in the duty of prayer4 #a4 ,there are promises of the grace of faith1 and others that are made to it2 as it is said1 in ,john vi4 #cg4 #8,all that the ,father giveth to me shall come to me2 and him that cometh to me ,i will in no wise cast out4' ,and1 in ,eph4 ii4 #h4 #8,by grace are ye saved1 through faith2 and that not of yourselves2 it is the gift of ,god4' #b4 ,there are promises of the grace of repentance1 in ,rom4 xi4 #bf4 #8,there shall come out of ,zion the deliverer1 and shall turn away ungodliness from ,jacob4' ,and1 in ,ezek4 xx4 #dc4 #8,ye shall remember your ways1 and all your doings1 wherein ye have been defiled1 and ye shall lothe yourselves in your own sight1 for all your evils that ye have committed4' #c4 ,there are promises of love to ,god3 ,thus in ,gal4 v4 #b4 #8,the fruit of the ,spirit is love4' ,and1 #b ,tim4 i4 #g4 #8,god hath not given us the spirit of fear1 but of power and love1 and of a sound mind4' ,and1 in ,rom4 v4 #e4 #8,hope maketh not ashamed1 because the love of ,god is shed abroad in our hearts1 by the ,holy ,ghost which is given unto us4' ,and1 in #b ,thes4 iii4 #e4 #8,the ,lord direct your hearts into the love of ,god1 and into the patient waiting for ,christ4' #d4 ,another grace promised is an holy filial fear of ,god1 in ,jer4 xxx4 #ci1 #dj4 #8,i will give them one heart1 and one way1 that they may fear them for ever1 for the good of them1 and of their children after them4 ,and ,i will make an everlasting covenant with them1 that ,i will not turn away from them to do them good2 but ,i will put my fear in their hearts1 that they shall not depart from me4' ,and1 in ,hos4 iii4 #e4 #8,they shall fear the ,lord and his goodness4' #e4 ,obedience to ,god's commands1 which is an indispensable duty1 is also considered as a promised blessing1 in ,deut4 xxx4 #h4 #8,thou shalt return and obey the voice of the ,lord1 and do all his commandments which ,i command thee this day4' ,moreover1 as there are promises of the graces of the ,spirit1 so the comforts that flow from thence are also promised3 ,thus it is said in ,isa4 li4 #ab4 ,i1 even ,i1 am he that comforteth you4 ,and1 in chap4 xl4 #a4 ,comfort ye1 comfort ye my people3 ,speak ye comfortably to ,jerusalem1 c4 more particularly1 7#a47 ,there are promises of peace of conscience1 which is a great branch of those spiritual comforts which ,god gives his people ground to expect3 ,thus it is said in ,isa4 lvii4 #ah1 #ai4 #8,i will restore comforts unto him1 and to his mourners4 ,i create the fruit of the lips2 peace1 peace to him that is afar off1 and to him that is near1 saith the ,lord4' ,and1 in chap4 xxvi4 #d4 #8,thou wilt keep him in perfect peace1 whose mind is stayed on thee2 because he trusteth in thee4' 7#b47 ,god has promised a good hope of eternal life1 in #b ,thes4 ii4 #af4 #8,now our ,lord ,jesus ,christ himself1 and ,god1 even our ,father1 who hath loved us1 and hath given us everlasting consolation1 and good hope through grace1 comfort your hearts4' ,and1 in ,rom4 xv4 #d4 #8,whatsoever things were written aforetime were written for our learning2 that we through patience and comfort of the scriptures1 might have hope4' 7#c47 ,god has promised spiritual joy to his people1 in ,psal4 lxiv4 #aj4 #8,the righteous shall be glad in the ,lord1 and shall trust in him2 and all the upright in heart shall glory4' ,and1 in ,psal4 xcvii4 #aa1 #ab4 #8,light is sown for the righteous1 and gladness for the upright in heart4 ,rejoice in the ,lord ye righteous2 and give thanks at the remembrance of his holiness4' ,here we shall consider a believer1 when drawing nigh to ,god in prayer1 as depressed and bowed in his own spirit1 and hardly able to speak a word to him in his own behalf1 as the ,psalmist says1 in ,psal4 lxxvii4 #c1 #d4 ,i complained and my spirit was overwhelmed4 ,i am so troubled that ,i cannot speak2 and how he may receive great advantage from those promises which he will find in the word of ,god2 as1 7#ast17 ,when he complains of the wickedness1 hardness and perverseness of his heart2 in this case ,god has promised1 in ,ezek4 xi4 #ai4 #8,i will put a new spirit within you1 and ,i will take the stony heart out of your flesh1 and will give you an heart of flesh4' ,and1 in ,jer4 xxiii4 #bi4 #8,is not my word like a fire1 saith the ,lord1 and like a hammer that breaketh the rock in pieces4' 7#b;d17 ,when a believer is sensible of his ignorance1 or1 at least1 that his knowledge of divine truths bears no proportion to the means of grace1 which he has been favoured with1 and that he is often destitute of spiritual wisdom1 to direct his way1 and carry him through the difficulties he often meets with1 as to what concerns his temporal or spiritual affairs3 ,there are promises suited to this case1 in ,prov4 ii4 #c-f4 #8,if thou criest after knowledge1 and liftest up thy voice for understanding2 if thou seekest her as silver1 and searchest for her1 as for hid treasures2 then shalt thou understand the fear of the ,lord2 and find the knowledge of ,god4' ,and in ,james i4 #e4 #8,if any of you lack wisdom1 let him ask of ,god1 that giveth to all men liberally and upbraideth not2 and it shall be given him4' 7#c;d17 ,if they complain of the weakness of their memories1 that they cannot retain the truths of ,god when they hear them2 ,christ has promised1 in ,john xiv4 #bf4 that the ,holy ,ghost shall teach them all things1 and bring all things to their remembrance4 7#dth17 ,if they complain of their unthankfulness1 or that they have not hearts disposed to praise ,god for the mercies they receive1 he has promised1 in ,isa4 #ba4 ,this people have ,i formed for myself1 they shall shew forth my praise4 ,and1 in ,psal4 cxl4 #ad4 ,surely the righteous shall give thanks unto thy name1 the upright shall dwell in thy presence4 7#eth17 ,there are many who are not altogether destitute of hope that they have the truth of grace1 but yet are filled with trouble1 as apprehending that they do not make those advances1 in grace1 as they ought1 but seem to be at a stand1 which they can reckon little other than going backward1 and they dread the consequences thereof2 such may take encouragement from those promises that respect a believer's growing in grace2 as it is said1 in ,john viii4 #g4 ,though thy beginning was small1 yet thy latter end shall greatly increase4 ,and1 in ,isa4 xl4 #bi1 #ca4 ,he giveth power to the faint2 and to them that have no might1 he increaseth strength4 ,they that wait upon the ,lord shall renew their strength2 they shall mount up with wings as eagles1 they shall run and not be weary1 and they shall walk and not faint4 ,and if they complain of their unprofitableness under the means of grace1 and not receiving any spiritual advantage by the various dispensations of providence which they are under2 there is a promise adapted to this case1 in ,isa4 xlviii4 #ag4 ,thus saith the ,lord thy ,redeemer1 the holy ,one of ,israel1 ,i am the ,lord thy ,god1 which teacheth thee to profit1 which leadeth thee by the way that thou shouldest go4 7#fth7 ,are they afraid that they shall fall away after having made a long profession of religion8 ,there is a promise which our ,saviour himself took encouragement from1 though never liable to any fear of this nature1 which a believer may apply to himself1 as affording relief against these fears and discouragements1 in ,psal4 xvi4 #h4 #8,i have set the ,lord always before me2 because he is at my right hand1 ,i shall not be moved4' ,and there is another which is more directly applicable to this case1 in #a ,cor4 i4 #h4 #8,who shall also confirm you unto the end that ye may be blameless in the day of our ,lord ,jesus ,christ4' ,and if he is fallen1 and1 at the same time1 afraid that he shall never be able to rise again1 and recover what he has lost1 there is another promise in ,psal4 xxxvi4 #bd1 #bh4 #8,though he fall1 he shall not be utterly cast down2 for the ,lord upholdeth him with his hand4 ,the ,lord loveth judgment1 and forsaketh not his saints3' ,and ,god also says1 in ,heb4 xiii4 #e4 #8,i will never leave thee1 nor forsake thee4' 7#gth17 ,if a believer be under divine desertion1 which he may be1 and yet kept from apostacy2 if he is mourning after the ,lord1 and earnestly desiring that he would return to him2 he may take encouragement from that promise in ,psal4 xlii4 #e4 #8,why art thou cast down1 ,o my soul2 and why art thou disquieted in me8 hope thou in ,god1 for ,i shall yet praise him for the help of his countenance4' ,and1 in ,jer4 xxxi4 #ac1 #ad4 #8,then shall the virgin rejoice in the dance1 both young men and old together3 ,for ,i will turn their mourning into joy1 and will comfort them1 and make them rejoice from their sorrow4 ,and ,i will satiate the soul of the priests with fatness1 and my people shall be satisfied with my goodness1 saith the ,lord4' 7#hth17 ,is he cast down under a sense of the guilt of sin1 and afraid of the punishment that will ensue8 there are many promises in the word of ,god that respect the forgiveness of sin1 in ,psal4 ciii4 #c4 #8,who forgiveth all thine iniquities3 who healeth all thy diseases4' ,and1 in ,psal4 cxxx4 #d4 #8,there is forgiveness with thee1 that thou mayst be feared4' ,and1 in ,isa4 xliii4 #be4 #8,i1 even ,i am he that blotteth out thy transgressions for mine own sake1 and will not remember thy sins4' 7#ith17 ,is a believer afraid of the last enemy1 death1 by reason of the fear whereof he is all his life-time subject to bondage3 ,heb4 ii4 #ae4 and ,psal4 xlviii4 #ad4 #8,this ,god is our ,god for ever and ever2 he will be our guide even unto death4' ,and1 in ,psal4 xxiii4 #d4 #8,yea1 though ,i walk through the valley of the shadow of death1 ,i will fear no evil2 for thou art with me1 thy rod and thy staff they comfort me4' ,and1 in ,psal4 xxxvii4 #cg4 #8,mark the perfect man1 and behold the upright2 for the end of that man is peace4' ,thus we have considered the promises of ,god as suited to every condition1 and1 consequently1 as affording matter of encouragement to us in drawing nigh to him in prayer4 #e4 ,those reproofs for sins committed1 and threatenings which are contained in the word of ,god1 as a means to deter from committing them1 may be improved for our direction in prayer4 7#a47 ,as we are hereby induced to hate sin1 beg strength to subdue and mortify it1 and deprecate the wrath and judgments of ,god against those that commit it4 7#b47 ,we are hereby led to see our desert of punishment1 while we confess ourselves to be sinners1 and to bless ,god that he has not inflicted it upon us2 but especially if he has given us ground of hope that he has delivered us from that condemnation which was due to us for sin4 7#c47 ,they will be of use to us in prayer1 as we are thereby led to have an awful sense of the holiness and justice of ,god1 and to draw nigh to him with fear and trembling1 lest we should provoke his wrath by our unbecoming behaviour in his presence1 and thereby bring on ourselves a curse instead of a blessing4 #f4 ,the word of ,god is of use for our direction in prayer1 as it contains many examples of the performance of this duty in a right manner by the saints1 whose graces1 and the manner in which they have drawn nigh to ,god1 are proposed for our imitation in this duty3 ,thus we read of ,jacob's wrestling with ,god1 and his great importunity1 when it is said1 in ,hos4 xii4 #d4 #8,he had power over the angel1 and prevailed2 he wept and made supplication unto him2' as referring to what is mentioned in ,gen4 xxxii4 #bf1 #bh4 #8,the angel1' that is1 ,christ1 says1 #8let me go1 for the day breaketh1' q4 d4 cease thy importunity1 which thou hast maintained to the breaking of the day2 during which time ,i have given thee no encouragement that ,i will grant thy request4 ,jacob persists in his resolution1 and says1 #8,i will not let thee go1 except thou bless me2' that is1 ,i will not leave off importuning thee1 till thou givest me a gracious answer3 ,upon which1 our ,saviour says1 #8as a prince hast thou power with ,god1' that is1 with me1 #8and with men1' to wit1 with ,esau thy brother1 #8and hast prevailed3' ,so that he shall do thee no hurt1 in ver4 #bh4 but his heart shall be turned toward thee4 ,again1 we read of ,abraham's humility in prayer1 when he says1 in ,gen4 xviii4 #bg4 #8,behold now1 ,i have taken upon me to speak unto the ,lord1 which am but dust and ashes4' ,and1 in ver4 #cj4 #8,oh6 let not the ,lord be angry1 and ,i will speak4' ,we also read of ,david's sincerity1 in ,psal4 xvii4 #a4 #8,attend unto my cry1 give ear unto my prayer that goeth not out of feigned lips2' and of ,hezekiah's addressing himself to ,god with tears in his sickness2 upon which1 he immediately received a gracious answer1 in ,isa4 xxxviii #c1 #e4 and when he was recovered1 he gives praise to ,god1 in ver4 #ai4 #8,the living1 the living1 he shall praise thee as ,i do this day3 ,the ,father to the children shall make known thy truth4' ,we have an instance of ,jonah's faith in prayer1 when his disobedience to the divine command1 had brought him into the utmost distress1 in ,jonah ii4 #b1 #d4 #8,out of the belly of hell cried ,i1 and thou heardest my voice4 ,then ,i said1 ,i am cast out of thy sight2 yet will ,i look again toward thy holy temple4' ,we have also an instance of ,daniel's drawing nigh to ,god with an uncommon reverence1 and awful fear of his divine ,majesty1 and an account of the manner in which he addresses himself to him1 with confession of those sins which ,israel had been guilty of1 in ,dan4 ix4 #d1 #e4 #8,i prayed unto the ,lord my ,god1 and made my confession1 and said1 ,o ,lord1 the great and dreadful ,god1 keeping the covenant1 and mercy to them that love him1 and to them that keep his commandments3 ,we have sinned1 and committed iniquity1 and have done wickedly1 and have rebelled1 even by departing from thy precepts1 and from thy judgments4' ,and we have this humble confession and supplication1 continued to ver4 #ai4 and then an account of the success thereof1 in the gracious answer that ,god sent him by an angel from heaven4 ,we also read of ,joshua's interceding for ,israel1 when he #8fell upon his face before the ark of the ,lord1 with his clothes rent1' ,josh4 vii4 #f4 and we have the plea that he makes use of in ver4 #i4 #8,what wilt thou do unto thy great name4' ,we have also an instance of fervency in ,moses1 7when pleading for the people1 after they had worshipped the golden calf17 who prefers ,god's glory to his own happiness2 and had rather have no name in the church1 or be blotted out of the book which ,god had written1 than that his wrath should wax hot against ,israel1 to consume them2 of which we have an account in ,exod4 xxxiii4 #aj1 #aa1 #ca1 #cb4aaj ,there are many other instances of this nature mentioned in scripture2 which1 for brevity sake1 ,i pass over2 and1 indeed1 the whole book of the ,lamentations is of use to direct us in prayer1 under pressing afflictions1 either feared or undergone2 and the book of ,psalms is a directory for prayer to the believer1 suited to every condition which he may be supposed to be in1 and of praise for mercies of all kinds1 whether temporal or spiritual4 ,and the same may be said of many other parts of scripture4 ,from what has been said concerning the word of ,god being a direction to us in prayer1 we may infer1 7#a47 ,that1 as reading the scriptures in our families and closets1 is a great help to raise our affections1 and bring us into a praying frame3 ,so the application of scripture-doctrines and examples to our own case1 will supply us with fit matter and expressions upon all occasions1 when we draw nigh to ,god in this duty4 7#b47 ,the pretence of some that they know not how to pray1 or that they cannot do it without a prescribed form1 arises1 for the most part1 from an unacquaintedness with1 or a neglect to study the scriptures1 to answer this end4 7#c47 ,since the word of ,god is a directory for prayer1 we ought not to affect modes of expression1 or human strains of rhetoric1 which are not deduced from1 or agreeable to scripture2 but1 on the other hand1 we are to use such a simplicity of style1 and spirituality of expression1 as we find contained therein2 especially in those parts thereof1 as are more directly subservient to this duty4 7#d47 ,it will be of very great use for us sometimes1 in the course of our reading scripture1 especially in private1 to turn what we read into prayer1 though it do not contain in itself the form of a prayer2 as when we read of the presumptuous sins committed by some1 and the visible marks of ,god's displeasure that ensued hereupon1 we ought to lift up our hearts to him1 to keep us from them2 or1 if we have reason to charge ourselves as guilty of them1 that we may be humbled1 and obtain forgiveness from him4 ,and when we read1 the excellent characters of some of the saints1 in scripture1 we ought to pray that ,god would enable us to be followers of them herein2 or when1 in some parts thereof1 believers are represented as praying for particular mercies1 we ought1 at the same time1 to lift up our hearts to ,god for the same3 ,this will be a means1 not only to furnish us with matter and proper expressions in prayer2 but to excite our affections when we engage in this duty1 in those stated times which are set apart for it4 ,this leads us to consider1 ,,iii4 ,that there is a special rule of direction contained in that form of prayer which ,christ taught his disciples1 commonly called the ,lord's prayer4 ,this prayer is mentioned only by two of the evangelists1 viz4 ,matthew1 in chap4 vi4 #h1--ac4 and ,luke1 in chap4 xi4 #b1 #c1 #d4 in which we may observe1 that though there be a perfect harmony between them1 as there is between all other parts of scripture1 as to the matter or sense of them2 yet it is obvious to all who compare them together1 that there is some difference as to the mode of expression2 particularly as to the fourth and fifth petition1 7and that not only in the translation1 as being sufficiently just1 but in the original7 which there would not have been1 had it been designed for a form of prayer4 #a4 ,in the fourth petition1 ,luke teaches us to say1 ,give us day by day our daily bread3 ,whereas1 in ,matthew1 it is expressed1 ,give us this day our daily bread1 in which there are different ideas contained in the respective words4 ,this is very common1 when the same sense1 for substance1 is laid down in different parts of scripture4#aaa ,give us this day our daily bread1 contains a petition for what we want at present2 and1 ,give us this1 day by day1 implies1 that these wants will daily recur upon us1 in which it will be necessary to desire a supply from ,god2 and therefore1 if both these accounts of this petition be compared together1 we are hereby directed to pray1 ,lord1 give us the blessings which we want at present2 and let these wants be daily supplied1 as we shall stand in need of a supply from thee4#aab #b4 ,in the fifth petition1 ,luke directs us to pray1 ,forgive us our sins2 for we also forgive every one that is indebted to us3 ,whereas1 in ,matthew1 the expression is very different1 viz4 ,forgive us our debts as we forgive our debtors4 #c4 ,the evangelist ,luke leaves out the doxology1 ,for thine is the kingdom1 and the power1 and the glory1 for ever4 ,amen2 which ,matthew adds4 ,from hence1 ,i conceive1 it may be inferred1 that our ,saviour's design1 in dictating this prayer to his people1 was not that they should confine themselves wholly to the mode of expression used therein1 without the least variation2 for then1 doubtless1 the two ,evangelists would have laid it down in the very same words2 but he rather designed it as a directory respecting the matter of prayer4 ,i am sensible it will be objected to this1 that the preface1 which ,luke prefixes to it1 is1 when we pray1 say1 ,our ,father1 c4 which seems to intimate that these very words should be used1 and no other3 ,but to this it may be replied1 that the evangelist ,matthew1 who beyond dispute1 laid down this prayer more fully than ,luke does1 says1 by way of preface to it1 ,after this manner pray ye2 which seems to be an intimation that it was designed rather to be a directory1 as to the matter of prayer1 than a form of words to be used without the least variation2 and therefore ,i cannot but think1 that what ,luke says1 when you pray1 say1 c4 imports nothing else but1 pray after this manner4 ,it farther appears1 that our ,saviour principally designed this prayer as a directory1 respecting the matter of our petitions1 rather than a form2 because it does not explicitly contain all the parts of prayer1 nor particularly1 confession of sin1 or thankful acknowledgment of mercies4 ,i say1 it does not contain these explicitly1 but only implicitly1 as a deduction1 or inference from the petitions themselves2 as when we say1 ,forgive us our debts1 or sins1 this supposes that we acknowledge ourselves to be sinners4 ,it cannot be denied1 but that there are some expressions which contain matter of thanksgiving2 as when we pray1 ,hallowed be thy name1 it implies1 a thankful acknowledgment of all those instances in which ,god has sanctified his name1 as well as a desire that he would do it1 q4 d4 thou hast1 in the various dispensations of thy providence2 and in all thine holy institutions1 set forth the glory of thy perfections that thou mayest be adored and magnified by thy creatures2 this we own with thankfulness at the same time that we desire the continuance thereof4 ,and when we pray1 ,give us daily bread2 we do1 in effect1 acknowledge the bounty of his providence1 from whence we receive all the comforts of life1 and the large share thereof1 which he has communicated to us1 whereby our wants have hitherto been supplied4 ,this1 ,i say1 is an implicit direction for thanksgiving4 ,but if our ,saviour had designed that it should be a perfect form of words1 to be used without varying in the least from them1 he would have given us some more full and direct account of what sins we are to acknowledge1 and what mercies we are to thank him for1 which is more plainly contained in some other scriptures1 than it can be supposed to be in this prayer2 therefore1 it seems to be principally designed as a rule for our direction what we are to ask for2 or how that part of prayer1 which includes in it petition1 ought to be performed1 agreeably to the mind and will of ,god4 ,moreover1 there is no explicit mention of the ,mediator1 in whose name we are to pray2 nor of his obedience1 sufferings1 or intercession1 on which the efficacy of our prayers is founded1 which our faith is to have a great regard unto4 ,these things therefore are to be supplied by what we find in other parts of scripture1 all which1 taken together1 give us a perfect directory for prayer2 though neither this1 nor any other prayers used in scripture1 sufficiently appear to have been designed as a form of words which we are to confine ourselves to1 without the least variation from them4 ,as to what is observed in the latter of the answers1 under our present consideration1 viz4 that the ,lord's prayer is not only for direction1 as a pattern1 but may be used as a prayer1 provided it be done in a right manner4 ,it is granted that the ,lord's prayer is of use1 as a pattern and rule for our direction1 in common with all other prayers contained in scripture2 but the main difficulty relating to this matter1 is1 whether our ,saviour designed that his disciples1 and the church1 in all following ages1 should confine themselves to the words thereof1 so far as that the mode of expression should not be1 in the least1 altered1 or any thing added to the petitions contained therein1 how agreeable soever it be to the sense1 and words of scripture4 ,this does not seem to have been his intention therein2 and1 as it will not be denied by any1 that every one of the petitions contained in it1 may be interspersed and joined with other petitions to ,god in prayer1 so1 when this has been done1 or1 at least1 the sense thereof expressed in other words1 it will be very hard to prove that it is absolutely necessary that these petitions should be recollected1 and prayed over again1 in the same method in which they are laid down in this prayer1 barely for the sake of our making use of it as a form2 especially if this is not expressly commanded by our ,saviour1 as it does not sufficiently appear to be1 if what was before observed be true1 that those words1 ,when we pray1 say1 ,our ,father1 c4 implies nothing else but1 pray after this manner4 ,however1 ,i would be very far from censuring or blaming the practice observed by many of the reformed churches1 who conclude their ex tempore1 or premeditated prayers with it1 provided it be done with understanding1 reverence1 and suitable acts of faith1 as any other petition contained in scripture may be made use of by us in prayer2 not only in words agreeable thereunto1 but in the express words thereof4 ,the principal thing that ,i would militate against1 is not so much the using the words1 as doing this in a formal way1 supposing that the bare recital of them doth1 as it were1 sanctify our other prayers2 which1 though very agreeable to the sense thereof1 are1 as some suppose1 rendered so incomplete1 that they will hardly be regarded by ,god without it4 ,and ,i cannot but conclude the ,papists highly to blame1 who think the frequent repetition of it1 though in a tongue unknown to the common people1 is not only necessary1 but1 in some measure1 meritorious4 ,and the practice of some ignorant superstitious persons1 who think that it may be made use of as a charm2 and that the words thereof repeated1 as the ,jews of old did their ,phylacteries1 as a means to drive away evil spirits1 is not only to be disapproved1 but it is a vile instance of profaneness1 very remote from the design of our ,saviour in giving it4 ,footnote #aaj3 ,vide ante vol4 ,i4 p4 #ai4 in note4 ,footnote #aaa3 ,the petition in ,luke offered daily1 is equivalent to that in ,matthew4 ,footnote #aab3 is found only in this prayer1 and rather means necessary4 ,quest4 ,,clxxxviii41 ,,clxxxix4 ,,quest4 ,,clxxxviii4 ,of how many parts doth the ,lord's prayer consist8 ,,answ4 ,the ,lord's prayer consists of three parts1 a preface1 petitions1 and a conclusion4 ,,quest4 ,,clxxxix4 ,what doth the preface of the ,lord's prayer teach us8 ,,answ4 ,the preface of the ,lord's prayer contained in these words1 ,our ,father which art in heaven teacheth us1 when we pray1 to draw near to ,god with confidence of his fatherly goodness1 and our interest therein1 with reverence1 and all other child-like dispositions1 heavenly affections1 and due apprehensions of his ,sovereign power1 majesty1 and gracious condescension2 as also to pray with1 and for others4 ,in this prayer we are taught to begin our prayers with a preface1 and therein to make an explicit mention of the name of ,god1 and some of his divine perfections4 ,the preface to this prayer is contained in these words2 ,our ,father which art in heaven4 ,in which we may observe1 that we are to draw near to ,god with reverence1 and suitable apprehensions of his sovereign power1 majesty1 and other divine perfections1 and with an holy confidence of his fatherly goodness2 and that we are to pray with1 and for others1 which may be inferred from his being styled1 ,our ,father2 by which we are instructed to begin our prayers with some expressions of reverence1 agreeable to the nature of the duty that we are engaged in1 whereby we express the sense we have of his essential or relative glory1 of which we have various instances in scripture1 wherein ,god's people1 in addressing themselves to him1 have made mention of his glorious names1 titles1 and attributes1 in variety of expressions4 ,thus ,david1 in his ,psalms1 that contain the matter and form of prayers1 sometimes begins them with the name of ,god1 to whom they are directed2 as when he says1 ,god be merciful unto us1 and bless us1 c4 ,psal4 lxvii4 #a4 ,and elsewhere1 ,o ,god6 thou art my ,god1 ,psal4 lxiii4 #a4 ,and sometimes he makes mention of his name ,jehovah2 which we translate ,lord3 ,thus he says1 ,o ,lord1 rebuke me not in thy wrath1 c4 ,psal4 xxxviii4 #a4 ,and elsewhere1 ,i will love thee1 ,o ,lord1 my strength1 ,psal4 xviii4 #a4 ,and1 ,o ,lord1 our ,lord1 how excellent is thy name in all the earth1 ,psal4 viii4 #a4 ,and ,solomon begins his prayer at the consecration of the temple2 ,lord ,god of ,israel1 there is no ,god like thee in heaven above1 or earth beneath2 who keepest covenant and mercy with thy servants that walk before thee with all their heart1 #a ,kings viii4 #bc4 ,and ,ezra begins his prayer1 ,o my ,god6 ,i am ashamed1 and blush to lift up my face to thee1 my ,god6 ,ezra ix4 #f4 ,and ,daniel expresses himself thus1 in the preface to his prayer1 ,o ,lord1 the great and dreadful ,god1 keeping the covenant1 and mercy to them that love him1 and to them that keep his commandments1 ,dan4 ix4 #d4 ,these are all expressions1 that denote reverence1 and adoration2 which1 together with other instances of the like nature1 are of use for our direction1 as to what respects the preface1 or beginning of our prayers to ,god2 but the preface to the ,lord's prayer is somewhat different2 in which we are taught1 #a4 ,to address ourselves to ,god as a ,father2 which relation includes in it1 7#a47 ,something common to mankind in general2 in which respect we are to adore him as our ,creator1 our ,owner1 and ,benefactor1 in whom we live1 and move1 and have our being1 ,acts xvii4 #bh4 as the prophet says1 ,have we not all one ,father8 hath not one ,god created us8 ,mal4 ii4 #aj4 ,and elsewhere it is said1 ,he formeth the spirit of man within him1 ,zech4 xii4 #a4 upon which account he is called1 the ,god of the spirits of all flesh1 ,numb4 xvi4 #bb4 and1 the ,father of spirits1 ,heb4 xii4 #i4 7#b47 ,god being a ,father to his people1 sometimes denotes that external covenant-relation which they stand in to him1 as a people called by his name1 favoured with the means of grace1 and as such1 the objects of that care and goodness1 which he is pleased to extend to those whom he governs by laws given by special revelation from heaven1 and encourages to wait on him in those ordinances1 in which they may hope for his presence1 and also promises all saving blessings to those that give up themselves to him by faith4 ,in this sense we are to understand those scriptures1 in which ,god says1 ,israel is my son1 even my first-born1 ,exod4 iv4 #bb4 ,and1 ,i have nourished and brought up children1 and they have rebelled against me1 ,isa4 i4 #b4 ,and1 ,wilt thou not1 from this time cry to me1 ,my ,father1 thou art the guide of my youth1 ,jer4 iii4 #d4 7#c47 ,the relation which ,god stands in to his people1 as a ,father1 is sometimes taken in the highest sense1 as implying in it discriminating grace1 or special love1 which he is pleased to extend to the heirs of salvation4 ,thus he is called so by right of redemption2 in which respect ,christ is styled1 ,the everlasting ,father1 ,isa4 ix4 #f4 as being the ,head and ,redeemer of his people4 ,and the church says1 ,thou1 ,o ,lord1 art our ,father1 our ,redeemer2 thy name is from everlasting1 chap4 lxiii4 #af4 ,and believers are called his children by regeneration2 in which respect they are said to be born of ,god1 ,john i4 #ac4 and to be made partakers of a divine1 #b ,pet4 i4 #d4 that is1 an holy and spiritual nature1 which had its rise from ,god1 when he was pleased to instamp his image upon them1 consisting in holiness and righteousness4 ,they are also called the children of ,god by adoption2 thus he is said to have predestinated them to the adoption of children by ,jesus ,christ to himself1 ,eph4 i4 #e4 and they are said to receive the adoption of sons1 ,gal4 iv4 #e4 and as such1 have a right to the inheritance of children1 ,rom4 viii4 #ag4 compared with ,col4 i4 #ab4 ,these various senses in which ,god is said to be a ,father to man1 may serve for our direction when we style him1 ,our ,father1 in prayer4 ,unregenerate persons1 when they pray to ,god1 can ascend no higher than what is contained in their relation to him as a ,god of nature1 and of providence2 who are obliged to adore him for the blessings which they have received from him1 as the effects of common bounty1 which include in them all the blessings which belong to this life1 together with his patience1 forbearance1 and long-suffering1 which delays to inflict the punishment that sin deserves4 ,therefore1 when they say1 ,our ,father1 they acknowledge that they derive their being from him1 and though they cannot lay claim to the benefits of ,christ's redemption1 yet they confess their obligations to ,god as their ,creator2 and consider him as having given them souls capable of spiritual blessings1 and themselves as daily receiving the good things of this life from him1 and dependent on him for those things that tend to the comfort and support of life4 ,they also stand in need of those blessings which are suited to the nature of the soul1 and consequently beg that they may not remain destitute of those things that may conduce to their everlasting welfare2 and therefore they may use the ,psalmist's words1 ,thy hands have made me1 and fashioned me3 ,give me understanding1 that ,i may learn thy commandments1 ,psal4 cxix4 #gc4 ,as for those who are ,god's children1 by an external covenant-relation1 there is something more implied therein1 than barely their being creatures2 for herein they are led to adore him for those discoveries that he has made in the gospel1 of the way of salvation by ,jesus ,christ1 who calls and invites sinners to come to him1 and encourages them to hope1 that those who are enabled to do so in a right manner1 he will1 in no wise1 cast out2 therefore1 when they call upon ,god as their ,father in prayer1 it is1 in effect1 to say2 ,lord1 we cannot conclude ourselves to be thy children1 as redeemed1 effectually called and sanctified2 nor can we lay claim to the inheritance laid up for thy saints in heaven2 yet we are encouraged to wait on thee in the ordinances of thine appointment1 and to hope for thy special presence therein1 whereby they may be made effectual for our salvation4 ,we are1 indeed1 destitute of special grace1 and cannot conclude that we have a right to the saving blessings of the covenant2 yet1 through thy great goodness1 we still enjoy the means of grace4 ,we have not been admitted to partake of ,christ's fulness1 nor to eat of the bread of life2 yet we are thankful for those blessings of thy house1 which thou art pleased to continue to us2 and since thou still includest us in the number of those who are thy children as favoured with the gospel1 we humbly take leave1 upon this account1 to call thee our ,father1 and to wait and hope for thy salvation1 and continue to implore that grace from thee1 which will give us a right to the best of blessings that we stand in need of4#aac ,as for those who are ,god's children in the highest sense1 by redemption1 regeneration1 and adoption1 they may draw nigh to him1 with an holy boldness2 for these have1 as the apostle expresseth it1 the ,spirit of adoption whereby they cry1 ,abba1 ,father2 they have reason to adore him for privileges of the highest nature1 that he has conferred upon them1 and to encourage themselves that he will bestow upon them all the blessings they stand in need of as to this1 or a better world4 ,these may draw nigh to ,god with confidence of his fatherly goodness1 and their interest therein2 which they ought to take notice of and improve1 in order to their drawing nigh to him1 in a right manner1 in prayer1 as well as to induce them to behave themselves1 in the whole course of their conversation1 as those who are taken into this honourable relation to him4 ,accordingly1 #a4 ,this should raise their admiring thoughts of him1 that they1 who were1 by nature1 strangers and enemies to him1 should be admitted to partake of this inestimable privilege2 as the apostle says1 ,behold what manner of love the ,father hath bestowed upon us1 that we should be called the sons of ,god6 #a ,john iii4 #a4 #b4 ,we should also take encouragement from hence1 to hope that he will hear and answer our prayers1 though very imperfect1 so far as it may tend to his glory and our real advantage4 ,thus our ,saviour says1 ,if ye then1 being evil1 know how to give good gifts unto your children1 how much more shall your ,father1 which is in heaven1 give good things to them that ask him8 ,matt4 vii4 #aa4 ,do we pray for spiritual blessings1 such as the increase of grace1 strength against corruption1 and to be kept from temptation1 or falling by it8 we have ground to conclude that these shall be granted us1 inasmuch as they are purchased for us by ,christ1 promised in the covenant of grace1 as we have the earnest and first-fruits of the ,spirit in our hearts1 whereby we are sealed unto the day of redemption4 ,and when we pray for temporal blessings1 we have reason to hope they shall be granted1 if they be necessary for us1 since our ,saviour says1 ,our heavenly ,father knoweth that we have need of all these things1 ,matt4 vi4 #cb4 #c4 ,this should excite in us those child-like dispositions1 which are agreeable to this relation1 not only when we draw nigh to ,god in prayer1 but in the whole conduct of our lives4 ,and it includes in it1 #ast1 ,humility and reverence1 which is not only becoming those who have an interest in his love1 and a liberty of access into his presence1 with hope of acceptance in his sight2 but it is what we are obliged to1 as his peculiar people1 and a branch of that honour which is due to him as our ,god and ,father4 ,thus he says1 by the prophet1 ,a son honoureth his father1 ,mal4 i4 #f4 whereby he intimates that this is the character and disposition of those that stand in the relation of children to him4 ,and the apostle argues from the less to the greater1 when he says1 that we have had fathers of our flesh1 which corrected us1 and we gave them reverence1 shall we not much rather be in subjection to the ,father of ,spirits1 ,heb4 xii4 #i4 #b;dly1 ,patience under rebukes1 considering our proneness to go astray1 whereby we not only deserve them1 but they are rendered necessary2 and especially when we consider that they flow from love1 and are designed for our good2 as the apostle says1 ,whom the ,lord loveth he chastneth1 and scourgeth every son whom he receiveth1 ver4 #f4 #c;dly1 ,another child-like disposition is being grieved for our ,father's frowns2 especially that we have incurred his displeasure by our misbehaviour towards him2 and it contains in it a readiness to confess our faults1 and a carefulness to avoid them for the future4 #dthly1 ,contentment with the provision of our ,father's house1 whatever it be4 ,we shall never1 indeed1 have the least cause to complain of scarcity1 as the returning prodigal in the parable says1 that even the hired servants of his father1 had bread enough1 and to spare1 ,luke xv4 #ag4 ,it can hardly be supposed that he who is at the fountain head1 can perish for thirst2 nevertheless1 though we are not straitened in ,god1 yet we are often straitened in our bowels1 through the weakness of our faith1 when we are not inclined to receive what ,god holds forth to us in the gospel2 and then we are discontented and uneasy1 while the blame lies at our own door2 whereas1 if we behaved ourselves as the children of such a ,father1 we should not only be pleased with1 but constantly adore and live upon that fulness of grace that there is in ,christ2 and whether he is pleased to give us more or less of the blessings of common providence1 we should learn1 in whatsoever state we are1 therewith to be content1 ,phil4 iv4 #aa4 #ethly1 ,obedience to a father's commands1 without disputing his authority1 or right to govern us1 is another child-like disposition4 ,thus when we draw nigh to ,god as to our ,father1 we are to express a readiness to do whatever he requires1 whereby we not only approve ourselves subjects under a law1 but1 as the apostle styles it1 ,obedient children1 as being holy in all manner of conversation1 #a ,pet4 i4 #ad1 #ae4 #fthly1 ,another disposition of children is1 that they have a fervent zeal for their father's honour1 and cannot bear to hear him reproached without the highest resentment4 ,thus the children of ,god1 how much soever they may be concerned about their own affairs1 when injuriously treated by the world1 are always ready to testify their utmost dislike of every thing that reflects dishonour on him1 or his ways4 #gthly1 ,another child-like disposition is love1 which the relation of a father engages to4 ,thus when we draw nigh to ,god as our ,father1 we express our love to him1 which is founded in his divine excellencies1 which render him the object of the highest delight and esteem4 #hthly1 ,he that has a child-like disposition1 retains a grateful sense of the obligations that he is under to his ,father4 ,thus we ought to be duly sensible of all the favours which we have received from ,god1 which are more than can be numbered2 the contrary hereunto1 is reckoned the basest ingratitude and disingenuity1 altogether unbecoming the temper of children4 ,thus ,moses says to ,israel1 ,do ye thus requite the ,lord1 ,o foolish people and unwise8 ,is not he thy ,father who hath bought thee8 hath he not made1 and established thee8 ,deut4 xxxii4 #f4 ,a believer's obligations to ,god are so very great1 that he cannot look back upon his former state1 or consider what he was1 how vile and unworthy of any regard from him1 how miserable and unable to help himself1 when he first had compassion on him1 without seeing himself under the strongest engagements to be entirely1 and for ever1 his2 which is a becoming behaviour towards such a ,father4 #ithly1 ,love to all that are related to us as children of the same ,father1 is another child-like disposition4 ,in like manner our love to the saints and faithful brethren in ,christ1 is a temper becoming the children of ,god2 and1 indeed1 it is no other than a loving ,god in them1 as we behold his image instamped upon them2 and hereby we express the high esteem we have for regenerating grace1 whereby ,god is denominated our common ,father2 and we1 being acted by the same principle1 are obliged and inclined to love as brethren4 ,thus they who love ,god1 are induced to love his children1 as the apostle says1 ,every one that loveth him that begat1 loveth him also that is begotten of him1 #a ,john v4 #a4 and he also assigns this as an evidence that we are passed from death to life1 because we love the brethren1 chap4 iii4 #ad4 ,thus concerning our drawing nigh to ,god1 as to a ,father1 as we are taught to do in this prayer4 #b4 ,we are directed1 in this prayer1 to draw nigh to ,god1 as being in heaven2 which is the most glorious part of the frame of nature1 in which his power1 wisdom1 and goodness is eminently displayed1 as he designed it to be an eternal habitation for the best of creatures1 to whom he would discover more of his glory than to any others2 and in this respect it is called his throne1 ,acts vii4 #di4 ,and this leads us1 7#a47 ,to have high and awful thoughts of the majesty and greatness of ,god1 whom all the hosts of heaven worship1 with the utmost reverence1 and are satisfied with the immense treasure of his goodness4 ,we therefore take occasion from hence to admire his infinite condescension1 that he will look upon creatures here below2 thus ,solomon1 in his prayer says1 ,will ,god1 indeed1 dwell on the earth8 behold the heaven1 and the heaven of heavens cannot contain thee1 #a ,kings viii4 #bg4 will he therefore look down upon those1 who are so mean1 deformed1 and destitute of his image1 as we are1 who dwell in houses of clay1 and deserve to be banished out of his sight8 7#b47 ,it should also be improved by us to teach us humility and modesty1 in our conceptions and discourse1 concerning ,god1 and divine things3 ,it is but a little that we know of the affairs of the upper world1 and the way and manner in which ,god is pleased to manifest himself to his saints and angels there2 and we know much less of his divine perfections1 which the inhabitants of heaven adore1 being sensible of the infinite distance they stand at from him1 as creatures1 upon which account they cannot comprehend1 or find out the ,almighty to perfection2 and shall we pretend to search out the secrets of his wisdom1 or express ourselves in prayer1 as though we were speaking to one that was our equal1 or could fathom the infinite depths of his unsearchable counsels8 ,thus ,solomon's advice may be well adapted to this case1 ,be not rash with thy mouth1 and let not thine heart be hasty to utter any thing before ,god2 for ,god is in heaven1 and thou upon earth2 therefore let thy words be few1 #a ,kings viii4 #bg4 ,we are not to think that we may say what we please1 or be rash and inconsiderate in what we say1 when we are before the ,lord2 for he is in heaven3 ,and when it is farther inferred1 that therefore our words should be few1 that is1 we should not think that the efficacy of our prayers depends upon the multitude of our words2 or if we speak more or less to ,god1 our expressions ought not to be bold1 rash1 hasty1 or inconsiderate1 but with a becoming decency and reverence1 as those who are speaking to the majesty of heaven4 7#c47 ,it should put us upon meditating frequently on the glory of the heavenly state1 as those who hope at last1 to be joined with that happy and numerous assembly1 who are1 in ,god's immediate presence1 in heaven3 and therefore our conversation should be there2 and we should profess ourselves to be sojourners here on earth1 seeking a better country1 looking and waiting for the glorious appearing of the great ,god1 our ,saviour2 and hoping1 that when he comes1 he will receive us to heaven1 where our hearts are at present1 as our treasure is there4 #c4 ,we are1 in this prayer1 farther taught1 that it is our duty to pray with1 and for others1 as we say1 ,our ,father3 ,hereby we signify our relation to1 and concern for1 all the members of ,christ's mystical body2 therefore1 if we do not join with others in prayer1 we are to have them upon our hearts1 who are the objects of ,christ's special love and care4 ,this argues1 that we have a sympathy with all those who are exposed to the same wants and miseries with ourselves2 and we take a great deal of delight in considering them as subjects of the same common ,lord1 joining in the same profession with ourselves2 concerning whom1 we desire and hope that we shall be glorified together4 ,moreover1 if we join with others in prayer1 so that the whole assembly make their supplications by one that is their mouth1 to ,god2 this is what we call social worship3 ,therefore it is our duty to pray with1 as well as for others2 and in this case we must take heed that nothing be contained in united prayer1 but what the whole assembly may join in1 as being expressive of their faith1 desires1 or experiences2 otherwise there cannot be that beautiful harmony therein1 such as the nature and design of the duty we are jointly engaged in1 calls for3 and this is agreeable to social or united prayers1 in which all the petitions are to be adapted to the particular case of every one who addresses himself to ,god1 how numerous soever the worshipping assembly may be2 and therefore we are obliged to make use of that mode of expression1 in which we are taught to say1 ,our ,father4 ,thus our ,saviour directs us how we should begin our prayers to ,god2 and1 inasmuch as this ought to be reduced to practice1 ,i shall give a summary account of what is contained in this preface2 that we may be furnished with matter taken from thence1 in order to our addressing ourselves to ,god in prayer1 in a way agreeable thereunto1 when we come into his presence with such a frame of spirit as the importance of the duty requires2 accordingly we are to express ourselves to this purpose1 8,o our ,god1 we desire to draw nigh to thee with a becoming reverence1 and an awful sense of thine infinite perfections3 ,when we consider thee as a jealous ,god1 and ourselves as sinful1 guilty creatures1 we might well be afraid to come before thee2 but thou hast encouraged us to approach thy presence as to a ,father1 in1 and through the merits and mediation of our ,lord ,jesus ,christ2 and therefore we come with an humble boldness before thy throne of grace1 confessing that though we are called thy children1 we have been very undutiful and rebellious against thee1 and therefore unworthy of that relation or of the inheritance which thou hast laid up for those whom thou hast ordained to eternal life4 ,thou1 ,o ,lord1 hast established thy throne in the heavens1 where there is an innumerable company of angels and spirits of just men made perfect1 who all behold thy face1 and are made completely blessed in thine immediate presence3 ,as for us1 we dwell in houses of clay2 but we earnestly beg that we may be made meet for1 and then admitted into that happy society1 that we may worship thee in a more perfect manner than we are capable of doing in this imperfect state4 ,may all the powers and faculties of our souls be renewed1 and influenced by thy holy ,spirit1 that we may have our conversation in heaven1 whilst we are here below1 and in all things1 may be enabled to approve ourselves thy children1 have a constant sense of duty1 and the manifold obligations thou hast laid us under1 that we may love1 delight in1 and submit to thee in all things1 and have a fervent zeal for the honour of thy name as becomes thy children1 that we1 together with all thy faithful servants1 may be under thy safe protection here1 and be received to thy glory hereafter40 ,footnote #aac3 ,qu4 ,for ,father is designed in its appellative sense1 and our as a covenant-plea4 ,quest4 ,,cxc4 ,,quest4 ,,cxc4 ,what do we pray for the first petition8 ,,answ4 ,in the first petition which is1 ,hallowed be thy ,name1 acknowledging the utter inability and indisposition that is in ourselves and all men to honour ,god aright1 we pray that ,god would1 by his grace1 enable and incline us1 and others1 to know1 to acknowledge1 and highly to esteem him1 his titles1 attributes1 ordinances1 word1 works1 and whatsoever he is pleased to make himself known by1 and to glorify him in thought1 word1 and deed2 that he would prevent and remove atheism1 ignorance1 idolatry1 profaneness1 and whatsoever is dishonourable to him2 and1 by his over-ruling providence1 direct and dispose of all things to his own glory4 ,having considered the preface to the ,lord's prayer1 the next part of which it consists1 is petitions2 and these are six1 which are laid down in this method4 #a4 ,we are taught to pray for what concerns ,god's glory1 which is the highest and most valuable end2 and therefore ought first to be prayed for3 ,and this is the subject-matter of the three first petitions4 #b4 ,we are directed to pray for what respects our own advantage1 which is contained in the three last petitions1 in which we are directed to pray for outward blessings1 as in the fourth petition1 and then for spiritual1 without which outward blessings would afford us no relish or savour1 nor render us truly happy4 ,these spiritual blessings include in them either forgiveness of sin1 and this we pray for in the fifth petition2 or our being sanctified and delivered from the prevalency of corruption and temptation1 together with all the evils that sin exposes us to2 this we pray for in the sixth petition4 ,that which we are more particularly to consider in this answer1 is1 what we are taught to pray for in the first petition1 which is contained in these words1 ,hallowed be thy name4 ,by the name of ,god we are to understand every thing1 by which he is pleased to make himself known to his creatures1 as when he discovers himself in his divine perfections1 which are either essential or personal1 absolute or relative2 and in his glorious titles1 as the ,lord of ,hosts1 the ,god and ,rock of ,israel1 the hope of ,israel1 the ,god that cannot lye1 the ,father of mercies1 the ,god of all grace and glory1 the preserver of man2 which have all a tendency to raise in us the highest veneration for1 and esteem of him4 ,he has also made himself known by his ordinances1 words1 and works3 ,these are the subject-matter of this petition2 and when we pray that they may be sanctified1 we are not to understand hereby that they may be made holy2 but that the holiness and glory thereof may be demonstrated by him1 and that we may be enabled to adore and magnify him agreeably thereunto4 ,now the name of ,god may be said to be sanctified either by himself or by his people in different respects2 accordingly1 ,i4 ,we pray that ,god would sanctify1 that is1 demonstrate the glory of his own name1 or proclaim and make it visible to the world1 so as to excite that adoration and esteem which is due to him4 ,his name1 indeed1 has been eminently glorified in all ages1 in the various methods of his providence and grace2 whereby his power1 wisdom1 and goodness have been illustrated in the eyes of angels and men2 and1 in all his works1 he has appeared to be a ,god of infinite holiness3 ,we therefore pray that he would continue to glorify these perfections1 and enable us to improve the displays thereof to our spiritual advantage4 ,this is a subject of the highest importance1 without which we cannot give to ,god the glory due unto his name2 therefore1 as praise is joined with prayer1 it is necessary for us to take a view of the various ways by which ,god has manifested the glory of his holiness4 ,we might here consider how he did this in his creating man at first1 without the least blemish or disposition in his nature to sin1 and enstamped his own image upon him1 which principally consisted in holiness1 which was the greatest internal beauty and ornament that he could be endowed with4 ,but that which we shall principally consider1 is1 how the holiness of ,god is demonstrated in his dealings with fallen man4 ,his suffering sin to enter into the world1 was not inconsistent with the holiness of his nature1 since his providence1 as has been observed elsewhere1 was not conversant about it1 by bringing any under a natural necessity of sinning2 and therefore there is not the least ground to charge him1 with being the author of sin4 ,we now proceed to shew how the holiness of ,god was glorified in the dispensations of his providence towards fallen man1 and in the methods he took in order to his recovery4 #a4 ,the holiness of ,god was glorified1 or he sanctified his great name1 in the dispensations of his providence towards fallen man1 before he gave him any hope of salvation4 ,it cannot be supposed that this rebellion against1 and apostacy from ,god1 should not be highly resented by him2 accordingly we read of his proceeding against the rebel as a judge1 charging his crime upon him1 and passing sentence pursuant to the demerit of his sin2 and all the miseries that we are exposed to1 either in this life1 or that which is to come1 are the result of the display of his holiness1 as a sin-revenging ,judge4 ,as soon as ever our first parents sinned against him1 he charged the guilt thereof on their consciences1 and thereby filled them with a dread of his wrath3 ,hence proceeded an inclination to flee from his presence2 and when they heard the voice of the ,lord coming to call them to an account for what they had done1 they were afraid4 ,this is ,god's usual method in dealing with sinful creatures3 ,he first convinces them of sin by the law1 and awakens the conscience1 so that his terrors are set in array against it round about1 before he speaks good and comfortable words by the gospel3 ,and by this means he sanctifies his name1 and thereby discovers his infinite hatred of all sin3 but we shall principally consider1 #b4 ,how ,god glorifies his holiness in the method he has taken to deliver man from that guilt and misery1 under which he had brought himself4 ,the terms of reconciliation and salvation1 were such as tended to secure the glory of his justice2 and therefore he insisted on a satisfaction to be given1 without making the least abatement of any part of the debt of punishment that was due for our sin2 and accordingly he spared not his own ,son1 ,rom4 viii4 #cb4 but delivered him over unto death1 and obliged him to drink the bitterest part of that cup which was most formidable to nature1 and which1 had it been possible1 he would fain have been excused from drinking2 therefore he is represented1 by one of the evangelists1 as praying1 that ,god the ,father would take this cup from him1 ,mark xiv4 #ce1 #cf4 and by another1 that he would save him from this hour1 ,john xii4 #bg4 ,nevertheless1 he expresses the utmost resignation to the divine will2 and being sensible that this was an expedient to glorify the holiness of ,god1 he does1 as it were1 give a check to the voice of nature1 and submits to bear the punishment he came into the world to suffer1 how terrible soever it might be2 and therefore says1 ,father glorify thy name1 q4 d4 ver4 #bh4 take what method is most expedient to demonstrate the glory of thy holiness let the whole debt be exacted on me1 ,i am willing to pay the utmost farthing3 ,upon this ,god says1 by a voice from heaven1 ,i have glorified it1 and will glorify it again2 that is1 in every step that has been1 or shall be taken1 in order to the bringing about the work of redemption1 ,i have hallowed my name1 and will do it hereafter4 ,and1 in this respect1 ,god's holiness was glorified in finishing transgression1 making an end of sin1 bringing in everlasting righteousness1 and also in the impetration of redemption1 by our great ,mediator and ,surety4 #c4 ,god has sanctified his name in all the methods which he has taken in the application of redemption1 in the various dispensations of his providence and grace towards his church and people2 and in order hereunto1 he has determined1 that if his children forsake his law1 and walk not in his judgements2 if they break his statutes and keep not his commandments1 he will visit their transgression with the rod1 and their iniquity with stripes1 ,psal4 lxxxix4 #cj1 #cb4 ,and this is done to manifest the glory of his holiness3 ,though he is pleased to pardon their iniquity for the sake of ,christ's righteousness2 yet they shall know1 by experience1 that he hates it2 and therefore1 whatever be his designs of grace1 with respect to his redeemed ones1 as to the event thereof1 they shall1 notwithstanding1 find that their sin shall not altogether go unpunished1 though this punishment be not of the same kind with that which was suffered by ,christ1 from the hand of vindictive justice demanding satisfaction4 ,moreover1 ,god has sanctified his name1 in that he has connected sanctification with salvation2 therefore he has said1 ,without holiness no man shall see the ,lord1 ,heb4 xii4 #ad4 ,he first makes his people holy1 and then happy2 every mercy that he bestows1 is a motive or inducement to holiness2 and all the ordinances and means of grace are made subservient to answer this end4 ,here we may take occasion to observe the various methods1 whereby ,god has sanctified his name1 in all his dealings with his church1 in the various ages thereof1 both before and since our ,saviour's incarnation2 7#a47 ,under the legal dispensation4 ,the people1 whom he chose out of all the nations of the earth1 and called them by his name2 among whom he designed to magnify his perfections in such a way1 as argued them to be the peculiar objects of his regard above all others1 as he designed to make them high in name1 in praise1 and in honour2 these are styled an holy people1 ,deut4 xxvi4 #ai4 and elsewhere1 holiness unto the ,lord1 ,jer4 ii4 #c4 and the wonderful things that he did for them in destroying their enemies1 when he brought them out of ,egyptian bondage1 gave them occasion to celebrate his name1 as a ,god glorious in holiness1 fearful in praises1 doing wonders1 ,exod4 xv4 #aa4 and the worship that he established among them was such1 in which he expressly required holiness1 both in heart and life2 and when1 at any time1 they cast a reproach on his perfections1 or defiled and debased his holy institutions1 he testified his displeasure against them in the highest degree3 ,of this we have various instances in the judgments which he has executed on particular persons for not performing what he had commanded1 with the greatest exactness1 in those things which related to his worship3 ,thus when ,nadab and ,abihu offered strange fire1 they were devoured1 before the ,lord1 by fire from heaven1 ,lev4 x4 #a1 #b4 ,and1 when ,david was bringing the ark of ,god to ,jerusalem1 we read1 that ,uzzah put forth his hand to take hold of it to prevent its falling1 when shaken by the oxen1 which he1 doubtless1 did with a good design1 and it is therefore called an error1 rather than a presumptuous sin2 yet it is said1 that the anger of the ,lord was kindled against him1 so that he smote him that he died by it1 #b ,sam4 vi4 #f1 #g4 this being contrary to an express law which ,god had given1 that the sons of ,kohath should bear the ark1 but they should not touch it1 or any holy thing that was covered1 lest they die1 ,numb4 iv4 #ae4 ,and elsewhere we read1 that some of the men of ,bethshemesh1 because they had looked into the ark of the ,lord1 were smitten1 so that fifty thousand1 and threescore and ten of them died1 #a ,sam4 vi4 #ai4 inasmuch as ,god had forbidden that any should indulge their curiosity1 so far as to look on the holy things on pain of death1 ,numb4 iv4 #bj4 ,and he also threatened the children of ,israel with death1 if any of them who were not appointed to minister in holy things1 came nigh the tabernacle of the congregation1 so as to perform that service which they were not sanctified or called to1 since this was reckoned no other than an instance of profaneness in them4 ,and if ,aaron himself1 whose office was to go into the holiest of all to perform the yearly service1 in which he was to make atonement for the sins of the whole congregation1 presumed to do this1 at any other time but that day which ,god had appointed1 he was to be punished with death1 ,lev4 xvi4 #b4 ,and1 when any thing was brought into the worship of ,god1 contrary to what he had instituted1 which was reckoned no other than a profaning it1 ,god hallowed his own name1 by pouring forth his wrath on those who gave occasion to1 or complied with it4 ,thus when ,jeroboam1 set up calves in ,bethel and ,dan1 made priests of the lowest of the people1 which were not of the sons of ,levi1 ordained feasts like those which ,god had appointed2 and1 in many other instances1 corrupted his worship1 whereby the people1 who complied with him herein1 were led aside from ,god1 it is said1 ,this became sin unto the house of ,jeroboam1 even to cut it off1 and to destroy it from off the face of the earth1 #a ,kings xii4 #bi-cc4 compared with chap4 xiii4 #cd4 ,and when ,ahaz erected an altar1 according to the pattern of that which he saw at ,damascus1 and sacrificed to the gods of the people1 from whom he had took the pattern thereof1 this brought ruin on him and his kingdom1 #b ,kings xvi4 #aj4 compared with #b ,chron4 xxviii4 #bc4 ,and when ,uzziah usurped the priest's office1 by offering incense in the temple1 ,god immediately testified his displeasure against him1 by smiting him with leprosy2 whereby he was separated from the congregation of the ,lord1 and rendered unfit to govern his people to the day of his death1 #b ,chron4 xxvi4 #af1 #bj1 #ba4 ,and when holy men1 in any instance1 have not sanctified his name in the eyes of the people1 ,god has highly resented it3 ,thus when ,moses and ,aaron spake unadvisedly with their lips1 upon which account they are said not to sanctify the name of ,god at the waters of ,meribah he tells them1 that therefore they should not bring the children of ,israel into the land of ,canaan1 but should die in the wilderness1 ,numb4 xx4 #ab4 ,and1 as we have many instances of the judgments of ,god on particular persons1 for not sanctifying his name2 so we have a public and visible display of his holiness1 in his dealings with the whole nation of ,israel1 after their many revolts from him1 when they served other gods1 and not only corrupted1 but laid aside his institutions1 and were guilty of those vile abominations1 which were inconsistent with the least pretensions to holiness2 ,god sanctified his own name1 not only by reproving them by the prophets1 but sending those many judgments which were the forerunners of that desolation1 which they had reason to expect1 and then by delivering them into the hand of those who carried them captive1 ,israel into ,assyria1 and ,judah into ,babylon4 ,this leads us to consider1 7#c47 ,how ,god has1 and still continues to sanctify his name1 under the gospel-dispensation4 ,our ,lord ,jesus ,christ1 who is the ,head and ,saviour of his church1 has1 in his whole administration1 set forth the glory of ,god's holiness4 ,this appears1 #a4 ,in that he came into the world1 with a commission from his ,father1 to engage in the work of our redemption2 and accordingly he is said to have been sanctified and sent into it for this very purpose1 ,john x4 #cf4 ,and1 when he entered on his public ministry1 he produced his commission1 and gave undeniable proofs that he was the ,messiah1 the person whom ,god the ,father had sealed1 and set over his house to manage this great affair4 ,every miracle which he wrought1 was a divine testimony for the confirmation of this truth1 that the gospel-dispensation took its rise from ,christ our great ,mediator1 and was a glorious display of the holiness of ,god2 and the world could not have the least ground to think they were imposed on1 when they concluded that this ,jesus was he that was to come into the world 7according to the predictions of all the holy prophets that went before him7 to erect that dispensation in which his own and his ,father's glory were eminently to shine forth1 and thereby the name of ,god was to be hallowed in a greater degree than it had ever been before4 #b4 ,god sanctifies his own name under the gospel-dispensation1 in raising ,christ from the dead1 after he had finished the work which he came into the world about2 in which respect it may be said of him1 that for1 or after the suffering of death1 he was crowned with glory and honour1 ,heb4 ii4 #i4 and put into a capacity of applying the redemption which he had purchased1 so that ,god the ,father glorified the ,son1 that the ,son also might glorify him1 ,john xvii4 #a4 ,that this was not done till he had made a full satisfaction to the justice of ,god1 and thereby glorified his holiness to the utmost1 has been already considered2 after this he entered upon his glory2 and from that time the gospel-dispensation might1 by way of eminency1 be said to begin1 upon which occasion we may apply the words of the ,psalmist1 #8,sing unto the ,lord ye saints of his1 and give thanks at the remembrance of his holiness1' ,psal4 xxx4 #d4 #c4 ,god sanctified or hallowed his name in the method which he took in his dealings with the ,jewish nation1 after ,christ's ascension into heaven1 which made way for the establishment of the gospel-church1 and was in itself an awful display of his holiness4 ,it must be supposed1 that the treatment1 which our ,saviour met with from that nation1 who might be said herein to fill up the measure of their iniquities to the utmost1 would be followed with some terrible displays of divine vengeance2 and thus it was1 as appeared by the utter ruin of their civil and religious liberties1 which were the immediate consequence thereof2 and this is a visible proof of the truth of the ,christian religion1 and a very awful instance of ,god's being sanctified in them4 #d4 ,the holiness of ,god farther appears in the methods which he took to propagate his gospel through the world1 which was not to be done by might or power1 nor by those methods of secular policy1 whereby civil states are advanced2 but by his ,spirit1 whereby they who were called1 were sufficiently qualified for this important work2 who preached the gospel to all nations1 according to the commission that was given them1 confirmed it by miracles1 and were instrumental in gathering a people out of the world1 that yielded themselves willing subjects to ,christ1 a people called by his name1 and subjected and entirely devoted to him4 #e4 ,the holiness of ,god appears in all those doctrines which were preached1 on which the faith of the church is built1 and those ordinances in which they were to express their subjection to ,christ1 and hope of salvation by him4 #ast1 ,the doctrines of the gospel are all pure and holy2 their great design is to set forth the harmony of the divine perfections1 as displayed in the method of salvation by ,jesus ,christ2 and to induce those who are made partakers thereof1 to serve him in holiness and righteousness2 and there is no gospel-doctrine that gives the least countenance1 or leads to licentiousness4 ,none have a right to claim an interest in ,christ's righteousness1 or to hope for that salvation which he has purchased1 but they who believe1 and none can be said to believe1 to the saving of the soul1 but they who are enabled to perform all those duties1 whereby it will appear1 that they are an holy1 as well as an happy people4 #b;dly1 ,all those ordinances which ,christ has instituted in the gospel1 have a tendency to set forth the holiness of ,god4 ,what these are1 has been considered under foregoing answers2 as also1 that they were instituted by ,christ1 and that no creature has a right to invent any modes of worship1 or make any additions to his institutions1 without incurring the guilt of depraving and sullying the beauty of gospel-worship#aad2 and therefore all that ,i shall add under this head1 is1 that as these are set apart1 and sanctified by ,god1 to be means of grace1 and pledges of his presence2 so they1 who engage herein1 are to do it with this view1 that they may be made holy in all conversation1 as he who hath called them is holy2 and hereby ,god sanctifies his own name in the dispensations of his providence and grace4 ,now when we pray1 ,hallowed be thy name1 with a particular view to what ,god does in order hereunto1 we adore him with an holy trembling1 when we behold the displays of his vindictive justice in punishing sin2 and if he sees it necessary to secure his own honour as the governor of the world1 so that without it he would not appear to be an holy ,god1 nor the glory of his truth in those threatenings which he has denounced against sin1 discovered1 we are fully satisfied that all his ways are right1 as acquiescing in his providence2 and when his judgments are made manifest1 we say1 ,hallowed be thy name4 ,however1 when we put up this petition1 with a particular view to ,god's executing his threatened vengeance on his enemies1 several cautions are to be used4 ,as1 #ast1 ,we are to take heed that we do not do this out of hatred to the persons of any1 for even they who are the monuments of divine justice1 in whom ,god will be glorified as a sin-revenging judge1 are the objects of our compassion1 as they are miserable1 how much soever that sin1 which is the cause thereof1 is to be hated and detested by us4 #b;dly1 ,we must always pray1 that ,god would rather convert than destroy his enemies1 were it consistent with his purpose1 which must be accomplished4 #c;dly1 ,we are never called to pray expressly for the damnation of any one1 how great an enemy soever he may have been to ,god or us2 but rather1 on the other hand1 that ,god would glorify his name in his salvation by ,jesus ,christ4 #dthly1 ,if we pray that ,god would prevent those evils1 which his church is exposed to1 through the power or malice of its enemies1 and1 in order thereunto1 that he would remove them out of the way1 that they may not be able to hurt them2 this is to be considered only as an expedient for their safety1 so that if one of the two must suffer ruin1 we rather desire that it may be his enemies than his people4 ,we should be glad if ,god would be pleased to bring about the welfare of his church some other way2 but if not1 when we pray that his name herein may be hallowed1 it is principally with submission to his will1 and an humble acknowledgment that all his judgments are right4 ,thus concerning ,god's sanctifying his own name1 as the subject-matter of our prayer in this petition4 ,,ii4 ,when we pray1 ,hallowed be thy name1 we signify our desire that we may be enabled to glorify ,god in every thing whereby he makes himself known3 ,in which there is something supposed1 namely1 that all men are utterly unable and disinclined1 of themselves1 to honour ,god aright1 or to improve the various displays of his glory1 which we behold in his word and works3 ,this arises from the sinfulness of our nature1 our alienation from1 and opposition to an holy ,god2 so that without the assistance of his ,spirit1 we are not able to do any thing that is good2 and therefore we pray that ,god would make us holy1 by rendering the means of grace conducive thereunto1 that we may give him the glory due to his name4 ,but the thing more especially prayed for1 with respect to ourselves and others is1 that we may be enabled to act suitably to the discoveries which ,god has made of his divine perfections2 that we may adore his wisdom1 power1 and goodness in all he does1 and worship him in all ordinances in an holy manner1 or1 as the ,psalmist expresses it1 ,worship the ,lord in the beauty of holiness1 ,psal4 xxix4 #b4 ,we are also to desire that all his holy institutions may be made means of grace to us1 that we may be sanctified by his truth1 that beholding1 as in a glass1 the glory of the ,lord1 we may be transformed into his image1 consisting of holiness and righteousness1 that we may have an high esteem of every thing whereby he makes himself known1 and glorify him in thought1 word1 and deed4 #a4 ,that we may never think or speak of the divine perfections1 but with a becoming reverence1 and suitable acts of faith1 agreeably thereunto2 that when he discovers himself as a ,god of infinite wisdom1 we may not only admire the traces and footsteps thereof1 as they are visible in all his works1 but desire that we may thereby be made wise unto salvation4 ,when we conceive of him as a ,god of infinite power1 we are to desire that he would enable us to have recourse to him1 to work all that grace in us which can be effected by none but him with whom all things are possible4 ,and1 when he discovers himself as a ,god of infinite goodness and mercy1 that we may be encouraged to hope that we shall be made partakers thereof1 by his communicating to us the blessings that accompany salvation4 ,and when he reveals himself as a ,god of infinite holiness1 that we may be conformed to him1 in some measure1 so as to be enabled to hate and fly from every thing which is contrary thereunto2 and that all sin1 which contains in it a reflection on the purity of his nature1 as well as a contempt of his authority1 may be abhorred and detested by us4 ,and when he discovers himself as a ,god of infinite faithfulness1 a ,god that keepeth covenant and mercy1 to them that fear him1 who has made many promises respecting their salvation1 and will certainly accomplish them1 that we may depend upon1 and put our trust in him2 that he would remember his good word unto us1 upon which he hath caused us to hope4 ,when he makes himself known as our ,creator1 he the ,potter1 and we the clay1 that we may be well pleased with all the dispensations of his providence towards us1 as considering that he has a right to do what he will with his own4 ,and when he reveals himself as our ,redeemer1 we are to pray1 that we may be able to conclude1 that we are bought with that invaluable price1 which ,christ gave for his elect3 ,and if we have a comfortable hope concerning our interest therein1 that we may walk as becomes those who are hereby laid under the highest obligations to love him1 and live to him4 #b4 ,that we may worship him in a right manner1 in all his ordinances3 ,accordingly1 when he encourages us to attend to what he imparts therein1 as in hearing1 or reading the word1 we pray1 that we may be enabled to receive the truth in the love thereof1 and improve it as that which is not the word of men1 but of ,god1 which effectually worketh in them that believe1 #a ,thess4 ii4 #ac4 that we may esteem it as the only infallible rule of faith and duty2 that we may be enabled to hide it in our hearts1 that we may not sin against him1 ,psal4 cxix4 #aa4 ,and when we should draw nigh to him in prayer1 in which he requires1 that we should sanctify his name as a ,god all-sufficient1 on whom we depend for the supply of our wants2 or when we bless and praise him for what we have received1 that the frame of our spirits may be suited to the spirituality and importance of the duty we are engaged in1 that we may not be like those whom our ,saviour speaks of1 who draw nigh to him with their mouths1 and honour him with their lips1 while their heart is far from him1 ,matt4 xv4 #h4 #c4 ,as ,god makes himself known to us by his works1 we are to beg of him1 that in the work of creation1 we may see and admire his eternal power and ,godhead1 and in his works of common providence1 as upholding and governing all things1 we may take occasion to adore the manifold wisdom of ,god1 his almighty power1 and the inexhaustible treasure of his goodness which appears therein3 ,but more especially when he discovers himself in the gracious dispensations of his providence1 in those things which have an immediate reference to our salvation1 we are to beg of him1 not only that he would enable us to look on them with admiration2 but1 particularly1 to express our love and thankfulness to ,christ our great ,mediator and ,advocate1 as those who humbly trust and hope that we have an interest in him by faith4 ,thus concerning our requesting these things for ourselves4 ,we might here observe something concerning our doing it for others1 for whom we are to pray1 that they may have the highest esteem for ,god in all those respects and consequently that his name may be known throughout the whole world1 not barely as the ,god of nature1 but as he has revealed himself in his word2 and therefore we are to pray1 that the way of salvation1 by ,christ1 may be known1 and his name adored and magnified as a ,redeemer and ,saviour in those parts of the world1 which are1 at present1 destitute of gospel-light2 and that1 where the word is preached1 it may be received with faith and love1 that they who are called ,christians may walk more becoming that relation which they stand in to the blessed ,jesus4 ,thus concerning the subject-matter of our requests in this petition1 respecting ,god's enabling us and others1 to glorify him in every thing by which he makes himself known4 ,there are two things inferred from hence in the close of this answer4 7#a47 ,that when we pray1 that ,god would sanctify his name1 it is1 in effect1 to desire that he would prevent and remove every thing which is dishonourable to it4 ,some things tend to cast so great a reproach on the name of ,god1 that sinners are hereby hardened in their opposition to him2 as ,david1 by his sin1 is said to have given great occasion to the enemies of the ,lord to blaspheme1 #b ,sam4 xii4 #ad4 ,and ,god is highly dishonoured by those open and scandalous sins which are committed by such as make a profession of religion2 whereby it appears that they are strangers to the power thereof1 and lay a stumbling-block in the way of those who are too ready to take an estimate of the ways of ,god1 from the conversation of them1 who in words profess1 but in works deny him4 ,some deny the very being1 perfections and providence of ,god1 or being ignorant of him1 worship they know not what2 and there are others who treat things sacred with profaneness and scurrility2 and1 instead of sanctifying the name of ,god1 openly blaspheme and cast a contempt on all his sacred institutions4 ,therefore1 #a4 ,we are to pray1 that ,god would prevent and remove atheism4 ,when persons not only act as though there were no ,god1 but1 with blasphemy1 and daring insolence1 express this in words3 ,these are generally hardened in their iniquities1 and bid defiance to his justice2 as though they were1 as it is said of the ,leviathan1 made without fear1 ,job xii4 #cc4 and were not apprehensive of any ill consequences that will ensue hereupon4 ,these are not to be convinced by arguments1 though there is nothing that occurs in the works of creation and providence1 but what might confute and put them to silence1 did they duly attend to it3 ,therefore we are to pray1 that ,god would assert his divine being and perfections1 and give them some convincing proof thereof1 by impressing the dread and terror of his wrath upon their consciences1 that hereby they may learn not to blaspheme2 or that he would give them that internal light1 by which they may be brought to adore and sanctify his name4 ,and whereas there are multitudes of practical atheists1 who behave themselves as though there were no ,god to observe what they do1 or punish them for it1 therefore they presumptuously conclude1 that they may rebel without being called to an account2 we are to pray1 that ,god1 by his grace1 would prevent and fence against prevailing impiety1 by working a thorough reformation in the hearts of men1 to the end that practical godliness may be promoted1 and thereby he may be glorified4 #b4 ,we are to pray1 that ,god would prevent and remove that ignorance which is inconsistent with persons sanctifying his name4 ,this respects1 more especially the not knowing or enquiring into those great doctrines1 which are of the highest importance1 and more directly tend to the advancing the glory of ,god1 and the obtaining eternal life4 ,in these who are destitute of divine revelation1 this ignorance is invincible2 therefore1 with respect to such1 we are to pray1 that ,god would grant to them the means of grace1 by sending his gospel among them2 that they who sit in darkness1 and in the region and shadow of death1 may have a glorious light shining about them1 whereby they may be made acquainted with the way of salvation by ,jesus ,christ3 ,but there are others who sit under the sound of the gospel1 and yet remain strangers to the great doctrines thereof1 who have no love to the truth1 and act as though it did not belong to them1 to study the scriptures2 these are wilfully ignorant1 like those who are said to hate knowledge1 and not to choose the fear of the ,lord1 ,prov4 i4 #bi4 ,we are to pray1 with regard to such1 that in order to their sanctifying the name of ,god1 they may be led into the knowledge of those great doctrines1 in which the glory of the ,father1 ,son1 and ,holy ,ghost1 is set forth1 as it is in the work of redemption by ,christ1 together with the way in which righteousness and life may be attained2 and that they may know what are those graces which are inseparably connected with1 and necessary to salvation4 #c4 ,we are to pray1 that ,god would prevent or remove idolatry2 and that either such as is more gross and practised by the ,heathen and others1 who give that worship to creatures1 that is due to ,god alone2 or else1 that idolatry which may be observed in the hearts and lives of many1 who though they abhor the grosser acts thereof1 are1 nevertheless1 guilty of this sin1 in that they love the creature more than ,god4 ,this is what we all are either chargeable with1 or in danger of1 which is directly contrary to our sanctifying the name of ,god3 ,therefore we are to pray1 with respect to the former1 that he would convince them what they falsely call worship1 is a dishonour to1 and abhorred by him2 and1 with respect to the latter1 that he deserves our supreme love1 and will not admit of any thing to stand in competition with him2 and that he would enable us to love him with all our heart1 soul1 mind1 and strength3 ,and1 in order hereunto1 that he would deliver us from the iniquity of covetousness1 or those inordinate affections1 whereby we are inclined immoderately to pursue after the world1 which is inconsistent with an heavenly conversation2 and that we may be kept from self-seeking1 or trusting to our own righteousness for justification1 or giving that glory to any other which is due to ,god alone4 #d4 ,we are also to pray for the preventing and removal of that profaneness which is contrary to the sanctifying the name of ,god2 that persons may not give themselves that liberty1 which many do1 to treat things sacred in a common way1 or make religion the subject of wit and drollery2 which is very disgustful to the ears of those who have an awe of ,god on their spirits1 and altogether unbecoming persons professing godliness4 ,we are also to beg1 that ,god would deliver us from engaging in religious duties in a formal way1 as though his name were to be sanctified only by an external shew or appearance of religion1 without that internal frame or disposition of heart which is required in all those who draw nigh to him in an holy manner2 and also that we may be kept from making any innovation in the worship of ,god1 and thereby profane it1 while we pretend to add to the beauty thereof1 and its acceptableness in his sight2 which is so far from hallowing his name1 that it is highly provoking to him4 7#b47 ,another thing inferred from the account we have had of those methods by which the name of ,god is said to be sanctified1 is1 that we are to beg of him1 that1 by his overruling providence1 he would direct and dispose of all things to his own glory4 ,this is his immediate work2 without which his name would not be sanctified by his creatures4 ,and it consists in his bringing a revenue of glory to himself1 out of those things that seem to be subversive of it4 ,it is one of the glories of providence1 that hereby ,god brings good out of evil1 and renders some things subservient to his interest1 which1 in themselves1 have a tendency to overthrow it4 ,this may be observed in several things consequent upon the sins and persecutions of the church4 ,thus when ,israel revolted from ,god1 by making the golden calf in the wilderness1 he first humbled them greatly for it1 and then spirited them with zeal to execute judgment on those who did not repent of it2 and afterwards1 when1 at ,moses's intreaty1 he forgave this sin1 he filled them with a zeal for the establishing his worship equal to that which had been expressed before in profaning his name2 so that1 as they then parted with their golden ear-rings1 to make the idol which they worshipped1 ,exod4 xxxii4 #b1 #c4 now they make a very large contribution for the building of the tabernacle1 chap4 xxxv4 #ba-bi4 and xxxvi4 #e1 #f4 ,and when1 by their abominable idolatry1 they had provoked ,god to give them into the hands of those that carried them captive into ,babylon3 ,this was so far over-ruled by his providence1 as that they were never guilty of idolatry afterwards1 whatever temptations they had to it therein2 so that when they were returned from captivity1 how much soever they were chargeable with want of zeal for the building the temple1 and setting up public worship in it1 ,hag4 i4 #i4 or1 for many other crimes1 in that the priests sought their secular interest rather than the glory of ,god1 in performing several branches of their office in a profane manner1 and thereby rendering the public worship contemptible1 and offering the refuse of the flock in sacrifice to ,god1 for which they were reproved by him1 ,mal4 i4 #aj4 seq4 yet we never find them reproved for idolatry after their captivity4 ,this some think to be the meaning of that vision which the prophet ,zechariah had of the woman who was called wickedness1 sitting the midst of ,ephah2 and this being born by two women that had wings like the wings of a stork into the land of ,shinar1 viz4 ,chaldea1 to build an house for it1 ,zech4 v4 #g1-aa4 so that it might there be established1 and set upon her own base1 intimating that the idolatry of the ,heathen should not spread itself among the ,israelites as it had done1 but be confined to those parts of the world which had set it up before2 and therefore this is considered as what was the proper seat thereof1 and not the church4 ,and this seems also to be foretold by the prophet ,hosea1 when he says1 that the children of ,israel1 after they had been many days without a king1 without a priest1 and without a sacrifice2 adds1 that they should be without an image1 ,hos4 iii4 #d4 ,the former was an affliction1 and denotes1 that they should have their civil and religious state broken and discontinued2 the latter seems to intimate1 that providence would so far over-rule this1 that they should be disinclined and averse to idolatry1 as they are at this day1 though1 in other respects1 altogether alienated from ,god4 ,and all the persecutions which the church has met with from its enemies1 with a design to bring about its ruin and destruction1 have been over-ruled for the furtherance of the gospel4 ,thus when ,saul1 before his conversion1 made havock of the church1 entering into every house1 and haling men and women1 committed them to prison2 so that a great persecution was raised against it by his instigation2 and the people of ,god could not meet safely at ,jerusalem1 but were scattered abroad throughout the regions of ,judea and ,samaria1 ,acts viii4 #a1-e4 this was ordered1 by the providence of ,god1 for the greater spread of the gospel1 so that the ,samaritans received the word of ,god4 ,and in following ages1 we may observe1 that whatever attempts have been made against the interest of ,christ in the world1 they have1 contrary to the design of his enemies1 been made subservient to the promoting its greater advancement1 as some have observed1 that the blood of the martyrs has been the seed of the church2 and herein the ,psalmist's prediction has been fulfilled1 ,surely the wrath of man shall praise thee1 and the remainder of wrath shalt thou restrain1 ,psal4 lxxvi4 #aj4 and oftentimes1 when the gospel has1 like the sea1 lost ground in one part of the world1 it has gained it in another4 ,moreover1 we may observe1 that ,god glorifies his holiness by over-ruling the falls and miscarriages of particular believers1 as hereby they are made more humble1 watchful1 and circumspect for the future2 and1 when restored from their backslidings1 put upon admiring his grace1 and excited to thankfulness1 which the nature of the thing requires4 ,they also take occasion from hence1 to warn others1 lest they be entangled in the same snare1 out of which they have escaped2 or1 if fallen1 to recommend to them those methods of divine grace where they have been recovered4 ,this improvement the ,psalmist made of the dealings of ,god with him1 when he speaks of his being brought out of an horrible pit1 out of the miry clay2 his feet set upon a rock1 and his goings established2 he adds1 many shall see it and fear1 and shall trust in the ,lord1 ,psal4 xl4 #b1 #c4 ,and when ,god's people have been greatly dejected under the troubles they have met with2 he has over-ruled this for the restoring comforts to them1 and then enabling them to comfort others1 in like afflictions1 which1 as the apostle expresses it1 redounds to their consolation and salvation1 #b ,cor4 i4 #f4 ,thus concerning the first petition of the ,lord's prayer1 as it is explained in the answer before us4 ,we shall now consider how it may be reduced into practice1 that we may be directed in our addressing ourselves to ,god in those things that concern the glory of his name4 ,accordingly1 it is as though we should say1 8,we adore thee1 ,o our ,god1 that thou hast been pleased to make such discoveries of thyself to thy people1 as thou hast done in all ages2 and in particular1 we give thanks at the remembrance of thine holiness3 ,thou mightest1 indeed1 have glorified thy name in the everlasting destruction of the whole race of fallen man2 but thou hast sanctified thy name1 and advanced thy perfections in bringing about the work of our redemption by a ,mediator1 in which justice and mercy are met together1 righteousness and peace have embraced each other2 and thou hast hereby a greater revenue of glory redounding to thy name1 than by all thine other works1 or than could have been brought to thee by the united services of the most excellent creatures4 ,we also bless thee that thou hast been pleased to make those bright discoveries of thyself in thy word1 which thou hast magnified above all thy name2 that thou hast given us thy gospel1 and all the ordinances and means of grace1 that hereby thou mayest gather to thyself a people out of the world1 who might be holy in all conversation1 as thou who hast called them art holy4 ,we confess1 that we have not sanctified thy name as we ought1 nor attended on thine ordinances with that reverence and holy fear that is due to thy divine ,majesty1 for which thou hast testified thy displeasure against us1 in withdrawing thy presence from thine own institutions4 ,we acknowledge that herein thou art righteous1 and hast punished us less than our iniquities have deserved2 for thou mightest have removed thy candlestick out of its place1 or taken thine ordinances from us1 as thou hast done from many1 who once worshipped thee1 as we do at this day1 but are now wholly estranged from thee4 ,revive thy work1 ,o ,lord1 we beseech thee1 and hereby sanctify thy great name3 ,let thy word have free course1 and be glorified3 ,set up thy standard against every thing that opposes thine interest in the world2 send forth thy light and thy truth1 whereby the ignorant may be instructed in the way of salvation by ,christ4 ,give a check to that atheism1 profaneness1 and irreligion that abounds among a professing people2 and let all the dispensations of thy providence have a tendency to bring about the work of reformation1 that thereby thou mayest be glorified1 and thy people enabled1 more and more1 to sanctify thee in every thing1 whereby thou makest thyself known40 ,footnote #aad3 ,see ,quest4 ,,cliv4 page #gi4 ,quest4 ,,cxci4 ,,quest4 ,,cxci4 ,what do we pray for in the second petition8 ,,answ4 ,in the second petition1 which is1 ,thy kingdom come1 acknowledging ourselves1 and all mankind to be1 by nature1 under the dominion of sin and ,satan2 we pray that the kingdom of sin and ,satan may be destroyed1 the gospel propagated throughout the world1 the ,jews called1 the fulness of the ,gentiles brought in1 the church furnished with all gospel officers and ordinances1 purged from corruption1 countenanced and maintained by the civil magistrate1 that the ordinances of ,christ may be purely dispensed and made effectual to the converting of those that are yet in their sins1 and the confirming1 comforting1 and building up of those that are already converted2 that ,christ would rule in our hearts here1 and hasten the time of his second coming1 and our reigning with him for ever2 and that he would be pleased so to exercise the kingdom of his power in all the world1 as may best conduce to these ends4 ,in this petition there are1 ,i4 ,some things supposed1 relating to the sovereignty and dominion of ,god over men1 and the position that it meets with1 which1 how great soever it be1 shall not hinder its advancement in the world4 ,,ii4 ,there are several things which we are directed to pray for1 relating thereunto4 ,i4 ,as to those things that are supposed1 we may consider1 #a4 ,that ,god is a great and glorious ,king4 ,this is the necessary result of his being the ,creator of all things2 from whence arises an universal propriety in them1 and a right to dispose of them at his pleasure1 in the methods of his providence1 so that he can no more lose his right to govern the world1 than he can cease to be ,god4 ,it may be farther observed1 that the subjects governed are intelligent creatures2 for1 though all other things are upheld by him1 and made use of to fulfil his pleasure2 yet they cannot be said to be under a law1 or the subjects of moral government4 ,therefore ,god is more especially related to angels and men as their ,king2 and as to that branch of his government1 which is exercised in this lower world1 it principally respects men4 ,now when ,god is said to be their ,king1 the exercise of his dominion is variously considered1 according to the different circumstances in which they are4 7#a47 ,as men1 they are the subjects of his providential kingdom2 in which respect they are not only the objects of his care and common goodness1 which extends itself1 as the ,psalmist says1 to all his works1 ,psal4 cxlv4 #i4 or1 as he gives to all1 life and breath1 and all things1 ,acts xvii4 #be4 ,but1 whatever he does in the world1 is1 some way or other1 designed for their use or advantage1 either as subservient to their happiness1 or as objects1 in which they behold the glory of his divine perfections that shines forth therein2 and1 in this respect1 as the ,god of nature1 he is ,king over the whole world1 whose glory infinitely surpasses that of the greatest monarch on earth4 ,when men are said to have dominion1 they derive it from his will and providence3 ,it is also limited2 whereas his is universal4 ,and they are accountable to him for the administration of that authority1 which he commits to them3 ,but he giveth no account of his matters to any one2 inasmuch as there is none superior to him4 ,moreover1 there are many flaws and imperfections in the government of the best kings on earth2 because their wisdom1 holiness1 power1 and justice are imperfect2 and sometimes the most desirable ends are not attained thereby3 ,but1 on the other hand1 the divine government is such as tends to set forth ,god's glorious perfections1 and answer the highest ends1 to wit1 the advancement of his own name1 in promoting the welfare of his creatures4 ,we may also observe1 that the greatest potentates on earth1 are not only mortal1 but their government is often subject to change1 and liable to be resisted and controuled1 by other kings like themselves3 ,whereas ,god has none equal with him2 therefore his government cannot be controuled2 and being all-sufficient1 he cannot be destitute of what is necessary to fulfil his purpose1 or advance his glory4 ,again1 none but ,god has a right to give laws to the consciences of men2 and1 indeed1 no government is properly spiritual1 and such as reaches the heart like his2 nor does the honour that is due to any other1 contain in it1 the least right to divine worship or adoration which belongs only to him4 7#b47 ,as ,god has a peculiar people in the world1 who are the objects of his grace1 these are the subjects of ,christ's mediatorial kingdom1 in which respect he is styled ,king of saints4 ,this is not only a divine honour which we ascribe to him2 but it belongs to him in particular as our ,redeemer3 and so it is to be understood whenever he is called a ,king in scripture1 as denoting that kingdom which he has received from his ,father2 whereas his right to govern the world1 which is styled his providential kingdom1 necessarily belongs to him as ,god1 and is no more conferred upon him by the will of his ,father1 than his divine nature or personality3 ,we do not therefore pray in this petition1 that he would govern the world2 for we may all well address ourselves to him1 that he would be an infinite ,sovereign1 and act agreeably to his divine nature1 which he cannot but be and do4 ,but the kingdom which is here intended1 which we have a more immediate regard to1 as the subject-matter of this petition1 is1 that which belongs to him as ,mediator1 which he received from the ,father2 who is said1 in this respect1 to have set him as his ,king upon his holy hill of ,zion1 ,psal4 ii4 #f4 concerning whom it was foretold1 that the government should be upon his shoulder1 ,isa4 ix4 #f4 ,this is therefore not only an honour1 but an office which he is invested with1 having received a commission from the ,father1 to execute it2 and whenever he is said to do any thing in the methods of his providence1 which have an immediate reference to the salvation of his people1 it contains in it the exercise of his dominion1 or is a branch of the glory of his ,mediatorial kingdom2 and this is what we have a peculiar regard to1 when we desire that his kingdom may come4 ,in this respect we pray1 that all the dispensations of his providence may tend to the application of that redemption which is purchased for his people2 and in particular1 that he would subdue them to himself1 take possession of their hearts1 govern them by his laws1 defend them by his power1 restrain and conquer all their enemies1 and1 at last1 admit them to inherit the kingdom prepared for them from the foundation of the world4 ,in the ,new ,testament ,christ's kingdom is generally taken for the gospel-dispensation2 in which he is represented as sitting on a throne of grace1 and sinners are invited to come and bow down before him1 and receive the blessings that he encourages them to expect1 as their merciful ,sovereign4 ,this kingdom of grace shall not cease to be administered by him1 till all his redeemed ones are made willing1 in the day of his power1 and1 pursuant thereunto1 brought into a better world2 and then it will receive another denomination1 as called1 the kingdom of heaven4 ,it is true1 the gospel-dispensation is often so called in the ,new ,testament1 as it respects the administration of his gracious government begun and carried on in this world2 whereas1 in heaven1 it will be administered in a most glorious manner1 agreeably to that state of perfection to which his saints shall be brought2 ,but these things having been particularly insisted on under a foregoing answer1 in which ,christ's ,kingly office was explained#aae2 we shall pass them over at present1 and proceed to consider another thing supposed in this petition1 viz4 #b4 ,that though ,god be the only supreme and lawful ,sovereign1 yet there are some who pretend to stand in competition with1 and usurp that dominion which belongs only to him4 ,accordingly man no sooner rebelled against him1 but he was under the dominion of sin1 and was inclined to serve divers lusts and pleasures1 and willingly gave himself over as a vassal of ,satan1 who1 from that time1 was styled the prince1 or god of this world1 the spirit that worketh in the children of disobedience1 ,john xii4 #ca4 #b ,cor4 iv4 #d4 ,eph4 ii4 #b4 ,we must not suppose that he has the least right to this kingdom1 or dominion1 in which he sets himself against the divine government2 yet sinners who rebel against ,god1 are said to be ,satan's subjects4 ,where the gospel is not preached1 he reigns without controul2 and false churches1 that oppose the faith contained therein1 are called1 ,synagogues of ,satan1 ,rev4 ii4 #i4 and1 indeed1 in all those places1 where ,christ's kingdom of grace doth not extend itself1 there persons are said to be subjects of ,satan's kingdom2 which is opposed to it4 ,these two kingdoms divide the world2 therefore1 when we pray1 that ,christ's kingdom may be advanced1 this includes in it an earnest desire1 that whatsoever has a tendency to oppose it1 may be ruined and destroyed4 ,and this leads us to consider1 ,,ii4 ,what we are to pray for in this petition4 ,here let it be observed1 that we are not to pray1 that ,god would govern the world1 or exercise his providential kingdom1 for that he cannot but do2 neither are we to pray that ,christ's kingdom may come1 in the same sense in which the church prayed for it1 before the gospel-dispensation1 which is called his kingdom1 was erected2 since that would be1 in effect1 to deny that there is such a kingdom2 or1 that our ,saviour has a church1 in which he exercises his government in the world3 ,nevertheless1 we are to pray1 that ,god would eminently display his perfections for the good of his people1 in his providential government of the world1 and over-rule all the dispensations thereof1 for the advancement of his own name1 and the happiness of his church and people2 and though 7as we have but now observed7 we are not to pray that the gospel-dispensation may be erected2 yet we are to pray that ,christ's spiritual kingdom may be farther extended1 subjects daily brought into it1 and the blessed fruits and effects thereof1 which tend to promote his own glory1 and his people's happiness may be abundantly experienced by them3 ,but1 that we may more particularly explain the several things contained in this answer1 which respect the subject-matter of our prayers1 when we say1 ,thy kingdom come1 we express our desire1 #a4 ,that the kingdom of sin and ,satan may be destroyed3 ,this ,christ will certainly do in his own time1 inasmuch as it is directly opposite to his kingdom4 ,the ,devil's chief design is to draw ,christ's subjects off from their allegiance to him3 ,therefore he will certainly plead his own cause1 that his enemies may not take occasion to insult him1 as though they had gained a victory over the ,almighty4 ,moreover1 his holiness and justice obliges him to do this2 for since ,satan's kingdom is supported by sin's gaining strength1 and this tends to cast a reproach on the divine perfections2 it must be destroyed4 ,and to this we may add1 that every one who is converted1 is1 7as the apostle says7 delivered from the power of darkness1 and delivered into the kingdom of ,god's dear ,son1 ,col4 i4 #ac4 ,therefore we pray1 that ,christ's interest may flourish in the world1 which includes in it a desire1 that whatsoever is contrary to it1 may be thrown down4 ,there are various steps and degrees whereby ,satan's kingdom has been1 and shall be weakened1 till it shall be1 at last1 wholly destroyed4 7#a47 ,it met with a great shock when the first gospel promise was given to ,adam in paradise1 relating to the seed of the woman bruising the serpent's head1 ,gen4 iii4 #ae4 or ,christ's coming to defeat this deep-laid design against the interest of ,god in the world1 by giving him a total defeat to him that was at the head thereof4 ,till this promise was given1 there could not be the least hope of salvation for fallen man2 whose condition was not only deplorable1 but desperate1 and1 in all appearance1 remediless2 but by this first display of divine grace1 a door of hope was opened1 and ,satan's kingdom began to be broken and demolished4 7#b47 ,it met with a farther shock1 when men began to lay hold of1 and take encouragement from this promise1 and public worship was set up in the world2 and the coming of the ,messiah1 who was expected to appear in our nature1 and in the fulness of time1 to destroy the works of the ,devil1 was farther made known to the church1 and clearer intimations given of the glory of his ,person1 and the offices he was to execute1 by which means he was regarded as the object of their faith1 who waited for1 and earnestly desired the gospel-day1 when all the types and prophesies relating thereunto1 should have their accomplishment4 7#c47 ,satan's kingdom met with a very great defeat1 when ,christ1 who was the desire of all nations1 took our nature1 and dwelt among us1 and1 in the whole course of his ministry1 discovered the way of salvation to his people1 more clearly than it had been in former ages1 and finished the work of redemption in his death1 whereby he paid an infinite price for his elect1 to divine justice2 and at the same time1 destroyed him that had the power of death1 that is the ,devil1 ,heb4 ii4 #ad4 or1 as it is expressed elsewhere1 spoiled principalities1 and powers1 openly triumphing over them in his cross1 ,col4 ii4 #ag4 ,and when he was raised from the dead1 whereby the work that he came about was brought to perfection1 ,satan's kingdom was so effectually destroyed1 that he shall not be able to maintain that dominion which he had over them1 who before were his vassals1 but are now become ,christ's subjects by right of redemption4 7#d47 ,the success of the gospel1 in the various ages since our ,saviour was here on earth2 his gathering and building up his church1 defeating all the attempts of his enemies1 who have threatened its ruin2 so that the gates of hell have not been able to prevail against it2 and its having been favoured with his special presence1 and the means of grace bestowed upon1 and continued to it1 together with the various instances of that success that has attended them1 have all had a tendency to weaken and destroy ,satan's kingdom4 7#e47 ,all the victories that believers are enabled to obtain over sin1 and ,satan's temptations2 and all the graces that they have exercised1 and comforts that they have experienced1 are a gradual weakening of ,satan's kingdom1 though the victory over him1 at present1 be not complete1 inasmuch as he has too great an interest in the hearts of ,god's people1 through the remainders of corruption2 yet they shall1 at last1 be made more than conquerors over him2 and the fruits and consequences of the victory that ,christ has obtained over him1 shall be perfectly applied4 #b4 ,in desiring that ,christ's kingdom may come1 we pray that the gospel may be propagated throughout the world1 the ,jews called1 and the fulness of the ,gentiles brought in4 ,when the gospel-dispensation1 which is ,christ's kingdom was first erected2 the apostles1 who were employed in this important work1 were to fulfil that commission which he gave them1 in preaching the gospel to all nations1 which accordingly they did1 and1 by the extraordinary hand of ,god that attended it1 it was spread1 in a short space of time through a considerable part of the world2 many of the ,jews were called1 among whom all that were ordained to eternal life1 believed2 and as for the ,gentiles1 who1 before this1 were unacquainted with the way of salvation1 they had ,christ preached to them1 and many churches were gathered from among them2 by which means his kingdom was advanced1 and a foundation laid1 for the propagation and flourishing state of the gospel in all succeeding ages1 the effects whereof are experienced at this day4 ,therefore1 when this petition relating to the coming of ,christ's kingdom1 was used by those who lived at this time1 when our ,saviour gave this direction about it2 that which was principally intended thereby1 was1 that ,christ might be preached to the ,gentiles1 and believed on in the world2 that the veil1 or the face of the covering that was spread over all nations1 might be taken away1 and the way of salvation might be known by them1 who1 before this1 sat in the region and shadow of death3 ,though1 when it is used by us1 we signify our desire that this invaluable blessing may be still continued1 and the promises relating to the greater success thereof1 may have a more full accomplishment4 ,the apostles1 indeed1 in executing their commission1 are said to have preached the gospel to all nations1 that is1 to a very considerable part of the heathen world3 ,however1 it does not appear that every individual nation of the world has been yet favoured with this privilege2 and therefore1 what was foretold concerning the earth's being full of the knowledge of the ,lord1 as the waters cover the sea1 ,isa4 xi4 #i4 and other predictions to the like purpose1 do not seem hitherto to have had their full accomplishment#aaf4 ,and it is very evident1 that many nations1 who once had the gospel preached to them by the apostles1 are now wholly destitute of it4 ,and though it is true1 a considerable number of the ,jews at first1 believed in ,christ2 yet the greatest part of that nation were cast off1 and all remain1 at this day1 strangers and enemies to him3 ,therefore we cannot but suppose1 that those prophecies which respect their conversion1 in the latter day1 together with the fulness of the ,gentiles being brought in1 shall be more eminently accomplished than they have hitherto been#aag4 ,this is therefore what we are to pray for when we say1 ,thy kingdom come2 and1 in order thereto1 we are to be importunate with ,god1 7#a47 ,that his interest may be still maintained1 and the glory may not depart from his church2 but that it may still enjoy the ordinances of his grace1 and those privileges by which it is distinguished from the world1 notwithstanding all the attempts of hell1 and persecuting powers to undermine and overthrow it4 ,and1 though it be brought to a very low ebb at this day1 that he would revive his work in the midst of the years1 till he be pleased to cause that glorious day to dawn1 which his people are now desiring1 waiting and hoping for2 and in order hereunto1 we are to pray1 7#b47 ,that there may be a more plentiful effusion of the ,spirit1 which is absolutely necessary to the advancement of ,christ's kingdom2 a farther reformation of the church1 and a greater spread of the gospel in those nations where it is not known at present4 7#c47 ,we are to pray1 that the church may be furnished with all gospel-officers and ordinances that are necessary hereunto4 ,not that we are to pray1 that new ordinances may be instituted1 which1 at present1 are not known1 which we have no warrant from scripture to expect2 but that ,god1 by the good hand of his providence1 would send his ordinances1 namely1 the word1 sacraments and prayer1 which are his outward and ordinary means of salvation1 into those parts of the world1 which are1 at present1 strangers to them4 ,accordingly we are to pray1 #a4 ,that whereever ,god has a people who thirst after the word1 but enjoy not the preaching thereof1 especially with that zeal and clearness as is necessary to their spiritual advantage and edification in ,christ1 that he would send faithful labourers among them1 that their souls may not pine1 starve1 and be in danger of perishing1 for lack of knowledge4 #b4 ,that where the word of ,god has been preached with success1 so that many believe in ,christ1 who1 nevertheless1 have not the advantage of walking together1 for their mutual edification1 in a church-relation1 that ,god would over-rule and order matters so1 that they who have given up themselves to the ,lord1 may encourage and strengthen the hands of one another1 by joining together in religious societies1 owning ,christ's kingly government1 and worshipping him in all those ordinances which he has given to his churches4 ,and1 #c4 ,that there may be proper officers1 spirited1 qualified1 and raised up1 in subserviency thereunto2 that there may be a constant supply of pastors according to his heart1 which shall feed with knowledge and understanding1 ,jer4 iii4 #ae4 ,these are necessary to the well-being of a church2 and though extraordinary gifts are not to be expected1 in like manner as ,god was pleased to bestow them on his apostles in the first planting of the gospel2 yet there are some gifts which ,christ has purchased1 and we are to pray for1 that are particularly adapted to the furnishing them1 who are called to minister as officers in his churches1 for the promoting his cause and interest therein1 and thereby advancing his spiritual kingdom4 7#d47 ,we are to pray1 that the church may be purged from those corruptions that tend to defile1 and are a great reproach to it1 and very unbecoming the relation that it stands in to ,christ4 ,it is not1 indeed1 to be supposed1 that any church in the world1 is so pure that there are no corruptions in it1 which appear to the eye of the heart-searching ,god3 ,but some are visible to the world1 being notorious and inconsistent1 not only with the purity1 but1 if allowed of1 with the very being of a church of ,christ2 which are matter of lamentation to the godly1 and a reproach to those who are chargeable therewith2 and1 as the apostle styles them1 a root of bitterness springing up and troubling them1 whereby many are defiled1 ,heb4 xii4 #ae4 ,these corruptions are either such as respect the faith1 or conversation of professors4 #a4 ,as to what respects corruption in matters of faith4 ,these consist in the denying the most important doctrines1 which are necessary to be known and believed1 in order to our salvation2 and with respect hereunto1 we are to pray1 that ,christians may not depart from the faith1 which was once delivered to the saints1 being carried about with divers and strange doctrines1 chap4 xiii4 #i4 or1 as it is said elsewhere1 soon removed from him that called them into the grace of ,christ unto another gospel1 ,gal4 i4 #f4 ,we are also to pray1 that he would root out those errors and heresies which are inconsistent with the church's purity2 and have a greater tendency to bring about its ruin than all the persecutions it can meet with from its most enraged enemies4 #b4 ,there are other corruptions that more especially respect the conversation of those who are called ,christians1 that walk not as becomes the gospel of ,christ1 by which means there is no visible difference between the church and the world3 ,thus the apostle tells the church at ,corinth1 #a ,cor4 iii4 #c4 that some of them were carnal and walked as men2 that is1 notwithstanding the profession of religion that they made1 in their conversation they differed little from the men of the world3 ,and he also speaks of others who profess that they know ,god1 but in works deny him1 being abominable1 disobedient1 and unto every good work reprobate1 ,tit4 i4 #af4 ,now1 with respect to these1 we are to pray1 that their profession may be adorned by a holy life2 that none may cast a stumbling-block in the way of these who watch for their haltings1 and are glad to take all opportunities to improve the falls and miscarriages of ,christians against them2 and that ,god1 by his providence1 or rather1 by his ,spirit1 poured out from on high1 would refine and purify his church1 purge away the dross1 and take away all the tin1 as the prophet expresses it1 ,isa4 i4 #be4 7#e47 ,we are farther to pray1 that the ordinances of ,christ may be purely administered1 without any mixture of human inventions1 which tend to debase1 and are far from adding any beauty or glory to them4 ,it is natural1 indeed1 for man to be fond of1 and pleased with1 those ordinances1 which take their rise from himself2 but ,god1 who is jealous for the purity of his own worship1 can in no wise approve of them1 and they are so far from advancing ,christ's kingdom1 that ,god reckons it no other than setting our threshold by his thresholds1 and our post by his1 which he calls a defiling his holy name1 by the abominations which they herein commit1 which will be the ground and reason of his consuming them in his anger1 ,ezek4 xliii4 #h4 ,therefore1 we are to pray1 that whatever intrudes itself into any branch of the worship of ,god1 as not receiving any warrant or sanction from himself1 may be removed out of the way1 that hereby his church may be reformed1 and its destruction prevented4 7#f47 ,we are to pray1 that the church may be encouraged by civil magistrates1 that their government may be subservient to ,christ's spiritual kingdom2 that1 according to ,god's promise1 kings may be its nursing fathers1 and their queens its nursing mothers1 ,isa4 xlix4 #bc4 that1 by this means1 it may have peace and safety1 and not be exposed1 as it has often been1 to the rage and fury of persecuting powers2 and also1 that magistrates may be guardians1 not only of the civil1 but religious liberties of their subjects1 which is necessary to complete the happiness of a nation1 and bring down many blessings from ,god upon it4 ,we are also to pray1 that ,god would not only incline them to advance religion1 by rendering the administration of civil government1 subservient thereunto1 but that1 by a steady adherence to it themselves1 they may strengthen the hands of the faithful1 and encourage many others to embrace it3 ,and if1 on the other hand1 they are disposed to exercise their power1 in such a way1 as tends to the discountenancing religion1 and weakening the hands of those who profess it2 we are to pray1 that ,god would over-rule their counsels1 and incline them to deal favourably with those who desire stedfastly to adhere to it4 7#g47 ,we are taught1 in this petition1 to pray1 that the means of grace may be made effectual to the converting of sinners1 and to the confirming1 comforting1 and building up of believers2 that a great and effectual door may be opened for the success of the gospel1 and that it may come not in word only1 but also in power1 #a ,thess4 i4 #c4 so that1 by this means1 the ,lord would be pleased to add to the church daily1 such as shall be saved1 that hereby ,christ's government1 or spiritual kingdom1 may be promoted in the hearts of his people1 and they enabled to testify a ready and willing subjection to his authority1 and yield obedience to him1 with all the powers and faculties of their souls4 7#h47 ,we are to pray for the advancement of ,christ's kingdom1 at his second and glorious coming2 when the work of grace shall be brought to its utmost perfection2 and all the elect1 who shall have lived from the beginning to the end of time1 shall be gathered together1 and brought into ,christ's kingdom of glory1 as they have formerly been into his kingdom of grace1 when the highest honours shall be conferred upon them1 and they shall reign with him for ever and ever4 ,as the church1 under the ,old ,testament-dispensation1 prayed that ,christ's kingdom of grace might come1 viz4 be administered1 as it has been1 and now is1 under the gospel-dispensation1 and1 as it is expressed1 that he would be like a roe1 or like a young hart upon the mountains of ,bether1 ,cant4 ii4 #ag4 or1 that the desire of all nations would fill his house with glory3 ,so the ,new ,testament-church is represented as praying1 that ,christ would come quickly1 according to his promise1 ,rev4 xxii4 #bj4 and put a final period to every thing that has had a tendency to detract from the glory of his kingdom1 or the happiness of his subjects2 and1 in order hereunto1 we must pray1 that the elect1 who are ,christ's mystical body1 may be gathered1 and brought in to him2 and then we may be sure that he will hasten his coming4 ,and1 till this is done1 we are to wait patiently1 as the husbandman waiteth for the precious fruit of the earth1 in the desired harvest1 ,james v4 #g4 and1 in the mean time1 we are to pray1 that he would be pleased to exert his power1 and make the dispensations of his providence in the world1 conducive to answer these ends1 and more particularly1 with respect to ourselves2 that hereby we may have1 not only an habitual1 but an actual meetness for the heavenly kingdom2 that when our ,lord shall come1 we may not be like those virgins mentioned in the parable1 who all slumbered and slept1 ,matt4 xxv4 #e4 but1 upon the first alarm1 may go out to meet him with joy and triumph2 and1 as an evidence hereof1 that we may be enabled to walk as strangers and pilgrims on the earth1 or1 as those who desire a better country1 that is1 an heavenly1 ,heb4 xi4 #ac1 #af4 and that we may keep up an intercourse with ,christ1 that we may be ready to entertain him with delight and pleasure1 whenever he comes2 that when he1 who is our ,life1 our ,hope1 and ,saviour1 as well as our ,king1 shall appear1 we may appear with him in glory4 ,thus concerning the administration of ,christ's ,kingly government1 as the subject-matter of this petition3 ,and1 that we may be farther assisted in directing our prayers to ,god agreeable thereunto1 we may consider his children as addressing themselves to him to this purpose3 8,we adore and magnify thee1 ,o ,god our ,saviour1 as the ,governor of the world2 who dost according to thy will in the armies of heaven1 and amongst the inhabitants of the earth4 ,thy power is irresistible1 and thy works wonderful3 ,but it is matter of the highest astonishment1 that thou should exercise that gracious government1 in which thou condescendest to be called the ,king of saints4 ,what is man1 that thou shouldst thus magnify him1 and set thine heart upon him2 that they1 whom thou mightest have dealt with as traitors1 and enemies to thy government1 and1 as such1 have ruled them with a rod of iron1 and broken them in pieces1 like a potter's vessel1 should be admitted to partake of the privileges which thou art pleased to bestow on thy servants and subjects6 ,thou hast often invited us1 by holding forth thy sceptre of grace1 to come and acknowledge thee to be our ,lord and ,sovereign2 but our hearts have been filled with rebellion against thee4 ,we have served divers lusts and pleasures1 and been in confederacy with hell and death1 yielding ourselves slaves to ,satan1 thine avowed enemy3 ,but now1 we desire to cast ourselves down before thy foot-stool2 and1 while we stand amazed at thy clemency1 we accept of the overture of a pardon which thou hast made in the gospel1 with the greatest thankfulness1 accounting it our highest privilege1 as well as our indispensable duty1 to be thy subjects4 ,write thy law1 we beseech thee1 in our hearts2 bring down every high thought and imagination1 which sets itself against thine interest1 and make us entirely willing to be thy servants1 devoted to thy fear4 ,we also beg1 that thou wouldst take to thyself thy great power and reign4 ,let ,satan's kingdom be destroyed1 thy gospel propagated throughout the world4 ,may thine ancient people1 the ,jews1 who now refuse that thou shouldst reign over them1 be called and inclined to own thee as their ,king2 and may the dark parts of the earth see thy salvation4 ,reform thy churches2 let them be constantly supplied with those who shall go in and out before them1 and shall feed them with knowledge and understanding4 ,may they be purged from those corruptions which are a reproach to thy government2 let not the commandments of men be received1 instead of thine holy institutions2 may thine ordinances be purely dispensed1 that thy people may have ground to hope for thy presence therein2 and may they be made effectual for the converting of sinners1 and establishing thy saints in their holy faith4 ,and let all the dispensations of thy providence in the world1 have a tendency to advance thy kingdom of grace1 that1 as thou hast1 in all ages1 appeared in the behalf of thy church and people2 so it may be preserved and carried through all the difficulties that it meets with1 and be secured from the attempts of thine enemies against it1 till they who rejoice in thy government here1 shall be received into thy heavenly kingdom hereafter40 ,footnote #aae3 ,see ,vol4 ,,ii ,quest4 ,,xlv4 page #cec4 ,footnote #aaf3 ,see ,vol4 ,,ii4 page #cgf4 ,footnote #aag3 ,see ,vol4 ,,ii4 page #cgf1 c4 ,quest4 ,,cxcii4 ,,quest4 ,,cxcii4 ,what do we pray for in the third petition8 ,,answ4 ,in the third petition1 which is1 ,thy will be done on earth as it is in heaven acknowledging that1 by nature1 we1 and all men1 are not only utterly unable and unwilling to know and do the will of ,god1 but prone to rebel against his word1 to repine and murmur against his providence1 and wholly inclined to do the will of the flesh1 and of the ,devil3 ,we pray1 that ,god would by his ,spirit1 take away from ourselves and others1 all blindness1 weakness1 indisposedness1 and perverseness of heart1 and by his grace make us able and willing to know1 do1 and submit to his will in all things1 with the like humility1 cheerfulness1 faithfulness1 diligence1 zeal1 sincerity1 and constancy1 as the angels do in heaven4 ,for the understanding of this petition1 we must enquire1 ,i4 ,what is meant by the will of ,god1 and how it is said to be done by us4 ,we have1 under a foregoing answer1 considered#aah1 that this is distinguished into his secret and revealed will1 and shewn that as the former of these is the reason of his own actings1 and determines the event of things2 the latter is what we are more especially concerned about1 as it is a rule of duty to us4 ,it is also farther distinguished into his perceptive and providential will2 the former of which we are to obey2 the latter1 to admire1 submit to1 and be well pleased with3 ,accordingly1 when we pray1 ,thy will be done1 we desire1 that his laws might be obeyed1 and thereby his universal dominion1 and right to govern the world1 practically acknowledged2 and that1 by this means1 sin might be prevented1 and this earth might not become so much like hell as it would be1 in this method1 which ,god has taken to direct our actions1 and give a check to our corruptions1 were wholly disregarded by us4 ,when we consider ,god as the ,creator of man1 the next idea we have of him is1 that he exercises his dominion and sovereignty in giving laws to him2 which he is under a natural obligation to obey2 otherwise he disowns himself to be a creature1 or a subject1 which is the highest affront that can be offered to the divine ,majesty1 and exposes him to that punishment which is due to those who are found in open rebellion against him3 ,this is what we are to pray against in this petition1 in which there is something supposed1 namely1#aai #a4 ,that his will must be known by us1 otherwise it cannot be obeyed4 ,and this supposes the law to be promulgated2 which has been already done2 particularly as it was written by ,god on the heart of man at first1 in such legible characters1 that our apostacy from him has not wholly erased it4 ,but besides this1 there must be an internal impression made on the minds and consciences of men1 whereby they may be brought to see the excellency and glory thereof1 and their indispensable obligation to yield obedience thereunto4 #b4 ,it is farther supposed1 that the will of man is naturally averse1 and disinclined1 to obey the divine commands1 which is the result of our fall and apostacy from ,god2 and1 through the corruption of our nature1 we are prone to say1 ,who is lord over us1 ,psal4 xii4 #d4 and1 ,what is the ,almighty1 that we should serve him1 ,job xxi4 #ae4 ,this is the source of all that opposition which the heart of man expresses against the laws of ,god1 while sinners entertain a fixed resolution to give laws to themselves2 and1 on the other hand1 are wholly inclined to do the will of the flesh and of the ,devil3 ,this the apostle calls fulfilling the desires of the flesh and of the mind2 while at the same time1 they walk according to the prince of the power of the air1 the spirit that worketh in the children of disobedience1 ,eph4 ii4 #b1 #c4 ,this will of the flesh is agreeable to the dictates of ,satan1 by whom it is content to be kept in perpetual bondage2 his suggestions are agreeable to the corruption of nature2 whereas1 the command of ,god being contrary to it1 as containing in them the signatures of his holiness1 are grievous and burdensome to fallen man2 the law is spiritual1 and therefore it cannot be agreeable to those who are carnal1 and1 as it were sold under sin4 ,and this discovers itself1 7#a47 ,in that1 sinful man is determined to do1 not what is lawful1 but what is pleasing to himself1 not considering what he ought to do1 as being accountable to ,god1 the judge of all for his behaviour in this world2 but whether it is agreeable to his own inclinations1 and affords some present delight to his carnal appetite4 7#b47 ,as for ,satan1 he uses his utmost endeavours to strengthen these resolutions1 and increase the depravity and corruption of our nature2 and1 for this end1 daily presents objects to our imaginations1 that are agreeable to the desires of the flesh2 and these are received with pleasure and delight1 whereby a snare is laid for the ruin of the soul1 so that it becomes more and more alienated from the life of ,god2 and not only indifferent1 as to matters of religion1 but utterly averse to them4 ,this is the reason of all the dishonour that is brought to ,god in the world2 whereby it appears1 that his will is not done therein1 as it ought to be4 ,moreover1 as the will of man sets itself against the commanding will of ,god1 so it expresses the same aversion to his providential will2 which is not said indeed1 to be done1 but it ought to be submitted to1 by us4 ,we are as much inclined to find fault with what ,god does in the world1 as we are to rebel against his law4 ,this appears in our being discontented and uneasy with the allotments of providence1 especially when we are under the afflicting hand of ,god2 whereby we are apt to charge him as dealing hardly with us1 because we have not those opportunities1 we desire1 to fulfil the lusts of the flesh1 or some check is given to our corrupt appetites or inclinations4 ,how ready are we to complain of injuries done us1 as though ,god were obliged to give us whatever we would have1 how contrary soever it may be to our real good and advantage1 as well as his own glory6 ,of this we have many instances1 in the perverse behaviour of the children of ,israel in the wilderness1 who were frequently complaining of the hardships they endured2 and1 by their murmuring against ,god1 provoked him to send those terrible judgments which1 as they might have foreseen1 would be the consequence thereof4 ,this is the most unreasonable behaviour towards him1 who has a right to do what he will with his own1 and directly contrary to that temper of mind which the gospel suggests2 whereby we are taught1 in whatsoever state or condition of life we are1 therewith to be contented4 ,it is1 in both these respects1 that we are instructed1 in this petition1 to pray1 that the will of the ,lord may be done4 ,which leads us to consider1 ,,ii4 ,the subject-matter of what we are taught to pray for in this petition1 when we say1 ,thy will be done4 ,and1 #a4 ,with respect to ,god's commanding will1 we are to pray1 that he would incline and enable us to yield obedience to it2 and accordingly1 7#a47 ,we are to be earnest with him1 that he would remove the ignorance and blindness of our minds1 that we may see a beauty and glory in every thing that he commands2 for1 next to the ,sovereignty of ,god1 which is the first motive hereunto1 the excellency of what he commands is to be considered as an inducement to obedience4 ,therefore we are to be convinced1 that his law is holy1 his commandment holy1 just1 and good1 ,rom4 vii4 #ab4 or1 that duty and interest are herein inseparably connected1 so that the one can never be secured without the other4 ,this is the work of the ,spirit of ,god1 when he directs and leads us in the way wherein we ought to walk4 7#b47 ,we are to pray1 that ,god would take away the obstinacy and perverseness of our wills1 that our obedience may be matter of choice1 and performed with delight1 otherwise it cannot be pleasing to him2 and accordingly we are to pray1 #a4 ,that it may be performed with the utmost sincerity1 as approving ourselves not to men1 but ,god1 who searcheth the heart2 and that it may proceed from a principle of spiritual life and grace1 and be done with a single eye1 to his glory1 whose we are1 and whom we desire to serve4 #b4 ,we are to pray1 that our obedience may arise from a filial fear of ,god1 and a love to him1 and not barely a dread of punishment1 or fear of his wrath1 as the consequence of our rebellion against him2 or from a mercenary frame of spirit1 that looks at nothing farther than some advantages which we expect to receive from him2 and that it may also proceed from a sense of gratitude for the many benefits which we receive from him1 whereby we are1 as it were1 constrained to do his will4 #c4 ,this obedience ought to be universal1 with respect to the matter thereof1 and constant1 with respect to our perseverance therein4 ,we are not to choose to obey some of the divine commands1 and refuse others2 or to perform those duties which are most easy1 and reject those that are difficult2 or to obey the will of ,god1 so far as it comports with our secular interest1 and indent with him to be excused in those things that are inconsistent therewith3 but we must leave it to him alone1 to prescribe the matter of duty1 and express an entire compliance therewith1 whatsoever it be that he requires4 ,thus the ,psalmist says1 ,then shall ,i not be ashamed when ,i have respect unto all thy commandments1 ,psal4 cxix4 #f4 ,moreover1 this obedience must be constant1 without our growing cold and indifferent therein1 or desisting from it1 according as our condition in the world is altered1 as though we had nothing to do with ,god and religion1 but when we are under some pressing difficulties2 for that is to set our faces heaven-ward for a time1 and afterwards to draw back unto perdition4 7#b47 ,we are to pray that ,god would enable us to submit to his disposing will1 as being satisfied that all the dispensations of his providence are right2 and accordingly to say1 with ,david1 ,here am ,i1 let him do to me as seemeth good to him1 #b ,sam4 xv4 #bf4 ,this consists1 #a4 ,in maintaining a quiet1 easy1 composed frame of spirit1 fitted for the exercise of religious duties1 though under trying dispensations of providence4 #b4 ,when we justify ,god1 and lay the blame on ourselves1 whatever afflictions we are exercised with4 ,thus the ,psalmist speaks of himself as deserted1 and ,god as far from helping him1 he acknowledges the equity of his dispensations1 when he says1 ,thou art holy1 ,o thou that inhabitest the praises of ,israel1 ,pal4 xxii4 #a4 #c4 or1 as he elsewhere expresses himself1 ,the ,lord is upright1 he is my rock1 and there is no unrighteousness in him1 ,psal4 xcii4 #ae4 #c4 ,when we are disposed to bless ,god1 at the same time1 when he takes away outward mercies1 as well as when he gives them3 ,thus ,job1 when he was stripped of all he had at once1 says1 ,the ,lord gave1 and the ,lord hath taken away1 blessed be the name of the ,lord1 ,job i4 #bd4 ,we are now to consider1 ,,iii4 ,the manner in which the will of ,god is to be done3 ,accordingly we are taught to pray1 that it may be done in earth as it is in heaven2 not that we are to suppose that the best of saints can arrive1 while in this world1 to the perfection of the heavenly state2 so that it is possible for them to do the will of ,god in the same manner1 or degree1 as it is done in heaven3 ,therefore the particle as respects similitude1 rather than equality1 and all that we can infer from hence is1 that there is some analogy or resemblance between the obedience of the saints here1 and that of the inhabitants of heaven4 ,this implies in it a desire1 #a4 ,that it may be done with great humility and reverence4 ,thus the angels1 who have the character of ,seraphims1 are represented1 in that emblem or vision which the prophet ,isaiah saw1 of the ,lord sitting on his throne1 ,isa4 vi4 #a1 #b4 and the ,seraphims attending him1 as having their faces covered with their wings1 in token of reverence and humility4 ,and others are described as casting their crowns before the throne1 ,rev4 vi4 #aj4 intimating1 that all the glory that is put upon them1 is derived from him that sits on the throne1 and that their honour is not to be regarded or mentioned1 when compared with him who is the fountain thereof4 #b4 ,this expression farther implies in it a desire to do the will of ,god with all cheerfulness4 ,some think that this is intended in the vision which ,john saw concerning the seven angels1 who were employed to inflict the seven last plagues on the church's enemies1 when they are represented as doing it with harps in their hands1 and as singing the praises of ,god at the same time1 ,rev4 xv4 #a-c4 #c4 ,we are said to do the will of ,god on earth1 as it is done by the angels in heaven1 when we do it with faithfulness3 ,thus when they are represented as ministering to ,god's people1 and1 as such1 having the charge over them to keep them in all their ways1 they are spoken of as doing this faithfully2 as it is said1 ,they shall bear thee up in their hands1 lest thou dash thy foot against a stone1 ,psal4 xci4 #aa1 #ab4 #d4 ,the angels are farther represented as a pattern of diligence in doing the will of ,god3 ,thus it is said of the angel ,gabriel1 that when the word of command was given him to carry a message to ,daniel1 he fled swiftly1 being expeditious in fulfilling the work he was employed about1 ,dan4 ix4 #ba4 #e4 ,they are said to do the will of ,god1 with zeal and fervency2 and1 for this reason1 some think they are called1 in the scripture but now mentioned1 seraphims2 or1 as they are elsewhere styled1 ,a flaming fire1 ,psal4 civ4 #d4 #f4 ,the angels are said to do the will of ,god sincerely3 ,thus the inhabitants of heaven are represented1 as having no guile found in their mouths1 and being without fault before the throne of ,god1 ,prov4 xxii4 #b4 #g4 ,they are said to do the will of ,god with constancy3 ,thus we read of them as serving him day and night in his temple1 chap4 vii4 #ae4 and the angels1 which are ministering spirits1 sent forth to minister unto the heirs of salvation1 are said always to behold the face of ,god in heaven1 ,mat4 xviii4 #aj4 that is1 they never give out1 or are weary of his service3 ,we have herein an excellent example set before us1 and are exhorted to pray1 that in our measure we may yield the like obedience to ,god1 though we fall very short of doing it1 as they do who are in a perfect state4 ,we are therefore herein taught to lift up our hearts to ,god1 in a way of adoration1 confession1 and supplication1 q4 d4 8,we acknowledge1 ,o ,lord1 that thou hast a right to the obedience of all creatures1 and hast been pleased to give them thy law as the rule thereof4 ,it is our glory1 as well as our happiness1 to be thy servants2 for thy law is holy1 thy commandment holy1 just and good3 ,but we acknowledge and confess before thee1 that we have rebelled against thee1 and have refused to yield obedience to thy commands3 ,and when we behold the universal corruption of human nature1 we blush and are ashamed to think how little glory is brought to thy name1 by the service and obedience of thy creatures here below4 ,in heaven thy will is done perfectly1 by those who serve thee with the greatest delight and pleasure2 but on earth thou hast but little glory2 it is an instance of condescending goodness that thou hast not1 long since1 abandoned and forsook it1 and thereby rendered it like hell3 ,but1 we beseech thee1 take to thyself thy great power1 and reign in the hearts of men2 subdue their wills thyself1 that they may cheerfully and constantly obey thy commanding will1 and submit to thy providential will1 as being satisfied that all thy dispensations are right1 and shall tend to thy glory1 and the welfare of all that fear thy name40 ,footnote #aah3 ,see ,vol4 ,i4 ,quest4 xii4 p4 #dga4 ,footnote #aai3 ,it has been said1 that there cannot be any reason or motive to pray1 or make any petition1 to an unchangeable ,god1 whose design cannot be altered1 and who has fixed all events1 without a possibility of any change4 ,before any attempt is made to remove this objection1 and supposed difficulty1 it must be observed1 that it equally lies against the foreknowledge of ,god4 ,for if ,god certainly foreknows every thing that will take place1 then every event is fixed and certain1 otherwise it could not be foreknown4 8,known unto ,god are all his works from the beginning of the world40 ,he has determined1 and passed an unchangeable decree1 with respect to all that he will do to eternity4 ,upon the plan of the objection under consideration1 it may be asked1 ,what reason or motive can any one have to ask ,god to do any thing for him1 or any one else1 since he infallibly knows from the beginning what he will do1 and therefore it is unalterably fixed8 ,therefore if it be reasonable to pray to an omniscient ,god1 it is equally reasonable to pray to an unchangeable ,god4 ,for the former necessarily implies the latter4 ,but in order to show that the objection is without foundation1 the following things must be observed4 #a4 ,if ,god were not omniscient and unchangeable1 and had not foreordained whatsoever comes to pass1 he would not be the proper object of worship1 and there would be no foundation1 reason1 or encouragement to make any petition to him4 ,this1 it is presumed1 will be evident to any one who will well consider the following observations4 ,first4 ,if there were no unchangeable1 omniscient ,being1 there would be no ,god1 no proper object of worship4 ,a being who is capable of change1 is necessarily imperfect1 and may change from bad to worse1 and even cease to exist1 and therefore could not be trusted4 ,if we could know that such a being has existed1 and that he was once wise1 and good1 and powerful1 we could have no evidence that he would continue to be wise or good1 or that he is so now1 or that he is now disposed to pay any regard to our petitions1 or is either willing or able to grant them2 or even that he has any existence4 ,what reason of encouragement then can there be to pray to a changeable being8 ,surely none at all4 ,therefore1 if there be no reason to pray to an unchangeable ,god1 there can be no reason to pray at all4 ,secondly4 ,if ,god be infinitely wise1 and good1 and omnipotent1 supreme and independent2 then he certainly is unchangeable1 and has foreordained whatsoever comes to pass4 ,this has been proved above1 or rather is self-evident4 ,but if he be not infinitely wise and good1 c4 then he cannot be trusted2 he cannot be the object of that trust and confidence which is implied1 and even expressed1 in praying to him4 ,thirdly4 ,the truly pious1 benevolent1 devout man would not desire1 or even dare1 to pray to ,god for any thing1 if he were changeable1 and disposed to alter his purpose and plan1 in order to grant his petitions4 ,therefore he never does pray to any but an unchangeable ,god1 whose counsel stands forever1 and the thoughts of his heart to all generations4 ,he is sensible that he is a very imperfect creature2 that his heart1 his will1 is awfully depraved and sinful2 that he knows not what is wisest and best to be done in any one instance2 what is best for him1 for mankind in general1 for the world1 or for the universe2 what is most for the glory of ,god1 and the greatest general good2 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 being1 or what shall take place4 ,if it could be left to him to determine in the least instance1 he would not dare to do it1 but would refer it back to ,god1 and say1 8,not my will1 but thine be done40 ,but he could not do this1 unless he were certain that the will of ,god was unchangeably wise and good1 and that he had decreed to do what was most for his own glory1 and the greatest good of the whole2 at the same time infallibly knowing what must take place1 in every instance1 in order to answer this end2 and consequently must have fixed upon the most wise and best plan1 foreordaining whatsoever comes to pass4 ,therefore1 whatever be his petitions for himself1 or for others1 he offers them to ,god1 and asks1 on this condition1 always either expressed or implied1 ,if it be agreeable to thy will3 for otherwise he would not have his petitions granted1 if it were possible4 ,and he who asks any thing of ,god1 without making this condition1 but sets up his own will1 and desires to have it gratified1 whether it be for the glory of ,god1 and the greatest good of his kingdom1 or not2 and would1 were it in his power1 compel his ,maker to grant his petition1 and bow the will of ,god to his own will2 he who prays to ,god with such a disposition1 is an impious enemy to ,god1 exercises no true devotion1 and cannot be heard2 and it is desireable to all the friends of ,god that he should be rejected4 ,resignation to the will of ,god always supposes his will is unchangeably fixed and established1 which it could not be1 unless he has foreordained whatsoever comes to pass4 ,thus it appears that if ,god were changeable1 and had not foreordained whatsoever comes to pass1 there would be no foundation for religious worship1 or reason for praying to him2 or that there can be no reason or encouragement for prayer and petition to any but an unchangeable ,god4--,i proceed to observe1 #b4 ,there is good reason1 and all desirable and possible encouragement1 to pray to an unchangeable ,god1 who has from eternity determined what he will do1 in every instance1 and has foreordained whatsoever comes to pass4 ,this will doubtless be evident1 to him who will duly1 consider the following particulars4 ,first4 ,prayer is as proper1 important1 and necessary1 in order to obtain favour from an unchangeable ,god1 as it could be were he changeable1 and had not foreordained any thing4 ,means are as necessary in order to obtain the end1 as if nothing were fixed and certain4 ,though it was decreed that ,paul and all the men in the ship should get safe to land1 when they were in a storm at sea2 yet this must be accomplished by means1 and unless the sailors had assisted in managing the ship1 this event could not take place1 and they could not be saved4 ,prayer is a means of obtaining what ,god had determined to grant2 for he has determined to give it in answer to prayer1 and no other way4 8,ask1 and ye shall receive10 says our ,saviour4 ,when ,god had promised to do many and great things for ,israel1 he adds1 8,thus saith the ,lord ,god1 ,i will yet for this be inquired of by the house of ,israel1 to do it for them30 ,ezek4 xxxvi4 #cg4 ,the granting the favours1 which ,god had determined to bestow1 was as much suspended on their asking for them1 as if there had been nothing determined and fixed about it4 ,there is as much regard had to prayer in granting favours1 and the prayer is heard1 and ,god gives them1 as really and as much in answer to it1 as if there were nothing determined and foreordained respecting them3 for the decree includes and fixes the means1 as much as the end2 the method and way by which events are to take place1 as much as those events themselves4 ,the one depends on the other1 as much as if there were no decree1 and nothing fixed2 yea1 much more3 for the decree fixes the dependence and connexion between the means and the end3 whereas if there were no decree1 and nothing fixed1 there would be no established connexion1 but all would be uncertain1 and there would be no reason or encouragement to use means1 or do any thing to obtain an end4 ,surely1 then1 there is as much reason and encouragement to pray to an unchangeable ,god1 and this is as important and necessary1 as if there were nothing fixed by the divine decrees1 and much more3 yea1 the unchangeable purposes of ,god are the necessary and only proper ground and reason of prayer4 ,secondly4 ,though prayer is not designed to make any change in ,god1 or alter his purpose1 which is impossible2 yet it is suited and designed to have an effect on the petitioner1 and prepare him to receive that for which he prays4 ,and this is a good reason why he should pray4 ,it tends to make the petitioner to feel more and more sensibly his wants1 and those of others for whom he prays1 and the miserable state in which he and they are3 for in prayer these are called up to view1 and dwelt upon3 and prayer tends to give a sense of the worth and importance of the favours asked4 ,it is also suited to make persons feel1 more and more1 their own helplessness1 and entire dependence on ,god for the favours for which they petition1 of which their praying is an acknowledgment3 and therefore tends to enhance them in the eyes of the petitioner1 when given in answer to prayer1 and make him more sensible of the free1 sovereign goodness of ,god in granting them4#abj ,in sum1 this is suited to keep the existence and character of ,god in view1 and impress a sense of religious truths in general on the mind1 and to form the mind to universal obedience1 and a conscientious watchfulness and circumspection1 in all religious exercises4 ,thirdly4 ,it is reasonable1 and highly proper and important1 and for the honour of ,god1 that the friends of ,god should express and acknowledge their entire dependence on him1 and trust in him1 for all they want for themselves and others1 and their belief in the power1 wisdom and goodness of ,god2 and all this is acknowledged1 expressly or implicity1 in prayer to ,god4 ,it is also reasonable and proper that they should express their desire of those things which are needed by themselves or others1 and which ,god alone can give or accomplish3 and such desires are expressed in the best way and manner by petitioning for them4 ,and in asking for blessings on others1 and praying for their enemies1 they express their benevolence1 which is an advantage to themselves1 and pleasing to ,god1 even though their petitions should have no influence in procuring the favours which they ask4 ,and in praying that ,god would honour himself1 and advance his own kingdom1 and accomplish all the great and glorious things which he has promised to do for his own honour1 and the good of his people1 they do not express any doubts of his fulfilling his promises1 but are certain he will grant their petitions2 but they hereby express their acquiescence in these things1 and their earnest desire that they may be accomplished2 and also profess and express their love to ,god1 and friendship to his people and kingdom2 and do that which the feelings of a pious1 benevolent heart will naturally1 and even necessarily1 prompt them to do4 ,we have many examples of such petitions and prayers for those things and events1 which the petitioners1 antecedent to their prayers1 knew would certainly be accomplished4 ,we have a decisive and remarkable instance of this in ,david1 the king of ,israel1 in the following words3 8,and now1 ,o ,lord ,god1 the word that thou hast spoken concerning thy servant1 and concerning his house1 establish it for ever1 and do as thou hast said4 ,and let thy name be magnified forever1 saying1 ,the ,lord of hosts is the ,god over ,israel3 and let the house of thy servant ,david be established before thee4 ,for thou1 ,o ,lord of hosts1 ,god of ,israel1 hast revealed to thy servant1 saying1 ,i will build thee an house3 therefore hath thy servant found in his heart to pray this prayer before thee4 ,and now1 ,o ,lord ,god1 thou art that ,god1 and thy words be true1 and thou hast promised this goodness unto thy servant4 ,therefore now let it please thee to bless the house of thy servant1 that it may continue forever before thee2 for thou1 ,o ,lord ,god1 hast spoken it1 and with thy blessing let the house of thy servant be blessed forever30 #b ,sam4 vii4 #be-bi4 ,here ,david not only prays ,god to do that which at the same time he knew and acknowledges ,god had promised to do2 and therefore it was established as firm as the throne of the ,almighty1 and decreed that it should take place2 but he says that this promise of ,god1 making it certain1 was the reason1 motive1 and encouragement to him to make this prayer3 8,thou1 ,o ,lord1 hast revealed to thy servant1 saying1 ,i will build thee an house4 ,and now1 ,o ,lord ,god1 thou art that ,god1 and thy words be true1 and thou hast promised this goodness unto thy servant2 ,,therefore ,,hath ,,thy ,,servant ,,found ,,in ,,his ,,heart ,,to ,,pray ,,this ,,prayer ,,before ,,thee40 ,we hence are warranted to assert that it is reasonable and proper to pray for that which ,god has promised2 and that the certainty that it will be accomplished is a motive and encouragement to pray for it4 ,how greatly then do they err1 who think that if every event is made certain by ,god's decree1 there is no reason or encouragement to pray for any thing6 ,our ,saviour1 in the pattern of prayer which he has dictated1 directs men to pray that ,god would bring to pass those events which are already fixed and decreed1 and therefore must infallibly take place2 8,our ,father1 who art in heaven1 hallowed be thy name2 thy kingdom come1 thy will be done10 c4 ,christ himself1 in the #agth chapter of ,john1 prays for those whom the ,father had given to him1 that he would keep them through his own name1 and that they might be one1 as the ,father and ,son were one2 might be kept from the evil in the world1 and be sanctified through the truth2 that they might be with him in heaven forever1 and behold his glory4 ,at the same time he knew that all this was made certain to them2 for he had before said1 that all that were given to him should come to him1 and he would raise them up at the last day2 that he would give unto them eternal life1 and not one of them should perish1 as none should be able to pluck them out of his hands1 or his ,father's4 ,he prays1 8,father1 glorify thy name20 not because this event was uncertain1 but to express his earnest desire of that which he knew was decreed1 and could not but take place1 and his willingness to give up every thing1 even his own life to promote this4 ,again1 ,christ prays in the following words3 8,and now1 ,o ,father1 glorify thou me with thine own self1 with the glory which ,i had with thee before the world was40 ,the event for which ,christ prays in these words was decreed from eternity1 and the decree had been long before published1 in the #b;d and #aajth ,psalms3 8,i will declare the decree3 ,the ,lord hath said unto me1 ,thou art my ,son1 this day have ,i begotten thee4 ,ask of me1 and ,i will give thee the heathen for thine inheritance1 and the uttermost parts of the earth for thy possession4 ,sit thou at my right hand1 until ,i make thine enemies thy foot-stool40 ,and he had declared the certainty of that for which he here prays1 since his incarnation4 ,he had said1 that all power in heaven and earth was given unto him2 that 8the ,father had committed all judgment unto the ,son2 that all men should honour the ,son1 even as they honour the ,father40 ,st4 ,paul1 when speaking of ,god1 often introduces the following words3 8,to whom be glory forever1 ,amen20 which is not to be considered as a mere doxology1 by which glory is ascribed to ,god2 but it is rather a wish1 or desire1 that ,god may be glorified forever2 and the ,amen corroborates it3 as if he had said1 8,let it be so2 this is the most ardent desire of my soul1 including the sum of all my petitions40 ,here then the ,apostle utters a desire and petition for that which he knew was decreed1 and would take place4 ,the last words of ,christ to his church are1 8,surely ,i come quickly40 ,upon which promise the following petition of the church1 and of every friend of his1 is presented to him3 8,amen1 even so come ,lord ,jesus40 ,here is a petition1 in which all ,christians join1 praying ,christ to do what he has promised2 and which therefore was as certain as a declared decree could possibly make it2 and the petition is grounded on this promise and decree published by ,christ1 in which the petitioners express their hearty approbation of the coming of ,christ1 and earnest desire of this important and happy event4 ,and if it be reasonable thus to pray for an event which is fixed and made certain by an unchangeable decree1 and cannot be altered1 as in the instance before us2 then it is reasonable and proper to pray for any thing or any event which appears to us desirable and important1 though we know ,god is unchangeable1 and that all things and every event are fixed by an unalterable decree4 ,the apostle ,john says1 8,and this is the confidence that we have in him1 that if we ask any thing according to his will1 he heareth us4 ,and if we know that he heareth us1 whatsoever we ask1 we know that we have the petitions that we desired of him30 #a ,john v4 #ad1 #ae4 ,to ask for any thing according to his will1 is to ask for those things which it is agreeable to his will to grant2 and this is to be known only by what he has revealed4 ,when we ask him to do what he has declared he will do1 then we know we ask for that which is according to his will2 and consequently that we have our petitions4 ,but it will be asked1 ,what are these things8 ,i answer1 that ,god will glorify himself in all things1 and make the brightest display of his perfections and character forever2 that he will promote and effect the greatest possible good of the universe2 that he will make his church and kingdom perfectly happy and glorious forever2 that he will accomplish all his designs and predictions1 and fulfil all his promises to his church and people3 and cause all things to work for the good of those who love him2 and give his holy ,spirit to all who ask him4 ,these1 ,i think1 must be the things we ask1 when we know that we pray for any thing according to the will of ,god1 and consequently know that he heareth us1 and that we have the petitions that we desired of him4 ,but in all these instances we ask for that which ,god has said he will do1 that is1 has decreed that he will do them4 ,and as it has been said before1 if a decree in these instances does not render it unreasonable or improper to pray for their accomplishment2 then1 if ,god has decreed whatsoever comes to pass1 this is not in the least inconsistent with our praying for whatever appears to us desirable and good1 and may not be contrary to the will of ,god to grant4 ,but here it must be observed1 that when we ask for any particular things or events which1 though it may not be contrary to the will of ,god to grant1 yet he has in no way revealed that it is his will to grant our petitions2 when we ask for any such thing1 we must do it with an express or implicit reserve--,if it be according to the will of ,god4 ,otherwise1 or if it be not according to his will1 we must withdraw our petition1 and not desire to have it granted4 ,resignation to the will of ,god1 whatever it may be1 in all such instances1 is essential to the pious petitions of a benevolent friend of ,god4 ,and by thus referring to the will of ,god1 and resigning to that1 desiring it may be done in all cases1 whatever petitions we may make1 we do refer to the decrees of ,god1 by which he has determined what he will do in every particular instance2 for his will and his decrees are in this case one and the same1 being fixed and unchangeable4 ,fourthly4 ,it is not only proper and important that the worshippers of ,god should express their desires of those things which they want1 in praying for them2 but were this not true1 and were not asking for them the means and way of obtaining them2 yet the pious friends of ,god would esteem it a privilege and enjoyment to be allowed and invited1 8by prayer and supplication1 with thanksgiving1 to make known their requests unto him40 ,to them prayer is not a task1 from which they would be glad to be excused1 but they practise it with pleasure4--,they have great support1 enjoyment and happiness1 in casting their cares upon ,god1 and expressing the desires of their hearts to him4 ,while others restrain prayer before ,god1 and say1 8,what is the ,almighty1 that we should serve him8 and what profit should we have if we pray unto him80 the benevolent friend of ,god would pray1 were it only for the enjoyment which he has in the exercise2 and says in his heart1 8,i will call upon ,god as long as ,i live4 ,and though he is certain that ,god is unchangeable1 and that nothing is done1 or will come to pass1 which is not foreordained by him1 this does not tend to prevent or in the least abate the pleasure and enjoyment he has in making known his requests to ,god1 or his desire constantly to practise it3 but this truth gives him support and consolation1 and increases his delight in calling upon ,god1 and renders it more desirable and pleasant unto him3 yea1 were not this a truth1 he could not find any reason for making his requests known to him1 or any delight in doing it2 and would not have any encouragement1 or even dare1 to ask for any thing1 as has been observed and shewn40 ,and now this matter is to be left to the judgment of every one who will attend to it4 ,it is hoped that it appears evident1 beyond all dispute1 from the light in which this subject has been now set1 that the doctrine of ,god's decreeing whatsoever comes to pass is not only consistent with all the exercises of true piety1 but is the proper foundation for this1 and is suited to excite and promote these exercises1 and that there can be no real piety which is not consistent with this truth4 ,,hopkins',s ,,sermons4 ,footnote #abj3 ,a kind and wise father1 who designs to give his child some particular favour1 will bring the child to ask for it before he bestows it1 and will suspend the gift upon this condition1 for the benefit of the child1 that what he grants may be a real advantage to him1 and a greater than if it were given before the child was better prepared to receive it1 by earnestly and humbly asking for it2 and that the father may hereby receive a proper acknowledgment from the child1 and be treated in a becoming manner4 ,and in this case1 the petition of the child is as really regarded1 heard and granted1 and the child's application and prayer to the father is as much a means of obtaining the favour1 and as proper1 important1 and necessary1 as if the father had not previously determined the whole affair4 ,and when the children of such a father know that this is his way of bestowing favours on them1 they will have as proper motives1 and as much encouragement1 to ask for all they want1 as if he had not determined what he would do antecedent to their asking him2 yea1 much more4 ,quest4 ,,cxciii4 ,,quest4 ,,cxciii4 ,what do we pray for in the fourth petition8 ,,answ4 ,in the fourth petition1 which is1 ,give us this day our daily bread1 acknowledging1 that in ,adam1 and by our sin1 we have forfeited our right to all the outward blessings of this life1 and deserve to be wholly deprived of them by ,god1 and to have them cursed to us in the use of them2 and1 that neither they of themselves are able to sustain us1 nor we to merit1 or by our own industry1 to procure them1 but prone to desire1 get1 and use them unlawfully2 we pray for ourselves and others1 that both they and we1 waiting upon the providence of ,god from day to day1 in the use of lawful means1 may1 of his free gift1 and1 as to his fatherly wisdom shall seem best1 enjoy a competent portion of them1 and have the same continued and blessed unto us in our holy and comfortable use of them1 and contentment in them2 and be kept from all things that are contrary to our temporal support and comfort4 ,in order to our understanding this petition1 we must first consider what is meant by bread4 ,some have thought that our ,saviour hereby intends spiritual mercies1 as denoting that bread which is suited to the necessities of our souls1 and particularly that we may have an interest in ,christ1 who is called1 ,the bread of life1 ,john vi4 #ce4 ,the living bread which came down from heaven1 ver4 #ea4 ,but though it must be allowed1 that this is a blessing far exceeding all those that are of a temporal nature1 as much as the happiness of the soul is preferable to that of the body2 and it is1 doubtless1 to be made the subject of our daily and importunate requests to ,god1 q4 d4 give me an interest in ,christ1 or else ,i can have no delight or pleasure in any of the enjoyments of life3 ,yet this does not seem to be intended by our ,saviour in this petition2 but that bread which we pray for has a more immediate respect to the blessings of this life1 which1 according to the scripture-mode of speaking1 are often set forth by bread4 ,thus ,god tells ,adam1 after his fall1 ,in the sweat of thy face shalt thou eat bread1 ,gen4 iii4 #ai4 by which we are to understand1 that he should take a great deal of pains to provide for himself the necessaries of life4 ,so when ,god promises outward blessings to his people1 he tells them1 that bread shall be given them1 and their waters shall be sure1 ,isa4 xxxiii4 #af4 ,and elsewhere1 ,i will abundantly bless her provision2 ,i satisfy her poor with bread1 ,psal4 cxxxii4 #ae4 ,this is what we are taught to pray for in this petition2 in which we may observe1 ,i4 ,that there are some things supposed1 namely1 #a4 ,that1 by our sins1 we have forfeited a right to the outward blessings of this life4 ,this was the consequence of the forfeiture of life itself2 and it was a part of the curse1 that we were exposed to by our rebellion against1 and apostacy from ,god4 ,if he should deprive us of all the conveniences of life1 and thereby imbitter it to us2 so that we should be almost inclined to make that unhappy choice that ,job did1 of strangling and death1 rather than life1 ,job vii4 #ae4 there would be no reason to say1 there is unrighteousness with ,god4 #b4 ,it is farther supposed1 that outward blessings are ,god's free gift to us4 ,whether we have a greater or a smaller portion thereof1 they are to be acknowledged as the fruits of divine bounty3 ,it is ,god that spreads a table for us2 to some he gives a small measure1 and to others a larger share of temporal good things2 but1 whatever we enjoy1 it is to be owned as the effect of his providential goodness4 ,this1 indeed1 does not exclude the use of those means that are ordained for the preserving of life1 and our obtaining the good things thereof2 but we must1 at the same time1 acknowledge1 that all that wisdom1 industry1 and success that attends our endeavours1 is from ,god2 it is he that giveth power to get wealth1 ,deut4 viii4 #ah4 or1 as it is elsewhere said1 ,the rich and poor meet together2 that is1 they both agree in this1 that the ,lord is the ,maker of them all1 ,prov4 xxii4 #b4 that is1 whatever be their circumstances in the world1 it is he that provides1 what they have1 for them4 ,and if what we enjoy is sweetened and sanctified to us for our good1 so that we have not only the conveniences of life1 but a blessing with them1 and are enabled to make a right use and improvement of them1 to the glory of ,god and the advantage of ourselves and others2 this must also be reckoned an instance of divine favour1 or the gift of ,god4 #c4 ,it is farther supposed1 that temporal good things may lawfully be prayed for4 ,as the providence of ,god does not1 as was before observed1 exclude the use of means2 so it is not inconsistent with1 but rather an inducement to prayer2 and1 indeed1 prayer is an ascribing glory to ,god1 as the fountain of all we enjoy2 without which1 it would be an affront to the divine ,majesty1 to expect any blessing from him4 ,this is applicable to prayer in general1 and1 in particular1 to our making supplication for outward blessings4 ,i4 ,we shall consider the subject-matter of the petition1 or what we are to understand when we say1 ,give us this day our daily bread4 #a4 ,the thing prayed for1 is bread2 whereby our ,saviour intimates1 that we are to set due bounds to our desires1 when we are pressing after outward blessings4 ,he does not order us to importune with ,god for the great things of this life2 but rather for those things which are necessary1 in the enjoyment whereof1 we may the better be enabled to glorify him3 ,he does not put his followers upon asking for crowns and sceptres1 as though his kingdom were of this world1 as some1 who were influenced by carnal motives1 fondly imagined1 being ready to expect that many worldly advantages would accrue from their adhering to him2 and1 when they found themselves mistaken1 shamefully deserted his cause1 and relinquished the profession that they once made of him3 ,but ,christ never gave his people ground to expect that their secular interest should be promoted by embracing the gospel3 ,accordingly1 when any one seemed desirous of being his disciple1 he generally put this trying question to him2 whether he was content to leave all1 and follow him1 or to lead a mean life in the world1 and be hated of all men for his name's sake8 ,his disciples1 indeed1 were sometimes filled with too great solicitude about their future circumstances in life2 but he encourages them to hope for necessary provisions1 when he says1 ,your heavenly ,father knoweth that ye have need of all these things1 ,matt4 vi4 #cb4 and it is always found1 that where there is the greatest degree of faith1 it tends to moderate our affections as to the things of this world2 and if at any time1 they are apt to exceed their due bounds1 it gives a check to them1 as the prophet says to ,baruch3 ,seekest thou great things for thyself8 seek them not1 ,jer4 xlv4 #e4 ,we have an admirable instance of this in ,jacob2 who1 when he was in a most destitute condition1 flying from his father's house1 to ,padan-aram1 did not know what entertainment he should meet with there4 ,the principal thing which he desires1 together with the divine presence and protection1 is1 that he might have bread to eat1 and raiment to put on1 ,gen4 xxviii4 #bj4 ,he does not ask1 that people and nations might bow down to him2 or that ,god would take away the life of his brother ,esau1 whose malicious design against him1 occasioned his present hazardous journey2 he is not anxiously concerned for the great things of this world1 but only desires that he may have the necessaries of life4 ,and ,agar's prayer is not unlike this1 who says1 ,give me neither poverty nor riches2 feed me with food convenient for me1 ,prov4 xxx4 #h4 ,such a frame of spirit our ,saviour supposes them to have1 who thus address themselves to ,god in prayer for bread1 or the outward accommodations of life4 #b4 ,it is called1 our bread2 the meaning of which is1 that there is a distinct property which every one has1 by the allotment of providence1 in those outward blessings which ,god has given him1 whatever be the measure or proportion thereof3 ,this we are taught to acknowledge with thankfulness1 q4 d4 ,thou didst not design that one man should take possession of the whole world1 or engross to himself all its stores1 and that the rest should starve and perish for want of the necessaries of life2 herein thy wisdom and sovereignty appears1 and to this it is owing1 that there are some things which we have a right to1 distinct from others3 not without1 but by the gift and blessing of providence4 ,and therefore1 whatsoever ,god thinks fit that we should receive1 we call our own1 and as such1 pray for it2 otherwise we are not in the least to desire or covet it1 inasmuch as we are taught to pray only for that which we may call ours1 as having a natural or civil right to it1 which we have not to that which belongs to another4 ,now there are two ways by which we are said to receive outward blessings1 which we may call our own from the hand of ,god1 which are more especially included in this petition4 7#a47 ,as ,god1 by his distinguishing hand1 gives us that measure of outward blessings which he sees convenient for us1 and that either1 by succeeding our endeavours1 or by supplying our wants in some way which was altogether unexpected by us1 and thereby making provision for the comfort of our lives4--,there is sometimes a chain of providences concurring hereunto2 as ,god speaks of his hearing the heavens1 ,hos4 ii4 #ba1 #bb4 that1 when they want store of water1 he may furnish them therewith1 and they may hear the earth1 so as to moisten it with showers1 when parched1 and becoming unfruitful2 and that the earth may hear the corn1 and the wine1 and the oil1 so as to produce them2 and that these may hear1 that is1 may be distributed among ,god's people1 as he sees they want them2 and the ,psalmist says1 ,he watereth the hills from his chambers3 ,the earth is satisfied with the fruit of thy works4 ,he causeth the grass to grow for the cattle1 and herb for the service of man2 that he may bring forth food out of the earth2 ,and wine that maketh glad the heart of man1 and oil to make his face to shine1 and bread which strengthened man's heart1 ,psal4 civ4 #ac-ae4 ,so that there are various causes and effects1 subservient to each other1 which are all owing to the blessing of providence1 whereby we come to possess that portion of the good things of this life1 which are allotted for us4 7#b47 ,the outward blessings of this life may be called ours when ,god is pleased to make them blessings to us1 and give us the enjoyment thereof4 ,he must add his blessings to all the mercies he bestows1 or else they will not conduce to our happiness2 nor can the general end1 designed hereby1 be answered2 without this1 the bread we eat1 would no more nourish us1 than husks or chaff2 our garments1 without this1 could no more contribute to our being warm1 than if they were put upon a statue2 and the air we breathe1 would rather stifle than refresh us4 ,thus it is said1 ,man doth not live by bread only1 but by every word which proceedeth out of the mouth of ,god1 ,deut4 viii4 #c4 that is1 not barely by second causes1 or the means we use1 in order to the maintaining life and health1 or any of the comforts thereof2 but1 by the blessing of ,god1 or his power and providence1 that these ends are answered4 ,and it is he alone who can give us the comfortable enjoyment thereof3 ,this all have not2 their tables are plentifully furnished1 but they want that measure of health which is necessary for their taking in1 or receiving advantage from them2 as it is said of the sick man1 that his life abhorreth bread1 and his soul dainty meat1 ,job xxxiii4 #bj4 ,such do1 as it were1 starve in the midst of plenty4 ,and there are others1 who1 though they have a great deal of the world1 and are not hindered from the enjoyment of it by the weakness or decays of nature2 yet they are made unhappy by the temper of their minds2 as there are some that abound in riches1 who may1 nevertheless be said to be poor1 because they want an heart to use what they have1 which is ,god peculiar blessing3 ,thus the wise man says1 ,every man to whom ,god hath given riches and wealth1 and hath given him power to eat thereof1 and to take his portion1 and to rejoice in his labour1 this is the gift of ,god1 ,eccl4 v4 #ai4 ,for these things we are dependent on him2 and this is what we intend1 when we pray that ,god would give us our bread4 #c4 ,we are farther taught to pray1 that ,god would give us our bread this day1 thereby denoting that we are to desire to have our present necessities supplied1 as those who cannot be certain that we shall live till to-morrow4 ,how often does ,god break the thread of our lives in an instant1 without giving us any notice of it beforehand8 ,and therefore we may truly say in the midst of life1 we are in death1 and are advised to take no thought for the morrow1 but to leave that entirely to the providence of ,god3 ,food nourishes but for a day1 so that what we now receive will not suffice us to-morrow4 ,nature is always craving supplies1 and therefore we are taught to have a continual recourse to ,god by prayer for them3 ,and1 if we look farther than this present time1 it is to be with this condition1 that the ,lord has determined to prolong our lives1 and thereby renders it necessary for us to pray for those things that will be needful for the support thereof3 ,this seems to be the meaning of that variation of expression1 which the evangelist ,luke makes use of1 when he says1 ,give us day by day our daily bread1 ,luke xi4 #c4 ,and it may obviate an objection1 as it will be inferred by some1 that if we are not to pray for what respects our future condition in this world1 we are not to make provision for it3 ,whereas1 this is contrary to what we are exhorted to do1 by being led to consider the provision which the smallest insects make for their subsistence2 ,the ant provideth her meat in the summer1 and gathereth her food in the harvest1 ,prov4 vi4 #h4 ,and the apostle says1 ,if any provide not for his own1 and especially for those of his own house1 he hath denied the faith1 and is worse than an infidel1 #a ,tim4 v4 #h4 ,this therefore we ought to do2 and accordingly we are to pray1 that ,god would succeed our lawful endeavours1 in order thereunto2 though we must do it with this limitation1 as maintaining a constant sense that our times are in his hand1 so that if he should be pleased to grant us a longer or shorter lease of our lives1 which to us is altogether uncertain1 we are to beg of him1 that we may never be destitute of what is necessary for our glorifying him therein4 #d4 ,this petition is to be considered as respecting others as well as ourselves2 ,give us1 c4 whereby we express a concern for their advantage in what respects the good things of this life4 ,the blessings of providence flow from an inexhaustible fountain2 and therefore we are not to think that1 by desiring that others may have a supply of their wants1 there will not be enough remaining for us4 ,and this should always teach us to bear our part in relieving others1 that they may not1 through our neglect1 perish for want of the necessaries of this life3 ,thus we are exhorted to deal our bread to the hungry1 to bring the poor that are cast out to our houses1 and when we see the naked1 to cover them1 and not to hide ourselves from our own flesh1 ,isa4 lviii4 #g4 ,and ,job having been severely accused by his friends1 as though all those afflictions that befel him1 were in judgment for his having oppressed and forsaken the poor1 and violently taken away an house which he builded not1 as ,zophar insinuates1 ,job xx4 #ai4 vindicates himself from the charge in the strongest terms1 when he says1 ,i have not withheld the poor from their desire1 nor caused the eyes of the widow to fail2 nor eaten my morsel myself alone1 so that the fatherless hath not eaten thereof2 nor seen any perish for want of clothing1 or any poor without covering1 chap4 xxxi4 #af-ai4 ,this is not only to pray1 that ,god would give others their daily bread2 but to help them1 so far as it is in our power1 which is very agreeable to what we pray for in their behalf1 as well as our own1 when we say1 as in this petition1 ,give us this day our daily bread4 ,thus concerning the matter of this petition1 as explained in this answer2 of which we shall give a summary account in the following meditation1 which may be of use for the reducing our ,saviour's direction into practice3 ,accordingly we address him in this manner1 8,our eyes wait on thee1 ,o thou preserver of men1 who givest to all their meat in due season4 ,we are poor1 indigent creatures1 whose necessities oblige us to request a daily supply1 for our outward as well as spiritual wants4 ,thou hast granted us life and favour2 and1 having obtained help from thee1 we continue unto this day4 ,thou preparest a table for us2 our cup runneth over2 we have never been wholly destitute of those outward blessings which tend to make our pilgrimage1 through this world1 easy and comfortable3 ,we therefore adore thee for the care and goodness of thy providence1 which continues to us forfeited blessings4 ,we have1 by our sins1 deserved to be deprived of all the good things we enjoy1 which we have not used to thy glory1 as we ought to have done4 ,we acknowledge ourselves less than the least of all thy mercies2 yet thou hast encouraged us to pray and hope for the continuance thereof3 ,we leave it to thine infinite wisdom1 to chuse that condition of life which thou seest best for us4 ,it is not the great things of this world that we are solicitous about1 but that portion thereof which is necessary to our glorifying thee therein4 ,thou hast made it our duty1 and accordingly we desire1 to use that industry which is necessary to attain a comfortable subsistence in the world2 yet we are sensible that the success thereof is wholly owing to thy blessing3 ,we therefore beg1 that thou wouldst prosper our undertaking2 since it is thy blessing alone that maketh rich1 and addeth no sorrow therewith4 ,keep our desires after the world within their due bounds2 and enable us to be content with what thou art pleased to allot for us1 that our hearts may not be turned aside thereby1 from an earnest pursuit after that bread which perisheth not1 but endureth to everlasting life4 ,if thou art pleased to give us the riches of this world1 let not our hearts be set upon them2 and if thou hast ordained that we should be in low circumstances therein1 may the frame of our spirits be suited thereunto1 and this condition of life be sanctified1 that it may appear1 that we are not too low to be the objects of thy special regard and discriminating grace2 that having nothing1 we may really possess all things1 in having an interest in thy love4 ,as to what concerns our future condition in this world1 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 uncomfortable2 yet we would do this with a constant sense of the uncertainty of life1 since our times are in thy hand1 our circumstances in the world at thy disposal1 and we rejoice that they are so3 ,therefore we earnestly beg1 that if it be thy sovereign will to call us soon out of it1 that we may be as well pleased to leave1 as ever we were to enjoy it1 as being blessed with a well-grounded hope of a better life3 ,and1 if it be consistent with thy will1 that our lives be prolonged in the world1 ,give us day by day our daily bread1 that we may1 at all times1 experience1 that thou dost abundantly bless our provision1 and satisfy us with those things which thou seest needful for us1 till we come to our journey's end1 and are possessed of that perfect blessedness which thou hast reserved for thy saints in a better world40 ,quest4 ,,cxciv4 ,,quest4 ,,cxciv4 ,what do we pray for the fifth petition8 ,,answ4 ,in the fifth petition1 which is1 ,forgive us our debts as we forgive our debtors acknowledging that we1 and all others1 are guilty both of original and actual sin1 and thereby become debtors to the justice of ,god2 and that neither we1 nor any other creature1 can make the least satisfaction for that debt4 ,we pray for ourselves and others1 that ,god of his free grace would1 through the obedience and satisfaction of ,christ apprehended and applied by faith1 acquit us both from the guilt and punishment of sin1 accept us in his ,beloved1 continue his favour and grace to us1 pardon our daily failings1 and fill us with peace and joy1 in giving us daily more and more assurance of forgiveness1 which we are the rather emboldened to ask1 and encouraged to expect when we have this testimony in ourselves1 that we1 from the heart1 forgive others their offences4 ,having been directed1 in the former petition1 to pray for outward blessings2 we are now led to ask for forgiveness of sin2 and it is with very good reason that these two petitions are joined together1 inasmuch as we cannot expect that ,god should give us the good things of this life1 which are all forfeited by us1 much less1 that we should have them bestowed on us in mercy1 and for our good1 unless he is pleased to forgive those sins1 whereby we provoke him to withhold them from us3 ,neither can we take comfort in any outward blessings1 while our consciences are burdened with a sense of the guilt of sin1 and we have nothing to expect1 as the consequence thereof1 but to be separated from his presence2 therefore we are taught to pray1 that ,god would forgive us our sins1 as one evangelist expresses it1 or our debts1 as it is in the other4 ,from whence it may be observed1 in general1 that sin is a debt4 ,as it is contrary to the holiness of ,god1 it is a stain and blemish1 a dishonour and reproach to us2 as it is a violation of his law it is a crime2 and1 as to what respects the guilt which we contract hereby1 it is called a debt2 which is the principal thing considered in this petition4 ,there was a debt of obedience demanded from us as creatures3 and1 in case of the failure hereof1 or any other sin committed by us1 there was a threatening denounced1 pursuant to the sanction of the law1 from whence arises a debt of punishment2 and in this respect it is that we are directed1 more especially1 in this petition1 to pray for forgiveness4 ,there are several things which respect the nature of forgiveness1 as founded on the satisfaction given by ,christ1 as our ,surety3 which have been largely insisted on under some foregoing answers#aba3 ,therefore1 the method we shall observe1 in considering the subject-matter of this petition1 shall be1 ,i4 ,to take a view of sinful man as charged with guilt1 and rendered uneasy under a sense thereof4 ,,ii4 ,how he is to address himself to ,god by faith and prayer for forgiveness4 ,and1 ,,iii4 ,the encouragement which he has to hope that his prayer will be answered4 ,under which head we shall take occasion to consider how far that disposition which we have to forgive others1 is an evidence hereof4 ,i4 ,concerning the charge of guilt upon us1 and that uneasiness which is the consequence thereof4 ,here we consider the sinner as apprehended and standing before ,god1 the ,judge of all2 an accusation brought in against him1 in which he is charged with apostacy and rebellion against his rightful ,lord and ,sovereign1 and1 as the consequence thereof1 his nature is vitiated and depraved1 his heart deceitful above all things1 and desperately wicked2 from whence proceed all actual transgressions1 with their respective aggravations1 which1 according to the tenor of the law of ,god1 deserve his wrath and curse1 both in this life1 and that which is to come#abb4 ,and this charge is made good against him by such convincing evidence1 that he must be very much unacquainted with himself1 and a stranger to the law of ,god1 if he does not see it3 ,but if we suppose him stupid1 and persisting in his own vindication1 through the blindness of his mind1 and hardness of his heart1 and ready to say with ,ephraim1 ,in all my labours they shall find none iniquity in me1 that were sin1 ,hos4 xii4 #h4 yet the charge will1 notwithstanding1 appear to be just1 and every mouth shall be stopped1 and they are forced to confess themselves guilty before ,god3 ,upon this1 conscience is awakened1 and trembles at the thoughts of falling into the hands of an absolute ,god1 who appears no otherwise to him than as a consuming fire2 his terrors set themselves in array against him1 and this cannot but fill him with the greatest anguish1 especially because there is no method which he can find out1 to free himself from that misery1 which he dreads as the consequence thereof4 ,if he pretends to extenuate his crimes1 it will not avail him2 and if his own conscience does not come in as a witness against him1 as having been a party concerned in the rebellion1 it is an argument that it is rendered stupid by a continuance therein3 ,nothing that it can allege in its own vindication1 will be regarded in the court of heaven1 but rather tend to add weight to the guilt he has contracted2 for the omniscience of ,god will bring an unanswerable charge against him1 as being a transgressor of his law1 and thereby liable to condemnation1 upon which1 vindictive justice will demand satisfaction4 ,if he makes an overture to pay the debt1 he must either yield sinless obedience1 which is impossible1 from the nature of the thing2 or bear the stroke of justice1 and suffer the punishment that is due to him1 which1 if he is content to do1 he knows not what it is to fall into the hands of the living ,god1 or to be plunged into an abyss of endless misery4 ,if he thinks that he shall be secure by flying from justice1 this would be a vain attempt1 since ,god is omnipresent2 and there is no darkness or shadow of death1 where the workers of iniquity may hide themselves1 ,job xxxiv4 #eb4 ,nothing therefore remains1 but that he make supplication to his ,judge1 that he would pass by the crimes he has committed1 without demanding satisfaction3 ,but this is to desire1 that he would act contrary to the holiness of his nature2 which would be such a blemish on his perfections1 that he is obliged to reject3 ,what is this but to relinquish his throne1 deny his sovereignty1 and act contrary to his own law1 which is the rule of his government1 whereby sinners will take occasion to transgress1 expecting that they may do this with impunity8 ,but1 is there no intercessor that will plead his cause1 or appear for him in the court of heaven8 this cannot be done but by one who is able to make an atonement1 and thereby secure the glory of divine justice1 by having the debt transferred or placed to his account1 and giving a full satisfaction for it2 but this belongs to none but our ,lord ,jesus ,christ1 who has obtained redemption and forgiveness through his blood2 and none can take encouragement from hence1 but he that addresses himself to ,god by faith1 which we are now considering the sinner as destitute of1 and therefore the charge of guilt remains upon him4 ,and it is certain1 that the consequence hereof is such1 as will tend to fill him with the greatest uneasiness under the burthen that lies on his conscience1 which has a perpetual dread of the execution of the sentence that is in force against him4 ,this wounds his spirits2 and it is impossible for any one to apply healing medicines1 but by directing him according to the prescription contained in the gospel1 to seek forgiveness in that way in which ,god applies it1 in and through a ,mediator4 ,,ii4 ,we are now to consider1 how a person is to address himself to ,god by faith and prayer for forgiveness1 which is the principal thing designed in this petition4 ,here it is to be acknowledged1 that when we draw nigh to ,god1 it is with a sense of guilt1 and1 it may be1 with great distress of conscience1 arising from it2 yet it differs very much from what was observed under the last head1 when we considered a sinner as standing before an absolute ,god1 without any hope of obtaining forgiveness1 since that cannot but fill him with dread and horror2 whereas1 this is an expedient for his obtaining a settled peace of conscience2 and1 indeed1 there is nothing of greater importance1 than our performing this duty in a right manner4 ,and1 in order thereunto1 let it be considered1 #a4 ,that when we pray for forgiveness of sin it is supposed1 that none can bestow this blessing upon us but ,god4 ,no one has a right to forgive an offence1 but he against whom it is committed3 ,this will appear1 if we consider sin as a neglect or refusal to pay a debt of obedience1 which is due from us1 to ,god1 and consequently it would be an invading his right1 for any one who had no power to demand it1 to pretend to give a discharge to the sinner as an insolvent debtor3 ,this would be to act like the person mentioned in the parable1 who was appointed indeed1 to receive his lord's debts1 but not to cancel them2 and therefore1 our ,saviour calls him an unjust steward2 and he is said to have wasted his lord's goods1 by compounding the debts which were owing to him without his order1 ,luke xvi4 #a4 seq4 ,now1 since obedience1 as it is a religious duty is due to ,god alone2 it is only he that can give a discharge to those who have not performed it3 and since it belongs to him as a judge and law-giver1 to punish offenders1 it would be the highest affront to him for a creature to pretend to this prerogative2 and therefore ,god appropriates it to himself1 when he says1 ,i even ,i am he that blotteth out thy transgressions for mine own sake1 ,isa4 xliii4 #be4 which expression is to be understood of him exclusive of all others2 accordingly1 when the ,jews charge our ,saviour with blasphemy on his forgiving sins1 and say1 ,who can forgive sins but ,god only8 the proposition was true1 how false soever the inference1 which they deduce from thence to disprove his ,deity1 might be4 ,we shall now consider1 #b4 ,that all ought to pray for forgiveness1 and in what sense this is to be done1 7#a47 ,all ought to pray for forgiveness3 ,one would think1 that this is so evident1 and agreeable to the condition of fallen man1 as well as founded on many scriptures1 and expressly commanded in this petition1 which we are explaining1 that it is needless to give a farther proof of it2 but this we are obliged to do1 inasmuch as some have asserted that a justified person ought not to pray for pardon of sin1 since this is what is already done3 ,this is an inference from what they advance1 who plead for actual justification from eternity2 and therefore it is1 as they suppose1 equally absurd for such an one to pray1 that ,god would forgive him1 as it is to pray that he would choose them to eternal life1 or that ,christ would satisfy divine justice for the sins of his people1 which he has already done4 ,it is1 indeed1 not very easy to understand what some persons mean1 when they insist on this subject1 inasmuch as they lay down propositions1 without sufficiently explaining them2 and whatever they allege in their vindication1 that they intend nothing else hereby but what is agreeable to the sentiments of the reformed churches1 it is certain1 that they advance several things1 or1 at least1 make use of such unguarded expressions as are altogether disowned by them2 and1 at the same time1 give occasion to some1 to run into the contrary extreme1 who1 for fear of being thought to assert eternal justification1 deny the eternal purpose of ,god relating thereunto4 ,but whatever they intend when they say1 that a justified person ought not to pray for pardon of sin2 the contrary to this is sufficiently evident from scripture4 ,for every believer is a justified person2 therefore1 if we have any instance of believers praying for the pardon of sin1 this sufficiently confutes that absurd notion which we are opposing4 ,now that many have prayed for pardon of sin1 who have1 at the same time1 been true believers1 is evident1 from ,david's praying for the pardon of sin1 as he often does3 ,thus he says1 in ,psal4 xxv4 #aa4 ,for thy name's sake1 ,o ,lord1 pardon mine iniquity1 for it is great2 and yet1 at the same time1 he expresses himself like a justified person2 ,o my ,god1 ,i trust in thee1 ver4 #b4 and ver4 #e4 ,thou art the ,god of my salvation3 ,and1 in ,psal4 cxliii4 #b4 he prays1 ,enter not into judgment with thy servant1 for in thy sight shall no man living be justified2 yet1 at the same time1 he appears to be a believer2 for he speaks1 in ver4 #h4 of his trusting in1 and lifting up his soul to ,god1 and fleeing to him1 that he would hide him1 ver4 #i4 which are all acts of justifying faith2 and1 in ,psal4 li4 #a4 he prays1 ,have mercy upon me1 ,o ,god1 according to thy loving-kindness2 according to the multitude of thy tender mercies blot out my transgressions2 and1 in ver4 #i4 ,hide thy face from my sins1 and blot out all mine iniquities3 ,whereas he had an intimation before from ,god1 that he had pardoned his sin1 #b ,sam4 xii4 #ac4 which1 as appears by the preface to this ,psalm1 was the occasion of its composure2 so that the ,spirit of ,god hereby put words into his mouth1 and taught him1 notwithstanding the assurance he had from him of his having obtained forgiveness1 to pray for it3 ,and the apostle ,paul was in a justified state1 when he expressed his earnest desire of being found in ,christ1 not having his own righteousness1 but that which is through the faith of ,christ1 the righteousness which is of ,god by faith1 ,phil4 iii4 #i4 ,this might also be argued from all those scriptures1 that represent believers as praying for salvation1 which cannot be done without praying for forgiveness of sin1 as being inseparably connected therewith4 ,i shall therefore add no more concerning the obligation which all are under1 to pray for the pardon of sin1 but proceed to consider1 7#b47 ,in what sense we are to pray for it4 ,this may1 without much difficulty1 be determined1 if we rightly state the doctrine of justification1 which1 if it be considered as an immanent act in ,god1 or the eternal purpose of his will1 not to impute sin1 which is what divines call decretive justification1 it is to be allowed1 that this is no more to be prayed for than eternal election2 neither are we to pray1 that ,christ may be constituted the ,head and ,surety of his elect1 or1 that he might finish transgressions1 make an end of sin1 and bring in an everlasting righteousness1 for that is already done4 ,but1 inasmuch as the scripture often speaks of justification as consisting in the application of ,christ's righteousness1 or that right we have to lay claim to it1 which is styled justification by faith1 and is the only foundation on which we build our hope1 that we have an interest in what ,christ did and suffered1 and are thereby discharged from guilt and condemnation4 ,this cannot be before we believe2 and in this sense we pray that ,god would justify us3 ,now since forgiveness of sin is a branch of justification1 it is1 in this sense that we pray for the pardon of sin4 ,and this includes in it1 #a4 ,an earnest desire that ,god would not lay those sins to our charge that we daily commit2 or1 that he would not1 as the ,psalmist says1 enter into judgment with us1 ,psal4 cxliii4 #b4 ,and1 as the consequence hereof1 we pray1 that ,god would not punish us as our iniquities deserve4 ,this is to pray for the application of ,christ's righteousness as the ground and foundation of our claim to forgiveness4 #b4 ,we are to pray for the comfortable fruits and effects of forgiveness1 that being justified by faith1 we may have peace with ,god through our ,lord ,jesus ,christ1 and access by faith1 into this grace wherein we stand1 ,rom4 v4 #a1 #b4 or1 that we may be able to conclude1 that our persons and services are accepted in the ,beloved2 and that ,christ hath loved us1 and washed us from our sins in his own blood4 #c4 ,we are to pray for the assurance or comfortable sense hereof1 that hereby we may rejoice in hope of the glory of ,god3 ,and1 inasmuch as we daily contract guilt1 we are to pray that this blessing may be daily applied to us1 and that1 both living and dying1 we may be dealt with as those who are interested in ,christ's righteousness as our ,surety and ,redeemer4 ,if it be objected1 that pardon of sin is a blessing that every believer has2 and therefore he ought not to pray for it4 ,to this ,i answer1 that there are many privileges which ,god does1 or will certainly bestow upon his people1 which they are1 nevertheless1 to pray for2 otherwise they1 who are in a state of grace1 are not to pray for perseverance in grace2 because they are assured that it shall be maintained unto salvation1 according to ,god's promise3 ,and1 indeed1 whatever promises are contained in the covenant of grace1 a believer ought not1 according to this method of reasoning1 to pray that ,god would apply them to him1 and so glorify his faithfulness in accomplishing them1 since he is certainly persuaded that he will do it2 whereas1 all allow that we are to pray for this privilege3 ,therefore1 if we have a full assurance that ,god has forgiven our sins2 yet1 inasmuch as we daily contract guilt1 we are daily to pray1 that he would not lay it to our charge1 or deal with us as our iniquities deserve4 #c4 ,we shall now consider1 how we are to address ourselves to ,god1 or what views we are to have of him when we pray for forgiveness of sin4 ,this depends on the idea we have of those perfections which he glorifies in bestowing this privilege2 and these are1 more especially1 his mercy1 grace and faithfulness1 in accomplishing what he has promised in the covenant of grace4 ,as for his justice1 that is considered1 as will be observed under a following head1 as having received a full satisfaction2 but this is concerned in the purchase1 not in the application of forgiveness2 and therefore1 though ,god1 in this respect1 appears with the glory of a ,judge1 resolving to make no abatements of the debt which was contracted1 that he may thereby express his utmost detestation of the sins committed3 in this sense forgiveness is not to be obtained by entreaty2 for it is inconsistent with the character of a ,judge1 to be moved thereby1 and contrary to the demands of law and justice4 ,but1 on the other hand1 when we draw nigh to him1 we consider him as a ,father who delights in mercy1 as it is particularly intimated in the preface to this prayer2 and therefore we do not come before him as summoned to stand at his tribunal1 and to be weighed in the balance by him1 in which respect we would be found wanting1 and1 if our iniquities should be marked by him1 could not stand2 but we consider ourselves as invited to come into his presence1 in hope of obtaining this privilege2 and we consider him as he has revealed himself in the gospel1 in which we are told1 that there is forgiveness with him1 that he may be feared1 not as the criminal fears his judge1 who is ready to pass sentence upon him2 but as a child comes into his father's presence with such a fear as proceeds from love1 and is the result of that encouragement which is given him1 that he should be accepted in his sight3 ,and1 the great inducement hereunto1 is the intimation that he has given thereof in the promises of the covenant of grace1 and particularly those that respect forgiveness1 in which he has discovered himself as a ,god ready to pardon1 gracious and merciful1 slow to anger1 and of great kindness1 ,neh4 ix4 #ag4 with whom is plenteous redemption1 ,psal4 cxxx4 #g4 he also styles himself1 ,our ,god1 who will abundantly pardon1 inasmuch as his thoughts and ways are above ours1 as the heavens are higher than the earth1 ,isa4 lv4 #g-i4 and he has likewise promised that he will cast all the sins of his people into the depths of the sea3 ,therefore they consider him not only as glorifying his mercy1 but as performing his truth1 and acting agreeably to his faithfulness1 ,micah vii4 #ai1 #bj4 and1 all this depends entirely on the discoveries he has made of himself to us through a ,mediator3 ,this leads us to consider1 #d4 ,the way in which ,god bestows this blessing1 and we are to seek it at his hand by faith and prayer4 ,we have before observed1 that it would be an affront to the divine ,majesty1 to suppose that he will extend mercy to guilty sinners1 without securing the glory of his vindictive justice2 and this depends wholly on the satisfaction that ,christ has given to it3 ,therefore we are to beg forgiveness for his sake1 whom ,god has set forth to be a propitiation for his sake1 that he might be just1 and the justifier of him that believeth in ,jesus2 we are therefore first considered as having his righteousness imputed to us1 and then this blessing1 which we pray for1 is applied to us4 ,in this method of praying for forgiveness1 we take occasion to adore the wisdom of ,god1 which has found out this expedient to hallow or sanctify his own name1 as well as secure to us an interest in his love1 and1 at the same time1 we express the high esteem we have for the person of ,christ1 who has procured it for us1 as also the infinite value of the price he paid in order thereunto2 and we refer our cause to him1 that1 as our ,advocate1 he would appear on our behalf1 in the merit of his obedience and sufferings2 that our petition may be granted in such a way1 that ,god hereby may have the highest revenue of glory redounding to himself1 and we receive the blessings consequent thereupon4 #e4 ,we are now to consider the frame of spirit with which we are to pray for forgiveness4 ,there is no grace but what is to be exercised in prayer1 agreeably to the subject-matter thereof2 and it is evident1 from the nature of the thing1 that when we pray for forgiveness1 it ought to be with a penitent frame of spirit3 ,accordingly repentance and forgiveness of sins are often connected in scripture4 ,thus it is said1 ,repent and be converted1 that your sins may be blotted out1 ,acts iii4 #ai4 not that we are to suppose that repentance1 or any other grace1 is the cause of ,god's secret purpose or determination to forgive sin1 or1 that he accepts of it as any part of that atonement or satisfaction which his justice requires to be made for it2 for this is to ascribe that to it which belongs entirely to ,christ's righteousness2 yet repentance is so far necessary to forgiveness1 that it would be a very preposterous thing for any one to ask this favour either of ,god or man without it4 ,not to repent of a crime committed1 is1 in effect1 a pleading for it1 and a tacit resolution to persist in it1 which disqualifies us from pleading a pardon2 and it would be contrary to the divine perfections for ,god to give it to those who hereby do1 as it were1 practically disown their need of it4 ,now the necessity of repentance1 in those who are praying and hoping for forgiveness1 appears from the connexion that there is between it1 and all other graces2 which1 though distinguished1 are not separated from it1 and they are1 all of them1 necessary to salvation1 which we can1 by no means attain to1 without being forgiven4 ,,iii4 ,we proceed to consider1 the encouragement that they1 who plead for forgiveness with the exercise of faith1 repentance and other graces1 have to expect1 that they shall be heard and answered2 and more particularly1 how far that disposition1 which we have to forgive others is an evidence thereof4 #a4 ,grace exercised1 is an evidence of forgiveness4 ,this appears1 in that it is a work and fruit of the ,spirit1 a branch of sanctification1 and an earnest of eternal life2 and1 in this respect1 that good work may be truly said to be begun1 which ,god will certainly carry on1 and perfect in glory3 of this1 ,i say1 every grace1 provided it be true and genuine1 is an evidence1 from whence we may conclude our right to forgiveness1 or justification1 which is inseparably connected with it2 as the apostle says1 ,whom he called1 them he justified2 and whom he justified1 them he also glorified1 ,rom4 viii4 #cj4 #b4 ,we are now to consider how far1 or in what respect1 our exercising forgiveness towards others1 is an evidence of our having obtained forgiveness from ,god1 which is the sense given in those words1 as we forgive our debtors4 ,we may here observe the variation of the expression in ,matthew and ,luke2 in the former it is said1 ,forgive us our debts as we forgive our debtors2 and1 in the latter1 ,forgive us our sins2 for we also forgive every one that is indebted to us4 ,there is a little difficulty contained in the sense of the particles1 ,,as and ,,for1 which must be so explained1 that the sense of the petition1 in both evangelists may appear to be the same3 ,therefore1 when ,matthew says1 ,forgive us our debts as we forgive our debtors1 the particle ,,as1 is not a note of equality1 but of similitude2 and accordingly it signifies1 that we are to forgive others1 even as ,god1 for ,christ's sake1 has forgiven us2 or1 as we hope to obtain forgiveness from him2 though1 if we compare these two together1 there is an infinite disproportion between them1 as to the injuries forgiven1 and other circumstances that attend the action4 ,the injuries that are done to us are very small1 if compared with the crimes that we commit against ,god2 and when we are said to forgive them1 there is no comparison between it and that forgiveness which we desire from the hand of ,god4 ,god's forgiving us is1 indeed1 a motive to us to forgive others1 but one is not the measure1 or standard of the other3 ,it therefore implies1 that while we ask for forgiveness1 we ought to do it with a becoming frame of spirit1 as those who are inclined to forgive others1 and1 at the same time to bless ,god1 that he has wrought this disposition in us2 and1 so far as we make use of it1 as an argument in prayer1 the meaning thereof is1 that since he has made it our duty1 and we trust1 has also given us this grace to forgive others2 we hope1 that he will1 in like manner1 forgive us our trespasses4 ,we are now to consider the petition as laid down by the evangelist ,luke2 ,forgive us our sins2 for we also forgive every one that is indebted to us3 which is1 for substance1 the same with that in ,matthew1 as but now explained3 ,accordingly the particle ,,for1 is not causal1 but demonstrative2 and therefore we are not to understand it as though our forgiving others were the ground and reason of ,god's forgiving us1 since that would be to put it in the room of ,christ's righteousness2 but the meaning is1 that we are encouraged to hope that he will forgive us1 from this demonstrative evidence2 since he has given us that grace which inclines and disposes us to forgive others2 from whence we have ground to conclude1 that we shall obtain the blessing we pray for4 ,this leads us to consider the nature and extent of forgiveness1 as exercised by us1 and our obligation to perform this duty2 and when this may be said to be an evidence of our obtaining forgiveness from ,god4 ,first1 ,concerning the nature and extent of forgiveness1 as exercised by us2 for the understanding of which1 let it be premised1 #a4 ,that the injuries that are done us1 are to be considered either as they contain an invasion upon1 or denying us those rights which belong to us1 agreeably to that station and condition in life1 in which the providence of ,god has fixed us3 these must be reckoned injuries1 because they are detrimental to us1 and acts of injustice2 or1 they may be farther considered1 as crimes committed against ,god1 inasmuch as they infer a violation of the law of nature1 which is instamped with his authority2 whereby the rights of every particular person are determined1 and to deprive us of them1 is a sin against ,god1 in the same sense in which sins immediately committed against men1 are said to be committed against him4 ,and by this we may be farther led to consider1 #b4 ,that injuries are only to be forgiven by us1 as they are against ourselves2 whereas ,god alone can forgive them as they are against him2 and the reason hereof is1 because no one can dispense with that punishment which is due for the violation of a law1 but the supreme authority4 ,the precept that is to be obeyed1 and the sanction that binds over the offender to suffer for his violation of it1 must be established by the highest authority4 ,and therefore1 inasmuch as the creature cannot demand that obedience which is due to ,god alone2 for the same reason he cannot remit that debt of punishment which belongs only to ,god to inflict4 ,however1 we are to desire1 that ,god would pardon1 rather than punish those that have injured us3 ,and this is the only sense in which we may be said to forgive others those crimes that are committed against ,god1 if this may be called forgiveness4 ,but1 so far as any injury respects ourselves1 as being detrimental to us1 it is our duty to forgive it1 and not to exercise that private revenge which is inconsistent with the subject-matter of this petition4 #c4 ,so far as an injury1 which more especially respects ourselves1 contains in it a violation of human laws1 whereby the offender has rendered himself obnoxious to a capital punishment2 it does not belong to us1 as private persons1 to forgive the criminal1 so as to obstruct the course of justice1 since this is a matter that does not concern us1 as not having the executive part of human laws in our power2 and to pretend to this1 would be not only to violate the laws of men1 but to commit an offence against ,god1 who has established the just rights of civil government2 therefore1 that forgiveness which we are obliged to exercise towards others1 does not extend itself to this matter4 ,nor are we obliged1 when we forgive those that have injured us1 to be unconcerned about doing justice to ourselves1 when it is possible1 or at least easy1 for us to have redress in the course of law or equity2 especially if the damage we sustain hereby1 be1 in a very great degree1 prejudicial to ourselves or families4 ,and if it affects our good name in the world1 the forgiving those reproaches that are cast upon us1 is not inconsistent with our using endeavours to vindicate our own reputation2 though it may be1 this can hardly be done without exposing him that has done us the injury1 to suffer that shame which he brought on himself thereby4 ,these things being premised1 we proceed to consider1 the nature and extent of forgiveness1 as it is to be exercised by us1 so far as the injury committed respects ourselves4 ,this is opposed to our bearing the least degree of malice against the offender1 or carrying our resentments too far1 by magnifying lesser injuries1 and meditating revenge3 ,nor ought we to be so partial in our own cause1 as to deny1 or altogether overlook those things that are1 in other respects commendable in him1 as though a crime committed against us1 were altogether inconsistent with the least degree of virtue or goodness in him that has committed it4 ,if he has done injustice to us1 this does not excuse any act of injustice to his person or character in other instances1 which have not an immediate relation to ourselves2 which is to see things through a false medium1 or to infer consequences that cannot fairly be deduced from any thing that he has done1 how injurious soever it may have been to us4 ,moreover1 we are not to take occasion from the ill treatment we have met with1 from any one1 to endeavour to ruin him1 as to his estate or character in the world2 since that is not a proper expedient1 either to do justice to ourselves1 or bring him1 who has done us the injury to repentance4 ,here we may take occasion to enquire1 how far a person that is injured by another1 may demand satisfaction8 and1 whether it is our duty to forgive him1 though it be neither in his power nor inclination to make it8 ,the answer that ,i would give to this1 is2 that the law of ,god and nature1 does not prohibit us from demanding satisfaction in proportion to the injury received2 since this is a debt we ought to claim1 in justice to ourselves1 and our character in the world3 ,nevertheless1 it must be considered1 #ast1 ,that it may sometimes be out of his power to make full satisfaction2 in which case we must be content1 and forgive the injury without it2 and we are to deal with him in like manner1 as we are obliged to do with those who are insolvent in pecuniary debts4 ,but1 #b;dly1 ,we suppose1 that the person who has injured us1 is able in some measure1 to make satisfaction2 but he is so far from being willing to do it1 that he refuses to acknowledge his crime1 and1 which is still worse1 seems inclined1 as occasion may offer1 to commit it again1 which is the worst of tempers1 especially if the injury be not barely supposed1 but real3 ,yet this is no rule for us to proceed by1 in forgiving injuries2 for the understanding of which let it be considered1 that satisfaction for injuries committed1 consists either in making a compensation in proportion to the damage sustained thereby1 or else in a bare acknowledgment of the fault committed4 ,the former of these we may1 in justice1 insist on2 but yet1 in most cases1 where the injury only respects ourselves1 it may be dispensed with1 or demanded at pleasure2 but whether it be given or no1 it is so far our duty to pass it by1 as not to bear the least degree of malice against him1 that has injured us1 though he refuses to give it4 ,as to the latter1 where no more is demanded1 than a bare acknowledgment of the offence committed1 which cannot be supposed to be out of the power of the offender to do2 but he is resolved that he will not make this small satisfaction1 as persisting in his own vindication1 and determines to do the same again1 as occasion offers3 we are to let him know1 that herein he not only sins against us1 but ,god1 and to exhort him to confess his crime before him2 and therefore we pity his obstinacy1 while we express our readiness to pass by the injury he has done us3 ,however1 such an one is not to be chosen by us as an intimate friend or associate1 out of a principle of self-preservation1 that he may not be in a capacity of doing us the same injuries for the future1 which his obstinacy discovers him to be inclined to do4 ,thus concerning the nature and extent of this duty of forgiving injuries3 ,we proceed to consider1 ,secondly1 ,the indispensable obligation we are under to perform it2 otherwise we could not make this appeal to ,god in prayer1 or take encouragement to hope1 that we shall obtain forgiveness from him4 ,to induce us hereunto1 let us consider1 #ast1 ,that if ,god should deal with us as we do with our fellow-creatures1 when we refuse to forgive them1 we should be for ever miserable4 ,this our ,saviour illustrates by the parable of the debtor and creditor1 in ,matt4 xviii4 #bd1 seq4 where a person is represented as owing ten thousand talents1 and his lord1 upon his entreaty1 forgave him the debt2 and afterwards he dealt severely with one that owed him but an hundred pence1 and thereby provoked his lord to deliver him to the tormentors1 till he should pay all that was due unto him2 which parable1 though it does not argue the least mutability in the divine purpose relating hereunto1 yet we may infer from hence1 how inconsiderable the injuries that are done us are1 if compared with those which we have done against ,god2 and how little ground we have to expect forgiveness from him1 if we are not disposed to forgive others4 #b;dly1 ,an implacable spirit1 meditating revenge for injuries done against us1 will render us altogether unfit for the performance of an holy duty1 and particularly this of imploring forgiveness from ,god3 ,it also exposes us to many temptations2 accordingly the apostle speaks of anger retained in our breasts1 or letting the sun go down upon our wrath1 as that which gives place to the ,devil1 ,eph4 iv4 #bf1 #bg4 #c;dly1 ,malice and fury tend to exasperate an enemy2 whereas1 forgiveness melts him into friendship1 and very much recommends the gospel1 which obliges us to shew such instances of brotherly kindness1 even where they are least deserved4 #dthly1 ,we have many bright examples for our imitation1 of the best of men1 who have been highly injured1 and yet have expressed a forgiving spirit4 ,thus ,joseph forgave the injuries done against him by his brethren1 when1 after his father's death1 they were jealous that he would hate them1 and requite them all the evil that they had done unto him2 but he not only comforted and spake kindly to them1 but made very liberal provision for the subsisting of them and their families1 ,gen4 #a4 #ae-ba4 ,and1 ,moses1 when ,miriam was smitten with leprosy1 for speaking against him1 prays for her recovery1 ,numb4 xii4 #ac4 ,and1 when the ,syrian host was sent on purpose to destroy the prophet ,elisha1 and ,god had delivered them into his hand1 being in the midst of ,samaria1 and the king of ,israel was ready to smite them1 had he desired it2 but this he was so far from doing1 that he says1 ,thou shalt not smite them3 ,wouldest thou smite those whom thou hast taken captive with thy sword1 and with thy bow1 set bread and water before them1 that they may eat and drink and go to their master1 #b ,kings vi4 #bb4 ,and1 in the ,new ,testament1 we have an instance of a forgiving spirit in ,stephen1 when1 in the very agonies of death1 having been before insulted1 and now stoned by his enraged enemies2 it is said1 ,he kneeled down1 and cried with a loud voice1 ,lord1 lay not this sin to their charge1 ,acts vii4 #fj4 ,but the highest instance that can be given of the exercise of this grace we have in our ,saviour1 who prayed for them that crucified him2 ,father forgive them for they know not what they do1 ,luke xxiii4 #cd4 ,these examples are worthy of our imitation2 and therefore we should reckon ourselves obliged to forgive those who have injured us4 ,object4 ,it will be objected by some1 that the injuries done them1 are so very great1 that they are not to be borne2 and it would be dishonourable for them not to take any notice thereof3 ,or1 it may be1 the ingratitude that is expressed herein1 is such that it deserves the highest resentment2 and if it should be passed over1 it might be reckoned a tacit approbation of their crime1 and give occasion to them1 that have committed the injury against them1 to despise them1 and do the like for the future4 ,answ4 ,to this it may be replied2 #ast1 ,that if the injury be great1 it will be much more commendable1 and a greater instance of virtue and grace to forgive than to resent it2 for in this a man overcomes himself1 subdues his own passions1 and thereby lets his enemy know1 that he has a due sense of the divine command relating thereunto1 and that his spirit is sanctified and calmed by the power of divine grace4 ,this is reckoned one of the greatest victories2 as it is said1 ,he that is slow to anger is better than the mighty2 and he that ruleth his spirit1 than he that taketh a city1 ,prov4 xvi4 #cb4 #b;dly1 ,as for our honour1 which is pretended to be concerned herein1 they who allege it1 are very much mistaken in their sentiments about true honour2 since it is said1 ,the discretion of a man deferreth his anger1 and it is his glory to pass over his transgression1 chap4 xix4 #aa4 #c;dly1 ,this does not1 in the least1 argue1 that the person who forgives1 approves of his crime1 who has done him the injury1 since this is not inconsistent with our charging it on his conscience1 and endeavouring to bring him under a sense of guilt1 as having not only injured us1 but done that which is highly displeasing to ,god2 and he may be given to understand1 that hereby he has wronged his own soul more than us1 and therefore has great reason to be humbled before ,god1 and repent of his sin committed against us1 which1 as it is committed against ,god1 he only can forgive2 though we let him know1 that we are disposed to forgive him1 so far as the crime is directed against us4 #dthly1 ,as to the pretence1 that forgiving injuries will make those who have done them grow bold1 and be more hardened in their crimes2 and that they will hereby take occasion to insult1 and do the like injuries for the future3 ,it may be replied1 that this very seldom happens2 but if it should1 we must consider that the ungrateful abuse of a kind and generous action1 or the possibility of this consequence ensuing thereupon1 is no sufficient excuse for our not performing it4 ,but if there be the least ingenuity of temper1 or if it pleases ,god1 by his grace1 to succeed our kind behaviour toward them for their good1 it will have a far different effect2 as it is observed1 ,a soft answer turneth away wrath1 but grievous words stir up anger1 ,prov4 chap4 xv4 #a4 ,thus concerning the obligation we are under to forgive the injuries that are committed against us3 ,we are now to consider1 ,thirdly1 ,how this is an evidence1 or may afford us ground of hope1 that we shall obtain forgiveness from ,god1 when we are praying for it4 ,here let it be observed1 that forgiving injuries1 may be considered barely as a virtue1 proceeding from a goodness of temper1 or the sense that persons have of the equity and reasonableness thereof1 and from other motives which the light of nature may suggest1 or1 as it is recommended by ,seneca1 ,epictetus1 and other heathen moralists3 ,and1 indeed1 it must be reckoned a very commendable quality1 and a convincing evidence that a person is1 in a great degree1 master of his own passions2 but we cannot from hence conclude1 that such an one is in a state of grace2 and nothing short of that can be evidence of our right to forgiveness3 ,therefore we must consider this disposition to forgive injuries1 as a ,christian virtue1 or as containing in it some ingredients1 that manifest it to be a grace wrought in us by the ,spirit1 and a branch of sanctification1 and1 as such1 having several other graces connected with2 and accordingly1 #a4 ,when our forgiving injuries is an evidence of our having obtained forgiveness1 we must do it out of a humble sense of the many crimes that we have committed against ,god2 and therefore it is joined with1 and flows from the grace of repentance4 #b4 ,it also contains in it several acts of faith2 as hereby we do1 in effect1 acknowledge1 that all we have is in ,god's hand1 who has a right to take it away when he pleases2 and if he suffers us to be deprived of our reputation and usefulness in the world1 or our wealth and outward estate therein1 by the injurious treatment we meet with from those1 who1 without cause are our enemies2 we are sensible that this could not be done without his permissive providence1 which we entirely acquiesce in4 ,the injury or injustice we wholly lay to the charge of those who hate us1 nevertheless1 in obedience to our ,saviour's command1 we desire to express our love to them1 in the most valuable instances thereof1 and1 at the same time1 to acknowledge and bow down to the sovereignty and justice of ,god1 in suffering us to be thus dealt with by men1 hoping and trusting that he will over-rule this1 and all other afflictive providences for our good2 as ,david says1 when he speaks of ,god's suffering ,shimei to curse him3 ,it may be1 that the ,lord will look on mine affliction1 and that the ,lord will requite me good for his cursing this day1 #b ,sam4 xvi4 #ab4 #c4 ,when we forgive those that have injured us1 it is1 with an earnest desire that ,god would give them repentance1 that thereby his name may be glorified1 and his interest promoted1 whatever becomes of our name and usefulness in the world4--,when we are enabled to exercise such a frame of spirit as this in forgiving those that have injured us1 we have ground to hope1 that when we pray for forgiveness1 the great ,god1 who is the author of all that grace which we exercise in forgiving others1 will grant us this invaluable privilege4 ,having explained this petition1 we shall now consider it as a directory1 that so we may put up our requests to ,god1 agreeable thereunto3 ,accordingly we are to cast ourselves before his footstool1 with humble confession of sin1 and imploring forgiveness from him1 to this purpose3 8,we adore thee1 ,o ,lord1 as a ,god of purer eyes than to behold iniquity4 ,thou hast commanded us to keep thy precepts1 and hast revealed thy wrath from heaven against all ungodliness1 and unrighteousness of men3 ,we acknowledge that we are1 by our transgressions1 become debtors to thy justice2 our iniquities are increased over our head1 and our trespasses grown up unto the heavens2 and thereby we have deserved to be banished out of thy sight1 and cast into the prison of hell1 without hope of being released from thence4 ,we are not able to stand in judgment1 and therefore we dread the thoughts of appearing before thine awful tribunal1 as an absolute ,god4 ,if thou shouldest contend with us1 we cannot answer for the least sin that we have committed2 and it would be an injury to thy justice1 and an increasing of our guilt1 to expect or desire1 that thou shouldest pardon our sins without receiving satisfaction for them1 which we are sensible that we are not1 nor ever shall be able to give thee4 ,but we bless thy name1 that thou hast sent thy well-beloved ,son into the world1 who gave his life a ransom for thy people2 by which means thy justice is satisfied1 thy law fulfilled1 and all thy perfections infinitely glorified3 ,he hath finished transgression1 made an end of sin1 made reconciliation for iniquity1 and brought in everlasting righteousness2 which is to and upon all them that believe4 ,thou hast therefore given us leave1 and encouraged us to come to thee by faith1 to plead with thee for redemption and forgiveness through his blood1 according to the riches of thy grace4 ,in him thou art a ,god1 pardoning the iniquity1 and passing by the transgressions of the remnant of thine heritage3 ,therefore we pray for this invaluable privilege as those who humbly hope and trust that we have those graces wrought in us1 which are an evidence of our having ,christ's righteousness imputed to us1 for which we bless thee2 and1 in particular1 that thou hast enabled us to forgive all the injuries that are done us by our fellow creatures2 which are very small and inconsiderable1 if compared with those affronts which we daily offer to thy ,majesty4 ,we beseech thee1 grant that this1 and all other graces1 may more and more abound in us1 that thereby our evidences of an interest in ,christ's righteousness may be more strong and clear2 that though we daily contract guilt by our transgressions1 we may be enabled to conclude for our comfort1 that there is no condemnation to us1 and that iniquity shall not be our ruin40 ,footnote #aba3 ,see vol4 ,,ii4 #bhi-bij and vol4 ,,iii4 #gb4 ,footnote #abb3 ,see ,quest4 ,,clii4 ,quest4 ,,cxcv4 ,,quest4 ,,cxcv4 ,what do we pray for in the sixth petition8 ,,answ4 ,in the sixth petition1 which is1 ,and lead us not into temptation1 but deliver us from evil1 acknowledging that the most wise1 righteous1 and gracious ,god1 for divers holy and just ends1 may so order things1 that we may be assaulted1 foiled1 and for a time1 led captive by temptations1 that ,satan1 the world1 and the flesh1 are ready1 powerfully to draw us aside and ensnare us2 and that we1 even after the pardon of our sins1 by reason of our corruption1 weakness1 and want of watchfulness1 are not only subject to be tempted1 and forward to expose ourselves unto temptations2 but also1 of ourselves1 unable and unwilling to resist them1 to recover out of them1 and to improve them1 and worthy to be left under the power of them2 we pray1 that ,god would so overrule the world1 and all in it2 subdue the flesh1 and restrain ,satan2 order all things1 bestow and bless all means of grace1 and quicken us to watchfulness in the use of them1 that we1 and all his people may1 by his providence1 be kept from being tempted to sin2 or1 if tempted1 that1 by his ,spirit1 we may be powerfully supported and enabled to stand in the hour of temptation1 or1 when fallen1 raised again and recovered out of it1 and have a sanctified use and improvement thereof2 that our sanctification and salvation may be perfected1 ,satan trodden under our feet1 and we fully freed from sin1 temptation1 and all evil for ever4 ,our ,saviour having1 in the foregoing petition1 exhorted us to pray for forgiveness of sins1 whereby the guilt of past crimes may be removed2 in this he advises us to pray against temptation1 lest being overcome thereby1 we should contract fresh guilt1 and walk unbecoming those who hope for1 or have obtained forgiveness from ,god4 ,in order to our understanding of which it will be necessary for us to premise something tending to explain the meaning of the word ,temptation4 ,accordingly it may be taken in a good sense3 ,thus ,god himself is sometimes said to tempt1 or rather1 which is all one1 to try his people4 ,this he does by the various dispensations of his providence1 whether prosperous or adverse4 ,and sometimes by his commands1 when he puts us upon the performance of difficult duties1 that he might prove us1 whether his fear is before us3 ,in this respect he is said to have tempted ,abraham1 proved his faith1 and discovered his readiness to obey his command in offering ,isaac2 and1 after he had tried his faith1 he commends him1 when he says1 ,now ,i know that thou lovest ,god1 ,gen4 xxii4 #a1 #ab4 ,and sometimes he is said to tempt1 or allure1 to what is good1 ,hos4 ii4 #ad4 to invite his people to do those things which redound to his glory and their real interest2 and in this sense we may and ought to tempt others1 to persuade1 and1 as much as in us lies1 engage their affections to the performance of what is good3 ,thus the apostle advises us to consider one another to provoke unto love and to good works1 ,heb4 x4 #bd4 ,we are not to understand the word temptation in these senses in this petition2 but it is to be taken for our being tempted to sin1 in which respect ,god never tempts any one3 ,thus the apostle says1 ,let no man say1 when he is tempted1 ,i am tempted of ,god2 for ,god cannot be tempted with evil2 neither tempteth he any man1 ,james i4 #ac4 neither ought we to tempt one another thereunto4 ,this being premised1 we come more immediately to explain this petition3 ,in which we shall consider some things which are supposed2 and also the subject-matter thereof4 ,i4 ,there are several things supposed1 when we are taught to pray1 ,lead us not into temptation4 ,as1 #a4 ,that man1 in this imperfect state1 is very much exposed to temptations4 ,the world is always ready to present its alluring objects1 which are suited to the corruption of our nature1 and therefore too easily complied with3 ,and this is farther promoted by ,satan's suggestions1 who is daily endeavouring to entangle us in the snare that is laid for us4 #b4 ,as we are daily tempted to sin1 so we are in great danger of being overcome thereby2 which arises not only from the methods used to draw us aside from ,god1 and the many secret snares laid for us1 that are not easily discerned1 but principally from the treachery of our own hearts1 which are deceitful above all things1 and very apt to incline us to commit those sins which bring a great deal of guilt with them4 ,it also proceeds sometimes from a want of watchfulness2 whereby the enemy comes upon us undiscovered1 and we are overcome before we are aware of it2 the temptation offers itself1 and we are unable1 but willing1 to resist it4 ,and1 if fallen by it1 this tends still more to weaken us1 so that we cannot recover ourselves from the pit into which we are plunged2 we also find it very difficult1 if ,god is pleased1 at any time1 to suffer us to fall by temptations1 to improve them aright to his glory and our own good4 #c4 ,it is farther supposed1 that ,god may suffer his people1 though their sins are pardoned1 and their souls sanctified1 to be tempted1 and sometimes even foiled and led captive for a time2 which may give us occasion to consider1 7#a47 ,in what sense he may be said to tempt1 or lead his people into temptation4 ,this he does1 though without being the author of sin1#abc #a4 ,objectively2 when his providential dispensations1 which1 in themselves1 are holy1 just1 and good1 offer occasions of sin2 which1 nevertheless1 would not ensue hereupon1 did not our corrupt nature lay hold on them as such1 and abuse them3 ,thus all ,god's works of providence or grace1 may prove temptations to men2 as the ,psalmist1 speaking of the prosperity of the wicked1 intimates1 that it raised his envy1 ,psal4 lxxiii4 #c4 and elsewhere he considers the blessings of common providence as proving a temptation1 to carnal security and indifferency in religion1 to some of whom it is said1 ,because they have no changes1 therefore they fear not ,god1 ,psal4 lv4 #ai4 and1 on the other hand1 afflictive providence sometimes prove temptations to us to murmur and entertain hard thoughts of ,god4--,moreover1 his threatenings are oftentimes abused1 and some thereby tempted to think him severe and unmerciful2 others complain of his commandments as grievous1 because he does not give them those indulgencies to sin which their corrupt natures desire4 ,in these respects ,god may be said to lead into temptation2 nevertheless1 we are not to pray1 that he would alter the methods of his providence1 or make abatements as to the duties which he commands us to perform2 but rather1 that he would not suffer us to make a wrong use of them4 #b4 ,god leads into temptation permissively1 when he does not restrain the tempter1 which he is not obliged to do1 but suffers us to be assaulted by him1 and1 at the same time1 denies the aids and assistance of his grace1 to prevent our compliance therewith2 so that when we pray that he would not lead us into temptation1 we desire that he would prevent the assault1 or fortify us against it1 that1 through the weakness of our grace1 or the prevalency of corruption1 we may not comply with the temptation4 7#b47 ,we shall now consider the reason why ,god thus leads his people into temptation1 or suffers them to be tempted3 or what are those holy1 wise1 just1 and gracious ends1 which he designs thereby2 and1 #a4 ,it cannot be expected that it should be otherwise1 when we chuse to go in the way of temptation1 or indulge those corruptions1 whereby we are inclined to yield to it3 ,in this case1 ,god's judicial hand appears1 as he punishes for one sin1 by suffering us to be tempted to another4 #b4 ,god hereby gives us occasion to see our own weakness1 and the deceitfulness of our hearts1 and the need we have of his grace1 to prevent our falling by temptation3 ,thus it is said1 that ,god left ,hezekiah1 #b ,chron4 xxxii4 #ca4 compared with #b ,kings xx4 #ae4 when he sinned in shewing the ambassadors of the king of ,babylon the treasures that he had in his house1 in which this good king discovered too much pride2 whereas it had been better had he shewn them the bed he lay on1 when he was nigh unto death1 and taken occasion from thence1 to give ,god the glory of his miraculous recovery which was the reason of their being sent to compliment him upon it3 ,in this respect ,god left him to try him1 that he might know all that was in his heart4 #c4 ,god does this1 that1 when we experience the superior force of our spiritual enemies1 we may1 by faith and prayer1 have recourse to his almighty power and grace4 ,thus when the apostle ,paul was in danger of being exalted above measure1 through ,satan's temptations1 he says1 ,for this ,i besought the ,lord thrice1 that it might depart from me1 #b ,cor4 xii4 #h4 #d4 ,he suffers this1 that we may herein have an instance of the imperfections of this present state1 and be induced to press after1 and long for1 that state of perfect freedom1 not only from sin1 but temptation1 which is reserved for us in heaven4 #e4 ,we are led into temptation1 that hereby we may see the necessity of making use of the whole armour of ,god1 that we may be able to stand our ground4 ,as the soldier will not put on his armour but when he is going to engage the enemy2 so ,god has ordained that our life should be a perpetual warfare1 and that we should be continually exposed to the assaults of our spiritual enemies1 that we may always be prepared for them1 having the girdle of truth1 the breast-plate of righteousness1 the shield of faith1 the helmet of salvation1 and the sword of the ,spirit1 which is the word of ,god1 ,eph4 vi4 #ad-ag4 ,he also suffers this1 that we may1 in the end1 know what it is to conquer1 and have the pleasure and satisfaction arising from hence1 and that he may have the glory of this victory4 #f4 ,god suffers this1 that he may cure our sloth1 and excite us to greater watchfulness1 as those who are never wholly out of danger3 ,thus the apostle says1 ,be sober1 be vigilant2 because your adversary1 the ,devil1 as a roaring lion1 walketh about1 seeking whom he may devour1 #a ,pet4 v4 #h4 and our ,saviour advises his disciples1 to watch and pray1 that they enter not into temptation1 ,matt4 xxvi4 #da4 #g4 ,god suffers us to be tempted1 that we may know the depths of ,satan1 which we should otherwise be unapprized of2 and that thereby we may be more prepared to make resistance1 and1 when we are enabled to overcome1 may be better furnished to direct others1 who are liable to like temptations1 how they should behave themselves under them1 and to encourage them to hope that they should be delivered1 as we have been4 #d4 ,it is farther observed1 that though ,god suffers his people to be tempted1 and even foiled1 and led captive1 yet this is only for a time4 ,in this the temptations of believers differ from those of the unregenerate1 who are taken captive by ,satan at his will1 #b ,tim4 ii4 #bf4 ,whereas it is said concerning the believer1 that it is only for a season2 and that1 if need be1 he is in heaviness through manifold temptations1 #a ,tim4 i4 #f4 ,this leads us to consider1 ,,ii4 ,the subject-matter of the petition1 when we pray that ,god would not lead us into temptation1 but deliver us from evil4 ,the only difficulty in laying down the method in which this is to be insisted on1 arises from the indeterminateness of the word evil2 of which1 there are various senses given by them1 that explain the ,lord's prayer4 ,some understand by it1 the evil one1 or the ,devil2 and then one part of this petition may be considered as exegetical of the other3 ,so that1 not to be led into temptation1 is the same as1 to be delivered from the assaults of ,satan1 the evil one1 that we may not be brought under his power1 or become vassals to him1 as complying with his temptations4 ,others understand the word in a more large sense1 as an intimation of our desire to be delivered from evil of all kinds1 and that either from the evil of sin1 or the evil of afflictions1 which are the consequence of sin4 ,if we take it for a deliverance from the evil of sin2 this respects the guilt thereof1 and the punishment that is due to it2 and then it differs little or nothing from the subject-matter of the foregoing petition1 when we pray1 that ,god would forgive us our sins2 or if1 on the other hand1 we take it for deliverance from the evil of sin1 as it includes in it a branch of sanctification1 that is1 from the dominion and slavery of sin1 then it is well connected with the former petition2 for when we pray for pardon of sin1 we ought also to pray for deliverance from the reigning power thereof4 ,and it is very well connected with our praying against temptation2 for it is1 in effect1 to desire either that we may not be assaulted by the tempter1 or that we may not be drawn aside to sin against ,god thereby4 ,as for the evil of affliction1 ,i cannot think that this is intended by this expression1 because the opposition between it and our deliverance from temptation1 would not appear to be so just as we must suppose it is1 unless we take temptation itself to be an affliction2 and then it is the same as though we should say1 deliver us from temptation1 that we may not be afflicted therewith2 which we must be supposed to be1 by reason of the danger we are in of falling thereby4 ,by passing by these critical remarks on the sense of the words1 ,deliver us from evil1 we shall consider the subject-matter of this petition1 under two general heads1 viz4 ,first1 ,we shall enquire what are the temptations which we are exposed to4 ,secondly1 ,how we are to pray that we may not be led into them2 or1 if we are1 how we may be delivered from the evil consequences that will arise from our compliance with them1 which is principally implied in those words1 ,deliver us from evil4 ,first1 ,what are those temptations which we are exposed to3 ,these are of various kinds1 all which take their rise either from the world1 the flesh1 or the ,devil4 ,their manner of acting1 indeed1 is different2 yet they are very often united in their assaults1 from whence we are in perpetual danger of being overcome1 if ,god1 by his grace1 is not pleased to interpose4--,and1 #a4 ,we shall consider the temptations that we meet with from the world4 ,these are either such as arise from the solicitations of those whom we converse with therein1 who1 under a pretence of friendship1 persuade us to sin3 ,thus we read of some who entice others to lay wait for blood1 and desire those whom they would ensnare into this crime1 to cast in their lot among them1 ,prov4 i4 #aj-ad4 but we are advised1 not to consent to1 or be confederate with them3 ,or else they arise from those things in the world which present themselves to us1 and are temptations to sin1 in an objective way1 being not so much the cause as the occasion thereof2 and1 in many instances1 the use thereof is lawful1 while the abuse alone proves hurtful to us3 ,this is what we shall principally confine ourselves to at present1 and shew how the good and evil things of the world1 or the various conditions in which we are1 whether prosperous or adverse1 prove temptations to us4 7#a47 ,the good things of the world1 or the various conditions in which we are1 whether prosperous or adverse1 prove temptations to us4 7#b47 ,the good things of the world are sometimes a snare to us1 or an occasion of sin1 viz4 the riches1 honours and pleasures thereof3 ,thus our ,saviour speaks1 ,matt4 xiii4 #bb4 of the care of this world1 that is1 either to gain or increase of it2 and the apostle speaks of some who had forsaken the right way1 following the way of ,balaam1 who loved the wages of unrighteousness1 #b ,pet4 ii4 #ae4 or acted contrary to his conscience for gain2 and ,felix perverted justice to obtain a bribe1 concerning whom it is said1 ,he hoped that money should have been given him of ,paul1 that he might loose him1 ,acts xxiv4 #af4 ,and we read of others that will be rich1 that is1 who immoderately pursue the gain of the world1 that hereby fall into temptation1 and a snare1 and many hurtful lusts1 #a ,tim4 vi4 #i4 ,and the honours of the world are a temptation to others2 ,thus our ,saviour says1 ,how can ye believe1 which receive honour one of another1 ,john v4 #dd4 ,and others are ensnared by the pleasures of the world1 who are stiled lovers of pleasures more than lovers of ,god1 #b ,tim4 iii4 #d4 ,and1 indeed1 we often find1 that the necessary duties or enjoyments of life1 such as eating1 drinking1 and recreation2 and the various relations we stand in to others prove a temptation to us4 ,many things are so1 as they are used unseasonably1 immoderately1 and without a due regard to the glory of ,god1 which ought to be our highest end in all worldly enjoyments2 and1 indeed1 whatever has a tendency to draw forth our corruption1 may be said to be a temptation to us3 ,sometimes the prosperous condition of others has this effect upon us3 ,thus ,cain1 beholding ,abel to have a more visible token of the divine regard to his person and offering than he had1 hated and slew him1 ,gen4 iv4 #e1 #i4 ,and ,joseph's being a favourite in his father's house1 and honoured by ,god1 in having divine dreams1 gave occasion to his brethren to envy him2 who first designed to slay him1 and afterwards1 out of malice1 sold him into ,egypt4 ,and when ,joshua saw ,eldad and ,medad prophesying1 supposing that this belonged only to ,moses2 and that it was a lessening of his honour1 for them to pretend to this privilege1 he desires that they might be forbid2 but this was plainly a temptation2 for ,moses gives him a check1 intimating that he did not well in envying them for his sake1 ,numb4 xi4 #bi4 ,moreover1 we often find1 that our own condition in the world1 when we enjoy the outward blessings of providence1 proves a temptation3 ,some are like the vessel that is in danger of being overset by having too much sail1 and no ballast to keep it steady3 ,in like manner1 the abundance of this world1 without the grace of ,god1 to sanctify and set bounds to our affections1 will oftentimes prove a snare to us4 ,some are hereby tempted to covetousness1 than which1 nothing is more preposterous2 yet nothing more common4 ,this seems to be supposed in the ,psalmist's advice2 ,if riches increase1 set not your heart upon them1 ,psal4 lxii4 #aj4 and it is an intimation1 that our desires often increase with our substance1 so that the more we have1 the more we want1 and are less disposed to contribute to the necessities of others3 ,we have an instance of this in ,nabal1 whose answer to the obliging message1 sent by ,david to him1 ,say ye to him that liveth in prosperity1 ,peace be both to thee1 and peace be to thine house1 and peace be unto all that thou hast4 ,give1 ,i pray thee1 whatsoever cometh to thine hand1 unto thy servants1 and to thy son ,david1 #a ,sam4 xxv4 #f1 #h1 #aa4 argued him to be of a churlish disposition1 and that his prosperous circumstances in the world were a temptation to his corruptions1 having no sense of gratitude for those favours that he had received from him and his men1 while they resided in the wilderness1 and were conversant with those that kept his flocks there4 ,it would have been a more plausible excuse1 had he alleged the danger that might accrue to him thereby3 or1 that it was possible that ,saul might hear of it1 and deal with him as he had done with ,abimelech1 and the other priests1 at ,nob1 for that small respect that he had shewed him3 ,but this be takes no notice of1 but treats him morosely1 when he says ,shall ,i take my bread and my water1 and my flesh1 that ,i have killed for my shearers1 and give it unto men1 whom ,i know not whence they be4 ,this manifested him to be a man of ,belial1 as ,abigail confesses1 when she says1 ,nabal is his name1 and folly is with him1 ver4 #be4 ,again1 we sometimes find1 that a prosperous condition in the world1 is a temptation to ,god's people to presumption and carnal security2 as the ,psalmist says1 ,in my prosperity ,i said1 ,i shall never be moved1 ,psal4 xxx4 #f4 and the wicked are hereby tempted to obstinacy and disobedience2 as ,god says by the prophet1 to the ,israelites1 ,i spake unto thee in thy prosperity2 but thou saidst1 ,i will not hear2 ,this hath been thy manner from thy youth1 that thou obeyedst not my voice1 ,jer4 xxii4 #ba4 ,and sometimes to pride1 haughtiness1 and oppression2 thus the ,psalmist speaks of those who were not in trouble1 neither plagued like other men2 therefore pride compasseth them about as a chain1 violence covereth them as a garment1 ,psal4 lxxiii4 #e1 #f4 ,we are not1 indeed1 to suppose1 that this is the necessary result of a prosperous state in the world1 since that temptation1 which is only objective1 may be fenced against3 ,but the pernicious tendency thereof arises from the depravity of our nature1 and its proneness to abuse the blessings of providence2 from whence some take occasion to cast off fear1 and put the evil day far from them3 ,therefore1 when we pray1 that the world may not prove a temptation to us1 we desire1 that ,god would keep us from using any indirect means1 either to get or increase our worldly substance1 but1 on the other hand1 enable us to improve it to his glory2 and that our affections may not be so much set upon it as to alienate them from him2 but that we may make it the matter of our deliberate choice1 rather to be deprived of outward blessings1 than receive them as our only portion1 and1 by having our hearts set too much upon them1 forfeit1 and be denied an interest in1 his special and distinguishing love4 7#b47 ,the evil things in the world often prove a temptation to us4 ,by evil things1 we mean afflictive providences1 which are inseparable from this present state2 since man is born unto trouble1 as the sparks fly upwards1 ,job v4 #g4 ,these are either personal or relative2 some more immediately from ,god1 others from men1 as instruments in his hand3 ,some arise from the present experience we have of affliction1 others from our expectation or fear of future troubles3 and all these sometimes prove temptations to us1 unless ,god is pleased to interpose in a way of preventing grace1 and make them conducive to our spiritual advantage4 ,now afflictions prove temptations to us1 #a4 ,when we are discontented and uneasy under the hand of ,god1 complaining of the burdens that he is pleased to lay on us1 as though they were insupportable1 and it were impossible for us to bear up under them2 or1 when we are ready to conclude1 that no affliction is like ours1 and are apt to insinuate1 that ,god hereby deals hardly with us4 #b4 ,when they disturb or disorder our thoughts1 weaken our faith1 and unfit us for spiritual meditations1 or attending aright on ordinances of ,god2 or when we are more concerned1 about our afflictions1 than about sin1 the cause of them4 #c4 ,when we have unbelieving apprehensions concerning the event thereof1 concluding that they will certainly end in our ruin2 notwithstanding the promises1 which ,god has made of their working together for good1 to them that love him4--,this temptation ,david was exposed to1 when he said1 ,i shall now perish one day by the hand of ,saul1 #a ,sam4 xxvii4 #a4 which was an ungrounded fear1 especially considering the promises that ,god had given him1 and the many experiences he had of his being a help to him in the time of trouble4 #d4 ,afflictions are temptations to us1 when we take occasion from them to question ,god's fatherly love1 or to conclude1 that they are sent in wrath1 and are intimations that we are cast off by him1 when we have no reason to think so from any thing that there is in the nature of affliction itself2 also when we are hindered thereby1 from applying those suitable promises which ,god has made to his people1 in like cases1 for their comfort and support4 ,now when we pray that ,god would not lead us into temptation1 as afflictive providences expose us to it1 we are to pray against them with submission to the divine will1 not as though the removal thereof were of equal importance1 or as necessary to our happiness1 as the taking away the guilt or power of sin3 ,however1 we are to pray1 that afflictions may be sanctified to us2 and that corrupt nature may not take occasion from them1 to have unbecoming thoughts of ,god2 but that we may hereby be led nearer to him1 that so they may not prove a temptation to us1 or at least1 that with the temptation1 he would make a way for our escape4 #b4 ,another sort of temptations proceed from the flesh1 which are the greatest and most dangerous of all4 ,the apostle speaks of them as though they were the only temptations1 when he says1 ,every man is tempted when he is drawn aside of his own lust1 and enticed1 ,james i4 #ad4 since all others might1 without much difficulty1 be resisted and overcome1 were there not a corrupt disposition in our nature1 which the apostle calls lust1 that inclines us to adhere to1 and comply with them4 ,this consists in the irregularity and disorder of our passions2 which are not only prone to rebel against ,god1 but to act contrary to the dictates of our own consciences1 which is the result of our fallen state2 and the temptations are oftentimes various1 according to the prevailing bias of our natural temper4 ,a melancholy constitution sometimes inclines us to slavish fears1 or distrust of ,god's providence2 or to have such black and dismal apprehensions of our spiritual concerns1 that we are led to the very brink of despair4 ,a choleric temper prompts us to revenge1 injustice1 and oppression1 and puts us upon magnifying small offences1 and expressing a furious resentment without ground4 ,a sanguine and airy constitution often proves a temptation to cast off all serious thoughts about ,god and another world1 and to count religion a needless1 melancholy and distasteful thing1 and to make a jest of what is sacred1 and ought to be treated with the utmost reverence2 and this temper frequently exposes persons to the pernicious influence of bad company1 and induces them to be lovers of pleasure more than lovers of ,god4 ,again1 a stupid1 phlegmatic and heavy constitution1 often proves a temptation to negligence in our civil and religious affairs1 and not to make provision for a time of trial3 ,hereby persons are often tempted to neglect holy duties1 especially such as are difficult2 or to perform them in a careless manner1 and so rest in a form of godliness1 without the power thereof4 ,this difference of natural tempers is the reason why we behold lust appearing in different shapes2 so that the same temptation that presents itself from without1 suits the natural disposition of one who eagerly embraces it1 while another is not greatly moved by it4 ,this is what we understand by those temptations which arise from the flesh2 and1 when we pray against them1 it is not to be supposed1 that we expect to be perfectly freed from them in this world1 in which1 as has been elsewhere observed#abd1 there are the remnants of sin abiding in every part1 even in them that are sanctified1 and the perpetual lustings of the flesh against the spirit4 ,therefore1 when we pray against such-like temptations1 we desire1 7#a47 ,that ,god would restrain and prevent the irregularity and pernicious tendency of our natural temper1 which inclines us to those sins which it is most prone to2 or that he would keep us from those sins that more easily beset us1 by reason of the propensity of our nature to commit them4 ,and1 7#b47 ,that he would sanctify our affections and bring them under the powerful influence of a principle of grace1 which may maintain a perpetual opposition to those habits of sin that are daily leading us to turn aside from ,god1 so that1 whatever temptations we meet with from objects without us1 our souls may be internally fortified against them1 and disposed to hate and avoid every thing that is contrary to his holy law1 or tends to his dishonour4 #b4 ,we shall now consider those temptations that arise from ,satan1 who is1 for this reason1 called the tempter1 ,matt4 iv4 #c4 #a ,thess4 vi4 #c4 and he is also said to enter into1 ,luke xxii4 #c4 and fill the hearts of sinners1 ,acts v4 #c4 ,as for the unregenerate1 they are wholly under his power3 ,therefore conversion is called a turning them from the power of ,satan unto ,god1 chap4 xxvi4 #ah4 ,there are1 indeed1 some who deny that ,satan has any hand in those temptations1 which we are exposed to2 in which they are too much disposed to give into the error of the ,sadducees of old4 ,and if they do not expressly deny the existence of spirits1 yet they will not allow that they have any thing to do in this world3 ,and1 indeed1 they think it impossible for the ,devil to give us any disturbance1 seeing he is shut up in chains of darkness1 reserved to the judgment of the great day2 and1 inasmuch as we often read in scripture1 of those things that he does against men in this world1 they suppose that all these are to be understood in a metaphorical sense1 and that nothing else is intended thereby1 but the temptations we meet with from men1 or from our own lusts3 ,these1 according to them1 are the only devils that we need to fear4--,this error they are led into under a pretence of avoiding the contrary extreme of those who seem to lay all the sins they commit1 to the ,devil's charge1 rather than their own2 when1 probably1 he has nothing to do with them1 but they wholly proceed from their own corruptions3 ,the middle way between these two extremes1 is1 as ,i conceive1 much more consonant to scripture and experience1 and rather to be acquiesced in4 ,and therefore we shall endeavour to prove1 that we are often tempted by ,satan1 as well as our own lusts2 which will appear1 if we consider the following propositions4 #ast1 ,it is not unreasonable to suppose1 that spirits may so far have access to our souls1 as to suggest good or bad thoughts2 for1 being reasonable creatures1 it is beyond dispute1 that they are able to converse with one another2 and1 if so1 it contains no absurdity to suppose1 that they may1 some way or other1 have conversation with the souls of men1 which are capable of having things internally suggested to them1 as well as receiving ideas from sensible objects1 by means of our bodies1 to which they are united4 ,as to the manner how this is done1 we pretend not to determine it1 since it is sufficient to our present purpose1 to make it appear that we are exposed to temptations from ,satan1 as well as our own selves4 #b;dly1 ,it is obvious from scripture1 that the ,devil1 and his angels1 are conversant in this lower world3 ,and accordingly he is styled1 ,the prince of the power of the air1 ,eph4 ii4 #b4 the god of this world1 #b ,cor4 iv4 #d4 ,and elsewhere he is said1 to walk about1 seeking whom he may devour1 #a ,pet4 v4 #h4 ,and whereas it is objected1 that this is inconsistent with his being shut up in hell3 ,that may respect principally his state1 as being unchangeably separated and banished from ,god's favourable and comfortable presence2 nevertheless1 he may suffer him to attempt many things against men in this world1 for the trial of the graces of his people1 and the punishing of his enemies4--,there is1 indeed1 a place of misery allotted for them1 though they may not be1 at present1 confined to it2 which seems to be implied in that request they made to our ,saviour1 that he would not command them to go into the deep1 ,luke viii4 #ca4 by which1 it is probable1 the place of torment is intended1 in which they expect to be for ever shut up after the day of judgment2 and therefore they are represented elsewhere1 as crying out1 ,art thou came hither to torment us before the time8 ,matt4 viii4 #bi4 #c;dly1 ,our first parent1 in innocency1 was tempted by the ,devil1 who made use of the serpent1 by which he is said to speak to ,eve1 ,gen4 iii4 #a4 seq4 as has been proved elsewhere#abe4 ,and our ,saviour was also tempted by him1 when led by the ,spirit into the wilderness for that purpose1 ,matt4 iv4 #a4 but neither of these could be said to be tempted by the lusts of the flesh1 as being inconsistent with that sinless state in which our first parents were before they fell1 and our ,saviour always was2 and1 it is certain1 that the temptation offered to each of them1 was not only objective2 but there were words spoken1 and a perverse method of reasoning made use of to ensnare them3 ,and they could not be tempted by men1 for1 in this respect1 they were alone2 it therefore follows1 that ,satan was the tempter to each of them4 #dthly1 ,there are several other scriptures which expressly prove1 that ,satan has sometimes tempted persons to sin3 ,thus we read1 that he stood up against ,israel1 and provoked ,david to number them1 #a ,chron4 xxi4 #a4 ,and elsewhere our ,saviour tells the ,jews1 ,ye are of your father the ,devil1 and the lusts of your father ye will do2 that is1 you eagerly commit those sins that he tempts you to4 ,it is farther added1 that he was a murderer from the beginning2 which cannot be understood otherwise than of his murdering man1 by tempting him to sin1 and prevailing2 and it is also said1 that he abode not the truth1 and is a liar1 and the father of it1 ,john viii4 #dd4 that is1 he deceives us by his suggestions1 and prevails on us1 when complying therewith1 to deceive ourselves4 ,this may give us occasion to enquire1 how we may distinguish those temptations which take their rise from ,satan1 from others which proceed from ourselves4 ,this is a very difficult question to be resolved1 because our corrupt nature1 for the most part1 tempts us to the same sins that ,satan does2 therefore1 where there are two causes of the same action1 it is hard to distinguish one from the other3 ,as when two candles are set up in the same room1 we cannot distinguish the light of one from the light of the other4 ,it is true1 if the sins that we are tempted to by our lusts1 on the one hand1 and by ,satan on the other1 had been described1 as being of different kinds1 we might more easily determine the difference that there is between them4 ,or if we had not the least inclination to comply with the temptation1 and were able to say1 as our ,saviour did1 ,the prince of this world cometh1 and hath nothing in me1 chap4 xiv4 #cj4 then we might easily know where to fasten the charge of guilt2 and it would be no injustice to exculpate ourselves1 and lay the blame wholly on the ,devil3 ,but it is far otherwise with us1 by reason of the corruption of our nature1 which would render us prone to sin1 though ,satan did not tempt us to it4 ,therefore1 since we often contract guilt by complying with his temptations1 in like manner as he does by offering them2 it is necessary that something be said1 that we may know when the temptation is to be laid at our own door1 and when at ,satan's1 so far as we are able to determine this matter3 ,therefore1 let it be considered1 #ast1 ,if we are tempted to those sins which we cannot think of but with the utmost abhorrence2 and we are so far from entertaining any pleasure in the thing that we are tempted to1 that we take occasion from hence1 to express the greatest aversion to it1 and would not comply with it for ten thousand worlds2 when we count the suggestion an invasion on our souls1 an affliction grievous to be borne2 and1 instead of compliance therewith1 are led hereby to the exercise of those graces that are opposite to it3 ,in such-like cases ,i humbly conceive1 we do not incur guilt by being tempted2 but the sin is wholly to be charged to ,satan4 ,nevertheless1 #b;dly1 ,when we are pleased with the temptation1 but frequently meditate on the subject-matter thereof1 and either commit the sin we are tempted to2 or1 if we abstain from the commission thereof1 it is only out of fear or shame2 and when the propensity of our nature leads us1 at other times1 to those sins which bear some resemblance to it2 this argues1 that our own lusts1 as well as ,satan1 are joint causes of those sins that ensue hereupon4 ,these things being considered1 we shall proceed to speak more particularly concerning ,satan's temptations2 and1 in order thereunto1 lay down some things1 by way of premisal1 which relate to this matter1 and then consider the method he takes in managing them4 #a4 ,there are some things to be premised in general1 concerning ,satan's temptations2 7#a47 ,that1 though he may tempt to sin1 yet he cannot force the will2 for then the guilt would devolve wholly on himself and not on us4 ,it would certainly render our condition very miserable1 if it were impossible for us to resist his temptations2 for this would be to suppose1 that we lie at the mercy of him1 who has more power to destroy us than we have to withstand him4 ,besides this would be to extend the servitude of the will of man beyond its due bounds2 for1 though it be not free to what is spiritually or supernaturally good1 we do not deny but that it is free1 as it has a power to avoid many sins1 which1 upon this supposition1 it would be inevitably hurried into4 ,and it would be a refection on the providence of ,god1 so far to leave man in the hands of ,satan1 as that hereby he should be laid under a necessity of sinning and perishing without the choice and consent of his own will1 and consequently1 his destruction could not be said to be of himself4 7#b47 ,satan's power is not equal to his malice2 for he is under divine restraints1 and1 indeed1 can do nothing against believers1 but by ,god's permission4 ,this may be argued from our being obliged to desire that ,god would keep us from being tempted1 that is1 restrain the tempter1 as well as enable us to resist him2 and if it were otherwise1 no one could be saved2 for ,satan's malice is boundless1 though he be not suffered to do what it prompts him to4 ,and this is a very great blessing to ,god's people2 as it is a comfortable thing to consider1 that they are in his hands1 who is a merciful ,father2 and not in ,satan's power1 who breathes forth nothing but revenge and cruelty3 7#c47 ,as it is not a sin to be tempted1 since our ,saviour is said to have been in all points tempted like as we are1 yet without sin1 ,heb4 iv4 #ae4 so on the other hand1 when we are pleased1 and comply with the temptation1 it will be no sufficient excuse for us to allege1 that ,satan had a great hand in it1 since1 as we have before observed1 he can only tempt1 but not force the will2 and how formidable soever he may be1 by reason of the greatness of his power and malice2 yet we have this expedient to make use of1 as it should put us upon saying1 the ,lord rebuke thee ,satan4 7#e47 ,there is a vast difference between the condition of those who are converted1 and others1 who are in an unregenerate state1 as to the event and consequence of ,satan's temptations4 ,the former1 indeed1 by reason of the remainders of corruption in them1 are oftentimes foiled and overcome thereby2 but yet they shall not be wholly destroyed2 but ,god will find out a way for their recovery out of the snare1 in which they may1 at any time1 be entangled3 ,whereas the latter are wholly under his power1 by their own choice and consent1 and will remain so1 till1 by the grace of ,god they are delivered from the dominion of darkness1 and translated into the kingdom of his dear ,son4 ,we shall now consider1 #b4 ,the method in which ,satan manages his temptations1 in order to his inducing men to sin4 ,sometimes he endeavours to ensnare and deceive us by his subtilty3 upon which account he is called that old serpent1 which deceiveth the whole world4 ,rev4 xx4 #b4 and xii4 #i4 ,and elsewhere we read of the depths of ,satan1 chap4 ii4 #bd4 that is1 his deep-laid designs1 and of his wiles1 ,eph4 vi4 #aa4 which it is an hard matter to withstand2 and he is sometimes said to be transformed into an angel of light1 #b ,cor4 xi4 #bd4 when he tempts to sin1 under a pretence of our bringing glory to ,god1 as well as good to ourselves and others4 ,and there are other methods he takes1 which1 though managed with equal subtilty1 yet he appears1 not as an angel of light1 pretending to help us in the way to heaven1 but as a roaring lion1 rendering himself formidable1 and not concealing his design to devour1 or make a prey of us1 and to fill us with that distress of conscience1 that brings us to the very brink of despair3 ,these1 as it is probable1 the apostle intends by his fiery darts1 as contra-distinguished from his wiles4 ,in the former he shews himself a tempter1 in the latter1 an accuser4 ,these are the usual methods which he takes in managing his temptations3 and we shall consider them under four heads2 #a4 ,his endeavouring to produce and strengthen the habits of sin4 #b4 ,what he does to prevent conviction of sin1 or to hinder the efficacy thereof4 #c4 ,his discouraging those who are under convictions from closing with ,christ by faith4 ,and1 #d4 ,his injecting blasphemous and atheistical thoughts into the minds of men1 and using endeavours to drive them to despair4 #a4 ,satan endeavours to produce and strengthen the habits of sin4 ,these are generally attained by frequent acts1 or by making a progress in sin1 by which the heart is more hardened2 and it is with greater difficulty that such are reclaimed from it2 of them the prophet speaks1 when he says1 ,can the ,ethiopian change his skin1 or the leopard his spots2 then may ye also do good1 that are accustomed to do evil1 ,jer4 xiii4 #bc4 ,and in order thereunto1 we may observe that he does not usually tempt1 at first1 to the vilest and most notorious acts of sin1 especially where he has ground to suspect that these temptations will not be readily entertained or adhered to2 this is the case of those who retain some impressions of a religious education1 or are1 at present1 under the influence of restraining grace3 these are first tempted to commit lesser sins before they proceed to greater4 ,he generally begins with tempting to sins of omission1 or to formality and indifferency in the performing of religious duties1 or by pretending that ,god gives us some indulgencies or allowance to commit those sins that our natural constitution most inclines us to1 and that we have been mistaken1 when we have thought that religion is so difficult a matter as some have pretended it to be2 and that we may safely follow a multitude1 though it be in doing that1 which is in itself sinful2 and that we are not to take an estimate of religion1 from the apprehensions which some melancholy persons entertain of it2 and that strictness in religion1 is being righteous overmuch2 or striving against the stream1 is a needless precaution2 and therefore we may consult our own honour and reputation in the world1 and give into that scheme of religion that is uppermost2 and that denying ourselves1 taking up the cross and following ,christ2 though it may be reckoned a safe1 yet it is not the only way to heaven4 ,by this means the habits of sin are strengthened1 the heart hardened therein1 and persons proceed from one degree of impiety to another1 till at last1 they abandon themselves to every thing that is vile and profligate1 and run with others1 in all excess of riot4 ,and1 that his design may be more effectually carried on1 herein he suits his temptations to every age and condition of life4 ,here we shall consider1 7#a47 ,the method he takes with those who are in the prime and flower of their age3 ,accordingly these he endeavours to persuade1 that it is time enough for them to think of being religious hereafter2 and that it is too austere and melancholy a thing for them to pretend to it at present1 as what is inconsistent with those pleasures and youthful lusts1 which are agreeable to their age and condition of life4 ,if they are children1 then he suggests to them1 that they have time enough before them2 and when they are more advanced in years1 they will have a greater degree of understanding1 and be better able to take in the force of those arguments that are usually brought to induce persons to lead a religious life2 and then they may make choice of it out of judgment4 ,if they are servants1 he persuades them1 that they have other business on their hands1 and that they had better stay till they are free from the engagements which they are1 at present1 under1 to their masters2 and1 when they are at their own disposal1 then it will be the fittest time for them to embrace the ways of ,god4 ,this temptation carries in it the highest instance of presumption1 tends greatly to harden the heart in sin1 and has been the ruin of multitudes4 7#b47 ,when persons are come to years of maturity1 being no longer children or servants1 but about to engage in those secular employments1 which they are called to in the world1 then he has temptations of another nature to offer to them4 ,he has hitherto kept possession of their hearts1 and desired them only to wait for this age of life1 and then they would have a more convenient season to lead a religious life2 but this convenient season is not yet come2 for there are other stratagems which he now makes use of1 to keep them in subjection to him4 ,youthful lusts are now grown to a greater height1 and the impressions of a religious education1 if they were favoured with it1 almost worn out2 and it is no difficult matter for him to persuade them1 that the principal thing they are to be concerned about1 is their living comfortably in the world2 and1 that they have now an opportunity to increase their substance1 and make provision for their future happiness therein2 therefore they ought to converse with those who are in the same station of life with themselves3 ,and he generally points out such associates1 which he tempts them to make choice of1 that may be a snare to them1 whose conversation is very remote from any thing that tends to promote religion and godliness4 ,sometimes he endeavours to make them ashamed of the ways of ,god1 as though this were inconsistent with their reputation in the world1 especially with their present situation or condition therein4 ,and1 on the other hand1 if persons are poor and low in the world1 and find it difficult to maintain themselves or families1 then he persuades them that religion is not the business which they are called to engage in1 but they must rather take pains to live2 that ,god does not require more than he gives1 or expect1 that they should spend a great deal of time in religious duties1 who have none to spare from that business1 which is necessary for their getting a livelihood in the world2 therefore this does not so much belong to them1 as to others4 7#c47 ,if persons are arrived to old age1 the last stage of life1 and have1 as it were1 their latter end in view1 as not being far from it1 according to the course of nature2 this is that age of life which was formerly pretended1 by ,satan1 to be the most fit and proper season to entertain thoughts of religion in2 and it was in expectation hereof1 that1 when they were formerly under any convictions1 the general method they took to stifle them1 was by resolving1 that they would apply themselves to a religious life in old age4 ,by this means the tempter has hitherto beguiled them2 and now he has other temptations to present to them1 which are suited to this age of life1 whereby he insinuates1 that the weakness and infirmities of old age render them unfit for religious duties4 ,and1 indeed1 their hearts have contracted such a degree of hardness1 by a long continuance in sin1 that it is difficult for any thing to make an impression on them4 ,however1 ,satan endeavours to persuade them1 that1 notwithstanding all the wickedness of their former life1 and their present impenitency for it1 they may hope for salvation from the mercy of ,god1 though they continue still in a state of unregeneracy1 which is an instance of soul-destructive presumption2 or else1 he tempts them utterly to despair of the mercy of ,god1 and tells them1 that it is too late for them to begin that work which they have put off to the extremity of life2 and by either of these methods he effectually brings about their ruin4 ,thus concerning ,satan's suiting his temptations to the several ages and conditions of life4 ,but besides this1 we may observe1 that there are some methods which he takes1 that are agreeable to the temper and disposition of those whom he assaults1 that so he may not shoot his arrows at random1 without answering the end he designs thereby2 in which his subtilty farther appears2 as1 #a4 ,he observes those proper times in tempting men to sin1 wherein it is most likely that his temptations should take effect4 ,therefore his assaults are generally most violent1 when they are least upon their guard1 and give way to sloth and indolence2 or when the ,spirit of ,god withdraws his influences1 as the consequence whereof1 their faith is weak1 and they not able to make great resistance against his temptations1 he crowds in a great multitude of them at once1 and so lays hold on this opportunity to improve the success which he has gained against them4 ,and if they are afraid of the consequences of a compliance therewith1 he endeavours to stupify their souls1 that they may have no present apprehensions of the evil that would ensue hereupon4 #b4 ,he often takes occasion to raise in our minds some doubts about the matter of sin or duty1 whether1 what he is about to tempt us to1 be lawful or unlawful2 or how far a person may venture to go in the way of temptation1 and yet maintain his integrity8 which is generally the first step towards the commission of those sins which we are tempted to4 #c4 ,if shame or fear are like to hinder the success of the temptation1 he undertakes to find out some method of secrecy1 whereby public scandal may be avoided4 ,thus ,joseph's mistress tempted him to sin1 when ,potiphar was absent1 and there was none of the men of the house there within1 ,gen4 xxxix4 #aa4 and therefore he had no occasion to fear that his crime would be detected4 ,and sometimes he proceeds so far1 as to insinuate1 that they may even hide themselves from the all-seeing eye of ,god1 and tempts them to say1 ,how doth ,god know8 ,can he judge through the dark cloud8 ,thick clouds are a covering to him1 that he seeth not1 and he walketh in the circuit of heaven1 ,job xxii4 #ac1 #ad4 ,thus the prophet ,isaiah denounces a woe against them that seek deep to hide their counsel from the ,lord1 and their works are in the dark1 and they say1 ,who seeth us8 and who knoweth us1 ,isa4 xxix4 #ae4 and this method seldom fails of answering his end1 or prevailing against them1 who are hereby induced to a sinful compliance with it4 #d4 ,if conscience be awakened1 and deters them from adhering to the temptation1 from a sense of that guilt which they will contract thereby2 ,satan is sometimes content to take the blame hereof upon himself1 that they may think that they are to be excused1 by reason of the violence of the temptation1 which they could not well withstand4 #e4 ,sometimes he persuades them to throw the blame on providence1 as being the occasion of sin1 or rendering it necessary or unavoidable from our condition or circumstances in the world1 which is the highest injury that can be offered to the divine ,majesty4 ,thus ,adam tacitly reproaches ,god1 when he says1 ,the woman1 whom thou gavest to be with me1 she gave me of the tree1 and ,i did eat1 ,gen4 iii4 #ab4 #f4 ,he often tempts men to presume on the mercy of ,god1 hoping that though they continue in sin1 they shall obtain a pardon from him4 ,or1 since this is not to be expected without sincere repentance1 he tempts them to presume1 that by the influence of the ,holy ,spirit1 they shall have this grace hereafter1 whereby their perishing in their iniquities may be prevented4 ,thus concerning the methods which ,satan takes to produce and strengthen the habits of sin4 ,we proceed1 #b4 ,to consider how he endeavours to prevent our being brought under conviction of sin2 or1 if we are convinced thereof1 to hinder its making any deep or lasting impression on us2 and this he does various ways1 7#a47 ,by dissuading others1 who ought to deal faithfully with us1 from reproving sin committed by us4 ,thus ,ezekiel1 speaking concerning the false prophets1 says1 that they strengthened the hands of the wicked1 that he should not return from his wicked way1 by promising him life1 ,ezek4 xiii4 #bb4 ,sometimes he improves the consideration of our circumstances in the world1 to dissuade us from reproving sin in others1 especially if they are our superiors1 or those whom we are dependent on1 or have some expectations from1 lest we should make them our enemies1 and thereby lose some advantages1 which we hope to receive from them4 ,and there are others whom he does not wholly dissuade from reproving of sin2 but there are some circumstances attending the reproof1 or the person that gives it1 that he lays hold of1 which hinders it from taking effect1 whereby his end is no less answered than if sin had not been reproved at all4 ,as1 #a4 ,when we reprove those that are notorious offenders1 and ought to be treated with a greater degree of sharpness1 with too much lenity1 as though it were only a sin of infirmity1 by which means they are more hardened in the commission of it4 ,this was ,eli's fault in dealing with his sons1 when he said unto them1 ,why do ye such things8 for ,i hear of your evil dealings by all this people3 ,nay1 my sons1 for it is no good report that ,i hear2 ye make the ,lord's people to transgress1 #a ,sam4 ii4 #bc1 #bd4 ,whereas1 he ought to have restrained them by those acts of severity1 which the nature of the crime demanded4 #b4 ,satan often prevents the reproof from taking effect1 by inclining the reprover to use indecent behaviour in expressing the haughtiness of his temper1 as though there were no respect due to superiors1 as such1 because they are worthy of reproof2 or else by expressing a kind of hatred against the person that committed the sin2 whereas1 hatred ought to be principally directed against the crime itself1 while we convince those whom we are reproving1 that it is love to them1 as well as zeal for the glory of ,god that moves us to do this4 #c4 ,satan often hinders reproofs from taking effect1 either by tempting those who give them to commit the same sin1 or1 at least1 by persuading those against whom they are directed1 that there are other sins equally great1 which they are chargeable with1 and therefore they ought to look to themselves1 rather than take notice of what is done by others4 7#b47 ,satan hinders the work of conviction1 by endeavouring to suppress the preaching of the word1 or prevent the success thereof when preached4 ,as to the preaching of the word1 this is ,god's ordinary way by which he convinces of sin2 and ,satan sometimes stirs up those that are under his power and influence to persecute or suppress the preaching of the gospel4 ,thus the apostles were commanded by the ,jews1 not to speak at all1 nor teach in the name of ,jesus1 ,acts iv4 #ah4 and when they refused to obey this command1 they put them in prison1 chap4 v4 #ah4 ,this method has been taken1 in all ages1 by ,satan's instigation1 with a design to hinder the spreading of ,christ's interest in this world1 which1 by the blessing of providence1 has been1 notwithstanding1 continued unto this day4 ,therefore1 there are other methods which he uses to hinder the success of the word4 ,sometimes he does this by perverting them that preach it2 so that they endeavour to corrupt the word of ,god1 whereby the minds of men are turned away from that simplicity that is in ,christ2 at other times he tempts them to be very sparing in reproving sin1 or to do this in a more general way1 as though their only design was to let their hearers know that there are some sinners in the world1 and not that they should be brought under conviction of sin themselves4 ,this is done sometimes in compliance with the corruptions of those whom they do not care to disoblige hereby2 and others shun to declare some of the most important truths of the gospel1 and affect such a method of preaching as has not a tendency to bring that real advantage to the souls of men1 as when it is delivered with more zeal and faithfulness4 ,moreover1 ,satan endeavours to hinder the success of the word1 by stirring up the corruptions of those that attend upon it2 for which reason he is represented1 by our ,saviour1 in the parable of the seed which fell by the way-side1 which the fowls came and devoured1 as catching away the word1 ,matt4 xiii4 #d1 #ai4 ,by this means they are not much affected with it1 nor endeavour to retain it in their memories2 and1 sometimes he injects vain thoughts under the word preached4 ,this our ,saviour compares1 in the parable but now mentioned1 to the seed that fell among thorns2 and explains it of the care of this world1 and the deceitfulness of riches1 choaking the word1 ver4 #g1 #bb4 ,and sometimes he endeavours to raise prejudices in the minds of men1 against what is delivered2 so that the plainness of expression1 when addressed to the consciences of men1 in such a way1 as that it has a tendency to bring them under conviction1 is contemned1 and called a low1 mean way of address1 and disliked1 because it is not delivered with that elegancy of style1 or ingenious turn of thought1 that is adapted rather to please the ear1 than affect the hearts of those that hear it4 ,by those methods ,satan endeavours to hinder persons from being brought under conviction3 ,but if their consciences are1 notwithstanding this1 awakened under the word1 or1 by some providences which ,god often makes use of for that end2 then there are methods of another kind1 which ,satan uses1 to prevent convictions from making any deep or lasting impression on them4 ,as1 #a4 ,by endeavouring to make the soul easy1 from the consideration of the universal depravity of human nature2 and accordingly he insinuates1 that all have reason to accuse themselves of sins that would tend to their disquietude1 if they made so narrow a search into their hearts as these do1 or had such formidable thoughts of the consequences thereof as they have4 ,here he produces many examples of those who have been quiet and easy in their own minds1 though they had as much ground to perplex and torment themselves with such-like melancholy thoughts as they have2 yet they go on in a course of sin1 without any checks of conscience1 and1 as ,job speaks1 spend their days in wealth1 or1 as it is in the margin1 in mirth1 and in a moment go down to the grave1 ,job vii4 #bb4 being resolved to give way to nothing that shall disturb their peace1 or render their lives uncomfortable4 #b4 ,if this stratagem will not take effect1 inasmuch as they are sensible1 that while they remain in an unconverted state1 they can have no solid foundation for peace1 then he endeavours to persuade them1 that the work of conversion is over1 and that conviction of sin1 though destitute of faith1 is true repentance1 or that a partial reformation1 and abstaining from some gross and scandalous sins1 or engaging in the external duties of religion1 especially with some degree of raised affections therein1 is a sufficient ground for them to conclude1 that they are in a state of grace2 and if they resolve to go on in this way1 he puts them upon depending and relying on their own righteousness1 and expecting to be justified thereby1 without seeing a necessity of laying hold on what ,christ has done and suffered1 in order to the removing the guilt of sin2 and1 so long as they continue in this way1 they shall meet with no disturbance from ,satan1 this not being the method which ,god has prescribed for our attaining justification1 or that peace which flows from it4 #c4 ,he puts them upon making vows and resolutions in their own strength1 that they will perform several religious duties with the greatest exactness1 and abstain from those sins which he is sensible they will commit1 if not prevented by the grace of ,god1 that so1 by too great confidence in their own strength1 they may provoke him to leave them to themselves2 and1 as the consequence thereof1 they soon break their resolutions1 and bring themselves under greater perplexities than they were in before3 ,and1 then to make them easy1 he endeavours to persuade them1 that ,god does not require them to lead so strict a life as they seemed determined to do1 but has allowed them some innocent liberties1 as he calls them1 in giving way to those sins which their condition in life renders necessary2 and1 as he had before tempted them to rely on their own strength1 now he tempts them to carnal security1 and a slothful1 stupid frame of spirit1 whereby they will be rendered more receptive of those temptations he has to offer1 to turn them aside from that strictness in religion1 which they before resolved to maintain4 #d4 ,satan dazzles their eyes with the glittering vanities of this world1 that he might divert their minds from serious thoughts about1 or any concern for a better2 and if their secular callings are attended with some incumbrances1 through the multiplicity of business1 or the constant care they are obliged to take to live in the world2 then he alleges the inconsistency hereof1 with their giving way to those convictions of sin which will be an hindrance to the necessary business of life4 ,thus concerning the method which ,satan uses to prevent conviction of sin1 or to hinder the efficacy thereof3 ,but inasmuch as this does not always take effect2 especially when convictions make a deep impression upon us4 ,we proceed to consider1 #c4 ,those methods that are used by ,satan1 to hinder persons from closing with ,christ1 and believing in him4 ,and this he does1 #ast1 ,by endeavouring to keep them in ignorance of the great doctrines of the gospel2 and1 as the consequence thereof1 turning them aside to embrace those errors1 which are inconsistent with faith in ,christ2 and in order thereto1 he suggests1 that it does not belong to them1 to press after the knowledge of the sense of scripture1 but to persons of learning1 or those who are called to preach or defend the truth2 and that it is enough for them to have some general notions of the doctrines of religion1 whereby they may be induced to practise those moral virtues which their station in life engages them to1 and to leave the more abstruse parts thereof1 to those whose inclination leads them thereunto4 ,moreover1 he improves the different sentiments of men about the doctrines of the gospel1 to answer this end1 and infers from thence1 that since one asserts one thing for truth1 and another the contrary1 that therefore there is nothing certain in religion2 so that they are safest who keep clear of all these controverted matters2 and among them he includes the doctrine of justification by faith in ,christ4 ,this method of temptation leads men to scepticism1 and1 if complied with1 is inconsistent with faith in ,christ2 and the consequence hereof is1 their imbibing those doctrines that tend to sap the very foundation of revealed religion4 ,and if they pretend to adhere to any scheme of doctrine1 it is generally such an one1 as has a tendency to strike at the divinity and glory of ,christ1 the necessity of his satisfaction1 or of our justification1 by his imputed righteousness1 or denying the divinity of the ,holy ,ghost1 and the need we have of his powerful operations in the work of regeneration1 conversion1 and sanctification4 ,these are the doctrines on which our faith is built2 therefore1 to deny them1 is not only inconsistent with our closing with ,christ1 as being the result of the alienation of our minds from ,god2 but it is agreeable to the working of ,satan in the children of disobedience1 whereby he answers his character1 as a deceiver1 as well as a tempter4 #b;dly1 ,satan endeavours to hinder men from believing in ,christ1 by persuading them to hope for salvation from the mercy of ,god1 without any regard to the display of this attribute in ,christ1 as our ,mediator1 or faith in him1 without which we have no ground to conclude1 that we shall obtain mercy from him3 ,or1 since faith is necessary to salvation1 he persuades them to take up with such a kind of faith as consists only in a general assent to some things contained in scripture1 without the exercise of other graces that are inseparably connected with1 and flow from it2 and if they have no other notion of saving faith than this1 it is no wonder that ,satan1 by his false reasoning1 carries on the temptation yet farther1 and persuades them1 that this is in their own power1 and that it is an easy matter to believe1 which is a certain indication that they are destitute of saving faith4 ,thus we have considered ,satan as endeavouring to strengthen the habits of sin1 hinder the work of conviction1 or prevent its taking effect2 and using methods to keep those who are under convictions1 from closing with ,christ by faith4 ,we now proceed to consider1 #d4 ,his injecting atheistical and blasphemous thoughts into the minds of men1 and using his utmost endeavours to despair4 7#a47 ,he sometimes injects atheistical and blasphemous thoughts into the minds of men4 ,his nature inclines him to hate and oppose ,god2 and his malice breaks forth in tempting men to blaspheme his perfections3 ,thus some are represented as opening their mouths in blasphemy against ,god1 to blaspheme his name and his tabernacle1 and them that dwell in heaven1 ,rev4 xiii4 #f4 which they do by the instigation of ,satan3 ,however1 there is a vast difference between those blasphemous thoughts1 which are injected into the minds of wicked men1 and those which are oftentimes complained of by the believer4 ,in the former1 the ,devil enstamps his own image upon them1 and they are like a spark falling into combustible matter1 which immediately sets it on fire3 ,the latter is like a flash of fire that lights upon water1 without doing any execution4 ,we read of some who are entirely under his dominion1 who blaspheme the ,god of heaven1 because of their pains and their sores1 and repented not of their deeds1 chap4 xvi4 #aa4 ,but there are others into whom he injects such-like thoughts1 which are a grief and burden to them4 ,some are tempted to deny the being or providence of ,god2 and others to have unworthy and injurious thoughts of the divine perfections2 which cannot be reckoned any other than blasphemy1 and1 so far as they proceed from1 us1 bring with them a very great degree of guilt4 ,that believers themselves have been sometimes guilty hereof1 appears from what the ,psalmist utters in words1 when he says1 ,is his mercy clean gone for ever8 ,hath ,god forgotten to be gracious1 ,psal4 lxxvii4 #h1 #i4 ,and1 indeed1 it is no uncommon thing for believers to complain of their having such injurious and unworthy thoughts of the divine perfections1 that they dare not utter in words2 which fills them with the greatest uneasiness2 ,therefore it is necessary for us to enquire1 when these blasphemous suggestions take their rise from ourselves1 and when from ,satan8 ,it is certain1 that sometimes they proceed from ourselves3 ,thus our ,saviour says1 ,out of the heart proceed blasphemies that defile a man1 ,matt4 xv4 #ai4 and we have reason to charge ourselves therewith1 when they arise from1 or are accompanied with other presumptuous sins2 or when we do not strive against1 but rather give way to them1 and other suggestions of ,satan1 which tends to ,god's dishonour1 grieves the ,holy ,spirit1 and defiles our own consciences4 ,but1 on the other hand1 we may humbly hope and trust1 that they are rather to be charged on ,satan than ourselves1 when they are the result of some bodily distemper1 as in those that are under the prevailing power of melancholy1 in whom it may be observed1 that when by the use of natural means1 the distemper is abated1 and the constitution mended1 these blasphemous suggestions cease4 ,moreover1 when our souls tremble at the temptation1 and oppose it with the utmost abhorrence1 as our ,saviour did1 when the ,devil tempted him to fall down and worship him2 to whom he immediately replies1 ,get thee hence1 ,satan1 chap4 iv4 #i1 #aj4 ,again1 when we confess1 and can appeal to the heart-searching ,god1 that we are so far from having any inclination to comply with the suggestion1 that nothing is more grievous to us1 than to be assaulted with it3 and especially when we take occasion from hence1 to exercise that reverential fear of the divine ,majesty1 that is opposite thereunto4 7#b47 ,as ,satan gives disturbance by blasphemous suggestions1 so he uses endeavours to drive persons to despair4 ,we observed1 under a foregoing head1 that so long as he can persuade any one to take up with a false peace1 and fancy himself secure though going on in a course of rebellion against ,god1 he gives him but little uneasiness1 endeavouring rather to increase his stupidity1 than awaken his fears4 ,before this1 he attempted to bring ruin upon him1 by suggesting those temptations that led to presumption1 and pretended to him1 that all things were well1 when the ground was sinking under him1 and his hope built on a sandy foundation3 ,but1 when the frame of his spirit is somewhat altered1 and he is brought to a sense of his miserable condition2 so that none of those stupifying medicines that have been used1 will heal the wound2 then ,satan endeavours to persuade him1 that his condition is hopeless1 or that there is no help for him in ,god4 ,this temptation believers1 as well as the unregenerate1 are sometimes liable to2 of which1 we have many instances in scripture1 besides those that are matter of daily experience4 ,but it may be observed1 that there is this difference between the one and the other1 in that we scarce ever read of a believer's despair2 but we have1 at the same time1 something added1 which either argues his faith in ,god1 or1 that there was a mixture of hope1 which was like a beam of light shining in darkness3 ,thus the ,psalmist1 in ,psal4 lxxxviii4 expresses himself like one in the depths of despair2 yet it may be observed1 that he addresses himself to ,god1 in ver4 #a4 as the ,lord ,god of his salvation4 ,and when the church is represented in ,lam4 iii4 #ah4 as saying1 ,my hope is perished from the ,lord2 it is considered afterwards as encouraging itself in him1 as in ver4 #bd4 ,the ,lord is my portion1 saith my soul1 therefore will ,i hope in him2 and1 in ver4 #ca4 ,for the ,lord will not cast off for ever4 ,but when unbelievers are tempted to despair1 it is attended with an obstinate resolution to go on in a course of sin1 and a total withdrawing themselves from the ordinances1 or instituted means of grace4 ,thus when ,cain complains that his punishment was greater than he could bear2 it is said concerning him1 that he went out from the presence of the ,lord1 ,gen4 iv4 #ac1 #af4 ,in this case despair1 especially if it does not proceed from a bodily distemper1 as it sometimes does1 is a sad mark of a person's being under the dominion of ,satan1 who was before a tempter1 but now proves a tormentor to him4 ,here we may take occasion to consider how ,satan proceeds against men in tempting them to despair4 #ast4 ,he takes the fittest opportunity1 when we are most like to be overcome by his temptation2 he observes our constitution when most addicted to melancholy1 and therefore more easily led to despair3 ,he also takes notice of some circumstances of providence that we are brought under1 which are more than ordinarily afflictive1 and tend to deject and render us more receptive of this temptation1 in which he endeavours to add weight to our burden1 and depress our spirits under it3 ,he also lays hold on those times1 more especially when we are under divine desertion2 and1 as the consequence hereof1 our faith is weak1 and very much indisposed to seek help from ,god4 ,moreover1 he often takes occasion1 from some great fall and miscarriage which we have been guilty of1 whereby we have grieved the ,holy ,spirit1 and wounded our own consciences1 to aggravate our crime1 so far that from hence we may conclude our state to be altogether hopeless4 #b;dly1 ,he endeavours to stop all the springs of comfort1 that might fortify us against1 or afford us any relief under this temptation2 and accordingly he turns our thoughts from the promises of the covenant of grace1 and persuades the soul to conclude that they are not made to himself2 therefore he ought not to apply them to himself for his comfort2 and to determine peremptorily against himself1 that he is not elected to salvation2 not from any marks of reprobation that he finds in himself1 but by entering into ,god's secret counsels1 and pretending to search the records of heaven1 which he has no warrant to look into1 7in which respect despair contains in it a mixture of sinful presumption17 and1 at the same time1 he has a secret aversion to converse with those who are able to speak a word in season to him2 and if any endeavours are used to convince him that the mercy of ,god is infinite1 his thoughts are not as our thoughts1 and that the merit of ,christ extends itself to the chief of sinners1 it is all to no purpose1 for his general reply1 to this and all other arguments of the like nature1 is that this belongs not to him1 or his iniquities have excluded him from the divine favour4 #c;dly1 ,satan endeavours to hinder a soul at this time1 from waiting on ,god in ordinances4 ,as for the ,lord's supper1 he not only dissuades him from attending on it1 but endeavours to insinuate1 that1 in partaking of it in times past1 he has eat and drunk his own damnation1 giving a perverse sense of that scripture1 #a ,cor4 xi4 #bi4 which1 as appears from the context1 is not to be applied to weak believers1 but to such as engage in this ordinance1 in a profane and irreverent manner1 as though it were not a divine institution1 and without any desire of obtaining spiritual mercies from ,god therein2 and the word which we render damnation1 ought to be rendered judgment1 denoting that they expose themselves to temporal1 as well as spiritual judgments in this world for this wickedness2 not that they are from hence to conclude1 that their eternal damnation will unavoidably ensue hereupon3 ,and therefore the design of this scripture1 is to lead to repentance1 and not to despair4 ,as for the word preached1 he concludes1 that every thing which is delivered therein1 contains an indictment against him1 and there he cannot endure to hear it3 ,and1 as for prayer1 ,satan discourages him from it1 by pretending that he is not in a right frame for the performance of this duty1 and by giving a false sense of such scriptures as these1 in ,prov4 xxviii4 #i4 ,he that turneth away his ear from hearing the law1 even his prayer shall be abomination2 and1 in chap4 xxi4 #bg4 ,the sacrifice of the wicked is abomination2 the meaning of which is1 not that the duty itself is sinful because performed by sinners1 or that ,god hates them the more for praying1 but that he hates the hypocrisy1 formality1 and other sins committed by them1 when engaged in this duty2 so that they should rather strive and pray against this unbecoming frame of spirit1 than lay aside the duty itself1 as they are tempted to do4 #dthly1 ,satan also makes use of false reasoning1 by which he endeavours to answer this end2 as1 #a4 ,he puts them upon concluding1 that because they have no grace1 therefore they never shall have it2 which method of reasoning1 if it were just1 must be applied to all unregenerate sinners2 and then we must conclude1 that the whole work of conversion in this world1 is at an end2 which1 blessed be ,god1 it is not4 #b4 ,he farther argues1 that because they have lived a great while in a course of sin1 and their hearts are very much hardened thereby2 therefore they cannot be broken1 or their wound is incurable1 and there are no healing medicines2 which is to set limits to the almighty power and grace of ,god4 #c4 ,satan farther induces them to conclude1 that there is something uncommon in their case1 that they are greater sinners than ever obtained mercy1 which is more than it is possible for them to know2 however1 they are tempted to apply this presumptuous and discouraging suggestion to themselves to heighten their despair1 and hinder the force of any argument that may be brought to the contrary4 #d4 ,the most common argument which ,satan uses to induce persons to despair1 is1 that they have sinned against light1 and the convictions of their own consciences1 grieved and quenched the ,spirit of ,god2 and therefore they are inclined to think that they have committed the unpardonable sin4 ,this is often alleged by persons against themselves1 though1 at the same time1 they know not what that sin is1 and regard not any thing that is said to convince them1 that they have committed it2 and1 indeed1 their very fears that they have1 and the desires they express that it were otherwise with them1 are an undeniable argument that they are mistaken in the judgment which they pass on themselves1 by adhering to ,satan's suggestions1 leading them to despair#abf4 ,thus we have given some account of the great variety of temptations which we are exposed to from the world1 the flesh and the ,devil4 ,we are now to consider1 ,secondly1 ,how we are to pray1 that we may not be led into temptation2 or1 if we are1 by what means we may be delivered from the evil consequences that will arise from our compliance therewith4 ,an hour of temptation is not only afflictive1 but dangerous1 by reason of the united assaults of those enemies that we have to deal with4 ,the world continually presents objects that are agreeable to corrupt nature2 and ,satan is unwearied in his endeavours1 to turn us aside from ,god thereby1 that he may have us in his own power1 and drive us from one degree of impiety to another3 ,therefore1 though it is not impossible to be tempted without sin1 yet it is exceeding difficult2 and therefore1 as we are to take heed1 that we do not go in the way of temptation2 so we are to address ourselves to ,god1 that he would keep us from it1 if it be his will4 ,we are not1 indeed1 absolutely to pray against it1 as we are to pray against sin1 which it is not possible for us to commit1 without contracting guilt2 whereas we may be tempted to sin1 and yet come off conquerors over it3 ,but1 since the enterprize itself is hazardous1 the conflict difficult1 and the event1 with respect to us1 uncertain1 we should rather desire1 that1 if ,god has not some gracious ends to answer thereby1 which are1 at present1 unknown to us1 he would be pleased to prevent it4 ,the case is the same as though we were apprehensive of an infectious distemper raging amongst us1 which we are to pray against2 though ,god could1 by his power1 preserve us1 in particular1 from the ill consequences thereof2 or1 if we were informed1 that an enemy laid wait secretly for our lives1 it is possible for ,god to deliver us out of his hand2 yet if the matter were referred to our own choice1 we would rather desire that he may not be suffered to assault us4 ,thus we are to pray1 that ,god would keep us from temptation2 though we are not1 at the same time1 to question his power1 or distrust his providence1 as though he could not carry us safely through it2 which we are to hope that he will do1 if he suffers us to be tempted4 ,neither are we to suppose1 that we can be altogether free from those temptations that arise from the imperfection of this present state1 in which we must expect to be subject to the perpetual lustings of the flesh against the spirit3 ,therefore we are principally to direct our prayers to ,god1 that he would keep us from falling by the temptation1 or else1 that he would recover us1 when fallen1 prevent the evils1 that would otherwise ensue1 and over-rule our sinful compliance therewith1 to his own glory1 and our future advantage4 #a4 ,we are to pray1 that he would keep us from falling by the temptation1 that it may be like a wave dashing against a rock1 which remains unmoved thereby1 or like a dart shot against a breast-plate of steel1 which only blunts the point thereof1 and returns it back without doing any execution4 ,now ,god prevents our failing by temptation1 either by his restraining or renewing grace3 ,the former of these is common to the regenerate and the unregenerate2 and where there is nothing more than this1 it chiefly consists in some alteration made in the natural temper1 or present inclinations of men1 whereby sin1 though it remains unmortified1 is1 nevertheless abstained from1 like a river that is kept from overflowing a country1 not by ceasing to be fluid in its own nature1 but by being contained within its proper banks4 ,these restraints1 in some1 proceed from that change which providence makes in their outward condition or circumstances in the world2 so that those temptations1 which1 before this1 they were so ready to comply with1 are either discontinued1 or offered without success2 as when a person is bowed down with some affliction1 that it gives a different turn to his passions1 whereby1 as ,job speaks1 the heart is made soft1 ,job xxiii4 #af4 in a natural way1 by those troubles that tend to depress the spirits4 ,sometimes he is unexpectedly surprized with a fit of sickness1 which gives him a near view of death and another world1 and then the violence of the temptation1 for the present1 ceases1 or at least1 he is deterred from complying with it2 and it may be1 his spirits are decayed1 his constitution weakened1 and his natural vigour abated hereby1 so that he has no inclination to commit some sins which he was formerly addicted to4 ,others want leisure to pursue those lusts which they are habitually prone to1 being engaged in a hurry of business1 or conflicting with many difficulties for the subsisting of themselves and families3 ,these are not exposed to those temptations that often attend a slothful and indolent way of living3 ,or it may be1 they are separated from their former associates1 who have been partners with them in sin1 and tempters to it4 ,and sometimes there is a sudden thought injected into their minds1 which fills them with an inward fear and dread of the consequence of committing those sins which are more gross and notorious4 ,this is the result of an awakened conscience2 whereby persons are kept from the commission of many sins1 by the restraints of common providence1 though they are1 notwithstanding1 in a state of unregeneracy1 and sin in general remains unmortified4 ,but1 on the other hand1 the believer is preserved from it by the power of sanctifying grace1 whereby an habitual inclination is wrought in him1 to detest the sin that he is tempted to2 and the ,spirit of ,god1 by his immediate interposure1 internally disposes him to exercise the contrary graces2 which proceed from a principle of filial fear and love to ,god1 together with a sense of gratitude for all the benefits that he has received from him2 so that in repelling a temptation1 he says1 with ,joseph1 ,how can ,i do this great wickedness1 and sin against ,god1 ,gen4 xxxix4 #i4 #b4 ,we are also to pray1 that ,god would prevent those evil consequences1 which very often attend such-like temptations2 that our hearts may not be hardened through the deceitfulness of sin1 that we may not willingly yield ourselves bond-slaves to ,satan1 or take pleasure in those sins which we have been tempted to commit3 and that we may not be exposed hereby to divine desertion1 how much soever we have deserved it4 #c4 ,we are likewise to pray1 that ,god would recover1 or bring us out of the pit1 into which we are fallen1 that hereby ,satan may not take occasion1 after he has overcome1 to insult us1 that we may not be given to a perpetual backsliding2 but that our souls may be restored1 and we led in the paths of righteousness for his name's sake1 ,psal4 xxiii4 #c4 #d4 ,if we have fallen by a temptation we are farther to pray1 that ,god would over-rule it to his own glory1 and our spiritual advantage4 ,though there be nothing good in sin1 yet ,god can bring good out of it2 and this he does when he humbles the soul for it1 and makes him afraid of going near the brink of the pit1 into which he fell1 inclines him to be more watchful1 that1 by indulging some sins1 he may not lay himself open to those temptations that would lead him to the commission of many others4 ,this will also induce him to depend on ,christ by faith1 as being sensible of his inability to resist the least temptation without him4 ,and it will excite in him the greatest thankfulness to ,god1 who has found a way for his escape out of the snare wherein he was entangled1 by which means he will receive abundant advantage1 and ,god will be greatly glorified4 ,thus we have considered ,god's people as exposed to various temptations1 and how they are to direct their prayers to him1 agreeably thereunto1 pursuant to what our ,saviour has taught us in this petition2 which1 that we may farther enlarge upon in our meditations1 we may express ourselves to ,god in prayer to this purpose2 8,we draw nigh to thee1 ,o our ,god and ,father1 as those who are exposed to many difficulties1 by reason of the snares and temptations that attend us4 ,we find it hard to pass through the world without being allured and drawn aside from thee1 by the vanities thereof1 or discouraged and made uneasy by those afflictions which are inseparable from this present state3 ,but that which gives us the greatest ground of distress and trouble1 and makes us an easy prey to our spiritual enemies1 is1 the deceitfulness and treachery of our own hearts1 whereby we are prone to yield ourselves the servants of sin and ,satan4 ,every age and condition of life has been filled with temptations1 which we have been very often overcome by4 ,we therefore implore the powerful aids of thy grace1 that we may be kept in the hour of temptation4 ,enable us to overcome the world1 to mortify and subdue our corrupt inclinations1 and to stand against all the wiles and fiery darts of the ,devil4 ,let us not be tempted to presume of being happy without holiness1 or enjoying the benefits that are purchased by ,christ1 without faith in him4 ,may we also be freed from all unbecoming thoughts of thy divine perfections1 and not give way to any temptations that may lead us to despair of thy mercy1 which thou art pleased to extend to the chief of sinners4 ,we farther beg1 though with submission to thy will1 that we may be kept from the temptations of our grand adversary1 because we are sensible of our own weakness and inability to resist him2 nevertheless1 we are confident that we can do all things by thine assistance3 ,therefore1 if thou sufferest us to be tempted1 appear in our behalf at that time1 that we may be made more than conquerors2 and when we fall by temptation1 let us not be utterly cast down1 but upheld with thine hand1 and let thy strength be made perfect in our weakness2 and1 in the end1 bring us safely to that happy state1 where there is neither sin nor temptation2 when we shall be delivered from all the evils of this present state1 that thou mayest have the glory1 and we may praise thee throughout the ages of eternity40 ,footnote #abc3 ,in our day and country there are some worthy men1 who without fear1 or scruple1 affirm1 that ,god is the author1 and cause of sin2 which words they soften to avoid the blasphemy1 which they contain4 ,we have in a note1 ,i4 vol4 p4 #ecj1 given the sentiments of the late ,dr4 ,williams1 on the origination of sin4 ,being a proficient in the study of the human mind1 he has philosophized a little on1 but not essentially differed from the representation of the subject1 as it is found in the writings of sound protestant divines4 ,as some ,american writers advocate with considerable address1 such divine causality1 and publicly affirm it to have been taught by ,luther1 ,calvin1 c4 and to have found its place in our standards in the words--8foreordained whatsoever comes to pass20 it is proper to resort to the ipsissima verba of some of the ,european protestant theologians1 as a test of such allegations4 ,the ,westminster divines1 no doubt1 entertained the same views of sin1 which will be found in the following extracts4 ,in their definition of sin1 they not obscurely shew1 that they did consider it not more a transgression of1 than a want of conformity unto1 the law4 ,the former is the translation of in ,i4 ,john iii4 #d4 which is rather privatio1 defectus1 or declinatio than transgressio legis4 ,also the ,greek word 1 and the ,hebrew signify non consecutio scopi4 ,if they viewed sin as a qualitas adventitia1 a quiddam non positivum1 a simplex privatio1 a quiddam actioni inhrens1 they could not have viewed it the proper subject of a decree or purpose1 but only as foreseen and permitted4 ,the following quotations are given in the authors' own words1 for the satisfaction of those who may not possess the works from which they are taken4 8,natura peccato corrupta est444--,aversio qudam voluntatis secuta est1 ut homo nihil eorum velit aut faciat1 qu ,deus vult et prcipit4 ,item quod nescimus1 quid ,deus1 quid gratia1 quid justitia1 denique quid ipsum peccatum sit4 ,hi sunt profecto horribiles ,,defectus1 quos1 qui non intelligunt2 nec vident1 talpa cciores sunt40 ,mart4 ,lutheri ,loc4 ,com4 p4 #bc4 8,hc ,regula certa et vera est2 ,deum esse natura bonum1 ideo nihil a ,deo proficisci1 nisi quod bonum est1 mors autem est mala1 peccatum etiam est malum1 c4 ,non igitur a ,deo proficiscuntur mala hc1 c4 ,peccati porro qu causa sit1 si roges1 sacr liter ostendunt1 id ex ,sathana esse1 cui contra verbum ,dei assenserunt nostri parentes1 a ,deo inobedientes facti1 incurrerunt in horribiles pnas4 ,nam per peccatum illud non solum corpora nostra sic infirmata sunt1 ut ex immortalibus mortalia fierent1 sed etiam mens depravata est4 ,amisit enim homo veram ,dei notitiam1 et voluntas quoque tum admodum est depravata1 ut nihil quam malum appetat40 ,mart4 ,lutheri ,loci ,com4 p4 #bb4 8,eant nunc qui ,deum suis vitiis inscribere audent1 quia dicimus naturaliter vitiosos esse homines4 ,opus ,dei perperam in sua pollutione scrutantur1 quod in integra adhuc et incorrupta ,ad natura requirere debuerant4 ,a carnis ergo nostr culpa1 non a ,deo nostra perditio est1 quando non alia ratione periimus1 nisi quia degeneravimus a prima nostra conditione40--8,dicimus ergo naturali hominem vitiositate corruptum1 sed qu a natura non fluxerit4 ,a natura fluxisse negamus1 ut significemus adventitiam magis esse qualitatem qu homini acciderit1 quam substantialem proprietatem qu ab initio indita fuerit4 ,vocamus tamen naturalem1 nequis ab unoquoque prava consuetudine comparari putet1 quum hreditario jure universos comprehensos teneat40 ,calvini ,institut4 lib4 ,,ii4 cap4 #a4 sect4 #aj1 #aa4 8,sed cum nihil contingat in mundo1 aut contingere possit sine justissima et sapientissima ,dei providentia1 annon1 peccati author et causa dici potest8 ,absit1 quippe qui illud odit1 vetat1 punit1 ut quod cum summ ipsius bonitate pugnet40 ,bucani ,theolog4 p4 #afe4 8,deus non infundit malitiam in volentates malorum1 sicut infundit bonitatem in corda piorum1 nec impellit aut allicit voluntates ad peccandum2 sed tantum malas voluntates1 seu peccantes1 quales invenit ex corruptione qu sequuta est aversionem diabolorum et hominum a ,deo1 movet1 ciet1 flectit1 inclinat1 dirigit1 sapienter1 juste1 potenter1 ubi1 quando1 quomodo1 et quousque vult1 sive mediate1 sive immediate1 ad objecta vel persequenda1 vel fugienda1 ut impleant 7quibus tale nihil propositum est7 quod manus et consilium ,domini decrevit4 ,bucani ,theol4 p4 #aec4 8,estne peccatum originis ,substantia an accidens8--,non est substantia2 esset enim anima vel corpus4 ,jam vero corpus et anima quoad substantiam1 sunt bon ,dei creatur1 qu etiamnum creantur a ,deo4 ,ergo non sunt peccatum4 ,nec substantialis est proprietas1 aut aliquid substantiale in homine3 sed est adventitia qualitas1 qu tamen naturalis dicitur1 non quod natura fluxerit 7quatenus creata est7 sed quia hreditario jure ut dicitur1 suos comprehensos tenet1 et in ipsa hominis natura1 viribus1 et facultatibus naturalibus inhret1 et ipsi homini innata est40 ,bucani ,theol4 p4 #agd4 8,estne peccatum aliquid ,positivum an ,privativum8--,peccatum non est positivum1 id est1 quiddam subsistens a ,deo conditum1 nec est simpliciter et pura privatio1 sicut mors est privatio vit1 aut tenebr sunt privatio lucis2 sed est defectus seu destructio rei positiv1 videlicit operis et ordinis divini in subjecto1 quod culpam sustinet su depravationis1 aversionis a ,deo1 ut ruina in domo1 ccitas et amissio visus in oculis40 ,bucani ,theol4 p4 #afg4 8,permissio est gubernatio ,dei1 qu homines vel diabolos1 ad peccandum pronos1 a peccato non retrahit1 sed grati su auxilio negato vel subtracto1 in peccata ruere sinit1 ita tamen ut ipsorum impetum ad judiciorum suorum executionem flectat1 et qu pessimo ab ipsis concilio suscipiuntur1 in fines optimos dirigat40 ,,explicatio4 #a4 ,deus in permissione mali culp seu peccati1 non est otiosus spectator1 sed potens1 justus1 et sapiens judex3 ,itaque4 7#a47 ,efficax grati su auxilium1 sine quo non possunt non peccare in peccatis mortui homines1 negat vel subtrahit4 7#b47 ,homines vel diabolos ad peccandum natura et consuetudine pronos1 spissim a peccatis non retrahit1 quos tamen facillim posset retrahere3 sed in peccata ruere sinit4 7#c47 ,peccatum animis ipsorum susceptum1 seu peccandi impetum ita moderatur1 ut non in quvis objecta eum ferri patiatur1 sed flectat et dirigat ad ejus modi objecta1 vel homines1 quos punire1 castigare1 vel explorare vult4 7#d47 ,qu ab impiis hominibus1 vel diabolis1 malo fine1 perpetrantur1 in fines optimos dirigit4 ,,exempli ,,gratia4 ,si viator aliquis a latrone in via occidatur1 homicidium permississe ,deus dicitur3 7#a47 ,quia efficax grati su auxilium ei subtraxit vel negavit1 sine quo infallibiliter homicidium erat perpetraturus4 7#b47 ,quia animum latronis1 natur vel consuetudine ad homicidia pronum1 ab homicidio non retraxit2 quem tamen facillim potuisset retrahere3 sed in hoc facinus ipsum ruere permisit4 7#c47 ,quia concilium homicidii perpetrandi1 ipsumque latronis impetum ita rexit et flexit1 ut non quemvis promiscue hominem voluerit aut potuerit interficere3 sed hunc potius1 quam alium interfecerit2 ,unde furori latronis hunc potius viatorem1 quam alium hominem objecit3 justo quodam judicio3 cujus ratio plerumque homines latet4 7#d47 ,quia1 quod malo fine a latrone est perpetratum2 forte ad pecuniam acquirendam1 quam nequiter dilapidaret1 in finem bonam direxit3 quia est pna vel ipsius latronis1 vel ejus1 qui a latrone est occisus3 vel alius etiam finis nobis ignotus4 ,,ii4 ,sunt igitur in peccatis hominum1 circa qu divina occupatur permissio1 quatuor imprimis observanda et distinquenda3 7#a47 ,actio per se1 quatenus est actio4 7#b47 ,vitium actioni inhrens4 7#c47 ,directio organi mali et actionis vitios in objectum certum4 7#d47 ,finis directionis1 e quo accidit peccato judicii divini ratio2 ut per hominum peccata ,deus exequatur justa sua judicia3 ,primum1 tertium1 et quartum a ,deo est1 ,deumque authorem habet4 ,est enim omnis actio1 quatenus est actio1 bona3 directio actionis et ipsa bona3 denique finis directionis optimus1 nempe divini judicii executio4 ,secundum1 in quo peccati consistit ratio1 non a ,deo1 sed a solo est homine3 adeoque solus homo peccati1 quatenus est peccatum author est4 ,wendel4 ,theol4 p4 #agi4 8,hinc firmiter concludimus1 cum permissione ,dei concurrere quoque efficacem ,dei actionem et directionem vitiosi instrumenti in objectum certum1 adversus quod judicium suum exercere ,deo visum40 8,orthodoxi nominis osor et insignis caluminator ,graverus ad art4 #ai4 ,confess4 ,aug4 p4 #aab1 et sequentibus1 portentosum dogma1 de ,deo peccati authore1 ,ecclesiis nostris non tantum calumniose impingit1 sed et #ae argumenta nostris affingit quibus thesin hanc suam3 ,deus est peccati1 quatenus peccatum est1 author3 probet3 imprimis autem ad infame hoc et blasphemum dogma probandum affirmat1 a nostris adduci scriptur loca1 qu modo allegata sunt4 ,nos vero ut tam effrontibus calumniatoribus2 ita omnibus1 qui blasphemum istud dogma vel probant2 vel profitentur1 et defendunt1 anathema dicimus1 et innocenti nostr vindicem mundi judicem1 jamjam ad judicium se accingentem1 imploramus40 ,wendel4 ,theol4 p4 #ahc4 ,footnote #abd3 ,see ,quest4 ,,lxxvii4 ,footnote #abe3 ,see ,vol4 ,,ii4 page #id4 ,footnote #abf3 ,see a particular account what this sin is2 and when a person may certainly conclude that he has not committed it1 ante page #cah to #cbj4 ,quest4 ,,cxcvi4 ,,quest4 ,,cxcvi4 ,what doth the conclusion of the ,lord's prayer teach us8 ,,answ4 ,the conclusion of the ,lord's prayer1 which is1 ,for thine is the kingdom1 the power1 and the glory for ever1 ,amen teacheth us to enforce our petitions with arguments1 which are to be taken1 not from any worthiness in ourselves1 or in any other creature1 but from ,god2 and with our prayers1 to join praises1 ascribing to ,god alone eternal sovereignty1 omnipotency1 and glorious excellency2 in regard whereof1 as he is able and willing to help us1 so we1 by faith1 are emboldened to plead with him that he would1 and quietly to rely upon him that he will fulfil our requests1 and to testify this our desire1 and assurance1 we say1 ,amen4 ,as we are taught to begin our prayers with those expressions of reverence1 becoming the ,majesty of ,god1 when we draw nigh to him2 so we are to conclude them with a doxology1 or an ascription of that glory which is due to his name2 whereby praise is joined with prayer1 and we encouraged to hope1 that he will hear and answer our petitions4 ,in the conclusion of the ,lord's prayer1 we are directed to ascribe to ,god the kingdom1 the power1 and the glory for ever2 and to sum up all with that comprehensive word1 ,amen4 ,this may be considered in two respects1 #a4 ,as we hereby express the due regard we have to the divine perfections3 ,and1 #b4 ,as we improve or make use of them as so many arguments or pleas in prayer4 #a4 ,we shall consider this doxology as containing the sense we have of the divine perfections4 ,accordingly1 7#a47 ,we say1 ,thine is the kingdom2 whereby his sovereignty and universal dominion over all creatures1 is acknowledged as he has a right to every thing that he gave being to3 ,and1 as this is more especially a branch of his relative glory1 since the idea of a king connotes subjects1 over whom his dominion is exercised2 so it supposes in us an humble expression of subjection to him1 and dependence on him for all things that we enjoy or hope for4 ,we also consider him as having a right to make use of all creatures at his pleasure2 inasmuch as the earth is his1 and the fulness thereof3 ,and1 as we are intelligent creatures1 we profess our obligation to yield obedience to his revealed will1 and are afraid of incurring his displeasure by rebelling against him1 with whom is terrible ,majesty3 ,and when we take a view of him2 as seated on a throne of grace1 and his government as extended to his church1 upon which account he is adored as king of saints1 ,rev4 xv4 #c4 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 salvation4 7#b47 ,we adore him as a ,god of infinite power1 ,thine is the power4 ,dominion without power will not be sufficient to maintain its rights2 therefore1 since ,god is described as having the kingdom belonging to him1 or being the governor among the nations2 his attribute of power ought next to be considered1 whereby he can1 without the least difficulty1 secure the welfare and happiness of his subjects1 and bring to nought the designs of his enemies2 or1 as it is elegantly expressed1 look on every one that is proud1 and bring him low1 and tread down the wicked in their place1 hide them in the dust together1 and bind their faces in secret1 ,job xl4 #ab1 #ac4 7#c47 ,it is farther added1 ,thine is the glory4 ,this may be taken in two senses2 either as including in it all his perfections1 whereby he is rendered glorious in the eyes of angels and men2 so that there is nothing that we esteem beautiful or excellent in the whole system of created beings1 but what is deformed1 and1 as it were1 vanishes and sinks into nothing1 when compared with him3 ,or else1 the meaning of the expression is1 that all the praise and honour that arises from every thing that is done in the world1 which appears great and excellent1 or has a tendency to raise our esteem and admiration1 is to be ascribed to him2 whereby we disclaim the least shadow or appearance of divine honour1 which we are ready1 upon all occasions to acknowledge to be due to him alone3 ,thus we adore him as having all divine perfections1 when we say1 ,thine is the kingdom1 the power1 and the glory4 ,and it is farther added1 that they belong to him for ever and ever2 whereby it is intimated1 that whatever changes there may be in the nature or condition of created beings1 he is unchangeably the same1 and therefore will remain glorious in himself1 and be for ever admired and adored by all his saints1 whose happiness depends upon it4 #b4 ,we shall consider these divine perfections1 as they afford us so many arguments1 or pleas1 in prayer1 from whence we take encouragement to expect a gracious answer from him1 as appears from that illative particle1 ,,for1 which is prefixed to this doxology4 ,therefore we may consider it as subjoined to the foregoing petitions1 as the strongest motive to induce us to hope1 that the blessings we pray for1 shall be granted us2 accordingly we disclaim all worthiness in ourselves1 and desire that our name or righteousness should not be mentioned2 but that the whole revenue of glory may redound to ,god1 as all our expectation is from him4 ,we might here apply the several arguments or pleas contained herein1 to every one of the foregoing petitions2 which would tend very much to enforce them1 and afford matter for our farther enlargement in prayer3 ,but ,i shall rather chuse to reduce the subject-matter thereof to the two general heads1 under which they are contained2 and accordingly to shew how we may make use of those arguments that are taken from the kingdom1 power1 and glory1 belonging to ,god1 for ever and ever1 in our praying for those things that concern his glory1 agreeably to what we are directed to ask for in the three first petitions2 or our temporal or spiritual advantage1 as in the three last4 7#a47 ,as to what respects the glory of ,god in the world1 viz4 that his name may be hallowed1 his kingdom advanced1 and his will be done3 ,therein we pray1 that1 as he is a great ,king1 the blessed and only ,potentate1 the ,governor of the world and the church1 he would sanctify his glorious name2 that his interest may be maintained1 and prevail against every thing that opposes it1 that he would take to himself his great power and reign2 and1 since the success of the gospel1 and the advancement of his kingdom of grace1 is a work surpassing finite power1 and there are many endeavours used to weaken and overthrow it2 we trust1 we hope1 we plead with him1 for the glory of his name1 that he would give a check to1 and defeat the designs of his and our enemies1 that the enlargement of his kingdom may not be obstructed1 nor his subjects disheartened1 whilst ,satan's kingdom1 that is set in opposition to it1 makes such sensible advances1 and prevails so much against it4 ,and1 that his name may be sanctified by his people1 and his kingdom advanced in this lower world1 we farther pray1 that his subjects may be inclined to obey1 and submit to his will in all things2 or1 that it may be done on earth as it is in heaven3 ,therefore1 when we ascribe the kingdom1 power1 and glory to him1 we do1 in effect1 say1 8,lord1 what would become of this wretched world1 if it were not under thy gracious government1 which is its glory and defence8 ,thou sittest on the throne of thy holiness1 which thou hast established of old3 ,therefore1 we are encouraged to hope1 that thou wilt not forsake thy people1 who are called by thy name1 nor suffer thine interest to be trampled on1 nor thy name profaned by those who say1 ,who is the ,lord1 that we should obey him8 ,thine arm is not shortened1 that thou canst not save1 since thine is the power2 and therefore nothing is too hard for thee4 ,thou hast given us ground to expect1 that thou wilt shew thy people marvellous things2 and thou hast promised1 that all nations shall bow down before thee and serve thee2 and that the kingdoms of this world shall become the kingdoms of ,christ3 ,this thou canst easily accomplish by thine almighty power1 though it be too hard for man4--,thou art never at a loss for instruments to fulfil thy pleasure2 for all things are in thy hand3 ,neither1 indeed1 dost thou need them2 for1 by thy powerful word1 thou canst cause light to shine out of darkness1 and revive thy work in the midst of the years1 that thy people may rejoice and be glad in thy salvation4 ,take the work1 therefore1 into thine own hand1 and1 thereby1 give us occasion to admire and ascribe to thee the glory that is due to thy name40 7#b47 ,we are to consider1 how we may plead for temporal or spiritual blessings1 as making use of this argument1 that the kingdom1 power1 and glory1 belong to ,god2 accordingly1 we pray1 that he would give us that portion of the good things of life1 that he sees necessary for us1 and that we may enjoy his blessing with it1 in order to our being prepared for a better1 q4 d4 8,give us daily bread2 for the earth is thine1 and the fulness thereof3 ,thou hast subdued us to thyself1 and hast told us1 that thou wilt surely do us good1 and bring us1 at last1 to thy heavenly kingdom3 ,therefore we humbly wait upon thee1 that we may not be suffered to faint by the way1 or be destitute of those blessings that are needful for us in our present condition4 ,thou art able to supply all our wants3 ,we have hitherto been upheld by thy power1 and thou hast sometimes done great things for us1 that we looked not for1 and hast been our refuge and strength1 a very present help in every time of trouble4 ,thou hast granted us life and favour1 and thy visitations have preserved our spirits2 what thou hast given us we have gathered2 thou hast opened thy hand1 and filled us with good4 ,and1 as the treasures of thy bounty are not exhausted1 nor thy power diminished2 so we desire to exercise a constant dependence on thee1 and to hope in thy mercy2 that1 as thou hast given us those better things that accompany salvation1 thou wilt also bestow upon us what thou seest needful for us in our way to it2 which will not only redound to our comfort1 but thy glory2 who givest food to all flesh2 for thy mercy endureth for ever40 ,as for those spiritual blessings that we stand in need of1 we encourage ourselves to hope for them2 and accordingly1 when we pray for forgiveness of sin1 we consider ,god as sitting upon a throne of grace1 and inviting us to come and receive a pardon from his hand3 ,therefore we say1 8,lord1 thou art ready to forgive1 and thereby to lay eternal obligations on thy subjects1 to love and fear thee2 if thou shouldst resolve to display thy vindictive justice in punishing sin1 according to the demerit thereof1 thy kingdom of grace would be at an end2 but thou encouragest us to hope for forgiveness1 that hereby grace may reign through righteousness unto life eternal4 ,and1 as thou art a ,god of infinite power1 we beg that thou wouldst thereby work in us those graces that flow from1 and are the evidences of our having obtained forgiveness1 that being delivered from the guilt of sin1 we may walk before thee in newness of life4 ,we also ask this privilege1 as what thou bestowest for ,christ's sake1 that hereby he may be glorified as the purchaser of this blessing1 and we laid under the highest obligations to love him1 as being constrained hereunto by his love1 expressed to us in washing us from our sins in his own blood40 ,when we pray to be kept from temptation1 or recovered1 when fallen by it1 we consider ourselves as the subjects of ,christ's kingdom1 and his enemies as endeavouring to draw us aside from our allegiance to him2 and1 as dreading the consequence thereof1 we address ourselves to him1 to secure us from the danger we are exposed to from them2 and accordingly1 when we say1 ,thine is the kingdom1 the power1 and the glory1 we are furnished with arguments adapted to our present exigencies1 q4 d4 8,the power of our spiritual enemies is great1 and much more formidable1 because of the treachery of our own hearts2 yet we are encouraged to implore thine assistance against them1 ,o our ,god and ,king1 that we may be kept in the hour of temptation2 inasmuch as all the attempts that are made against us1 carry in them an invasion on thy sovereignty and dominion over us4 ,we desire always to commit ourselves to thy protection1 and hope to find it1 since there are no snares laid for us1 but thou art able to detect and prevent our being entangled by them1 and also canst bruise our enemies under our feet1 and1 if we are at any time overcome by them1 recover us from the paths of the destroyer3 ,do this for us1 we beseech thee1 that thou mayest have all the glory3 ,we have no might1 but our eyes are upon thee1 who art able to keep us from falling1 and to present us faultless1 before the presence of thy glory1 with exceeding joy40 ,as for the word1 ,amen1 with which our ,saviour concludes this prayer1 it is of an ,hebrew original1 and is sometimes prefixed to what is asserted with a vehemency of expression1 designed not only to confirm1 but to bespeak the utmost attention to what is said1 as being a matter of very great importance2 in which case it is rendered by the word verily4 ,and it is sometimes repeated to add greater force to it3 ,thus when our ,saviour asserts the necessity of regeneration1 he says1 ,verily1 verily1 ,i say unto thee1 except a man be born again1 he cannot see the kingdom of ,god1 ,john iii4 #c4 ,and elsewhere1 ,verily1 verily1 ,i say unto you1 whatsoever ye shall ask the ,father in my name1 he will give it you1 chap4 xvi4 #bc4abg ,it is put in the close of each of the evangelists1 as denoting1 that whatever is contained therein1 is to be depended on1 as being of infallible verity2 and almost all the epistles are concluded with it1 as is also the book of the ,revelation1 in which it is put after a short prayer or doxology2 in which respect it signifies1 that what is therein requested of ,god1 is earnestly desired1 and the petition summed up1 and ratified thereby2 or1 that the glory which is ascribed1 is again acknowledged to belong to him1 and we rejoice in the discovery that is made thereof to us4 ,again1 sometimes the word is not only used1 but explained at the same time1 as containing a summary account of what we ask for3 ,thus when ,benaiah preferred a petition to ,david in the behalf of ,solomon1 and had a grant from him1 that he should reign in his stead2 it is said1 ,he answered the king1 and said1 ,amen2 the ,lord ,god of my lord the king say so too1 #a ,kings i4 #cf4 ,thus then the word1 ,amen1 with which this and other prayers are to be concluded1 signifies1 so it is1 let it be so1 or1 so it shall be2 each of which respective significations are to be applied to the subject-matter of our prayers3 ,as it respects sins confessed1 or the glory that we ascribe to ,god for mercies received1 it denotes1 so it is3 ,as it refers to the promises which we plead and take encouragement from1 or the blessings which we desire1 it signifies1 so it shall be1 and so let it be4 ,thus it is to be applied in this prayer2 and in particular1 as it is joined to the doxology1 ,thine is the kingdom1 the power and the glory1 for ever and ever1 we express our faith herein1 together with our adoration of these divine perfections4 ,and there are some prayers or doxologies1 in which the glory of ,christ and the gospel-state is described1 which are concluded with the repetition of the word3 ,thus when the ,psalmist had been enlarging on this subject1 he concludes with1 ,blessed be his glorious name for ever2 and let the whole earth be filled with his glory1 ,amen and ,amen1 i4 e4 ,god has determined that it shall be so1 and the whole church is obliged to express their faith1 and say1 ,amen1 so let it be4 ,some have thought it expedient in joint prayer1 for the whole assembly1 together with him that is the mouth thereof1 to say1 ,amen1 with a loud voice1 and thereby to signify their consent to1 and concern in the subject-matter contained therein2 which appears to have been the practice of the church in the early ages thereof2 as ,justin ,martyr observes it was in his time#abh2 and it was afterwards observed in ,jerom's time1 who compares the sound they made with their united voices to that of thunder#abi2 which1 though it was done with a pious design1 and not in the least to be blamed1 yet it is not to be insisted on as necessary1 since all present professedly join in every part of the prayer1 as much as though they repeated the words with an audible voice2 and accordingly it is sufficient for every one1 when prayer is publicly concluded with this comprehensive word1 to lift up his heart to ,god1 and thereby express the part he bears therein4 ,as for the contrary extreme1 when one1 whose office was altogether unknown to the primitive churches1 is appointed to say1 ,amen1 in the name of the whole congregation2 this is1 ,i think1 altogether unwarrantable2 though several ,popish commentators defend it from the apostle's words1 who speaks of him that occupieth the room of the unlearned1 as saying1 ,amen1 at the giving of thanks1 #a ,cor4 xiv4 #af4 where1 by the unlearned1 we are not to understand the ,clerk of a congregation#acj1 but one who understands not the subject-matter of that prayer1 which the apostle supposes to be put to ,god in an unknown tongue3 ,all therefore that can be inferred from hence is1 that we ought to pray to ,god with understanding and faith1 that hereby we may be able to sum up our requests and glorify him by saying1 ,amen4 ,footnote #abg3 ,as in ,john only it is repeated1 he wrote it only in the ,hebrew character1 it is presumed1 and understood by it 8the truth20 the second ,amen was exegetical and in the ,greek character1 for the sake of the unlearned4 ,footnote #abh3 ,vid4 ,justin ,martyr1 ,apol4 ii4 pro ,christ4 who intimates1 that when public prayer and giving of thanks was ended1 the whole congregation testified their approving of it by saying1 ,amen2 4 ,footnote #abi3 ,vid4 ,hieron4 in ,lib4 ii4 comment4 ad ,galat4 in ,proen4 ,ad similitudinem clestis tonitrus reboat1 scil4 ,ecclesia4 ,amen4 ,footnote #acj3 ,vid4 ,whitby in loc4 ,theological ,questions4 ,many theological instructors teach their pupils successfully1 by requiring them1 besides the usual course of systematical reading1 interrogative examinations1 and critical study of the scriptures in the original languages1 also to write disquisitions on a number of ,questions in ,theology4 ,hereby they are provided with a store of arguments1 on the most difficult subjects1 and furnished with the mature advices of their preceptors2 to which they may recur in any period of after life4 ,to aid in this important work1 the following ,list of ,questions has been subjoined to this first ,american edition of ,ridgley2 and every instructor1 or pupil1 will select or vary at his pleasure4 ,,quest4 #a4--;,how does it appear1 that something has existed from eternity8 #b4 ,what evidence is there1 that the existence of man is derived1 and dependent8 #c4 ,how do you prove the existence of ,god8 #d4 ,what is ,theology8 #e4 ,what is natural ,theology8 #f4 ,what does it discover of the ,divine character8 #g4 ,what arguments prove the genuineness1 authenticity2 and what1 the inspiration of the ,old and ,new ,testaments8 #h4 ,how do you prove the ,unity of ,god8 #i4 ,how do you prove the divinity and personality of the ,son1 and the ,holy ,ghost8 #aj4 ,what are the ,manichean1 ,arian1 ,sabellian1 ,socinian and ,unitarian heresies1 and how are they respectively confuted8 #aa4 ,how do you prove that there are divine purposes1 and that these are eternal and immutable8 #ab4 ,wherein does the certainty of events1 taught in the scriptures1 differ from the fatality of heathen philosophers and modern sceptics8 #ac4 ,how do you prove that the world was created8 #ad4 ,in what estate was man created8 #ae4 ,what are the acts of ,god's providence2 or how is it employed about created things8 #af4 ,what is the difference between a law and a covenant8 #ag4 ,how do you prove that ,god did enter into a ,covenant with ,adam1 which included him and all his posterity8 #ah4 ,what are we to understand by ,adam's freedom of will8 #ai4 ,what is necessary to constitute a moral agent8 #bj4 ,what is the difference between natural1 and moral1 power1 and inability8 #ba4 ,how is the doctrine of universal absolute decrees consistent with the moral agency of man8 #bb4 ,how do you define sin8 #bc4 ,are there venial sins8 #bd4 ,how do you describe the sin against the ,holy ,ghost8 #be4 ,how do you prove the depravity of unrenewed men to be total8 #bf4 ,what was implied by the death threatened in case of disobedience8 #bg4 ,wherein consists the punishment of the damned8 #bh4 ,how do you prove the eternity of hell torments8 #bi4 ,how do you define the ,covenant of ,grace8 #cj4 ,is there any ground for a distinction between the ,covenant of ,redemption and the ,covenant of ,grace8 #ca4 ,wherein do the ,covenants of ,works1 and ,grace agree1 and differ8 #cb4 ,are the ,law1 and ,gospel inconsistent with each other8 #cc4 ,what is an atonement8 ,and what the nature1 and extent of the atonement of ,christ8 #cd4 ,was the sacrifice of ,christ ,jesus absolutely necessary for our salvation8 #ce4 ,whence did the obedience1 and sufferings of ,christ derive their efficacy8 #cf4 ,how was his death consistent1 with the justice of ,god8 #cg4 ,how do you describe the nature1 mode of administration1 extent1 duration and glory of ,christ's kingly office8 #ch4 ,what is to be understood by his descent into ,hell8 #ci4 ,what are we to understand by the application of ,redemption8 #dj4 ,how do you prove that the influence of the ,holy ,spirit is of free and sovereign grace8 #da4 ,what is regeneration1 or effectual calling8 #db4 ,whence arises the necessity of it8 #dc4 ,what are the means of grace1 and what their use8 #dd4 ,what is the utmost the unregenerate do in the use of the means of grace8 #de4 ,to what are they to be exhorted8 #df4 ,wherein consists the difference of the special call of the ,spirit1 and the more outward call of the gospel8 #dg4 ,how do you describe the nature of gospel repentance1 with the difference between this1 and conviction of sin1 or legal repentance8 #dh4 ,how do you describe the nature1 and necessity of justifying faith2 and what species of causality has it in our justification8 #di4 ,what is included in1 and what are the effects of justification8 #ej4 ,how are full satisfaction and free pardon consistent8 #ea4 ,what are we to understand by the imputation of ,christ's righteousness for justification8 #eb4 ,what are the absurdities implied in supposing a justifying faith to consist in a sure confidence of the pardon of our sins8 #ec4 ,point out the nature1 privileges and evidences of adoption4 #ed4 ,how do you describe1 and prove the possibility of attaining an assurance1 of ,god's love8 #ee4 ,how do you describe the believer's peace of conscience1 and point out the difference between it1 and the false hope of the hypocrite8 #ef4 ,how do you prove the doctrine of the saint's perseverance in a state of grace unto eternal life8 ,and explain ,ezek4 xviii4 #bd4 ,heb4 vi4 #d-f1 and the falls of ,david1 ,peter1 and ,judas8 #eg4 ,is sinless perfection attainable in this life8 #eh4 ,what is the condition of the souls of believers immediately after death8 #ei4 ,how do you prove that there shall be a general resurrection of the just and the unjust8 #fj4 ,how do you prove there shall be a general judgment8 #fa4 ,what are the consequences of the judgment to the righteous and the wicked8 #fb4 ,how do you prove that the institution of the ,sabbath1 is of perpetual obligation8 #fc4 ,how do you prove that public worship is to be celebrated on the ,sabbath8 #fd4 ,what is the nature of a ,christian church8 ,what are its standing officers8 ,to whom does the right of ordination belong8 #fe4 ,what is the nature and import of baptism8 ,how do you prove that other modes than immersion are lawful8 #ff4 ,how do you prove the divine right of infant baptism8 #fg4 ,what is the nature and use1 and who are the proper partakers of the ,lord's supper8 #fh4 ,what errors are implied in a prayer1 the object of which is a change of divine purposes8 #fi4 ,what is the nature1 use and necessity of prayer8 #gj4 ,how do you prove that family-prayer is a duty8 #ga4 ,wherein consist the unity and communion that should subsist in the church of ,christ1 and the benefits or advantages of it8 #gb4 ,what are the rules and end of church discipline8 ,what is the nature and design of excommunication8 #gc4 ,what are the qualifications necessary to a minister of ,christ8 #gd4 ,in what does the happiness of heaven consist8 ,,index4 ,the volumes are denoted by a1 b1 c1 and d4 ,a4 ,abraham offering ,isaac1 c #edd ,absolute free-will1 a #dih ,adam1 his temptation1 b #ajb not a mediator1 b #afd ,acts of faith1 direct and reflex1 c #acb ,actions sinful1 d #ff ,adoption1 c #ade ,adultery1 d #i ,affections1 government of1 d #aj ,afflictions1 relative1 b #aef ,all-sufficiency of ,god1 consolatory1 a #abi ,amen1 d #dfh ,angels1 their creation1 b #be their nature1 b #bg their power1 b #bh their employment1 b #fh4 #cj providence of ,god toward them1 b #fb ,anger is heart-murder1 c #edh ,antinomians1 c #dah ,anti-trinitarians1 a #chh ,apostacy1 considered1 c #bbe ,apostles1 b #egb ,arius1 his error1 note1 a #bjh ,arminians1 b #abh ,ascension of ,christ1 b #dfd ,assurance of salvation1 c #bdc how lost1 c #bgc what essential to faith1 c #bgj ,atheism1 its absurdity1 a #bd4 #bi4 #ch c #dci ,atonement1 b #ahg4 #bge4 note4 #bgf4 #bhj value of it1 b #bhb4 #bhe design of it1 b #bhe propriety of it proved1 against ,deists1 b #bii vindicated against christian errors1 b #cjc extent of the purchase1 b #cja for whom specially intended1 b #caf4 #cba how sufficient for all men1 note1 b #cdi modern opinions on1 b #bgf4 b #bhj4 #bib4 #big ,author of sin1 ,god is not1 in note1 d #dcc4 #dce ,b4 ,baptism1 an ordinance1 d #agd meaning of the word 1 d #baf a generic term1 in note1 d #age the right of infants1 d #ahb4 #ahf4 d #ahg4 #aic objections to subjects of1 d #bjj4 #bjf4 #ahf4 #aid by pouring or sprinkling1 d #bah sponsors in1 d #bbh sign of the cross in1 d #bbh how to be improved1 d #bbi4 #bcd ,backbiting1 instances of1 d #dh ,being of ,god proved1 a #ba ,believers1 sons of ,god in ,christ1 c #adf ,benevolence1 disinterested1 a #ai ,blindness of mind1 b #adf ,borrowing and not paying1 d #bc whether ,israel was guilty of it1 d #bd ,bread1 daily to be prayed for1 d #djg ,burnet1 his scheme of the ,millenium1 b #cfi ,c4 ,call of the gospel1 c #af ,character of sacred writers1 a #aja ,charity to the poor1 d #bj ,child-like dispositions required in us1 d #cfd ,christ1 typified by ,melchizedec1 b #bfd his humiliation1 b #cif betrayed1 denied1 condemned1 slain1 b #dbd4 #dbf4 #dbi4 #dcc descent into hell b #ddj #a ,pet4 iii4 #ah4 explained1 note1 b #ddb his resurrection1 b #ddd his ascension1 b #dfd his intercession1 b #dgc his coming to judgment1 b #dha ,christianity1 reasonable1 note1 a #a ,church1 the word how used1 b #eaj4 note #eae ,church1 its testimony1 a #aaf ,church1 invisible1 c #i its union to ,christ1 c #aj ,commandments1 rules to interpret1 c #dbh ,communion with ,god1 by innocent man1 b #gg with ,christ in grace1 c #fe in glory1 c #bhj ,conflagration1 b #chg ,conflicts of flesh and spirit1 c #ahg ,conscience1 horror of1 b #aec distinguished1 b #aed ,contentment a universal duty1 d #ej motives to it1 d #ea ,contingency of events1 a #eag ,corruption of nature1 forbidden1 d #ef not from traduction1 c41 b #abh how1 b #aca ,covenant of grace1 divisible or not1 b #afe with whom made1 b #afg how1 a testament1 b #afi eternity of it1 b #bgb acceptance by elect1 b #ahd ,covenant of works1 more than a law1 b #gh its extent1 b #hj4 #hh its seals1 b #hh4 #ij violation of1 b #gd4 #ic not a promise of salvation1 b #afd ,covetousness and its aggravations1 d #eh excuses for it answered1 d #ei ,creation1 work of1 b #f immediate1 b #g mediate1 b #g time of1 b #h design of1 b #ae not instantaneous1 b #ag its progression1 b #ai4 #bc at what season of the year1 b #bd its goodness1 or perfection1 b #be of man1 b #cd ,creed1 account of1 b #ddj ,critical examination of #a ,john v4 #g1 a #cbi ,d4 ,day of grace1 what1 b #cca ,death1 appointed of ,god1 c #bic its effect on the spirit1 c #cjj of ,christ1 design of it1 b #bhe for whom1 b #bij perversion of the doctriner1 b #bia a true and proper sacrifice for sin1 b #bib of some saints1 c #bhe ,decrees of ,god1 a #dag4 #dcj proved1 a #dbb4 #deb not stoical fate1 a #eaf misrepresentations of it1 a #dfe ,deists1 b #did ,deity of the ,son1 proved1 a #bie by divine names1 a #bif by divine attributes1 a #cdb by religious worship1 a #cgg improved1 a #dad ,diligence1 d #bj4 #ba ,discontent1 remedies against1 d #fa ,dispensations of the covenant1 b #aii ,delusions1 b #adg ,dominion of man in innocency1 b #gd ,duels1 c #edb ,e4 ,eden1 garden of1 where situated1 b #gj ,effectual calling1 c #ci ,elect1 to what chosen1 a #dch included in ,christ1 b #acb ransomed by him1 b #caf peculiarly1 b #cbb ,election1 what1 a #ebi4 #dcd objects of1 a #dcf proved1 a #ddg its design1 a #dfa its properties1 a #dfi knowledge of1 a #dgj free1 a #dgf unchangeable1 a #dha objections to1 a #ejg distinct from fate1 a #eaf ,elijah1 whether guilty of falsehood1 d #cf ,elisha reproached at ,bethel1 d #dc ,endor1 witch of1 c #dea ,enlightened conscience1 c #ahd ,errors1 of ,arius and ,sabellius1 a #bjh ,eternal generation of ,christ1 a #bei ,eternity of the covenant of grace1 b #agb ,eutychus1 who he was1 note1 b #bbc ,eve1 the manner of her temptation1 b #ajj ,f4 ,faith1 how1 a condition1 b #ahi how above natural ability1 b #aic various kinds of1 c #aba-abe justifying1 c #ih4 #abe how it justifies1 c #aaj a duty1 b #aic a means of salvation1 d #gf ,fall of man1 b #gd-ic ,father1 ,god is to men1 d #cfj to be addressed as in heaven1 d #cfe ,food of man in innocency1 b #gb ,foreknowledge of ,god1 a #deb ,foreordained whatsoever comes to pass1 what is meant1 d #dcc ,forgiveness of sin1 c #gj4 d #dag of others1 what meant by it1 d #dbd argument to induce to it1 d #dbf ,freedom of divine decrees1 a #dcb4 #dcc ,free will1 absolute1 absurd1 a #dih doctrine of1 examined1 a #eja ,frugality1 d #ag ,g4 ,genealogy of ,christ defended1 a #hh ,genuineness of the scriptures1 a #gi ,glorifying ,god1 what is meant by it1 a #ac ,glory of ,god1 how things are disposed1 d #chb ,glory of ,christ as ,mediator1 b #bdd ,god1 proofs of his being1 a #bb-dh is a ,spirit1 a #abc his unity1 a #aid holy1 a #aei not the author of sin1 a #dbd4 #ebc4 #ecj is infinite1 a #abf all-sufficient1 a #abg eternal1 a #abi immutable1 a #ace incomprehensible1 a #ach omnipresent1 a #aci almighty1 a #adj omniscient1 a #ade most wise1 a #aeb just1 a #afd true1 a #ahf merciful1 a #afh even in punishing1 note1 a #agj how glorified1 a #ad ,goodness1 ibid ,gospel1 how offered to all1 b #ccb faith in it the duty of all1 b #ccf ,government1 civil1 c #ebd ,grotius1 on the authority of the scriptures1 in note1 a #ig ,grace1 of ,god1 in providing a ,mediator1 b #ahg ,guilt of ,adam's first sin1 b #aai its consequences1 b #aif-bei ,h4 ,happiness of saints1 future1 c #cii ,hardness of heart1 b #adi causes of1 b #aej in believers and unbelievers1 b #aea ,hearing the word1 d #aeh ,heathens1 b #dia4 c #afc ,hell1 descent of ,christ into1 b #ddj ,heinousness of sins not equal1 d #fg ,holy ,ghost1 procession of1 a #bfj his ,deity proved1 a #bie his titles1 a #djj attributes1 a #djd works1 a #dje worship1 a #djh4 #dad ,holiness of ,god1 a #aei motives to1 c #afj ,holy places1 c #dbd times1 c #dbg ,holy ,spirit1 implants all graces1 b #aig applies salvation1 b #bcg ,humiliation of ,christ1 b #cif in his birth1 b #cih in his life1 b #dja by temptations1 b #daj by sinless infirmities1 b #dbb in his death1 b #dbc in being betrayed1 b #dbd forsaken1 b #dbe condemned1 b #dbi ,humiliation of ,christ1 in being tormented1 b #dca crucified1 b #dcc in his burial1 b #dcg ,human nature of ,christ1 b #dba ,hypocrisy1 sin of1 d #ci whether ,paul and ,daniel guilty1 d #dj ,i4 ,idolatry1 c #ddc4 a#aid ,image-worship1 c #dfa ,immortality of the soul1 c #cjb asserted and denied by heathens1 c #cjc ,imputation1 what1 c #he-ie ,imputation of ,adam's sin1 b #ajg4 #aac ,inability of sinners to believe1 note1 b #aic to keep the commandments1 d #fb ,incarnation of ,christ1 b #bbg the time of1 b #bca duration of1 b #bcd ,incarnation1 necessity for1 b #bce ,independency of ,god1 a #abd ,infants1 their state1 b #ach ,inferiors1 duties of1 c #ebj ,innocency1 man's condition in1 b #gb ,inspiration of scripture1 a #aaj ,integrity of the church in all ages1 b #aii ,interest in ,christ1 b #ahi ,j4 ,jesus1 why so called1 b #bdd ,judgment1 final1 c #cei ,justice1 in our dealings1 d #ai ,justification1 c #fg its foundation1 c #gc not before faith1 c #aag not by works1 c #aja not by repentance1 c #aja ,k4 ,kingdom of ,heaven1 c #cii of ,providence1 d #che of grace1 d #chf of ,christ1 how advanced1 d #chi of glory1 d #cid ,kingly office of ,christ1 b #cea its exercise1 b #ceb submission to1 b #ceg opposition to1 b #cfj times of exercise1 b #cfd in the ,millenium1 b #cff on earth1 b #cha duration of1 b #cib the two-fold states of1 b #cif in humiliation1 b #cii ,l4 ,law1 moral1 c #dba judicial1 c #dbb ceremonial1 c #dbc ,law-suits1 when unjust1 d #bf ,liberty1 c #cd ,life1 bounds of fixed1 a #ejh to be preserved1 c #edj ,light of nature1 a #ba4 #bcj ,light of revelation1 sufficient1 b #bjf increased by the gospel1 b #bad ,long-suffering of ,god1 a #agf in harmony with justice1 a #aha improvement of1 a #ahc ,lord's supper1 d #bcd a gospel ordinance1 d #bcf what the elements and actions1 d #bcg4 #bch to whom to be administered1 d #bcg4 #bde4 #bfc examination previous to1 d #bdf-bef who to be debarred from1 d #bfc meditation at1 d #bfi what to be done at1 d #bgj4 #bgc4 #bge vows may be made at1 d #bgh frequent attendance on1 d #bhj how it differs from baptism1 d #bha-bhd ,lie1 definition and kinds of1 d #cc whether midwives in ,egypt guilty of1 d #cd ,rahab's1 d #cd whether ,jacob was guilty of1 d #ce whether ,elijah was guilty1 d #cf whether ,paul was guilty1 d #cg ,david's1 d #ch ,m4 ,magee's1 two discourses on the atonement1 note1 b #bih4 #cag ,man1 his creation1 b #cd his twofold nature1 b #ci in the divine image1 b #db his mutability1 b #dd providence of ,god toward him1 b #gj employment in ,paradise1 b #gb fallen1 b #aag his misery1 b #acf ,marks of grace1 c #bfj-bfb ,marriage1 its institution and design1 b #ge ,masters1 duties of1 c #ecc ,means of salvation1 d #gf ,mediator1 his office generally1 b #ahf his intercession or satisfaction1 b #ahf who he is1 b #baf his sufficiency1 b #bah his incarnation1 b #bba why called ,jesus ,christ1 b #bdd ,melchizedec1 who he might be1 b #bfd ,messiah of the ,old ,testament is ,christ1 b #bjj the substance of the ceremonial law1 b #bja ,jesus of ,nazareth1 b #bde his commission1 b #bdh his offices1 b #bdi prophetical1 b #beb priestly1 b #bei kingly1 b #cea ,millenium1 b #cff-chb ,moral obligation1 foundation of1 c #dje ,moral law1 c #dba civil1 its origin1 b #abg ,mortification1 c #aee ,moses1 no astrologer1 c #ded killing the ,egyptians1 c #ede ,murderers do not escape1 c #edg ,musical instruments unauthorized in gospel worship1 d #he ,mystery1 scriptural1 a #bae4 #bag ,mysteries1 ,dr4 ,bates ,aon1 in note1 a #bag ,n4 ,name of ,god1 what meant by it1 d #cfi how sanctified1 d #cgj4 #cgc when profaned1 c #dgc hallowed1 what meant by1 d #cge-cha ,natures of ,christ1 b #bce why two-fold1 b #bdb without confusion1 b #bdc ,o4 ,oaths1 religious1 c #dgb profane1 c #dgj ,objections1 to the harmony of the scriptures1 a #hh-ic to the doctrine of election1 a #ejg to the divine predetermination1 a #eji ,obligation1 moral1 c #dje ,offences1 their aggravations1 d #fg from the parties1 d #fh from the nature of the offence1 d #gj from the circumstances1 d #gb ,officers of the1 church1 b #egb ,offices of ,christ1 their number1 b #bdi suited to the state of man1 b #bej not to be confounded1 b #bea their order1 b #beb ,office1 prophetical1 b #bed for whom intended1 b #bee how executed1 b #bef when1 b #beg the priestly1 b #bei ,officers among the ,jews1 d #aci ,ordinances of the gospel1 d #hc ,original righteousness lost1 a #aba ,original1 transgression1 b #aje sin1 what1 b #aah its transmission1 b #abi4 #acb its punishment1 b #ada ,p4 ,parable of the debtor1 c #bch ,paradise1 where1 b #ga after death1 c #cah ,parents1 duties of1 c #eca ,papal doctrines1 a #afb1 d #cae ,pardon of sin is from ,god only1 d #dag ,pelagianism1 b #abe ,perfection1 absolute1 not in this life1 c #agh at death1 c #cab ,perfections of ,god1 a #aba-adb ,perseverance of the saints1 c #aid-aig proved1 c #bja-bag objections to answered1 c #bbj ,person1 ,calvin on the word1 in note1 a #bjg ,person of ,christ1 why ,god and man1 b #bce ,personality in the ,godhead1 a #bjg4 #bdd ,pharisees1 d #adj ,polygamy was ever unlawful1 d #aa aggravations of1 d #ac the occasions of1 d #ad ,praise1 d #hb4 #he4 #ie ,prayer1 to be made to ,god1 d #bii to be in the name of ,christ1 d #cjj4 #cja ,spirit's aid in1 d #cjc-cjf for whom to be made1 d #cji-cab for whom not to be made1 d #cae-cah for what we may pray1 d #cbb how we are to pray1 d #cbc faith in1 d #cbi promises of help1 d #cca to an unchangeable ,god1 in note1 d #cig-djb discouragements in1 removed1 d #ccf rules for our direction in1 d #cch-cef ,predestination to sin1 not scriptural1 a #ecj ,preaching the word1 how to be done1 d #aea ,priestly office of ,christ1 b #bei like that of ,melchizedech1 b #bfd necessity of it1 b #bgb ,priestly1 ,dr4 his disingenuity1 in a note1 a #cig ,procrastination1 in note1 d #gh ,procession of the ,holy ,ghost1 a #bfj ,profanation of the ,sabbath1 c #ejh ,promises of temporal and spiritual blessings1 d #cdd-cej annexed to the fifth commandment1 c #ecg ,prophets1 a #ef ,prophetical office of ,christ1 b #beb when executed1 b #beg ,providence of ,god1 what1 b #de immediate or mediate1 b #df over good actions1 b #ea over evil actions1 b #eb-eh objections to answered1 b #ei-fb toward angels1 b #fb-fi toward man1 b #gj ,publicans1 d #adj ,psalms of ,david1 proper to be sung1 d #hi scripture and hymns preferable1 d #if ,punishment of sin1 b #acf original1 b #acg in the world to come1 b #aeh proved by reason1 note1 b #afa when not stayed by sacrifice1 b #bfb ,purgatory1 c #cac ,purpose1 eternal1 a #ejg ,purpose of ,god1 its certainty1 b #e ,q4 ,qualifications of preachers of the word1 d #adg ,quenching the ,spirit1 what1 a #dad when committed1 a #ej ,r4 ,recovery of man1 its moving cause1 b #afb ,redemption1 intended1 b #afa for whom1 b #caf for whom not1 b #cbb application of it1 b #cbc not universal1 b #cbd4 #cbf special1 b #cbi4 #cch covenant of1 b #agh ,regeneration before faith1 c #bf man passive in it1 c #dh ,remember1 import of1 in the fourth commandment1 c #eab ,repentance1 what1 c #afg the effect of grace1 c #afi how by the word1 c #afi a means of salvation1 d #gf ,representation1 note1 b #gg4 #ajc4 #aad ,reproach1 differs from reproof1 d #db ,reprobation1 decree of1 a #dhf not of sovereignty1 a #dij but of justice1 a #dia ,restitution1 a duty1 d #bg ,resurrection1 b #chc4 #chi4 c #cbf proved from the ,old ,testament1 c #ccb the first1 b #chc4 #chh ,revealed will of ,god1 c #djh ,revelation1 necessary1 a #ga not impossible1 a #ga ,righteousness1 original1 lost in ,adam1 b #aba ,s4 ,sabbath1 its institution1 b #gf its morality1 c #dhj its change1 c #dhf ,sabellius1 his error1 note1 a #bjh ,sacraments1 d #afa how seals1 d #afa to whom administered1 d #aff benefits of them1 d #afg by whom administered1 d #afh but two1 d #agb ,sacrifice of ,christ1 sufficient for all1 note1 b #cdi ,sadducees1 d #adj ,saints kept by divine power1 c #aii ,salvation1 what1 b #afb its subjects1 b #afb the cause of1 b #afc for whom1 b #afd not universal1 b #cbf ,samaritans1 d #adj ,samson's death1 c #edj ,sanctification1 c #aeb ,sanctifying the ,lord's day1 c #dig ,satan1 the tempter1 b #ie his method and instruments1 b #if4 #ig his empire in the unregenerate1 b #add ,satisfaction for sin1 b #bge-bic ,scriptures1 genuineness of1 a #gi authenticity1 a #ig inspiration of1 a #gb a sufficient rule1 a #fa to be read publickly1 d #ajg in families and private1 d #ajh how they should be read1 d #aac various translations of1 d #aag to be compared1 d #aba4 #abb general rules for explaining of1 d #add ,self-interest1 how far lawful1 a #ai4 #bj ,self-murder1 c #ede ,self-examination1 c #bef ,sentiment1 influence of1 a iii ,servants1 duties of1 c #eic ,similitudes of ,trinity unlawful1 a #bce ,singing praises1 a divine institution1 d #hb ,sin1 its origin1 a #dbe daily committed1 d #fc extent of the first1 b #aje exists in intentions1 note1 b #ade its imputation1 b #aji its consequences1 b #acf punishment of1 c #cgg its punishment in this world1 b #adf in the world to come1 b #aeh what satisfaction is demanded1 b #bge4 #bhj its desert1 and the way of escape1 d #gd unto death1 what it is1 d #cah-cbj not from ,god1 a #dbc4 d #dcc-dce ,son1 his divinity1 a #bie his personality1 a #bdh ,sonship of ,christ1 eternal1 a #bgg ,souls1 origin of1 note1 b #da pre-existence of1 a mere fancy1 b #abf after death1 c #cah4 #cbe ,spirit1 the ,holy1 his procession1 a #bfj his divinity1 a #cih4 #daj his witness to the word1 in the heart1 a #aah his work in applying salvation1 b #aig ,sufferings of ,christ1 and the design of them1 b #bhd4 #bhe why not eternal1 b #bif ,sum of relative duties1 c #ead ,superiors1 duties of1 c #eah ,supper1 of the ,lord1 d #bcd ,supralapsarians1 and ,sublapsarians1 a #dde ,suretyship of ,christ1 c #gg1 b #agc ,swearing1 c #dgj ,t4 ,tables of the law1 c #dcc ,temptations of ,christ1 b #djd-dbj mental1 note1 b #dbj from prosperity1 d #dci from adversity1 d #dda from the flesh1 d #ddb from ,satan1 d #ddc ,testament1 and covenant1 how the same1 b #afi how different1 b #aga how received1 b #aha implies the death of the testator1 note1 b #bid ,testimony of the ,church1 a #aaf ,theatrical amusements1 sinful in note1 d #ae ,theft1 d #bc ,thoughts1 sinful1 d #fd ,tree of life1 b #hh why so called1 b #hi of knowledge of good and evil1 b #ib ,trinity of persons1 a #bjf important1 a #baj in what respects one1 a #bdc not unreasonable1 a #bbf proved1 a #bdi-bea ,dr4 ,jameison1 on the1 in a note1 a #bdc ,truth of ,god1 a #ahe ,trust1 breach of1 d #bc ,trust in ,christ1 c #aba ,types of ,christ1 in ceremonial law1 b #bjb errors concerning them1 b #bjc in persons and things1 b #bje their spiritual meaning1 b #bjg misunderstood by some1 b #bji ,u4 ,uncleanness forbidden1 d #aj ,unction1 or anointing of the ,mediator1 b #bde ,union1 of divine and human natures1 b #bba denied by ,nestorius1 b #bbb without confusion or mixture1 b #bbc by subordination of human will1 b #bbc of a divine nature to real human body1 b #bbd of a divine nature to real human soul1 b #bbf necessary1 b #bce ,universal redemption1 b #cbf-cda ,unitarian objections answered1 note1 b #bib4 #big ,unity of ,god1 a #aid proved by his works1 a #aig light of nature1 a #bjj uncompounded1 a #bjc ,universal expressions of limited meaning1 b #bci redemption considered1 b #cdc ,usury1 d #bg ,v4 ,variety1 but no contrariety in the will of ,christ1 b #bbf ,vicarious death of ,christ1 b #bib-big ,vile affections described1 b #aec ,virgin really predicted1 ,isa4 ix4 #f41 b #bbh4 #bbi ,vivification1 c #aei ,w4 ,war of plunder and oppression in it1 d #be ,wicked1 their prosperity1 a #de how made for the day of evil1 a #die ,will of ,god1 secret or revealed1 a #dga sovereign1 a #dgf how can we pray for it to be done8 d #djc ,will1 free in our first parents1 b #id our averse to that of ,god1 d #djb of the ,mediator as man1 subordinate1 b #bbf ,williams1 ,dr4 on election1 in a note1 a #ebi ,witness of the ,spirit1 c #bff ,words1 sinful1 d #ff ,word of ,god1 a #dh distinguished from moral obligation1 a #dh4 #di understood by ,israel1 a #ec ,chronology of prophets1 a #ef how a rule1 a #fj4 #fa complete and entire1 a #ff enlightens and convinces of sin1 d #aja humbles and draws to ,christ1 d #ajb4 #ajc other instances of its efficacy1 d #ajd ,world1 not eternal1 b #h its antiquity1 b #aa false accounts of1 b #aa ,wrath of ,god is not passion1 d #ge ,writing1 origin of1 b #ac ,,presbyterial ,,questions ,,for ,,exegeses4 ,vid4 ,form of ,gov4 c4 xiii4 sec4 #c4 #a4 ,qu ,deus unus dicitur8 #b4 ,quibus testimoniis probas ,trinitatem8 #c4 ,cur ,christum verum hominem esse opportuit8 #d4 ,qu argumenta probant scripturam a ,deo profectam esse8 #e4 ,qua ratione peccatum originis transmittitur in posteros8 #f4 ,estne peccatum aliquid positivum an privativum8 #g4 ,quid est peccatum in ,spiritum ,sanctum8 #h4 ,an una et eadem ratio salutis consequend post lapsum fuit8 #i4 ,qu sunt causa efficiens fidei1 et objectum8 #aj4 ,quo sensu fide justificari dicimur8 #aa4 ,an opera renatorum bona sunt pura1 nulloque vitio contaminata8 #ab4 ,qua ratione vita terna dicitur merces8 #ac4 ,quandoquidem mortuus est pro omnibus ,christus1 annon omnium ,redemptor8 #ad4 ,eruntne damnatorum pn perpetu8 #ae4 ,qu sunt ver et intern ecclesi proprietates8 #af4 ,nullumne est discrimen inter episcopum et presbyterum8 #ag4 ,quibus est exhibenda cna ,domini8 #ah4 ,quinam sunt baptizandi8 #ai4 ,licetne homini christiano1 cum vocatur1 magistratum gerere8 #bj4 ,quinam ad judicium ecclesiasticum vocandi sunt8 ,,now ,,in ,,press ,,the ,,rev4 ,,dr4 ,,john ,,gill',s ,,commentary4 ,the ,,old ,,testament is now in the press1 and the first volume expected out in the month of ,may4 ,to subscribers the price will be #f dollars per vol4 sheep2 #g in calf2 and #e #be per vol4 in boards4 ,on subscribing1 the ,new ,testament can be delivered in #c volumes1 being already printed4 ,the following is taken from the ,minutes of the ,philadelphia ,baptist ,association--,october1 #ahae4 8,oct4 #ah4--,this association have heard with pleasure1 by a communication from ,mr4 ,woodward1 of his intention to publish ,dr4 ,gill's ,exposition of the ,old ,testament1 in six large quarto volumes2 one of which he hopes1 if life and health be spared1 to issue every #d or #e months1 at the price originally proposed2 that is1 #e1be each vol4 in boards--#f in sheep1 and #g in calf4 ,resolved that this association recommend to the churches1 and the brethren of our denomination generally1 the encouragement of the work1 and that each church subscribe at least for a copy for its respective minister for the time being1 and communicate the result of their subscriptions to ,mr4 ,woodward1 as early as possible4 ,he hopes to issue the first volume in the ,spring4 ,sister associations throughout the union are affectionately invited to patronize the publication1 and should their piety and wisdom approve of the measure1 recommend the adoption of a plan in their churches generally similar to what is above recommended40 ,,scott',s ,,family ,,bible4 ,w4 ,w4 ,woodward is preparing for the press1 in #c vols4 quarto1 the ,rev4 ,dr4 ,,scott',s ,,family ,,bible1 on a new arrangement4 ,the work will contain every article1 except the ,marginal ,references2 and the ,notes will follow immediately after the verses to which they belong1 and the ,practical ,observations at the end of each chapter4 ,the first volume will be published as speedily as possible4--,the flattering encouragement already received1 induces the publisher to put to press a large edition4 ,a copy-right is secured for this popular plan4 ,price in boards #ah dolls4 #ge cents1 bound #ba dolls4 ,proposals shall be sent to any persons who will interest themselves in the work--one copy for every five subscribed for4 ,the ,royal ,octavo ,bible1 recently printed by ,w4 ,w4 ,w4 contains all the ,marginal ,references1 all the ,introductions to the ,books1 and also to the ,chapters1 with the ,general ,preface1 for #e1 common1 and #e #ej1 fine paper2 plates added1 #a #ej2 ,david's ,psalms1 or ,watts's imitation1 #ej cents2 ,concordance1 #be cents4 ,it may be had with or without the above2 with them separately1 or all bound in one1 or two volumes3 one dollar advance1 if bound in two volumes4 ,the ,,first ,,volume will be out in the ,spring1 and the other volumes as early after as practicable--this plan is exceedingly 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which may be had at the following prices3--,plain #ge cents4 ,gilt backs1 fine paper1 #a dollar #ab-a_/b cents4 ,morocco #b dollars4 ,morocco with gilt leaves1 #b dollars #be cents4 ,red sheep #a dollar #fb-a_/b cents4 ,also1 just published--a neat and correct edition of the above1 with a large type3 taken from ,w4 ,w4 ,w's last corrected pocket edition4 ,price1 fine paper1 #a dollar #be cents1 plain2 morocco1 gilt leaves1 #c dollars #be cents2 sheep gilt1 #a dollar #ge cents2 common paper1 #a dollar in plain binding4 ,,rippon',s ,,selection 7copy-right7 in a neat pocket volume1 with a variety of ,new ,,hymns1 not in former editions2 prepared by the ,rev4 ,dr4 ,staughton4--,prices1 plain bound and lettered1 #ge cents4 ,gilt backs #a dollar #ab-a_/d cents4 ,morocco1 yellow leaves1 #b dollars1 and gilt leaves1 morocco1 #b dollars #be cents4 ,,just ,,printed1 ,,buck',s ,,theological ,,dictionary1 #b vols4 in #a1 #cej cents4--#dth edition1 with an account of the ,cumberland ,presbyterians4 ,proposals are out for printing the ,,works of ,the ,rev4 ,,john ,b4 ,,linn1 ,d4 ,d4 ,late ,pastor of the ,first ,presbyterian ,church1 ,philadelphia4--#b vols4 octavo4 ,lately ,printed1 ,,buck',s ,,practical ,,expositor1 ,price #aab-a_/b cents4 ,,also1 ,,the ,,pious ,,selection #aab-a_/b cents4 ,,proof ,,catechism1 revised by the ,rev4 ,dr4 ,james ,p4 ,wilson1 #ej cents per dozen4 ,also--a new edition of the ,,sequel to ,,janeway',s ,,token ,,for ,,children1 #ai cents4 ,a constant supply of the latest ,theological ,publications on hand2 and always a very general ,assortment of ,,books in the various departments of ,literature4 ,orders made up for ,libraries and ,book ,stores on the most liberal terms4 ,transcriber's ,notes3 ,the author's archaic and idiosyncratic punctuation1 spellings1 and capitalization have been retained4 ,text that was in italics is enclosed by underscores 7italics74 ,footnotes have been moved to follow the chapters in which they are referenced4